Sermons vpon the first chapter of the first epistle generall of Peter Wherein method, sense, doctrine and vse is with great varietie of matter profitably handled. By Nicholas Byfeild preacher of Gods word at Isleworth in Middlesex. The rest of the epistle may be published in due time, if God will.
AN EXPOSITION of the first Epistle generall of PETER. CHAP. I. verses 1, 2. 1. Peter an Apostle of Iesus Christ, to the strangers, that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia.
an EXPOSITION of the First Epistle general of PETER. CHAP. I Verses 1, 2. 1. Peter an Apostle of Iesus christ, to the Strangers, that dwell Here and there throughout Pontus, Galatia, Cappadocia, Asia and Bythynia.
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and to assure them, that it was the true grace of God, they had receiued, and to perswade them to all possible care of sinceritie of life, becomming the Gospell, and to constan•ie in tryalls.
and to assure them, that it was the true grace of God, they had received, and to persuade them to all possible care of sincerity of life, becoming the Gospel, and to constan•ie in trials.
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1. The salutation, Chap. 1. ver. 1, 2. 2. The body of the Epipistle, ch: 1. v. 3. to ch: 5. v. 12. 3. The Epilogue or conclusion, ch: 5. v. 12. to the end.
1. The salutation, Chap. 1. ver. 1, 2. 2. The body of the Epistle, changed: 1. v. 3. to changed: 5. v. 12. 3. The Epilogue or conclusion, changed: 5. v. 12. to the end.
where obserue, 1. The person saluting: 2. The persons saluted: 3. and the manner of the salutation it selfe. 1. The person saluting is described, 1. By his name, Peter: 2. By his office, an Apostle: 3. By the author of his calling, Iesus Christ. 2. The persons saluted are described, both by their outward estate, and by their spirituall estate.
where observe, 1. The person saluting: 2. The Persons saluted: 3. and the manner of the salutation it self. 1. The person saluting is described, 1. By his name, Peter: 2. By his office, an Apostle: 3. By the author of his calling, Iesus christ. 2. The Persons saluted Are described, both by their outward estate, and by their spiritual estate.
For their outward estate, note both, what it was, and where it was: they were strangers of dispersion, and that through Pontus, Asia, &c. For their spirituall estate;
For their outward estate, note both, what it was, and where it was: they were Strangers of dispersion, and that through Pontus, Asia, etc. For their spiritual estate;
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they are Gods Elect, and their election is amplified: 1. By the foundation of it, which is Gods •ore-knowledge: 2. By the meanes of execution of it, which is the sanctification of the spirit: 3. By the end, which is twofold: 1. obedience of life: 2. remission of sinnes by the sprinkling of the blood of Christ.
they Are God's Elect, and their election is amplified: 1. By the Foundation of it, which is God's •ore-knowledge: 2. By the means of execution of it, which is the sanctification of the Spirit: 3. By the end, which is twofold: 1. Obedience of life: 2. remission of Sins by the sprinkling of the blood of christ.
It signifieth a stone, a rock, perhaps it was giuen him for his confession, and acknowledgment of Christ the rock , vpon which the Church was buitt: Hee was called by our Sauiour Cephas , which in the Chaldean tongue is of the same signification.
It signifies a stone, a rock, perhaps it was given him for his Confessi, and acknowledgment of christ the rock, upon which the Church was buitt: He was called by our Saviour Cephas, which in the Chaldean tongue is of the same signification.
The epistle of Peter Simon Cephas. This is he, that was euer accounted a Prince amongst the Apostles, taught in the mysteries of the kingdome of heauen by the voice of the Sonne of God himselfe before his death:
The epistle of Peter Simon Cephas. This is he, that was ever accounted a Prince among the Apostles, taught in the Mysteres of the Kingdom of heaven by the voice of the Son of God himself before his death:
Apostle ] Peter had a threefold call from Christ. 1. To the Discipleship . 2. To the Apostleship . 3. and then to the Apostleship againe, hauing fallen from his former call, by his threefold deniall of Christ.
Apostle ] Peter had a threefold call from christ. 1. To the Discipleship. 2. To the Apostleship. 3. and then to the Apostleship again, having fallen from his former call, by his threefold denial of christ.
An Apostle was the highest office in the Church. The Apostle Eph. 4. reckons the callings of the Ministerie; some were extraordinary: viz: Apostles, Prophets, Euangelists:
an Apostle was the highest office in the Church. The Apostle Ephesians 4. reckons the callings of the Ministry; Some were extraordinary: videlicet: Apostles, prophets, Evangelists:
some were ordinarie, viz: the Past•rs and Doct•rs. His mentioning of his Apostleship here shewes three things: 1. Authoritie. 2. Modestie. 3. Consent.
Some were ordinary, videlicet: the Past•rs and Doct•rs. His mentioning of his Apostleship Here shows three things: 1. authority. 2. Modesty. 3. Consent.
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1. His authoritie must needs be great, seeing he was the Orator, Legate, Embassadour of Iesus Christ, which should perswade these, to whom he wrote to receiue his doctrine with all reuerence, and care;
1. His Authority must needs be great, seeing he was the Orator, Legate, Ambassador of Iesus christ, which should persuade these, to whom he wrote to receive his Doctrine with all Reverence, and care;
we should take heed, we fashion not our selues after the lusts of our former ignorance, vers. 14. and not dare to liue in mali•e, decent, hypocrisie, &c. ch. 2. 1. or yeeld to the 〈 … 〉 that fight against our soules, chap: 2. 12. or to be offensiue,
we should take heed, we fashion not our selves After the Lustiest of our former ignorance, vers. 14. and not Dare to live in mali•e, decent, hypocrisy, etc. changed. 2. 1. or yield to the 〈 … 〉 that fight against our Souls, chap: 2. 12. or to be offensive,
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or disobedient in our parti•ular callings, ch: 2. & 3. or to reuenge our selues, ch: 3. 8, 9: or to liue after the wills of men: or to 〈 ◊ 〉 in the sinnes of the Gentiles, such as are mentioned, ch: 4. 3, 4. and so of the rest.
or disobedient in our parti•ular callings, changed: 2. & 3. or to revenge our selves, changed: 3. 8, 9: or to live After the wills of men: or to 〈 ◊ 〉 in the Sins of the Gentiles, such as Are mentioned, changed: 4. 3, 4. and so of the rest.
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2. Such as liue by such meanes, as God calls them from, as they doe, that liue by vsury, lottery, oppression, deceit, &c. 3. Such, as doe the workes of a lawfull calling at an vnlawfull time, or on the Sabboth.
2. Such as live by such means, as God calls them from, as they do, that live by Usury, lottery, oppression, deceit, etc. 3. Such, as do the works of a lawful calling At an unlawful time, or on the Sabbath.
There are three opinions about these strangers, who they should be: 1. Some thinke they were the provinciall Iewes, who were scattered into these parts,
There Are three opinions about these Strangers, who they should be: 1. some think they were the provincial Iewes, who were scattered into these parts,
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and converted to the faith of Christ by Paul and Silas, and because Siluanus (which is Silas) was about to returne to visit these Churches, therefore Peter writes by him:
and converted to the faith of christ by Paul and Silas, and Because Silvanus (which is Silas) was about to return to visit these Churches, Therefore Peter writes by him:
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Others thinke, that this Epistle is so written to the Iewes, as it is intended also for those elect Gentiles in those parts, because he saith chap: 2. 10. that these people were not in times past a people,
Others think, that this Epistle is so written to the Iewes, as it is intended also for those elect Gentiles in those parts, Because he Says chap: 2. 10. that these people were not in times passed a people,
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2. In respect of the want of Gods fauour and grace, so wicked men are strangers from the couenant of promise, from the Common-wealth of Israel, and from the life of God .
2. In respect of the want of God's favour and grace, so wicked men Are Strangers from the Covenant of promise, from the Commonwealth of Israel, and from the life of God.
so while we are in this world, we should thinke chiefly on our iourney, and keepe our selues estranged from the world, dissoluing our sinfull acquaintance,
so while we Are in this world, we should think chiefly on our journey, and keep our selves estranged from the world, dissolving our sinful acquaintance,
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2. A stranger vseth to be much affected with lesser curtesies in a strange place, Ruth 2. 10. so should we be thankfull to God for any kindnesse in this world:
2. A stranger uses to be much affected with lesser courtesies in a strange place, Ruth 2. 10. so should we be thankful to God for any kindness in this world:
How should we then with all ioy, and dearenesse intertaine Gods seruants into our inward and perpetuall society? These are they will goe with vs to heauen.
How should we then with all joy, and dearness entertain God's Servants into our inward and perpetual society? These Are they will go with us to heaven.
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And shall not this teach vs to make more conscience of asking the way to heauen? how should we goe to God to seeke a way of him? yea going and weeping we should goe,
And shall not this teach us to make more conscience of asking the Way to heaven? how should we go to God to seek a Way of him? yea going and weeping we should go,
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and all good helps from Ministers, and godly people we might receiue daily directions? It is a horrible plague to haue a heart, that is not willing and forward to aske questions about the way to be saued,
and all good helps from Ministers, and godly people we might receive daily directions? It is a horrible plague to have a heart, that is not willing and forward to ask questions about the Way to be saved,
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He lets not his iourney for euery showre of raine, and should it not be thus with vs? Why do wee feare reproch? what stand wee still at euery s•ander? why busie we our heads for proiects of reuenge? or our hearts with indignation at euery currish caitiff,
He lets not his journey for every shower of rain, and should it not be thus with us? Why do we Fear reproach? what stand we still At every s•ander? why busy we our Heads for projects of revenge? or our hearts with Indignation At every currish caitiff,
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and to beseech Christ (our friend, Ioh: 15. 15.) to prouide our place for vs, who is ready with all willingnes to doe all our busines in heauen for vs?
and to beseech christ (our friend, John: 15. 15.) to provide our place for us, who is ready with all willingness to do all our business in heaven for us?
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and in another place the couetous man telling of his barnes, wares, bargaines; and in another place the voluptuous man telling of his dogges, sports, whores;
and in Another place the covetous man telling of his Barns, wares, bargains; and in Another place the voluptuous man telling of his Dogs, sports, whores;
nor inquisitiue, but studie to be quiet, and meddle with his owne busines, Phil: 2. 14, 15. 12. A stranger striues to ride on merrily, and to weare out the tediousnes of the way with singing sweet songs to himselfe: So should wee:
nor inquisitive, but study to be quiet, and meddle with his own business, Philip: 2. 14, 15. 12. A stranger strives to ride on merrily, and to wear out the tediousness of the Way with singing sweet songs to himself: So should we:
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and heauenly things, Phil. 3. 20. •eb. 11. 12, 13, 14, &c. & 13. 14, 15. This also should teach vs, seeing Gods children are strangers in this world, to vse Gods pilgrims with all honor and kindnes:
and heavenly things, Philip 3. 20. •eb. 11. 12, 13, 14, etc. & 13. 14, 15. This also should teach us, seeing God's children Are Strangers in this world, to use God's pilgrim's with all honour and kindness:
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yet they are noble persons, they are Gods heires, learne of the very Hittites, Gen: 23. 4. 6. This doctrine may also serue for great reproofe not onely to wicked men, who like cursed Edomites, Hab. 12. abuse Gods Israel in their iourney:
yet they Are noble Persons, they Are God's Heirs, Learn of the very Hittites, Gen: 23. 4. 6. This Doctrine may also serve for great reproof not only to wicked men, who like cursed Edomites, Hab. 12. abuse God's Israel in their journey:
but also for many, that are in Israel, yea of Israel, for their worldlinesse and continuall plodding cares about the things of this life, miserably forgetting, that they are but strangers,
but also for many, that Are in Israel, yea of Israel, for their worldliness and continual plodding Cares about the things of this life, miserably forgetting, that they Are but Strangers,
and not to wrong them, Exod: 22. 21: or vex them, Le•it: 19. 33: but loue them, Deut: 10. 19: how much more will GOD himselfe haue mercy •n his banished, and pitty his weary seruants in their trauaile.
and not to wrong them, Exod: 22. 21: or vex them, Le•it: 19. 33: but love them, Deuteronomy: 10. 19: how much more will GOD himself have mercy •n his banished, and pity his weary Servants in their travail.
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and neuer leaue thee, nor forsake thee: 2. How great thy happinesse shall be, when thou art come home to that heauenly Canaan, that glorious new Hierusalem, the Citie of the great King, when God shall wipe away all teares from thine eyes, and giue thee a thousand-fold for all thy trauaile.
and never leave thee, nor forsake thee: 2. How great thy happiness shall be, when thou art come home to that heavenly Canaan, that glorious new Jerusalem, the city of the great King, when God shall wipe away all tears from thine eyes, and give thee a thousandfold for all thy travail.
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4. That the Church hath not alwaies an ex•ernall glory to commend it: It consists som•times of a few scattered persons, that liue stragling here and there.
4. That the Church hath not always an ex•ernall glory to commend it: It consists som•times of a few scattered Persons, that live straggling Here and there.
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These dispersed ones are glorious creatures, sanctified in their spirits vnder the abundant mercies of God, that haue liuely hope through the sprinkling of the blood of Iesus, such as shall haue an immortall inheritance.
These dispersed ones Are glorious creatures, sanctified in their spirits under the abundant Mercies of God, that have lively hope through the sprinkling of the blood of Iesus, such as shall have an immortal inheritance.
6. That there may be excellent order in appearing confusion: One might thinke the husband-men spoyled their come, when they scatter it abroad the ground:
6. That there may be excellent order in appearing confusion: One might think the husbandmen spoiled their come, when they scatter it abroad the ground:
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It makes them loue and long one for another more: It prepares them for hea•en: It traines them vp in spirituall soldiery, when they see they must fight alone:
It makes them love and long one for Another more: It prepares them for hea•en: It trains them up in spiritual soldiery, when they see they must fight alone:
Where are the Churches, that then were in those places? Oh how hath the Turkish furie swallowed vp almost all amongst them? If we continue in sinne, may not our 〈 ◊ 〉 set, as well as theirs? Hitherto of their outward estate.
Where Are the Churches, that then were in those places? O how hath the Turkish fury swallowed up almost all among them? If we continue in sin, may not our 〈 ◊ 〉 Set, as well as theirs? Hitherto of their outward estate.
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3. There is an Election 〈 ◊ 〉 sandification, which is performed in time by the power of the Gospell, separating the fore-ordained from the ma••e of forlorne men vnto holinesse of life :
3. There is an Election 〈 ◊ 〉 sandification, which is performed in time by the power of the Gospel, separating the foreordained from the ma••e of forlorn men unto holiness of life:
and so the godly are elect from the masse of condemned men in Adam, and from vnder the power of Sathan, and the kingdome of darknes: from the first death:
and so the godly Are elect from the mass of condemned men in Adam, and from under the power of Sathan, and the Kingdom of darkness: from the First death:
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for they d•part from in•quitie, and call vpon the name of the Lord, 2 Tim: 2. 19. they are fruitfull in well-doing, and their fruits remaine, Ioh: 15. 16: they are holy and 〈 ◊ 〉, Eph: 1. 4: they beare the •mage of the Senne of God both in holinesse, and sufferings:
for they d•part from in•quitie, and call upon the name of the Lord, 2 Time: 2. 19. they Are fruitful in welldoing, and their fruits remain, John: 15. 16: they Are holy and 〈 ◊ 〉, Ephesians: 1. 4: they bear the •mage of the Son of God both in holiness, and sufferings:
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•or holines, Rom: 8. 29. They ••ound in faith, vertue, godlines, knowledge, temperance, pa••ence, brot•erly 〈 … 〉, 2 Pet: 1. 5: 6. 10. These Elect men haue admirable feli•ities, and priuiledges aboue all the men in the world: For
•or holiness, Rom: 8. 29. They ••ound in faith, virtue, godliness, knowledge, temperance, pa••ence, brot•erly 〈 … 〉, 2 Pet: 1. 5: 6. 10. These Elect men have admirable feli•ities, and privileges above all the men in the world: For
It should also inflame in euery one of vs, both praises, and prayers to God, that he would aboue all things remember vs with the fauour of his people• and comfort vs with the ioy of his chosen ,
It should also inflame in every one of us, both praises, and Prayers to God, that he would above all things Remember us with the favour of his people• and Comfort us with the joy of his chosen,
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and abo•• all care, to care to make our calling and election sure, 2 Pet: 1. 10. What shall it profit a man to be sure of his house, money, lands, &c. and not to be sure of the saluation of his soule? Know yee not that Christ Iesus is in you,
and abo•• all care, to care to make our calling and election sure, 2 Pet: 1. 10. What shall it profit a man to be sure of his house, money, Lands, etc. and not to be sure of the salvation of his soul? Know ye not that christ Iesus is in you,
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Further, hath God chosen vs, and shall wee not liue like Gods Flect? It should teach vs to indeuour to shew by our works, that we are chosen of God, separating our selues from the wicked,
Further, hath God chosen us, and shall we not live like God's Flect? It should teach us to endeavour to show by our works, that we Are chosen of God, separating our selves from the wicked,
and holding forth the light of the truth in all vnrebukablenes of holy conversation, not being discouraged with ill entertainment in the world, Deut: 10. 12. to 18. & 14. 1. & 26. 16. &c. Eph: 1. 5. & 2. 10. Ioh: 〈 … 〉, 20. &c. 〈 … 〉 learne not to be ashamed of Gods Flect, but choose vnto vs, whom God hath chosen to him:
and holding forth the Light of the truth in all vnrebukablenes of holy Conversation, not being discouraged with ill entertainment in the world, Deuteronomy: 10. 12. to 18. & 14. 1. & 26. 16. etc. Ephesians: 1. 5. & 2. 10. John: 〈 … 〉, 20. etc. 〈 … 〉 Learn not to be ashamed of God's Flect, but choose unto us, whom God hath chosen to him:
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This also may be a doctrine of singular terror to wicked men, that will not bee gathered and call'd by the meanes of saluation, Esay 66. 4, 5. If it be such a felicitie to be chosen of God, what miserie is it then to be reiected of God for euer? If such a •exation to be disgraced and scorned of great men, what is it then to be reiected of the great God? and this is the more wofull,
This also may be a Doctrine of singular terror to wicked men, that will not be gathered and called by the means of salvation, Isaiah 66. 4, 5. If it be such a felicity to be chosen of God, what misery is it then to be rejected of God for ever? If such a •exation to be disgraced and scorned of great men, what is it then to be rejected of the great God? and this is the more woeful,
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In the first sense there is difference betweene Fore-knowledge, Prouidence, and Predestination: Praescience reacheth to all things, to be done either by God,
In the First sense there is difference between Foreknowledge, Providence, and Predestination: Prescience reaches to all things, to be done either by God,
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or any other, and so to sinnes: Prouidence reacheth to all, that God would doe: Praedestination only to the counsell of God about reasonable creatures.
or any other, and so to Sins: Providence reaches to all, that God would do: predestination only to the counsel of God about reasonable creatures.
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that we are not able to expresse the manner of d•uine knowledge, vnlesse it be by way of negat•on, that is, by d•nying to God those wayes of knowledge, which are in the creatures, and note imperfection:
that we Are not able to express the manner of d•uine knowledge, unless it be by Way of negat•on, that is, by d•nying to God those ways of knowledge, which Are in the creatures, and note imperfection:
For God doth not know things 1. By sense, as by hearing, seeing, tasting, &c: For these thing• are in God onely by an Anthropop•t•y, or Metaphore. 2. By opinion or coniecture:
For God does not know things 1. By sense, as by hearing, seeing, tasting, etc.: For these thing• Are in God only by an Anthropop•t•y, or Metaphor. 2. By opinion or conjecture:
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For God doth not know things by de•ining, diuiding, compounding, or reasoning. 5. Successiuely: For God knowes all things in one view, and not one after another.
For God does not know things by de•ining, dividing, compounding, or reasoning. 5. Successively: For God knows all things in one view, and not one After Another.
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6. Nor lastly by Images, but by his essence, by a way more excellent aboue all Men or Angells, by a knowledge most true, certaine, euident, and per•e•t.
6. Nor lastly by Images, but by his essence, by a Way more excellent above all Men or Angels, by a knowledge most true, certain, evident, and per•e•t.
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In this fore-knowledge of God is as in a booke recorded the person•, birth, qualities, and deaths of 〈 ◊ 〉 man, Psal: 139. 16: and the deeds of all men, according to which they must be iudged.
In this foreknowledge of God is as in a book recorded the person•, birth, qualities, and death's of 〈 ◊ 〉 man, Psalm: 139. 16: and the Deeds of all men, according to which they must be judged.
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The speciall fore-knowledge of God lookes vpon the 〈 ◊ 〉 onely, and is ioyned with an infinite 〈 ◊ 〉 and delight in them, Rom: 8. 27. & 11. 2. 〈 ◊ 〉 2. 9. Exod. 33. vlt.
The special foreknowledge of God looks upon the 〈 ◊ 〉 only, and is joined with an infinite 〈 ◊ 〉 and delight in them, Rom: 8. 27. & 11. 2. 〈 ◊ 〉 2. 9. Exod 33. Ult.
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This is called the Lambs 〈 ◊ 〉 of life, and the writing of the house of Israel, Esay 4. 4. Reuel. 20. 12. Phil: 4. 3. Dan: 12. 1. Ezech: 13. 9. The Vses follow. 1. For information:
This is called the Lambs 〈 ◊ 〉 of life, and the writing of the house of Israel, Isaiah 4. 4. Revel. 20. 12. Philip: 4. 3. Dan: 12. 1. Ezekiel: 13. 9. The Uses follow. 1. For information:
How great cause had the Apostle to cry out as he did, O the depths of the wisdome of God! so Dauid Ps: 114. 24. Ro: 11. 29. Secondly, this may shew vs, that men cannot possibly be iust before God, seeing the knowledge of God is so excellent and infinite, Iob 9. 2, 3. 2. The doctrine of this infinite and eternall knowledge, or fore-knowledge of God, is vsed in diuers scriptures for singular consolation in diuers distresses: as
How great cause had the Apostle to cry out as he did, Oh the depths of the Wisdom of God! so David Ps: 114. 24. Ro: 11. 29. Secondly, this may show us, that men cannot possibly be just before God, seeing the knowledge of God is so excellent and infinite, Job 9. 2, 3. 2. The Doctrine of this infinite and Eternal knowledge, or foreknowledge of God, is used in diverse Scriptures for singular consolation in diverse Distresses: as
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1. Against the malicious practises of euill men, that set themselues against the godly. They shall not preuaile, though they thinke the Lord doth not see:
1. Against the malicious practises of evil men, that Set themselves against the godly. They shall not prevail, though they think the Lord does not see:
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The deceiuer and the deceiued are with the Lord, Iob 12. 13. 16: and therefore it is not possible, that the Elect should be finally deceiued. Matth: 24. 3. Against our owne cares, and doubtfulnesse vnder the afflictions, and troubles of this life:
The deceiver and the deceived Are with the Lord, Job 12. 13. 16: and Therefore it is not possible, that the Elect should be finally deceived. Matthew: 24. 3. Against our own Cares, and doubtfulness under the afflictions, and Troubles of this life:
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and measure of our crosses? and not our persons onely, but our banishment •eares, &c, are in his booke. Ps: 56. 9. 4. Against our vnbeleefe and distrust of Gods loue, and fauourable acceptance of vs;
and measure of our Crosses? and not our Persons only, but our banishment •eares, etc., Are in his book. Ps: 56. 9. 4. Against our unbelief and distrust of God's love, and favourable acceptance of us;
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Is not the foundation of God sure? Hath it not this seale, hee knoweth who are his? 2 Tim: 2. 19. 6. Against the spirituall distresses, and diseases of our soules:
Is not the Foundation of God sure? Hath it not this seal, he Knoweth who Are his? 2 Tim: 2. 19. 6. Against the spiritual Distresses, and diseases of our Souls:
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Hee hath experience and skill to heale the broken hea•ted, and this is a great addition to our comfort, he knowes our destres in all the afflictions of our spirits, Ps: 147. 5. 7. Against the troubles of our priuate Calling:
He hath experience and skill to heal the broken hea•ted, and this is a great addition to our Comfort, he knows our destres in all the afflictions of our spirits, Psalm: 147. 5. 7. Against the Troubles of our private Calling:
and before thou camest out of the wombe, I ordained thee a Prophet to the Nations, &c. Ier: 1. 5, 6, 7. 8. Against the weaknesse of our faith in things promised, and are not yet performed:
and before thou camest out of the womb, I ordained thee a Prophet to the nations, etc. Jeremiah: 1. 5, 6, 7. 8. Against the weakness of our faith in things promised, and Are not yet performed:
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In respect of this fore-knowledge, he calls things, that yet are not, 〈 ◊ 〉 they were. Rom: 4. 17. 9. Against the doubt of audience, and succese in pray•er:
In respect of this foreknowledge, he calls things, that yet Are not, 〈 ◊ 〉 they were. Rom: 4. 17. 9. Against the doubt of audience, and success in pray•er:
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For thou hast found grace in my sight, and I know thee by name: Exod: 33. 1• 10. Against the feare of Gods wrath, and forsaking of man, when he enters into iudgement:
For thou hast found grace in my sighed, and I know thee by name: Exod: 33. 1• 10. Against the Fear of God's wrath, and forsaking of man, when he enters into judgement:
The Lord will not cast off the people, whom he knew before. Ps. 94. 12. to 17. Rom. 11. 2. & 8. 29. 11. Against the contempt of the world, and the censures of the wicked, and all their slanders and indignities:
The Lord will not cast off the people, whom he knew before. Ps. 94. 12. to 17. Rom. 11. 2. & 8. 29. 11. Against the contempt of the world, and the censures of the wicked, and all their slanders and indignities:
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1. To feare God, and forsake sinne, and not to dally with disobedience, seeing all is naked and manifest before him, with whom we haue to deale, Heb: 4. 13:
1. To Fear God, and forsake sin, and not to dally with disobedience, seeing all is naked and manifest before him, with whom we have to deal, Hebrew: 4. 13:
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and God seeth so euidently through vs, at all times, and in all actions. Ps: 139. 17. 1 Thess: 5. 8, 9. 4. It should quicken vs to the meditation and care of our assurance of our eternall saluation:
and God sees so evidently through us, At all times, and in all actions. Ps: 139. 17. 1 Thess: 5. 8, 9. 4. It should quicken us to the meditation and care of our assurance of our Eternal salvation:
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6. When we are to choose men for any Calling, we should learne of God to know before, and those we see to be wicked, we should neuer Elect: custome, riches, friends, intreaty, kinred, &c, should neuer preuaile with vs.
6. When we Are to choose men for any Calling, we should Learn of God to know before, and those we see to be wicked, we should never Elect: custom, riches, Friends, entreaty, kindred, etc., should never prevail with us
1. Against the conceit of their owne parts, and praises, Iob 11. 11. If God should set in order before thee, what he knowes by thee, thou wouldst appeare more vgly then any Leper.
1. Against the conceit of their own parts, and praises, Job 11. 11. If God should Set in order before thee, what he knows by thee, thou Wouldst appear more ugly then any Leper.
2. Against their perswasion of secrecy in their sinnes, as these places tell them: Psal: 90. 8. & 139. 1. 11. to 16. Ier: 17. 9, 10, 11: yea this doctrine tells them, that God hath had time enough to know them, hee hath ob•e••d them from eternitie.
2. Against their persuasion of secrecy in their Sins, as these places tell them: Psalm: 90. 8. & 139. 1. 11. to 16. Jeremiah: 17. 9, 10, 11: yea this Doctrine tells them, that God hath had time enough to know them, he hath ob•e••d them from eternity.
oh how woefull will that sentence be, when he shall say, away from me yee workers of iniquitie, I know you not: Matth: 7. 27. Hitherto of the foundation:
o how woeful will that sentence be, when he shall say, away from me ye workers of iniquity, I know you not: Matthew: 7. 27. Hitherto of the Foundation:
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He that founded our election in his owne eternall pr•science, is he, that founded this earth, and spread ouer it this great heauen: Ichouah Eloh•• is his name;
He that founded our election in his own Eternal pr•science, is he, that founded this earth, and spread over it this great heaven: Ichouah Eloh•• is his name;
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and spirituall, incomprehensible, immortall, infinite, allmighty is his nature: The immense fountaine of all loue, mercy, holinesse, iustice, goodnesse, wisdome, and bounty:
and spiritual, incomprehensible, immortal, infinite, almighty is his nature: The immense fountain of all love, mercy, holiness, Justice, Goodness, Wisdom, and bounty:
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our vnderstanding too finite to comprehend this glorious and infinite being, and therefore I passe from what hee is in himselfe, to consider, what he is to vs. The Father.
our understanding too finite to comprehend this glorious and infinite being, and Therefore I pass from what he is in himself, to Consider, what he is to us The Father.
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To Angells hee is father by creation, and to faithfull men by adoption: As hee is father to Christ, I consider of it verse 3: here only, as he is father to the faithfull.
To Angels he is father by creation, and to faithful men by adoption: As he is father to christ, I Consider of it verse 3: Here only, as he is father to the faithful.
Looke how Parents pitty their children, so doth God pitty them, that feare him, Psal: 103. 13. yea God is troubled in their troubles, and his b•wels are turned in him in their discouragements and griefes, Esay 63. 8. Ierem: 31. 18, 19. 3. A father still loues his childe,
Look how Parents pity their children, so does God pity them, that Fear him, Psalm: 103. 13. yea God is troubled in their Troubles, and his b•wels Are turned in him in their discouragements and griefs, Isaiah 63. 8. Jeremiah: 31. 18, 19. 3. A father still loves his child,
For hee loues with an euerlasting loue, Esay 49. 14. and is called an euerlasting father, Esay 9. 6. Adde vnto these, that a father will loue his childe, though no body else doe:
For he loves with an everlasting love, Isaiah 49. 14. and is called an everlasting father, Isaiah 9. 6. Add unto these, that a father will love his child, though no body Else do:
so can God loue vs, though he loue alone. Though naturall fathers, and kinred forsake vs, Psal: 27. 5. 10, and spirituall fathers forget vs, Esay 63. 16, 17: yet God will neuer cease to loue vs, he will neuer leaue vs nor forsa•• vs. Onely wee must euer remember, that Gods loue is a pure loue: For it hath not in it hurtfull indulgence, hee will not marre his children with too much fondnesse:
so can God love us, though he love alone. Though natural Father's, and kindred forsake us, Psalm: 27. 5. 10, and spiritual Father's forget us, Isaiah 63. 16, 17: yet God will never cease to love us, he will never leave us nor forsa•• us Only we must ever Remember, that God's love is a pure love: For it hath not in it hurtful indulgence, he will not mar his children with too much fondness:
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He can hide his face, and though he will neuer take his mercies from them, yet if they sin, he will scourge them with the rod of men, hee will afflict them,
He can hide his face, and though he will never take his Mercies from them, yet if they sin, he will scourge them with the rod of men, he will afflict them,
He hath giuen his Angells to be ministring spirits to all these heires of saluation, and these pitch their tents round 〈 ◊ 〉 them, Ps: 34. Hebr: •. 14. 2. And for dye•, they are fed with the 〈 ◊ 〉 that perisheth not, yea such foode,
He hath given his Angels to be ministering spirits to all these Heirs of salvation, and these pitch their tents round 〈 ◊ 〉 them, Psalm: 34. Hebrew: •. 14. 2. And for dye•, they Are fed with the 〈 ◊ 〉 that Perishes not, yea such food,
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as he that eateth thereof shall liue for euer, Ioh: 6. 27. 3. And for preseruation in trouble, the power of God doth so keepe them, that a 〈 ◊ 〉 of their heads 〈 ◊ 〉 fall to the ground without the prouidence of their he••enly father, Matth: 10. and to that end all the haires of their head are numbred, and the spirit of God is giuen them to teach them, to comfort them,
as he that Eateth thereof shall live for ever, John: 6. 27. 3. And for preservation in trouble, the power of God does so keep them, that a 〈 ◊ 〉 of their Heads 〈 ◊ 〉 fallen to the ground without the providence of their he••enly father, Matthew: 10. and to that end all the hairs of their head Are numbered, and the Spirit of God is given them to teach them, to Comfort them,
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he hath blessed them with all spirituall blessings in heauenly things, and since the earth was forfeited into Gods hands againe, he hath restored the i•herit••ce of the earth to none (as is the opinion of many learned) but to them:
he hath blessed them with all spiritual blessings in heavenly things, and since the earth was forfeited into God's hands again, he hath restored the i•herit••ce of the earth to none (as is the opinion of many learned) but to them:
Other men hold without any title from God, Eph: 1. 3. Esay 45. 11. 17, 18, 19. and in the world to come, they shall shine as the starres of heauen,
Other men hold without any title from God, Ephesians: 1. 3. Isaiah 45. 11. 17, 18, 19. and in the world to come, they shall shine as the Stars of heaven,
if it had not beene so, Christ would haue told vs, and he is g••e before to make our places ready for vs. Ioh: 14. 1. 2. Ob. But they haue so many aduersaries without and within, that there is great danger, left they be pulled out of their inheritance.
if it had not been so, christ would have told us, and he is g••e before to make our places ready for us John: 14. 1. 2. Ob. But they have so many Adversaries without and within, that there is great danger, left they be pulled out of their inheritance.
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and rather bla•es them for asking so seldome, and so little, Ioh. 16. 23. Obiect. God himselfe plagues them with troubles asmuch, or rather more then hee doth other men.
and rather bla•es them for asking so seldom, and so little, John 16. 23. Object. God himself plagues them with Troubles as, or rather more then he does other men.
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Sol. The fathers of our flesh, correct vs, and shall not the father of spirits do it, and the rather if wee consider, that hee shewes his loue therein:
Sol. The Father's of our Flesh, correct us, and shall not the father of spirits do it, and the rather if we Consider, that he shows his love therein:
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a man will correct his owne sonne more, then another mans, and he doth correct vs for our profit, that we might partake of his holinesse and liue, and there is much fruite in the afflictions of the godly, all working together for the best vnto them:
a man will correct his own son more, then Another men, and he does correct us for our profit, that we might partake of his holiness and live, and there is much fruit in the afflictions of the godly, all working together for the best unto them:
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If God spare wicked men, it is because they are bastards, and not sonnes, and yet there is a great deale of difference betweene Gods vsage of wicked men,
If God spare wicked men, it is Because they Are bastards, and not Sons, and yet there is a great deal of difference between God's usage of wicked men,
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He doth not make a full end of them to confound them, as he will doe with wicked men, Heb. 12. Esay 27. Obiect. The world sees no such excellency in them, or in their Estate.
He does not make a full end of them to confound them, as he will do with wicked men, Hebrew 12. Isaiah 27. Object. The world sees no such excellency in them, or in their Estate.
but wee know, that when Christ shall appeare, wee shall be all like him, 1. Ioh. 3. 1. 2. This doctrine of Gods fatherly loue to his people may serue for instruction. 1 To godly men. 2 To carnall men. 3 To earthly fathers.
but we know, that when christ shall appear, we shall be all like him, 1. John 3. 1. 2. This Doctrine of God's fatherly love to his people may serve for instruction. 1 To godly men. 2 To carnal men. 3 To earthly Father's.
Math. 5. 20. and therefore their daily prayers vnto God should be, that he would establish them in holinesse before him, till the comming of Iesus Christ, 1 Thess. 3. 13.
Math. 5. 20. and Therefore their daily Prayers unto God should be, that he would establish them in holiness before him, till the coming of Iesus christ, 1 Thess 3. 13.
3 Thirdly that they liue out of the societie with wicked men cleauing onely to the houshold of God, 2 Cor. 6. 18. they should loue their fathers house, Psal. 27. 4. and deny vtterly the loue of this world, Ioh. 2. 15. 16.
3 Thirdly that they live out of the society with wicked men cleaving only to the household of God, 2 Cor. 6. 18. they should love their Father's house, Psalm 27. 4. and deny utterly the love of this world, John 2. 15. 16.
Their Angells alwaies behold the face of God for them, and their heauenly father will requi•e their wrongs, Math. 18. 10. &c. 3 Earthly parents should heare learne of God:
Their Angels always behold the face of God for them, and their heavenly father will requi•e their wrongs, Math. 18. 10. etc. 3 Earthly Parents should hear Learn of God:
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Ier. 3. 4. &c. Math. 3. 9. & 7. 21. Ioh. 4. 23. & 8. 38 41. 44. 1 Ioh. 3. 15. 2 Ioh. 9. Through sanctification of the spirit vnto obedience and sprinckling of the bloud of Iesus Christ.
Jeremiah 3. 4. etc. Math. 3. 9. & 7. 21. John 4. 23. & 8. 38 41. 44. 1 John 3. 15. 2 John 9. Through sanctification of the Spirit unto Obedience and sprinkling of the blood of Iesus christ.
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by obedience vnderstanding mans righteousnesse, or holinesse in himselfe, and by sprinckling of Christs bloud, that righteousnesse of Christ, that righteousnes (I say) made ours by imputation, both which are applied or wrought by the spirit of God.
by Obedience understanding men righteousness, or holiness in himself, and by sprinkling of Christ blood, that righteousness of christ, that righteousness (I say) made ours by imputation, both which Are applied or wrought by the Spirit of God.
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Some others make sanctification the end, and obedience, and sprinckling the meanes, and so con•eiue, that before mans sanctification there goes two things in God:
some Others make sanctification the end, and Obedience, and sprinkling the means, and so con•eiue, that before men sanctification there Goes two things in God:
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Spirit is taken sometimes for the holy Ghost, sometimes for an euill Angell, 1 King. 22. Luke 10. 20. sometimes for the Gospell, which hath adioyned to it the spirit, or working of the spirit of God, 2. Cor. 3. 6. sometimes for the soule of man,
Spirit is taken sometime for the holy Ghost, sometime for an evil Angel, 1 King. 22. Luke 10. 20. sometime for the Gospel, which hath adjoined to it the Spirit, or working of the Spirit of God, 2. Cor. 3. 6. sometime for the soul of man,
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and so it is taken sometimes more strictly for the vnderstanding, the Queene of the soule, the reason of mans minde (and then the soule is taken for the seate of affections) Eph. 4. 23. 1 Thess. 1. 23. sometimes more largely for the whole inward man, the whole soule with all the faculties of it,
and so it is taken sometime more strictly for the understanding, the Queen of the soul, the reason of men mind (and then the soul is taken for the seat of affections) Ephesians 4. 23. 1 Thess 1. 23. sometime more largely for the Whole inward man, the Whole soul with all the faculties of it,
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2 That ou• sanctification hath some dependance vpon Gods election, and that, • as hee hath ordained the rules of good workes, we should walke in, Eph. 2. 10. 2 as he hath bound himselfe by his decree to guide his people to the holinesse, hee doth require of them.
2 That ou• sanctification hath Some dependence upon God's election, and that, • as he hath ordained the rules of good works, we should walk in, Ephesians 2. 10. 2 as he hath bound himself by his Decree to guide his people to the holiness, he does require of them.
3 That an outward ciuill life will not serue the turne, God requires especially the sanctification of the heart of man, 1 Sam. 16. 17. when God looks for the markes of his own people he trieth the heart and reines, Ier. 11. 20. & 4 14. Pro. 4. 23. & 23. 16. Gods waies are in the blessed mans heart, Psal. 84. 5. 4 That there is flesh in the best of Gods Elect in this life, their spirits onely are sanctified.
3 That an outward civil life will not serve the turn, God requires especially the sanctification of the heart of man, 1 Sam. 16. 17. when God looks for the marks of his own people he trieth the heart and reins, Jeremiah 11. 20. & 4 14. Pro 4. 23. & 23. 16. God's ways Are in the blessed men heart, Psalm 84. 5. 4 That there is Flesh in the best of God's Elect in this life, their spirits only Are sanctified.
Thus in generall, more particularly concerning the sanctification of the spirit, I propound two things distinctly to be considered of: 1 What neede our spirits haue to be sanctified? 2 Wherein lieth the sanctification of the spirit of man?
Thus in general, more particularly Concerning the sanctification of the Spirit, I propound two things distinctly to be considered of: 1 What need our spirits have to be sanctified? 2 Wherein lies the sanctification of the Spirit of man?
1 By reason of the first sinne, they want originall righteousnesse, and they are corrupt and infected with a generall leprosie. 2 By reason of the steine and vncleanenesse all our actuall sins haue added to the former corruption. 3. By reason of the inhabitation of vncleane spirits our spirits haue in them trenches, cages, fortes,
1 By reason of the First sin, they want original righteousness, and they Are corrupt and infected with a general leprosy. 2 By reason of the stein and uncleanness all our actual Sins have added to the former corruption. 3. By reason of the inhabitation of unclean spirits our spirits have in them Trenches, cages, forts,
and strong holds of Sathan, 2 Cor. 10. 4. and therefore had neede to bee cleansed after such foule spirits haue beene there. 4 The naturall spirit of man •rames nothing but euill, and that continually:
and strong holds of Sathan, 2 Cor. 10. 4. and Therefore had need to be cleansed After such foul spirits have been there. 4 The natural Spirit of man •rames nothing but evil, and that continually:
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3 The Will is grieuously diseased, and with sicknesse so distempered, that it will not bee ruled by any, not by God, not by men, not by reason, not by religion,
3 The Will is grievously diseased, and with sickness so distempered, that it will not be ruled by any, not by God, not by men, not by reason, not by Religion,
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4 The affections out of the first poison of naturall corruption, haue such monstrous births of euil, that the spirit by them is set out of all order, they are compared to beasts, Esay 11. To fighting souldiers, 1 Pet. 2. 12. To Tyrants making cruell lawes,
4 The affections out of the First poison of natural corruption, have such monstrous births of evil, that the Spirit by them is Set out of all order, they Are compared to beasts, Isaiah 11. To fighting Soldiers, 1 Pet. 2. 12. To Tyrants making cruel laws,
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That besides what hath beene shewed, many more particulars may be set out thus: There are vile both impieties, and vnrighteousnes in our spirits must be done away. For impieties:
That beside what hath been showed, many more particulars may be Set out thus: There Are vile both impieties, and unrighteousness in our spirits must be done away. For impieties:
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There is ignorance, error, atheisticall thoughts, pride, hypocrisie, inconstancie, hardnes of heart, and diuision of heart, conceitednes, vanitie, self•-loue, hatred of goodnes, false feares, carnall confidence, forgetfulnes, doubts, vnsetlednes, vnbeliefes of all sorts, and loue of the world. For vnrighteousnes:
There is ignorance, error, atheistical thoughts, pride, hypocrisy, inconstancy, hardness of heart, and division of heart, conceitedness, vanity, self•-loue, hatred of Goodness, false fears, carnal confidence, forgetfulness, doubts, vnsetlednes, unbeliefs of all sorts, and love of the world. For unrighteousness:
There are euill cares, and couetousnes, lusts of all sorts, hatred, malice, desire of reuenge, anger, fretting, worldly griefe, bitternesse, discontentment, vaine-glory, emulation, inordinate affection, and euill concupiscence:
There Are evil Cares, and covetousness, Lustiest of all sorts, hatred, malice, desire of revenge, anger, fretting, worldly grief, bitterness, discontentment, vainglory, emulation, inordinate affection, and evil concupiscence:
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The minde is adorned with three things, which come new into it. 1. The first is a heauenly light. 2. The second is humblenes of minde. 3. The third is puritie of imaginations.
The mind is adorned with three things, which come new into it. 1. The First is a heavenly Light. 2. The second is humbleness of mind. 3. The third is purity of Imaginations.
For first this sanctification breakes open a way, and sets at liberty the light of nature, which was imprison'd and withheld in vnrighteousnesse, and then there is besides infused a new light from aboue, and this light hath in it:
For First this sanctification breaks open a Way, and sets At liberty the Light of nature, which was imprisoned and withheld in unrighteousness, and then there is beside infused a new Light from above, and this Light hath in it:
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1. A holy discerning of good and euill, truth and falshood, by which the minde in a measure discerneth a generall course of auoiding the waies of death, and the doctrine of hell.
1. A holy discerning of good and evil, truth and falsehood, by which the mind in a measure discerneth a general course of avoiding the ways of death, and the Doctrine of hell.
but is furnished with certaine seedes of discretion for practise with obseruation of the circumstances of time, place, persons, manner, end, occasions, &c.
but is furnished with certain seeds of discretion for practice with observation of the Circumstances of time, place, Persons, manner, end, occasions, etc.
4. A sacred frame of piety, and patterne of godlinesse and truth, and this patterne is so communicated to the vnderstanding, that it is indelible, no dangers, sinne,
4. A sacred frame of piety, and pattern of godliness and truth, and this pattern is so communicated to the understanding, that it is indelible, no dangers, sin,
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4. A freedome in matters of opinion, from selfe-conceit, by which a man attaines to that, not to be wise in himselfe, or to rely vpon his owne reason, or iudgment.
4. A freedom in matters of opinion, from Self-conceit, by which a man attains to that, not to be wise in himself, or to rely upon his own reason, or judgement.
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such as the heart felt not before, such as these, after remission of sinnes, and righteousnes by Christ, Matth. 5: after the meanes of Gods kingdome, and the power of it, Psal. 42. 1 Pet. 2. 2: after the presence of God, euen that of glory, and the comming of Christ, 2 Tim: 4. 8. 2 Cor. 5. 8:
such as the heart felt not before, such as these, After remission of Sins, and righteousness by christ, Matthew 5: After the means of God's Kingdom, and the power of it, Psalm 42. 1 Pet. 2. 2: After the presence of God, even that of glory, and the coming of christ, 2 Tim: 4. 8. 2 Cor. 5. 8:
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and that of God, Ps: 18. 1. of Christ, 1 Pet. 1. 8. of the word, Ps. 119. 103. of Gods house, Ps. 26. 8. & 84. 5. of the godly, Psal. 16. 3. 1 Ioh. 3. 14. 3. Ioy in the Holy Ghost, Rom: 14. 17. in such things as these. 1. In the satisfaction of Christ for sinne, Gal: 6. 14. Rom. 5. 11. & 15. 13. 2. In his Election, Luk. 10. 20. 3. In the breasts of the Churches consolation, Esay 66. 10. 4. In the word both read and heard, Ps. 119. 77. Ier. 11. 16. Ioh. 3. 29. and so in the sacraments. 5. In the sabboth, Esay 58. 13. 6. In well-doing, Prou: 21. 15. 7. In suffering for righteousnes, Matth: 5. 10 8. In the presence of God knowing the soule in adursiti• especially, Ps. 31. 7. Rom. 5. 4. 9. In the people of God, Ps. 137. 6. 10. In all the good things the Lord hoth giuen, as the pledges of his loue.
and that of God, Psalm: 18. 1. of christ, 1 Pet. 1. 8. of the word, Ps. 119. 103. of God's house, Ps. 26. 8. & 84. 5. of the godly, Psalm 16. 3. 1 John 3. 14. 3. Joy in the Holy Ghost, Rom: 14. 17. in such things as these. 1. In the satisfaction of christ for sin, Gall: 6. 14. Rom. 5. 11. & 15. 13. 2. In his Election, Luk. 10. 20. 3. In the breasts of the Churches consolation, Isaiah 66. 10. 4. In the word both read and herd, Ps. 119. 77. Jeremiah 11. 16. John 3. 29. and so in the Sacraments. 5. In the Sabbath, Isaiah 58. 13. 6. In welldoing, Prou: 21. 15. 7. In suffering for righteousness, Matthew: 5. 10 8. In the presence of God knowing the soul in adursiti• especially, Ps. 31. 7. Rom. 5. 4. 9. In the people of God, Ps. 137. 6. 10. In all the good things the Lord hoth given, as the pledges of his love.
Deut. 26. 11. 11. In the things, that pertaine to God. Rom: 15. 17. In these a Christian hath his seasons, and though he may sow in teares, yet he reapes in •oy.
Deuteronomy 26. 11. 11. In the things, that pertain to God. Rom: 15. 17. In these a Christian hath his seasons, and though he may sow in tears, yet he reaps in •oy.
4. A holy feare of God, and that of his mercies, Ps: 147 ▪ 11. Hos. 3. 5: of his word, Esay 66. 2. of his presence, especially in time of his seruice, Heb: 12. 28: and of his name and glorious titles, Deut: 28. 58: and in all things a feare of his offence and displeasure, in respect of which a man is ielous of his owne infirmities.
4. A holy Fear of God, and that of his Mercies, Psalm: 147 ▪ 11. Hos. 3. 5: of his word, Isaiah 66. 2. of his presence, especially in time of his service, Hebrew: 12. 28: and of his name and glorious titles, Deuteronomy: 28. 58: and in all things a Fear of his offence and displeasure, in respect of which a man is jealous of his own infirmities.
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Pro. 28. 18. 1 Pet. 1. 17. 5. Confidence: in which the godly are as mount Sion, that cannot bee moued, Psal. 125. 5: by which he committeth his way to God, Ps: 37. 5: and runneth to God for refuge, that hee may be vnder his armes for euer, Deut: 33. 27: Gods name is to him a strong tower, Prou. 18: in respect of which, his place is on high, euen in the defence of the munitions of the rocks, Esay 33. 16. &c:
Pro 28. 18. 1 Pet. 1. 17. 5. Confidence: in which the godly Are as mount Sion, that cannot be moved, Psalm 125. 5: by which he Committeth his Way to God, Psalm: 37. 5: and Runneth to God for refuge, that he may be under his arms for ever, Deuteronomy: 33. 27: God's name is to him a strong tower, Prou. 18: in respect of which, his place is on high, even in the defence of the munitions of the Rocks, Isaiah 33. 16. etc.:
yea such is the power of this confidence sometimes, that though God trouble him with his owne hands, yet he will hope, Iob 15. 19. By this signe God knowes his in the day of trouble, and will owne them, Neh: 1. 7. and the eye of God is neuer off them,
yea such is the power of this confidence sometime, that though God trouble him with his own hands, yet he will hope, Job 15. 19. By this Signen God knows his in the day of trouble, and will own them, Neh: 1. 7. and the eye of God is never off them,
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because they trust in his mercies ▪ Ps: 33. 18. 6. A holy hatred, by which he cannot abide sinne, •s: 97. 10: the garment spotted with the flesh, Iud: 23: any false way, Psalm. 119. 128: wicked company, Ps. 26. 5: the worke of such as fall away, Psal. 101. 3: them, that hate God and goodnesse. Psalme 139. 21. 7. Peace:
Because they trust in his Mercies ▪ Ps: 33. 18. 6. A holy hatred, by which he cannot abide sin, •s: 97. 10: the garment spotted with the Flesh, Jud: 23: any false Way, Psalm. 119. 128: wicked company, Ps. 26. 5: the work of such as fallen away, Psalm 101. 3: them, that hate God and Goodness. Psalm 139. 21. 7. Peace:
whereby a man is made to rest from passions, and perturbations, and enioyeth tranquillitie in the contemplation of Gods fauor, Rom: 14. 17. 8. Bowels of mercy, Col: 3. 12. I omit hope, patience, meeknes, and the rest:
whereby a man is made to rest from passion, and perturbations, and Enjoyeth tranquillity in the contemplation of God's favour, Rom: 14. 17. 8. Bowels of mercy, Col: 3. 12. I omit hope, patience, meekness, and the rest:
1. Life: it being quickned from the dead sleepe, it was in. 2. Light from ignorance. 3. Peace from terrors ▪ differing from securitie. 4. Puritie and care in all things to doe vprightly.
1. Life: it being quickened from the dead sleep, it was in. 2. Light from ignorance. 3. Peace from terrors ▪ differing from security. 4. Purity and care in all things to do uprightly.
2. 3. 5. Ioy and refreshing, it is now a continuall feast. Prou: 15. 15. 6. Constancie, Iob 27. 6. so as no power can compell it. 7. Plainenesse and harmelesnes. 2 Cor. 1. 12. 8. A diuine sentence, so as in determining, it iudgeth for God,
2. 3. 5. Joy and refreshing, it is now a continual feast. Prou: 15. 15. 6. Constancy, Job 27. 6. so as no power can compel it. 7. Plainness and harmlessness. 2 Cor. 1. 12. 8. A divine sentence, so as in determining, it Judgeth for God,
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and as God. 9. Tendernesse: so as it will now smite for lesser euills. All this doctrine concerning the sanctification of the spirit may serue First for humiliation:
and as God. 9. Tenderness: so as it will now smite for lesser evils. All this Doctrine Concerning the sanctification of the Spirit may serve First for humiliation:
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We may all say, if God looke vpon our spirits, 〈 … 〉 passed vs, Psal: 40: and therefore we had neede to pray to God to clense vs from secret sinnes, euen those sinnes of our spirits.
We may all say, if God look upon our spirits, 〈 … 〉 passed us, Psalm: 40: and Therefore we had need to pray to God to cleanse us from secret Sins, even those Sins of our spirits.
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2. For admonition to all men, to take heed, that they neglect not this great worke of inward sanctification, especially if God haue touched the heart with any inward feeling of thy estate and remorse of sinne:
2. For admonition to all men, to take heed, that they neglect not this great work of inward sanctification, especially if God have touched the heart with any inward feeling of thy estate and remorse of sin:
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And much more this may warne such, as will not be touched with the care of sanctification, take heed of a swinish and dogged heart, the Lord will not cast pearles before such swine still.
And much more this may warn such, as will not be touched with the care of sanctification, take heed of a swinish and dogged heart, the Lord will not cast Pearls before such Swine still.
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The Diuell could spea•e Christ faire to be rid of him, Mark: 1. 24: and so did Herod, Mark: 6. 20. 3. For instruction to all sorts of men, that yet finde not comfort in this worke:
The devil could spea•e christ fair to be rid of him, Mark: 1. 24: and so did Herod, Mark: 6. 20. 3. For instruction to all sorts of men, that yet find not Comfort in this work:
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oh labour about it, that thou maist be clensed from all filthinesse both of flesh and spirit, euen sanctified throughout, following after holinesse, without which no man shall see God, 2 Cor. 7. 3. 1 Thess. 5. 23. Heb. 12. 14: and if there were in men a hart to returne, there are many incouragements:
o labour about it, that thou Mayest be cleansed from all filthiness both of Flesh and Spirit, even sanctified throughout, following After holiness, without which no man shall see God, 2 Cor. 7. 3. 1 Thess 5. 23. Hebrew 12. 14: and if there were in men a heart to return, there Are many encouragements:
and in his intercession, hee remembred to pray for this, that God would sanctifie vs, 1 Corinth: 1. 30. Ioh: 17. 14. 17. 19: and the word of Christ is able to sa•ctifie vs, Act: 20. 32: and Christ hereby proues his resurrection from the dead, Rom: 1. 4:
and in his Intercession, he remembered to pray for this, that God would sanctify us, 1 Corinth: 1. 30. John: 17. 14. 17. 19: and the word of christ is able to sa•ctifie us, Act: 20. 32: and christ hereby Proves his resurrection from the dead, Rom: 1. 4:
1. the originall of true obedience: 2. The rules or properties of true obedience in the manner of it. 3. The motiues that might stirre vs vp to the care of obedience.
1. the original of true Obedience: 2. The rules or properties of true Obedience in the manner of it. 3. The motives that might stir us up to the care of Obedience.
this must be the light to our feet, and the lanthorne to our paths, Psal. 119. & 19. 2. Tim. 3. 15. to the end we must obey them that haue the ouer-sight of vs, and doe instruct vs out of the word,
this must be the Light to our feet, and the lanthorn to our paths, Psalm 119. & 19. 2. Tim. 3. 15. to the end we must obey them that have the oversight of us, and do instruct us out of the word,
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and obserue the forme of 〈 ◊ 〉 into which wee are deliuered, Rom. 6. 17. •eb. 7. 18. and receiue such teachers as the Corinthians receiued 〈 ◊ 〉, 2. Cor. 7. 15. wee should get an •are of obedience: Prou. 25. 12. 2. The causes within vs are either 1. generall: the sanctification of our spirit;
and observe the Form of 〈 ◊ 〉 into which we Are Delivered, Rom. 6. 17. •eb. 7. 18. and receive such Teachers as the Corinthians received 〈 ◊ 〉, 2. Cor. 7. 15. we should get an •are of Obedience: Prou. 25. 12. 2. The Causes within us Are either 1. general: the sanctification of our Spirit;
and for faith, it is certaine before euer we can practise true obedience to the Law, wee must haue the obedience of Faith, that is, wee must bee perswaded of Gods loue to vs,
and for faith, it is certain before ever we can practise true Obedience to the Law, we must have the Obedience of Faith, that is, we must be persuaded of God's love to us,
and receiue his promises in Christ, and repenting of our sinnes, beleeue the Gospell: Rom. 1. 5. & 10. 16. 2 Thes. 1. 8. The faith of the Truth is generally the cheefe guide of all our actions,
and receive his promises in christ, and repenting of our Sins, believe the Gospel: Rom. 1. 5. & 10. 16. 2 Thebes 1. 8. The faith of the Truth is generally the chief guide of all our actions,
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whether they be workes of reformation, or of our generall calling, or particular carriage: 2 Thess. 3. 16. For wee must beleeue Gods threatnings, power, prom•ses, assistance and reward,
whither they be works of Reformation, or of our general calling, or particular carriage: 2 Thess 3. 16. For we must believe God's threatenings, power, prom•ses, assistance and reward,
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but wee must be wise to that which good, and simple concerning euill: This the Apostle shewes, Rom. 16. 19. 3. The third is Constancy, our obedience must be fulfilled, 2. Cor. 10. 16. Wee must not be weary of well-doing: 1. Thes. 3. 13.
but we must be wise to that which good, and simple Concerning evil: This the Apostle shows, Rom. 16. 19. 3. The third is Constancy, our Obedience must be fulfilled, 2. Cor. 10. 16. we must not be weary of welldoing: 1. Thebes 3. 13.
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so as we would doe Gods will with patience, though crosses follow, Luke 8. A signe of the seed sowne in good ground, it bringeth forth fruit with patience:
so as we would do God's will with patience, though Crosses follow, Lycia 8. A Signen of the seed sown in good ground, it brings forth fruit with patience:
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and besides it imports, that if we meane to reforme our liues aright, wee must liue soberly, shewing our moderation in diet, apparell, recreations, and the like:
and beside it imports, that if we mean to reform our lives aright, we must live soberly, showing our moderation in diet, apparel, recreations, and the like:
5 Th• fifth is sincerity: and the sincerity of our obedience appeares, both when we shew respect to all Gods Commandements, as well as one, obeying in all things: as also,
5 Th• fifth is sincerity: and the sincerity of our Obedience appears, both when we show respect to all God's commandments, as well as one, obeying in all things: as also,
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when wee obey without corrupt and carnall ends and respects: Genesis 26. 5. Phil. 2. 12. 6. The sixth thing is peace: wee must lay our proiects so for holinesse, as we follow after peace, as much as is possible, and that with all men, much more with the Church and people of God, Rom. 12. 19. Heb. 12. 14. so as our conuersation be without diuision or offence: Rom. 16. 18. 19. • For the third point, wee may remember that it was long since noted by Samuell, that obedience is better then sacrifice:
when we obey without corrupt and carnal ends and respects: Genesis 26. 5. Philip 2. 12. 6. The sixth thing is peace: we must lay our projects so for holiness, as we follow After peace, as much as is possible, and that with all men, much more with the Church and people of God, Rom. 12. 19. Hebrew 12. 14. so as our Conversation be without division or offence: Rom. 16. 18. 19. • For the third point, we may Remember that it was long since noted by Samuel, that Obedience is better then sacrifice:
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Rom. 1. 5. 2. Tim. 3. 15. &c. If wee obey not, we are the seruants of sin, and it will be our ruine, wee shall dye in our sinnes: The Ministery had neuer beene broken open,
Rom. 1. 5. 2. Tim. 3. 15. etc. If we obey not, we Are the Servants of since, and it will be our ruin, we shall die in our Sins: The Ministry had never been broken open,
and all the benefits purchased by Christs bloud, shall be giuen to them that obey, he is author of eternall saluation to them that obey: Heb: 5. 9. Thus of obedience in generall:
and all the benefits purchased by Christ blood, shall be given to them that obey, he is author of Eternal salvation to them that obey: Hebrew: 5. 9. Thus of Obedience in general:
and yet it is certaine, the Lord will haue the tongue bound to the good behauiour, Iam. 3. 3. Quest. What great hurt can there bee in the tongue, if men liue honestly otherwise? It seemes there can be no great offence in the tongue.
and yet it is certain, the Lord will have the tongue bound to the good behaviour, Iam. 3. 3. Quest. What great hurt can there be in the tongue, if men live honestly otherwise? It seems there can be no great offence in the tongue.
There is a world of wickednesse in the tongue, Iam. 3. 6. There are many sinnes which are most vile and hatefull, which haue their principall seat in the tongue,
There is a world of wickedness in the tongue, Iam. 3. 6. There Are many Sins which Are most vile and hateful, which have their principal seat in the tongue,
or are practised in wordes, as blasphemy, murmuring, desperation, lip-seruice, swearing, •ursing, periury, charming, reproching, persecution by the mo•king of the godly, bitter words, filthy speaking, lying, backbiting, slandering, flattery,
or Are practised in words, as blasphemy, murmuring, desperation, lip-seruice, swearing, •ursing, perjury, charming, reproaching, persecution by the mo•king of the godly, bitter words, filthy speaking, lying, backbiting, slandering, flattery,
Vnder the obedience of conuersation are comprehended duties of piety to God, of mercy to the distressed, of iustice to all men, of temperance to our selues.
Under the Obedience of Conversation Are comprehended duties of piety to God, of mercy to the distressed, of Justice to all men, of temperance to our selves.
1. There was blood in Christ, he tooke the true nature of his brethren, true flesh and blood, that he might serue and satisfie God in the same nature, that had offended. 2. This blood was shed.
1. There was blood in christ, he took the true nature of his brothers, true Flesh and blood, that he might serve and satisfy God in the same nature, that had offended. 2. This blood was shed.
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which shewes vs two things: 1. The great account that God and good men make of it, in that it was so solemnely and anciently typed out: 2. That the ceremonies of that Law are now abolished, seeing wee haue here the true sprinkling of the blood fore-shadowed out.
which shows us two things: 1. The great account that God and good men make of it, in that it was so solemnly and anciently typed out: 2. That the ceremonies of that Law Are now abolished, seeing we have Here the true sprinkling of the blood foreshadowed out.
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In particular, concerning this sprinkling of the blood of Christ, I consider two things: 1. What benefits the Christian enioyes by the blood of Christ, which is here noted,
In particular, Concerning this sprinkling of the blood of christ, I Consider two things: 1. What benefits the Christian enjoys by the blood of christ, which is Here noted,
and the adopting of the abiect Gentiles, the freedenizing of the Gentiles, and repealing of all statutes of aliens, Eph: 2. 13. &c. 4. The reconciliation of all things both in heauen and earth,
and the adopting of the abject Gentiles, the freedenizing of the Gentiles, and repealing of all statutes of aliens, Ephesians: 2. 13. etc. 4. The reconciliation of all things both in heaven and earth,
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and the dissoluing of that enmity, which came in by sinne, Col: 1. 20. The particular benefits, which flow from the blood of Christ to euery converted Christian, are
and the dissolving of that enmity, which Come in by sin, Col: 1. 20. The particular benefits, which flow from the blood of christ to every converted Christian, Are
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Christs blood is the propitialory, like the couer of the Arke, that hides the law from the sight of God, Rom: 3. 25. 2. The pardon of all sins, 1 Ioh: 1. 7. 9. Eph:
Christ blood is the propitialory, like the cover of the Ark, that hides the law from the sighed of God, Rom: 3. 25. 2. The pardon of all Sins, 1 John: 1. 7. 9. Ephesians:
or putting on of robes made white in his 〈 … 〉 14. 2. 〈 … 〉 and the clensing the conscience frō dead works to serue the liuing God. Heb: 9. 13, 14. 3. The sanctification of all the meanes of helpe to the beleeuer both spirituall and temporall:
or putting on of robes made white in his 〈 … 〉 14. 2. 〈 … 〉 and the cleansing the conscience from dead works to serve the living God. Hebrew: 9. 13, 14. 3. The sanctification of all the means of help to the believer both spiritual and temporal:
5. Victory ouer Sathan, who is ouercome by the blood of the Lambe, and the word of the testimonie, Reuel: 12. 11. so as his molestations, and temptations shall not preuaile.
5. Victory over Sathan, who is overcome by the blood of the Lamb, and the word of the testimony, Revel: 12. 11. so as his molestations, and temptations shall not prevail.
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Oh what an honor is it to be descended of the blood of Christ? How doth a Christian mans new birth in this respect excell all the nobilitie of birth in the world? Ioh: 1. 13. What reason haue we of thankfulnes for so happy a condition? what should wee complaine of? what matters it, what we loose,
O what an honour is it to be descended of the blood of christ? How does a Christian men new birth in this respect excel all the Nobilt of birth in the world? John: 1. 13. What reason have we of thankfulness for so happy a condition? what should we complain of? what matters it, what we lose,
if we haue eyes to see them, and hearts large enough to conceiue of the glory of them? The Lord from eternitie looking vpon the blood of his Sonne sets vp his rest there,
if we have eyes to see them, and hearts large enough to conceive of the glory of them? The Lord from eternity looking upon the blood of his Son sets up his rest there,
Shall the blood of Abel cry for such vengance, & shall not the blood of Christ much more? What a blood-guiltines doe these men draw vpon themselues, that sinne against the blood of Christ? If Iudas burst his he•rt with despaire for betraying it,
Shall the blood of Abel cry for such vengeance, & shall not the blood of christ much more? What a Bloodguiltiness do these men draw upon themselves, that sin against the blood of christ? If Iudas burst his he•rt with despair for betraying it,
and of a water made of the ashes of the red Cow, Nom: 19 2. The second was of the blood of the Paschall Lamb, Exod: 12. The third was of the bullock by the High Priest, clensing the Tabernacle, Leuit: 16. The fourth was of the blood of the burnt offering at the ratification of the couenant:
and of a water made of the Ashes of the read Cow, Nom: 19 2. The second was of the blood of the Paschal Lamb, Exod: 12. The third was of the bullock by the High Priest, cleansing the Tabernacle, Levit: 16. The fourth was of the blood of the burned offering At the ratification of the Covenant:
as they lye in the text, though the explication thereof will in some things conteyne a little digression from this Text. And first for the sprinkling mentioned Nomb: 19. The Israelites by their wicked murmurings had brought the plague of God vpon themselues:
as they lie in the text, though the explication thereof will in Some things contain a little digression from this Text. And First for the sprinkling mentioned Nomb: 19. The Israelites by their wicked murmurings had brought the plague of God upon themselves:
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3. That they of the house of Israel, that is, the members of the true Church neede to be called vpon in this point, he must speake to the children of Israel, vers: 2. 4. That Christ, that should be the true sacrifice, must be one taken out of the Congregation:
3. That they of the house of Israel, that is, the members of the true Church need to be called upon in this point, he must speak to the children of Israel, vers: 2. 4. That christ, that should be the true sacrifice, must be one taken out of the Congregation:
It is somewhat, that the Heifer must be such, as had in her-selfe no blemish: Note, in her-selfe; for it is true, Christ had no fault in himselfe, but his members were not without fault.
It is somewhat, that the Heifer must be such, as had in herself not blemish: Note, in herself; for it is true, christ had no fault in himself, but his members were not without fault.
8. This Heifer was to be brought to Moses; and why that? not only to signifie, that Christ should bee condemned vnder pretence of the breach of Moses law;
8. This Heifer was to be brought to Moses; and why that? not only to signify, that christ should be condemned under pretence of the breach of Moses law;
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Who deliuered vp Christ to bee slaine? In the letter, the Iewes; in the mysterie, the Elect. But why deliuered to the Priest? to note (as in all other sacrifices) the priesthood of Christ by his eternall spirit offering vp himselfe to God, Heb:
Who Delivered up christ to be slain? In the Letter, the Iewes; in the mystery, the Elect. But why Delivered to the Priest? to note (as in all other Sacrifices) the priesthood of christ by his Eternal Spirit offering up himself to God, Hebrew:
11. It must be without the campe, to praefigure, that hee should suffer without Hierusalem, and thereby leaue vs a warning to withdraw our selues from conversation with this world,
11. It must be without the camp, to prefigure, that he should suffer without Jerusalem, and thereby leave us a warning to withdraw our selves from Conversation with this world,
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and beare our reproch, Ioh; 19. Heb: 13. 12. Shee must be slaine before Eleazars face: The flesh of Christ was slaine before the face of the Priests of the Lord in the new Testament;
and bear our reproach, John; 19. Hebrew: 13. 12. She must be slain before Eleazars face: The Flesh of christ was slain before the face of the Priests of the Lord in the new Testament;
13. Vers. 4. Eleazer must take of this blood with his 〈 ◊ 〉, to note, that men may not rudely with bande hopes thrust in their hands into this sacred blood:
13. Vers. 4. Eleazar must take of this blood with his 〈 ◊ 〉, to note, that men may not rudely with band hope's thrust in their hands into this sacred blood:
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and our applications of it, that so we may imitate his passion aswell as know it: 1 Pet: 2. 21. 14. The blood must be sprinkled directly before the tabernacle of the Congregation seuen times.
and our applications of it, that so we may imitate his passion aswell as know it: 1 Pet: 2. 21. 14. The blood must be sprinkled directly before the tabernacle of the Congregation seuen times.
By Hyssop should be meant the Virgin Mary, and by the Cedar, Iohn the Euangelist, & these two should suffer with him per compassion•e•ment is, & by the scarlet should be meant the theefe, that suffred with him per compassionem carnis.
By Hyssop should be meant the Virgae Marry, and by the Cedar, John the Evangelist, & these two should suffer with him per compassion•e•ment is, & by the scarlet should be meant the thief, that suffered with him per compassionem carnis.
by the hysop humility, & by scarlet twise died, charity which is twise died, viz. on the one side with the loue of God, on the other with the loue of our neighbor:
by the hyssop humility, & by scarlet twice died, charity which is twice died, viz. on the one side with the love of God, on the other with the love of our neighbour:
but I think, that hereby may be noted, that three things arise out of the passion of Christ: 1 the cedar of immortality. 2. the hysop o• mortification: For so the word purge applied to hysop Ps. 51. doth import. 3 the scarlet is the bloud of 〈 ◊ 〉, which is twise died, in that it is twise applyed:
but I think, that hereby may be noted, that three things arise out of the passion of christ: 1 the cedar of immortality. 2. the hyssop o• mortification: For so the word purge applied to hyssop Ps. 51. does import. 3 the scarlet is the blood of 〈 ◊ 〉, which is twice died, in that it is twice applied:
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1• The impurity of the Priests mentioned verses 7. 8. might prefigure the impuritie of the Iewish Priests, till they were washed by conuersion from their sinne in killing Christ, of whose conuersion is mentioned Act. 6. But rather hereby may bee gathered,
1• The impurity of the Priests mentioned Verses 7. 8. might prefigure the impurity of the Jewish Priests, till they were washed by conversion from their sin in killing christ, of whose conversion is mentioned Act. 6. But rather hereby may be gathered,
Quest. How could the Priests be made vnclean by that, which did purifie the people? Answ. Vncleanenesse was two waies contracted. 1 First by the foulenesse of the things touched,
Quest. How could the Priests be made unclean by that, which did purify the people? Answer Uncleanness was two ways contracted. 1 First by the foulness of the things touched,
This man, that is cleane, is the Gentile purified by faith (For this is after the death of Christ) the gathering of the ashes is the applying of the merits of Christ,
This man, that is clean, is the Gentile purified by faith (For this is After the death of christ) the gathering of the Ashes is the applying of the merits of christ,
This water was made of the ashes of the Heifer, and running water, to note, that after separation, to clense vs againe wee must bee sprinkled with a water made of the ashes of Christs merits,
This water was made of the Ashes of the Heifer, and running water, to note, that After separation, to cleanse us again we must be sprinkled with a water made of the Ashes of Christ merits,
This is the perpetuall way of purification for sinne, and in that it must be sprinkled vpon vs with Hissop, it notes, that wee can haue no comfort either of the merits of Christ,
This is the perpetual Way of purification for sin, and in that it must be sprinkled upon us with Hyssop, it notes, that we can have no Comfort either of the merits of christ,
to note, that euen the neerer a Christian comes to the merits of Christ, the more he is affected with the sense of his owne vncleannesse, he that hath the strongest faith doth most wash his clothes,
to note, that even the nearer a Christian comes to the merits of christ, the more he is affected with the sense of his own uncleanness, he that hath the Strongest faith does most wash his clothes,
The benefit is deliuerance and protection from the destroying Angell. In the narration of the sprinkling of bloud vsed at the ratification of the couenant:
The benefit is deliverance and protection from the destroying Angel. In the narration of the sprinkling of blood used At the ratification of the Covenant:
The altar vnder the hill, is Iesus Christ, ready, to succour and sanctifie those, that are afflicted in spirit with terrors of conscience, in the sense of the law giuen on the hill Sin•.
The altar under the hill, is Iesus christ, ready, to succour and sanctify those, that Are afflicted in Spirit with terrors of conscience, in the sense of the law given on the hill Sin•.
The young men, and the first borne of the children of Israell, were types of the Elect in visible Churches, borne againe to God, his first fruites of the multitude, a people consecrated to God, as his onely portion.
The young men, and the First born of the children of Israel, were types of the Elect in visible Churches, born again to God, his First fruits of the multitude, a people consecrated to God, as his only portion.
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the one was the Holocaust, or the whole burnt offring, euen the dedication of themselues wholy euen of their liues vnto the death for the seruice of God, and the practise of godlinesse:
the one was the Holocaust, or the Whole burned offering, even the dedication of themselves wholly even of their lives unto the death for the service of God, and the practice of godliness:
1 The benefits, that come by it, which are first entrance within the vaile, euen the right to the kingdome of heauen. 2 The assured procurement and continued establishment of mercy from God, noted by the sprinkling of the mercie seate 7. times.
1 The benefits, that come by it, which Are First Entrance within the veil, even the right to the Kingdom of heaven. 2 The assured procurement and continued establishment of mercy from God, noted by the sprinkling of the mercy seat 7. times.
3 The perfection of Christs mediation, in that no man is ioyned with him, nor must any man bee present Vers. 17. 4 The extent of the benefits to all the Elect, noted by the sprinkling of the bloud vpon the foure hornes of the Altar.
3 The perfection of Christ mediation, in that no man is joined with him, nor must any man be present Vers. 17. 4 The extent of the benefits to all the Elect, noted by the sprinkling of the blood upon the foure horns of the Altar.
2 Ministers should hence take notice of the maine end of preaching, which is to sprinkle bloud vpon the hearts of the people, that they may both bee setled in the knowledge,
2 Ministers should hence take notice of the main end of preaching, which is to sprinkle blood upon the hearts of the people, that they may both be settled in the knowledge,
For if the bloud of buls and goates &c. could purifie in respect of legall clensings? how much more shall the bloud of Christ, who by the eternall spirit offered vp himselfe to God, purge thy conscience from dead workes,
For if the blood of Bulls and Goats etc. could purify in respect of Legal cleansings? how much more shall the blood of christ, who by the Eternal Spirit offered up himself to God, purge thy conscience from dead works,
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But especially be not vnthankfull for such a singular way of mercy, but with all gladnesse of heart reioyce aboue all things in Christ, and him crucified for thee.
But especially be not unthankful for such a singular Way of mercy, but with all gladness of heart rejoice above all things in christ, and him Crucified for thee.
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and the rest of the heart from passions and perturbations. Outward peace is nothing else, but prosperity, or an estate free from vnquietnesse and molestation, and adorned with needfull blessings.
and the rest of the heart from passion and perturbations. Outward peace is nothing Else, but Prosperity, or an estate free from unquietness and molestation, and adorned with needful blessings.
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in grace and peace is his portion, and hee may go boldly to the throne of God in the intercession of Christ to begge either of these in his need Heb. 4. vl•.
in grace and peace is his portion, and he may go boldly to the throne of God in the Intercession of christ to beg either of these in his need Hebrew 4. vl•.
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And therefore also Christians should ioy in the grace of God, wherein they stand, Rom: 5. 3: and be resolued in themselues, that the grace of God is sufficient for them, 2. Cor. 12. 9. Especially they should praise and esteeme and glorifie the grace of God:
And Therefore also Christians should joy in the grace of God, wherein they stand, Rom: 5. 3: and be resolved in themselves, that the grace of God is sufficient for them, 2. Cor. 12. 9. Especially they should praise and esteem and Glorify the grace of God:
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It is all God askes for as it were at our hands, euen to honour him, by praising his grace and free loue to vs, Eph. 1. 6. Woe vnto wicked men, that neglect the grace of God, what shall it profit them to gaine the world (which yet they doe not) and want grace and peace:
It is all God asks for as it were At our hands, even to honour him, by praising his grace and free love to us, Ephesians 1. 6. Woe unto wicked men, that neglect the grace of God, what shall it profit them to gain the world (which yet they do not) and want grace and peace:
and despight them for their grace? can they not follow their pleasures, lusts, profits, honors, &c. and let Christians liue quietly by them, who desire but libertie to enioy grace with peace?
and despite them for their grace? can they not follow their pleasures, Lustiest, profits, honours, etc. and let Christians live quietly by them, who desire but liberty to enjoy grace with peace?
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2 Thou must increase in meeknesse, and humili•ie: For God will giue more grace to the humble, •am. 4. 8. and the meeke shall haue abundance of peace Psal. 37. 6. 11. 3 If thou wouldest haue thy grace and peace •ncrease, thou must be constant much in the vse of all the ordinances of God, which are the meanes of grace and peace:
2 Thou must increase in meekness, and humili•ie: For God will give more grace to the humble, •am. 4. 8. and the meek shall have abundance of peace Psalm 37. 6. 11. 3 If thou Wouldst have thy grace and peace •ncrease, thou must be constant much in the use of all the ordinances of God, which Are the means of grace and peace:
and will withold no good thing, Psalm. 84. 12. 2 Thes: 1. 11. 12. Runne by faith to Christ, who is the Prince of peace, Es: 9. 6. and stir vp the grace of God, that is in thee.
and will withhold no good thing, Psalm. 84. 12. 2 These: 1. 11. 12. Run by faith to christ, who is the Prince of peace, Es: 9. 6. and stir up the grace of God, that is in thee.
and as 〈 ◊ 〉 •••creasest in the care of reformation in thy life, 〈 ◊ 〉 shalt thou increase in euery good and perfect 〈 ◊ 〉 till thou come to a ripe age in Iesus Christ, Tit. 2. 1 〈 ◊ 〉 Esay 32. 16. Psal. 125. vlt.
and as 〈 ◊ 〉 •••creasest in the care of Reformation in thy life, 〈 ◊ 〉 shalt thou increase in every good and perfect 〈 ◊ 〉 till thou come to a ripe age in Iesus christ, Tit. 2. 1 〈 ◊ 〉 Isaiah 32. 16. Psalm 125. Ult.
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Vers. 3. Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercie, hath begotten vs againe vnto a li•ely hope, by the resurrection of Iesus Christ from the dead. HEtherto of the salutation:
Vers. 3. Blessed be the God and Father of our Lord Iesus christ, which according to his abundant mercy, hath begotten us again unto a li•ely hope, by the resurrection of Iesus christ from the dead. Hitherto of the salutation:
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The Exhortation is from vers. 13. of this Chapter, to vers. eight of the 3. chap. The Dehortation is from v: 8. of the 3. chap. to the end of that chapter.
The Exhortation is from vers. 13. of this Chapter, to vers. eight of the 3. chap. The Dehortation is from v: 8. of the 3. chap. to the end of that chapter.
and the confirmation of that comfort, vers. 6. to the 13. In the Proposition I obserue, first, the manner of propounding, and the arguments themselues, by which he would comfort.
and the confirmation of that Comfort, vers. 6. to the 13. In the Proposition I observe, First, the manner of propounding, and the Arguments themselves, by which he would Comfort.
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The arguments of consolation are 3. The first is taken from our Regeneration vers. 3. the second from our Glorification vers. 4. the third from our Preseruation vnto glory vers: 5. Blessed bee the God &c. Two things I obserue from the coherence of these words:
The Arguments of consolation Are 3. The First is taken from our Regeneration vers. 3. the second from our Glorification vers. 4. the third from our Preservation unto glory vers: 5. Blessed be the God etc. Two things I observe from the coherence of these words:
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Blessing is diuersly taken or carried: sometimes man blesseth man: sometimes God blesseth man : sometimes man is said to blesse God: and so here. Man blesseth God three waies:
Blessing is diversely taken or carried: sometime man Blesses man: sometime God Blesses man: sometime man is said to bless God: and so Here. Man Blesses God three ways:
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and nourished with the sence of his blessings, hee doth lift vp his heart within him inwardly with affection, striuing to laud God and acknowledge his mercy. 2. In his tongue, when he taken to him words and openeth his lippes to confesse and praise God either in secret, or openly: either priuately or publikely.
and nourished with the sense of his blessings, he does lift up his heart within him inwardly with affection, striving to laud God and acknowledge his mercy. 2. In his tongue, when he taken to him words and Openeth his lips to confess and praise God either in secret, or openly: either privately or publicly.
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When hee sets vp memorialls of Gods great workes or deliuerances. 2 When hee receiues the Sacrament, setting himselfe apart to celebrate the memory of Christs death, by which the couenant of God was confirmed, and the fountaine of all grace opened. Da•id when he would render thankes vnto God takes the cuppe of saluation. And the Sacrament is called the E•charist from giuing of thankes,
When he sets up memorials of God's great works or Deliverances. 2 When he receives the Sacrament, setting himself apart to celebrate the memory of Christ death, by which the Covenant of God was confirmed, and the fountain of all grace opened. Da•id when he would render thanks unto God Takes the cup of salvation. And the Sacrament is called the E•charist from giving of thanks,
and so the cuppe is called the cuppe of blessing: 3 By the obedience of his life striuing to glorifie God in a holy conuersation. 4 And lastly by shewing mercy, and thereby causing the hearts and liues of other to blesse God.
and so the cup is called the cup of blessing: 3 By the Obedience of his life striving to Glorify God in a holy Conversation. 4 And lastly by showing mercy, and thereby causing the hearts and lives of other to bless God.
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Great reason hath man to blesse God, 1 For God is blessednesse it selfe, and whether should the water runne but into the sea, from whence it is originally taken. 2 Besides the Lord hath required our praise, as the chiefe meanes of glorifying him: 3 And thirdly he hath blessed vs,
Great reason hath man to bless God, 1 For God is blessedness it self, and whither should the water run but into the sea, from whence it is originally taken. 2 Beside the Lord hath required our praise, as the chief means of glorifying him: 3 And Thirdly he hath blessed us,
blessed the worke of our hands: blessed the fruite of our loines: blessed vs in his s•nne: blessed vs by his Angells: blessed vs by his Ministers: blessed vs in the blessings of the Gospell, and blessed vs in the fruites of the earth: blessed vs in his house, and in our owne houses:
blessed the work of our hands: blessed the fruit of our loins: blessed us in his s•nne: blessed us by his Angels: blessed us by his Ministers: blessed us in the blessings of the Gospel, and blessed us in the fruits of the earth: blessed us in his house, and in our own houses:
for (Ioh. 20. 1.) Christ saith, I go to your God, and to my God, and Psal. 45. 7. It is said to Christ, God euen thy God hath annointed thee with the oyle of glad•esse aboue thy fellowes.
for (John 20. 1.) christ Says, I go to your God, and to my God, and Psalm 45. 7. It is said to christ, God even thy God hath anointed thee with the oil of glad•esse above thy Fellows.
but I thinke that this is properly taken or meant of his humane nature, for that he receiued from God by the mighty working and ouershadowing power of the holy Ghost.
but I think that this is properly taken or meant of his humane nature, for that he received from God by the mighty working and overshadowing power of the holy Ghost.
now in that he is here said to haue a father, it is to be vnderstood of his diuine nature, in respect of which by an eternall generation the person of the sonne was begotten of the Father:
now in that he is Here said to have a father, it is to be understood of his divine nature, in respect of which by an Eternal generation the person of the son was begotten of the Father:
dreadfull is this mysterie, and most difficult to bee vnderstood, or conceiued, and the rather because nothing carnall or earthly is here to be imagined.
dreadful is this mystery, and most difficult to be understood, or conceived, and the rather Because nothing carnal or earthly is Here to be imagined.
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but after a more admirable and more excelling manner, neither know I how to expresse a way of conceiuing of this generation better then by way of negation, denying vnto it, whatsoeuer hath imperfection. There is a threefold generation.
but After a more admirable and more excelling manner, neither know I how to express a Way of conceiving of this generation better then by Way of negation, denying unto it, whatsoever hath imperfection. There is a threefold generation.
For as it may confirme vs in the detestation of the blasphemous wickednesse of the Iewes, that would neuer receiue the doctrine, that Christ was the sonne of God:
For as it may confirm us in the detestation of the blasphemous wickedness of the Iewes, that would never receive the Doctrine, that christ was the son of God:
and accordingly we should labour to enforme our selues aright in this doctrine, as being a point should be illustrious in the Churches of the Christians,
and accordingly we should labour to inform our selves aright in this Doctrine, as being a point should be illustrious in the Churches of the Christians,
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he endured the impious contradictions of vile sunners, hee would not tempt God by presumptuous trusting vpon extraordinary support, when ordinary meanes was offred:
he endured the impious contradictions of vile sunners, he would not tempt God by presumptuous trusting upon extraordinary support, when ordinary means was offered:
And as this doctrine doth instruct, so it doth comfort, and that especially three waies: 1 For first it may comfort vs against all the difficulties of sanctification,
And as this Doctrine does instruct, so it does Comfort, and that especially three ways: 1 For First it may Comfort us against all the difficulties of sanctification,
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For as this doctrine tells vs, that Christ is the sonne of God, so other Scripture doth assure vs, that he will mightily proue himselfe to be the sonne of God by the spirit of sanctification, shewing his power in throwing downe and dissoluing the workes of the Deuill.
For as this Doctrine tells us, that christ is the son of God, so other Scripture does assure us, that he will mightily prove himself to be the son of God by the Spirit of sanctification, showing his power in throwing down and dissolving the works of the devil.
For as for greatnesse he is the king of all Kings, and himselfe Lord of all Lords: •o for will, hee neuer neglected any, that serued in truth and sincerity,
For as for greatness he is the King of all Kings, and himself Lord of all lords: •o for will, he never neglected any, that served in truth and sincerity,
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and trust in his goodnesse. For he euer liucth to make request for them, till hee haue gotten them to himselfe, that where he is, there they may be also.
and trust in his Goodness. For he ever liucth to make request for them, till he have got them to himself, that where he is, there they may be also.
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