IT was our Saviours Commandement unto his Apostles Luke 10 into whatsoever City ye come say vnto them the Kingdome of God is come nigh unto you verse. 9. And into whatsoever house ye enter first say peace be unto this house,
IT was our Saviors Commandment unto his Apostles Lycia 10 into whatsoever city you come say unto them the Kingdom of God is come High unto you verse. 9. And into whatsoever house you enter First say peace be unto this house,
Cornelius the centurion, with his kinsmen, and neere Friends, are the Auditors Peter is the preacher. And this text a part of that sermon at the preaching whereof the Holy Ghost fell on all them which heard the word.
Cornelius the centurion, with his kinsmen, and near Friends, Are the Auditors Peter is the preacher. And this text a part of that sermon At the preaching whereof the Holy Ghost fell on all them which herd the word.
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Peter doth seem to say in effect, thus much, you are heere met together, to attend unto the word of salvation, delivered from my mouth, I can preachto you no other gospel,
Peter does seem to say in Effect, thus much, you Are Here met together, to attend unto the word of salvation, Delivered from my Mouth, I can preachto you no other gospel,
then that which was before by the Prophets declared unto the children of Israell, in due time to be revealed (that is to say) Peace by Iesus Christ he is the Lord of all.
then that which was before by the prophets declared unto the children of Israel, in due time to be revealed (that is to say) Peace by Iesus christ he is the Lord of all.
This Doctrine propounded, needeth not soe much proofe, as explication namely, to shew unto you, what manner of Peace this is which is holden forth unto you, by the tender of the glorious Gospell.
This Doctrine propounded, needs not so much proof, as explication namely, to show unto you, what manner of Peace this is which is held forth unto you, by the tender of the glorious Gospel.
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Is not this the prophet prophesying in his own name, whom the Lord hath not sent? If any christian shall embrace the Gospell, in hope to attain outward felicity and prosperity, let me tell him, his thoughts wander from the truth,
Is not this the Prophet prophesying in his own name, whom the Lord hath not sent? If any christian shall embrace the Gospel, in hope to attain outward felicity and Prosperity, let me tell him, his thoughts wander from the truth,
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& take up his crosse, and follow me. Mat. 16.24. And all that will live godly in Christ Iesus must suffer persecution. 2 Tim. 3.12. Heare we also what Paule saith. 2. Cor. 11.23.24.25. verses.
& take up his cross, and follow me. Mathew 16.24. And all that will live godly in christ Iesus must suffer persecution. 2 Tim. 3.12. Hear we also what Paul Says. 2. Cor. 11.23.24.25. Verses.
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In stripes above measure, in prisons more frequent, in deaths oft, of the Iews five times received I fourty stripes save one, (that is in all 195. stripes) thrice was I beaten with rods, once was I stoned, thrice I suffered shipwrack, a night and a day have I been in the deep, in iorneying often, in perils of waters, in perils of robbers, in perils by mine owne countrymen, in perils by the heathen, in perils in the city, in perils in the wildernesse, in perils in the sea, in perils amongst false brethren, In wearines and painfullnesse, in watchings often In hunger and thirst, In fastings often, In cold and nakednesse, what a catalogue of evils, what an inventory of afflictions have we here? And yet all this and more is the portion of a laborious Apostle.
In stripes above measure, in prisons more frequent, in death's oft, of the Iews five times received I fourty stripes save one, (that is in all 195. stripes) thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep, in journeying often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the City, in perils in the Wilderness, in perils in the sea, in perils among false brothers, In weariness and painfullnesse, in watchings often In hunger and thirst, In Fastings often, In cold and nakedness, what a catalogue of evils, what an inventory of afflictions have we Here? And yet all this and more is the portion of a laborious Apostle.
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as in great mens houses, we shall assoon him in a cloud of reproach, as in a fat benefice or Cathedrall dignity, we shall assoon finde him at the Bar accused, of heresie, condemned for blasphemy as in the Courts of Kings, or Princes:
as in great men's houses, we shall As soon him in a cloud of reproach, as in a fat benefice or Cathedral dignity, we shall As soon find him At the Bar accused, of heresy, condemned for blasphemy as in the Courts of Kings, or Princes:
yea the time cometh, that whosoever killeth you, will think that he doth God service John 16. Seing then that it is clear, that it is no worldy peace, it remaineth yet to shew you what peace this is which the Gospel preacheth.
yea the time comes, that whosoever kills you, will think that he does God service John 16. Sing then that it is clear, that it is no worldy peace, it remains yet to show you what peace this is which the Gospel Preacheth.
It is not an externall peace, but it is internall. yea eternall; It is a lasting, yea an everlasting peace, A peace which no tounge is sufficient to expresse,
It is not an external peace, but it is internal. yea Eternal; It is a lasting, yea an everlasting peace, A peace which no tongue is sufficient to express,
It is even the peace of God which passeth al. yea angelicall understanding If some great and 〈 ◊ 〉 angell should undertake to declare this peace to you am consident he would confesse his abilities too weak,
It is even the peace of God which passes all yea angelical understanding If Some great and 〈 ◊ 〉 angel should undertake to declare this peace to you am confident he would confess his abilities too weak,
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& when you shall understand and believe all that you are able, you shall not attain unto the least part of that glory which shall hereafter be revealed;
& when you shall understand and believe all that you Are able, you shall not attain unto the least part of that glory which shall hereafter be revealed;
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And I shall commend unto you a twofold Peace, the first Descending, The second ascending. The first is the tidings of the love and reconciliation of the everliving God unto the sonnes of men.
And I shall commend unto you a twofold Peace, the First Descending, The second ascending. The First is the tidings of the love and reconciliation of the everliving God unto the Sons of men.
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To speak plain, first I will shew, how God comes to be reconciled unto men. Beare with the term reconciled although improperly spoken of him that was never an euemy.
To speak plain, First I will show, how God comes to be reconciled unto men. Bear with the term reconciled although improperly spoken of him that was never an euemy.
I conceive now the drooping conscience that sits in darknesse under the cloudy apprelhension of an angry Iudge, under the fearfull expectation of a terrible account, to be given unto the consuming fire, wil be very attentive to heare that which his heart so thirsteth after How God may be reconciled.
I conceive now the drooping conscience that sits in darkness under the cloudy apprelhension of an angry Judge, under the fearful expectation of a terrible account, to be given unto the consuming fire, will be very attentive to hear that which his heart so Thirsteth After How God may be reconciled.
Oh what shal I doe, saith the soule, to obtain the favour of God? What shall I doe to turn away his wrathfull displeasure from me wherewith shall I come before him? or how shall I appease him? Attend therefore and I shall declare that which thou wilt hardly believe,
O what shall I do, Says the soul, to obtain the favour of God? What shall I do to turn away his wrathful displeasure from me wherewith shall I come before him? or how shall I appease him? Attend Therefore and I shall declare that which thou wilt hardly believe,
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And yet that which I shall declare (if thou canst believe it, will fill thy mouth with laughter and thy longue with singing, Psal. 126.2 Take this proposition, God is freely, and fully reconciled to the elect,
And yet that which I shall declare (if thou Canst believe it, will fill thy Mouth with laughter and thy longue with singing, Psalm 126.2 Take this proposition, God is freely, and Fully reconciled to the elect,
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And I make no question but the glorious grace of the father of our Lord Jesus Christ, shal abundantly be manifested, The method I intend is 1 To prove the truth of this proposition 2 To answer six obiections. 3 To make application. 1 For the proof, When Eve and Adam (in whose loins we all sinned had eaten the forbidden fruit,
And I make no question but the glorious grace of the father of our Lord jesus christ, shall abundantly be manifested, The method I intend is 1 To prove the truth of this proposition 2 To answer six objections. 3 To make application. 1 For the proof, When Eve and Adam (in whose loins we all sinned had eaten the forbidden fruit,
They hear the voice of God walking in the garden (which voice was this) thou haste at en, and thou shalt dy ) they hide thmselves from the presence of God, amongst the trees of the garden;
They hear the voice of God walking in the garden (which voice was this) thou haste At en, and thou shalt die) they hide themselves from the presence of God, among the trees of the garden;
when man had sinn'd & was in a despairing condition, having not so much wit as to think of a saviour much lesse the boldnes to ask one at the hands of an offended God.
when man had sinned & was in a despairing condition, having not so much wit as to think of a Saviour much less the boldness to ask one At the hands of an offended God.
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but lest you should think that some qualification in Adam, did forerun the manifestation of the promise, I will referre you unto that place of Scripture which (I am resolved) shall never slip out of my remembrance (and I hope the like of you) 2 Tim. 1.9.
but lest you should think that Some qualification in Adam, did forerun the manifestation of the promise, I will refer you unto that place of Scripture which (I am resolved) shall never slip out of my remembrance (and I hope the like of you) 2 Tim. 1.9.
Now what conditions or qualifictions were there in us before the world began? We may safely therefore say that the grace of our God was before all conditions, &c unto this we will adde in the next place one text, that like a diamond casteth his lustre in the dark,
Now what conditions or qualifictions were there in us before the world began? We may safely Therefore say that the grace of our God was before all conditions, etc. unto this we will add in the next place one text, that like a diamond Cast his lustre in the dark,
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and ministreth a great measure of the spirit Eph. 2.4.5. God who is rich in mercie for his great love wherewith the loved us, even when we were dead in trespasses and sinnes hath quickened us together with Christ (by grace ye are saved.
and Ministereth a great measure of the Spirit Ephesians 2.4.5. God who is rich in mercy for his great love wherewith the loved us, even when we were dead in Trespasses and Sins hath quickened us together with christ (by grace you Are saved.
But if any froward person shall say that I doe iniurie in reading it thus and that this clause [ dead in trespasses & sins ought rather to be referred to quickened, which followes after then to the verb loved, which goeth before Let this man know that the sence will be one and the same:
But if any froward person shall say that I do injury in reading it thus and that this clause [ dead in Trespasses & Sins ought rather to be referred to quickened, which follows After then to the verb loved, which Goes before Let this man know that the sense will be one and the same:
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Therefore we conclude, we were loved with his graet love when we were dead in trespasses and sins For further confirmation I must intreat you to consider what is written by the Apostle Rom. 9.11.12.13 verses.
Therefore we conclude, we were loved with his graet love when we were dead in Trespasses and Sins For further confirmation I must entreat you to Consider what is written by the Apostle Rom. 9.11.12.13 Verses.
But some may confesse that the Lord loved him indeed, before he had done good or evil And yet may perchance ask a question upon a supposition, saying, suppose that after Iacob was born, he should have led a wicked and perverse life, suppose that for some yeares, he should have been a notorious,
But Some may confess that the Lord loved him indeed, before he had done good or evil And yet may perchance ask a question upon a supposition, saying, suppose that After Iacob was born, he should have led a wicked and perverse life, suppose that for Some Years, he should have been a notorious,
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for Gods love and mercy, are mercies of eternity, the mercy of the Lord is from everlasting to everlasting, upon them that feare him Psal. 103, 17, not only to everlasting, as eternall in respect of time to come,
for God's love and mercy, Are Mercies of eternity, the mercy of the Lord is from everlasting to everlasting, upon them that Fear him Psalm 103, 17, not only to everlasting, as Eternal in respect of time to come,
but also from everlasting, age etnall in respect of that which is past, Gods mercies are not onely without beginning, but also without ending, as it is so often repeated even 26 times, Psal. 136. his mercy endureth for ever.
but also from everlasting, age etnall in respect of that which is past, God's Mercies Are not only without beginning, but also without ending, as it is so often repeated even 26 times, Psalm 136. his mercy Endureth for ever.
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Would you know the true reason, why the sons of Iacob are nor consumed, it is this, I change not: should the Lord change as often as we change: should his love increase and decrease towards us,
Would you know the true reason, why the Sons of Iacob Are nor consumed, it is this, I change not: should the Lord change as often as we change: should his love increase and decrease towards us,
as often as our love to him, and obedience to his Maiesty, ebbeth and floweth, the Lord should be more variable then the wind, more changeable then the Moon, that the Lords love altereth not,
as often as our love to him, and Obedience to his Majesty, ebbeth and flows, the Lord should be more variable then the wind, more changeable then the Moon, that the lords love altereth not,
although it hath beene sufficiently proved by that which hath been spoken, yet to the praise of the glory of his grace, I will proceed to shew you, by more restimonies that the Lord loveth all his elect, with his great love,
although it hath been sufficiently proved by that which hath been spoken, yet to the praise of the glory of his grace, I will proceed to show you, by more restimonies that the Lord loves all his elect, with his great love,
Therefore such were undoubtedly beloved of God. Lest wee should think the first of these propositions to be weake, it is confirmed, verse 8. God commendeth his love to us, in that while we were yet sinners Christ dyed for us.
Therefore such were undoubtedly Beloved of God. Lest we should think the First of these propositions to be weak, it is confirmed, verse 8. God commends his love to us, in that while we were yet Sinners christ died for us.
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But of this more shall be spoken hereafter, only for the present we disire to have it granted, that when we were reconciled to God, he was without all doubt reconciled to us; for our reconciliation to him, is not the cause of his reconciliation to us, but contrary his reconciliation to us, is the cause of our reconciliation to him, Now let us see the argument once againe, For whom Christ died: those he loved.
But of this more shall be spoken hereafter, only for the present we disire to have it granted, that when we were reconciled to God, he was without all doubt reconciled to us; for our reconciliation to him, is not the cause of his reconciliation to us, but contrary his reconciliation to us, is the cause of our reconciliation to him, Now let us see the argument once again, For whom christ died: those he loved.
Why doth the Lord use this Insemination, In thy blood, In thy blood? 〈 ◊ 〉 it not because he knoweth how hardly we are drawne to beleeve the glory of his grace? and how ready we are to rob him of the honour of his infinite mercy? The Lord doth as it were say:
Why does the Lord use this Insemination, In thy blood, In thy blood? 〈 ◊ 〉 it not Because he Knoweth how hardly we Are drawn to believe the glory of his grace? and how ready we Are to rob him of the honour of his infinite mercy? The Lord does as it were say:
But I remember the act of my grace which passed upon you even in blood. I he Lord loved us not because we were washed and cleansed, but therefore he washed and cleansed us, because he loved us. See the freenes of Gods love, God so loved the world, that he gave his onely begotten sonne that whosoever believeth on him shall not perish but have everlasting life. Ioh. 3.16.
But I Remember the act of my grace which passed upon you even in blood. I he Lord loved us not Because we were washed and cleansed, but Therefore he washed and cleansed us, Because he loved us. See the freeness of God's love, God so loved the world, that he gave his only begotten son that whosoever Believeth on him shall not perish but have everlasting life. John 3.16.
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If this seem strange, that Gods love should be more ancient, in order of causes then the gift of his sonne, Because that in him God doth communicate all things unto us, I answer, that Christ is God manifested to him in the flesh. 1 Tim, 3.16.
If this seem strange, that God's love should be more ancient, in order of Causes then the gift of his son, Because that in him God does communicate all things unto us, I answer, that christ is God manifested to him in the Flesh. 1 Tim, 3.16.
So that for us to say or think, that Christ purchased the love of the Father for us, is that which I am confident the redeemer of the world will not chalenge unto himself.
So that for us to say or think, that christ purchased the love of the Father for us, is that which I am confident the redeemer of the world will not challenge unto himself.
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But say (as in another case) it is not mine to give, but it was given to them, to whom it is given before the foundation of the world was laid, This is all that I am able to speak,
But say (as in Another case) it is not mine to give, but it was given to them, to whom it is given before the Foundation of the world was laid, This is all that I am able to speak,
But the continuation of that love, that he should loveus for ever, requires a foregoing propitiation & satisfaction. But when we shal say thus, we fall into a depth unsearchable,
But the continuation of that love, that he should loveus for ever, requires a foregoing propitiation & satisfaction. But when we shall say thus, we fallen into a depth unsearchable,
I know the Pharisee will stamp at this, and say, Doth God love us aswell before conversion as after conversion? Did God love Paul, with as great a love when that he persecuted the Church,
I know the Pharisee will stamp At this, and say, Does God love us aswell before conversion as After conversion? Did God love Paul, with as great a love when that he persecuted the Church,
Then it will be plaine, that his love is not capable of increase or decrease, but is alwayes one and the same. The difference is in us, whose apprehensions doe often increase and decrease. Again, is not the love of God to be weighed by the pledges of his love? But we shall find the greatest pledges of his love to be given unto sinners even in the state of ungodlinesse.
Then it will be plain, that his love is not capable of increase or decrease, but is always one and the same. The difference is in us, whose apprehensions do often increase and decrease. Again, is not the love of God to be weighed by the pledges of his love? But we shall find the greatest pledges of his love to be given unto Sinners even in the state of ungodliness.
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What greater pledge than the gift of his Sonne? In this God commendeth his love, &c. as before. Rom. 5.8. All the mercies of God are commendations of his love, but none like this:
What greater pledge than the gift of his Son? In this God commends his love, etc. as before. Rom. 5.8. All the Mercies of God Are commendations of his love, but none like this:
Again, Hee hath predestinated us unto the adoption of sonnes, by Iesus Christ to himselfe, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved, in whom we have redemption through his bloud,
Again, He hath predestinated us unto the adoption of Sons, by Iesus christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved, in whom we have redemption through his blood,
In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsell of his own will, verse 11. How many acts of God have wee here comunicated by his grace unto the creature,
In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who works all things After the counsel of his own will, verse 11. How many acts of God have we Here communicated by his grace unto the creature,
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For men are not sanctified because they are godly, but godly because they are sanctified. Yea one thing more, even Calling it self, effectual Calling I meane, goes before conversion,
For men Are not sanctified Because they Are godly, but godly Because they Are sanctified. Yea one thing more, even Calling it self, effectual Calling I mean, Goes before conversion,
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You see now, Predestination, Choosing, Redemption, Iustification, Sanctification, Calling, opening of the Heart, all of them gracious acts of God, communicated unto the creature before the conversion of the creature to God.
You see now, Predestination, Choosing, Redemption, Justification, Sanctification, Calling, opening of the Heart, all of them gracious acts of God, communicated unto the creature before the conversion of the creature to God.
What are those wayes? Even frowardnesse and perversnesse. Hee went in frowardly in the way of his heart. See againe, Esay. 43.25. I, even I am hee that blotteth out thy transgressions for mine owne sake, and will not remember thy sinnes.
What Are those ways? Even frowardness and perverseness. He went in frowardly in the Way of his heart. See again, Isaiah. 43.25. I, even I am he that blots out thy transgressions for mine own sake, and will not Remember thy Sins.
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Whose sins will the Lord blot our? Looke wee back unto the 22. verse, Thou hast not called upon mee, O Iacoh, thou hast been weary of mee, O Israel, Thou hast made me to serve with thy sinnes, Thou hast wearied me with thine iniquities, verse 24. See, Thou hast been wearie of me, yea thou hast wearied me. This is Iacohs qualisication. This is Israels preparation.
Whose Sins will the Lord blot our? Look we back unto the 22. verse, Thou hast not called upon me, Oh Jacob, thou hast been weary of me, Oh Israel, Thou hast made me to serve with thy Sins, Thou hast wearied me with thine iniquities, verse 24. See, Thou hast been weary of me, yea thou hast wearied me. This is Iacohs qualisication. This is Israel's preparation.
but for my holy names sake, which ye have profaned among the Heathen, whither ye went, or as when Israel was neer the confines of Canaan The Lord speaketh thus unto them by Moses, understand therefore, that the Lord thy God giveth thee not this good land to possosse it for thy righteousnesse,
but for my holy names sake, which you have profaned among the Heathen, whither you went, or as when Israel was near the confines of Canaan The Lord speaks thus unto them by Moses, understand Therefore, that the Lord thy God gives thee not this good land to possosse it for thy righteousness,
As the Prophet speaketh in the name of the Lord, Esay 48.8.9. I knew that thou wouldest deale very treachercusly, and was called a transgressour from the womb:
As the Prophet speaks in the name of the Lord, Isaiah 48.8.9. I knew that thou Wouldst deal very treachercusly, and was called a transgressor from the womb:
Wherefore considering what hath been said, we will be bold to conclude to the praise of the glory of his grace, that his love and mercie to us, is before all qualifications in us:
Wherefore considering what hath been said, we will be bold to conclude to the praise of the glory of his grace, that his love and mercy to us, is before all qualifications in us:
But to make this also more cleare, the holy Ghost declares, That the kindnesse of God towards man, appeared not by works of righteousnesse which we have done,
But to make this also more clear, the holy Ghost declares, That the kindness of God towards man, appeared not by works of righteousness which we have done,
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but according to his mercy he saved us, Tit. 3.4 5. The paterne according to which God setteth his love upon man, was not any thing save his rich mercy, whereby it is plain, Not that wee loved him,
but according to his mercy he saved us, Tit. 3.4 5. The pattern according to which God sets his love upon man, was not any thing save his rich mercy, whereby it is plain, Not that we loved him,
As our Father Abraham receiceived the righteousnesse of faith being yet uncircumcised, and then received the signe of circumcision, a seale of the righteousnesse of faith which hee had yet being uncircumcised:
As our Father Abraham receiceived the righteousness of faith being yet uncircumcised, and then received the Signen of circumcision, a seal of the righteousness of faith which he had yet being uncircumcised:
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So the children of Abraham are first beloved and then converted, not first converted and then beloved, And as God did not account Abraham righteous because he foresaw he would be circumcised,
So the children of Abraham Are First Beloved and then converted, not First converted and then Beloved, And as God did not account Abraham righteous Because he foresaw he would be circumcised,
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Thus have I done with the first thing propounded in the handling of this proposition: The second followes, namely the answer unto the severall obiections.
Thus have I done with the First thing propounded in the handling of this proposition: The second follows, namely the answer unto the several objections.
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If God hate all the workers of iniquity, how can he be said to love the ungodly? Thus you see in one short sentence, seemeth to be quite overthrown all that I have hitherto spoken.
If God hate all the workers of iniquity, how can he be said to love the ungodly? Thus you see in one short sentence, seems to be quite overthrown all that I have hitherto spoken.
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To wind out of this labarinth, which some having assayed, have further intangled themselves (with invocation unto God for the wisedome of his holy Spirit to guid us into the truth) I will first shew you what some have said to clear this;
To wind out of this labarinth, which Some having assayed, have further entangled themselves (with invocation unto God for the Wisdom of his holy Spirit to guide us into the truth) I will First show you what Some have said to clear this;
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upon whom all our iniquities, great and small, were charged, was at any time, Filius odii, a sonne of hatred (for the father was eternally well pleased with him ) the reason is, that our sinnes were no sooner charged upon him,
upon whom all our iniquities, great and small, were charged, was At any time, Filius Odii, a son of hatred (for the father was eternally well pleased with him) the reason is, that our Sins were no sooner charged upon him,
Although the soresaid distinction of person and workes, should be granted, without further question, yet give me leave to pronounce it nothing pertinent to the solution of the Obiection in hand:
Although the soresaid distinction of person and works, should be granted, without further question, yet give me leave to pronounce it nothing pertinent to the solution of the Objection in hand:
For the Text saith not onely he hateth the works, but the workers, (that is, the persons working) iniquite. Another answer is brought to untie this knot, by a jiugling distinction of a twofold love in God,
For the Text Says not only he hates the works, but the workers, (that is, the Persons working) iniquity. another answer is brought to untie this knot, by a jiugling distinction of a twofold love in God,
namely, Amor benevolentiae, and, amor complacentiae, that the simple may understand, there is in God, say they, a love of well willing, and a love of liking. Now God (say they) loves his elect before their conversion, with the love of well-willing, but not with the love of liking. Like unto which we heare of a distinction not seldome, Of the love of Election, and the love of Iustification. God (say they) loves his elect with the love of Election,
namely, Amor benevolentiae, and, amor complacentiae, that the simple may understand, there is in God, say they, a love of well willing, and a love of liking. Now God (say they) loves his elect before their conversion, with the love of well-willing, but not with the love of liking. Like unto which we hear of a distinction not seldom, Of the love of Election, and the love of Justification. God (say they) loves his elect with the love of Election,
Secondly, how can it be that God should not like the person whom he loves? There is indeed this difference betwen Humane love and Divine; Men commonly love because they like: but God likes because hee loves. Man cannot but love where hee likes. And I beleeve (speaking of the person) God cannot but like where hee loves. To make such differences of love in God, will I feare open a gap to many foule absurdities.
Secondly, how can it be that God should not like the person whom he loves? There is indeed this difference between Humane love and Divine; Men commonly love Because they like: but God likes Because he loves. Man cannot but love where he likes. And I believe (speaking of the person) God cannot but like where he loves. To make such differences of love in God, will I Fear open a gap to many foul absurdities.
But suppose that these things could be so, it will appeare that God loves the persons of his elect, not only with a love of Benevolence, but a so with a love of Complacence and liking:
But suppose that these things could be so, it will appear that God loves the Persons of his elect, not only with a love of Benevolence, but a so with a love of Complacence and liking:
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For this ia the voyc of the Father from heaven, This my beloved Son in whom I am well pleased, Matth. 3.17. Here is a revelation of the love of liking, I am well pleased: The Father is well pleased in his Son. With whom? Surely with those unto whom hee had given his Sonne, that is, all his elect.
For this in the voyc of the Father from heaven, This my Beloved Son in whom I am well pleased, Matthew 3.17. Here is a Revelation of the love of liking, I am well pleased: The Father is well pleased in his Son. With whom? Surely with those unto whom he had given his Son, that is, all his elect.
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I answer therefore, that this clause, God hateth all the workers of iniquity, and God loveth the ungodly, are both in Scripture, and therefore both true; yet in a different sense.
I answer Therefore, that this clause, God hates all the workers of iniquity, and God loves the ungodly, Are both in Scripture, and Therefore both true; yet in a different sense.
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The first, The Lord hateth all the workers of iniquity, is the voyce of the Law: the other, the Lord loves sinners, is the voyce of the Gospel, Now the Law,
The First, The Lord hates all the workers of iniquity, is the voice of the Law: the other, the Lord loves Sinners, is the voice of the Gospel, Now the Law,
The Law saith, God will by no meanes cleare the guilty, Exod. 34.7. The Gospel saith, God justifieth the ungodly. The Law declareth wrath without forgivenesse:
The Law Says, God will by no means clear the guilty, Exod 34.7. The Gospel Says, God Justifieth the ungodly. The Law Declareth wrath without forgiveness:
So that although the elect of God are sinners in the iudgement of the Law, Sense, Reason, yea and oftentimes Conscience; yet having their sinnes translated unto the Sonne of God, (in whom they were elected) they have the righteousnesse of the Law fulfilled in the Mediatour,
So that although the elect of God Are Sinners in the judgement of the Law, Sense, Reason, yea and oftentimes Conscience; yet having their Sins translated unto the Son of God, (in whom they were elected) they have the righteousness of the Law fulfilled in the Mediator,
So on the other side, God loveth, justifieth, cleareth the guilty and sinners, as if they had been holy, righteous, and blamelesse. The summe is this, that as Christ was no sinner indeed, and yet a sinner by imputation; so they that are Chrisis, are no sinners by imputation, and yet sinners indeed.
So on the other side, God loves, Justifieth, cleareth the guilty and Sinners, as if they had been holy, righteous, and blameless. The sum is this, that as christ was no sinner indeed, and yet a sinner by imputation; so they that Are Chrisis, Are no Sinners by imputation, and yet Sinners indeed.
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If God be reconciled unto us, before all condtions, &c. How is it that our Saviour saith, Matth. 6.15. If you forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses.
If God be reconciled unto us, before all condtions, etc. How is it that our Saviour Says, Matthew 6.15. If you forgive not men their Trespasses, neither will your heavenly Father forgive you your Trespasses.
Vnto which may be ioined that which we have, Matth. 18.35. So likewise shall my heavenly doe also unto you, if yee from your heart forgive not every on his brother their trespasses.
Unto which may be joined that which we have, Matthew 18.35. So likewise shall my heavenly doe also unto you, if ye from your heart forgive not every on his brother their Trespasses.
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Nay more, that God will reverse the act of his mercy, if after hee hath forgiven us 10000. talents, wee shall not forgive 100. pence, wee shall bee delivered to the tormentors,
Nay more, that God will reverse the act of his mercy, if After he hath forgiven us 10000. Talents, we shall not forgive 100. pence, we shall be Delivered to the tormentors,
the first, That God rever reverseth the acts of his mercy communicated to his Elect. For the gifts and calling of God are without repentance, Rom. 112.9. God is not a man that he should lie, neither the sonne of man that he should repent, 1 Sam. 23.19. The second ground, that Gods forgiveness of us is a fore-runner of our forgivenes of our brethren.
the First, That God rever reverseth the acts of his mercy communicated to his Elect. For the Gifts and calling of God Are without Repentance, Rom. 112.9. God is not a man that he should lie, neither the son of man that he should Repent, 1 Sam. 23.19. The second ground, that God's forgiveness of us is a forerunner of our forgiveness of our brothers.
And upon this ground the Apostle presseth the Ephesians unto kindnesse and tendernesse of heart, forgiving one another, even as God for Christs sake hath forgiven you, Eph. 4.3.
And upon this ground the Apostle Presseth the Ephesians unto kindness and tenderness of heart, forgiving one Another, even as God for Christ sake hath forgiven you, Ephesians 4.3.
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secondly, by the judgement of Interpreters upon a like place: The place of Scripture is found Luke 7.47. Her sinnes which are many are forgiven her, for shee loved much.
secondly, by the judgement of Interpreters upon a like place: The place of Scripture is found Lycia 7.47. Her Sins which Are many Are forgiven her, for she loved much.
What have wee here? that this womans great love was the cause of remission, or that it went before her obtaining of remission, as Bellarmine contendeth? Verily no:
What have we Here? that this woman's great love was the cause of remission, or that it went before her obtaining of remission, as Bellarmine contendeth? Verily not:
first, that her love was not the cause of forgivenes, but forgivenesse a cause of her love. Secondly, That forgivenesse in this place includeth the manifestation of forgivenesse: many sinnes are forgiven her, the sense is this, it appeareth unto this woman, that I have pardoned a multitude of sinnes for her. This is the Scripture.
First, that her love was not the cause of forgiveness, but forgiveness a cause of her love. Secondly, That forgiveness in this place includeth the manifestation of forgiveness: many Sins Are forgiven her, the sense is this, it appears unto this woman, that I have pardoned a multitude of Sins for her. This is the Scripture.
The judgement of Interpreters in the Protestant Church, upon a like place, is occasioned by an argument urged by Cardinall Bellarmine, and other poplings, against the Protestants, on this wise:
The judgement of Interpreters in the Protestant Church, upon a like place, is occasioned by an argument urged by Cardinal Bellarmine, and other poplings, against the Protestants, on this wise:
yet as oft as wee come into his presence wee cry to the glory of his grace, forgive us our trespasses: for while we beg at the hands of God, that which we have before received, we doe magnisie his grace, that hath freely given it.
yet as oft as we come into his presence we cry to the glory of his grace, forgive us our Trespasses: for while we beg At the hands of God, that which we have before received, we do magnify his grace, that hath freely given it.
then I demand, who shall give thee faith and good workes? Shouldst thou expect them from any other then from the hand of a loving God? Secondly, I answer directly, by shewing thee the true office of faith:
then I demand, who shall give thee faith and good works? Shouldst thou expect them from any other then from the hand of a loving God? Secondly, I answer directly, by showing thee the true office of faith:
which is the earnest of our inheritance unto the redemption of the purchased possession, unto the praise of his glory, Eph. 1.13, 14. The Originall reades it, In whom beleeving ye were sealed:
which is the earnest of our inheritance unto the redemption of the purchased possession, unto the praise of his glory, Ephesians 1.13, 14. The Original reads it, In whom believing you were sealed:
yet I say beleeving yee might rejoyce with ioy unspeakable, and full of glory, receiving the end of your faith, 1 Pet. 1.8. Rom. 15.13. The God of hope fill you with all ioy and peace in beleeving.
yet I say believing ye might rejoice with joy unspeakable, and full of glory, receiving the end of your faith, 1 Pet. 1.8. Rom. 15.13. The God of hope fill you with all joy and peace in believing.
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That we being delivered might serve him without feare in holinesse and righteousnesse before him all the dayes of our life, Luke 1.74, 75. We doe not serve God to obtaine deliverance by serving of him.
That we being Delivered might serve him without Fear in holiness and righteousness before him all the days of our life, Lycia 1.74, 75. We do not serve God to obtain deliverance by serving of him.
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Wee doe not serve God to obtaine salvation, but obtaining salvation freely by Iesus Christ, we offer up our souls and bodies, a living sacrifice of thanksgiving.
we do not serve God to obtain salvation, but obtaining salvation freely by Iesus christ, we offer up our Souls and bodies, a living sacrifice of thanksgiving.
I answer further, Thy good workes may bee profitable unto men, Tit. 3.8. but not unto God, who is of absolute perfection, and needeth not any thing which thou canst doe.
I answer further, Thy good works may be profitable unto men, Tit. 3.8. but not unto God, who is of absolute perfection, and needs not any thing which thou Canst do.
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Can a man be profitable unto God, as he that is wise may be profitable unto himselfe? Is it any pleasure to the Almighty that thou art righteous? or is it any gaine to him that thou makest thy wayes perfect? Iob 22.2.3.
Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? or is it any gain to him that thou Makest thy ways perfect? Job 22.2.3.
but if we shall begin to lift it up, and place it in the throne of Christ, what rock more dangerous to the soul? The Brasen Serpent was a great blessing so long as Israel looked at it by Gods appointment, to be healed of the bitings of the fiery Serpents.
but if we shall begin to lift it up, and place it in the throne of christ, what rock more dangerous to the soul? The Brazen Serpent was a great blessing so long as Israel looked At it by God's appointment, to be healed of the bitings of the fiery Serpents.
If God love us with as great a love before conversion as after, then what need we take care what we doe? If we repent and beleeve, the Lord will love us never the better;
If God love us with as great a love before conversion as After, then what need we take care what we do? If we Repent and believe, the Lord will love us never the better;
I can hardly vouchsafe to give an answer to this obiection, because the wise man adviseth, Pro. 26.4. Answer not a Foole according to his folly, lest thou bee like unto him.
I can hardly vouchsafe to give an answer to this objection, Because the wise man adviseth, Pro 26.4. Answer not a Fool according to his folly, lest thou be like unto him.
Give me leave to speak plain, Thou art hee that turnest the grace of our Lord Iesus Christ into wantonnes, whose end is destruction, whose God is thy belly, whose glory is thy shame, who mindest earthly things, Philip. 3.19.
Give me leave to speak plain, Thou art he that Turnest the grace of our Lord Iesus christ into wantonness, whose end is destruction, whose God is thy belly, whose glory is thy shame, who mindest earthly things, Philip. 3.19.
I can hardly refraine from giving thee very evill language, that art thus presumptuous and audacious to contradict the Lord Iesus, who hath given commandement that the Gospel of peace should bee preached to all Nations.
I can hardly refrain from giving thee very evil language, that art thus presumptuous and audacious to contradict the Lord Iesus, who hath given Commandment that the Gospel of peace should be preached to all nations.
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I will spare to speake what I think, and commend unto thy consideration the iudgment of one of our owne Countrimen, whose learning was by his adversaries commended, whose constancie and patience in his martyrdome was admired:
I will spare to speak what I think, and commend unto thy consideration the judgement of one of our own Countrymen, whose learning was by his Adversaries commended, whose constancy and patience in his martyrdom was admired:
I have an indulgent Father, who loveth me exceedingly, deemeth nothing too good for me, who hath given mee assurance and possession of his whole inheritance,
I have an indulgent Father, who loves me exceedingly, deemeth nothing too good for me, who hath given me assurance and possession of his Whole inheritance,
What heart could not afford to cast a stone at the head of such a sonne of Belial as this, to dash out his brains? For shame let the mover of this obiection blush,
What heart could not afford to cast a stone At the head of such a son of Belial as this, to dash out his brains? For shame let the mover of this objection blush,
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because God aboundeth in free love, mercy, and kindnesse, therefore thou wilt abound in wretchednesse. I cease to speak any farther of this to thy greater shame.
Because God Aboundeth in free love, mercy, and kindness, Therefore thou wilt abound in wretchedness. I cease to speak any farther of this to thy greater shame.
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I will put my Law into their hearts, & in their minds will I write them, Heb. 10.6. And all shall know me from the least to the greatest Heb. 8.11. All thy children shall bee taught of God, Iohn 6.54. Isaiah 54.13.
I will put my Law into their hearts, & in their minds will I write them, Hebrew 10.6. And all shall know me from the least to the greatest Hebrew 8.11. All thy children shall be taught of God, John 6.54. Isaiah 54.13.
and hee will tell us, that in him first Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeve on him to life everlasting, 1 Tim. 1.16.
and he will tell us, that in him First Iesus christ might show forth all long suffering for a pattern to them which should hereafter believe on him to life everlasting, 1 Tim. 1.16.
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Thirdly, thou mayest as well obiect, seeing that God is of infinite power, why doth he suffer sinne in the world? if thou shouldest, the Lord will give answer, My grace is sufficient for thee, 2 Cor. 12.9.
Thirdly, thou Mayest as well Object, seeing that God is of infinite power, why does he suffer sin in the world? if thou Shouldst, the Lord will give answer, My grace is sufficient for thee, 2 Cor. 12.9.
The true Religion propoundeth unto us a God in chiefe reconciled, pacified, pleased, a justice already satisfied, a propitiation made, sinnes taken away:
The true Religion propoundeth unto us a God in chief reconciled, pacified, pleased, a Justice already satisfied, a propitiation made, Sins taken away:
Now this is the common character of all false religions of what sort soever, Iews, Turks Papists, pharisaicall Protestants, Heathen, all propound in some degree or other,
Now this is the Common character of all false Religions of what sort soever, Iews, Turks Papists, pharisaical Protestants, Heathen, all propound in Some degree or other,
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Man doth not oftner seeke after salvation, but hee naturally stumbleth upon this principle, What shall I doe to be saved? The world would bee saved by doing.
Man does not oftener seek After salvation, but he naturally stumbleth upon this principle, What shall I do to be saved? The world would be saved by doing.
Martin Luther speaking of this difference, doth more than once compare the false religions unto Sampsons foxes, Iudg. 15.4. their heads looking divers wayes, but they were fastned together by the tayles. This comparison wee doe imbrace;
Martin Luther speaking of this difference, does more than once compare the false Religions unto Sampsons foxes, Judges 15.4. their Heads looking diverse ways, but they were fastened together by the tails. This comparison we do embrace;
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as though there were a mortall difference betweene them, yea the difference so great, that it is sometimes the greatest reason for one side to refuse this or that because the other useth it:
as though there were a Mortal difference between them, yea the difference so great, that it is sometime the greatest reason for one side to refuse this or that Because the other uses it:
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Now hee that shall search into the innermost secrets of these antagonists, shall finde, them that so eagerly differ about circumstance, (who could have beleeved it?) to agree in substance.
Now he that shall search into the innermost secrets of these antagonists, shall find, them that so eagerly differ about circumstance, (who could have believed it?) to agree in substance.
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This that hath beene spoken may prove a helpe to administer a spirit of discerning unto the simple, in these distracted time, wherein the Commonwealth is not more distracted than the Church.
This that hath been spoken may prove a help to administer a Spirit of discerning unto the simple, in these distracted time, wherein the Commonwealth is not more distracted than the Church.
Now among so many diversities of opinions, how shall we know which is the old and the good way, that we may walk in it? One saith I am Christ, another nay, but I am Christ:
Now among so many diversities of opinions, how shall we know which is the old and the good Way, that we may walk in it? One Says I am christ, Another nay, but I am christ:
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that propoundeth the free love of God in lesus Christ, without mixture of any thing in the creature, that is the true religion, all the rest are false;
that propoundeth the free love of God in Jesus christ, without mixture of any thing in the creature, that is the true Religion, all the rest Are false;
What foolish fancies have possest our soules? How often have we thought God to be like unto our selves? How many times have wee imagined an angry God, a wrath full Maiesty? And sought to appease his indignation by fasting, by praying;
What foolish fancies have possessed our Souls? How often have we Thought God to be like unto our selves? How many times have we imagined an angry God, a wrath full Majesty? And sought to appease his Indignation by fasting, by praying;
if his wrath should nor bee before appeased, what creature could stand in his sight? Doe wee not see when some Lion-like man is incensed, the vvhole house trembles, not one servant, no not a son dares come into his presence,
if his wrath should nor be before appeased, what creature could stand in his sighed? Doe we not see when Some Lion-like man is incensed, the Whole house trembles, not one servant, no not a son dares come into his presence,
if his wrath were not appeased. We complain of idolatry crept into our unhappy Nation. We complain of bowing, of cringing, of crossing, and many such fopperies.
if his wrath were not appeased. We complain of idolatry crept into our unhappy nation. We complain of bowing, of cringing, of crossing, and many such fopperies.
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This is as great an idoll as that which was set up in the plain of Dura, in the province of Babylon, sixtie cubits high, Dan. 3. This is the Beast that hath made the whole earth to partake of her fornications.
This is as great an idol as that which was Set up in the plain of Dura, in the province of Babylon, sixtie cubits high, Dan. 3. This is the Beast that hath made the Whole earth to partake of her fornications.
yet if possible, should not we have accounted it an happinesse, for what would not the distressed soul have done, (vvitnesse the acts of our Forefathers,) for to have purchased remission,
yet if possible, should not we have accounted it an happiness, for what would not the distressed soul have done, (witness the acts of our Forefathers,) for to have purchased remission,
O yee sons of men, what could I have done, or what could you have vvished me to doe, more then I have done? Behold, I am friends with you, I love you truly;
Oh ye Sons of men, what could I have done, or what could you have wished me to do, more then I have done? Behold, I am Friends with you, I love you truly;
Did vve ever think to hear the God of Heaven to beseech and intreat us to bee reconciled unto God? That man should intreat God to be reconciled, vvas that vve might imagine;
Did we ever think to hear the God of Heaven to beseech and entreat us to be reconciled unto God? That man should entreat God to be reconciled, was that we might imagine;
If now this offendor should stubbornly refuse to bee reconciled to them whom hee had offended, what should vvee thinke of such a person? The case is ours, it is wee that have offended God, God hath not offended us;
If now this Offender should stubbornly refuse to be reconciled to them whom he had offended, what should we think of such a person? The case is ours, it is we that have offended God, God hath not offended us;
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if wee shall now refuse, and turne away our eares, and refuse to submit to his righteousnesse, what ingratitude will this be? That we may yet more admire the grace of our God, the Lord is pleased to use familiar expressions, to declare unto us that it pleased God to betroath unto himselfe a wife, whom he would admit into so much favour,
if we shall now refuse, and turn away our ears, and refuse to submit to his righteousness, what ingratitude will this be? That we may yet more admire the grace of our God, the Lord is pleased to use familiar expressions, to declare unto us that it pleased God to betrothed unto himself a wife, whom he would admit into so much favour,
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as to call him Ishi, my Husband, Hosea 2.16. unto whom he would vouchsafe so much honour, as to call her his Spouse, his Love, his Dove, &c. and to betroath her unto himself for ever.
as to call him Ishi, my Husband, Hosea 2.16. unto whom he would vouchsafe so much honour, as to call her his Spouse, his Love, his Dove, etc. and to betrothed her unto himself for ever.
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Who is it unto whom the Lord vouchsafeth such grace? What person is it whom the Lord vvill take to be his Spouse? Was there ever such a thing as this heard? That povertie should sue unto riches? That deformity should sue unto beauty, is no wonder:
Who is it unto whom the Lord vouchsafeth such grace? What person is it whom the Lord will take to be his Spouse? Was there ever such a thing as this herd? That poverty should sue unto riches? That deformity should sue unto beauty, is no wonder:
But that a Mighty, Rich, Beautifull, and Potent Prince, should sue unto a poore, old, decrepit, deformed, diseased, lowsie beggar, what story can witnesse any such thing? And with reverence and trembling be it spoken, the mighty God of heaven betroaths unto himselfe,
But that a Mighty, Rich, Beautiful, and Potent Prince, should sue unto a poor, old, decrepit, deformed, diseased, lousy beggar, what story can witness any such thing? And with Reverence and trembling be it spoken, the mighty God of heaven betroaths unto himself,
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But peradventure, what was lacking in birth and beauty, might be supplied in riches and plenty, (for riches make many marriages,) let us survey her riches:
But Peradventure, what was lacking in birth and beauty, might be supplied in riches and plenty, (for riches make many marriages,) let us survey her riches:
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In stead of rayment not wherewithall to buy her wedding garments & ornaments, nakednes, even stark nakednesse, I spread the skirt of my clothing over thee, and covered thy nakednesse.
In stead of raiment not wherewithal to buy her wedding garments & Ornament, nakedness, even stark nakedness, I spread the skirt of my clothing over thee, and covered thy nakedness.
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Here is a Spouse that hath not wherewithall to buy her a wedding garment. O the depth of the riches of the mercy of God! Neither noble, nor beautifull, nor rich;
Here is a Spouse that hath not wherewithal to buy her a wedding garment. Oh the depth of the riches of the mercy of God! Neither noble, nor beautiful, nor rich;
What goodnesse must I find in me? What conditions? What qualifications, before that I beleeve God to bee a father to mee in Christ? What must I doe to bee saved? Thou seest here the freenesse of Gods grace, the glory of his reconciliation.
What Goodness must I find in me? What conditions? What qualifications, before that I believe God to be a father to me in christ? What must I do to be saved? Thou See Here the freeness of God's grace, the glory of his reconciliation.
And I will bee bold to say unto thee, as Moses speaketh unto Israel in another case, Stand still, and see the salvation of the Lord, which he hath shewed you this day, Exod. 14.13.
And I will be bold to say unto thee, as Moses speaks unto Israel in Another case, Stand still, and see the salvation of the Lord, which he hath showed you this day, Exod 14.13.
and see the salvation of the Lord with you, O Iudah, and Ierusalem, 2 Chron. 20.17. What shall I doe to obtaine the favour of God? I say, beleeve him favourable unto thee, freely for his own sake.
and see the salvation of the Lord with you, Oh Iudah, and Ierusalem, 2 Chronicles 20.17. What shall I do to obtain the favour of God? I say, believe him favourable unto thee, freely for his own sake.
Nay more, that have all manner of evill in me? I answer, Thou hast as much in thee as God requires at thy hands, to precede his love, to goe before his reconciliation.
Nay more, that have all manner of evil in me? I answer, Thou hast as much in thee as God requires At thy hands, to precede his love, to go before his reconciliation.
and with the washed Sow, to wallow in the mire? What say you to my case? If I should now come unto Christ, would he bid me welcome? If I should beleeve God loving unto mee, would it not be the greatest sinne unto me? Must not I forsake and leave my sinnes,
and with the washed Sow, to wallow in the mire? What say you to my case? If I should now come unto christ, would he bid me welcome? If I should believe God loving unto me, would it not be the greatest sin unto me? Must not I forsake and leave my Sins,
Although the answer to this obiection doe properly belong unto the second thing to be shewed; (namely) mans reconciliation to God, yet I will speak somthing.
Although the answer to this objection do properly belong unto the second thing to be showed; (namely) men reconciliation to God, yet I will speak something.
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when whatsoever is not of faith, is sin? Doest thou thinke to cast out rubbish without him? Doest thou think to bind the strong man by thine own power? Thou art deceived.
when whatsoever is not of faith, is since? Dost thou think to cast out rubbish without him? Dost thou think to bind the strong man by thine own power? Thou art deceived.
Wouldest thou mortifie thy sinne? See the order of the holy Ghost Col. 3.5. Mortifie therefore your members which are upon the earth, fornication, &c. Therefore, wherefore see vers. 1. if yee bee risen with Christ, seek those things that are above.
Wouldst thou mortify thy sin? See the order of the holy Ghost Col. 3.5. Mortify Therefore your members which Are upon the earth, fornication, etc. Therefore, Wherefore see vers. 1. if ye be risen with christ, seek those things that Are above.
But you will say, is it not written, that neither fornicators, nor idolaters, nor adulterers, nor effeminate persons, &c. shall inherit the kingdome of God? 1 Cor. 6.9.10. Againe, is it not written, without holinesse no man shall see God, Heb. 12.14.
But you will say, is it not written, that neither fornicators, nor Idolaters, nor Adulterers, nor effeminate Persons, etc. shall inherit the Kingdom of God? 1 Cor. 6.9.10. Again, is it not written, without holiness no man shall see God, Hebrew 12.14.
and then goe into the Temple afterwards, but he enters into the Temple first, and making a scourge of small cords, he drove them all out of the Temple, Iohn 2.15.
and then go into the Temple afterwards, but he enters into the Temple First, and making a scourge of small cords, he drove them all out of the Temple, John 2.15.
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but the Lord must first entor, and wash thee and purge thee by his blood, which purgeth the conscience from dead workes, to serve the living God, Heb. 9.14.
but the Lord must First entor, and wash thee and purge thee by his blood, which Purgeth the conscience from dead works, to serve the living God, Hebrew 9.14.
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Therefore thou complainest, thou canst not leave thy sinnes, I say, thou hadst the more need to beleeve in Christ, that thou mightest have power to forsake them.
Therefore thou complainest, thou Canst not leave thy Sins, I say, thou Hadst the more need to believe in christ, that thou Mightest have power to forsake them.
and what, shal I venture to beleeve in Christ before I have made restitution, and satisfaction to them whom I have wronged? Are we not taught out of the Father, Non remittitur peccatum, nisi restituatur oblatum; without restitution no remission? I answer:
and what, shall I venture to believe in christ before I have made restitution, and satisfaction to them whom I have wronged? are we not taught out of the Father, Non remittitur peccatum, nisi restituatur oblatum; without restitution no remission? I answer:
Zacheus was an arch-publican, verse 2. a man that was a sinner, verse 7. yet this sinner, this arch-publican received Christ first, (not into his house onely,
Zacchaeus was an arch-publican, verse 2. a man that was a sinner, verse 7. yet this sinner, this arch-publican received christ First, (not into his house only,
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thou seest the abundant grace of God: bove and beyond all obstacles: if thou canst beleeve, thou needest not feare, though thou hast beene never so sinfull.
thou See the abundant grace of God: above and beyond all obstacles: if thou Canst believe, thou Needest not Fear, though thou hast been never so sinful.
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and shew you a two-fold reconciliation, set out unto us in the Scriptures. 1. Originall, 2. Actuall. Beare with the termes, I confesse they are not altogether so fit as I could wish:
and show you a twofold reconciliation, Set out unto us in the Scriptures. 1. Original, 2. Actual. Bear with the terms, I confess they Are not altogether so fit as I could wish:
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This you may call the reconciliation of our persons or consciences, the one being the reconciliation of our nature to God, the other the manifestation of that,
This you may call the reconciliation of our Persons or Consciences, the one being the reconciliation of our nature to God, the other the manifestation of that,
and the premised reconciliation to our soules: That this is not an unnecessary distinction you shall find by comparing some Scriptures together: the first is Rom. 5.10. When we were enemies we were reconciled to God by the death of his Sonne. Againe, Eph. 2.16. That he might reconcile both unto God into one body by the Crosse having slaine the enmity thereby, Col. 1.21.12.
and the premised reconciliation to our Souls: That this is not an unnecessary distinction you shall find by comparing Some Scriptures together: the First is Rom. 5.10. When we were enemies we were reconciled to God by the death of his Son. Again, Ephesians 2.16. That he might reconcile both unto God into one body by the Cross having slain the enmity thereby, Col. 1.21.12.
For to take up this difference, I say that in the former he speaketh of our Originall reconciliation, wherein our nature was reconciled to God by Christ, in the second I say, he speaketh of our Actuall reconciliation, wherein our consciences become reconciled to God, through the apprehension of the reconciliation which Christ hath wrought for us.
For to take up this difference, I say that in the former he speaks of our Original reconciliation, wherein our nature was reconciled to God by christ, in the second I say, he speaks of our Actual reconciliation, wherein our Consciences become reconciled to God, through the apprehension of the reconciliation which christ hath wrought for us.
First of all I must speak of our Originall reconciliation. And there I lay downe this proposition, that we were reconciled to God by the death of his Sonne, without any previous conditions in us, or performed by us.
First of all I must speak of our Original reconciliation. And there I lay down this proposition, that we were reconciled to God by the death of his Son, without any previous conditions in us, or performed by us.
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As by one mans disobedience, many were made sinners, so by the obedience of one, shall many be made righteous, Rom. 5.19. I say we are said to doe that which he did, as to be buried with Christ, by baptisme into death, Rom. 6.4. We are said to be crucified with Christ, as our old man is crucified with him, Rom. 6.6. to be dead and alive with him.
As by one men disobedience, many were made Sinners, so by the Obedience of one, shall many be made righteous, Rom. 5.19. I say we Are said to do that which he did, as to be buried with christ, by Baptism into death, Rom. 6.4. We Are said to be Crucified with christ, as our old man is Crucified with him, Rom. 6.6. to be dead and alive with him.
Reckon yee also your selves to be dead indeed unto sinne, but alive unto God through Iesus Christ our Lord, Rom. 6.11. We are said to be risen with him, Coloss. 3.1. which is elegantly set forth by the Prophet Hosea, speaking of the resurrection of Christ.
Reckon ye also your selves to be dead indeed unto sin, but alive unto God through Iesus christ our Lord, Rom. 6.11. We Are said to be risen with him, Coloss. 3.1. which is elegantly Set forth by the Prophet Hosea, speaking of the resurrection of christ.
Whereby we see that not onely God was reconciled unto us, but also that our nature was reconciled unto God by the death of his Sonne, without any condition, or qualification wrought in us.
Whereby we see that not only God was reconciled unto us, but also that our nature was reconciled unto God by the death of his Son, without any condition, or qualification wrought in us.
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Now followes our Actuall reconciliation; to wit, the manifestation of Gods reconciliation to us, and of the reconciliation of our nature to God in Jesus Christ.
Now follows our Actual reconciliation; to wit, the manifestation of God's reconciliation to us, and of the reconciliation of our nature to God in jesus christ.
Mans Actuall reconciliation to God requireth previous conditions and qualifications to be wrought in man by the spirit of God before man can be Actually reconciled to God,
men Actual reconciliation to God requires previous conditions and qualifications to be wrought in man by the Spirit of God before man can be Actually reconciled to God,
Althogh this proposition need no proofe, in regard that the world so far doteth on conditions, that they will hardly admit God to be reconciled to man, without performances in man:
Although this proposition need no proof, in regard that the world so Far dotes on conditions, that they will hardly admit God to be reconciled to man, without performances in man:
to know the favour and love of God towards us in Christ, requires you see the condition of being borne againe of water and of the spirit, which is (not to be baptized as the Papists would have it) but to have such fruits and effects of Gods spirit wrought in us as purifie the heart, as water doth the body.
to know the favour and love of God towards us in christ, requires you see the condition of being born again of water and of the Spirit, which is (not to be baptised as the Papists would have it) but to have such fruits and effects of God's Spirit wrought in us as purify the heart, as water does the body.
not onely that holinesse is concomitant or companion of our seeing of God, but that faith being a part of (yea the first fruits of holines) is that whereby the soule is brought to the sight of God in Jesus Christ. But I am not willing to spend time in larger proofe,
not only that holiness is concomitant or Companion of our seeing of God, but that faith being a part of (yea the First fruits of holiness) is that whereby the soul is brought to the sighed of God in jesus christ. But I am not willing to spend time in larger proof,
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so that they are proper, Omnibus sed non solis electis, to all the elect, but not onely to the elect. 2. Present conditions I call them, that goe before reconciliation, as the cause before the effect,
so that they Are proper, Omnibus sed non solis electis, to all the elect, but not only to the elect. 2. Present conditions I call them, that go before reconciliation, as the cause before the Effect,
yet are never seperated from reconciliation in time, but are indeed the very thing whereby the holy spirit of God doth reconcile man to God. 3. Consequent conditions I call them, which doe alwayes follow reconciliation,
yet Are never separated from reconciliation in time, but Are indeed the very thing whereby the holy Spirit of God does reconcile man to God. 3. Consequent conditions I call them, which do always follow reconciliation,
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And I therefore undertake to speake of these (although the curious may thinke me blame-worthy for transgressing the rules of method) that we might be warned of a rock and shelfe;
And I Therefore undertake to speak of these (although the curious may think me blameworthy for transgressing the rules of method) that we might be warned of a rock and shelf;
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namely, that we doe not confound these conditions together, and to take those for antecedent which are onely consequent: which to my knowledge hath made some souls to make shipwrack for a time,
namely, that we do not confound these conditions together, and to take those for antecedent which Are only consequent: which to my knowledge hath made Some Souls to make shipwreck for a time,
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First, to speake of Antecedent conditions, which necessarily goe before our reconciliation to God: They shall be referred unto two heads, the first is the knowledge of sinne, with whatsoever is requisite unto the knoweledge of sinne. The second is the knowledge of the depth of misery by sinne to be such, as we can neither help our selves,
First, to speak of Antecedent conditions, which necessarily go before our reconciliation to God: They shall be referred unto two Heads, the First is the knowledge of sin, with whatsoever is requisite unto the knowledge of sin. The second is the knowledge of the depth of misery by sin to be such, as we can neither help our selves,
Then he is contented, to thinke of submitting to his father, but not before, if he could have got a living by keeping of Hogs, hee would not have returned.
Then he is contented, to think of submitting to his father, but not before, if he could have god a living by keeping of Hogs, he would not have returned.
If any man will come after me, let him deny himselfe and take up his crosse daily and follow me, Luke 9.23. No man can follow Christ except he deny himselfe, his own Righteousnesse and holinesse, would you know a reason under the determinate counsell of God;
If any man will come After me, let him deny himself and take up his cross daily and follow me, Lycia 9.23. No man can follow christ except he deny himself, his own Righteousness and holiness, would you know a reason under the determinate counsel of God;
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why the Publicans and Harlots received Christ, but the holy Pharisees rejected him, (a true paterne of our dayes:) the Pharisees thought themselves able to stand upon their owne legs;
why the Publicans and Harlots received christ, but the holy Pharisees rejected him, (a true pattern of our days:) the Pharisees Thought themselves able to stand upon their own legs;
when the publicans and strumpets, being convinced of sinne, and having no righteousnesse of their owne, they are contented to accept it upon any terms.
when the Publicans and strumpets, being convinced of sin, and having no righteousness of their own, they Are contented to accept it upon any terms.
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Thus before the soule of man be brought to be reconciled unto God, it is necessary that it see it selfe a sinfull creature; yea so sinfull, That neither crying nor howling can wash it away;
Thus before the soul of man be brought to be reconciled unto God, it is necessary that it see it self a sinful creature; yea so sinful, That neither crying nor howling can wash it away;
He that beleeveth not the Sonne shall not see life, but the wrath of God abideth on him, Iohn 3.36. To be reconciled to God, is to see life, therefore he that beleeveth not, shall not be reconciled to God:
He that Believeth not the Son shall not see life, but the wrath of God Abideth on him, John 3.36. To be reconciled to God, is to see life, Therefore he that Believeth not, shall not be reconciled to God:
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And this is the proper office of faith, (as it justifieth) to reconcile the soule and conscience unto God, and to make us at peace with him, by assuring us of his favour and good will towards us, in Jesus Christ, manifested, in that God gave his only Sonne to be a propitiation for our sinnes,
And this is the proper office of faith, (as it Justifieth) to reconcile the soul and conscience unto God, and to make us At peace with him, by assuring us of his favour and good will towards us, in jesus christ, manifested, in that God gave his only Son to be a propitiation for our Sins,
And this is our receiving of Christ, our putting on of Christ, and our living by faith (if we take faith for beleeving.) And thus much of the second condition which is present: Now followes the third sort of conditions, which are consequent unto our reconciliation,
And this is our receiving of christ, our putting on of christ, and our living by faith (if we take faith for believing.) And thus much of the second condition which is present: Now follows the third sort of conditions, which Are consequent unto our reconciliation,
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can the men of this world hear of great possessions fallen unto them, without joyfulnesse? How then is it possible, that the children of the living God, can come to the apprehension of the fatherly love of God in Christ,
can the men of this world hear of great possessions fallen unto them, without joyfulness? How then is it possible, that the children of the living God, can come to the apprehension of the fatherly love of God in christ,
If I could this day bring you happy tydings of reconciliation betweene King and Parliament, (which the God of heaven effect,) what joy would this work in the hearts of every man here present? How much more shall the tydings of eternall peace by Jesus Christ, affect the soule with extraordinary comfort.
If I could this day bring you happy tidings of reconciliation between King and Parliament, (which the God of heaven Effect,) what joy would this work in the hearts of every man Here present? How much more shall the tidings of Eternal peace by jesus christ, affect the soul with extraordinary Comfort.
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and hither also are to be referred those glorious things that are spoken of the City of our God, by the Gospell Prophet, in these words, The ransomed of the Lord shall returne and come to Sion with songs,
and hither also Are to be referred those glorious things that Are spoken of the city of our God, by the Gospel Prophet, in these words, The ransomed of the Lord shall return and come to Sion with songs,
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and everlasting joy upon their heads: they shall obtaine joy and gladnesse, and sorrow and sighing shall flye away, Isay 35.10. This is the promise of our Saviour, Your sorrow shall be turned into joy, Iohn 16.20. This is the office of the Holy Ghost, To be the Comforter, to speak peace and joy unto his people.
and everlasting joy upon their Heads: they shall obtain joy and gladness, and sorrow and sighing shall fly away, Saiah 35.10. This is the promise of our Saviour, Your sorrow shall be turned into joy, John 16.20. This is the office of the Holy Ghost, To be the Comforter, to speak peace and joy unto his people.
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And therefore amongst the sundry precious gifts, which are declared to be the fruits of Gods Spirit, joy, is not the least, Gal. 5.22. This also is the lot and inheritance of the Saints of God:
And Therefore among the sundry precious Gifts, which Are declared to be the fruits of God's Spirit, joy, is not the least, Gal. 5.22. This also is the lot and inheritance of the Saints of God:
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They, (even they) who were pricked in their hearts, and knew not what to doe, doe not eat their meat with gladnesse and singlenesse of heart, Acts 2.46. The Eunuch returneth rejoycing, Acts 8.39. Samarias conversion causeth great joy in that City, Acts 8.8.
They, (even they) who were pricked in their hearts, and knew not what to do, do not eat their meat with gladness and singleness of heart, Acts 2.46. The Eunuch returns rejoicing, Acts 8.39. Samarias conversion Causes great joy in that city, Acts 8.8.
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And more, we glory in tribulation also, Verse 2.3. Can the Sun be without her light? can the fire bee without heat? Then also may the called of God, the reconciled to the Father, be without joy and peace in beleeving.
And more, we glory in tribulation also, Verse 2.3. Can the Sun be without her Light? can the fire be without heat? Then also may the called of God, the reconciled to the Father, be without joy and peace in believing.
Can a man stop the ebbing or flowing of the water? then may the soules of the reconciled to God be deprived of those flouds of comforts, which flow from fountaines of comforts, into the subject of comforts, the soules of the people reconciled to God.
Can a man stop the ebbing or flowing of the water? then may the Souls of the reconciled to God be deprived of those floods of comforts, which flow from fountains of comforts, into the Subject of comforts, the Souls of the people reconciled to God.
This is the first effect of reconciliation, joy, and peace. The second followes; which is, Love to God: Love is also an inseparable consequent of mans reconciliation:
This is the First Effect of reconciliation, joy, and peace. The second follows; which is, Love to God: Love is also an inseparable consequent of men reconciliation:
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His head is as the most fine gold, his locks are bushy, and black as a Raven, his mouth is most sweet, he is altogether lovely ' Cant. 5.10. &c. Againe, it is a restlesse love, that canfind no content, can take no rest (nonot in her bed) if shee may not enjoy the presence of her beloved.
His head is as the most fine gold, his locks Are bushy, and black as a Raven, his Mouth is most sweet, he is altogether lovely ' Cant 5.10. etc. Again, it is a restless love, that canfind no content, can take no rest (nonot in her Bed) if she may not enjoy the presence of her Beloved.
Eye hath not seen, nor eare hath not heard, &c. the things which God hath prepared for them that love him, 1 Cor. 2.9. We know that all things work together for good to them that love God, Rom. 8.28. This ornament of love is like the garment of divers colours, with which all the Kings daughters, which were Virgins, were apparrelled, 2 Sam. 13.18.
Eye hath not seen, nor ear hath not herd, etc. the things which God hath prepared for them that love him, 1 Cor. 2.9. We know that all things work together for good to them that love God, Rom. 8.28. This ornament of love is like the garment of diverse colours, with which all the Kings daughters, which were Virgins, were appareled, 2 Sam. 13.18.
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If a Woman bee seen in the streets without a party coloured garment, it is concluded, that she is either none of the Kings daughters, or at least no Virgin:
If a Woman be seen in the streets without a party coloured garment, it is concluded, that she is either none of the Kings daughters, or At least not Virgae:
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if wee see a soule altogether stript of this ornament, we conclude, They are not in the number of Gods people; or at least not reconciled. Therefore the Holy ghost concludes;
if we see a soul altogether stripped of this ornament, we conclude, They Are not in the number of God's people; or At least not reconciled. Therefore the Holy ghost concludes;
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you have seene Peace to the brethren, and love, with faith from God the Father, and the Lord Jesus Christ, Eph. 6.23. The third consquent is new obedience in newnes of the spirit:
you have seen Peace to the brothers, and love, with faith from God the Father, and the Lord jesus christ, Ephesians 6.23. The third consquent is new Obedience in newness of the Spirit:
If a man love me, he will keep my words, verse 23. This is that which I had occasion to speake of before, that the holy Spirit of God doth not onely cleanse the conscience,
If a man love me, he will keep my words, verse 23. This is that which I had occasion to speak of before, that the holy Spirit of God does not only cleanse the conscience,
I say again, that Christ entring into the soule, shall drive out whatsoever is prophane, and draw up the soule by the cords of love unto new obedience:
I say again, that christ entering into the soul, shall drive out whatsoever is profane, and draw up the soul by the cords of love unto new Obedience:
for as Rome was not built on a day, so neither can it be puld down in an houre (I mean the Doctrine of Rome. ) And here I would have made an end of speaking of the consequents of our Reconciliation, but that I fear the timorous soule will be ready to say, In thus saying you have filled my heart with sorrow:
for as Room was not built on a day, so neither can it be pulled down in an hour (I mean the Doctrine of Room.) And Here I would have made an end of speaking of the consequents of our Reconciliation, but that I Fear the timorous soul will be ready to say, In thus saying you have filled my heart with sorrow:
I answer, what is it that thou fearest, O thou of little faith? Thou answerest, thou art afraid, that God is not thy God, that hee is not reconciled unto thee:
I answer, what is it that thou Fearest, Oh thou of little faith? Thou Answerest, thou art afraid, that God is not thy God, that he is not reconciled unto thee:
but they are signes, that thou art not fully reconciled unto God, but that thy faith is weake like the bulrush, that thy joy is as little as thy faith, and that thy love and obedience is as imperfect as thy joy. Measure not the reconciliation of God to thy soule, by the perfection of thy obedience:
but they Are Signs, that thou art not Fully reconciled unto God, but that thy faith is weak like the bulrush, that thy joy is as little as thy faith, and that thy love and Obedience is as imperfect as thy joy. Measure not the reconciliation of God to thy soul, by the perfection of thy Obedience:
But seeing the imperfection, not of Gods reconciliation to thee, but of thy reconciliation to God, cry thou unto the Throne of grace, Lord increase my faith,
But seeing the imperfection, not of God's reconciliation to thee, but of thy reconciliation to God, cry thou unto the Throne of grace, Lord increase my faith,
It hath been hitherto mine endeavour, to declare unto you the misterie of salvation, and to imitate the skilfull Limbner, to give unto every Limbe and part, not onely his due proportion,
It hath been hitherto mine endeavour, to declare unto you the mystery of salvation, and to imitate the skilful Limbner, to give unto every Limb and part, not only his due proportion,
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whether they bee not blameworthy that make no difference at all between these two, but confounding heaven and earth together, the Creature with the Creator, doe most absurdly apply those things which are antecedents,
whither they be not blameworthy that make no difference At all between these two, but confounding heaven and earth together, the Creature with the Creator, do most absurdly apply those things which Are antecedents,
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have you not made the LORDS sheep become a prey (sometimes to presumption, sometimes to despaire) by your Doctrine? Have you not made the soules of the righteous sad,
have you not made the LORDS sheep become a prey (sometime to presumption, sometime to despair) by your Doctrine? Have you not made the Souls of the righteous sad,
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You sheep of the pasture of the Lord, the God of his inheritance, know, it your duty aptly to distinguish these things in your owne Consciences, that you may enjoy the brightnesse of the glory, of the grace of God, set up in your soules,
You sheep of the pasture of the Lord, the God of his inheritance, know, it your duty aptly to distinguish these things in your own Consciences, that you may enjoy the brightness of the glory, of the grace of God, Set up in your Souls,
A Conscience that is either seared, and fitted with Atheisticall carelesnesse, or at the best, sitting in darknesse and the shadow of death, seeing no light, Matth. 4.16. when as the consciences of the reconciled, doe enjoy the light of the glory of God in the face of Jesus.
A Conscience that is either seared, and fitted with Atheistical carelessness, or At the best, sitting in darkness and the shadow of death, seeing no Light, Matthew 4.16. when as the Consciences of the reconciled, do enjoy the Light of the glory of God in the face of jesus.
The third Application, sheweth us an open doore, for the easie understanding and plaine reconciliation of many places of Scripture, which seem so exceeding different,
The third Application, shows us an open door, for the easy understanding and plain reconciliation of many places of Scripture, which seem so exceeding different,
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Let us learn to distinguish, between the thing, and the manifestation of the thing: the want of which distinction, breedeth an horrible confusion in the interpretation of holy Scripture;
Let us Learn to distinguish, between the thing, and the manifestation of the thing: the want of which distinction, breeds an horrible confusion in the Interpretation of holy Scripture;
as also he declareth it to bee an eternall grace of God, communicated unto his people, Having predestinated us unto the Adoption of sonnes, by Iesus Christ, Eph. 1.5.
as also he Declareth it to be an Eternal grace of God, communicated unto his people, Having predestinated us unto the Adoption of Sons, by Iesus christ, Ephesians 1.5.
Againe, if the grace of adoption be an eternall grace, how is it said, wee are borne againe by the Word? 1 Pet. 1.23. and begotten by the Word? Iames 1.18. I answer, these places are to be understood of the manifestation of Adoption, not of the act of Adoption it selfe:
Again, if the grace of adoption be an Eternal grace, how is it said, we Are born again by the Word? 1 Pet. 1.23. and begotten by the Word? James 1.18. I answer, these places Are to be understood of the manifestation of Adoption, not of the act of Adoption it self:
And that this is so, is plaine, God hath begotten us againe unto a lively hope, by the resurrection of Iesus Christ from the dead, 1 Pet. 1.3. A lively hope is the thing, unto which we are begotten.
And that this is so, is plain, God hath begotten us again unto a lively hope, by the resurrection of Iesus christ from the dead, 1 Pet. 1.3. A lively hope is the thing, unto which we Are begotten.
And that it is ordinary in Scripture, to call the manifestation of things, by the names of the things themselves, will be plaine by two places, (I might bring two hundred) the first is Ierem. 1.10.
And that it is ordinary in Scripture, to call the manifestation of things, by the names of the things themselves, will be plain by two places, (I might bring two hundred) the First is Jeremiah 1.10.
Our recodciliation to God, Efficient, Principall H. Ghost, instrumen. tall faith. Materiall, Christs righteousnesse. Formal, Apprehension of Christs righteousness by faith.
Our recodciliation to God, Efficient, Principal H. Ghost, instrumen. tall faith. Material, Christ righteousness. Formal, Apprehension of Christ righteousness by faith.
The finall cause of Gods reconciliation to us, is salvation; the finall cause of our reconciliation to God is, consolation. The Lord fill you with his Spirit, that the apprehension of Gods salvation may fill you with eternall consolation. Amen. FINIS.
The final cause of God's reconciliation to us, is salvation; the final cause of our reconciliation to God is, consolation. The Lord fill you with his Spirit, that the apprehension of God's salvation may fill you with Eternal consolation. Amen. FINIS.
