An expository comment, doctrinal, controversal, and practical upon the whole first chapter to the second epistle of St. Paul to the Corinthians by Anthony Burgesse ...
IN this Chapter is considerable, the Preface, and the main Substantial Matter treated of. In the Preface we may take notice of the Inscription, and the Salutation.
IN this Chapter is considerable, the Preface, and the main Substantial Matter treated of. In the Preface we may take notice of the Inscription, and the Salutation.
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1. The Efficient instrumental Cause of the Epistle, described by his Name, and by his Office. His name Paul: His Office an Apostle. This is further amplified:
1. The Efficient instrumental Cause of the Epistle, described by his Name, and by his Office. His name Paul: His Office an Apostle. This is further amplified:
In the next place, we have the Subject to whom this Epistle is directed, and that is either more special, the Church of God, described by its local situation (at Corinth.) Or else more generally, with the place where they live, All the Saints which are in all Achaia.
In the next place, we have the Subject to whom this Epistle is directed, and that is either more special, the Church of God, described by its local situation (At Corinth.) Or Else more generally, with the place where they live, All the Saints which Are in all Achaia.
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1. Let us consider the Author instrumental (for the Spirit of God is the principal) described by his name Paul; and in that briefly consider his Name, and his Person what he was.
1. Let us Consider the Author instrumental (for the Spirit of God is the principal) described by his name Paul; and in that briefly Consider his Name, and his Person what he was.
His name is Paul, so constantly in his Epistles, but in the History of his life in the Acts of the Apostles, he was constantly called Saul, till Chap. 13. In the Greek NONLATINALPHABET and sometimes NONLATINALPHABET.
His name is Paul, so constantly in his Epistles, but in the History of his life in the Acts of the Apostles, he was constantly called Saul, till Chap. 13. In the Greek and sometime.
Others they say, it was in an humane way he was named Paul, either because of the conversion of Sergius Paulus, mentioned Acts 13. the Proconsul, who out of indeared affection to Paul, would have him called by his name;
Others they say, it was in an humane Way he was nam Paul, either Because of the conversion of Sergius Paulus, mentioned Acts 13. the Proconsul, who out of endeared affection to Paul, would have him called by his name;
or as Austin thinketh, Paul assumed it himself, as signifying one that is little, to shew his modesty, he calling himself the least of all the Apostles.
or as Austin Thinketh, Paul assumed it himself, as signifying one that is little, to show his modesty, he calling himself the least of all the Apostles.
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But Sc•ligers conjecture seemeth most probable, That when the Jews were brought in subjection to the Romans, they had commonly two names, one of their own Nation, and another Roman, to ingratiate themselves,
But Sc•ligers conjecture seems most probable, That when the jews were brought in subjection to the Roman, they had commonly two names, one of their own nation, and Another Roman, to ingratiate themselves,
he was a cruel and bloudy persecutor of the Church of Christ, being mad against the Saints, and haling them before the high Priest, never satisfying his wolvish disposition against the sheep of Christ: At last he is converted in a miraculous and wonderfull way,
he was a cruel and bloody persecutor of the Church of christ, being mad against the Saints, and haling them before the high Priest, never satisfying his wolvish disposition against the sheep of christ: At last he is converted in a miraculous and wonderful Way,
and of a persecutor made an eminent Apostle of Jesus Christ. So that we may with greater wonder say, Is Paul amongst the Apostles? then they did once, Is Saul amongst the Prophets? Here is a wolf made a lamb, a vulture become a dove, a Bramble made a Mirtle-tree. This work of Gods grace in making such a change upon Paul, may justly be esteemed as wonderfull a work,
and of a persecutor made an eminent Apostle of jesus christ. So that we may with greater wonder say, Is Paul among the Apostles? then they did once, Is Saul among the prophets? Here is a wolf made a lamb, a vulture become a dove, a Bramble made a Myrtle-tree. This work of God's grace in making such a change upon Paul, may justly be esteemed as wonderful a work,
we need go no further than these very Corinthians to whom Paul writeth, Acts 18. God tells Paul, He had much people in that City, and yet of all the places in the world, you would think the preaching of the Gospel would never have done good there;
we need go no further than these very Corinthians to whom Paul Writeth, Acts 18. God tells Paul, He had much people in that city, and yet of all the places in the world, you would think the preaching of the Gospel would never have done good there;
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but God even in this wilderness, did make to himself a pleasant garden. Paul might have wrote this, Paul once the greatest of sinners, to the Corinthians the greatest of sinners.
but God even in this Wilderness, did make to himself a pleasant garden. Paul might have wrote this, Paul once the greatest of Sinners, to the Corinthians the greatest of Sinners.
for her sinnes were carnal and bodily, but Paul 's sinnes were spiritual, and seated principally in his soul, so that as the Devils are spiritual wickednesses, thus was Paul; and because he was thus corrupted in his spirit, his disease was the more incurable.
for her Sins were carnal and bodily, but Paul is Sins were spiritual, and seated principally in his soul, so that as the Devils Are spiritual Wickednesses, thus was Paul; and Because he was thus corrupted in his Spirit, his disease was the more incurable.
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but where sinfullness hath possessed the vital parts of the soul, the mind and the heart, what hope can remain for such an one? This made our Saviour say, The Publicans and Harlots entered the Kingdom of Heaven above the Pharisees.
but where sinfulness hath possessed the vital parts of the soul, the mind and the heart, what hope can remain for such an one? This made our Saviour say, The Publicans and Harlots entered the Kingdom of Heaven above the Pharisees.
Thus Paul 's body not being any way hurt in this miraculous Vision, his soul was wonderfully melted and changed, insomuch that he crieth out, Lord, what wilt thou have me to do? This instance of Paul 's conversion is an hammer to beat down the Arminian Doctrine:
Thus Paul is body not being any Way hurt in this miraculous Vision, his soul was wonderfully melted and changed, insomuch that he cries out, Lord, what wilt thou have me to do? This instance of Paul is conversion is an hammer to beatrice down the Arminian Doctrine:
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Some of them confess, that Paul was peremptorily elected, and that we are not to judge of mens ordinary conversion, by that which was extraordinary. Indeed we grant, that many things were wonderfull and extraordinary in Paul 's conversion.
some of them confess, that Paul was peremptorily elected, and that we Are not to judge of men's ordinary conversion, by that which was extraordinary. Indeed we grant, that many things were wonderful and extraordinary in Paul is conversion.
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but this we urge, That if God could do thus on Paul 's heart, insuperably and irresistibly working on it, making it of unwilling, willing, and yet not the natural liberty of Paul 's will destroyed,
but this we urge, That if God could do thus on Paul is heart, insuperably and irresistibly working on it, making it of unwilling, willing, and yet not the natural liberty of Paul is will destroyed,
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To read how much he did, and how much he suffered for Christ, may make us stand amazed, yet still he saith, Not I, but the grace of God, 1 Cor. 15. 10. Chrysostome doth infinitely expatiate upon all occasions in the praise of Paul, but Paul himself was like Moses, whose face shined gloriously,
To read how much he did, and how much he suffered for christ, may make us stand amazed, yet still he Says, Not I, but the grace of God, 1 Cor. 15. 10. Chrysostom does infinitely expatiate upon all occasions in the praise of Paul, but Paul himself was like Moses, whose face shined gloriously,
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In the next place, let us consider what Reasons there may be, why God will choose such great sinners out of their high impieties, especially to be Apostles and Officers in the Church of God, seeing that the Scripture in those qualifications for an Elder, requireth, That he be without blame,
In the next place, let us Consider what Reasons there may be, why God will choose such great Sinners out of their high impieties, especially to be Apostles and Officers in the Church of God, seeing that the Scripture in those qualifications for an Elder, requires, That he be without blame,
and one of a good report, 1 Tim. 3. 5. Therefore in the Apostles, who were the chief Officers, called by the Ancient, Otuli Dei, Sedes Christi, and Oculi Ecclesiae, this was much more to be expected.
and one of a good report, 1 Tim. 3. 5. Therefore in the Apostles, who were the chief Officers, called by the Ancient, Otuli Dei, Sedes Christ, and Oculi Ecclesiae, this was much more to be expected.
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but when there is a direct and violent opposition in a mans wayes, yet to become converted and obedient, this may make us acknowledge with Paul, The exceeding greatness of his power to us who believe, Ephes. 1. 19. And if (setting aside some extraordinary circumstances) there is the same kind of power seen in every mans conversion, that was in Pauls; then it's plain, that God doth not onely use moral suasions, as Arminians would have it,
but when there is a Direct and violent opposition in a men ways, yet to become converted and obedient, this may make us acknowledge with Paul, The exceeding greatness of his power to us who believe, Ephesians 1. 19. And if (setting aside Some extraordinary Circumstances) there is the same kind of power seen in every men conversion, that was in Paul's; then it's plain, that God does not only use moral suasions, as Arminians would have it,
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but the power of God upon mens hearts, making them to love and delight in those things, which formerly they hated; This may make us to sing Psalms in the admiration of Gods great power about the new creation, as well as the old creation of the world.
but the power of God upon men's hearts, making them to love and delight in those things, which formerly they hated; This may make us to sing Psalms in the admiration of God's great power about the new creation, as well as the old creation of the world.
1. Converting Paul at that very time, when he was in the height of his spirit, acting with the greatest violence against Christ. This season was most admirable;
1. Converting Paul At that very time, when he was in the height of his Spirit, acting with the greatest violence against christ. This season was most admirable;
Hence Ephes. 1. Paul speaking of Gods predestination, doth over and over again resolve all into his good pleasure, and that he doth all things according to the goodnesse of his will.
Hence Ephesians 1. Paul speaking of God's predestination, does over and over again resolve all into his good pleasure, and that he does all things according to the Goodness of his will.
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then they would readily consent to Gods Call? But was Paul 's conversion accompanied with a vocatio congrua? Did God stay till he had a fit bait or snare to catch Paul in? Now all was here the clean contrary, Paul was never in higher opposition against God;
then they would readily consent to God's Call? But was Paul is conversion accompanied with a Vocatio congrua? Did God stay till he had a fit bait or snare to catch Paul in? Now all was Here the clean contrary, Paul was never in higher opposition against God;
And then in a second respect, Gods Wisdome is seen, Because such fire-brands pluckt out of the fire, are fittest to kindle a fire in the hearts of others:
And then in a second respect, God's Wisdom is seen, Because such firebrands plucked out of the fire, Are Fittest to kindle a fire in the hearts of Others:
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3. In converting of such, above all God sheweth the freeness and meer riches of his grace. For what can Paul say to justifie himself with? Where were merits,
3. In converting of such, above all God shows the freeness and mere riches of his grace. For what can Paul say to justify himself with? Where were merits,
and dispositions in Paul? At this very time Paul might have had a thunderbolt from Heaven fallen upon him, which might have shaken him into Hell: And behold a gracious arm stretched out to save him from thence!
and dispositions in Paul? At this very time Paul might have had a thunderbolt from Heaven fallen upon him, which might have shaken him into Hell: And behold a gracious arm stretched out to save him from thence!
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and is so frequently naming of Jesus Christ; and therefore it's Paul 's whole design in his Epistles, to take off all from works, and any thing in our selves, and to give all to the grace of God.
and is so frequently naming of jesus christ; and Therefore it's Paul is Whole Design in his Epistles, to take off all from works, and any thing in our selves, and to give all to the grace of God.
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Thus you have the Reasons on Gods part; now on mans part, God may therefore take such, rather than others, Because hereby they may be alwayes kept humble in themselves.
Thus you have the Reasons on God's part; now on men part, God may Therefore take such, rather than Others, Because hereby they may be always kept humble in themselves.
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Peter and David after they had been converted unto God, we read of their fals again, breaking their bones, and recovering with bitterness and much difficulty.
Peter and David After they had been converted unto God, we read of their falls again, breaking their bones, and recovering with bitterness and much difficulty.
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Lastly, God may do this to provoke all Formalists and civil Justiciaries to an holy jealousie. What shall such as lay wallowing in their mire, that were like the impure Swine, become Sheep to Christ, shall get Crowns of Glory upon their heads,
Lastly, God may do this to provoke all Formalists and civil Justiciaries to an holy jealousy. What shall such as lay wallowing in their mire, that were like the impure Swine, become Sheep to christ, shall get Crowns of Glory upon their Heads,
yet by the Grace of God 'tis very usefull in his Church. 2 COR. 1. 1. Paul an Apostle, &c. VVE have considered Paul as a great sinner, yet made an Apostle, of dung made a pearl.
yet by the Grace of God it's very useful in his Church. 2 COR. 1. 1. Paul an Apostle, etc. WE have considered Paul as a great sinner, yet made an Apostle, of dung made a pearl.
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Let us now take notice of him, as a learned man, and so made use of by God for the Ministry of the Gospel. That Paul was endowed with much learning, was so evident to Festus, that he told him, Much learning had made him mad.
Let us now take notice of him, as a learned man, and so made use of by God for the Ministry of the Gospel. That Paul was endowed with much learning, was so evident to Festus, that he told him, Much learning had made him mad.
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That the Tarsenses were so wholly given to literature, that they did excell Athens and Alexandria. And that he had perused humane Authors, appeareth in that three times he alledgeth Greek Poets.
That the Tarsenses were so wholly given to literature, that they did excel Athens and Alexandria. And that he had perused humane Authors, appears in that three times he allegeth Greek Poets.
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an eminent Doctor amongst the Jews. And if there were nothing else but his Epistles he wrote, this would abundantly declare the rare and admirable wisdome he was endowed with.
an eminent Doctor among the jews. And if there were nothing Else but his Epistles he wrote, this would abundantly declare the rare and admirable Wisdom he was endowed with.
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Insomuch that Chrysostom 3. Hom. upon 1 Corinth. speaks of a Dispute between a Christian and a Grecian; Whether Paul was not to be preferred before Plato? though Chrysostom condemneth the Christians argument as ridiculous and absurd.
Insomuch that Chrysostom 3. Hom. upon 1 Corinth. speaks of a Dispute between a Christian and a Grecian; Whither Paul was not to be preferred before Plato? though Chrysostom Condemneth the Christians argument as ridiculous and absurd.
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And if he said of Tully 's eloquence, because it's not so affected and fancifull, That he had made great progresse in Rhetorick, who could delight in his Latine.
And if he said of Tully is eloquence, Because it's not so affected and fanciful, That he had made great progress in Rhetoric, who could delight in his Latin.
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We may more truly say, he hath attained to some good sufficiency in Christs school, who seeth more excellency in Paul 's Epistles, than in all humane Writers.
We may more truly say, he hath attained to Some good sufficiency in Christ school, who sees more excellency in Paul is Epistles, than in all humane Writers.
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Secondly, When he enlarged their Commission, before they did execute it, they are commanded to stay at Jerusalem, where they received the holy Ghost in a wonderfull manner, and were inabled to speak in all strange tongues, and were also inabled to work miracles for the confirmation of their Doctrine.
Secondly, When he enlarged their Commission, before they did execute it, they Are commanded to stay At Jerusalem, where they received the holy Ghost in a wonderful manner, and were enabled to speak in all strange tongues, and were also enabled to work Miracles for the confirmation of their Doctrine.
Now let the Adversaries demonstrate such an extraordinary effusion of Gods Spirit on them, and we shall not envy, if all the Lords people can so prophesie. And
Now let the Adversaries demonstrate such an extraordinary effusion of God's Spirit on them, and we shall not envy, if all the lords people can so prophesy. And
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private Christians then, though they are allowed to improve their gifts in a mutual edifying way, and may (if they will) find matter enough to exercise themselves therein,
private Christians then, though they Are allowed to improve their Gifts in a mutual edifying Way, and may (if they will) find matter enough to exercise themselves therein,
In the times after the Apostles, when extraordinary things ceased, then they were learned men that God did for the most part raise up in his Church, both to govern the members thereof,
In the times After the Apostles, when extraordinary things ceased, then they were learned men that God did for the most part raise up in his Church, both to govern the members thereof,
and to profligate Heretiques: such were Tertullian, Origen, Austin and Cyprian; of whom Austin said, That he came with the Aegyptian spoil one of Aegypt, and enriched Israel;
and to profligate Heretics: such were Tertullian, Origen, Austin and Cyprian; of whom Austin said, That he Come with the Egyptian spoil one of Egypt, and enriched Israel;
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3. It cannot be denied, but where learning hath been in any high degree, there through the corruption of man, it hath been sometimes made a weapon against,
3. It cannot be denied, but where learning hath been in any high degree, there through the corruption of man, it hath been sometime made a weapon against,
For the Devil at first did not use an Asse, or any such dull creature to seduce Eve, but the Serpent, Because he was more subtill than any other beast upon the earth, Gen. 3. 1. Thus still the Devil loveth to appear in Serpents, in wise men, in great learned men,
For the devil At First did not use an Ass, or any such dull creature to seduce Eve, but the Serpent, Because he was more subtle than any other beast upon the earth, Gen. 3. 1. Thus still the devil loves to appear in Serpents, in wise men, in great learned men,
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Who disputed for their Idolatry, and against the Christian Religion, but their Sophisters, their learned men? For that word was used in a good sense at first;
Who disputed for their Idolatry, and against the Christian Religion, but their Sophisters, their learned men? For that word was used in a good sense At First;
And Hierom tells us, That he was so addicted to humane learning, that in a vision he was terribly beaten and afflicted, hearing this voice, Ciceronianus es non Christianus. So that we grant, That many learned men are kept off from the humble and low way of Christ, they cannot stoop to his yoke,
And Hieronymus tells us, That he was so addicted to humane learning, that in a vision he was terribly beaten and afflicted, hearing this voice, Ciceronian es non Christian. So that we grant, That many learned men Are kept off from the humble and low Way of christ, they cannot stoop to his yoke,
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if Orthodox, and loving of the truth more able to convince the errours of the learned gain-sayers? Have not the eminent Lights in the Church of God, in all ages, been learned men? Was not the Aegyptian learning sanctified to Moses? And now learning is more necessary since the Apostles times, then formerly.
if Orthodox, and loving of the truth more able to convince the errors of the learned gainsayers? Have not the eminent Lights in the Church of God, in all ages, been learned men? Was not the Egyptian learning sanctified to Moses? And now learning is more necessary since the Apostles times, then formerly.
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What private man could have been able to have read so much as one verse in the Bible, had there not been men learned in the Original Tongues, who translated it into our known Language? Neither can those Ministerial qualifications which the Apostle requireth in every Elder, That he be able to teach, to divide the Word of God aright, to be able by sound Doctrine to convince the gainsayers, be performed without learning.
What private man could have been able to have read so much as one verse in the bible, had there not been men learned in the Original Tongues, who translated it into our known Language? Neither can those Ministerial qualifications which the Apostle requires in every Elder, That he be able to teach, to divide the Word of God aright, to be able by found Doctrine to convince the gainsayers, be performed without learning.
Yea, Doth not the Apostle Peter charge the wresting of Scripture to their own destruction upon unstable and unlearned men, 2 Pet. 3. 16. 5. This must also be acknowledged, That all the learning in the world cannot help us to a sanctified and holy understanding of the Scripture, no, not so much as the true interpretation of it without the Spirit of God: and if learned men cannot do it without Gods Spirit. much less unlearned.
Yea, Does not the Apostle Peter charge the wresting of Scripture to their own destruction upon unstable and unlearned men, 2 Pet. 3. 16. 5. This must also be acknowledged, That all the learning in the world cannot help us to a sanctified and holy understanding of the Scripture, no, not so much as the true Interpretation of it without the Spirit of God: and if learned men cannot do it without God's Spirit. much less unlearned.
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Therefore we must not oppose learning to grace, or to Gods Spirit. For how many have written Comments upon the Bible, that have been very learned men,
Therefore we must not oppose learning to grace, or to God's Spirit. For how many have written Comments upon the bible, that have been very learned men,
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yet from that sweet flower they have turned all to poison, and through the corruption that was in their hearts, have made it a Book to vent all their heretical and damnable opinions? So that there must necessarily be the Spirit of God, besides learning,
yet from that sweet flower they have turned all to poison, and through the corruption that was in their hearts, have made it a Book to vent all their heretical and damnable opinions? So that there must necessarily be the Spirit of God, beside learning,
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or Paul for his persecutions, as the Donatists did Austin for his former miscarriages; but to bless God that giveth us such real testimonies of his grace.
or Paul for his persecutions, as the Donatists did Austin for his former miscarriages; but to bless God that gives us such real testimonies of his grace.
When some Papists upbraided Beza with his youthfull verses he made, Isti homines (saith he) invident mihi gratiam Dei, These men envy me the grace of God,
When Some Papists upbraided Beza with his youthful Verses he made, Isti homines (Says he) invident mihi gratiam Dei, These men envy me the grace of God,
It is disputed by Casuists, Whether a prophane ungodly Minister formerly, though now truly converted, is to be continued in his Ministry, at least in that place, where he hath lived so scandalously? Some are rigid for the negative;
It is disputed by Casuists, Whither a profane ungodly Minister formerly, though now truly converted, is to be continued in his Ministry, At least in that place, where he hath lived so scandalously? some Are rigid for the negative;
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Others are more mollified, and hold such Ministers, truly manifesting their conversion and repentance ought to be received, and that as Ministers again.
Others Are more mollified, and hold such Ministers, truly manifesting their conversion and Repentance ought to be received, and that as Ministers again.
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And here we see Paul, though formerly a notorious sinner, and adversary to the Gospel, yet is appointed by God to be a chosen vessel to carry his name.
And Here we see Paul, though formerly a notorious sinner, and adversary to the Gospel, yet is appointed by God to be a chosen vessel to carry his name.
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Oh what zeal and holy revenge will seize upon such a mans heart, to make all the world see, that he would now set up the way of Christ, as he did once the Devils way, especially such as he hath been a means to seduce,
O what zeal and holy revenge will seize upon such a men heart, to make all the world see, that he would now Set up the Way of christ, as he did once the Devils Way, especially such as he hath been a means to seduce,
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Oh then, if such agonies and estuations be in their souls, in what pain and travail will they be to snatch such out of the fire, whom they have been a cause to thrust in!
O then, if such agonies and estuations be in their Souls, in what pain and travail will they be to snatch such out of the fire, whom they have been a cause to thrust in!
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Doth God sometimes call even great sinners, and that to eminent honour in his Church? Then here we see a notable encouragement even for the most prophane to hearken to these offers of grace.
Does God sometime call even great Sinners, and that to eminent honour in his Church? Then Here we see a notable encouragement even for the most profane to harken to these offers of grace.
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as the Devil! Though God would out of pity, have converted some of mankind, yet he might have barred out all such notorious and prophane sinners as thou art.
as the devil! Though God would out of pity, have converted Some of mankind, yet he might have barred out all such notorious and profane Sinners as thou art.
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What? May the Prodigal sonne not onely be received into favour, but the Father will runne and meet him, weep over him, put honour upon him? Why then doth not this kindle a fire in your bowels? Why do you not cry,
What? May the Prodigal son not only be received into favour, but the Father will run and meet him, weep over him, put honour upon him? Why then does not this kindle a fire in your bowels? Why do you not cry,
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From the second consideration of Paul, be exhorted to pray to God, that he would raise up many Pauls in his Church, godly and learned Ministers, that by godliness may subdue sinne,
From the second consideration of Paul, be exhorted to pray to God, that he would raise up many Paul's in his Church, godly and learned Ministers, that by godliness may subdue sin,
The Pen-men were only Instruments, God the principal Author of the Scriptures, and therefore we should rest satisfied with their style and method, and not question their Authority.
The Penmen were only Instruments, God the principal Author of the Scriptures, and Therefore we should rest satisfied with their style and method, and not question their authority.
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How to arm our selves against the Devil, and all Hereticks opposing the Divinity of the Scriptures. 2 COR. 1. 1. Paul an Apostle of Jesus Christ, &c. HItherto we have considered Paul under a two-sold respect;
How to arm our selves against the devil, and all Heretics opposing the Divinity of the Scriptures. 2 COR. 1. 1. Paul an Apostle of jesus christ, etc. HItherto we have considered Paul under a twofold respect;
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For it may be demanded, Why he prefixeth his name in this Preface? And the Answer is, That as he expresseth his calling of Apostleship to bring Authority to his person;
For it may be demanded, Why he prefixeth his name in this Preface? And the Answer is, That as he Expresses his calling of Apostleship to bring authority to his person;
For if the Corinthians were ignorant of the Authour of it, or that he was not one, who was guided by the Holy Ghost, they would not have much regarded it. So that from hence observe,
For if the Corinthians were ignorant of the Author of it, or that he was not one, who was guided by the Holy Ghost, they would not have much regarded it. So that from hence observe,
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Inasmuch that Paul ' s name is set to this Epistle, it is thereby of Canonical and Divine Authority, and so ought to be received with all faith and obedience.
Inasmuch that Paul ' s name is Set to this Epistle, it is thereby of Canonical and Divine authority, and so ought to be received with all faith and Obedience.
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Paul 's Epistles were never doubted of, except that to the Hebrews, (which is attributed to him) as the Epistle of James, the 2d of Peter, the two last Epistles of John, and the Revelation have been,
Paul is Epistles were never doubted of, except that to the Hebrews, (which is attributed to him) as the Epistle of James, the 2d of Peter, the two last Epistles of John, and the Revelation have been,
because they were poor, and simple in understanding) These with such succeeding them in many opinions did reject all Paul 's Epistles, not but that they thought they were made by him, only they rejected his Doctrine,
Because they were poor, and simple in understanding) These with such succeeding them in many opinions did reject all Paul is Epistles, not but that they Thought they were made by him, only they rejected his Doctrine,
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This truth about the Canonical Authority of this Book, and the rest in the Bible, is of very great concernment, not only because of the weighty controversies and disputes both of old, and alate herein;
This truth about the Canonical authority of this Book, and the rest in the bible, is of very great concernment, not only Because of the weighty controversies and disputes both of old, and alate herein;
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yet where is the man almost, that liveth, as if he did believe it to be a true Book? For doth any wicked man, that goeth on in his impenitent wayes, believe the Word of God to be true, that condemneth him, that forbids and threatens his wayes, that tels him assuredly, that if it be true,
yet where is the man almost, that lives, as if he did believe it to be a true Book? For does any wicked man, that Goes on in his impenitent ways, believe the Word of God to be true, that Condemneth him, that forbids and threatens his ways, that tells him assuredly, that if it be true,
and the Word of God, without reformation, he will be as assuredly damned, as if he were in Hell already? Can a man then believe this to be Gods Word, and yet be so desperately mad,
and the Word of God, without Reformation, he will be as assuredly damned, as if he were in Hell already? Can a man then believe this to be God's Word, and yet be so desperately mad,
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as to live in a full contrariety to it? If therefore this very Epistle be received as the Word of God, that it's no Apocryphal or humane Invention, but Paul wrote it,
as to live in a full contrariety to it? If Therefore this very Epistle be received as the Word of God, that it's not Apocryphal or humane Invention, but Paul wrote it,
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as inspired and directed by the Holy Ghost. How can ye, how dare ye reject the counsel and admonitions contained therein, both as you are a Church, and as you are particular persons?
as inspired and directed by the Holy Ghost. How can you, how Dare you reject the counsel and admonitions contained therein, both as you Are a Church, and as you Are particular Persons?
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First, That the meer prefixing of a name, though of some holy Authour, is not enough barely of it self, to confirm the Divine Authority of the Scripture.
First, That the mere prefixing of a name, though of Some holy Author, is not enough barely of it self, to confirm the Divine authority of the Scripture.
and marks, which other Books have, for their Canonical Authority, then they are to be received as the Word of God. Therefore (I say) a meer Inscription of the Name, without other signs, is not enough:
and marks, which other Books have, for their Canonical authority, then they Are to be received as the Word of God. Therefore (I say) a mere Inscription of the Name, without other Signs, is not enough:
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for there are false Gospels, that go under the name of Thomas and Barnabas; yea, there is a third Epistle said to be of Paul to the Corinthians: and Paul 's Epistles to Seneca, are mentioned by Austin and Hierom with some respect,
for there Are false Gospels, that go under the name of Thomas and Barnabas; yea, there is a third Epistle said to be of Paul to the Corinthians: and Paul is Epistles to Senecca, Are mentioned by Austin and Hieronymus with Some respect,
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though both Papists and Protestants reject them as Apocryphal. We must therefore besides the Name, consider those other Arguments, which prove the Divine Authority of the Scripture,
though both Papists and Protestants reject them as Apocryphal. We must Therefore beside the Name, Consider those other Arguments, which prove the Divine authority of the Scripture,
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Hence it is that to prevent such mistakes, he doth so often mention his own hand in writing, The salutation of me Paul with mine own hand, 1 Cor. 16. 21. Gal. 6. 11. Col. 4. 18. 2 Thes. 3. 17. Phil. 1. 9. he put his own hand,
Hence it is that to prevent such mistakes, he does so often mention his own hand in writing, The salutation of me Paul with mine own hand, 1 Cor. 16. 21. Gal. 6. 11. Col. 4. 18. 2 Thebes 3. 17. Philip 1. 9. he put his own hand,
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This is witnessed by Paul, 2 Tim. 3. 16. All Scripture is NONLATINALPHABET, given by inspiration. All Scripture ] And although the Books of the Old Testament were it may be then only written,
This is witnessed by Paul, 2 Tim. 3. 16. All Scripture is, given by inspiration. All Scripture ] And although the Books of the Old Testament were it may be then only written,
and say, That this makes more to prove the Divine Authority of the Bible, because hereby it doth appear, that they did not all conspire and agree together;
and say, That this makes more to prove the Divine authority of the bible, Because hereby it does appear, that they did not all conspire and agree together;
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For if they might erre in matters of Less moment, why not in greater? Besides the Text saith NONLATINALPHABET, All Scripture, that is, the whole Scripture in all the parts of it.
For if they might err in matters of Less moment, why not in greater? Beside the Text Says, All Scripture, that is, the Whole Scripture in all the parts of it.
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for Paul had some others sometimes to write his Epistles, as it's thought, Tertius wrote that to the Romans. Therefore because he wrote that to the Galatians with his own hand, he takes notice of it, Gal. 6. 11. that thereby they might be the more earnest against those false teachers, that would bring in the Ceremonial Rites for Justification;
for Paul had Some Others sometime to write his Epistles, as it's Thought, Tertius wrote that to the Romans. Therefore Because he wrote that to the Galatians with his own hand, he Takes notice of it, Gal. 6. 11. that thereby they might be the more earnest against those false Teachers, that would bring in the Ceremonial Rites for Justification;
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but that it was in a sutable way to their Gifts and Parts; Therefore there is a great difference between the Prophet Isaiah 's and Amos 's Prophesies in respect of the style, and so of Luke and John.
but that it was in a suitable Way to their Gifts and Parts; Therefore there is a great difference between the Prophet Isaiah is and Amos is prophecies in respect of the style, and so of Lycia and John.
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Hence thirdly, Seeing the Scripture is thus inspired by God, and the Pen-men were moved by him in the composing of it, this should teach us to rest satisfied in the style and method of it.
Hence Thirdly, Seeing the Scripture is thus inspired by God, and the Penmen were moved by him in the composing of it, this should teach us to rest satisfied in the style and method of it.
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Why of such a Scripture that doth in a plain, but majesticall manner relate these things? They say, where mines of Gold are, there groweth little Grass, and few Flowers.
Why of such a Scripture that does in a plain, but majestical manner relate these things? They say, where mines of Gold Are, there grows little Grass, and few Flowers.
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And for the Method also, that some are Historical, some Prophetical, some Moral; all this is from the Wisdome of God. Therefore it's prophane arguing on Bellarmin 's part, who saith, That if God had intended the Bible to be Rule of Matters in Faith, it would have been put into some other mould,
And for the Method also, that Some Are Historical, Some Prophetical, Some Moral; all this is from the Wisdom of God. Therefore it's profane arguing on Bellarmin is part, who Says, That if God had intended the bible to be Rule of Matters in Faith, it would have been put into Some other mould,
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like a Catechisme, or some Body of Divinity. But what arrogancy is this, to prescribe to the Spirit of God? And this may satisfie us in that Question made by some,
like a Catechism, or Some Body of Divinity. But what arrogance is this, to prescribe to the Spirit of God? And this may satisfy us in that Question made by Some,
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Why Paul did write thus in an Epistolary way? Why, it was by way of Epistles that he wrote, rather than in another manner? For although some give Reasons,
Why Paul did write thus in an Epistolary Way? Why, it was by Way of Epistles that he wrote, rather than in Another manner? For although Some give Reasons,
Austin spake fully to this, when he acknowledged that God had taught him, that such were not to be heard, who would say, Unde seis hos libros? &c. How do ye know these Books to be from the Holy Ghost,
Austin spoke Fully to this, when he acknowledged that God had taught him, that such were not to be herd, who would say, Unde seis hos libros? etc. How do you know these Books to be from the Holy Ghost,
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and that the Authours thereof were guided by him? For this is the first principle of Christianity; We cease to be Christians, if we deny the Authority of them.
and that the Authors thereof were guided by him? For this is the First principle of Christianity; We cease to be Christians, if we deny the authority of them.
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And indeed it would be a vain attempt to undertake such a proof to a Christian; seeing nothing can be apprehended of greater Authority with him than the Scripture it self.
And indeed it would be a vain attempt to undertake such a proof to a Christian; seeing nothing can be apprehended of greater authority with him than the Scripture it self.
Yea, we have farre greater reason, for there were miracles wrought by most of those, who wrote those Books, which could not but confirm their Authority in writing;
Yea, we have Far greater reason, for there were Miracles wrought by most of those, who wrote those Books, which could not but confirm their authority in writing;
In the second place, We must go higher, for this is but an Humane testimony, and so only begets an Humane Faith. They introduce Humanity in stead of Christianity, who affirm, We believe that there was such an one as Jesus of Nazareth, upon no higher motives,
In the second place, We must go higher, for this is but an Humane testimony, and so only begets an Humane Faith. They introduce Humanity in stead of Christianity, who affirm, We believe that there was such an one as jesus of Nazareth, upon no higher motives,
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and that their Doctrine is of Heaven, it must necessarily follow, That the ultimate motive of our Faith, is that Divine Revelation, and Authority appearing therein.
and that their Doctrine is of Heaven, it must necessarily follow, That the ultimate motive of our Faith, is that Divine Revelation, and authority appearing therein.
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But that these may perswade thee, Thou art earnestly to pray for the Spirit of God, which alone worketh a Divine Faith in us, in and through the Word, without which though all those Arguments be spread before us,
But that these may persuade thee, Thou art earnestly to pray for the Spirit of God, which alone works a Divine Faith in us, in and through the Word, without which though all those Arguments be spread before us,
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Use. Is this Epistle then of Divine Authority? Is it not so much Paul, as God by Paul? Take heed then of rejecting any duty, or truth contained therein.
Use. Is this Epistle then of Divine authority? Is it not so much Paul, as God by Paul? Take heed then of rejecting any duty, or truth contained therein.
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If this be received as a Divine Truth, then what will become of you, who yet lie in your old lusts and sinnes? Is this Gods Word? Oh tremble then, thou that hast thy old rags upon thee!
If this be received as a Divine Truth, then what will become of you, who yet lie in your old Lustiest and Sins? Is this God's Word? O tremble then, thou that hast thy old rags upon thee!
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None is in Christ, but a new creature: Is not this place enough to convert the whole Congregation? Do ye need any more to cast off all your former impieties? But how long shall we complain, Who believeth Gods word?
None is in christ, but a new creature: Is not this place enough to convert the Whole Congregation? Do you need any more to cast off all your former impieties? But how long shall we complain, Who Believeth God's word?
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What were the Properties and Qualifications of an Apostle. 2 COR. 1. 1. Paul an Apostle of Jesus Christ, &c. THe next thing considerable, is Paul 's description from his Office, and that is, an Apostle. He nameth his Office, thereby to be received with Authority.
What were the Properties and Qualifications of an Apostle. 2 COR. 1. 1. Paul an Apostle of jesus christ, etc. THe next thing considerable, is Paul is description from his Office, and that is, an Apostle. He names his Office, thereby to be received with authority.
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The word Apostle is sometimes used more largely for one that is sent; and so in an eminent manner is applied to Christ himself, Heb. 3. 1. Yea, some say, it's used generally for any Messenger;
The word Apostle is sometime used more largely for one that is sent; and so in an eminent manner is applied to christ himself, Hebrew 3. 1. Yea, Some say, it's used generally for any Messenger;
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but Salmasius doth vehemently contend, pleading also the consent of the Ancients, that it's to be understood of an Apostle, and that Paul never useth the word,
but salmasius does vehemently contend, pleading also the consent of the Ancients, that it's to be understood of an Apostle, and that Paul never uses the word,
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but of eminent and chief Officers in the Church, so that he is called the Philippians Apostle, because he was a special fellow-labourer with Paul, in planting of that Church.
but of eminent and chief Officers in the Church, so that he is called the Philippians Apostle, Because he was a special Fellow-laborer with Paul, in planting of that Church.
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Or secondary, and these were sent by the Apostles: They were the Apostles Apostles. For seeing that many came in at the Apostles preaching, insomuch that they were not able to manage all things themselves, they therefore assumed as assistants others, whom they called Apostles. Therefore 2 Cor. 11. 5. and Chap. 13. 11. we read of some that are called NONLATINALPHABET, the chiefest Apostles. So that the name was given to others besides the eminent twelve.
Or secondary, and these were sent by the Apostles: They were the Apostles Apostles. For seeing that many Come in At the Apostles preaching, insomuch that they were not able to manage all things themselves, they Therefore assumed as assistants Others, whom they called Apostles. Therefore 2 Cor. 11. 5. and Chap. 13. 11. we read of Some that Are called, the chiefest Apostles. So that the name was given to Others beside the eminent twelve.
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And of these Salmasius and Illyricus understand that place, Ephes. 4. 11. where the Apostle saith, God had set in his Church some Apostles, &c. that is (say they) some choice and eminent Teachers.
And of these salmasius and Illyricus understand that place, Ephesians 4. 11. where the Apostle Says, God had Set in his Church Some Apostles, etc. that is (say they) Some choice and eminent Teachers.
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It's enough, that others were called Apostles besides the twelve, and that they were Coadjutors with them in the planting and propagating of the Gospel.
It's enough, that Others were called Apostles beside the twelve, and that they were Coadjutors with them in the planting and propagating of the Gospel.
and so extraordinary a priviledge to Paul, yet he was not pussed up with it; but 1 Cor. 15. 9. makes a new Greek word, He was less than the least, and looks upon himself as an abortive, and one born out of due time. Observe
and so extraordinary a privilege to Paul, yet he was not pussed up with it; but 1 Cor. 15. 9. makes a new Greek word, He was less than the least, and looks upon himself as an abortive, and one born out of due time. Observe
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That as God in the first plantation of the people of Israel, when he brought them out of Aegypt, and imbodied them together, did guide them and provide for them in an extraordinary way, which did wholly cease,
That as God in the First plantation of the people of Israel, when he brought them out of Egypt, and embodied them together, did guide them and provide for them in an extraordinary Way, which did wholly cease,
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That Christ did appoint Apostles, and how, appeareth in their first Institution of them, Luke 6. 13. and Matth. 10. 2. and this he did of large bowels,
That christ did appoint Apostles, and how, appears in their First Institution of them, Lycia 6. 13. and Matthew 10. 2. and this he did of large bowels,
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though bodily absent from him, yet he was pleased to use this mediation of man, as being more suitable and fit instruments for to work upon us. To improve this Doctrine, consider
though bodily absent from him, yet he was pleased to use this mediation of man, as being more suitable and fit Instruments for to work upon us. To improve this Doctrine, Consider
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First, That it is observed by learned men, That our Saviour in the edification and building of the Christian Church, did not follow the Jewish Church Government, which was formerly appointed by God, viz. by an high Priest, and chief Priests with the Levites under them.
First, That it is observed by learned men, That our Saviour in the edification and building of the Christian Church, did not follow the Jewish Church Government, which was formerly appointed by God, viz. by an high Priest, and chief Priests with the Levites under them.
this is to go contrary to Christ. For indeed if our Saviour did follow any thing, it was the Synagogues and their Orders. Hence learned men shew, That the chief Ruler of the Synogogue, he had his Messengers to go up and down to the several Synagogues upon special imployment,
this is to go contrary to christ. For indeed if our Saviour did follow any thing, it was the Synagogues and their Order. Hence learned men show, That the chief Ruler of the Synagogue, he had his Messengers to go up and down to the several Synagogues upon special employment,
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and these were called Thelichin, Apostles: So they had two sorts of Elders, which were made by imposition of hands, and they had Excommunication in their Synagogues. Yea, some say, both Baptisme and the Lords Supper were taken as Rites from the Jews then in use;
and these were called Thelichin, Apostles: So they had two sorts of Elders, which were made by imposition of hands, and they had Excommunication in their Synagogues. Yea, Some say, both Baptism and the lords Supper were taken as Rites from the jews then in use;
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This is enough to us, That Christ he did as the chief Head of his Church, choose some, whom he called Apostles, for to beginne and propagate his Church.
This is enough to us, That christ he did as the chief Head of his Church, choose Some, whom he called Apostles, for to begin and propagate his Church.
Therefore in the second place consider, That these Properties go to make an Apostle, so that he could not be an Apostle, who had not these qualifications. As
Therefore in the second place Consider, That these Properties go to make an Apostle, so that he could not be an Apostle, who had not these qualifications. As
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Thus as there were Prophets in the Old Testament, and so also some in the New, who were immediately inspired by God; so there were such who also had an immediate Call from God;
Thus as there were prophets in the Old Testament, and so also Some in the New, who were immediately inspired by God; so there were such who also had an immediate Call from God;
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and it was the consideration of this Call that did so imbolden them, especially against all traducers and false accusers, as appeareth by Paul himself in this Epistle.
and it was the consideration of this Call that did so embolden them, especially against all traducers and false accusers, as appears by Paul himself in this Epistle.
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Secondly, It was required to the Apostles to be the first builders and planters of Churches. Therefore they were called, the salt of the earth, because by them God did wonderfully season the world.
Secondly, It was required to the Apostles to be the First Builders and planters of Churches. Therefore they were called, the salt of the earth, Because by them God did wonderfully season the world.
So that although Christ himself be properly the foundation, and all Churches are built on him as a Rock, yet the Scripture saith, We are built upon the Apostles.
So that although christ himself be properly the Foundation, and all Churches Are built on him as a Rock, yet the Scripture Says, We Are built upon the Apostles.
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So, Revel. 21. 14. The twelve Apostles, are the iwelve foundations. Hence Divines usually distinguish between Fundamentum fundans, and fundatum. The Apostles they are a foundation, but yet need another foundation, which is the Lord Christ. Besides, it's the Doctrine of the Apostles, and not their persons, which the Church is built upon;
So, Revel. 21. 14. The twelve Apostles, Are the iwelve foundations. Hence Divines usually distinguish between Fundamentum fundans, and fundatum. The Apostles they Are a Foundation, but yet need Another Foundation, which is the Lord christ. Beside, it's the Doctrine of the Apostles, and not their Persons, which the Church is built upon;
Hence we read that Paul had the Apostleship for the Gentiles, and Peter for the Jews, Gal. 2. 8. And in this sense Cameron hath a singular opinion of that place so much vexed by Interpreters, viz. Thou art Peter, and upon this Rock will I build my Church;
Hence we read that Paul had the Apostleship for the Gentiles, and Peter for the jews, Gal. 2. 8. And in this sense Cameron hath a singular opinion of that place so much vexed by Interpreters, viz. Thou art Peter, and upon this Rock will I built my Church;
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Thirdly, It was requisite to the Apostles, that they should be eye-witnesses of what Christ did and suffered, that so their testimony might be the more undoubted:
Thirdly, It was requisite to the Apostles, that they should be Eyewitnesses of what christ did and suffered, that so their testimony might be the more undoubted:
Therefore you see to how many Churches he directs his Epistles; and although Paul makes his Apostleship for the Gentiles, and Peter for the Jews; yet that was either by consent, or else,
Therefore you see to how many Churches he directs his Epistles; and although Paul makes his Apostleship for the Gentiles, and Peter for the jews; yet that was either by consent, or Else,
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as it is plain in Cornelius his case, that Peter did preach to the Gentiles. Fifthly, They were indowed with the Spirit of God in an infallible manner;
as it is plain in Cornelius his case, that Peter did preach to the Gentiles. Fifthly, They were endowed with the Spirit of God in an infallible manner;
for the determining of any case of Conscience, they could decide infallibly. Therefore the Apostle, 1 Cor. 7. though he saith in the point of marriage, that it was he, and not the Lord;
for the determining of any case of Conscience, they could decide infallibly. Therefore the Apostle, 1 Cor. 7. though he Says in the point of marriage, that it was he, and not the Lord;
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Whether they could grow in knowledge, or no? For it is plain at their first mission, they were not freed from Doctrinal Errours, as about Christs temporal Kingdom;
Whither they could grow in knowledge, or no? For it is plain At their First mission, they were not freed from Doctrinal Errors, as about Christ temporal Kingdom;
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their doubt of the Resurrection, and ignorance about preaching to the Jews. Yet it's most probable the Apostles had this bestowed on them in a more large manner at the Pentecost, and Paul at his conversion.
their doubt of the Resurrection, and ignorance about preaching to the jews. Yet it's most probable the Apostles had this bestowed on them in a more large manner At the Pentecost, and Paul At his conversion.
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NONLATINALPHABET, it was not an errour in judgement, but in fact. For although the Apostles were preserved from errours, this priviledge being for the gathering of Churches at first,
, it was not an error in judgement, but in fact. For although the Apostles were preserved from errors, this privilege being for the gathering of Churches At First,
and could not be demonstrated by Reason: therefore miracles were required to confirm it. Seventhly, They were the chiefest and highest Officers in the Church.
and could not be demonstrated by Reason: Therefore Miracles were required to confirm it. Seventhly, They were the chiefest and highest Officers in the Church.
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They were the Starres of the first magnitude, these were next to Christ himself, and yet though in so exalted and glorious an Office, there was one Devil amongst them, Judas the Apostate. So that none have cause to boast in any Church-priviledges.
They were the Stars of the First magnitude, these were next to christ himself, and yet though in so exalted and glorious an Office, there was one devil among them, Judas the Apostate. So that none have cause to boast in any Church privileges.
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Hence it's high arrogancy for the Pope to call his, the Apostolical Sea. Tenthly, Though extraordinary Officers, yet they did contain what was inferiour.
Hence it's high arrogance for the Pope to call his, the Apostolical Sea. Tenthly, Though extraordinary Officers, yet they did contain what was inferior.
Hence Peter cals himself a fellow elder; and John in his two last Epistles styles himself, the elder, not the Apostle; so that the ordinary Pastours succeed the Apostles in what they had as ordinary, viz. to preach the Word, and dispense the Sacraments.
Hence Peter calls himself a fellow elder; and John in his two last Epistles styles himself, the elder, not the Apostle; so that the ordinary Pastors succeed the Apostles in what they had as ordinary, viz. to preach the Word, and dispense the Sacraments.
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Lastly, Though thus admirably qualified, yet they did not convert all before them. But many resisted their Doctrine, many grew enemies and opposite to them:
Lastly, Though thus admirably qualified, yet they did not convert all before them. But many resisted their Doctrine, many grew enemies and opposite to them:
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if we had such as the Apostles to preach to us, immediately called of God, and that could confirme their Doctrine by miracles, then we would presently submit;
if we had such as the Apostles to preach to us, immediately called of God, and that could confirm their Doctrine by Miracles, then we would presently submit;
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What advantages will follow upon a true Call, both to the Officers themselves, and the People. 2 COR. 1. 1. Paul an Apostle of Jesus Christ, &c. VVE have considered Paul under the second adjunct attributed to him, viz. his Apostleship, Paul an Apostle;
What advantages will follow upon a true Call, both to the Officers themselves, and the People. 2 COR. 1. 1. Paul an Apostle of jesus christ, etc. WE have considered Paul under the second adjunct attributed to him, viz. his Apostleship, Paul an Apostle;
as also to encourage himself against those false Apostles, who used their utmost endeavour to bring him into reproach with the Corinthians. We may thence observe this,
as also to encourage himself against those false Apostles, who used their utmost endeavour to bring him into reproach with the Corinthians. We may thence observe this,
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That it is of great consequence both to the Ministers of God, and the people to be fully informed of that Divine Call, which the Officers of the Church have towards them.
That it is of great consequence both to the Ministers of God, and the people to be Fully informed of that Divine Call, which the Officers of the Church have towards them.
And no doubt that way of Religion, which can say, with them only is the true Call, and the true Church-officers, and the right administration of Ordinances, doth infinitely excell all other waies.
And no doubt that Way of Religion, which can say, with them only is the true Call, and the true Church-officers, and the right administration of Ordinances, does infinitely excel all other ways.
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For Gods promise and success doth accompany only his own Officers, and his own Ordinances. As the people of God, will not hear a stranger, but flee from him;
For God's promise and success does accompany only his own Officers, and his own Ordinances. As the people of God, will not hear a stranger, but flee from him;
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no doubt but with them is Christ present, and with them is the Kingdom of Heaven. This was the great advantage Abijah pleaded in his Remonstrance against Jeroboam, who had devised a new Ministry and a new worship, 2 Chron. 13. 9, 10, 11. Where he pleads, That in Jerusalem was the true succession of Priests,
no doubt but with them is christ present, and with them is the Kingdom of Heaven. This was the great advantage Abijah pleaded in his Remonstrance against Jeroboam, who had devised a new Ministry and a new worship, 2 Chronicles 13. 9, 10, 11. Where he pleads, That in Jerusalem was the true succession of Priests,
Yea and the Protestants themselves, because of their different opinions in Church-Government, have also different opinions about the Call of Church-officers. So that it being of such consequence, no wonder if the Devil keep up this controveesie as much as may be in the Church, especially if he pursue this designe, to make the world believe, That the faithfull Ministers of God have no true Call:
Yea and the Protestants themselves, Because of their different opinions in Church-Government, have also different opinions about the Call of Church-officers. So that it being of such consequence, no wonder if the devil keep up this controveesie as much as may be in the Church, especially if he pursue this Design, to make the world believe, That the faithful Ministers of God have no true Call:
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Hence it is also, That in the several ages of the Church there have been false Prophets and false Apostles. Yea our Saviour Mat. 26. saith, There will be also false Christs;
Hence it is also, That in the several ages of the Church there have been false prophets and false Apostles. Yea our Saviour Mathew 26. Says, There will be also false Christ;
and the Apostle saith, The Devil transformeth himself into an angel of light, 2 Cor. 11. 14. But my intent is not at this time, to dispute the Nature of a Ministers Call,
and the Apostle Says, The devil Transformeth himself into an angel of Light, 2 Cor. 11. 14. But my intent is not At this time, to dispute the Nature of a Ministers Call,
For all this will be more properly handled towards the the end of this Epistle, when the Apostle is compelled to plead his Call against those that questioned it.
For all this will be more properly handled towards thee the end of this Epistle, when the Apostle is compelled to plead his Call against those that questioned it.
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Yea he was so carefull herein, that he professeth, He knew nothing by himself, viz. of negligent and ill administration in this Office, 1 Cor. 4. 2. Yea he saith, That he kept his body,
Yea he was so careful herein, that he Professes, He knew nothing by himself, viz. of negligent and ill administration in this Office, 1 Cor. 4. 2. Yea he Says, That he kept his body,
Suppose the Pope could prove (which yet he can never do) that he doth succeed Peter, and that in Universal Jurisdiction, yet if he did not succeed likewise Peter in his Doctrine, in his diligence and life, he were inexcusable:
Suppose the Pope could prove (which yet he can never do) that he does succeed Peter, and that in Universal Jurisdiction, yet if he did not succeed likewise Peter in his Doctrine, in his diligence and life, he were inexcusable:
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So that two things go to make a compleat Officer in the Church, his Divine Call, and his faithfull administration thereof; and this later is necessary,
So that two things go to make a complete Officer in the Church, his Divine Call, and his faithful administration thereof; and this later is necessary,
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but of power and love, and a sound mind, 2 Tim. 1. 7. It's God that giveth us such a spirit, where God calleth to an Office; there he giveth suitable assistance.
but of power and love, and a found mind, 2 Tim. 1. 7. It's God that gives us such a Spirit, where God calls to an Office; there he gives suitable assistance.
Though Jeremiah pleaded he was a child, yet God promised to enable him; And when Moses did again and again excuse his inability to the Office God put upon him, The wrath of God was kindled against him, Exod. 4. 11. saying, Who hath made mans mouth? who maketh the dumb,
Though Jeremiah pleaded he was a child, yet God promised to enable him; And when Moses did again and again excuse his inability to the Office God put upon him, The wrath of God was kindled against him, Exod 4. 11. saying, Who hath made men Mouth? who makes the dumb,
Yet because God hath called thee, thou mayest imbolden thy self, thou mayest say, Lord, I cam not hither of my own will, I am not in this place and Office by my own seeking,
Yet Because God hath called thee, thou Mayest embolden thy self, thou Mayest say, Lord, I cam not hither of my own will, I am not in this place and Office by my own seeking,
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yet he bids them, Take no thought what they should say (viz. not in a sinfull distrustfull manner) because at that very time it should be given them, what to speak, Mark 13. 11. He doth not forbid a lawfull premeditating,
yet he bids them, Take no Thought what they should say (viz. not in a sinful distrustful manner) Because At that very time it should be given them, what to speak, Mark 13. 11. He does not forbid a lawful premeditating,
Doth not Paul reckon up the several dangers that he was every day in, insomuch that his safety was every day miraculous? Yet God delivered him out of all.
Does not Paul reckon up the several dangers that he was every day in, insomuch that his safety was every day miraculous? Yet God Delivered him out of all.
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Thus Jeremiah likewise, he did undertake a very difficult Province, he was to deal with Scorpions and tygers, yet Jer. 1. 17, 18, 19. God bids him, Not be dismayed at their faces,
Thus Jeremiah likewise, he did undertake a very difficult Province, he was to deal with Scorpions and tigers, yet Jer. 1. 17, 18, 19. God bids him, Not be dismayed At their faces,
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and because I am an Embassadour in thy Name? Certainly, if David did so severely avenge himself upon the Ammonites for the injury done to his Embassadours; No lesse wi•l God reward those, who despise those he sends.
and Because I am an Ambassador in thy Name? Certainly, if David did so severely avenge himself upon the Ammonites for the injury done to his ambassadors; No less wi•l God reward those, who despise those he sends.
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or such, who though enjoying of it for many years, yet have so universally apostatized, that a Reformation is like a new plantation of the Gospel. Now to such a people as these, commonly the Word hath been successefull,
or such, who though enjoying of it for many Years, yet have so universally apostatized, that a Reformation is like a new plantation of the Gospel. Now to such a people as these, commonly the Word hath been successful,
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and multitudes have been caught in the Net of the Gospel. Commonly at such seasons there hath been a preparedness made for the Gospel to run and to be glorified.
and Multitudes have been caught in the Net of the Gospel. Commonly At such seasons there hath been a preparedness made for the Gospel to run and to be glorified.
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Thus also among the Jews, when Christ came as a reformer to that apostate people, he saith, That the harvest was great, but the labourers were few, Luk. 10. 2. There were more to be converted,
Thus also among the jews, when christ Come as a reformer to that apostate people, he Says, That the harvest was great, but the labourers were few, Luk. 10. 2. There were more to be converted,
and God doth approve of his Officers, only the unworthiness and unprofitableness of the people have deserved, that God should give them up to spiritual judgements, and that no Ministry or preaching should ever do them any good.
and God does approve of his Officers, only the unworthiness and unprofitableness of the people have deserved, that God should give them up to spiritual Judgments, and that no Ministry or preaching should ever do them any good.
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And therefore you see, when Isaiah was sent to preach to the people of Israel, Chap. 6•. it was not to open their eyes, or soften their hearts, but the clean contrary, to shut their eyes, and harden their hearts.
And Therefore you see, when Isaiah was sent to preach to the people of Israel, Chap. 6•. it was not to open their eyes, or soften their hearts, but the clean contrary, to shut their eyes, and harden their hearts.
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but because they are only briars and thorns, the end is to burnt. So that though the Ministry doth not work in a saving way, yet it's in a damning way; and this discovers the Call to be of God,
but Because they Are only briers and thorns, the end is to burned. So that though the Ministry does not work in a Saving Way, yet it's in a damning Way; and this discovers the Call to be of God,
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Then on the peoples part, it is of great consequence for them to be assured of this, Let a man esteem of us (1 Cor. 4.) as the stewards of God. Oh if you receive the Ministers as from God,
Then on the peoples part, it is of great consequence for them to be assured of this, Let a man esteem of us (1 Cor. 4.) as the Stewards of God. O if you receive the Ministers as from God,
You who receive us as your Ministers, and cry out against all those that question their Call. Now out of your own mouths you will be condemned, if you do not receive their Word,
You who receive us as your Ministers, and cry out against all those that question their Call. Now out of your own mouths you will be condemned, if you do not receive their Word,
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These words may be considered, either absolutely, as they declare unto us the Lord Christ: Or relatively and respectively to Paul 's Apostleship. And from both these considerations, profitable matter will afford it self.
These words may be considered, either absolutely, as they declare unto us the Lord christ: Or relatively and respectively to Paul is Apostleship. And from both these considerations, profitable matter will afford it self.
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In the absolute consideration, we may take notice of our Lord and Saviours Description. 1. Of his proper Name, which yet doth denote his Office, Jesus. 2. His appellative Name, Christ. We shall conclude both these at this time. And
In the absolute consideration, we may take notice of our Lord and Saviors Description. 1. Of his proper Name, which yet does denote his Office, jesus. 2. His appellative Name, christ. We shall conclude both these At this time. And
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For the first word Jesus, Osiander, otherwise a learned man, hath a singular opinion, viz. That Jesus comes from Jehovah, only the Hebrew letter Shin is interposed,
For the First word jesus, Osiander, otherwise a learned man, hath a singular opinion, viz. That jesus comes from Jehovah, only the Hebrew Letter Shin is interposed,
No less absurd is his notion also, That whereas the word Jehovah was ineffable, not pronounceable before (a figment of the Rabbins) by this addition of 〈 ◊ 〉 it is made utterable. To this purpose almost Castalio likewise, who makes the word compounded of Jehovah and Ish vir, as if it were God-man; but not only the general consent of all,
No less absurd is his notion also, That whereas the word Jehovah was ineffable, not pronounceable before (a figment of the Rabbis) by this addition of 〈 ◊ 〉 it is made utterable. To this purpose almost Castalio likewise, who makes the word compounded of Jehovah and Is vir, as if it were God-man; but not only the general consent of all,
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but the reason that the Angel gives of this Name, makes it evident, that Jesus is the same with Joshua, (for so the Septuagint render that word sutably to a Greek termination) and so comes from Jashang, to save;
but the reason that the Angel gives of this Name, makes it evident, that jesus is the same with joshua, (for so the septuagint render that word suitably to a Greek termination) and so comes from Jashang, to save;
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In the Old Testament we read of two very eminent that had this name, and both of them are made Types of Christ: Joshua, who lead the people of Israel into Canaan, when Moses could not do it:
In the Old Testament we read of two very eminent that had this name, and both of them Are made Types of christ: joshua, who led the people of Israel into Canaan, when Moses could not do it:
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and Joshua the high Priest, mentioned by Zechary, who being first accused, because of his despicable garments, was afterwards covered more gloriously.
and joshua the high Priest, mentioned by Zechariah, who being First accused, Because of his despicable garments, was afterwards covered more gloriously.
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but in his Exaltation was magnified and exalted gloriously. The word thus explained, we observe, That the Lord Christ is a Jesus, a Saviour to his people.
but in his Exaltation was magnified and exalted gloriously. The word thus explained, we observe, That the Lord christ is a jesus, a Saviour to his people.
and therefore that superstitious custome of bowing at the name of Jesus, was not for some hundred of years after Christ, and hath no Scripture institution.
and Therefore that superstitious custom of bowing At the name of jesus, was not for Some hundred of Years After christ, and hath no Scripture Institution.
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Mat. 1. It was a corrupt opinion among the Jews, yea the Disciples were leavened with it, That Christ should come, and be a temporal Saviour, as Joshua and Moses I were ••but this salvation is wholly spiritual; it's from our sinnes, from the Devils;
Mathew 1. It was a corrupt opinion among the jews, yea the Disciples were leavened with it, That christ should come, and be a temporal Saviour, as joshua and Moses I were ••but this salvation is wholly spiritual; it's from our Sins, from the Devils;
and indeed the manner how, viz. by becoming a curse for us, and suffering in our stead, as a Surety, doth wonderfully aggravate the love of Christ, and make it love unspeakable.
and indeed the manner how, viz. by becoming a curse for us, and suffering in our stead, as a Surety, does wonderfully aggravate the love of christ, and make it love unspeakable.
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The godly soul that complaineth of the guilt of sinne, of the power of sinne, of the remainders of corruption, he it is, that crieth out, Oh let this Saviour come and save me!
The godly soul that Complaineth of the guilt of sin, of the power of sin, of the remainders of corruption, he it is, that cries out, O let this Saviour come and save me!
And hence some consider that of Zechary Chap. 9. 9. where the daughter of Zion is exhorted in rejoyce greatly, because her King cometh having salvation.
And hence Some Consider that of Zechariah Chap. 9. 9. where the daughter of Zion is exhorted in rejoice greatly, Because her King comes having salvation.
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howsoever this experience of our infirmities makes him the readier to save us: but to whose heart is this truth welcome save to the spiritual Christian?
howsoever this experience of our infirmities makes him the Readier to save us: but to whose heart is this truth welcome save to the spiritual Christian?
Hence he is said to be able to save to the uttermost, Heb. 7. 25. Oh let this vanquish all thy fears and dejections, saying, Can Christ save some sinners indeed,
Hence he is said to be able to save to the uttermost, Hebrew 7. 25. O let this vanquish all thy fears and dejections, saying, Can christ save Some Sinners indeed,
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Shall the Disciples in danger of drowning, Matth. 8. 25. cry out, Lord save us, we perish? And the Israelites, when Dathan and his Complices were swallowed up, cry out, we die, we perish, and are consumed:
Shall the Disciples in danger of drowning, Matthew 8. 25. cry out, Lord save us, we perish? And the Israelites, when Dathan and his Accomplices were swallowed up, cry out, we die, we perish, and Are consumed:
The second Description is from his Appellative Name, Christ, which is as much as anointed, or the Messias. The word is used sometimes generally to all the people of God, Hab. 3. 13. The whole body of Israel is there called Gods anointed; and to this sense Grotius brings that place, Heb. 11. where Moses is said to account the reproaches of Christ better than the treasures of Aegypt.
The second Description is from his Appellative Name, christ, which is as much as anointed, or the Messias. The word is used sometime generally to all the people of God, Hab. 3. 13. The Whole body of Israel is there called God's anointed; and to this sense Grotius brings that place, Hebrew 11. where Moses is said to account the Reproaches of christ better than the treasures of Egypt.
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It's more specially attributed to those that are chief amongst the people of God, Psal. 105. 15. where God is said to rebuke Kings for his peoples sake, saying, Touch not my anointed, nor do my Prophets no harm;
It's more specially attributed to those that Are chief among the people of God, Psalm 105. 15. where God is said to rebuke Kings for his peoples sake, saying, Touch not my anointed, nor do my prophets no harm;
Hence it is also that amongst the Jews, their chief Officers, Kings, Priests, and sometimes Prophets were anointed. Now Christ because he did excell all these, being the true Trismegist, the King, Priest and Prophet; Therefore he was called the Messias, or anointed one, NONLATINALPHABET in a transcendent manner.
Hence it is also that among the jews, their chief Officers, Kings, Priests, and sometime prophets were anointed. Now christ Because he did excel all these, being the true Trismegistus, the King, Priest and Prophet; Therefore he was called the Messias, or anointed one, in a transcendent manner.
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When therefore Christ is called the anointed, and God is said to anoint him, Act. 4. 27. & Psal. 45. 7. And also the people of God are said to have the anointing, 1 John 2. 27. Hence Hierom said, Disce Christianum nomen tuum interpretari.
When Therefore christ is called the anointed, and God is said to anoint him, Act. 4. 27. & Psalm 45. 7. And also the people of God Are said to have the anointing, 1 John 2. 27. Hence Hieronymus said, Disce Christian Nome tuum interpretari.
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This is wholly to be understood after a spiritual manner. For as Oyl was in the Old Testament used significatively, to represent the graces of Gods Spirit;
This is wholly to be understood After a spiritual manner. For as Oil was in the Old Testament used significatively, to represent the graces of God's Spirit;
So in the New Testament, the Spirit of God and his graces, still retain the name of anointing. The Jews out of extream hatred to Jesus Christ, will not call their Messias, whom they expect NONLATINALPHABET but NONLATINALPHABET.
So in the New Testament, the Spirit of God and his graces, still retain the name of anointing. The jews out of extreme hatred to jesus christ, will not call their Messias, whom they expect but.
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Therefore he is called the Messias, the Christ; and the chief scope of the Evangelists, is to prove, that Jesus of Nazareth, then born, was the Christ, the Messias. For as Antichrist must be discovered by having all the peculiar characters, that the Scripture attributes to him:
Therefore he is called the Messias, the christ; and the chief scope of the Evangelists, is to prove, that jesus of Nazareth, then born, was the christ, the Messias. For as Antichrist must be discovered by having all the peculiar characters, that the Scripture attributes to him:
Therefore (as you heard) God is said to anoint him. And certainly if Moses were inabled to bring Israel out of Aegypt, and Joshua into Canaan, notwithstanding all the oppositions in the way, fear not but Christ the anointed will bring all his children to Heaven, notwithstanding all contrary power.
Therefore (as you herd) God is said to anoint him. And Certainly if Moses were enabled to bring Israel out of Egypt, and joshua into Canaan, notwithstanding all the oppositions in the Way, Fear not but christ the anointed will bring all his children to Heaven, notwithstanding all contrary power.
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and houses sold, trouble himself about money, when that time came? No Jubilee was better than money that released all debts, &c. Thus the Lord Christ is anointed to save thee;
and houses sold, trouble himself about money, when that time Come? No Jubilee was better than money that released all debts, etc. Thus the Lord christ is anointed to save thee;
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2. Is Christ thus anointed? Then labour to partake of this ointment, 1 Joh. 2. 27. What a glorious expression is there of all the godly? They have an anointing that teacheth them all things, viz. practically, in necessaries to salvation.
2. Is christ thus anointed? Then labour to partake of this ointment, 1 John 2. 27. What a glorious expression is there of all the godly? They have an anointing that Teaches them all things, viz. practically, in necessaries to salvation.
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A man may be a very knowing man, and yet have not this anointing, but the oyl that was poured on our Aaron, descends on his skirts to all his people, Ps. 45. God is there said to anoint Christ above his fellows, that is,
A man may be a very knowing man, and yet have not this anointing, but the oil that was poured on our Aaron, descends on his skirts to all his people, Ps. 45. God is there said to anoint christ above his Fellows, that is,
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Some things are highly esteemed in the Church, which are much despised by the world. 2 COR. 1. 1. Paul an Apostle of Jesus Christ by the will of God, &c.
some things Are highly esteemed in the Church, which Are much despised by the world. 2 COR. 1. 1. Paul an Apostle of jesus christ by the will of God, etc.
THe Author and Fountain of Paul 's Apostleship hath been considered absolutely, under those two names Jesus Christ. We shall now take notice of them relatively. For herein doth the name of the Apostle breed reverence and esteem with believers,
THe Author and Fountain of Paul is Apostleship hath been considered absolutely, under those two names jesus christ. We shall now take notice of them relatively. For herein does the name of the Apostle breed Reverence and esteem with believers,
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Now although, when he is said to be the Apostle of Jesus Christ, we may understand it finaliter, because his whole work and office was to advance Christ, to exalt him, to study and preach nothing but him,
Now although, when he is said to be the Apostle of jesus christ, we may understand it finaliter, Because his Whole work and office was to advance christ, to exalt him, to study and preach nothing but him,
He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me, Luk. 10. 16. See how hainous a sinne it is,
He that hears you hears me, and he that despises you, despises me, and he that despises me, despises him that sent me, Luk. 10. 16. See how heinous a sin it is,
First, That the learned do from the Scripture find a two-fold Kingdome attributed unto Christ. The one as he is God, having the same Essence with the Father,
First, That the learned doe from the Scripture find a twofold Kingdom attributed unto christ. The one as he is God, having the same Essence with the Father,
and is therefore called NONLATINALPHABET, on humane ordinance, but it cometh from the Lord Christ. Hence Matth. 28. 18, 19. when Christ had said, All power is given me in heaven and earth, then from this power, he appoints them, to go teach and baptize.
and is Therefore called, on humane Ordinance, but it comes from the Lord christ. Hence Matthew 28. 18, 19. when christ had said, All power is given me in heaven and earth, then from this power, he appoints them, to go teach and baptise.
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It's true, that the Apostle saith to the Church of Corinth, All things are yours, 2 Cor. 4. 5. And in another place, We are your servants for Jesus sake;
It's true, that the Apostle Says to the Church of Corinth, All things Are yours, 2 Cor. 4. 5. And in Another place, We Are your Servants for jesus sake;
Thirdly, Although it be disputed, Whether the power of appointing Officers and Laws in the Church belongeth to Christ as a Prophet, or a King. Some say,
Thirdly, Although it be disputed, Whither the power of appointing Officers and Laws in the Church belongeth to christ as a Prophet, or a King. some say,
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so that you must know that this is part of Christs Jus regale, and they come equally from the same fountain, both to appoint an Officer and an Ordinance.
so that you must know that this is part of Christ Jus regale, and they come equally from the same fountain, both to appoint an Officer and an Ordinance.
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or able enough to appoint all things in the Church necessary to attain salvation, whereas the Apostle preferreth Christ above Moses, That he was but as a servant,
or able enough to appoint all things in the Church necessary to attain salvation, whereas the Apostle preferreth christ above Moses, That he was but as a servant,
but Christ as a son in the house, Heb. 3. Use of Exhortation; first, To the Church-officer. Doth he come with Christs Commission? Doth he appear in his Name? Then let him be sure to improve his Office according to Christs command.
but christ as a son in the house, Hebrew 3. Use of Exhortation; First, To the Church-officer. Does he come with Christ Commission? Does he appear in his Name? Then let him be sure to improve his Office according to Christ command.
our power, saith he, is not for destruction, but edification, 2 Cor. 13. It's a capital crime for an Embassadour to vary from his Cossimission, to go contrary to that.
our power, Says he, is not for destruction, but edification, 2 Cor. 13. It's a capital crime for an Ambassador to vary from his Cossimission, to go contrary to that.
This should daily lie upon our hearts, To what end have I this Office from Christ? Is it not to labour in his vineyard? Is it not to convert souls? Do not all the names, which Church-officers have, imploy labour, work and diligence? Especially these things they must take heed of:
This should daily lie upon our hearts, To what end have I this Office from christ? Is it not to labour in his vineyard? Is it not to convert Souls? Do not all the names, which Church-officers have, employ labour, work and diligence? Especially these things they must take heed of:
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1. That they turn not the Office of Christ into matter of pride, dominion and earthly interest. Even the Apostle himself said, Not as having dominion over your faith,
1. That they turn not the Office of christ into matter of pride, dominion and earthly Interest. Even the Apostle himself said, Not as having dominion over your faith,
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And the Apostle Peter forbids the lording over Gods heritage, 1 Pet. 5. 3. This tyranny in the Church by the Officers thereof, hath been a fatal destruction thereunto.
And the Apostle Peter forbids the lording over God's heritage, 1 Pet. 5. 3. This tyranny in the Church by the Officers thereof, hath been a fatal destruction thereunto.
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How severe was the master in that Parable of our 〈 ◊ 〉 to him who hid his talent in a napkin? Luke 19. 20. he is called an unprofitable servant, and must be cast into utter darkness.
How severe was the master in that Parable of our 〈 ◊ 〉 to him who hid his talon in a napkin? Luke 19. 20. he is called an unprofitable servant, and must be cast into utter darkness.
The Apostle makes a comparison between him that refused Moses speaking, and Christ speaking, and saith, How much forer punishment shall he be thought worthy of, Heb. 10. 29. Every Sermon your condemnation will rise higher upon you.
The Apostle makes a comparison between him that refused Moses speaking, and christ speaking, and Says, How much Forerunner punishment shall he be Thought worthy of, Hebrew 10. 29. Every Sermon your condemnation will rise higher upon you.
The second thing observable from this relative consideration is, That the Apostle intending to beget awe and esteem in the hearts of those he wrote unto, he mentioneth his Office,
The second thing observable from this relative consideration is, That the Apostle intending to beget awe and esteem in the hearts of those he wrote unto, he mentioneth his Office,
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For he doth (saith the same Father) as if one next to the Emperour should write to a certain people, giving himself that title of honour, which was next to the Emperour.
For he does (Says the same Father) as if one next to the Emperor should write to a certain people, giving himself that title of honour, which was next to the Emperor.
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and so any Officer under him, you must judge it the most contemptible and despicable thing that can be, that which a carnal man would have been ashamed to own;
and so any Officer under him, you must judge it the most contemptible and despicable thing that can be, that which a carnal man would have been ashamed to own;
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As, That which is highly esteemed amongst men, is abominable before God, Luk. 18. So that which is abominable and loathsom before men, is highly esteemed with God.
As, That which is highly esteemed among men, is abominable before God, Luk. 18. So that which is abominable and loathsome before men, is highly esteemed with God.
except the Christian, would admire Christ more than the Persian King? Therefore it was a wonderfull work upon those Wisemen of the East, that they should come and bring such presents, and worship Christ, though an Infant, whom they found in a mean place at Bethlehem, and in the meanest place there,
except the Christian, would admire christ more than the Persian King? Therefore it was a wonderful work upon those Wise men of the East, that they should come and bring such presents, and worship christ, though an Infant, whom they found in a mean place At Bethlehem, and in the Meanest place there,
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and acknowledge the Order and Institutions of Christ, they esteem them, as the Stewards of God, and the Ministers of Christ, insomuch that it's the cause of contemning Religion, when their Office is despised.
and acknowledge the Order and Institutions of christ, they esteem them, as the Stewards of God, and the Ministers of christ, insomuch that it's the cause of contemning Religion, when their Office is despised.
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but yet you see how powerfully it wrought upon the Incestuous person. And Matth. 18. when our Saviour had said, He that would not heare the Church, must be like a Publican and Heathen, lest they should despise this, he saith, Whatsoever ye bind on Earth, shall be bound in Heaven.
but yet you see how powerfully it wrought upon the Incestuous person. And Matthew 18. when our Saviour had said, He that would not hear the Church, must be like a Publican and Heathen, lest they should despise this, he Says, Whatsoever you bind on Earth, shall be bound in Heaven.
Church-Offices and Priviledges, come meerly from the will and good pleasure of God. 2 COR. 1. 1. Paul an Apostle of Jesus Christ by the will of God, &c.
Church-offices and Privileges, come merely from the will and good pleasure of God. 2 COR. 1. 1. Paul an Apostle of jesus christ by the will of God, etc.
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The will of God NONLATINALPHABET is used sometime for the Effect and Object of his will, being the same with NONLATINALPHABET, Psal. 40. 8. and in many other places.
The will of God is used sometime for the Effect and Object of his will, being the same with, Psalm 40. 8. and in many other places.
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but this being the same with his Essence is infinite, and so transcendently differing from mans will, which is supposed to be a faculty distinct from the soul,
but this being the same with his Essence is infinite, and so transcendently differing from men will, which is supposed to be a faculty distinct from the soul,
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For this reason we see David and others, still making their addresses to God, That he would make the bones that were broken to rejoyce, that he would make the parched wildernesse to be like a pleasant spring, for otherwise they are undone and miserable, till he looks upon them.
For this reason we see David and Others, still making their Addresses to God, That he would make the bones that were broken to rejoice, that he would make the parched Wilderness to be like a pleasant spring, for otherwise they Are undone and miserable, till he looks upon them.
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It is not proper in this place to enter upon those great and large Disputes, which are de voluntate, or of the will of God. Though it might be operosum, yet it would not be operae pretium, especially in this place, where it is mentioned upon a particular consideration, viz. as that whereby Paul was made an Apostle.
It is not proper in this place to enter upon those great and large Disputes, which Are de voluntate, or of the will of God. Though it might be operosum, yet it would not be Opera Price, especially in this place, where it is mentioned upon a particular consideration, viz. as that whereby Paul was made an Apostle.
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Paul doth not here attribute any thing to himself, but all to the good will of God; for NONLATINALPHABET here is as much as NONLATINALPHABET, his beneplacitum, his good pleasure, both approving and procuring Paul 's Apostleship. From whence observe,
Paul does not Here attribute any thing to himself, but all to the good will of God; for Here is as much as, his beneplacitum, his good pleasure, both approving and procuring Paul is Apostleship. From whence observe,
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because he was so notorious a sinner you may read that Christ speaks to all his Apostles, that he alone not for their merits, had appointed them to that Office.
Because he was so notorious a sinner you may read that christ speaks to all his Apostles, that he alone not for their merits, had appointed them to that Office.
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If God hath called thee to sanctifying grace in an effectual manner, this is far greater than to be made an Apostle. Judas was chosen to an Apostleship, but not to salvation,
If God hath called thee to sanctifying grace in an effectual manner, this is Far greater than to be made an Apostle. Judas was chosen to an Apostleship, but not to salvation,
The Scripture speaketh of a two-fold Call, That general one, which belongs to all the people of God, who are his called ones, and that according to his purpose; and a special particular Call to some Office or Relation;
The Scripture speaks of a twofold Call, That general one, which belongs to all the people of God, who Are his called ones, and that according to his purpose; and a special particular Call to Some Office or Relation;
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For our effectual Calling as Christians, This is frequently ascribed to be of grace, not by works we have done, Rom. 9 15, 16. It's not of him that willeth.
For our effectual Calling as Christians, This is frequently ascribed to be of grace, not by works we have done, Rom. 9 15, 16. It's not of him that wills.
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For though their Call was partly by the will of man, yet not solely. Therefore God is said 1 Cor. 12. to set these ordinary Officers in the Church, as well as extraordinary. As Joshua, though appointed by Moses to be chief Magistrate to the people of Israel, was as truly of God,
For though their Call was partly by the will of man, yet not solely. Therefore God is said 1 Cor. 12. to Set these ordinary Officers in the Church, as well as extraordinary. As joshua, though appointed by Moses to be chief Magistrate to the people of Israel, was as truly of God,
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Paul did not mean Gods meer permitting and suffering of him to be so, for thus all the false Apostles, all the false and corrupt Teachers that are, they are by the will of God.
Paul did not mean God's mere permitting and suffering of him to be so, for thus all the false Apostles, all the false and corrupt Teachers that Are, they Are by the will of God.
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It was by Gods will that any unworthy and corrupt Teachers have ever crept into the Church of God, 1 Cor. 11. There must be heresies, God will have it so;
It was by God's will that any unworthy and corrupt Teachers have ever crept into the Church of God, 1 Cor. 11. There must be heresies, God will have it so;
for wise and holy ends, God in great anger doth will such Officers and Ministers to a people, that shall be blind guides, that shall be thieves and robbers, that shall be ravening wolves, and shall lead many to hell with themselves. Sad and fearfull is the condition of such a people.
for wise and holy ends, God in great anger does will such Officers and Ministers to a people, that shall be blind guides, that shall be thieves and robbers, that shall be ravening wolves, and shall led many to hell with themselves. Sad and fearful is the condition of such a people.
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To this purpose also, Jer. 5. 30, 31. Now this will of God in ordering such Officers, is sometimes to increase the condemnation of the Officer himself,
To this purpose also, Jer. 5. 30, 31. Now this will of God in ordering such Officers, is sometime to increase the condemnation of the Officer himself,
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Had not Judas better have been the poorest wretch in the Church of God, then such an eminent Officer? It is sometimes also for the wickedness and ungodliness of a people;
Had not Judas better have been the Poorest wretch in the Church of God, then such an eminent Officer? It is sometime also for the wickedness and ungodliness of a people;
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and therefore even those that are godly, who live under such providential Ministers (I call them providential Ministers, because they are so by his providence in anger, not by his approving will) they are to consider two things:
and Therefore even those that Are godly, who live under such providential Ministers (I call them providential Ministers, Because they Are so by his providence in anger, not by his approving will) they Are to Consider two things:
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yet God would have him Pastor to such a people? It is of great use both for Minister and people to observe the special will of God. For as in civil relations of husband and wife, there God many times discovers a peculiar will of his bringing them together, which made the Wiseman say, Riches were an inheritance, but a wife was the gift of God.
yet God would have him Pastor to such a people? It is of great use both for Minister and people to observe the special will of God. For as in civil relations of husband and wife, there God many times discovers a peculiar will of his bringing them together, which made the Wiseman say, Riches were an inheritance, but a wife was the gift of God.
And it is good for those that are in such relations to quicken themselves by meditation on the will of God, that brought such things about, beyond all expectation, or humane providence.
And it is good for those that Are in such relations to quicken themselves by meditation on the will of God, that brought such things about, beyond all expectation, or humane providence.
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4. It implieth, That it was no merit or desert in Paul, which advanced him to this Office. For as believers, John 13. are said, Not to be born of the will of men,
4. It Implies, That it was no merit or desert in Paul, which advanced him to this Office. For as believers, John 13. Are said, Not to be born of the will of men,
Thus you see, that those who are raised up to be serviceable in the Church, have all from God, both NONLATINALPHABET and NONLATINALPHABET, Potentia and Potestas, as they are sometimes distinguished.
Thus you see, that those who Are raised up to be serviceable in the Church, have all from God, both and, Potentia and Potestas, as they Are sometime distinguished.
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But you may say, What if a Minister should at first enter into this Office meerly by the instigation of a corrupt will? Nothing at first made him intend the Ministry but hopes of preferment,
But you may say, What if a Minister should At First enter into this Office merely by the instigation of a corrupt will? Nothing At First made him intend the Ministry but hope's of preferment,
and no doubt many godly Ministers of the Gospel have greatly bewailed their sinfull entrance into the Ministry, that they had only corrupt and carnal motives stirring them up thereunto;
and no doubt many godly Ministers of the Gospel have greatly bewailed their sinful Entrance into the Ministry, that they had only corrupt and carnal motives stirring them up thereunto;
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Am I a Minister by the will of God? Are these my flock by the good pleasure of God? Was it of God, that I was separated and set apart for this work? This will be a great Goad both to duty and comfort. And
Am I a Minister by the will of God? are these my flock by the good pleasure of God? Was it of God, that I was separated and Set apart for this work? This will be a great Goad both to duty and Comfort. And
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THis is the second part of the Inscription, wherein we have the person conjoyned in this Salutation, and he is described by his name Timothy, and by his relation, our brother.
THis is the second part of the Inscription, wherein we have the person conjoined in this Salutation, and he is described by his name Timothy, and by his Relation, our brother.
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As Nazianzen (if my memory fail not) in his Funeral Oration upon Basil, declaring the excellency that was in him, said, If Basil had lived in Paul ' s time, he would have prefixed his name in his salutatory Prefaces,
As Nazianzen (if my memory fail not) in his Funeral Oration upon Basil, declaring the excellency that was in him, said, If Basil had lived in Paul ' s time, he would have prefixed his name in his salutatory Prefaces,
And therefore when Austin the Monk was sent over by the Pope for the conversion of England, as they call it, the Monks that were then in the Land opposed him, concluding he had not the Spirit of Christ in him,
And Therefore when Austin the Monk was sent over by the Pope for the conversion of England, as they call it, the Monks that were then in the Land opposed him, concluding he had not the Spirit of christ in him,
Yea after his resurrection he saith, Go tell my brethren. The Apostle aggravateth this great condescension of Christ, Heb. 2. 11. That though he was the only Sonne of God,
Yea After his resurrection he Says, Go tell my brothers. The Apostle Aggravateth this great condescension of christ, Hebrew 2. 11. That though he was the only Son of God,
yet he humbled himself to become man, and so was not ashamed to call believers brethren. Therefore there cannot be a clearer instance of this humility and condescension then was in Christ himself.
yet he humbled himself to become man, and so was not ashamed to call believers brothers. Therefore there cannot be a clearer instance of this humility and condescension then was in christ himself.
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Hence you have that command, Mind not high things; but condescend to men of low estate, Rom. 12. 16. Even the poorest and meanest that are godly, are to be cherished and nourished by those that are more eminent.
Hence you have that command, Mind not high things; but condescend to men of low estate, Rom. 12. 16. Even the Poorest and Meanest that Are godly, Are to be cherished and nourished by those that Are more eminent.
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Besides, every godly man, though in the highest form, is acquainted with those infirmities and corruptions that are in his own heart, which he thinketh such,
Beside, every godly man, though in the highest from, is acquainted with those infirmities and corruptions that Are in his own heart, which he Thinketh such,
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How often are inferiour Christians so dazelled with the lustre of those admirable gifts and graces which are in some superiours, that with John to the Angel, they are ready to make a god of such,
How often Are inferior Christians so dazzled with the lustre of those admirable Gifts and graces which Are in Some superiors, that with John to the Angel, they Are ready to make a god of such,
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and at another time when the Barbarians would have sacrificed to Paul and Barnabas, accounting them as gods, with what fear and trembling, rending their cloaths at such blasphemy did they come and forbid them? Act. 14. 15. Thus you see, let the godly be never so admirable in gifts and graces,
and At Another time when the Barbarians would have sacrificed to Paul and Barnabas, accounting them as God's, with what Fear and trembling, rending their clothes At such blasphemy did they come and forbid them? Act. 14. 15. Thus you see, let the godly be never so admirable in Gifts and graces,
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but he is ready upon all occasions to give them further instruction. And Paul, though indeed he doth sharply reprove such, as having great opportunities of knowledge,
but he is ready upon all occasions to give them further instruction. And Paul, though indeed he does sharply reprove such, as having great opportunities of knowledge,
Thus Paul, how often doth he profess his praises unto God, and continual thanksgivings in the behalf of them he writeth unto for this particular? Yea they heartily desire such growth in grace,
Thus Paul, how often does he profess his praises unto God, and continual thanksgivings in the behalf of them he Writeth unto for this particular? Yea they heartily desire such growth in grace,
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Even as John said about Christ with joy, He must increase, but I must decrease, John 3. 3. And as Moses, Would all the people of God might prophesie, Num. 11. 23. So can they say and delight in such gifts that God shall give to others,
Even as John said about christ with joy, He must increase, but I must decrease, John 3. 3. And as Moses, Would all the people of God might prophesy, Num. 11. 23. So can they say and delight in such Gifts that God shall give to Others,
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though inferiour. It's a great sinne, and high pride in Superiours, to envy, and to look with an ill eye, upon the gifts which God may bestow upon those that are not of their rank. Not that such who have no gifts, should presume as if they had;
though inferior. It's a great sin, and high pride in Superiors, to envy, and to look with an ill eye, upon the Gifts which God may bestow upon those that Are not of their rank. Not that such who have no Gifts, should presume as if they had;
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Doth not Paul often desire the prayers of those he wrote unto, though he was an Apostle; yea he desireth to be with them, that he may be comforted by them.
Does not Paul often desire the Prayers of those he wrote unto, though he was an Apostle; yea he Desires to be with them, that he may be comforted by them.
Christ himself is a president for this, when he compareth himself to the Shepherd that went and fetched the lost sheep home upon his own shoulders. As also to that good Samaritan, who poured oyl into the wounds of that wounded passenger to Jericho. This counsel the Apostle gives such as are spiritual, Gal. 6. 1. To restore such as are fallen in the spirit of meekness.
christ himself is a president for this, when he compareth himself to the Shepherd that went and fetched the lost sheep home upon his own shoulders. As also to that good Samaritan, who poured oil into the wounds of that wounded Passenger to Jericho. This counsel the Apostle gives such as Are spiritual, Gal. 6. 1. To restore such as Are fallen in the Spirit of meekness.
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Thus Paul from the consciousness of his former impieties did till his death go halting with the apprehension of his former miscarriages. They are easily kept low to others, whom God keepeth low to himself. This leprosie upon them will make them ashamed.
Thus Paul from the consciousness of his former impieties did till his death go halting with the apprehension of his former miscarriages. They Are Easily kept low to Others, whom God Keepeth low to himself. This leprosy upon them will make them ashamed.
Who maketh thee to differ from another? And what hast thou that that thou hast not received? 1 Cor. 4. 7. If then all they have cometh solely from Gods gift, he calleth to an office, he also giveth abilities,
Who makes thee to differ from Another? And what hast thou that that thou hast not received? 1 Cor. 4. 7. If then all they have comes solely from God's gift, he calls to an office, he also gives abilities,
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For did not God reject the Angels, who by their intellectual natures and agility thereof, might have done God more service than thou canst do? Yea the ablest man may look upon all the subtil Hereticks, all the learned men, that have in all ages been promoters of the Devils Kingdom,
For did not God reject the Angels, who by their intellectual nature's and agility thereof, might have done God more service than thou Canst do? Yea the Ablest man may look upon all the subtle Heretics, all the learned men, that have in all ages been promoters of the Devils Kingdom,
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Lastly, They are humble towards God, Because by how much the more God hath lifted them up, the more talents he hath bestowed on them, the greater must their account be.
Lastly, They Are humble towards God, Because by how much the more God hath lifted them up, the more Talents he hath bestowed on them, the greater must their account be.
In Christ (saith the Apostle) there is no bond, or free, but all are one in Christ, Gal. 3. 21. And upon this account it is, that Masters are exhorted, To do that which was equal to servants, that were believers,
In christ (Says the Apostle) there is no bound, or free, but all Are one in christ, Gal. 3. 21. And upon this account it is, that Masters Are exhorted, To do that which was equal to Servants, that were believers,
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The Apostle, though so humble, that he judged himself less than the least of the Apostles, yet saith, He would magnifie his Office, and he pleadeth for it against all opposers whatsoever.
The Apostle, though so humble, that he judged himself less than the least of the Apostles, yet Says, He would magnify his Office, and he pleads for it against all opposers whatsoever.
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Are not we who are apt to charge pride in others, guilty of a great deal our selves? We look upon those that are higher with a censorious eye, not considering that there are many under us, who measure out the same judgment to us Take then the Apostles advise, Be cloathed with humility; the Greek word is rarely, 1 Pet. 3. 5. used.
are not we who Are apt to charge pride in Others, guilty of a great deal our selves? We look upon those that Are higher with a censorious eye, not considering that there Are many under us, who measure out the same judgement to us Take then the Apostles Advice, Be clothed with humility; the Greek word is rarely, 1 Pet. 3. 5. used.
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Some have thought that because of this conjunction of him with Paul, that therefore Timothy did assist Paul, in making and composing of some Epistles: But that is not probable.
some have Thought that Because of this conjunction of him with Paul, that Therefore Timothy did assist Paul, in making and composing of Some Epistles: But that is not probable.
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and one that believed. For Paul in 2 Tim. 1. 5. gives a great commendation of his Grandmother and Mother, and so to himself, as if their faith had been hereditary. For although his Father was a Gentile, yet because his Mother believed, she took so much pains with him,
and one that believed. For Paul in 2 Tim. 1. 5. gives a great commendation of his Grandmother and Mother, and so to himself, as if their faith had been hereditary. For although his Father was a Gentile, yet Because his Mother believed, she took so much pains with him,
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as appeareth, Acts 16. 2. As also because of some Prophesies and extraordinary Revelations, what an usefull instrument he would be in the Church of God, Paul took a great affection to him;
as appears, Acts 16. 2. As also Because of Some prophecies and extraordinary Revelations, what an useful Instrument he would be in the Church of God, Paul took a great affection to him;
The second thing observable is, That though Timothy was thus brought up with godly Parents, and so knew the Scriptures from his youth. And as Calvin thinketh,
The second thing observable is, That though Timothy was thus brought up with godly Parents, and so knew the Scriptures from his youth. And as calvin Thinketh,
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because of that expression, 2 Tim. 5. where he was perswaded of the unfeigned faith that was in Timothy, as well as his Mother, that it doth relate not to Timothy at that time, who was no doubt an eminent believer,
Because of that expression, 2 Tim. 5. where he was persuaded of the unfeigned faith that was in Timothy, as well as his Mother, that it does relate not to Timothy At that time, who was no doubt an eminent believer,
as he did Onesimus, while in bonds? Some think, because he cals him NONLATINALPHABET, his germane, or sincere Sonne, not spurious, that he was the means of his conversion;
as he did Onesimus, while in bonds? some think, Because he calls him, his germane, or sincere Son, not spurious, that he was the means of his conversion;
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and this the Apostle insinuateth upon a large commendation of Timothy, Phil. 2. 22. Others they think, That though Timothy might be converted from his youth,
and this the Apostle insinuates upon a large commendation of Timothy, Philip 2. 22. Others they think, That though Timothy might be converted from his youth,
But let us first consider, The great difference between Paul a convert, and Timothy a convert; one from his younger years a blasphemer, an high sinner; the other a disciple, and unblameable in his life; then observe,
But let us First Consider, The great difference between Paul a convert, and Timothy a convert; one from his younger Years a blasphemer, an high sinner; the other a disciple, and unblameable in his life; then observe,
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That there is a great difference both in the persons, and the manner of conversion of those, whom God is pleased effectually to call, and to make use of.
That there is a great difference both in the Persons, and the manner of conversion of those, whom God is pleased effectually to call, and to make use of.
This Doctrine hath its great usefulness, as will appear. But let us consider the various conditions, and then the different manner of their conversion.
This Doctrine hath its great usefulness, as will appear. But let us Consider the various conditions, and then the different manner of their conversion.
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Some have from their youth up been kept from all gross sinne, as Joseph, Daniel, Obadiah, and our Timothy in the Text. Others again have been very foul and scandalous,
some have from their youth up been kept from all gross sin, as Joseph, daniel, Obadiah, and our Timothy in the Text. Others again have been very foul and scandalous,
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Among the Apostles, John discovers himself to be a man of much love, as he was also much beloved; but Peter appeareth to be a man of more zeal, and sometimes inordinate heat, as when he struck off Malchiu his ear.
Among the Apostles, John discovers himself to be a man of much love, as he was also much Beloved; but Peter appears to be a man of more zeal, and sometime inordinate heat, as when he struck off Malchiu his ear.
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some of the Pharisees, yea some of the Priests that were the most prosessed enemres to Christ, are yet said to believe in him. And thus in times of Reforneution from Popery, although Luther said, In the Monasteries and Frieries there was greater opposition to the Gospel,
Some of the Pharisees, yea Some of the Priests that were the most processed enemres to christ, Are yet said to believe in him. And thus in times of Reforneution from Popery, although Luther said, In the Monasteries and Friaries there was greater opposition to the Gospel,
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Thus you see a world of difference in the Externals of those that God cals; We might also adde the Difference in respect of their Vicinity and Consanguinity.
Thus you see a world of difference in the Externals of those that God calls; We might also add the Difference in respect of their Vicinity and Consanguinity.
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In the next place, Gods conversion of his people is in a different manner. Some have been in an extraordinary manner, as Paul, and many in the Primitive times:
In the next place, God's conversion of his people is in a different manner. some have been in an extraordinary manner, as Paul, and many in the Primitive times:
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Thus Paul, he was greatly humbled in his spirit, and brought low, whereas Matthew the Publican seemed to be converted, without such deep impression on his heart.
Thus Paul, he was greatly humbled in his Spirit, and brought low, whereas Matthew the Publican seemed to be converted, without such deep impression on his heart.
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3. There is great difference sometimes in the continuance, others are longer in the birth, they have many conflicts, sometimes they are even entring the Haven;
3. There is great difference sometime in the Continuance, Others Are longer in the birth, they have many conflicts, sometime they Are even entering the Haven;
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yet still he gave back again, and would procrastinate, he would weep and pray, but sinne again, till at last God brought him out of the wombe of sinne,
yet still he gave back again, and would procrastinate, he would weep and pray, but sin again, till At last God brought him out of the womb of sin,
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Use 1. Doth not God keep then to one way in respect of the persons and manner of conversion? Then this should teach every godly man, Not to make his conversion a measure of others;
Use 1. Does not God keep then to one Way in respect of the Persons and manner of conversion? Then this should teach every godly man, Not to make his conversion a measure of Others;
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Doth God choose thee a meek mild man, grudge not, or censure those, who are rough and of a more passionate disposition? But let all the children of God admire the grace and power of God, that doth subdue all things to himself.
Does God choose thee a meek mild man, grudge not, or censure those, who Are rough and of a more passionate disposition? But let all the children of God admire the grace and power of God, that does subdue all things to himself.
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So that the consideration of this, should breed great love amongst the godly, and every one be provoked to give glory unto the grace of God, which is all in all.
So that the consideration of this, should breed great love among the godly, and every one be provoked to give glory unto the grace of God, which is all in all.
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The second Doctrine is gathered from the necessity, if not of conversion, yet of that which was almost equivalent to Timothy, though enjoying very godly education. And from thence observe,
The second Doctrine is gathered from the necessity, if not of conversion, yet of that which was almost equivalent to Timothy, though enjoying very godly education. And from thence observe,
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That none are to rest upon their godly education under godly parents, but they are to consider whether the work of Grace hath ever been wrought in them or no.
That none Are to rest upon their godly education under godly Parents, but they Are to Consider whither the work of Grace hath ever been wrought in them or not.
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and all agree, That whatsoever seed of grace he might have in his younger years, yet there was a more perfect and compleat informing of him by Paul. Briefly to open this, Consider
and all agree, That whatsoever seed of grace he might have in his younger Years, yet there was a more perfect and complete informing of him by Paul. Briefly to open this, Consider
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that they have had the holy fear of God upon them, ever since they were able to understand any thing. 1 King. 18. 12. Obadiah told Elisha, He feared the Lord from his youth.
that they have had the holy Fear of God upon them, ever since they were able to understand any thing. 1 King. 18. 12. Obadiah told Elisha, He feared the Lord from his youth.
And thus John Baptist did partake of the holy Ghost, while he was in his mothers womb: and it is a most blessed mercy thus to have our spiritual and natural life together:
And thus John Baptist did partake of the holy Ghost, while he was in his mother's womb: and it is a most blessed mercy thus to have our spiritual and natural life together:
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who said, he spoke according to his education and instruction. For the Pharisees taught, That the Law required no other obedience then what is outward.
who said, he spoke according to his education and instruction. For the Pharisees taught, That the Law required no other Obedience then what is outward.
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than he hearkned to the counsel of others, that were the means of his ruine. Therefore consider, whether thou hast any more then the remnants of good education upon thee;
than he hearkened to the counsel of Others, that were the means of his ruin. Therefore Consider, whither thou hast any more then the remnants of good education upon thee;
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Therefore that illumination, and degree of sanctification, which thou shalt be partaker of, will be (as it were) a new thing to thee, thou wilt think thy self to have been in the dark,
Therefore that illumination, and degree of sanctification, which thou shalt be partaker of, will be (as it were) a new thing to thee, thou wilt think thy self to have been in the dark,
If Paul should have written one thing, and Timothy another, or the clean contrary, this might have occasioned great distraction amongst the Corinthians, not knowing what to believe, or which way to take.
If Paul should have written one thing, and Timothy Another, or the clean contrary, this might have occasioned great distraction among the Corinthians, not knowing what to believe, or which Way to take.
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afterwards we read, Act. 25. 39. of a paroxysme, or a sharp contention between Paul and Barnabas, which was so great, that they departed one from another, who before had been companions in a fruitfull manner to publish the Gospel of Christ.
afterwards we read, Act. 25. 39. of a paroxysm, or a sharp contention between Paul and Barnabas, which was so great, that they departed one from Another, who before had been Sodales in a fruitful manner to publish the Gospel of christ.
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Secondly, There is a full conformity or agreement in the substantials and necessaries of Religion; and also in all the accessories and circumstantials therein.
Secondly, There is a full conformity or agreement in the substantials and necessaries of Religion; and also in all the accessories and circumstantials therein.
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and this was in the Apostolical Church. Those that were the true Officers of Christ, had no difference either in Doctrine or Church-government, or worship of God;
and this was in the Apostolical Church. Those that were the true Officers of christ, had no difference either in Doctrine or Church-government, or worship of God;
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Indeed Act. 15. 1. we read of some Pharisees who were said to believe, That they taught a necessity of circumcision and observation of Mosaical Rites to the converted Gentiles, which made a very great rupture and schisme in the Churches, while newly planted.
Indeed Act. 15. 1. we read of Some Pharisees who were said to believe, That they taught a necessity of circumcision and observation of Mosaical Rites to the converted Gentiles, which made a very great rupture and Schism in the Churches, while newly planted.
Now although we maintain against Papists, That by the good blessing of God, all the Reformed Churches (excluding Socinians, &c.) do agree in the essentials to salvation:
Now although we maintain against Papists, That by the good blessing of God, all the Reformed Churches (excluding socinians, etc.) do agree in the essentials to salvation:
And therefore we are not to be offended and scandalized at it, much less hearken to Popish Emissaries, who take this advantage amongst weak people, to perswade them, that the Church of Rome is therefore the only true Church.
And Therefore we Are not to be offended and scandalized At it, much less harken to Popish Emissaries, who take this advantage among weak people, to persuade them, that the Church of Room is Therefore the only true Church.
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These things premised, let us consider what are cementing and uniting principles; what do conduce to Unity amongst the Officers of God in his Church. And
These things premised, let us Consider what Are cementing and uniting principles; what do conduce to Unity among the Officers of God in his Church. And
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First, That which is alwayes willing to be last is Humility, and a spirit of meekness and moderation. You never heard of an humble man, that he was a disturber of the Church, or broacher of heresies.
First, That which is always willing to be last is Humility, and a Spirit of meekness and moderation. You never herd of an humble man, that he was a disturber of the Church, or broacher of heresies.
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Hereticks have alwayes been proud, haughty and ambitious men, as Marcion, Nestorius, and others, especially the Pope of Rome, who exalteth himself above all that is called God.
Heretics have always been proud, haughty and ambitious men, as Marcion, Nestorius, and Others, especially the Pope of Rome, who Exalteth himself above all that is called God.
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Were then men of more humble and lowly spirits, having low apprehensions of their gifts and abilities, this would wonderfully make to consent and agreement.
Were then men of more humble and lowly spirits, having low apprehensions of their Gifts and abilities, this would wonderfully make to consent and agreement.
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And Officers of the Church have a more peculiar promise for it above ordinary believers, as being in a more peculiar Office, and receiving a proper Commission from Christ:
And Officers of the Church have a more peculiar promise for it above ordinary believers, as being in a more peculiar Office, and receiving a proper Commission from christ:
For whereas the Papist doth scornfully, and with derision ask, How comes it about, that seeing every Sect in the Protestants, doth lay claim to the Spirit of God, all owning it to be their guider in their several wayes? How comes it about, that yet these spirits are so contrary to one another? Can the holy Spirit of God be opposite to it self? To this calumny it is easily answered, That all Officers and Teachers, do not equally,
For whereas the Papist does scornfully, and with derision ask, How comes it about, that seeing every Sect in the Protestants, does lay claim to the Spirit of God, all owning it to be their guider in their several ways? How comes it about, that yet these spirits Are so contrary to one Another? Can the holy Spirit of God be opposite to it self? To this calumny it is Easily answered, That all Officers and Teachers, do not equally,
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and in the same measure partake of Gods Spirit. For besides that, there is not now any such measure of it given to any Officers in the Church, that makes them infallible;
and in the same measure partake of God's Spirit. For beside that, there is not now any such measure of it given to any Officers in the Church, that makes them infallible;
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than a Pigmy can the Pyramides. More principles might be offered unto you, but I have spoken to this at large from John 17. where our Saviour prayeth over and over again for unity amongst believers,
than a Pigmy can the Pyramids. More principles might be offered unto you, but I have spoken to this At large from John 17. where our Saviour Prayeth over and over again for unity among believers,
If those bright luminaries of Heaven, should oppose one another, as the Moon doth sometimes the Sunne, what sad Eclipses doth it produce? We read 1 Cor. 3. that amongst these Corinthians there were heavy divisions,
If those bright luminaries of Heaven, should oppose one Another, as the Moon does sometime the Sun, what sad Eclipses does it produce? We read 1 Cor. 3. that among these Corinthians there were heavy divisions,
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Let the Use be, To us all to importune God, who is the God of peace, and who alone can fashion the hearts and minds of men alike, that he would bless the Church with this Unity.
Let the Use be, To us all to importune God, who is the God of peace, and who alone can fashion the hearts and minds of men alike, that he would bless the Church with this Unity.
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Oh how greatly would godliness flourish, errours be discouraged, if it could be said, of all believers, which is spoken of the primitive Christians often, That they met together with one accord, and with one heart!
O how greatly would godliness flourish, errors be discouraged, if it could be said, of all believers, which is spoken of the primitive Christians often, That they met together with one accord, and with one heart!
The next thing observable is, in that Timothy, who is here called a Brother, is at other times very often called a Sonne. And besides the Reasons insisted on the last day, there is another mentioned, Phil. 2. 22. that Paul was as a Father to him, instructing of him about his Ministerial Office,
The next thing observable is, in that Timothy, who is Here called a Brother, is At other times very often called a Son. And beside the Reasons insisted on the last day, there is Another mentioned, Philip 2. 22. that Paul was as a Father to him, instructing of him about his Ministerial Office,
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That it is of great consequence to such who in their young years are set apart for the Ministry to have the guidance of those who are more solid and experienced.
That it is of great consequence to such who in their young Years Are Set apart for the Ministry to have the guidance of those who Are more solid and experienced.
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Thus Christ himself, though he could have immediately furnished his Apostles with admirable and sufficient abilities for the great work of Apostleship,
Thus christ himself, though he could have immediately furnished his Apostles with admirable and sufficient abilities for the great work of Apostleship,
In the Old Testament likewise, though the gift of prophesie was by immediate inspiration, yet we read that even then there was the Colledge of the Prophets, and the sons of the Prophets, 2 King. 2. 7. So we read 2 Chron. 34. 22. of the Colledge of the Prophets. Hence it is also in the New Testament, that the Apostle directing of Timothy, how to keep up the sound Doctrine of Christ after his departure, giveth this notable instruction, 2 Tim. 2. 2. That what Doctrine he had heard from Paul, he should commit to faithfull men, that should teach others.
In the Old Testament likewise, though the gift of prophesy was by immediate inspiration, yet we read that even then there was the College of the prophets, and the Sons of the prophets, 2 King. 2. 7. So we read 2 Chronicles 34. 22. of the College of the prophets. Hence it is also in the New Testament, that the Apostle directing of Timothy, how to keep up the found Doctrine of christ After his departure, gives this notable instruction, 2 Tim. 2. 2. That what Doctrine he had herd from Paul, he should commit to faithful men, that should teach Others.
That is a very full and pregnant Text. For the usefulness of Universities, that there should be Nurseries, wherein young ones should be trained up to deliver the sound Doctrine to their Posterity after them.
That is a very full and pregnant Text. For the usefulness of Universities, that there should be Nurseries, wherein young ones should be trained up to deliver the found Doctrine to their Posterity After them.
but yet now the Spirit of God doth not work in an immediate and miraculous manner, else why is there not working of Miracles? Why do they not speak in all Tongues? Why do they not understand Hebrew and Greek, which are the original Languages the Scripture was written in? If therefore we must not look for the Spirit of God in such an immediate way, it must be in a mediate and acquired way.
but yet now the Spirit of God does not work in an immediate and miraculous manner, Else why is there not working of Miracles? Why do they not speak in all Tongues? Why do they not understand Hebrew and Greek, which Are the original Languages the Scripture was written in? If Therefore we must not look for the Spirit of God in such an immediate Way, it must be in a mediate and acquired Way.
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For if in those days, when miraculous gifts were ordinary, yet see what charge Paul layeth upon Timothy, to give himself to reading and studying of the Scriptures;
For if in those days, when miraculous Gifts were ordinary, yet see what charge Paul Layeth upon Timothy, to give himself to reading and studying of the Scriptures;
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that the Universities may be pure fountains, and hopefull Nurseries, from whence may come such, who shall be able to propagate the pure Doctrins of Christ.
that the Universities may be pure fountains, and hopeful Nurseries, from whence may come such, who shall be able to propagate the pure Doctrines of christ.
And so for your children, and childrens sake, that they may not live in times of ignorance and darkness, importune God earnestly, that he would keep up such faithfull men and good wayes, that may propagate the Gospel to the worlds end.
And so for your children, and Children's sake, that they may not live in times of ignorance and darkness, importune God earnestly, that he would keep up such faithful men and good ways, that may propagate the Gospel to the world's end.
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and they are described by the relative condition and estate they are in, viz. a Church [ To the Church ] which is further described topically from the place where it is, At Corinth.
and they Are described by the relative condition and estate they Are in, viz. a Church [ To the Church ] which is further described topically from the place where it is, At Corinth.
The word is used, and that only in Act. 19. for a Civil Assembly. Yea, it's said NONLATINALPHABET, The Assembly was confused. The Athenians called their publick meetings NONLATINALPHABET;
The word is used, and that only in Act. 19. for a Civil Assembly. Yea, it's said, The Assembly was confused. The Athenians called their public meetings;
As for such who would understand that place, Mat. 18. Tell the Church, of a Senate or Civil Power, it's so improbable, that it's not worth time to confute it.
As for such who would understand that place, Mathew 18. Tell the Church, of a Senate or Civil Power, it's so improbable, that it's not worth time to confute it.
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And Col. 1. 24. it's called the body of Christ. This Church is meant in the Creed, when we believe there is an holy Catholick Church, and so a Communion of Saints, though some would have it a communion in holy things.
And Col. 1. 24. it's called the body of christ. This Church is meant in the Creed, when we believe there is an holy Catholic Church, and so a Communion of Saints, though Some would have it a communion in holy things.
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as are spoken of the Universal invisible Church, to their particular, do thereby grosly mistake in pleading for the infallibility and perpetuity of their Church. But
as Are spoken of the Universal invisible Church, to their particular, do thereby grossly mistake in pleading for the infallibility and perpetuity of their Church. But
Again, when the Apostle here writeth to the Church of Corinth, he must needs comprehend the Officers as well as the People, because he writeth about such duties, wherein the Officers were interested,
Again, when the Apostle Here Writeth to the Church of Corinth, he must needs comprehend the Officers as well as the People, Because he Writeth about such duties, wherein the Officers were interested,
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he speaks also of Prophets, which were extraordinary Officers in that Church, and they are blamed for male-administration about the Sacrament of the Lords-Supper.
he speaks also of prophets, which were extraordinary Officers in that Church, and they Are blamed for maladministration about the Sacrament of the Lord's supper.
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Lastly, The word Church is applied sometimes to an essential Church, as it is called, for a company of believers simply as such believing in Christ, of which often in Scripture, sometimes for an organized Church, that is, formed and stated in that godly order by a Ministry, Government and Discipline conjoyned together.
Lastly, The word Church is applied sometime to an essential Church, as it is called, for a company of believers simply as such believing in christ, of which often in Scripture, sometime for an organized Church, that is, formed and stated in that godly order by a Ministry, Government and Discipline conjoined together.
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for the people are properly the Church, it's they that Christ hath redeemed, they are to be built up by Pastors and Teachers, whereas the material Church is built by manual Artificers, not needing an Apostle, but a Carpenter.
for the people Are properly the Church, it's they that christ hath redeemed, they Are to be built up by Pastors and Teachers, whereas the material Church is built by manual Artificers, not needing an Apostle, but a Carpenter.
This may suffice for Explication, only let this be added, that the Greek word relates to Gods calling, it signifieth a Society called by God. So that the Apostle directs his Epistle to that Society or company of persons that did come our from the Heathenish Idolatries and abominations, that the other Corinthians lived in,
This may suffice for Explication, only let this be added, that the Greek word relates to God's calling, it signifies a Society called by God. So that the Apostle directs his Epistle to that Society or company of Persons that did come our from the Heathenish Idolatries and abominations, that the other Corinthians lived in,
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and an observation of all that solemn worship and Ordinances which Christ hath appointed, with a life in external conformity thereunto. This is a Church.
and an observation of all that solemn worship and Ordinances which christ hath appointed, with a life in external conformity thereunto. This is a Church.
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or to be cast out of the Church, as so many Heathens, yet they do not attend to the nature of a Church, nor to the properties of those who are to be members thereof.
or to be cast out of the Church, as so many heathens, yet they do not attend to the nature of a Church, nor to the properties of those who Are to be members thereof.
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It is true, there are vast and infinite Disputes about a Church, and every sect or party, is ready to monopolize and appropriate that name to them, That they are only the Church.
It is true, there Are vast and infinite Disputes about a Church, and every sect or party, is ready to monopolize and Appropriate that name to them, That they Are only the Church.
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But these great Disputes about it, argue we should be more carefull to distinguish, lest we take Babylon for Jerusalem, lest we take that for Gods Temple, which is indeed a den of thieves. Doth not the Popish party glory in the name of a Church? Do they not make it necessary to salvation to come into communion with it? and yet it is the place, that Gods people are called to come out of,
But these great Disputes about it, argue we should be more careful to distinguish, lest we take Babylon for Jerusalem, lest we take that for God's Temple, which is indeed a den of thieves. Does not the Popish party glory in the name of a Church? Do they not make it necessary to salvation to come into communion with it? and yet it is the place, that God's people Are called to come out of,
It's absurd in the Papists, that when they have lifted up the name of a Church like a Gorgons head, to turn all men into stones, that they must not mutter a word against it;
It's absurd in the Papists, that when they have lifted up the name of a Church like a Gorgons head, to turn all men into stones, that they must not mutter a word against it;
otherwise where two or three are, there is a Church, said Tertullian. Again, In that it is a Company, we see, That it is not lawfull for a man to think of serving God alone by himself,
otherwise where two or three Are, there is a Church, said Tertullian. Again, In that it is a Company, we see, That it is not lawful for a man to think of serving God alone by himself,
As in Politicks it's acknowledged, he cannot be bonus vir, which is not bonus civis, not a good man, that is not a good Citizen. Now certainly, here is a wonderfull neglect and general fault in all our Congregations;
As in Politics it's acknowledged, he cannot be bonus vir, which is not bonus civis, not a good man, that is not a good Citizen. Now Certainly, Here is a wonderful neglect and general fault in all our Congregations;
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there would not be that neglecting of the Assemblies, those wicked and ungodly meetings, to be drunk, to be carnally merry and jolly, which are directly contrary to Church-meetings.
there would not be that neglecting of the Assemblies, those wicked and ungodly meetings, to be drunk, to be carnally merry and jolly, which Are directly contrary to church-meetings.
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Nothing doth so resemble Heaven, as the Church Assemblies spiritually performed; and to such meetings God hath promised his more peculiar presence and assistance.
Nothing does so resemble Heaven, as the Church Assemblies spiritually performed; and to such meetings God hath promised his more peculiar presence and assistance.
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It's a company of persons called out from the world, wherein once they were. Hence the Apostle, 1 Cor. 5. doth oppose the world, and the Church together;
It's a company of Persons called out from the world, wherein once they were. Hence the Apostle, 1 Cor. 5. does oppose the world, and the Church together;
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and therefore our Saviour in the course of his Ministry did not direct his preaching more to any subject almost then this, viz. to have the internals of grace, as well as externals;
and Therefore our Saviour in the course of his Ministry did not Direct his preaching more to any Subject almost then this, viz. to have the internals of grace, as well as externals;
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Look over the face and conversation of all Churches, Are they not become the world? Is not a garden made a wilderness? Is not the lusts, the prophaneness, the ignorance, the impieties that are in the world to be found in the Church like wise? And what hath been the sad occasion of so many to say, Our Congregations are no Churches, that a man cannot with a good conscience stay amongst you,
Look over the face and Conversation of all Churches, are they not become the world? Is not a garden made a Wilderness? Is not the Lustiest, the profaneness, the ignorance, the impieties that Are in the world to be found in the Church like wise? And what hath been the sad occasion of so many to say, Our Congregations Are no Churches, that a man cannot with a good conscience stay among you,
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or have communion with you? Is it not because of the universalimpiety they see amongst us? As if the Church of God, which is like the Ark in other things were in this also, that all kind of things unclean,
or have communion with you? Is it not Because of the universalimpiety they see among us? As if the Church of God, which is like the Ark in other things were in this also, that all kind of things unclean,
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VVE are describing the nature of a particular visible Church; and in that have discussed the Efficient Cause, with the manner of his efficiency, expressed in those words [ Called of God ] what is implied in that, hath been examined:
WE Are describing the nature of a particular visible Church; and in that have discussed the Efficient Cause, with the manner of his efficiency, expressed in those words [ Called of God ] what is implied in that, hath been examined:
only there remaineth a necessary distinction to be attended unto, of Gods call; that it is two-fold, either External only, or External and Internal also;
only there remains a necessary distinction to be attended unto, of God's call; that it is twofold, either External only, or External and Internal also;
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For why should it be otherwise with a Society, then every member of it taken singly? Now it's certain in such a supposed Society, where all are professors,
For why should it be otherwise with a Society, then every member of it taken singly? Now it's certain in such a supposed Society, where all Are professors,
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but not one member truly godly, there every individual person, notwithstanding all Church enjoyments, yet hath no lively interest in Christ, he is but as a glass eye or wooden leg in the body, that hath no vivifical nourishment,
but not one member truly godly, there every Individu person, notwithstanding all Church enjoyments, yet hath no lively Interest in christ, he is but as a glass eye or wooden leg in the body, that hath no vivifical nourishment,
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and therefore such are said to be De corpore Ecclesiae, but not de animâ, if then this be true of every member of that Church, it must be also true of the Church taken collectively:
and Therefore such Are said to be De corpore Ecclesiae, but not de animâ, if then this be true of every member of that Church, it must be also true of the Church taken collectively:
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First, Of such, who confound an external Church with an elected, making Gods call, and his election in an equal latitude, thinking that because none but predestinated and truly sanctified men are of the invisible Church,
First, Of such, who confound an external Church with an elected, making God's call, and his election in an equal latitude, thinking that Because none but predestinated and truly sanctified men Are of the invisible Church,
as appeareth by that expression twice repeated by our Saviour, as being of so great concernment, being worthy to be heard again and again, Many are called, but few are saved, Mat. 22. 14. and 20. 16. And thus much of the Efficient Cause, with the manner [ Called of God. ]
as appears by that expression twice repeated by our Saviour, as being of so great concernment, being worthy to be herd again and again, Many Are called, but few Are saved, Mathew 22. 14. and 20. 16. And thus much of the Efficient Cause, with the manner [ Called of God. ]
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For whether the Word even as read, may not in some extraordinary cases be a means to bring some one person or more to the Church of God, is not here to be disputed:
For whither the Word even as read, may not in Some extraordinary cases be a means to bring Some one person or more to the Church of God, is not Here to be disputed:
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and to give them daily food, watching over their souls, and therefore their title of Shepherds, and the people being called a Flock, do evidently demonstrate the necessity of a Ministry not only at first,
and to give them daily food, watching over their Souls, and Therefore their title of Shepherd's, and the people being called a Flock, do evidently demonstrate the necessity of a Ministry not only At First,
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and solemn observation of that Church-communion which God hath required. I shall only mention that formal and external Communion, wherein it consists: And that is,
and solemn observation of that Church-communion which God hath required. I shall only mention that formal and external Communion, wherein it consists: And that is,
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1. In the solemn assembling and meeting of themselves together, Heb. 10. 25. The Apostle doth there reprove the neglect of this duty, which is the seminary and fountain of all holiness;
1. In the solemn assembling and meeting of themselves together, Hebrew 10. 25. The Apostle does there reprove the neglect of this duty, which is the seminary and fountain of all holiness;
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and most dreadfull punishment that can be, for a Christian upon just grounds to be cast out of the Church? Is not this to fall into the Kingdom of Satan? Is it not to be delivered up to him? Now then,
and most dreadful punishment that can be, for a Christian upon just grounds to be cast out of the Church? Is not this to fallen into the Kingdom of Satan? Is it not to be Delivered up to him? Now then,
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This is a sinne of an higher nature than thou art aware of, for God is present in Church Assemblies, you have the benefit of the prayers then poured forth;
This is a sin of an higher nature than thou art aware of, for God is present in Church Assemblies, you have the benefit of the Prayers then poured forth;
and doest thou neglect that day, when it may be, thou shalt never have such a day again, never have a Sabbath any more? That carnal plea also of getting as much good at home,
and dost thou neglect that day, when it may be, thou shalt never have such a day again, never have a Sabbath any more? That carnal plea also of getting as much good At home,
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Oh what prevailing power must the Church have with God, when they are so many wrestling Jacobs! If the effectual servent prayer of one righteous man prevaileth much,
O what prevailing power must the Church have with God, when they Are so many wrestling Jacobs! If the effectual servient prayer of one righteous man prevails much,
how much m• … joyned together? If it were a Congregation of Jo• … s, how mightily should we prevail with God? But we m• … Chrysostome, How are all the grave and holy things of Go• … formality,
how much m• … joined together? If it were a Congregation of Jo• … s, how mightily should we prevail with God? But we m• … Chrysostom, How Are all the grave and holy things of Go• … formality,
but it is an institution of Christ, and hath several effects attributed to it, as conversion of such who are in their natural condition, the edifying of those, who are converted;
but it is an Institution of christ, and hath several effects attributed to it, as conversion of such who Are in their natural condition, the edifying of those, who Are converted;
for rebuke and reproof of such who walk disorderly, &c. And therefore because of the necessity of it, those who have commission to do it, have manifold directions about it, To preach in season and out of season;
for rebuke and reproof of such who walk disorderly, etc. And Therefore Because of the necessity of it, those who have commission to do it, have manifold directions about it, To preach in season and out of season;
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if they be negligent herein, 1 Cor. 9. 16. And in all this they are to be instant and industrious, it being a cursed thing to do the work of the Lordnegligently.
if they be negligent herein, 1 Cor. 9. 16. And in all this they Are to be instant and Industria, it being a cursed thing to do the work of the Lord negligently.
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Hence is that command of casting out wicked obstinate persons, of pirging out the old leaven, because a little leaven will quickly sour all, 1 Cor. 5. Hence also are those duties of admonishing, and noting such as go astray, and the turning from those that walk disorderly, 2 Thess. 3. These several acts of Church Discipline commanded in the Scripture, are very evident.
Hence is that command of casting out wicked obstinate Persons, of pirging out the old leaven, Because a little leaven will quickly sour all, 1 Cor. 5. Hence also Are those duties of admonishing, and noting such as go astray, and the turning from those that walk disorderly, 2 Thess 3. These several acts of Church Discipline commanded in the Scripture, Are very evident.
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yet at last it will be found, that that it was only their lusts and love to sinne, their hatred of sinne, their hatred of powerfull godliness, which provoketh them hereunto.
yet At last it will be found, that that it was only their Lustiest and love to sin, their hatred of sin, their hatred of powerful godliness, which provokes them hereunto.
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when there was such zeal in Church Discipline against all prophaneness, that in some things they were immoderately severe? If then this be the external form of Church-communion,
when there was such zeal in Church Discipline against all profaneness, that in Some things they were immoderately severe? If then this be the external from of Church-communion,
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if in these things Church Assemblies are to be exercised, let us mourn for our general Apostasie, that in some sense our Church Assemblies have been like the world at first, a meer chaos and confusion:
if in these things Church Assemblies Are to be exercised, let us mourn for our general Apostasy, that in Some sense our Church Assemblies have been like the world At First, a mere chaos and confusion:
Of the Notes and Signes of a true Church. 2 COR. 1. 1. To the Church at Corinth, &c. YOu have heard what is to be vnderstood by this expression of a Church. The true Doctrine about this being so necessary, I shall further inlarge my self, not entring into the whole Common-place of a Church:
Of the Notes and Signs of a true Church. 2 COR. 1. 1. To the Church At Corinth, etc. YOu have herd what is to be understood by this expression of a Church. The true Doctrine about this being so necessary, I shall further enlarge my self, not entering into the Whole Commonplace of a Church:
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There are indeed some of late, as the Remonstrants Episcopius, &c. who say, This dispute and enquiry about the marks of a Church, is wholly uselesse and needlesse.
There Are indeed Some of late, as the Remonstrants Episcopius, etc. who say, This dispute and enquiry about the marks of a Church, is wholly useless and needless.
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for we are not to be Scepticks or Seekers. When the Scripture commands us, To tell the Church, Mat. 18. To conjoyn our selves to the Church of God, it plainly intimateth, that such a Society may be known.
for we Are not to be Sceptics or Seekers. When the Scripture commands us, To tell the Church, Mathew 18. To conjoin our selves to the Church of God, it plainly intimateth, that such a Society may be known.
Now for such Notes of the Church, the Protestants say, there are these three only. 1. The pure preaching of the Word, with the publick receiving and professing of it. 2. The right and orderly administration of the Sacraments.
Now for such Notes of the Church, the Protestants say, there Are these three only. 1. The pure preaching of the Word, with the public receiving and professing of it. 2. The right and orderly administration of the Sacraments.
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It is true, this is greatly to be pressed for, and the introducing of Christs order into a Church, is like the bringing of the Ark into Obed-Edoms family.
It is true, this is greatly to be pressed for, and the introducing of Christ order into a Church, is like the bringing of the Ark into Obed-Edoms family.
For the dispensers of those holy Mysteries must take heed, That they give not pearl to swine, nor encourage prophane men in their impieties, by giving them the testimonies of Gods love, whom yet he abhorreth.
For the dispensers of those holy Mysteres must take heed, That they give not pearl to Swine, nor encourage profane men in their impieties, by giving them the testimonies of God's love, whom yet he abhorreth.
Therefore that which is infallibly necessary, and alwayes accompanying a true Church, is the preaching of the Word in a right manner, with the publick receiving and profession of this.
Therefore that which is infallibly necessary, and always accompanying a true Church, is the preaching of the Word in a right manner, with the public receiving and profession of this.
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By this pure and true preaching of the Word, we may discern the true Church from Jewes and Pagans, as also from Heretical and Idololatrical Societies, yet pretending to a Church.
By this pure and true preaching of the Word, we may discern the true Church from Jews and Pagans, as also from Heretical and Idololatrical Societies, yet pretending to a Church.
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The Church of God hath as it were a two-fold Form; one Internal and Essential, which consists in their Union with Christ, and communion with his benefits.
The Church of God hath as it were a twofold From; one Internal and Essential, which consists in their union with christ, and communion with his benefits.
Now none but those that are truly godly are of the Church in this invisible manner, he must be regenerated and graffed into Christ, that can have any saving benefit by Christ. But then,
Now none but those that Are truly godly Are of the Church in this invisible manner, he must be regenerated and graffed into christ, that can have any Saving benefit by christ. But then,
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So then, when the Question is put, Whether may a man that is not truly godly, be of the Church or no? You must distinguish between the inward form of the Church, which is union with Christ the Head,
So then, when the Question is put, Whither may a man that is not truly godly, be of the Church or no? You must distinguish between the inward from of the Church, which is Union with christ the Head,
We must not therefore give those Notes of the Church as visible, which belong to it only as invisible, viz. Election, Vocation, and Justification, &c. Sixthly, The Papist to avoid this extream, he giveth such Marks of a Church, as savour rather of worldly ambition and pride.
We must not Therefore give those Notes of the Church as visible, which belong to it only as invisible, viz. Election, Vocation, and Justification, etc. Sixthly, The Papist to avoid this extreme, he gives such Marks of a Church, as savour rather of worldly ambition and pride.
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Elijah thought none was left, and God speaks of but seven thousand that did not how the knee to Baal, which was a very inconsiderable number to the Idolaters.
Elijah Thought none was left, and God speaks of but seven thousand that did not how the knee to Baal, which was a very inconsiderable number to the Idolaters.
Seventhly, I shall not enlarge my self to prove these only to be the proper Notes of the Church, only consider that place, Act. 2. 41, 42. where you have all of them conjoyned together: 1. They received the Word gladly.
Seventhly, I shall not enlarge my self to prove these only to be the proper Notes of the Church, only Consider that place, Act. 2. 41, 42. where you have all of them conjoined together: 1. They received the Word gladly.
There is a solemn profession of it. 2. There is the administration of the Sacraments; They were baptized, and continued in breaking of bread, with prayers.
There is a solemn profession of it. 2. There is the administration of the Sacraments; They were baptised, and continued in breaking of bred, with Prayers.
Lastly, If to this it be objected, as Socinians do, who hold this way of Notes to find out a Church, to be useless and vain, That true Doctrine cannot be a sign of the Church,
Lastly, If to this it be objected, as socinians do, who hold this Way of Notes to find out a Church, to be useless and vain, That true Doctrine cannot be a Signen of the Church,
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Therefore Irenaeus of old said elegantly, That Hereticks making the Scripture to speak what sense they pleased, did as if a man should take the Statue,
Therefore Irnaeus of old said elegantly, That Heretics making the Scripture to speak what sense they pleased, did as if a man should take the Statue,
1. In that the holy Ghost is pleased to appropriate this Word in the New Testament to his people, which among the Heathens signifieth the meaner sort of people;
1. In that the holy Ghost is pleased to Appropriate this Word in the New Testament to his people, which among the heathens signifies the meaner sort of people;
if it be not so externally pompous and glorious as Kingdoms and States. For Christ is more peculiarly present with his Church, and shed his bloud for that.
if it be not so externally pompous and glorious as Kingdoms and States. For christ is more peculiarly present with his Church, and shed his blood for that.
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Indeed it may tropically be well enough, called a Church, as Synagogue is applied to the place, He built us a Synagogue, whereas properly it signifieth the people meeting together, as you heard.
Indeed it may tropically be well enough, called a Church, as Synagogue is applied to the place, He built us a Synagogue, whereas properly it signifies the people meeting together, as you herd.
even in canonical Scripture, to intreat two women that were at difference to be of the same mind, I beseech Euodias, I beseech Syntyche, that they be of one mind.
even in canonical Scripture, to entreat two women that were At difference to be of the same mind, I beseech Euodias, I beseech Syntyche, that they be of one mind.
Two godly women differing, the Apostle doth passionately intreat reconciliation and agreement, how much more then would he have intreated the Pastors and Officers in the Church, to take heed of discord?
Two godly women differing, the Apostle does passionately entreat reconciliation and agreement, how much more then would he have entreated the Pastors and Officers in the Church, to take heed of discord?
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Why Paul writeth to the Church, not the Churches of Corinth. What is implyed in the Churches being called the Church of God. 2 COR. 1. 1. To the Church of God, which is at Corinth, &c.
Why Paul Writeth to the Church, not the Churches of Corinth. What is employed in the Churches being called the Church of God. 2 COR. 1. 1. To the Church of God, which is At Corinth, etc.
THe Nature of a Church hath been considered, with the Marks thereof, from the name NONLATINALPHABET given here to the society of believers at Corinth. So that we might dispatch this, only in that the word Church is used in the singular number, The Church at Corinth, not Churches. It's disputed, What one Church it was,
THe Nature of a Church hath been considered, with the Marks thereof, from the name given Here to the society of believers At Corinth. So that we might dispatch this, only in that the word Church is used in the singular number, The Church At Corinth, not Churches. It's disputed, What one Church it was,
whether one single Congregation exereising all Church-government within it self; or a combined and collective Church, united into one, but consisting of particular Congregations:
whither one single Congregation exereising all Church-government within it self; or a combined and collective Church, united into one, but consisting of particular Congregations:
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and it may seen• probable, that this Church of Corinth was a combined or associated Church, partly because Act. 18. we may read of much people that God had in that place;
and it may seen• probable, that this Church of Corinth was a combined or associated Church, partly Because Act. 18. we may read of much people that God had in that place;
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and therefore Paul staid above a year there, which argued a multitude of converts. The plenty also of their Teachers and Officers, with the diversitie of tongues.
and Therefore Paul stayed above a year there, which argued a multitude of converts. The plenty also of their Teachers and Officers, with the diversity of tongues.
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Mr. Mede doth from hence inferre, That even in the Apostles dayes, and so in the primitive times, that the Christians had publick places, fixed and setled, being set apart for the publick Assemblies to worship God in, answering those places of Arnobius and others, who told the Heathens they had no Templa, nor Aras; he saith, these mentioned in the Texts named, did set apart, some piece of their house for that end.
Mr. Mede does from hence infer, That even in the Apostles days, and so in the primitive times, that the Christians had public places, fixed and settled, being Set apart for the public Assemblies to worship God in, answering those places of Arnobius and Others, who told the heathens they had no Templa, nor Aras; he Says, these mentioned in the Texts nam, did Set apart, Some piece of their house for that end.
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This will still appear the more likely, if we consider, that here were believing Jews, as well as Gentiles in this Church of Corinth, as Estius observeth in the Preface to the first Epistle.
This will still appear the more likely, if we Consider, that Here were believing jews, as well as Gentiles in this Church of Corinth, as Estius observeth in the Preface to the First Epistle.
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Therefore when the Apostle speaketh of some, who said they were of Cephas, that relateth to the believing Jews; yet because they were few comparatively to the Gentiles, therefore the Apostle writeth to them,
Therefore when the Apostle speaks of Some, who said they were of Cephas, that relateth to the believing jews; yet Because they were few comparatively to the Gentiles, Therefore the Apostle Writeth to them,
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as if all were Gentiles, as Chap. 12. 2. Ye know that ye were Gentiles, carried away to dumb Idols, &c. Hence the same Author saith, That it was one Church collected of all the believers in that place, Licet esse potuerint in eadem civitate distinctae, ut it a dicam parochiae.
as if all were Gentiles, as Chap. 12. 2. You know that you were Gentiles, carried away to dumb Idols, etc. Hence the same Author Says, That it was one Church collected of all the believers in that place, Licet esse potuerint in Same Civitate distinctae, ut it a dicam Parishes.
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and had two distinct Bishops, which he thinketh would salve some seeming contradictions in Ecclesiastical History, that being of an heterogeneous nature to my purpose, I passe it by.
and had two distinct Bishops, which he Thinketh would salve Some seeming contradictions in Ecclesiastical History, that being of an heterogeneous nature to my purpose, I pass it by.
We proceed to the next thing considerable in this description of the Church, and that is the efficient Cause, the Church of God. This distinguisheth the Church from all civil and meer political Assemblies.
We proceed to the next thing considerable in this description of the Church, and that is the efficient Cause, the Church of God. This Distinguisheth the Church from all civil and mere political Assemblies.
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Sometimes the Church is named absolutely without any addition, as when Paul is said to persecute the Church. Sometimes it's restrained to the place. Thus the Church of Ephesus, the Church of Laodicea, but most commonly, it is the Church of God, or the Church of Christ.
Sometime the Church is nam absolutely without any addition, as when Paul is said to persecute the Church. Sometime it's restrained to the place. Thus the Church of Ephesus, the Church of Laodicea, but most commonly, it is the Church of God, or the Church of christ.
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For if we are of God, how much should it humble us to see any thing amongst us, that is of sin or the Devil? Is ignorance or prophaneness of God? so, are humane superstitions of God?
For if we Are of God, how much should it humble us to see any thing among us, that is of since or the devil? Is ignorance or profaneness of God? so, Are humane superstitions of God?
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For in respect of its Efficient, so God alone is the author of it, called therefore Ecclesia, because God by his Word calls them from their Heathenish Idolatries and practises, making of them a Church.
For in respect of its Efficient, so God alone is the author of it, called Therefore Ecclesia, Because God by his Word calls them from their Heathenish Idolatries and practises, making of them a Church.
Thus the people of Corinth, when they were securely indulging themselves in all manner of impieties, having no thoughts or desires to be a Church, God by Paul calls them to be one.
Thus the people of Corinth, when they were securely indulging themselves in all manner of impieties, having no thoughts or Desires to be a Church, God by Paul calls them to be one.
It was the gracious work of God that found us out in Britain, and made a Church to himself, so that we are loca inaccessa to the grace of God and his Spirit, though to humane power.
It was the gracious work of God that found us out in Britain, and made a Church to himself, so that we Are loca inaccessa to the grace of God and his Spirit, though to humane power.
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Oh therefore, how greatly should we be affected with the grace and power of God in creating to himself a Church out of the world? He might have no more made a Church here,
O Therefore, how greatly should we be affected with the grace and power of God in creating to himself a Church out of the world? He might have no more made a Church Here,
For you must know, upon Adams fall all mankind was excommunicated, unchurched, as it were; and therefore cast out from Paradise, and Gods gracious presence:
For you must know, upon Adams fallen all mankind was excommunicated, unchurched, as it were; and Therefore cast out from Paradise, and God's gracious presence:
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What a powerfull ingagement is this, for all of a Church to walk holily? What did Christ die, that you should wallow in the filth of your sins? What will you deny the Lord that bought you? If thou wilt be ignorant,
What a powerful engagement is this, for all of a Church to walk holily? What did christ die, that you should wallow in the filth of your Sins? What will you deny the Lord that bought you? If thou wilt be ignorant,
and prophane, Why doest thou not go out from the Church of God? Why doest thou not turn Heathen and Pagan again? For certainly the Churches of Christ have no such prophane customs.
and profane, Why dost thou not go out from the Church of God? Why dost thou not turn Heathen and Pagan again? For Certainly the Churches of christ have no such profane customs.
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What makes men so wilfull for their lusts, for their superstitious customs, but because they consider not the Church is a spiritual house, and the Laws and Orders thereof are appointed by Christ himself? If the Church be of God, all things therein must be of God likewise.
What makes men so wilful for their Lustiest, for their superstitious customs, but Because they Consider not the Church is a spiritual house, and the Laws and Order thereof Are appointed by christ himself? If the Church be of God, all things therein must be of God likewise.
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if things in the Church be not according to their own humours and lusts? Is it not because they do not attend to this, That it is Gods Church? It's not the Popes Church,
if things in the Church be not according to their own humours and Lustiest? Is it not Because they do not attend to this, That it is God's Church? It's not the Popes Church,
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As the Apostle speaks of his administration of the Gospel, 2 Cor. 2. 17. As of God in the sight of God, so ought all our Church-assemblies to be performed.
As the Apostle speaks of his administration of the Gospel, 2 Cor. 2. 17. As of God in the sighed of God, so ought all our Church assemblies to be performed.
and meer external service that is done to God in our Assemblies? Men are become like Idols, having eyes they see not, ears they hear not, hearts they understand not, whereas our praying, our hearing, our approachings in these Assemblies should be as of God;
and mere external service that is done to God in our Assemblies? Men Are become like Idols, having eyes they see not, ears they hear not, hearts they understand not, whereas our praying, our hearing, our approachings in these Assemblies should be as of God;
As the Apostle said, Do ye seek an experiment of Christ in me? So ought it to be here, we are to demonstrate in our Church-assemblies, experimental works of Christ upon us.
As the Apostle said, Do you seek an experiment of christ in me? So ought it to be Here, we Are to demonstrate in our Church assemblies, experimental works of christ upon us.
It's true, all civil societies are to make the glory of God their ultimate end; but yet the immediate end, is to acquire a temporal and political blessedness;
It's true, all civil societies Are to make the glory of God their ultimate end; but yet the immediate end, is to acquire a temporal and political blessedness;
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therefore are Sabbaths, and our solemn Assemblies, that we might have more enjoyment of God, that our doubts may be answered, our corruptions mortified, our graces made more fervent and zealous.
Therefore Are Sabbaths, and our solemn Assemblies, that we might have more enjoyment of God, that our doubts may be answered, our corruptions mortified, our graces made more fervent and zealous.
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THe next thing to be treated of, is the Description of this Church by the place where it is, viz. at Corinth. And that we may understand the great grace and power of God in gathering a Church to himself out of this City;
THe next thing to be treated of, is the Description of this Church by the place where it is, viz. At Corinth. And that we may understand the great grace and power of God in gathering a Church to himself out of this city;
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It was called so (they say) from Corinthus the sonne of Orestes, or of Pelops; but when they had in a dishonourable manner abused some Roman Embassadours;
It was called so (they say) from Corinthus the son of Orestes, or of Pelops; but when they had in a dishonourable manner abused Some Roman ambassadors;
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they were destroyed by a Roman named Lucius Mummius, who from his victory over them was called Corinthiacus; but Augustus taking delight in the place restored it,
they were destroyed by a Roman nam Lucius Mummius, who from his victory over them was called Corinthiacus; but Augustus taking delight in the place restored it,
And it's plain by Acts 18. that they were then under a Roman called Gallio their Proconsul. It was the chief Town or Metropolis of Achaia; and because of the two Havens there, famous for Traffick,
And it's plain by Acts 18. that they were then under a Roman called Gallio their Proconsul. It was the chief Town or Metropolis of Achaia; and Because of the two Havens there, famous for Traffic,
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2. It was famous for wealth and riches, especially their Brass called Corinthiacum was esteemed better than gold or silver, of which Josephus speaketh sometimes.
2. It was famous for wealth and riches, especially their Brass called Corinthiacum was esteemed better than gold or silver, of which Josephus speaks sometime.
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For there was a Temple to Venus, where were a thousand Maids, besides others set apart to be prostituted, which was accounted so glorious, that thereby they could the better advance themselves in Marriage.
For there was a Temple to Venus, where were a thousand Maids, beside Others Set apart to be prostituted, which was accounted so glorious, that thereby they could the better advance themselves in Marriage.
Here also they adored the Heathenish god of all uncleanness called Cothys. Insomuch that NONLATINALPHABET, saith Suid••, is as much as to be wanton, to be lascivious. To corinthize was as much as much as to be unchast.
Here also they adored the Heathenish god of all uncleanness called Cothys. Insomuch that, Says Suid••, is as much as to be wanton, to be lascivious. To corinthize was as much as much as to be unchaste.
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Here Demosthenes is said to refuse that whore, which demanded so great a price for the carnal knowledge of her, saying, Tanti poenitentiam non einam; and because their abominable uncleanness was at so dear a rate;
Here Demosthenes is said to refuse that whore, which demanded so great a price for the carnal knowledge of her, saying, Tanti poenitentiam non einam; and Because their abominable uncleanness was At so dear a rate;
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therefore (say some) came that Proverb, Non cuivis datur adire Corinthum; though Suidas and others, understand it of the difficulty of reaching into the Haven;
Therefore (say Some) Come that Proverb, Non cuivis datur Adire Corinth; though Suidas and Others, understand it of the difficulty of reaching into the Haven;
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Thus you see they were a proud, rich, high and lascivious peple, and yet for all that, Act. 18. Paul is commanded in a vision to stay there, Because God had much people in that place.
Thus you see they were a proud, rich, high and lascivious people, and yet for all that, Act. 18. Paul is commanded in a vision to stay there, Because God had much people in that place.
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And although he was so necessary to all other Churches, yet he spent a year and an half in converting and confirming of people unto God. From whence observe,
And although he was so necessary to all other Churches, yet he spent a year and an half in converting and confirming of people unto God. From whence observe,
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The Apostle having reckoned up, 1 Cor. 6. 11. monsters of men, rather than men, whereof some are said to be effeminat•, and abusers of themselves with mankind, he addeth NONLATINALPHABET,
The Apostle having reckoned up, 1 Cor. 6. 11. monsters of men, rather than men, whereof Some Are said to be effeminat•, and Abusers of themselves with mankind, he adds,
Only the reason why God may build his house of such crooked timber, and make his Temple of such rough stones, may be to shew the freeness of his grace, and the efficacy of it.
Only the reason why God may built his house of such crooked timber, and make his Temple of such rough stones, may be to show the freeness of his grace, and the efficacy of it.
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For the freenesse of Gods grace, that is seen two wayes, Absolutely and Comparatively. Absolutely; For when God shall call such to himself, who are so utter unworthy, that deserve all the vengeance and wrath God can inflict upon them, this must discover grace to be exceeding free, and gracious.
For the freeness of God's grace, that is seen two ways, Absolutely and Comparatively. Absolutely; For when God shall call such to himself, who Are so utter unworthy, that deserve all the vengeance and wrath God can inflict upon them, this must discover grace to be exceeding free, and gracious.
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What can be freer then Gods love, and his gift herein? Thou art so farre from being in a state of congruity or fitness that thou art in direct opposition and contrariety.
What can be freer then God's love, and his gift herein? Thou art so Far from being in a state of congruity or fitness that thou art in Direct opposition and contrariety.
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why God calleth these Corinthians, and not Athenians? Were the Corinthians the only deserving men in the world? Yea, there were more civil and moral people than they;
why God calls these Corinthians, and not Athenians? Were the Corinthians the only deserving men in the world? Yea, there were more civil and moral people than they;
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Is not that admirable which our Saviour speaks of Chorazin and Bethsaida. That if such things had been done in Tyre and Zidon (Mat. 11. 21.) they would have repented long ago in sackeloth and ashes? You see then that the grace of God is not so much as offered to some, who yet externally at least would have demonstrated more humiliation and reformation,
Is not that admirable which our Saviour speaks of Chorazin and Bethsaida. That if such things had been done in Tyre and Sidon (Mathew 11. 21.) they would have repented long ago in Sackcloth and Ashes? You see then that the grace of God is not so much as offered to Some, who yet externally At least would have demonstrated more humiliation and Reformation,
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The freeness then of Gods grace to some, and not to others is admirable, and sheweth that there is no such thing as Universal Grace. Common Grace is no Grace, as Austin said well;
The freeness then of God's grace to Some, and not to Others is admirable, and shows that there is no such thing as Universal Grace. Common Grace is no Grace, as Austin said well;
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neither is God an accepter of persons in this thing, for that is committed only in things of justice; but in matters of liberality, there the free, liberal man may give as he please, to one, and not to another.
neither is God an accepter of Persons in this thing, for that is committed only in things of Justice; but in matters of liberality, there the free, liberal man may give as he please, to one, and not to Another.
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as Pelagians did, especially Papists and Arminians; but it is not gratia, except it be gratuita omni modo. Therefore except we hold, that grace doth not only reveal the object,
as Pelagians did, especially Papists and Arminians; but it is not Gratia, except it be gratuita omni modo. Therefore except we hold, that grace does not only reveal the Object,
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so that it cometh not from the good use of our Free-will, but the discriminating power of grace, which giveth both to will and to do, we give not all, no nor the chiefest to grace,
so that it comes not from the good use of our Freewill, but the discriminating power of grace, which gives both to will and to do, we give not all, no nor the chiefest to grace,
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We are therefore to affirm, That God converts both per modum sapientiae, and potentiae; that Gods work upon us is Ethico-physical in bringing of us home unto him.
We Are Therefore to affirm, That God converts both per modum sapientiae, and potentiae; that God's work upon us is Ethico-physical in bringing of us home unto him.
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Is here any previous goodness? Is here any probum ingenium, or docilitas animi, that the Remonstrants talk of so much? No, the Scripture speaks of every one in a state of enmity and rebellion against God,
Is Here any previous Goodness? Is Here any probum ingenium, or docilitas animi, that the Remonstrants talk of so much? No, the Scripture speaks of every one in a state of enmity and rebellion against God,
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Therefore let the Use be of Exhortation to all such, who have felt this lively power of God raising them out of the grave of sinne, who have been taught of God inwardly,
Therefore let the Use be of Exhortation to all such, who have felt this lively power of God raising them out of the grave of sin, who have been taught of God inwardly,
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and pitch his love upon thee? Oh do thou abhorre all those presumptuous and proud opinions of Free-will, and power to make Gods grace effectual to thee!
and pitch his love upon thee? O do thou abhor all those presumptuous and proud opinions of Freewill, and power to make God's grace effectual to thee!
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Do not bid such as bring such Doctrines, God speed. What doth not thy own experience, doth not the wonderfull power of God upon thee, subduing and overcoming thy heart,
Do not bid such as bring such Doctrines, God speed. What does not thy own experience, does not the wonderful power of God upon thee, subduing and overcoming thy heart,
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though both for Doctrine and practice, there were such great disorders, yet for all that he doth not unchurch it, he owneth them still for the people of God,
though both for Doctrine and practice, there were such great disorders, yet for all that he does not unchurch it, he owneth them still for the people of God,
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he giveth no command to such a thing, but rather exhorts them all in their places to amend and reform, To purge out the old leaven that was amongst them.
he gives no command to such a thing, but rather exhorts them all in their places to amend and reform, To purge out the old leaven that was among them.
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This truth is worthy of all diligent prosecution, because many men, though otherwise good, out of a tenderness and misguided zeal, may separate from our Congregations, deny them to be true Churches,
This truth is worthy of all diligent prosecution, Because many men, though otherwise good, out of a tenderness and misguided zeal, may separate from our Congregations, deny them to be true Churches,
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Even the Reformed Churches did not wilfully and voluntarily depart from the Church of Rome, but did stay to cure and heal Babylon, untill they drave them away with fire and sword.
Even the Reformed Churches did not wilfully and voluntarily depart from the Church of Rome, but did stay to cure and heal Babylon, until they drave them away with fire and sword.
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even so farre, that they went to Law with one another, and that in the Heathen Judicatories, which was a great and grievous reproach to the Christian Religion.
even so Far, that they went to Law with one Another, and that in the Heathen Judges, which was a great and grievous reproach to the Christian Religion.
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How would the Heathens deride and scoff, to see those that were Christians, and out of appearance from love to heavenly things, forsaking the world and earthly advantages,
How would the heathens deride and scoff, to see those that were Christians, and out of appearance from love to heavenly things, forsaking the world and earthly advantages,
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thus to implead one another about meum and tuum, about money matters, or other civil rights, to sue one another before Heathens Judges? What could this produce,
thus to implead one Another about meum and tuum, about money matters, or other civil rights, to sue one Another before heathens Judges? What could this produce,
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but they will not abate of their earthly rights to one another, not in the least measure? Which did so grieve the Apostle, that he conjureth them, What have ye never a wise man, to be an arbitrator amongst you? Why doe ye not rather suffer wrong? Nay, they were so farre from such meek, self-denying spirits, that they rather did wrong and defraud one another.
but they will not abate of their earthly rights to one Another, not in the least measure? Which did so grieve the Apostle, that he conjureth them, What have you never a wise man, to be an arbitrator among you? Why do you not rather suffer wrong? Nay, they were so Far from such meek, self-denying spirits, that they rather did wrong and defraud one Another.
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Now see how zealous the Apostle is in this, 1 Cor. 6. 1, 2, 3. he saith, Dare any of you, having a matter against another goe to Law? Dare any of you, supposing the Gospel, the meekness of Christ, the self-denial and contempt of earthly things, with the scandal redounding to Religion, would sufficiently awe their consciences? Again, vers. 4. he tells them, that the things pertaining to this life NONLATINALPHABET;
Now see how zealous the Apostle is in this, 1 Cor. 6. 1, 2, 3. he Says, Dare any of you, having a matter against Another go to Law? Dare any of you, supposing the Gospel, the meekness of christ, the self-denial and contempt of earthly things, with the scandal redounding to Religion, would sufficiently awe their Consciences? Again, vers. 4. he tells them, that the things pertaining to this life;
for about them they quarrelled so much, were so inconsiderable, that they should appoint the least esteemed in the Church for to end such inferiour work.
for about them they quarreled so much, were so inconsiderable, that they should appoint the least esteemed in the Church for to end such inferior work.
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as you see Paul pleaded his right, and would not go out of prison, when they had done it against Law, till the Magistrates came to intreat him, provided that there be those qualifications, which Paul insinuateth. 1. That this impleading be not before Heathens and Pagans, who hate the Christian Religion. 2. That we have such Meeknesse of spirit as willingly to suffer wrong, did not the Gospel of Christ,
as you see Paul pleaded his right, and would not go out of prison, when they had done it against Law, till the Magistrates Come to entreat him, provided that there be those qualifications, which Paul insinuates. 1. That this impleading be not before heathens and Pagans, who hate the Christian Religion. 2. That we have such Meekness of Spirit as willingly to suffer wrong, did not the Gospel of christ,
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If these things be premised, and yet unreasonable and absurd men will make a spoil, and a scoff of men, then both Religion, and Justice calls them to defend themselves,
If these things be premised, and yet unreasonable and absurd men will make a spoil, and a scoff of men, then both Religion, and justice calls them to defend themselves,
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In the second place, for Sobriety, which is the expression of such graces as belong to our selves, viz. Temperance and Chastity. How grosly did the Corinthians offend here? There were some that had repented of their fornication and uncleanness;
In the second place, for Sobriety, which is the expression of such graces as belong to our selves, viz. Temperance and Chastity. How grossly did the Corinthians offend Here? There were Some that had repented of their fornication and uncleanness;
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Again, Another offence in Religion was, their great Church-divisions, some exalting Paul, some Apollo; insomuch that in stead of edifying and building up one another;
Again, another offence in Religion was, their great Church divisions, Some exalting Paul, Some Apollo; insomuch that in stead of edifying and building up one Another;
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they were divided into as many Sects almost, as they had Teachers. And then lastly, There was horrible confusion and ungodliness in respect of Church-order.
they were divided into as many Sects almost, as they had Teachers. And then lastly, There was horrible confusion and ungodliness in respect of Church order.
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THis Church of Corinth is dignified (as you heard) with this glorious Title of the Church of God, notwithstanding those manifest and notorious depravations that were amongst them, and that of all sorts.
THis Church of Corinth is dignified (as you herd) with this glorious Title of the Church of God, notwithstanding those manifest and notorious depravations that were among them, and that of all sorts.
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This truth we entred upon, and before we give you some demonstrations to evidence it, it is good to take notice of some observable particulars, which tend to the clearing of it.
This truth we entered upon, and before we give you Some demonstrations to evidence it, it is good to take notice of Some observable particulars, which tend to the clearing of it.
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and sorrow to thee, therefore thou beginnest to sentence such a Church; as no longer Gods Church. Again, seeing that there are gradual differences of soundness and purity in Churches, this should also make every Church take heed of appropriating the glorious name of a Church,
and sorrow to thee, Therefore thou beginnest to sentence such a Church; as no longer God's Church. Again, seeing that there Are gradual differences of soundness and purity in Churches, this should also make every Church take heed of appropriating the glorious name of a Church,
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This is and hath been a most uncharitable proud disposition of some Churches. The Popish Church saith, There is no sanctity or holiness, but with them.
This is and hath been a most uncharitable proud disposition of Some Churches. The Popish Church Says, There is no sanctity or holiness, but with them.
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Thus they only appropriate the name of Church and sanctity to themselves. So the Donatists did of old, they inclosed the Church only amongst themselves;
Thus they only Appropriate the name of Church and sanctity to themselves. So the Donatists did of old, they enclosed the Church only among themselves;
Secondly, When we speak of a Church being Gods true Church, though greatly corrupted, we must take heed of two extreams, the first of those, who therefore would have no Reformation,
Secondly, When we speak of a Church being God's true Church, though greatly corrupted, we must take heed of two extremes, the First of those, who Therefore would have no Reformation,
Take heed of such carnal indulgence as this, because it's the Church of God, therefore make no more stirre, let errours and prophaneness alone, let disorders continue;
Take heed of such carnal indulgence as this, Because it's the Church of God, Therefore make no more stir, let errors and profaneness alone, let disorders continue;
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and this many times is palliated with fair specious pretences, that such indeavours to reform, will breed great discontents and divisions, in stead of having a pure Church, it may be made no Church at all, especially this is the more difficulty obtained,
and this many times is palliated with fair specious pretences, that such endeavours to reform, will breed great discontents and divisions, in stead of having a pure Church, it may be made no Church At all, especially this is the more difficulty obtained,
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Hence Malachy prophesieth of Christs repurgation of his Church, as a very dreadfull time, even like the day of judgement, Mal. 3. 2, 4. Christ is there said to sit as a refiner,
Hence Malachy Prophesieth of Christ repurgation of his Church, as a very dreadful time, even like the day of judgement, Malachi 3. 2, 4. christ is there said to fit as a refiner,
and the Fullers sope, was as terrible as the day of judgment to them, Who may abide it (saith he?) You see then orthodoxy is sooner received than godly and holy order;
and the Fullers soap, was as terrible as the day of judgement to them, Who may abide it (Says he?) You see then orthodoxy is sooner received than godly and holy order;
The Apostle speaketh notably in this matter to the Corinthians, 1 Cor. 5. 6. Your glorying is not good, &c. The Corinthians they gloried and boasted in many things,
The Apostle speaks notably in this matter to the Corinthians, 1 Cor. 5. 6. Your glorying is not good, etc. The Corinthians they gloried and boasted in many things,
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but this leaven was in danger to leaven the whole lump, therefore he telleth them, Their glorying was not good, there was greater cause to be deeply humbled,
but this leaven was in danger to leaven the Whole lump, Therefore he Telleth them, Their glorying was not good, there was greater cause to be deeply humbled,
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he is very zealous and lively in putting of them upon this, that they became a new lump, that they be made as it were a new Church, and a new Congregation.
he is very zealous and lively in putting of them upon this, that they became a new lump, that they be made as it were a new Church, and a new Congregation.
Therefore if you observe those Epistles of Christ from Heaven, to the seven Churches of Asia, where their works were not perfect, where there were any decayes;
Therefore if you observe those Epistles of christ from Heaven, to the seven Churches of Asia, where their works were not perfect, where there were any decays;
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The second extream we are to take heed of, is, That because of the corruptions that are in a Church, we are not so farre transported with misguided zeal,
The second extreme we Are to take heed of, is, That Because of the corruptions that Are in a Church, we Are not so Far transported with misguided zeal,
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Some are apt so to attend to a true Church, that they never matter the corruptions of it. Others again, they do so eye the corruptions, that they never regard the truth of it:
some Are apt so to attend to a true Church, that they never matter the corruptions of it. Others again, they do so eye the corruptions, that they never regard the truth of it:
Whence cometh that impatiency in us to bear any evil in a Church? Whence is it that we uncharitably rend from it? Is it not because we do not consider it may be a true Church,
Whence comes that impatiency in us to bear any evil in a Church? Whence is it that we uncharitably rend from it? Is it not Because we do not Consider it may be a true Church,
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and though it may be freed from those evils they separated from, yet they may be assaulted with others that are as destructive of a Church in a contrary way,
and though it may be freed from those evils they separated from, yet they may be assaulted with Others that Are as destructive of a Church in a contrary Way,
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though freed from tyranny, yet not from divisions, and daily subdivisions amongst themselves. So that in these things we are diligently to make the Scripture our Rule.
though freed from tyranny, yet not from divisions, and daily subdivisions among themselves. So that in these things we Are diligently to make the Scripture our Rule.
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Thirdly, Though that Church be a true Church where we live, yet if many corruptions do abound therein, we must take heed, That we do not pollute our selves thereby,
Thirdly, Though that Church be a true Church where we live, yet if many corruptions do abound therein, we must take heed, That we do not pollute our selves thereby,
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The Apostles exhortation to the Corinthians under these manifold pollutions, is, that every one in their proper place, should endeavour their new moulding.
The Apostles exhortation to the Corinthians under these manifold pollutions, is, that every one in their proper place, should endeavour their new moulding.
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and if yet this will not do, then to be the more earnest with God in prayer, to bring about Reformation notwithstanding all the gainsayings of wicked men:
and if yet this will not do, then to be the more earnest with God in prayer, to bring about Reformation notwithstanding all the gainsayings of wicked men:
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as a lamenting Jeremiah among the apostatizing Israelites. And certainly God doth in a special manner take notice of such, who do mourn for those abominations, that they cannot remove or take away, Ezek. 9. 4. when thou canst appeal to God, saying, O Lord, these corruptions, these disorders, they grieve me to the very heart!
as a lamenting Jeremiah among the apostatizing Israelites. And Certainly God does in a special manner take notice of such, who do mourn for those abominations, that they cannot remove or take away, Ezekiel 9. 4. when thou Canst appeal to God, saying, Oh Lord, these corruptions, these disorders, they grieve me to the very heart!
yet, as appeareth by the Prophets complaints and daily reproofs, they were full of Idolatries and all moral impieties; and for all this, there were many repentings and turnings in Gods bowels, to speak after the manner of men,
yet, as appears by the prophets complaints and daily reproofs, they were full of Idolatries and all moral impieties; and for all this, there were many repentings and turnings in God's bowels, to speak After the manner of men,
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Consider then besides, this Church of Corinth, the Churches of Galatia; were not they farre infected with doctrinal pollutions and vicious lusts of the flesh? That the Apostle mentioneth not any where, such zeal and sharpness as he doth to them, threatning them with Apostasie from Christ, and that having begun in the Spirit, they would end in the flesh.
Consider then beside, this Church of Corinth, the Churches of Galatia; were not they Far infected with doctrinal pollutions and vicious Lustiest of the Flesh? That the Apostle mentioneth not any where, such zeal and sharpness as he does to them, threatening them with Apostasy from christ, and that having begun in the Spirit, they would end in the Flesh.
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unless for Adultery, which breaketh the conjugal knot; otherwise though she have many sad infirmities, which may make the relation bitter and uncomfortable,
unless for Adultery, which breaks the conjugal knot; otherwise though she have many sad infirmities, which may make the Relation bitter and uncomfortable,
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Thirdly, From a godly man. A true child of God may have sad falls, as we see in Peter and David, yet for all this not be quite excluded out of the Covenant of grace;
Thirdly, From a godly man. A true child of God may have sad falls, as we see in Peter and David, yet for all this not be quite excluded out of the Covenant of grace;
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Use of Instruction, what a deal of prudence and wisdome is required in every godly man under Church-pollutions? To know what to do, to understand how to deport himself;
Use of Instruction, what a deal of prudence and Wisdom is required in every godly man under Church-pollutions? To know what to do, to understand how to deport himself;
for this he must be guided by the Word, and the advise of those that are faithfull, on the one hand, not to be stupid or careless, much less complying and communicating with the Church defilements;
for this he must be guided by the Word, and the Advice of those that Are faithful, on the one hand, not to be stupid or careless, much less complying and communicating with the Church defilements;
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and what great care Ministers ought to have, to use all means lawfull to promote the Churches, which they have relation to. 2 COR. 1. 1. To the Church of God, which is at Corinth.
and what great care Ministers ought to have, to use all means lawful to promote the Churches, which they have Relation to. 2 COR. 1. 1. To the Church of God, which is At Corinth.
Thus the Psalmist saith, Psal. 87. 2. The Lord loveth the 〈 ◊ 〉 of Sion, more than all the dwellings of Jerusalem, that is, the Assemblies of his people met together in holy Ordinances, above all other their civil meetings,
Thus the Psalmist Says, Psalm 87. 2. The Lord loves the 〈 ◊ 〉 of Sion, more than all the dwellings of Jerusalem, that is, the Assemblies of his people met together in holy Ordinances, above all other their civil meetings,
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Therefore it's good to consider, that in all the inscriptions which the Apostle 〈 ◊ 〉 to any Churches, he doth not at all speak of any civil or temporal Dignities, that the places where the Churches were, had but only • … on of their spiritual titles,
Therefore it's good to Consider, that in all the inscriptions which the Apostle 〈 ◊ 〉 to any Churches, he does not At all speak of any civil or temporal Dignities, that the places where the Churches were, had but only • … on of their spiritual titles,
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The Apostle writing to the 〈 ◊ 〉 in all that Epistle takes no notice of the glory of that City, which was the Orbis Domina, and which they usually called aeterna Urbs; he mentioneth their faith, which was known to the whole world, Rom. 1. 8. not the Roman and warlike power whereby they were so terrible to all Nations.
The Apostle writing to the 〈 ◊ 〉 in all that Epistle Takes no notice of the glory of that city, which was the Orbis Domina, and which they usually called aeterna Urbs; he mentioneth their faith, which was known to the Whole world, Rom. 1. 8. not the Roman and warlike power whereby they were so terrible to all nations.
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for how few Churches do esteem of, or judge themselves by their Church consideration, but by their civil respects? As they are such a City, such a Corporation, glorying in their Liberties and Charters;
for how few Churches do esteem of, or judge themselves by their Church consideration, but by their civil respects? As they Are such a city, such a Corporation, glorying in their Liberties and Charters;
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so he met in their civil Judicatories, so he acted according to the Laws of the City (provided nothing was against Gods command) but as a member of the Church there,
so he met in their civil Judges, so he acted according to the Laws of the city (provided nothing was against God's command) but as a member of the Church there,
then there is any difference there between the Church and such a Christian State? Whether then they are not all one? But certainly by the first Institution,
then there is any difference there between the Church and such a Christian State? Whither then they Are not all one? But Certainly by the First Institution,
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and instituted by Christ; a Justice of Peace is not of Christ, as a Pastor in the Church. Neither on the other side are the preaching of the Word, the administration of Sacraments, the exercising of Church-censures, the effects of a Christian State, but as a Church.
and instituted by christ; a justice of Peace is not of christ, as a Pastor in the Church. Neither on the other side Are the preaching of the Word, the administration of Sacraments, the exercising of Church censures, the effects of a Christian State, but as a Church.
Then the Magistrate should not be the Custos utriusque tabulae; then holy Magistrates should sinne in reforming abuses and corruptions which are crept into the Church of God, which yet Hezekiah and Josiah did;
Then the Magistrate should not be the Custos utriusque tabulae; then holy Magistrates should sin in reforming Abuses and corruptions which Are crept into the Church of God, which yet Hezekiah and Josiah did;
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and so likewise Constantine did, to his great praise, saying to the Officers of the Church, he was NONLATINALPHABET, He had an external Episcopacie and Superintendency.
and so likewise Constantine did, to his great praise, saying to the Officers of the Church, he was, He had an external Episcopacy and Superintendency.
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Then in the second place, there is another extream errour, which is to confound the State and the Church, as if Christ had appointed no distinct Officers or work,
Then in the second place, there is Another extreme error, which is to confound the State and the Church, as if christ had appointed no distinct Officers or work,
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and that Christ had not set Pastors or Teachers in his Church, but civil Governours. Now how blessed and happy hath it been, when these Societies have been friendly complying, and furthering one another.
and that christ had not Set Pastors or Teachers in his Church, but civil Governors. Now how blessed and happy hath it been, when these Societies have been friendly complying, and furthering one Another.
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for they excluded the Magistrates and supream Governours, from any Government therein, and at last pleading exemption from all Obedience and Subjection to the chief powers,
for they excluded the Magistrates and supreme Governors, from any Government therein, and At last pleading exemption from all obedience and Subjection to the chief Powers,
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Thus Pilate, he was jealous, because he heard of Christs Kingdom; and although it be known that his Kingdom is not of this world, that Church power is wholly spiritual in order to mens souls,
Thus Pilate, he was jealous, Because he herd of Christ Kingdom; and although it be known that his Kingdom is not of this world, that Church power is wholly spiritual in order to men's Souls,
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For although all civil Powers be of God, and the making of civil Societies, of making Nations and Kingdoms be in an extraordinary manner attributed to him in the Scripture,
For although all civil Powers be of God, and the making of civil Societies, of making nations and Kingdoms be in an extraordinary manner attributed to him in the Scripture,
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yet still this is in the course of Nature, but a Church is planted by the grace of God, and it's above the work of Nature, either ordinary or extraordinary, to be made such a Society.
yet still this is in the course of Nature, but a Church is planted by the grace of God, and it's above the work of Nature, either ordinary or extraordinary, to be made such a Society.
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not as a City, or a Corporation are, but as a Church are we his House, his Body, his Vinyard. Neither can we expect such presence of God in our civil Assemblies and Judicatories, as in Church-meetings.
not as a city, or a Corporation Are, but as a Church Are we his House, his Body, his Vinyard. Neither can we expect such presence of God in our civil Assemblies and Judges, as in church-meetings.
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and wise Nations, yet they are without God, and they are under the Kingdom of Satan, whereas Gods Church is the Object of his love, there he is said to delight to dwell.
and wise nations, yet they Are without God, and they Are under the Kingdom of Satan, whereas God's Church is the Object of his love, there he is said to delight to dwell.
Though great, though rich, though honourable, yet let it not be accounted equal to the being one of Gods Church. If the Devil should shew thee the glory of all the world, promising to bestow it on thee, upon condition thou renouncest thy Church interest,
Though great, though rich, though honourable, yet let it not be accounted equal to the being one of God's Church. If the devil should show thee the glory of all the world, promising to bestow it on thee, upon condition thou renouncest thy Church Interest,
Again, The consideration of a Church-priviledge and interest, will make thee most to attend to that, in disposing and setling thy self, when at liberty.
Again, The consideration of a Church privilege and Interest, will make thee most to attend to that, in disposing and settling thy self, when At liberty.
Lastly, This will take off all those general thoughts, which do almost reign every where, to consider of men by their Cities and Townes, not by their Churches; It's the Town at such a place, the Corporation at such a place,
Lastly, This will take off all those general thoughts, which do almost Reign every where, to Consider of men by their Cities and Towns, not by their Churches; It's the Town At such a place, the Corporation At such a place,
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The two other Observations are to be dispatched in a little room, as from the Apostles writing a second time to the Church of Corinth, which he seldom did to any Church,
The two other Observations Are to be dispatched in a little room, as from the Apostles writing a second time to the Church of Corinth, which he seldom did to any Church,
and whereas they had been too remiss before about their indulgence to that incestuous person, it seemeth this Epistle had now so awakened them, that they began to be too severe to him,
and whereas they had been too remiss before about their indulgence to that incestuous person, it seems this Epistle had now so awakened them, that they began to be too severe to him,
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though repenting and humbling himself, as appeareth, Chap. 2. 6, 7. whereupon he exhorteth them, To comfort him, lest he be swallowed up with too much sorrow.
though repenting and humbling himself, as appears, Chap. 2. 6, 7. whereupon he exhorteth them, To Comfort him, lest he be swallowed up with too much sorrow.
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but this subject, especially as it relateth to Church-Discipline will be more sutably treated of in Chap. 2. I therefore briefly raise a third Observation, and that is from the Apostles care, and zeal to build up the Church of God.
but this Subject, especially as it relateth to Church discipline will be more suitably treated of in Chap. 2. I Therefore briefly raise a third Observation, and that is from the Apostles care, and zeal to built up the Church of God.
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For whereas he could not come to the Corinthians as yet, lest any Church-corruption or disorders should arise thereby, he endeavours by writing to do that in his absence, which he would not do by his presence. From whence we may gather,
For whereas he could not come to the Corinthians as yet, lest any Church-corruption or disorders should arise thereby, he endeavours by writing to do that in his absence, which he would not do by his presence. From whence we may gather,
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Our Apostle speaketh notably to this, 1 Thess. 2. 17, 18. and Chap. 3. 1. where he sheweth his cordial affections towards that people, with what violence he was kept from them;
Our Apostle speaks notably to this, 1 Thess 2. 17, 18. and Chap. 3. 1. where he shows his cordial affections towards that people, with what violence he was kept from them;
and because Satan hindered him, he saith, He could no longer forbear, but would be left at Athens alone, without any comfort or solace, rather than not to send to them, that so they might not be moved from the Gospel.
and Because Satan hindered him, he Says, He could no longer forbear, but would be left At Athens alone, without any Comfort or solace, rather than not to send to them, that so they might not be moved from the Gospel.
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We see how great and grievous a sinne a voluntary and unnecessary non-residence is, in those Pastours, who by their Office are bound to a particular Flock, and to watch over them.
We see how great and grievous a sin a voluntary and unnecessary nonresidence is, in those Pastors, who by their Office Are bound to a particular Flock, and to watch over them.
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Yea, though Paul and others wrote their Epistles to certain Churches and persons, yet they are in some sense Catholick; for they all were written as a perpetual Rule to the whole Church of God, in all ages.
Yea, though Paul and Others wrote their Epistles to certain Churches and Persons, yet they Are in Some sense Catholic; for they all were written as a perpetual Rule to the Whole Church of God, in all ages.
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but the Apostle writeth as well to such a poor contemptible Saint, as well as to the greatest and most eminent. 3. There is the place where, Which are in all Achaia.
but the Apostle Writeth as well to such a poor contemptible Saint, as well as to the greatest and most eminent. 3. There is the place where, Which Are in all Achaia.
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and Paul was afraid he should find them such when he came? Were those Saints? Were such, who denied the Resurrection, yea that had no knowledge of God, as Paul said of some, to whose shame he spake it, were these Saints?
and Paul was afraid he should find them such when he Come? Were those Saints? Were such, who denied the Resurrection, yea that had no knowledge of God, as Paul said of Some, to whose shame he spoke it, were these Saints?
Secondly, It may be thought that the Apostle calls them Saints, in the judgment of charity, because they did outwardly profess their faith and obedience in Christ,
Secondly, It may be Thought that the Apostle calls them Saints, in the judgement of charity, Because they did outwardly profess their faith and Obedience in christ,
And as for that expression of Pauls concerning Sylvanus; Calvin, Estius and others, do not relate the phrase (NONLATINALPHABET) to a faithfull brother, but to the NONLATINALPHABET, the few things, or briefly, as added for Modesty sake; and indeed if it were related to Sylvanus, it would not commend his fidelity,
And as for that expression of Paul's Concerning Sylvanus; calvin, Estius and Others, do not relate the phrase () to a faithful brother, but to the, the few things, or briefly, as added for Modesty sake; and indeed if it were related to Sylvanus, it would not commend his Fidis,
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But if we attribute it to Sylvanus, the word NONLATINALPHABET is not NONLATINALPHABET, or NONLATINALPHABET, it signifieth a firm and undoubted judgment upon good consideration,
But if we attribute it to Sylvanus, the word is not, or, it signifies a firm and undoubted judgement upon good consideration,
Therefore in the third place, That distinction of a Saint by external profession or dedication to God thereby, and by internal and spiritual renovation is the most genuine to answer this doubt.
Therefore in the third place, That distinction of a Saint by external profession or dedication to God thereby, and by internal and spiritual renovation is the most genuine to answer this doubt.
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Some were Saints by inward regeneration; Others were Saints by external profession and outward submission; so that they had not as yet renounced their Christianity;
some were Saints by inward regeneration; Others were Saints by external profession and outward submission; so that they had not as yet renounced their Christianity;
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and this sense the Apostle plainly makes, when he gives that opposition between Heathens and Saints, as 1 Cor. 6. 1. Dare any of you go to law before the unjust, that is, the Heathens, and not before Saints? where Saint is opposed to an Heathen.
and this sense the Apostle plainly makes, when he gives that opposition between heathens and Saints, as 1 Cor. 6. 1. Dare any of you go to law before the unjust, that is, the heathens, and not before Saints? where Saint is opposed to an Heathen.
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So vers. 6. a brother, which is all one with a Saint, is opposed to an unbeliever. All that came out of the world to profess Christ, are called Saints and believers, though even amongst them all were not godly.
So vers. 6. a brother, which is all one with a Saint, is opposed to an unbeliever. All that Come out of the world to profess christ, Are called Saints and believers, though even among them all were not godly.
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for to be a Saint is no more than to be holy; so that if we may call any holy, we may also call them Saints, as our Translators do for the most part render the word.
for to be a Saint is no more than to be holy; so that if we may call any holy, we may also call them Saints, as our Translators do for the most part render the word.
therefore those that lived in the Old Testament, because of their opinion of their being in Limbo Patrum, they are never in the Roman Church called Saints, they never say Saint David, or Saint Isaiah. Salmeron also observeth from this title of Saints given to all believers, That in the Infancy of the Church (saith he) all were called Saints, in the Adolescentiâ, only the Bishops,
Therefore those that lived in the Old Testament, Because of their opinion of their being in Limbo Patrum, they Are never in the Roman Church called Saints, they never say Saint David, or Saint Isaiah. Salmeron also observeth from this title of Saints given to all believers, That in the Infancy of the Church (Says he) all were called Saints, in the Adolescentiâ, only the Bishops,
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but generally by NONLATINALPHABET, is by some said to be as much as sine terrâ, without earth, or any worldly pollution. But the best Grammarians derive it from NONLATINALPHABET, to reverence and respect, as NONLATINALPHABET from NONLATINALPHABET, to desire, because all holy things are with much reverence to be regarded.
but generally by, is by Some said to be as much as sine terrâ, without earth, or any worldly pollution. But the best Grammarians derive it from, to Reverence and respect, as from, to desire, Because all holy things Are with much Reverence to be regarded.
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Whereas then to be holy, hath a two-fold principal signification: 1. To be dedicate and set apart to God. 2. To be inherently sanctified; and both these applicable in the Text. We may observe,
Whereas then to be holy, hath a twofold principal signification: 1. To be dedicate and Set apart to God. 2. To be inherently sanctified; and both these applicable in the Text. We may observe,
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Upon this account it is, that the children of one, or more believing Parents are called holy, 1 Cor. 7. 14. where to be under the Covenant is enough to give this denomination of holy.
Upon this account it is, that the children of one, or more believing Parents Are called holy, 1 Cor. 7. 14. where to be under the Covenant is enough to give this denomination of holy.
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And hence it is, that all the people of the Jews among whom there were many prophane and unholy persons, in respect of inward Sanctity, are yet called all of them Saints, because the Covenant-dispensation was towards them.
And hence it is, that all the people of the jews among whom there were many profane and unholy Persons, in respect of inward Sanctity, Are yet called all of them Saints, Because the Covenant-dispensation was towards them.
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Psal. 77. 2. The Psalmist complaineth, That the enemies had given the flesh of his Saints to the beasts of the earth, where the Nation of the Jews, destroyed by their enemies, are all called Saints. So Psal. 89. 5, 7. the assembly of the Israelites, wherein also David did meet to praise God, is called, the Assembly of the Saints. Now we cannot think, that every Israelite who came to sacrifice and serve God was truly holy.
Psalm 77. 2. The Psalmist Complaineth, That the enemies had given the Flesh of his Saints to the beasts of the earth, where the nation of the jews, destroyed by their enemies, Are all called Saints. So Psalm 89. 5, 7. the assembly of the Israelites, wherein also David did meet to praise God, is called, the Assembly of the Saints. Now we cannot think, that every Israelite who Come to sacrifice and serve God was truly holy.
which amongst other things, signifieth this also, that we are given up to God from the world and the Devil, to be no more theirs, not to live according to their course and way.
which among other things, signifies this also, that we Are given up to God from the world and the devil, to be no more theirs, not to live according to their course and Way.
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And thus that Apostate spoken of, Heb. 10. 29. who never had true grace, yet is said to be sanctified by the bloud of the Covenant, whereof the Sacraments are seals.
And thus that Apostate spoken of, Hebrew 10. 29. who never had true grace, yet is said to be sanctified by the blood of the Covenant, whereof the Sacraments Are Seals.
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4. There is yet a further degree in this Church-Saintship, and that is, When besides this sacramental and external holiness, there are some workings of Gods Spirit upon their souls.
4. There is yet a further degree in this Church-Saintship, and that is, When beside this sacramental and external holiness, there Are Some workings of God's Spirit upon their Souls.
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They are not only titular Saints, but they have some kind of inchoate and imperfect workings of Gods Spirit upon their souls, which have a tendency to godliness,
They Are not only titular Saints, but they have Some kind of inchoate and imperfect workings of God's Spirit upon their Souls, which have a tendency to godliness,
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Now these may well enough be stiled Saints, because the Scripture attributes to them such acts as have the name of holiness ▪ So Mat. 13. the temporary believer likened to the thorny ground, is said to have faith, and to receive the Word with joy.
Now these may well enough be styled Saints, Because the Scripture attributes to them such acts as have the name of holiness ▪ So Mathew 13. the temporary believer likened to the thorny ground, is said to have faith, and to receive the Word with joy.
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Yea Heb. 6. some are said to be enlightned, to have tasted the good Word of God, to partake of the holy Ghost, &c. and yet for all that, such were never true Saints.
Yea Hebrew 6. Some Are said to be enlightened, to have tasted the good Word of God, to partake of the holy Ghost, etc. and yet for all that, such were never true Saints.
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Comets and blazing Stars may have a great lustre for a while, but being composed of terrestrial exhalations, at last they fall into the womb of that Earth from whence they sprang.
Comets and blazing Stars may have a great lustre for a while, but being composed of terrestrial exhalations, At last they fallen into the womb of that Earth from whence they sprang.
but because there was never true and deep rooting, when the storms and tempests shall arise, this glorious building will not have so much as a stone left upon a stone.
but Because there was never true and deep rooting, when the storms and tempests shall arise, this glorious building will not have so much as a stone left upon a stone.
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Those uncomfortable Teachers, injurious to the grace of God, that do so peremptorily dogmatize the Apostasie of the Saints, do yet never bring such Texts of Scripture or instances, that do necessarily prove those to be true Saints that are spoken of.
Those uncomfortable Teachers, injurious to the grace of God, that do so peremptorily dogmatize the Apostasy of the Saints, do yet never bring such Texts of Scripture or instances, that do necessarily prove those to be true Saints that Are spoken of.
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Saul was never a true Saint, Judas was never a true Saint, and so no wonder of hopefull beginnings, degenerated into such tragical and horrid beginnings. Now whereas the former mentioned, viz. those that are only baptized, that give an external submission to Christs Laws especially,
Saul was never a true Saint, Judas was never a true Saint, and so no wonder of hopeful beginnings, degenerated into such tragical and horrid beginnings. Now whereas the former mentioned, viz. those that Are only baptised, that give an external submission to Christ Laws especially,
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SERM, XX. External Holiness is not enough to bring us to Heaven, without the inward renovation of the Heart. 2 COR. 1. 1. With all the Saints, that are in all Achaia.
SERMON, XX. External Holiness is not enough to bring us to Heaven, without the inward renovation of the Heart. 2 COR. 1. 1. With all the Saints, that Are in all Achaia.
though they be in themselves great mercies, yet because we take them in vain, do become in some respect in the number of those, whom God will not hold guiltless.
though they be in themselves great Mercies, yet Because we take them in vain, do become in Some respect in the number of those, whom God will not hold guiltless.
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It is here, as in blind Bartimeus his case, Mark 10. 49. for when Christ commanded him to be called to him, presently some said to the blind man, Be of good comfort, he calleth thee;
It is Here, as in blind Bartimaeus his case, Mark 10. 49. for when christ commanded him to be called to him, presently Some said to the blind man, Be of good Comfort, he calls thee;
That therefore which is the essential form, and gives a constrtutive being to Church-Saintship, is Regeneration, or the work of grace upon a mans heart.
That Therefore which is the essential from, and gives a constrtutive being to Church-Saintship, is Regeneration, or the work of grace upon a men heart.
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but that which maketh us indeed members of the body of Christ, and invests us with right to all saving benefits, that is only this inward real Saintship.
but that which makes us indeed members of the body of christ, and invests us with right to all Saving benefits, that is only this inward real Saintship.
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The Scripture speaks of babes, of young men, of old men. It speaks of some that are spiritual and perfect; others are imperfect, and even carnal, 1 Cor. 3. comparatively:
The Scripture speaks of babes, of young men, of old men. It speaks of Some that Are spiritual and perfect; Others Are imperfect, and even carnal, 1 Cor. 3. comparatively:
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Let not him that is strong, who doth farre surpass others, though true Saints, in gifts and graces, despise and contemn such as are below them, to judge them no Saints, or not godly at all.
Let not him that is strong, who does Far surpass Others, though true Saints, in Gifts and graces, despise and contemn such as Are below them, to judge them no Saints, or not godly At all.
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That there is such a disposition even in grown Saints, appeareth Rom. 14. where the Apostle giveth several Rules to strong Christians, especially, That they judge not, or despise him that is weak;
That there is such a disposition even in grown Saints, appears Rom. 14. where the Apostle gives several Rules to strong Christians, especially, That they judge not, or despise him that is weak;
It is an high delusion to dream of such a perfection, that they are above Ordinances, that they are of so full a stature in grace, that one cubit cannot be added to them.
It is an high delusion to dream of such a perfection, that they Are above Ordinances, that they Are of so full a stature in grace, that one cubit cannot be added to them.
But this is against the continual current of the Scripture, which presseth to grow in grace, to bring forth more fruit. And 1 Cor. 7. to perfect holinesse in the fear of God.
But this is against the continual current of the Scripture, which Presseth to grow in grace, to bring forth more fruit. And 1 Cor. 7. to perfect holiness in the Fear of God.
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But it is very true of every Saint on Earth, though never so exalted and enabled by grace, that he needeth the Ordinances, that he is to perfect and fill up that vacuity and emptiness, which is in him;
But it is very true of every Saint on Earth, though never so exalted and enabled by grace, that he needs the Ordinances, that he is to perfect and fill up that vacuity and emptiness, which is in him;
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Thirdly, This Church-Saintship therefore doth consist with many imperfections and weaknesses, so that we need a constant and daily remission of sinne through the bloud of Christ.
Thirdly, This Church-Saintship Therefore does consist with many imperfections and Weaknesses, so that we need a constant and daily remission of sin through the blood of christ.
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And this is the more to be observed, because the dear children of God think this title of Saint too glorious and great to apply to themselves, who are compassed about with such infirmities.
And this is the more to be observed, Because the dear children of God think this title of Faint too glorious and great to apply to themselves, who Are compassed about with such infirmities.
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So that if you ask, What is it to be a Saint? It is to be one born again by the Spirit of God, making the word of God to be the rule of all his actions.
So that if you ask, What is it to be a Saint? It is to be one born again by the Spirit of God, making the word of God to be the Rule of all his actions.
and with his Institutions only we may expect his gracious presence, yet such is the corruption and weakness upon the understandings of the best, that though Gods Spirit will lead them into all necessary truth,
and with his Institutions only we may expect his gracious presence, yet such is the corruption and weakness upon the understandings of the best, that though God's Spirit will led them into all necessary truth,
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though such things do prove, as Calvin said of Melancihons difference from him, Pessimi exempli, of very evil example, and confirm the adversaries of godliness in their dangerous prejudices against it.
though such things do prove, as calvin said of Melancihons difference from him, Pessimi Exempli, of very evil Exampl, and confirm the Adversaries of godliness in their dangerous prejudices against it.
1. What matter of shame and reproach is it, to have the name of a Saint only, and nothing else. Thy life, not the life of a Saint, thy words, thy actions, not the expressions of a Saint.
1. What matter of shame and reproach is it, to have the name of a Saint only, and nothing Else. Thy life, not the life of a Saint, thy words, thy actions, not the expressions of a Saint.
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Is not this ridiculous, even as when they called the Blackmoors NONLATINALPHABET, silver white? Thou art a Saint in that sense he said, Auri sacri fames; indeed thou art most accursed,
Is not this ridiculous, even as when they called the Blackmoors, silver white? Thou art a Saint in that sense he said, Auri sacri Fames; indeed thou art most accursed,
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The troubles of the Donatists made in the Church for many years together, was it not because of the prophaneness of Christians lives? In our dayes, What is the great argument against our Churches, that they are no true Churches, that they are the Synagogue of Satan? Doth not this arise wholly from the ungodliness of most mens lives? Call such Saints;
The Troubles of the Donatists made in the Church for many Years together, was it not Because of the profaneness of Christians lives? In our days, What is the great argument against our Churches, that they Are no true Churches, that they Are the Synagogue of Satan? Does not this arise wholly from the ungodliness of most men's lives? Call such Saints;
you may as well name darkness, light. Yea, what is the cause that the bringing in of any good Order in a Church, the purging out of the old leaven, is such a grievous tormenting matter? Why do generally people dislike and rage at it? Is not all this,
you may as well name darkness, Light. Yea, what is the cause that the bringing in of any good Order in a Church, the purging out of the old leaven, is such a grievous tormenting matter? Why do generally people dislike and rage At it? Is not all this,
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because though men are contented with the name of a Saint, yet they cannot endure the practical power of it? So that we may say, the real ungodliness of such who are in the Church, is the cause of all the evil that comes in the Church.
Because though men Are contented with the name of a Saint, yet they cannot endure the practical power of it? So that we may say, the real ungodliness of such who Are in the Church, is the cause of all the evil that comes in the Church.
Thou cavillest, How can this, or that Practice, or Order be proved Jure Divino? But where canst thou prove thy oaths, thy lusts, thy drunkennesse, thy contempt of Godlinesse to be Jure Divino?
Thou cavillest, How can this, or that Practice, or Order be proved Jure Divino? But where Canst thou prove thy Oaths, thy Lustiest, thy Drunkenness, thy contempt of Godliness to be Jure Divino?
As the Apostle to this Church saith, What communion is there between light and darknesse, Christ and Belial? The Pythagoreans were so strict about the manners of those, who were in their sect, that as Origen against Celsus relates,
As the Apostle to this Church Says, What communion is there between Light and darkness, christ and Belial? The pythagoreans were so strict about the manners of those, who were in their sect, that as Origen against Celsus relates,
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Are there not too many sonnes of Belial, who make a scoff at such glorious names of a Saint, of a Christian, of a Brother, of a Believer? Wherein canst thou demonstrate thy self to be of the Devil more,
are there not too many Sons of Belial, who make a scoff At such glorious names of a Saint, of a Christian, of a Brother, of a Believer? Wherein Canst thou demonstrate thy self to be of the devil more,
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The first is occasioned by Calvin 's Question upon the place, How is it (saith he) that he distinguished Saints from the Church? Did not these Saints imbody themselves, that lived in the Province of Achais? Was it lawfull for them to live dispersed,
The First is occasioned by calvin is Question upon the place, How is it (Says he) that he distinguished Saints from the Church? Did not these Saints imbody themselves, that lived in the Province of Achais? Was it lawful for them to live dispersed,
Why he doth not salute Peter their supposed Bishop? Neither may we think that when James and Peter inscribe their Epistles, to the Believers scattered in several Regions, but that they might have occasionally their publick meetings to worship God in.
Why he does not salute Peter their supposed Bishop? Neither may we think that when James and Peter inscribe their Epistles, to the Believers scattered in several Regions, but that they might have occasionally their public meetings to worship God in.
but when there is some unavoidable necessity, than there is a lawfull excuse, That it is a duty for Saints to joyn themselves in a Church-way, may be made evident from these Grounds briefly:
but when there is Some unavoidable necessity, than there is a lawful excuse, That it is a duty for Saints to join themselves in a Churchway, may be made evident from these Grounds briefly:
They are called Christs body; now it's necessary for the members of the body to be joyned together, else there cannot be that mutual help and furthering of one another.
They Are called Christ body; now it's necessary for the members of the body to be joined together, Else there cannot be that mutual help and furthering of one Another.
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Now how can this be, if Saints be dispersed from each other? Thirdly, From the Officers and Ordinances which Christ hath commanded, that do necessarily inferre Church-Assemblies.
Now how can this be, if Saints be dispersed from each other? Thirdly, From the Officers and Ordinances which christ hath commanded, that do necessarily infer Church assemblies.
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therefore the glorified Saints in Heaven are said to be a Church, Heb. 12. 23. so God hath promised to such meetings an higher degree of his presence, He delights to be in the Assembly of his Saints.
Therefore the glorified Saints in Heaven Are said to be a Church, Hebrew 12. 23. so God hath promised to such meetings an higher degree of his presence, He delights to be in the Assembly of his Saints.
So that these publick meetings are for our spiritual good, as well as Gods glory. Though this be so, yet there may be some Cause that may justly excuse us. As
So that these public meetings Are for our spiritual good, as well as God's glory. Though this be so, yet there may be Some Cause that may justly excuse us. As
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First, Publick and violent persecutions, as have been many times in Gods Church, then they have not been suffered to have either publick or private meetings.
First, Public and violent persecutions, as have been many times in God's Church, then they have not been suffered to have either public or private meetings.
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Secondly, It may so fall out, that there be such a malice and poison in the hearts of those that do govern and rule in the Church, that they will excommunicate and cast out those that are true believers from the Church,
Secondly, It may so fallen out, that there be such a malice and poison in the hearts of those that do govern and Rule in the Church, that they will excommunicate and cast out those that Are true believers from the Church,
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Now in such cases, if the godly cannot obtain any publick Church-priviledge, which yet they desire, this will lie on those that cast them out, Luke 6. 22. John 16. 2. Our Saviour tels the Disciples it shall be their portion, They shall be cast out of the Synagogues, separated from company,
Now in such cases, if the godly cannot obtain any public Church privilege, which yet they desire, this will lie on those that cast them out, Lycia 6. 22. John 16. 2. Our Saviour tells the Disciples it shall be their portion, They shall be cast out of the Synagogues, separated from company,
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Thirdly, If there be such a general and universal pollution, that a Christian at least for the present knoweth not what Church to joyn to, where he can have communion without partaking of gross Idolatry.
Thirdly, If there be such a general and universal pollution, that a Christian At least for the present Knoweth not what Church to join to, where he can have communion without partaking of gross Idolatry.
These were called Catechumenoi and Competentes. They were truly members of the Church, as the Protestants maintain against Bellarmine; only they had not as yet the actual admission into it.
These were called Catechumen and Competentes. They were truly members of the Church, as the Protestants maintain against Bellarmine; only they had not as yet the actual admission into it.
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Therefore in Antiquity there was Ecclesiastical Confirmation, which was to make search and trial about the knowledge and sufficiency of such, who had been baptized;
Therefore in Antiquity there was Ecclesiastical Confirmation, which was to make search and trial about the knowledge and sufficiency of such, who had been baptised;
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Such care did they use in Antiquity about those that were admitted to Church-society, insomuch that Casaubon, a man of famous learning, saith, It had been well in the Church of God,
Such care did they use in Antiquity about those that were admitted to Church society, insomuch that Casaubon, a man of famous learning, Says, It had been well in the Church of God,
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if men had laid aside many unnecessary disputes, and endeavoured to bring in that holy and godly order, the primitive Church had, especially about the Lords Supper.
if men had laid aside many unnecessary disputes, and endeavoured to bring in that holy and godly order, the primitive Church had, especially about the lords Supper.
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and made a Sacrament, wisheth it were brought into the Church of God again, as that which would make parents more diligent, who now think the institution of their children doth not belong to them;
and made a Sacrament, wishes it were brought into the Church of God again, as that which would make Parents more diligent, who now think the Institution of their children does not belong to them;
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neither would there be such ignorance and rudeness in people, as now thereis. Insti•. lib. 4. c. 19. Sect. 13. In these cases a Saint without Church-communion may be excused.
neither would there be such ignorance and rudeness in people, as now There is. Insti•. lib. 4. c. 19. Sect. 13. In these cases a Saint without Church-communion may be excused.
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First, From a Corrupt Opinion: As, 1. Of those who call themselves Seekers, confessing they cannot yet find a Church, to which they may joy• … For they affirm, That since the Apostles dayes there are no Churches,
First, From a Corrupt Opinion: As, 1. Of those who call themselves Seekers, confessing they cannot yet find a Church, to which they may joy• … For they affirm, That since the Apostles days there Are no Churches,
and therefore till they can see Apostles, Apostolical gifts and miracles, with the like effusion of the holy Ghost upon persons, they cannot own any Church.
and Therefore till they can see Apostles, Apostolical Gifts and Miracles, with the like effusion of the holy Ghost upon Persons, they cannot own any Church.
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yet such have their publick Assemblies, wherein they deliver their opinions to be received. But if people ought to be above all Ministry and teaching, then also above theirs.
yet such have their public Assemblies, wherein they deliver their opinions to be received. But if people ought to be above all Ministry and teaching, then also above theirs.
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And certainly, if those places of being taught of God, and having an unction which teacheth us all things, be against our Ministry, it is also against theirs.
And Certainly, if those places of being taught of God, and having an unction which Teaches us all things, be against our Ministry, it is also against theirs.
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and Rivet in his Dialysis against him, chargeth this upon him, that he was not a member of any Church, acknowledging it a just hand of God upon him, that at his death,
and Rivet in his Dialysis against him, charges this upon him, that he was not a member of any Church, acknowledging it a just hand of God upon him, that At his death,
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4. The last corrupt opinion, by which men may not joyn to a Church, may be from a superstitious conceit, whereby men thinking it impossible to have salvation in the world, have imprisoned themselves,
4. The last corrupt opinion, by which men may not join to a Church, may be from a superstitious conceit, whereby men thinking it impossible to have salvation in the world, have imprisoned themselves,
The second unlawfull ground of keeping from Communion with Church-assemblies, is, A prophane Atheistical disposition, that look upon a Church, and a Church-assembly,
The second unlawful ground of keeping from Communion with Church assemblies, is, A profane Atheistical disposition, that look upon a Church, and a Church assembly,
or if they be not so eminently Atheistical, yet their love to their lusts and pleasures, to the world and contents thereof, make them weary of the Sabbaths, and publick Ordinances; as those in Amos 8. 5. When will the Sabbath be over, that we may set forth wheat to sell? How many are there that comes as seldome as ever they can to these publick Assemblies,
or if they be not so eminently Atheistical, yet their love to their Lustiest and pleasures, to the world and contents thereof, make them weary of the Sabbaths, and public Ordinances; as those in Amos 8. 5. When will the Sabbath be over, that we may Set forth wheat to fell? How many Are there that comes as seldom as ever they can to these public Assemblies,
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or external Communion, to think that the very bodily doing of them will save you. So on the other side, Take heed of voluntarily, and wilfully neglecting the publick Assemblies.
or external Communion, to think that the very bodily doing of them will save you. So on the other side, Take heed of voluntarily, and wilfully neglecting the public Assemblies.
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How have the godly, when banished and driven from them, bewailed their misery, whereas thou dost voluntarily absent thy self? Think how it may lie upon thee at thy death,
How have the godly, when banished and driven from them, bewailed their misery, whereas thou dost voluntarily absent thy self? Think how it may lie upon thee At thy death,
How Grace and Peace, and such like spiritual Mercies and Priviledges, are to be desired before any temporal Mercies whatsoever. 2 COR. 1. 2. Grace be to you,
How Grace and Peace, and such like spiritual mercies and Privileges, Are to be desired before any temporal mercies whatsoever. 2 COR. 1. 2. Grace be to you,
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only in both those Epistles to Timothy and Titus, which were Church-officers, he interposeth Mercy between Grace and Peace. Calvin thinketh he putteth it in his Salutation to Timothy, because of his dear affection and love to him;
only in both those Epistles to Timothy and Titus, which were Church-officers, he interposeth Mercy between Grace and Peace. calvin Thinketh he putteth it in his Salutation to Timothy, Because of his dear affection and love to him;
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Some think, because the work of the Ministry meets with much malice and froward opposition from wicked men, which made Paul pray, that God would deliver him from unreasonable, absurd men, who are led only by humours and passions, not by Reason and Religion.
some think, Because the work of the Ministry meets with much malice and froward opposition from wicked men, which made Paul pray, that God would deliver him from unreasonable, absurd men, who Are led only by humours and passion, not by Reason and Religion.
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Though the Apostle Peter in the salutations of both his Epistles, expresseth the word, and that is NONLATINALPHABET, Be multiplied; and so Estius would supply it here:
Though the Apostle Peter in the salutations of both his Epistles, Expresses the word, and that is, Be multiplied; and so Estius would supply it Here:
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only let us first take notice of the Manner and End of this Salutation in the general, That it is not for any earthly or worldly thing, but what is spiritual.
only let us First take notice of the Manner and End of this Salutation in the general, That it is not for any earthly or worldly thing, but what is spiritual.
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The Grecians they used commonly NONLATINALPHABET, and NONLATINALPHABET in their Salutations, as the Latines, Salve, and are relating only to temporal welfare.
The Greeks they used commonly, and in their Salutations, as the Latins, Salve, and Are relating only to temporal welfare.
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For the Apostles gathered together in a Councel at Jerusalem, sending a Letter to the Churches abroad, use no more Salutation than that, only in that we are to comprehend, whatsoever is more expresly in Pauls Salutation.
For the Apostles gathered together in a Council At Jerusalem, sending a letter to the Churches abroad, use no more Salutation than that, only in that we Are to comprehend, whatsoever is more expressly in Paul's Salutation.
Psal. 4. 6, 7. when David had represented the natural desire of every man unregenerated, Who will shew us any good? He presently demonstrates the clean contrary disposition of those that are godly and spiritual, Lord, lift thou up the light of thy countenance upon us;
Psalm 4. 6, 7. when David had represented the natural desire of every man unregenerated, Who will show us any good? He presently demonstrates the clean contrary disposition of those that Are godly and spiritual, Lord, lift thou up the Light of thy countenance upon us;
Let the prophane bruitish men of the world say, as some did in Chrysostomes time, whom he reproveth, Give me that which is sweet, although it choke me.
Let the profane brutish men of the world say, as Some did in Chrysostomes time, whom he Reproveth, Give me that which is sweet, although it choke me.
The godly on the other side, if raised up to this heavenly transfiguration, as it were, to have the spirit of Adoption, enabling them to call God Father,
The godly on the other side, if raised up to this heavenly transfiguration, as it were, to have the Spirit of Adoption, enabling them to call God Father,
Besides, sinne hath so infected and polluted the heart and appetite of every natural man, that he calleth good, evil; and evil, good; he takes sweet for bitter, and bitter for sweet. That as the Swine loveth to wallow in its mire,
Beside, sin hath so infected and polluted the heart and appetite of every natural man, that he calls good, evil; and evil, good; he Takes sweet for bitter, and bitter for sweet. That as the Swine loves to wallow in its mire,
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thus it is with every natural man, he is not only not affected, but he is contrarily disposed to heavenly things, Rom. 8. The wisdome of the flesh is enmity against God.
thus it is with every natural man, he is not only not affected, but he is contrarily disposed to heavenly things, Rom. 8. The Wisdom of the Flesh is enmity against God.
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he doth not say, He hath savoury knowledge of heavenly things (Sapientia est sapida scientia;) And as Bernard, Sapiens est cui res sapiunt, prout sunt. Heavenly things savour as heavenly;
he does not say, He hath savoury knowledge of heavenly things (Sapientia est sapida scientia;) And as Bernard, Sapiens est cui Rest sapiunt, prout sunt. Heavenly things savour as heavenly;
earthly things as earthly.) But in every natural man his appetite and taste is wholly disordered, he finds no excellency, loveliness in heavenly things, which yet to a gracious heart are matter of exceeding delight and ravishment.
earthly things as earthly.) But in every natural man his appetite and taste is wholly disordered, he finds no excellency, loveliness in heavenly things, which yet to a gracious heart Are matter of exceeding delight and ravishment.
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And besides this general Cause, there are some peculiar qualifications, which provoke the godly man to esteem the Grace and Peace of God above all things As,
And beside this general Cause, there Are Some peculiar qualifications, which provoke the godly man to esteem the Grace and Peace of God above all things As,
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1. The sense of the sting of sin, and the bitter guilt thereof, is that which makes a man go out of himself and all creatures, to have some supply and comfort.
1. The sense of the sting of since, and the bitter guilt thereof, is that which makes a man go out of himself and all creatures, to have Some supply and Comfort.
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and this made him, while in those conflicts, but getting some victory, breathe out so affectionately, Psal. 32. 1. Blessed is the man to whom the Lord imputeth no sinne;
and this made him, while in those conflicts, but getting Some victory, breathe out so affectionately, Psalm 32. 1. Blessed is the man to whom the Lord imputeth no sin;
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2. Those spiritual desertions and temptations, which sometimes the dearest of Gods children feel, do make them esteem of the favour of God, the possession of that more than any thing.
2. Those spiritual desertions and temptations, which sometime the dearest of God's children feel, do make them esteem of the favour of God, the possession of that more than any thing.
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Hence it is, that because the glorified Saints have a beatifical vision of God, therefore they cannot sin, they cannot immoderately desire any thing else.
Hence it is, that Because the glorified Saints have a beatifical vision of God, Therefore they cannot sin, they cannot immoderately desire any thing Else.
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Where there is nothing but sense of unworthiness, what is more welcome than grace? Where there is a desert of hell and damnation, where the soul hath cause to expect nothing but the frowns and vengeance of God, there to meet with grace and favour: Oh how welcome is this!
Where there is nothing but sense of unworthiness, what is more welcome than grace? Where there is a desert of hell and damnation, where the soul hath cause to expect nothing but the frowns and vengeance of God, there to meet with grace and favour: O how welcome is this!
What unspeakable refreshments are these? It is these dark and cloudy thoughts, that make the least beams of Gods face shining upon them more than all the enjoyments of this world.
What unspeakable refreshments Are these? It is these dark and cloudy thoughts, that make the least beams of God's face shining upon them more than all the enjoyments of this world.
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how unsufferable had it been? This aggravated the Israelites ingratitude, that after they had eaten Manna, they should desire the garlick of Egypt. The Apostle Peter, 1 Pet. 2. 2, 3. exhorting them, to desire the sincere milk of the Word, to be as much affected with it,
how unsufferable had it been? This aggravated the Israelites ingratitude, that After they had eaten Manna, they should desire the garlic of Egypt. The Apostle Peter, 1 Pet. 2. 2, 3. exhorting them, to desire the sincere milk of the Word, to be as much affected with it,
implying, that this tasting, this experimental trial of the goodness and grace of God in Christ, is that which will make them still long for more and more of God.
implying, that this tasting, this experimental trial of the Goodness and grace of God in christ, is that which will make them still long for more and more of God.
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If the Apostle had wished honours, wealth, long life to them, yet all these would have been but for a moment comparatively, they could not have continued with them alwayes;
If the Apostle had wished honours, wealth, long life to them, yet all these would have been but for a moment comparatively, they could not have continued with them always;
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What should Ministers most wish for the people, even that they might have this grace, this peace in the Text? And you should above all things desire it for your selves:
What should Ministers most wish for the people, even that they might have this grace, this peace in the Text? And you should above all things desire it for your selves:
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What peace can there be (as Jehu said) as long as whoredoms were in the Land? See that notable place, Isa. 57. 21. There is no peace, saith my God to the wicked.
What peace can there be (as Jehu said) as long as whoredoms were in the Land? See that notable place, Isaiah 57. 21. There is no peace, Says my God to the wicked.
What canst thou expect Gods grace to pardon, while thou hast no grace in thy own heart? This also teacheth parents what they should in the first place pray for their children,
What Canst thou expect God's grace to pardon, while thou hast no grace in thy own heart? This also Teaches Parents what they should in the First place pray for their children,
How zealous was Paul in desiring this for the Jews? We read of a notable expression, Epist. 3. of John ver. 2. There he wisheth Gaius, as much health to his body, as he had in soul;
How zealous was Paul in desiring this for the jews? We read of a notable expression, Epistle 3. of John ver. 2. There he wishes Gaius, as much health to his body, as he had in soul;
Of the Name, Nature and Preheminence of the Grace of God above all other things. 2 COR. 1. 2. Grace be to you, and Peace, &c. THe next thing considerable in these words, are the particular mercies prayed for in this Salutation.
Of the Name, Nature and Pre-eminence of the Grace of God above all other things. 2 COR. 1. 2. Grace be to you, and Peace, etc. THe next thing considerable in these words, Are the particular Mercies prayed for in this Salutation.
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The first whereof, and that which is the efficient cause of all other things, is Grace. The Common-place in Divinity, De Gratia Dei, of the grace of God, is of a very vast extent,
The First whereof, and that which is the efficient cause of all other things, is Grace. The Commonplace in Divinity, De Gratia Dei, of the grace of God, is of a very vast extent,
We may therefore briefly take notice of the use of it to our purpose, That the first and most principal signification of it, is the favour and mercy of God towards us;
We may Therefore briefly take notice of the use of it to our purpose, That the First and most principal signification of it, is the favour and mercy of God towards us;
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for it answereth the Hebrew word Chen, which comes of a root that signifieth to have mercy. So that when the Scripture faith, We are justified by grace, we are called by grace, we are saved by grace.
for it Answers the Hebrew word Chen, which comes of a root that signifies to have mercy. So that when the Scripture faith, We Are justified by grace, we Are called by grace, we Are saved by grace.
This being meerly from his grace, that he vouchsafeth such a mercy to his people, Act. 20. 24. Tit. 2. 11. Sometimes it is taken for the good success and special assistance that God giveth unto the preachers of it, Act. 14. 26. 1 Cor. 15. 10. Yet not I,
This being merely from his grace, that he vouchsafeth such a mercy to his people, Act. 20. 24. Tit. 2. 11. Sometime it is taken for the good success and special assistance that God gives unto the Preachers of it, Act. 14. 26. 1 Cor. 15. 10. Yet not I,
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Again, It's applied to those common gifts of Gods Spirit, which were so wonderfully vouchsafed in those dayes, To speak with tongues, to work miracles, these are called the grace of God; though some would distinguish between NONLATINALPHABET and NONLATINALPHABET, 1 Cor. 3. 10. 1 Pet. 4. 10. Yea the very function and offices in the Church are called Gods Grace; as Paul did his Apostleship, Rom. 1. 5. because it's the meer grace of God, that hath appointed such Offices in the Church.
Again, It's applied to those Common Gifts of God's Spirit, which were so wonderfully vouchsafed in those days, To speak with tongues, to work Miracles, these Are called the grace of God; though Some would distinguish between and, 1 Cor. 3. 10. 1 Pet. 4. 10. Yea the very function and Offices in the Church Are called God's Grace; as Paul did his Apostleship, Rom. 1. 5. Because it's the mere grace of God, that hath appointed such Offices in the Church.
but some places seem to be clear, Col. 3. 16. Col. 4. 6. Heb. 13. 9. 2 Pet. 3. 18. And therefore we may truly call that work of God in us Grace, so that we do not make it to justifie or save,
but Some places seem to be clear, Col. 3. 16. Col. 4. 6. Hebrew 13. 9. 2 Pet. 3. 18. And Therefore we may truly call that work of God in us Grace, so that we do not make it to justify or save,
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This we should earnestly pray for, that whatsoever God would deny us, yet that he would give us his grace and favour. We are (I say) to desire it, not only above all temporal and earthly comforts above riches, honours and long life,
This we should earnestly pray for, that whatsoever God would deny us, yet that he would give us his grace and favour. We Are (I say) to desire it, not only above all temporal and earthly comforts above riches, honours and long life,
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So that we can never hear of this word [ Grace ] but it should presently humble and debase us, it should make us condemn our selves, and give all to God.
So that we can never hear of this word [ Grace ] but it should presently humble and debase us, it should make us condemn our selves, and give all to God.
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For if it be of grace, than there was no motive in us, God out of his own bowels doth this for us, Rom. 1. 5, 6. The Apostle speaketh very fully to this, If of grace, than it is not of works, otherwise grace is no more grace.
For if it be of grace, than there was no motive in us, God out of his own bowels does this for us, Rom. 1. 5, 6. The Apostle speaks very Fully to this, If of grace, than it is not of works, otherwise grace is no more grace.
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Hence justification and pardon of sinne are attributed to the grace of God, because we by our sins might justly have expected Gods vengeance, and his condemnation.
Hence justification and pardon of sin Are attributed to the grace of God, Because we by our Sins might justly have expected God's vengeance, and his condemnation.
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but who is sensible of the need of Gods grace in this spiritual manner? Thou canst not therefore argue Gods grace is to thee, because thou livest in prosperity.
but who is sensible of the need of God's grace in this spiritual manner? Thou Canst not Therefore argue God's grace is to thee, Because thou Livest in Prosperity.
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Indeed the Socinians they blaspheme and say, If we hold the merits and satisfaction of Christ (they say) this overthroweth the grace of God, making it none at all.
Indeed the socinians they Blaspheme and say, If we hold the merits and satisfaction of christ (they say) this Overthroweth the grace of God, making it none At all.
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Thus it is with God, when he is reconciled through Christ with those that are his, he doth presently cast away his anger, doth no longer turn his face from them, abhorring and loathing their persons and duties;
Thus it is with God, when he is reconciled through christ with those that Are his, he does presently cast away his anger, does no longer turn his face from them, abhorring and loathing their Persons and duties;
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Insomuch that the Scripture makes this to be the utmost blessedness, that a godly man can desire to have, The light of Gods countenance shining upon him, to be under his gracious favour, as you see by Davids earnest petition for it,
Insomuch that the Scripture makes this to be the utmost blessedness, that a godly man can desire to have, The Light of God's countenance shining upon him, to be under his gracious favour, as you see by Davids earnest petition for it,
Abraham, and Noah, and David, these were all justified by grace, as well as we, though in Christs time this glorious light break out into its full lustre.
Abraham, and Noah, and David, these were all justified by grace, as well as we, though in Christ time this glorious Light break out into its full lustre.
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And David often, Psal. 86. 15. Psal. 111. 4. doth acknowledge this comfortable property in God, that he is gracious. So that in the old administration,
And David often, Psalm 86. 15. Psalm 111. 4. does acknowledge this comfortable property in God, that he is gracious. So that in the old administration,
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1. He who seeketh to be justified by the works of the Law, by his external obedience thereunto, he will never come under the sweet benefit of Gods grace.
1. He who seeks to be justified by the works of the Law, by his external Obedience thereunto, he will never come under the sweet benefit of God's grace.
and meerly moralized, that are kept from the gross pollutions of the world! You may as soon remove the earth, as such, from their supposed righteousness.
and merely moralized, that Are kept from the gross pollutions of the world! You may as soon remove the earth, as such, from their supposed righteousness.
The Apostle speaketh it as the general sinne of the Jews, Rom. 10. 2. That being ignorant of the righteousness of God, they went about to establish their own righteousnesse.
The Apostle speaks it as the general sin of the jews, Rom. 10. 2. That being ignorant of the righteousness of God, they went about to establish their own righteousness.
2. Another indisposing thing, to esteem of the grace of God, is the consequent of this, When men are not sensible of original corruption, in the efficacy of it,
2. another indisposing thing, to esteem of the grace of God, is the consequent of this, When men Are not sensible of original corruption, in the efficacy of it,
if we could have the light of Gods countenance, if we could but feel the grace of God shining upon us, we would not matter any outward condition whatsoever!
if we could have the Light of God's countenance, if we could but feel the grace of God shining upon us, we would not matter any outward condition whatsoever!
There remain some more Qualifications to be insisted upon. And First, Such only partake of Gods grace without, who have true inward sanctifying grace.
There remain Some more Qualifications to be insisted upon. And First, Such only partake of God's grace without, who have true inward sanctifying grace.
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What hast thou to do, to speak of Gods grace, to hope in Gods grace, who hast no grace in thy heart? Think not, that God will extend it to such as thou art;
What hast thou to do, to speak of God's grace, to hope in God's grace, who hast no grace in thy heart? Think not, that God will extend it to such as thou art;
And although thou mayest for the present have much outward prosperity, many temporal advantages, yet the curse and anger of God may be upon thee all the day long for all this.
And although thou Mayest for the present have much outward Prosperity, many temporal advantages, yet the curse and anger of God may be upon thee all the day long for all this.
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The grace of God is no otherwise communicated unto us, but by believing, Joh. 1. 12. To them that did believe, he gave them power to become the Sons of God.
The grace of God is not otherwise communicated unto us, but by believing, John 1. 12. To them that did believe, he gave them power to become the Sons of God.
Oh then, if thou who are truly godly walkest in a dejected manner, saying with David, Hath God forgotten to be gracious? Know God is as gracious as ever,
O then, if thou who Are truly godly walkest in a dejected manner, saying with David, Hath God forgotten to be gracious? Know God is as gracious as ever,
No wonder then, if the troubled and humbled sinner be so longere he comes to be replenished with this grace, that he keepeth constantly in fears and doubts;
No wonder then, if the troubled and humbled sinner be so longer he comes to be replenished with this grace, that he Keepeth constantly in fears and doubts;
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for till he put himself upon this way of faith, there is not the least cranny in his soul, wherein the least glimpse of Gods favour can approach unto him.
for till he put himself upon this Way of faith, there is not the least cranny in his soul, wherein the least glimpse of God's favour can approach unto him.
And indeed therefore doth the Lord do all out of grace to us, that as the Apostle saith, We might be to the praise of the glory of his grace, Ephes. 1. 6. And that we should shew forth the praise of him, who hath called us out of darkness into his marvellous light, 1 Pet. 2. 9. So that there is nothing so comely and beautifull for a soul partaking of this grace,
And indeed Therefore does the Lord do all out of grace to us, that as the Apostle Says, We might be to the praise of the glory of his grace, Ephesians 1. 6. And that we should show forth the praise of him, who hath called us out of darkness into his marvellous Light, 1 Pet. 2. 9. So that there is nothing so comely and beautiful for a soul partaking of this grace,
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David discovered this, when Psal. 103. he cals upon his soul to blesse God; and in other places, Psal. 18. 2. Awake psaltery and harp, I my self will awake early.
David discovered this, when Psalm 103. he calls upon his soul to bless God; and in other places, Psalm 18. 2. Awake psaltery and harp, I my self will awake early.
Why then is it thus with thee, that in temporal mercies and deliverances thou art so cordially sensible of them? If God of weak and sick, make thee healthfull;
Why then is it thus with thee, that in temporal Mercies and Deliverances thou art so cordially sensible of them? If God of weak and sick, make thee healthful;
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if he recover thee from the gates of death, if he bless thy outward estate, so that thou art freed from the former streights and perplexities thou wert in:
if he recover thee from the gates of death, if he bless thy outward estate, so that thou art freed from the former straights and perplexities thou Wertenberg in:
these things thou dost not meditate of so affectionately as thou oughest to do. How farre otheawise was it with Paul, whose heart, was like a fountain never dry,
these things thou dost not meditate of so affectionately as thou oughest to do. How Far otheawise was it with Paul, whose heart, was like a fountain never dry,
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Certainly were this grace of God rightly considered by us, it would put us into holy ravishments, it would take us off from all worldly comforts or discontents.
Certainly were this grace of God rightly considered by us, it would put us into holy ravishments, it would take us off from all worldly comforts or discontents.
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Oh take heed of falling into this Libertinism and licentiousnesse. As the swee• and comfortable showrs of April breed frogs and other vermine, as well as pleasant flowers:
O take heed of falling into this Libertinism and licentiousness. As the swee• and comfortable showers of April breed frogs and other vermin, as well as pleasant flowers:
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and go boldly on in their manifest impieties, hardening themselves with the thoughts of Gods grace? Thus whereas bitter pils, the judgements of God would have consumed their lusts;
and go boldly on in their manifest impieties, hardening themselves with the thoughts of God's grace? Thus whereas bitter pills, the Judgments of God would have consumed their Lustiest;
The Pelagians of old did deceive the Eastern Church, by granting, That all those were to be anathematized, who did not hold the grace of God necessary to every good work:
The Pelagians of old did deceive the Eastern Church, by granting, That all those were to be anathematized, who did not hold the grace of God necessary to every good work:
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Again, on the other side, there are Antinomians, who do erre grievously, though they only would be thought to admire free grace, condemning all as Legal Preachers,
Again, on the other side, there Are Antinomians, who do err grievously, though they only would be Thought to admire free grace, condemning all as Legal Preachers,
These and such like poisonous tenents they affirm, and this (they say) is to preach free grace. Thus you see the grace of God may be opposed on the right hand, and on the left.
These and such like poisonous tenants they affirm, and this (they say) is to preach free grace. Thus you see the grace of God may be opposed on the right hand, and on the left.
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Therefore in the second place, take this Rule, That we must not exalt grace according to our own fancies and opinions, making such a grace as we would have,
Therefore in the second place, take this Rule, That we must not exalt grace according to our own fancies and opinions, making such a grace as we would have,
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So that by the Scripture alone, we shall not give too little, nor on the other side attribute too much to it, making Gods grace to be such a thing not indeed as it is,
So that by the Scripture alone, we shall not give too little, nor on the other side attribute too much to it, making God's grace to be such a thing not indeed as it is,
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It is good therefore to attend to the Scripture, and to lay all our own thoughts and all humane Authorities aside, that so the Scripture grace of God may be found out.
It is good Therefore to attend to the Scripture, and to lay all our own thoughts and all humane Authorities aside, that so the Scripture grace of God may be found out.
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So that the word of God doth still resolve the original of all we have into this grace of God, as Rom. 9. and Rom. 11. Ephes. 1. Whosoever therefore makes something in us to begin,
So that the word of God does still resolve the original of all we have into this grace of God, as Rom. 9. and Rom. 11. Ephesians 1. Whosoever Therefore makes something in us to begin,
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is attributed to God, as well as the progressives, yea the initials most of all, because then we were dead in sin, and in a state of enmity against God.
is attributed to God, as well as the progressives, yea the initials most of all, Because then we were dead in since, and in a state of enmity against God.
3. The grace of God which the Scripture commends, as to our Justification is imputed grace, not inherent, evangelical grace which justifieth us, is external,
3. The grace of God which the Scripture commends, as to our Justification is imputed grace, not inherent, Evangelical grace which Justifieth us, is external,
or imputed to us, be that which we must rest upon, and lean upon, when God enters into judgement with us? We say only imputed grace; others say, inherent; and that because the Apostle excludeth works;
or imputed to us, be that which we must rest upon, and lean upon, when God enters into judgement with us? We say only imputed grace; Others say, inherent; and that Because the Apostle excludeth works;
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For (say they) will not grace be most advanced in Heaven, when we shall be justified by that perfection of holiness which is within us? But to this also it's answered, That it's imputed grace, which is Evangelical grace, and that we are to exalt in this life.
For (say they) will not grace be most advanced in Heaven, when we shall be justified by that perfection of holiness which is within us? But to this also it's answered, That it's imputed grace, which is Evangelical grace, and that we Are to exalt in this life.
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So that as we must not with the Papist make our duties thrust out grace; so neither must we with the Antinomians make grace to thrust out duties, for both these do consist together.
So that as we must not with the Papist make our duties thrust out grace; so neither must we with the Antinomians make grace to thrust out duties, for both these do consist together.
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Therefore as the Scripture speaks of Gods grace, so it doth also of those holy duties, which if we do not diligently perform, we cannot have any portion in everlasting happiness.
Therefore as the Scripture speaks of God's grace, so it does also of those holy duties, which if we do not diligently perform, we cannot have any portion in everlasting happiness.
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Especially take heed of such wayes and courses that shall put thee out of this warm Sunne, that shall make thee to walk in darkness, not feeling the comfortable beams thereof.
Especially take heed of such ways and courses that shall put thee out of this warm Sun, that shall make thee to walk in darkness, not feeling the comfortable beams thereof.
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VVE are now come to the second thing, which the Apostle doth so cordially wish these Corinthians, and that is Peace. Grace is the Cause, Peace is the Effect.
WE Are now come to the second thing, which the Apostle does so cordially wish these Corinthians, and that is Peace. Grace is the Cause, Peace is the Effect.
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By it therefore is meant, the fruit of Gods grace and favour, viz. a quiet, serene, and calm, joyfull frame of soul arising from the sense of Gods peace through Christ, whereby we walk comfortably, boldly,
By it Therefore is meant, the fruit of God's grace and favour, viz. a quiet, serene, and Cam, joyful frame of soul arising from the sense of God's peace through christ, whereby we walk comfortably, boldly,
A most blessed and choice mercy it is, putting a believer into an Heaven, while he is on this earth, his heart keeping (as it were) a perpetual Sabbath and rest within.
A most blessed and choice mercy it is, putting a believer into an Heaven, while he is on this earth, his heart keeping (as it were) a perpetual Sabbath and rest within.
For where Gods wrath is upon a man, where his face is set against him, that man hath no peace, Isa 57. 21. There is no peace, saith my God to the wicked.
For where God's wrath is upon a man, where his face is Set against him, that man hath no peace, Isaiah 57. 21. There is no peace, Says my God to the wicked.
The very Heathen could say of a wicked man, That though he might be securus, yet he was never tutus: Though he might cast away all care and fear, bidding his soul,
The very Heathen could say of a wicked man, That though he might be Secure, yet he was never tutus: Though he might cast away all care and Fear, bidding his soul,
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if we had peace with the world, which yet Christs Disciples shall never have, yet this is nothing to peace with God. For how many have ventured to obtain outward peace,
if we had peace with the world, which yet Christ Disciples shall never have, yet this is nothing to peace with God. For how many have ventured to obtain outward peace,
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If we would give ten thousand worlds, when our hearts are seorched and burn like hell through the sense of Gods displeasure, we are not able to refresh our souls with one drop of it.
If we would give ten thousand world's, when our hearts Are seorched and burn like hell through the sense of God's displeasure, we Are not able to refresh our Souls with one drop of it.
Therefore he is so often called, the God of peace, Rom. 16 20. Heb. 13. 20. And peace is made the fruit of Gods Spirit, Gal. 5. 22. Hence it is, that the Apostle in this Text prayeth for it unto God,
Therefore he is so often called, the God of peace, Rom. 16 20. Hebrew 13. 20. And peace is made the fruit of God's Spirit, Gal. 5. 22. Hence it is, that the Apostle in this Text Prayeth for it unto God,
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No, it must be by a lowly humble dependance upon God, Descendendo, in Coelum ascenditur. Fourthly, As it is wrought by God, so it is purchased by Christ our Mediatour.
No, it must be by a lowly humble dependence upon God, Descendendo, in Coelum ascenditur. Fourthly, As it is wrought by God, so it is purchased by christ our Mediator.
For although he be also the efficient cause of peace, called therefore Isai. 9. The Prince of peace, and The King of peace, Heb. 7. 2. yet he is chiefly called our peace, because by him our peace is purchased, Ephes. 2. 14. Colos. 1. 20. Hence it was, that upon Christs birth those Angels sang, Glory be to God on High,
For although he be also the efficient cause of peace, called Therefore Isaiah 9. The Prince of peace, and The King of peace, Hebrew 7. 2. yet he is chiefly called our peace, Because by him our peace is purchased, Ephesians 2. 14. Colos 1. 20. Hence it was, that upon Christ birth those Angels sang, Glory be to God on High,
For what man considering his sinfulness, his unworthiness, can perswade himself, that God will have any peace with such as he is? Do we not see what a laborious work it is to bring the troubled and loaden soul to Christ for ease? How many times ready to despair? What constant qualms and swoons of soul? How often with the Disciples crying out, I perish, I perish? And is not all this,
For what man considering his sinfulness, his unworthiness, can persuade himself, that God will have any peace with such as he is? Do we not see what a laborious work it is to bring the troubled and loaded soul to christ for ease? How many times ready to despair? What constant qualms and swoons of soul? How often with the Disciples crying out, I perish, I perish? And is not all this,
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because they think their sinnes have so offended God, he is so provoked against them, that they can never obtain reconciliation? Doth not this proneness to unbelief and despair, arise from not considering, that the chastisements of our peace are upon Christ? Were we with our tears or graces, to work our peace,
Because they think their Sins have so offended God, he is so provoked against them, that they can never obtain reconciliation? Does not this proneness to unbelief and despair, arise from not considering, that the chastisements of our peace Are upon christ? Were we with our tears or graces, to work our peace,
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So Isai. 27. 5. God there inviteth men to believe, which is emphatically called, a laying hold upon God, Let him take hold on me, that he may make peace with me,
So Isaiah 27. 5. God there Inviteth men to believe, which is emphatically called, a laying hold upon God, Let him take hold on me, that he may make peace with me,
Hence Rom. 8. 6. To be spiritually minded, is said to be life and peace. No wonder then if Gods own children do so seldom attain to a calm and peaceable frame;
Hence Rom. 8. 6. To be spiritually minded, is said to be life and peace. No wonder then if God's own children do so seldom attain to a Cam and peaceable frame;
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for whence is this? but because Gods own people are subject to dulness, slothfulness, they break their peace, they interrupt this communion, they do not keep the oil alwayes ready to keep the lamp burning.
for whence is this? but Because God's own people Are Subject to dullness, slothfulness, they break their peace, they interrupt this communion, they do not keep the oil always ready to keep the lamp burning.
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Oh then say to thy soul, why am I a man of so little peace within me? Why do I find like Rehekkah two strugling within me, faith against diffidence, joy against sadnesse, hope against fear? Is not all this from my own folly and vanity? The way then to keep this blessed peace, is to walk with all diligence in the whole course of all godliness.
O then say to thy soul, why am I a man of so little peace within me? Why do I find like Rehekkah two struggling within me, faith against diffidence, joy against sadness, hope against Fear? Is not all this from my own folly and vanity? The Way then to keep this blessed peace, is to walk with all diligence in the Whole course of all godliness.
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We are tossed from one temptation to another, and have not this peace, this joy unspeakable, this Evangelical perswasion, and why? but because the Gospel hath not had its full work upon us.
We Are tossed from one temptation to Another, and have not this peace, this joy unspeakable, this Evangelical persuasion, and why? but Because the Gospel hath not had its full work upon us.
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Doth not the Apostle, 2 Cor. 3. and in other places, speak of the Ministration of the Law, killing and condemning? Doth he not speak of a spirit of bondage, and of servants as opposite to children? And as the immediate contrary to this, he tels us of the Ministration of the Gospel, and the Spirit of Adoption accompanying it, which Spirit we are to pray for;
Does not the Apostle, 2 Cor. 3. and in other places, speak of the Ministration of the Law, killing and condemning? Does he not speak of a Spirit of bondage, and of Servants as opposite to children? And as the immediate contrary to this, he tells us of the Ministration of the Gospel, and the Spirit of Adoption accompanying it, which Spirit we Are to pray for;
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You see here the Kingdome of God is not onely in righteousnesse, but in this peace and joy. Did the children of God possess their souls with this truth, they would no more let in unbelief and discouragements into their soul,
You see Here the Kingdom of God is not only in righteousness, but in this peace and joy. Did the children of God possess their Souls with this truth, they would no more let in unbelief and discouragements into their soul,
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The Apostle saith, Rom. 10. 15. How welcome are the feet of those who pre•ch the Gospel of peace? And certainly, there cannot be any truth in the world more precious and welcome to this indebted prisoner of sinne, who groaneth under the burden of it;
The Apostle Says, Rom. 10. 15. How welcome Are the feet of those who pre•ch the Gospel of peace? And Certainly, there cannot be any truth in the world more precious and welcome to this indebted prisoner of sin, who Groaneth under the burden of it;
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WE are treating upon this admirable and unspeakable priviledge of Peace from God. It is a Peace from God, and it is a Peace with God. You have heard several particulars going to the constitution of it, there yet remain more.
WE Are treating upon this admirable and unspeakable privilege of Peace from God. It is a Peace from God, and it is a Peace with God. You have herd several particulars going to the constitution of it, there yet remain more.
let them live in peace and security, let them have the good things of this world, with the peaceable enjoying of them, this is the utmost of their desire, they think this is enough.
let them live in peace and security, let them have the good things of this world, with the peaceable enjoying of them, this is the utmost of their desire, they think this is enough.
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but the godly doth many times partake in the most powerfull manner of this peace, when they are in the most afflicted and wretched estate, because this peace is within, and upon spiritual grounds.
but the godly does many times partake in the most powerful manner of this peace, when they Are in the most afflicted and wretched estate, Because this peace is within, and upon spiritual grounds.
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Secondly, Whereas a godly mans trouble may arise several wayes, this peace hath a proper antidote and cure in all these respects, from what causes a godly mans disquietnesse and fears may arise, from the contrary will his peace.
Secondly, Whereas a godly men trouble may arise several ways, this peace hath a proper antidote and cure in all these respects, from what Causes a godly men disquietness and fears may arise, from the contrary will his peace.
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Again, A mans trouble may arise in his soul, from the temptations and oppositions of Satan, who when he cannot hinder Gods people in the exercise of their graces, will in respect of their comforts.
Again, A men trouble may arise in his soul, from the temptations and oppositions of Satan, who when he cannot hinder God's people in the exercise of their graces, will in respect of their comforts.
So that as the Spirit of God is the Comforter, one great work of his being to assure, to enable to call God Father: So the Devil he is the prince of darkness, and he counterworks Gods Spirit.
So that as the Spirit of God is the Comforter, one great work of his being to assure, to enable to call God Father: So the devil he is the Prince of darkness, and he counterworks God's Spirit.
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Again, as Gods Spirit doth comfort and convince us of Christs righteousnesse, being the Spirit of Adoption within us, to deliver us from spiritual bondage and thraldome: So the Devil he worketh oppositely to all this;
Again, as God's Spirit does Comfort and convince us of Christ righteousness, being the Spirit of Adoption within us, to deliver us from spiritual bondage and thraldom: So the devil he works oppositely to all this;
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This is the blessed effect of this spiritual peace, that it overcometh the Devil; he commonly entreth into the good tender heart by unbelief, by fears, by propounding doubtfull and anxious scruples,
This is the blessed Effect of this spiritual peace, that it Overcometh the devil; he commonly entereth into the good tender heart by unbelief, by fears, by propounding doubtful and anxious scruples,
They see peace with God, and remainders of corruption may stand together, so long as they do not make provision for the flesh, or give themselves up to sinne willingly, but are captivated therein,
They see peace with God, and remainders of corruption may stand together, so long as they do not make provision for the Flesh, or give themselves up to sin willingly, but Are captivated therein,
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for then no David, nor Paul, could have peace, but from the grace of God through Christ, mercifully forgiving those failings and imperfections which we are burdened with.
for then no David, nor Paul, could have peace, but from the grace of God through christ, mercifully forgiving those failings and imperfections which we Are burdened with.
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But Christs peace is an excellent antidote against that also, John 14. 27. John 16. 33. Christ there bequeaths his peace to them, and from this ground, Because in the world they shall have trouble.
But Christ peace is an excellent antidote against that also, John 14. 27. John 16. 33. christ there Bequeathes his peace to them, and from this ground, Because in the world they shall have trouble.
All the curses and violent oppositions of the world, are so farre from weakning, that they rather increase and strengthen their peace. Thus you see what large territories this peace of God hath, that it doth extend it self into large dimensions.
All the curses and violent oppositions of the world, Are so Far from weakening, that they rather increase and strengthen their peace. Thus you see what large territories this peace of God hath, that it does extend it self into large dimensions.
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1. Where this peace of God is, it will wonderfully compose and settle the soul. This is the genuine, and immediate consequent of Gods peace in the soul;
1. Where this peace of God is, it will wonderfully compose and settle the soul. This is the genuine, and immediate consequent of God's peace in the soul;
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Do we not see an universal want of this peace generally amongst believers? Whence arise those troubles, those concussions of soul? Why doest thou need so often to chide and rebuke thy self, saying, Why art thou cast down, O my soul? and why art thou so disquieted within thee? Do not all these things arise,
Do we not see an universal want of this peace generally among believers? Whence arise those Troubles, those concussions of soul? Why dost thou need so often to chide and rebuke thy self, saying, Why art thou cast down, Oh my soul? and why art thou so disquieted within thee? Do not all these things arise,
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Eodem vultu, of the same countenance; if this were true, it did not arise from this Christian peace, but from some Stoical, or other Philosophical principles, which did speak much to this tranquillity of mind,
Eodem vultu, of the same countenance; if this were true, it did not arise from this Christian peace, but from Some Stoical, or other Philosophical principles, which did speak much to this tranquillity of mind,
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Though his conditions alter, and he is tossed up and down several wayes, yet because of peace with God, he can follow the Apostle Paul, and though with disproportion say, I know how to abound, and how to want;
Though his conditions altar, and he is tossed up and down several ways, yet Because of peace with God, he can follow the Apostle Paul, and though with disproportion say, I know how to abound, and how to want;
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Thus when the peace of God doth shine into our souls, then the heart is filled with joy in the holy Ghost, 1 Pet. 1. 8. it is called unspeakable joy, and full of glory:
Thus when the peace of God does shine into our Souls, then the heart is filled with joy in the holy Ghost, 1 Pet. 1. 8. it is called unspeakable joy, and full of glory:
It is not Spiritus Calvinianus, but Papisticus, that may be truly called Melancholicus; for the Calvinist Doctrine preacheth and presseth the assuring work of Gods Spirit to the soul, the certainty of perseverance to such who have been partakers of the least true grace;
It is not Spiritus Calvinian, but Papisticus, that may be truly called Melancholic; for the Calvinist Doctrine Preacheth and Presseth the assuring work of God's Spirit to the soul, the certainty of perseverance to such who have been partakers of the least true grace;
but Popish Doctrine and others commend doubtings, deny certain perseverance of the true Saints; and therefore upon this account, as well as for other reasons, they may be rejected,
but Popish Doctrine and Others commend doubtings, deny certain perseverance of the true Saints; and Therefore upon this account, as well as for other Reasons, they may be rejected,
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yet who were further off from it than they were? When the Pharisees said, Lord, I thank thee I am not like other men, he might have boldness and confidence upon his soul;
yet who were further off from it than they were? When the Pharisees said, Lord, I thank thee I am not like other men, he might have boldness and confidence upon his soul;
For it is not thy own power, or meditation upon all the Rules that Ministers may give, which will give this peace of God, till the Spirit of Adoption doe reigne in thee.
For it is not thy own power, or meditation upon all the Rules that Ministers may give, which will give this peace of God, till the Spirit of Adoption do Reign in thee.
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Let us consider the first, and there we have a description of him, 1. Absolutely, God. 2. Relatively, a Father. 3. The Community of this to all Believers,
Let us Consider the First, and there we have a description of him, 1. Absolutely, God. 2. Relatively, a Father. 3. The Community of this to all Believers,
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The first head, is the absolute consideration of God, expressed in the word NONLATINALPHABET, whether that word come from fear, or to runne, or to behold, is doubted of.
The First head, is the absolute consideration of God, expressed in the word, whither that word come from Fear, or to run, or to behold, is doubted of.
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In the Hebrew there are several Names given to God, insomuch that the Rabbins call him Hashem, the Name. Whether God himself revealed his Name to Adam, or Adam imposed a name upon him, it is hard to determine.
In the Hebrew there Are several Names given to God, insomuch that the Rabbis call him Hashem, the Name. Whither God himself revealed his Name to Adam, or Adam imposed a name upon him, it is hard to determine.
This is certain, that the Scripture names do very emphatically represent the Nature of God, especially those two Jehovah and Elohim. The word Jehovah is commonly rendred by the Septuagint NONLATINALPHABET,
This is certain, that the Scripture names do very emphatically represent the Nature of God, especially those two Jehovah and Elohim. The word Jehovah is commonly rendered by the septuagint,
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Now of these two mentioned words, one in the singular, the other is in the plural, which doth denote (especially having light from other places of Scripture) that there is One Divine Nature, and Three Persons. Hence sometimes Jehovah Elohim is put together;
Now of these two mentioned words, one in the singular, the other is in the plural, which does denote (especially having Light from other places of Scripture) that there is One Divine Nature, and Three Persons. Hence sometime Jehovah Elohim is put together;
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in which sense, the fool is said to affirm, There is no God, no Elohim, Psal. 14. 1. Yet having light from other places of Scripture, especially from the New Testament, we ought not to reject this consideration, that therefore Jehovah is in the singular number;
in which sense, the fool is said to affirm, There is no God, no Elohim, Psalm 14. 1. Yet having Light from other places of Scripture, especially from the New Testament, we ought not to reject this consideration, that Therefore Jehovah is in the singular number;
and Elohim in the plural, to signifie the One Nature, and Three Persons. For though from the plural number meerly, we cannot pitch upon the number three more than four,
and Elohim in the plural, to signify the One Nature, and Three Persons. For though from the plural number merely, we cannot pitch upon the number three more than four,
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so we shall find in the Scripture in other places speaking of God, as Makers, in the plural number, Isa. 54. 5. Psal. 149. 2. Job 35. 9. for this reason.
so we shall find in the Scripture in other places speaking of God, as Makers, in the plural number, Isaiah 54. 5. Psalm 149. 2. Job 35. 9. for this reason.
The word God is applied sometimes properly, sometimes improperly. Improperly, so it is given to Angels and Magistrates. The Apostle saith, They are NONLATINALPHABET, called Gods in Heaven and Earth.
The word God is applied sometime properly, sometime improperly. Improperly, so it is given to Angels and Magistrates. The Apostle Says, They Are, called God's in Heaven and Earth.
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Although some expound that of the true and eternal God, who doth in just judgement harden the hearts of wicked men, Non impertiendo malitiam, sed denegando gratiam.
Although Some expound that of the true and Eternal God, who does in just judgement harden the hearts of wicked men, Non impertiendo Malitiam, sed denegando gratiam.
But properly and truly it is attributed to the true God only, and he alone is here said with Christ, to be the Author of that Grace and Peace we have. From whence observe,
But properly and truly it is attributed to the true God only, and he alone is Here said with christ, to be the Author of that Grace and Peace we have. From whence observe,
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As therefore God is the fountain of holiness, so that there cannot be the least degree of holiness wrought in thee, without it come from above, thou hast no free-will or power of thy own to procure it:
As Therefore God is the fountain of holiness, so that there cannot be the least degree of holiness wrought in thee, without it come from above, thou hast no freewill or power of thy own to procure it:
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Elihu speaketh fully to this, Job 35. 10. None saith, where is God my maker, that giveth songs in the night? In the night ] when the soul may be most possessed with sad and dejected thoughts,
Elihu speaks Fully to this, Job 35. 10. None Says, where is God my maker, that gives songs in the night? In the night ] when the soul may be most possessed with sad and dejected thoughts,
even then he can give songs, and that because he is a maker: That as he who maketh an instrument of Art, the Clock or Watch, he can make it strike, when, and how he pleaseth;
even then he can give songs, and that Because he is a maker: That as he who makes an Instrument of Art, the Clock or Watch, he can make it strike, when, and how he Pleases;
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though all men in the Nation should give it him, yet if not ratified and confirmed by the Prince, whom he hath offended, he looketh upon his condition as helpless:
though all men in the nation should give it him, yet if not ratified and confirmed by the Prince, whom he hath offended, he looks upon his condition as helpless:
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and earnestly prayeth, God would not hide his face from him, Psal. 51. Use of Direction, To all contrite broken hearts, who like that woman troubled with the bloudy flux, have spent all they had upon Physicians that could do no good.
and earnestly Prayeth, God would not hide his face from him, Psalm 51. Use of Direction, To all contrite broken hearts, who like that woman troubled with the bloody flux, have spent all they had upon Physicians that could do no good.
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we that had the quiet enjoyments of God, and his imbracements of grace, for some sin that pleaseth or tickleth but for a moment, do cast our selves into darkness and misery.
we that had the quiet enjoyments of God, and his embracements of grace, for Some since that Pleases or tickleth but for a moment, do cast our selves into darkness and misery.
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In the next place, God is here described relatively, a Father. The word Father is sometimes taken absolutely, as it denoteth God the Creatour and Governour of all things;
In the next place, God is Here described relatively, a Father. The word Father is sometime taken absolutely, as it denoteth God the Creator and Governor of all things;
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sometimes relatively, as denoting the first Person in the Trinity. Although the Socinian flight this distinction, denying the Sonne to be called the Father, unless once, Isa. 9. which they would wrest to another sense,
sometime relatively, as denoting the First Person in the Trinity. Although the Socinian flight this distinction, denying the Son to be called the Father, unless once, Isaiah 9. which they would wrest to Another sense,
and if this doth no good, then they will proceed further, to the Magistrate and Officers to complain of such, that sinne may be punished, God honoured, and publique judgments prevented.
and if this does not good, then they will proceed further, to the Magistrate and Officers to complain of such, that sin may be punished, God honoured, and public Judgments prevented.
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The Poet said, We were Gods offspring, who knew not the grace of Adoption, yet the Apostle confirmeth that speech, because we are all his creatures, but the good Angels, and good men, are the sons of God in a more endeared respect.
The Poet said, We were God's offspring, who knew not the grace of Adoption, yet the Apostle confirmeth that speech, Because we Are all his creatures, but the good Angels, and good men, Are the Sons of God in a more endeared respect.
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then we are sons, Sonnes by Adoption, and sonnes by Regeneration. It is not then every one, that God is thus a Father to, he must have the Image of God, and his likeness.
then we Are Sons, Sons by Adoption, and Sons by Regeneration. It is not then every one, that God is thus a Father to, he must have the Image of God, and his likeness.
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Therefore the Prophet Isaiah makes his love to transcend the mothers love, and that to her sucking infant, Isa. 49. 50. Insomuch that all our doubts and fears may presently be subdued,
Therefore the Prophet Isaiah makes his love to transcend the mother's love, and that to her sucking infant, Isaiah 49. 50. Insomuch that all our doubts and fears may presently be subdued,
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if we consider he is a Father. Why art thou so disquieted, as if like Melchizedech thou were without father and mother? Thou art afraid of hell and condemnation,
if we Consider he is a Father. Why art thou so disquieted, as if like Melchizedek thou were without father and mother? Thou art afraid of hell and condemnation,
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and to be more affected with it, Rom. 8. 15. Gal. 4. 6. For whereas in nature, there the child by a natural instinct is carried out to his father, and to call upon him;
and to be more affected with it, Rom. 8. 15. Gal. 4. 6. For whereas in nature, there the child by a natural instinct is carried out to his father, and to call upon him;
Again, it doth not only assure us, but inableth us against all those doubts and jealousies we have to the contrary, to cry Father, that denoteth the soul is in a very great agony, many objections and oppositions it hath;
Again, it does not only assure us, but enableth us against all those doubts and jealousies we have to the contrary, to cry Father, that denoteth the soul is in a very great agony, many objections and oppositions it hath;
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To this Doctrine let us adde the Extension of it, Our Father. Paul saith not my Father, or the father of Abraham, and such eminent Saints, but our Father. Observe,
To this Doctrine let us add the Extension of it, Our Father. Paul Says not my Father, or the father of Abraham, and such eminent Saints, but our Father. Observe,
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First, Appropriation and application. It is not enough to acknowledge God a Father, but we must bring this relation home to our hearts, Our Father, my Father, and thy Father.
First, Appropriation and application. It is not enough to acknowledge God a Father, but we must bring this Relation home to our hearts, Our Father, my Father, and thy Father.
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They have one Father. why then should there be such divisions amongst them? The Apostle Ephes. 4. 6. urgeth this one God, and Father of all, one Lord, one Spirit, one God and Father.
They have one Father. why then should there be such divisions among them? The Apostle Ephesians 4. 6. urges this one God, and Father of all, one Lord, one Spirit, one God and Father.
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Gods being our Father should be the Gospel harp to drive out every unbelieving and troublesome thought. 1 John 1. 3. Truly our fellowship is with the Father,
God's being our Father should be the Gospel harp to drive out every unbelieving and troublesome Thought. 1 John 1. 3. Truly our fellowship is with the Father,
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WE are arrived now to the last particular in this verse, and that is the second Principle or Cause of this Grace and Peace prayed for, which is Jesus Christ. So that the Lord Christ is here conjoyned with God the Father, in bestowing of these spiritual mercies.
WE Are arrived now to the last particular in this verse, and that is the second Principle or Cause of this Grace and Peace prayed for, which is jesus christ. So that the Lord christ is Here conjoined with God the Father, in bestowing of these spiritual Mercies.
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There remaineth therefore the Relation by which he is represented to us, and that is NONLATINALPHABET, Lord. Paul here prayeth for Grace and Peace from Christ our Lord, as well as from the Father, which is a sure and strong argument of the Divine Nature of Christ;
There remains Therefore the Relation by which he is represented to us, and that is, Lord. Paul Here Prayeth for Grace and Peace from christ our Lord, as well as from the Father, which is a sure and strong argument of the Divine Nature of christ;
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therefore he would have the word Father relate to Christ, as well as to NONLATINALPHABET Our; as if the sense were, From God our Father, and the Father of Jesus Christ.
Therefore he would have the word Father relate to christ, as well as to Our; as if the sense were, From God our Father, and the Father of jesus christ.
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whereas here in the Text, it's said, Our Father; and afterwards in the heretical opinion should follow, The Father of Christ; but that Christ in these salutations is meant as a conjoyned cause is very evident, John 2. 2. where the preposition NONLATINALPHABET is expressed from the Father, and from the Lord Christ, the Sonne of the Father.
whereas Here in the Text, it's said, Our Father; and afterwards in the heretical opinion should follow, The Father of christ; but that christ in these salutations is meant as a conjoined cause is very evident, John 2. 2. where the preposition is expressed from the Father, and from the Lord christ, the Son of the Father.
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To this it's answered, That it's true, in the New Testament, though Christ be sometimes called God, yet the more common title given to him, is NONLATINALPHABET, especially when God the Father, and Christ are mentioned together,
To this it's answered, That it's true, in the New Testament, though christ be sometime called God, yet the more Common title given to him, is, especially when God the Father, and christ Are mentioned together,
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It is good to understand these mysteries, so farre as the Scripture is a guide to us, that we be not involved in those damnable Socinian Doctrines which overthrow these fundamentals.
It is good to understand these Mysteres, so Far as the Scripture is a guide to us, that we be not involved in those damnable Socinian Doctrines which overthrow these fundamentals.
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Hence it is noted of Augustus, as a providential thing, That the year Christ was born in, he refused to be called Dominus; and so some Christian great men, would not be called Domini, but Domini diminitively, out of reverence to Christ;
Hence it is noted of Augustus, as a providential thing, That the year christ was born in, he refused to be called Dominus; and so Some Christian great men, would not be called Domini, but Domini diminutively, out of Reverence to christ;
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The one Divines call Natural and Essential; The other Dispensatory and Mediatory. The former he hath as God, and so is Lord in the same sense, that the Father is Lord. The second he hath as he is Mediator, God-man; and therefore it is in some respects distinct from the former, God the Father is not Lord in that peculiar and proper respect, as Christ is.
The one Divines call Natural and Essential; The other Dispensatory and Mediatory. The former he hath as God, and so is Lord in the same sense, that the Father is Lord. The second he hath as he is Mediator, God-man; and Therefore it is in Some respects distinct from the former, God the Father is not Lord in that peculiar and proper respect, as christ is.
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For although that be true, which Divines say, That Christs natural or essential Kingdom, doth virtually and eminently contain all that his Mediatory doth,
For although that be true, which Divines say, That Christ natural or essential Kingdom, does virtually and eminently contain all that his Mediatory does,
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for none can be Lord and Head of his Church, but he who is truly God. If therefore as he is Mediator, it be said to be given him to be Lord, and to have a Name above all Names, yet this doth not deny but prove his Divine Nature,
for none can be Lord and Head of his Church, but he who is truly God. If Therefore as he is Mediator, it be said to be given him to be Lord, and to have a Name above all Names, yet this does not deny but prove his Divine Nature,
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And here we may take notice how to understand that difficult place, 1 Cor. 15. 24, 25. where Christ is said, After all enemies are subdued, to deliver up his Kingdom to the Father.
And Here we may take notice how to understand that difficult place, 1 Cor. 15. 24, 25. where christ is said, After all enemies Are subdued, to deliver up his Kingdom to the Father.
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whereas the Scripture in many other places, maketh his Kingdom to be without end, Luk. 1. 32, 33. To reconcile this therefore you must know, That the Apostle doth there speak of Christs Kingdom as it is militant, and in respect of that Dominion and Government, which now Christ useth in his Church, not in respect of the Lordship and Dominion it self, Christ shall never cease to be the King and Lord of his people;
whereas the Scripture in many other places, makes his Kingdom to be without end, Luk. 1. 32, 33. To reconcile this Therefore you must know, That the Apostle does there speak of Christ Kingdom as it is militant, and in respect of that Dominion and Government, which now christ uses in his Church, not in respect of the Lordship and Dominion it self, christ shall never cease to be the King and Lord of his people;
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And certainly if then he was a Saviour, and the Messias, he must needs be also Lord and King. Yea, in the greatest expressions of his humane weaknesses,
And Certainly if then he was a Saviour, and the Messias, he must needs be also Lord and King. Yea, in the greatest expressions of his humane Weaknesses,
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Neither is Vorstius his Objection of any value, That because Christ in his Infancy had not that wisdom required to govern, which afterwards he did grow up into,
Neither is Vorstius his Objection of any valve, That Because christ in his Infancy had not that Wisdom required to govern, which afterwards he did grow up into,
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for kingly or lordly actions did not make him to be a King or Lord, but because he was Lord and King, therefore he did as he pleased put forth such actions.
for kingly or lordly actions did not make him to be a King or Lord, but Because he was Lord and King, Therefore he did as he pleased put forth such actions.
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Certainly the Apostle cals him the Lord of glory, even while they crucified him, 1 Cor. 2. 8. And the Socinians themselves acknowledge him upon his ascension to be Lord of glory, when yet the greatest instance of his lordly power is still to be accomplished, which is the judging of all mankind, at that dreadfull Day of Judgment.
Certainly the Apostle calls him the Lord of glory, even while they Crucified him, 1 Cor. 2. 8. And the socinians themselves acknowledge him upon his Ascension to be Lord of glory, when yet the greatest instance of his lordly power is still to be accomplished, which is the judging of all mankind, At that dreadful Day of Judgement.
1. Is Christ thus a Lord, and that above all Lords? Then what ground is here for our faith under all discouragements and affections? How little doest thou posfess thy heart with this Lord of glory? Doest thou doubt about the pardon of sinne, conquering of corruptions, preservation under temptations? Is not all this,
1. Is christ thus a Lord, and that above all lords? Then what ground is Here for our faith under all discouragements and affections? How little dost thou posfess thy heart with this Lord of glory? Dost thou doubt about the pardon of sin, conquering of corruptions, preservation under temptations? Is not all this,
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because thou doest not remember Christ is Lord of Lords? Will not he bear thee up? Doth he want either knowledge or power? Especially this should encourage us in any work for him.
Because thou dost not Remember christ is Lord of lords? Will not he bear thee up? Does he want either knowledge or power? Especially this should encourage us in any work for him.
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thou doubtest thy cause will sink, and is not all this, because thou lookest upon earthly power as greater than Christs power? Was ever any temporal lord able to do such things,
thou doubtest thy cause will sink, and is not all this, Because thou Lookest upon earthly power as greater than Christ power? Was ever any temporal lord able to do such things,
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And certainly, i• Christ be our Lord, where then is our honour, our obedience to him? May not he impose what duties, injoyn the Church what Laws and order to walk by, he pleaseth? Shall we be our own lords? Our tongues, our hearts are not our own, but our Lords.
And Certainly, i• christ be our Lord, where then is our honour, our Obedience to him? May not he impose what duties, enjoin the Church what Laws and order to walk by, he Pleases? Shall we be our own Lords? Our tongues, our hearts Are not our own, but our lords.
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Take heed of being in the number of those who shall deny the Lord that bought them, 2 Pet. 2. 1. for such as do so, bring upon themselves swift destruction.
Take heed of being in the number of those who shall deny the Lord that bought them, 2 Pet. 2. 1. for such as do so, bring upon themselves swift destruction.
we proceed to the other parts of the Chapter, which are, 1. An Exordium. 2. An Apologetical Narration against those calumnies that were charged upon him by the false Apostles.
we proceed to the other parts of the Chapter, which Are, 1. an Exordium. 2. an Apologetical Narration against those calumnies that were charged upon him by the false Apostles.
and it is by way of Doxclogie and Thanksgiving. For the most part the Apostle begins his Epistles with cordial affectionate blessing and praising of God,
and it is by Way of Doxclogie and Thanksgiving. For the most part the Apostle begins his Epistles with cordial affectionate blessing and praising of God,
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Now in this Thanksgiving passage, we may observe, 1. The praise it self, expressed in that word NONLATINALPHABET, Blessed. 2. The Object of it, God, which is, 1. Illustrated from his relative title to Christ, The Father of our Lord Jesus Christ.
Now in this Thanksgiving passage, we may observe, 1. The praise it self, expressed in that word, Blessed. 2. The Object of it, God, which is, 1. Illustrated from his relative title to christ, The Father of our Lord jesus christ.
The Apostle stands (as it were) here upon Mount Gerizzim, to bless the people of God, we may here stand and see (as it were) the glory of God passe by.
The Apostle Stands (as it were) hear upon Mount Gerizzim, to bless the people of God, we may Here stand and see (as it were) the glory of God pass by.
and that is two-fold, either Charitativè, Matth. 5. 44. which is to be done to our very enemies, Psal. 129. 8. Thus Job 31. 20. speaketh of it by way of comfort, that the poor whom he had refreshed, blessed him.
and that is twofold, either Charitativè, Matthew 5. 44. which is to be done to our very enemies, Psalm 129. 8. Thus Job 31. 20. speaks of it by Way of Comfort, that the poor whom he had refreshed, blessed him.
hence it is used sometimes for consecrating, 1 Sam. 9. 13. Samuel is said to bless the Sacrifice. So 1 Cor. 10. 15. The Cup of blessing which we bless;
hence it is used sometime for consecrating, 1 Sam. 9. 13. Samuel is said to bless the Sacrifice. So 1 Cor. 10. 15. The Cup of blessing which we bless;
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hence it is that NONLATINALPHABET, is used for gifts, and the fruit of liberality, 2 Cor. 9. 5, 6. The Hebrew word to bless is observed by an Antiphrase, to curse; so it's used three or four times in the beginning of Job; and 1 King. 21. Eustathius (saith Aretius) observeth also that NONLATINALPHABET is sometimes used for NONLATINALPHABET.
hence it is that, is used for Gifts, and the fruit of liberality, 2 Cor. 9. 5, 6. The Hebrew word to bless is observed by an Antiphrase, to curse; so it's used three or four times in the beginning of Job; and 1 King. 21. Eustathius (Says Aretius) observeth also that is sometime used for.
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hence was their NONLATINALPHABET, expressing terrible things by gracefull names, as NONLATINALPHABET, when they cursed, so they called it Morbus sacer•: But the Scripture doth not attend to that superstition.
hence was their, expressing terrible things by graceful names, as, when they cursed, so they called it Morbus sacer•: But the Scripture does not attend to that Superstition.
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because those do sometimes depart from others, to whom they used to wish well, saying, valere. Afterwards that word came to be used for a renouncing of all former friendship;
Because those do sometime depart from Others, to whom they used to wish well, saying, Valere. Afterwards that word Come to be used for a renouncing of all former friendship;
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Some are greatly bowed down under the several afflictions God exerciseth them with: Others are devoured with the worldly cares and discontents of their soul.
some Are greatly bowed down under the several afflictions God Exerciseth them with: Others Are devoured with the worldly Cares and discontents of their soul.
So that it is a very rare thing to meet with a Christian that walks with such a chearfull, humble and thankfull spirit, that he studieth all the mercies of God to him,
So that it is a very rare thing to meet with a Christian that walks with such a cheerful, humble and thankful Spirit, that he studieth all the Mercies of God to him,
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First, To this duty of blessing of God, there is required, as the foundation stone, A deep sense of our own unworthiness of the least mercy that God bestoweth upon us.
First, To this duty of blessing of God, there is required, as the Foundation stone, A deep sense of our own unworthiness of the least mercy that God bestoweth upon us.
Arminian, Popish and Socinian Doctrins do all hinder a man in his thankfulness, because they do not in a Scripture way, level the mountains of our hearts;
Arminian, Popish and Socinian Doctrines do all hinder a man in his thankfulness, Because they do not in a Scripture Way, level the Mountains of our hearts;
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When God gave the people of Israel, Canaan, Deut. 9 4. How zealously doth Moses endeavour to take them off from their own righteousness? They must take heed, that they have not the least thought in their hearts about their righteousness.
When God gave the people of Israel, Canaan, Deuteronomy 9 4. How zealously does Moses endeavour to take them off from their own righteousness? They must take heed, that they have not the least Thought in their hearts about their righteousness.
and thy joy in God? Is it not want of a true consideration, how unworthy thou art? Wouldst thou not call thy self beast for murmuring and grieving under any burden God layeth upon thee,
and thy joy in God? Is it not want of a true consideration, how unworthy thou art? Wouldst thou not call thy self beast for murmuring and grieving under any burden God Layeth upon thee,
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if thou hadst a feeling of thy meanness and lowliness? Those therefore who are constantly in a tender feeling and apprehension of their own unworthiness,
if thou Hadst a feeling of thy meanness and lowliness? Those Therefore who Are constantly in a tender feeling and apprehension of their own unworthiness,
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What is thy own, but hell and eternal torment? Are any soul-mercies, are any body-mercies thy own? Canst thou claim a right to them? No, the Law curseth thee,
What is thy own, but hell and Eternal torment? are any soul-mercies, Are any body-mercies thy own? Canst thou claim a right to them? No, the Law Curseth thee,
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As a malefactor, when thou mightst justly expect punishment, behold God doth to thee as to Joseph, who under expectation of punishment is raised up to the highest honour in the Kings Court.
As a Malefactor, when thou Mightest justly expect punishment, behold God does to thee as to Joseph, who under expectation of punishment is raised up to the highest honour in the Kings Court.
Oh then, awe thy soul, saying, Why am I so foolish and bru•••sh? I am not in hell, I am not howling in those eternal flames, which I might not be kept a moment from;
O then, awe thy soul, saying, Why am I so foolish and bru•••sh? I am not in hell, I am not howling in those Eternal flames, which I might not be kept a moment from;
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and yet how impatient and unquiet is my heart? A full perswasion then of what we deserve, will provoke the soul to a cordial blessing of God for every mercy.
and yet how impatient and unquiet is my heart? A full persuasion then of what we deserve, will provoke the soul to a cordial blessing of God for every mercy.
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For though the principle of Regeneration be the foundation in every one, whereby he is enabled to blesse God; yet that is more remote, and habitually only.
For though the principle of Regeneration be the Foundation in every one, whereby he is enabled to bless God; yet that is more remote, and habitually only.
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The Psalmist often calls to sing with joy. And the Apostle; Is any man merry, let him sing Psalms? Jam. 5. 13. NONLATINALPHABET, they say, cometh of NONLATINALPHABET:
The Psalmist often calls to sing with joy. And the Apostle; Is any man merry, let him sing Psalms? Jam. 5. 13., they say, comes of:
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and till the heart be fitted by this joy, thou canst nor bless God with that hearty affection as thou oughtst to do, Psal. 103. David saith, Blesse the Lord, O my soul,
and till the heart be fitted by this joy, thou Canst nor bless God with that hearty affection as thou Ought to do, Psalm 103. David Says, Bless the Lord, Oh my soul,
Oh then know, that a grieving, disquieted soul cannot bless God, it hinders you from that duty which the Apostle presseth, Col. 3. 16. Admonishing one another in Psalms and hymns,
O then know, that a grieving, disquieted soul cannot bless God, it hinders you from that duty which the Apostle Presseth, Col. 3. 16. Admonishing one Another in Psalms and Hymns,
What an Heaven is such an heart, where there are these spiritual hymns and psalms? But alas how often is thy heart like an howling wilderness, where the cries and dolefull sounds of unbelieving and distrustfull fears do torment thee?
What an Heaven is such an heart, where there Are these spiritual Hymns and psalms? But alas how often is thy heart like an howling Wilderness, where the cries and doleful sounds of unbelieving and distrustful fears do torment thee?
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To cursed and condemned sinners God is not a Father of mercies, but of vengeance and fury, a God of dreadfull judgments, who is said to be angry with the wicked all the day long.
To cursed and condemned Sinners God is not a Father of Mercies, but of vengeance and fury, a God of dreadful Judgments, who is said to be angry with the wicked all the day long.
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David in some Psalms dependeth upon God, and so many times the choisest of Gods servants, they are supported to rest on him, to build their hopes on Christ;
David in Some Psalms dependeth upon God, and so many times the Choicest of God's Servants, they Are supported to rest on him, to built their hope's on christ;
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even the Father of our Lord Jesus Christ, &c. FRom the method that Paul useth here, and in the beginning of most of his other Epistles, we have observed the Duty that lieth upon all the people of God, to bē carefull and conscientious in this duty of blessing and praising of God, which is as the legal ointment for the High-priest, compounded of choice and sweet ingredients.
even the Father of our Lord jesus christ, etc. FRom the method that Paul uses Here, and in the beginning of most of his other Epistles, we have observed the Duty that lies upon all the people of God, to been careful and conscientious in this duty of blessing and praising of God, which is as the Legal ointment for the High priest, compounded of choice and sweet ingredients.
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so that it praiseth God chiefly and principally for spiritual mercies; and then secondarily, for temporal mercies. And this argueth the difficulty of this duty,
so that it Praiseth God chiefly and principally for spiritual Mercies; and then secondarily, for temporal Mercies. And this argue the difficulty of this duty,
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When the Psalmist had spoken of outward mercies to a people, Psal. 144. 12, 13, 15. great mercies in sons and daughters, rich abundance and plenty, he corrects all at last, Happy is that people that is in such a case,
When the Psalmist had spoken of outward Mercies to a people, Psalm 144. 12, 13, 15. great Mercies in Sons and daughters, rich abundance and plenty, he corrects all At last, Happy is that people that is in such a case,
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Oh but above all, Lord, that I have any spiritual mercy, that thou hast loved my soul, converted me to thy self, saved me from the evil wayes of the world, in this my soul is overwhelmed!
O but above all, Lord, that I have any spiritual mercy, that thou hast loved my soul, converted me to thy self, saved me from the evil ways of the world, in this my soul is overwhelmed!
as that the light of Gods countenance doth shine upon him, that he hath an evidence of propriety and interest in Christ, this he would not lose for all the Kingdoms of the world.
as that the Light of God's countenance does shine upon him, that he hath an evidence of propriety and Interest in christ, this he would not loose for all the Kingdoms of the world.
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But take these few Motives to provoke thee to bless God for spiritual mercies, which are of two sorts, External, as the means of grace, and the Ordinances;
But take these few Motives to provoke thee to bless God for spiritual Mercies, which Are of two sorts, External, as the means of grace, and the Ordinances;
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Therefore Psal. 4. when the natural persons of the world cried out, Who will shew us any good? David, as knowing a better and more solid good, prayeth, God would lift up the light of his countenance upon him:
Therefore Psalm 4. when the natural Persons of the world cried out, Who will show us any good? David, as knowing a better and more solid good, Prayeth, God would lift up the Light of his countenance upon him:
Oh then, why art thou not more sollicitous, saying, what is this wealth without Gods favor? What is it to say, this house is mine, this estate is mine,
O then, why art thou not more solicitous, saying, what is this wealth without God's favour? What is it to say, this house is mine, this estate is mine,
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then over-look all thy outward comforts, put the Ecce, the Selah, upon what is spiritual. This is like the Sunne, which is farre above all the Starres.
then overlook all thy outward comforts, put the Ecce, the Selac, upon what is spiritual. This is like the Sun, which is Far above all the Stars.
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Now what are the effects of Christs death? Are they chiefly to make us rich, great or honoured in this world? No, it is for remission of sinne, it's for holiness and power over the Devil.
Now what Are the effects of Christ death? are they chiefly to make us rich, great or honoured in this world? No, it is for remission of sin, it's for holiness and power over the devil.
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3. Spiritual mercies are the chiefest object of our praises, Because these onely can truly satisfie the soul, these only are a sound cause of rejoycing.
3. Spiritual Mercies Are the chiefest Object of our praises, Because these only can truly satisfy the soul, these only Are a found cause of rejoicing.
Lastly, Consideration, remembring, and fixed meditation upon the mercies of God, is that which will greatly inflame the soul to give all glory and honour to him.
Lastly, Consideration, remembering, and fixed meditation upon the Mercies of God, is that which will greatly inflame the soul to give all glory and honour to him.
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The heart will not boil over in meditation, unless it be long upon this fire. Psal. 45. 1. David there calls his inditing, the boyling or bubling of his heart;
The heart will not boil over in meditation, unless it be long upon this fire. Psalm 45. 1. David there calls his inditing, the boiling or bubbling of his heart;
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we are apt to forget Gods mercies, or when we do think of them, they are but transistory and ambulatory, It is Gods goodnesse, or I bless God, and there is all;
we Are apt to forget God's Mercies, or when we do think of them, they Are but transistory and ambulatory, It is God's Goodness, or I bless God, and there is all;
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whereas the soul is at other times abridged or epitomized, but in short characters, in the praises of God it should be voluminous, as you see David in Psalms 103, 104, 105, 106,
whereas the soul is At other times abridged or epitomized, but in short characters, in the praises of God it should be voluminous, as you see David in Psalms 103, 104, 105, 106,
Gods mercies are not only mercies in themselves, but they come in such fit seasons, they are at such times and opportunities, that this maketh them double mercies;
God's Mercies Are not only Mercies in themselves, but they come in such fit seasons, they Are At such times and opportunities, that this makes them double Mercies;
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Thus we are not only to consider the mercies God giveth us, but the wisdome that God demonstrateth at that very time, making every mercy to be with an aggravation.
Thus we Are not only to Consider the Mercies God gives us, but the Wisdom that God Demonstrates At that very time, making every mercy to be with an aggravation.
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But to finish at last this Subject, take notice of the encouragements to this duty of a thankful, blessing and praising soul, that so if thy heart at last be throughly raised up to this duty, thou mayest praise God,
But to finish At last this Subject, take notice of the encouragements to this duty of a thankful, blessing and praising soul, that so if thy heart At last be thoroughly raised up to this duty, thou Mayest praise God,
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but to magnifie his name, to give him the glory of it? And this doth not at all adde unto the greatness of God, he is not made the more perfect and blessed in himself by all the glory thou givest to him.
but to magnify his name, to give him the glory of it? And this does not At all add unto the greatness of God, he is not made the more perfect and blessed in himself by all the glory thou givest to him.
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So that indeed it is the greatest glory that thou art capable of, that God will accept of blessing from thee, that he will own praises out of thy mouth, that he doth not rebuke thee,
So that indeed it is the greatest glory that thou art capable of, that God will accept of blessing from thee, that he will own praises out of thy Mouth, that he does not rebuke thee,
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And thus it is, the soul filled with cordial thankfulness to God, doth more for God then many others, who are clogged with dejecting and discouraging thoughts:
And thus it is, the soul filled with cordial thankfulness to God, does more for God then many Others, who Are clogged with dejecting and discouraging thoughts:
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See whether the cause of all thy heaviness, yea the prevailing of lusts and passions upon thee be not want of chearfull blessing of God, The joy of the Lord is our strength.
See whither the cause of all thy heaviness, yea the prevailing of Lustiest and passion upon thee be not want of cheerful blessing of God, The joy of the Lord is our strength.
THe Duty of Blessing, with the Object of it being dispatched, let us now come to that Amplification and Illustration, which the Apostle ufeth in describing of it. And
THe Duty of Blessing, with the Object of it being dispatched, let us now come to that Amplification and Illustration, which the Apostle ufeth in describing of it. And
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The Apostle doth in other places delight to use this expression, Rom. 15. 6. 2 Cor. 11. 31. Ephes. 3. 14. In which places the Apostle seemeth with much affection and cordial enlargement to make mention of this relative Title in God the Father; for this is the treasure of our comfort;
The Apostle does in other places delight to use this expression, Rom. 15. 6. 2 Cor. 11. 31. Ephesians 3. 14. In which places the Apostle seems with much affection and cordial enlargement to make mention of this relative Title in God the Father; for this is the treasure of our Comfort;
herein are all our mercies contained, that we and Christ have the same Father, he by Nature, and we by Grace. So that we are not to consider of Gods paternal relation to Christ,
herein Are all our Mercies contained, that we and christ have the same Father, he by Nature, and we by Grace. So that we Are not to Consider of God's paternal Relation to christ,
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Which truth shall be first explicated, and confirmed Doctrinally, and then illustrated Practically. As for the Doctrinal part, the Socinians they have raised up much dust,
Which truth shall be First explicated, and confirmed Doctrinally, and then illustrated Practically. As for the Doctrinal part, the socinians they have raised up much dust,
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Yea, and the Remonstrants also, though they assert Christs Sonship from the Father by eternal generation, yet they affirm also a second way of communication of this Sonship, and that is, By a gracious vouchsafing of supream power and glory to him.
Yea, and the Remonstrants also, though they assert Christ Sonship from the Father by Eternal generation, yet they affirm also a second Way of communication of this Sonship, and that is, By a gracious vouchsafing of supreme power and glory to him.
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First, In the Scripture we read of four ways, whereby a person may be entituled to be the Son of God, and to have God his Father. (For as for that more common and general notion, whereby God is said to be a Father in respect of Creation, and so to all men, Isa. 54. 8. And the Apostle sanctifieth that expression of the Poet, For we are his off spring, we do not here meddle with.) And
First, In the Scripture we read of four ways, whereby a person may be entitled to be the Son of God, and to have God his Father. (For as for that more Common and general notion, whereby God is said to be a Father in respect of Creation, and so to all men, Isaiah 54. 8. And the Apostle Sanctifieth that expression of the Poet, For we Are his off spring, we do not Here meddle with.) And
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is called, The Sonne of God, and the Angels also, Job 1. 6. These are the Sonnes of God, and have him for a Father, because they they were at first created after his Image in holiness.
is called, The Son of God, and the Angels also, Job 1. 6. These Are the Sons of God, and have him for a Father, Because they they were At First created After his Image in holiness.
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Thus our Saviour argued from the lesse to the greater, That if they were gods, to whom the word of God came, viz. who were appointed by God to be Magistrates,
Thus our Saviour argued from the less to the greater, That if they were God's, to whom the word of God Come, viz. who were appointed by God to be Magistrates,
as the Apostle proveth, Heb. 1. from Psal. 27. Thou art my Sonne, This day have I begotten thee, which is so attributed to Christ, that thereby he hath a supereminency to all the Angels, who yet are called the Sonnes of God, upon a gracious foundation. Hence
as the Apostle Proves, Hebrew 1. from Psalm 27. Thou art my Son, This day have I begotten thee, which is so attributed to christ, that thereby he hath a supereminency to all the Angels, who yet Are called the Sons of God, upon a gracious Foundation. Hence
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1. Christ is not called, The Sonne of God, because he is predestinated to be the Mediator of his people, 1 Pet. 1. 20. For he is not therefore the Son of God, because fore-ordained to be Head of his Church;
1. christ is not called, The Son of God, Because he is predestinated to be the Mediator of his people, 1 Pet. 1. 20. For he is not Therefore the Son of God, Because foreordained to be Head of his Church;
but this latter doth presuppose, and is grounded upon the former, because he was the second Person in Trinity, and Son of the Father, therefore was he ordained thus to be a Mediator for his people.
but this latter does presuppose, and is grounded upon the former, Because he was the second Person in Trinity, and Son of the Father, Therefore was he ordained thus to be a Mediator for his people.
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Indeed some orthodox Divines, and so Maldonate the Papist do grant, That Christ was called the Sonne of God, because of that extraordinary conception, Luk. 1. 32, 35. for the Evangelist seemeth to favour such an interpretation,
Indeed Some orthodox Divines, and so Maldonate the Papist do grant, That christ was called the Son of God, Because of that extraordinary conception, Luk. 1. 32, 35. for the Evangelist seems to favour such an Interpretation,
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because when the Angel had said, The holy Ghost should overshadow the Virgin Mary, he presently addeth, Therefore also that holy thing which shall be born of thee, shall be called the Sonne of God.
Because when the Angel had said, The holy Ghost should overshadow the Virgae Marry, he presently adds, Therefore also that holy thing which shall be born of thee, shall be called the Son of God.
Now though these men hold Christ was called thus, the Sonne of God, because of that extraordinary and peculiar way of the production of his Humane Nature,
Now though these men hold christ was called thus, the Son of God, Because of that extraordinary and peculiar Way of the production of his Humane Nature,
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But it is well observed by other learned men, That it is an impudent concession to the adversaries of Christs Divine Nature, to grant Christ is ever called the Sonne of God, but because of eternal generation. And therefore that expression, Therefore also, &c. ] is not an argument from the Cause, but the Sign:
But it is well observed by other learned men, That it is an impudent concession to the Adversaries of Christ Divine Nature, to grant christ is ever called the Son of God, but Because of Eternal generation. And Therefore that expression, Therefore also, etc. ] is not an argument from the Cause, but the Signen:
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That extraordinary conception was not a Cause, but a true and sure Sign, that he was the Sonne of God, and therefore it's said, He shall be called, not be the Sonne of God, which relateth to the manifestation and notification of it.
That extraordinary conception was not a Cause, but a true and sure Signen, that he was the Son of God, and Therefore it's said, He shall be called, not be the Son of God, which relateth to the manifestation and notification of it.
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For if this extraordinary conception had been a cause of this filiation, he would rather he called, The Sonne of the holy Ghost, then of God the Father, because immediately conceived by him.
For if this extraordinary conception had been a cause of this filiation, he would rather he called, The Son of the holy Ghost, then of God the Father, Because immediately conceived by him.
5. Because of his being placed at the right hand of God, Heb. 1. 4. For although in those Texts, Christ is proved to be the Sonne of God by his Sanctification and Mission into the world, by his Resurrection, and by his Exaltation, yet not so as if these did make him to be a Sonne. So that he was not a Sonne before,
5. Because of his being placed At the right hand of God, Hebrew 1. 4. For although in those Texts, christ is proved to be the Son of God by his Sanctification and Mission into the world, by his Resurrection, and by his Exaltation, yet not so as if these did make him to be a Son. So that he was not a Son before,
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so the Sonne of God only, because by eternal generation he was of the Father. Therefore the Apostle asketh this Question, To which of the Angels (then much less men) said he, Thou art my Sonne, & c? which must be in a peculiar transcendent sense;
so the Son of God only, Because by Eternal generation he was of the Father. Therefore the Apostle asks this Question, To which of the Angels (then much less men) said he, Thou art my Son, & c? which must be in a peculiar transcendent sense;
for in a common general one, Angels are called the Sons of God. And indeed to be a Sonne by eternal generation, and then afterwards by gracious communication doth imply a contradiction.
for in a Common general one, Angels Are called the Sons of God. And indeed to be a Son by Eternal generation, and then afterwards by gracious communication does imply a contradiction.
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For amongst men, he that is truly such a mans sonne by natural generation, can never for any adventitious reason, be properly called his sonne afterwards.
For among men, he that is truly such a men son by natural generation, can never for any adventitious reason, be properly called his son afterwards.
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And that Christ is a Sonne in a transcendent way to Angels and men, appeareth fully by the expression of the Apostle, Heb. 5. 8. Although he was a Son, NONLATINALPHABET, yet learned obedience by those things in which he suffered.
And that christ is a Son in a transcendent Way to Angels and men, appears Fully by the expression of the Apostle, Hebrew 5. 8. Although he was a Son,, yet learned Obedience by those things in which he suffered.
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From whence we say, Christ was a Sonne, not according to his Humane Nature, for so he was to shew obedience, Mal. 1. 6. but in that sense wherein he could not obey, viz, in his Divine Nature:
From whence we say, christ was a Son, not according to his Humane Nature, for so he was to show Obedience, Malachi 1. 6. but in that sense wherein he could not obey, videlicet, in his Divine Nature:
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For you may say, Why is God to besa blessed by us? Because he is the Father of Jesus Christ. For what doth that appertain to us? Indeed to wicked and ungodly men, who perish in their sins, this makes no more for their comfort,
For you may say, Why is God to besa blessed by us? Because he is the Father of jesus christ. For what does that appertain to us? Indeed to wicked and ungodly men, who perish in their Sins, this makes no more for their Comfort,
for without Christ, God is not the Father of mercies, but a dreadfull and terrible Judge, He is a consuming fire, and we cannot with any confidence draw nigh to him, but through Christ;
for without christ, God is not the Father of Mercies, but a dreadful and terrible Judge, He is a consuming fire, and we cannot with any confidence draw High to him, but through christ;
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We cannot expect a drop of mercy, or the least glimpse of favour from him. Secondly, This relation of God the Father to Christ, is of great comfort to us,
We cannot expect a drop of mercy, or the least glimpse of favour from him. Secondly, This Relation of God the Father to christ, is of great Comfort to us,
because they cannot truly say, Our Christ, therefore they cannot call God, Our Father. It's then our union with Christ, that doth entitle us to God a Father, as well as Christ himself.
Because they cannot truly say, Our christ, Therefore they cannot call God, Our Father. It's then our Union with christ, that does entitle us to God a Father, as well as christ himself.
They have now the same Father; Christ is become their brother to them: Oh what an unspeakable and glorious priviledge is this, that Christ should not disdain us,
They have now the same Father; christ is become their brother to them: O what an unspeakable and glorious privilege is this, that christ should not disdain us,
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or be ashamed of us, but call us brethren, and make us to have the same Father with him I Did faith improve this by lively meditation, what joy and quietness would it produce in our hearts?
or be ashamed of us, but call us brothers, and make us to have the same Father with him I Did faith improve this by lively meditation, what joy and quietness would it produce in our hearts?
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Did Christ say, when his Disciples left him, That he should not be alone, because the Father was alwayes with him? The same may every true believer affirm,
Did christ say, when his Disciples left him, That he should not be alone, Because the Father was always with him? The same may every true believer affirm,
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Father (saith Christ) I know thou hearest me alwayes, John 10. And therefore in that wonderfull prayer of his, that his soul poured out before his death, his compellation unto God is, Father. And thus also God being a Father to us, he will hear all our requests that are according to his will.
Father (Says christ) I know thou Hearst me always, John 10. And Therefore in that wonderful prayer of his, that his soul poured out before his death, his compellation unto God is, Father. And thus also God being a Father to us, he will hear all our requests that Are according to his will.
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they were also then comprehended in that gracious Decree of God. Only this difference you must alwayes observe, That God becometh our Father otherwise than Christ;
they were also then comprehended in that gracious decree of God. Only this difference you must always observe, That God Becometh our Father otherwise than christ;
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What enemies are you to your own peace and grace, while you look upon your selves as divided from Christ? If the wife make her self a distinct person from her husband, she hath no benefit by the Law, she cannot recover any advantages,
What enemies Are you to your own peace and grace, while you look upon your selves as divided from christ? If the wife make her self a distinct person from her husband, she hath no benefit by the Law, she cannot recover any advantages,
The time is coming, when Christ only will be in request, when at the day of Judgement, the voice shall be, Go ye cursed, because not in Christ; Depart into everlasting fire, because not in Christ. This then speaketh nothing but terror to the ungodly, who are not branches in him;
The time is coming, when christ only will be in request, when At the day of Judgement, the voice shall be, Go you cursed, Because not in christ; Depart into everlasting fire, Because not in christ. This then speaks nothing but terror to the ungodly, who Are not branches in him;
The Scripture doth not only represent him Wise, Just and Almighty, but Mercifull also, Jam. 5. 11. God is NONLATINALPHABET, He is very pitifull, and of tender mercy.
The Scripture does not only represent him Wise, Just and Almighty, but Merciful also, Jam. 5. 11. God is, He is very pitiful, and of tender mercy.
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Hence Luke 1. 78. they are called NONLATINALPHABET, The bowles of mercy: But whether mercy may be attributed to God properly, is disputed, The Socinians they deny mercy to be an essential property to God,
Hence Lycia 1. 78. they Are called, The bowls of mercy: But whither mercy may be attributed to God properly, is disputed, The socinians they deny mercy to be an essential property to God,
Seneca grants clementia and benignitas, but not misericordia, for they defined mercy to be egritudo animi, a sickness and grief of the mind, which ariseth from anothers misery:
Senecca grants Clementia and benignitas, but not misericordia, for they defined mercy to be egritudo animi, a sickness and grief of the mind, which arises from another's misery:
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as his own nature, and do has rarre transcend all our sins and miseries, as the Heavens do a mole-hill, only there is not perturbation in the holy Nature of God, which we find in our compassions.
as his own nature, and doe has rarre transcend all our Sins and misery's, as the Heavens do a molehill, only there is not perturbation in the holy Nature of God, which we find in our compassions.
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Anselme expresseth it well, Thou art mercifull, O God, Secundum nos, non secundum te, secundum sensum nostrum non tuum, cum tu respicis nos miseros, nos sentimus miserationis effectum, tu non miseriae affectum.
Anselm Expresses it well, Thou art merciful, Oh God, Secundum nos, non secundum te, secundum sensum nostrum non tuum, cum tu respicis nos miseros, nos Sentimus miserationis effectum, tu non miseriae affectum.
as Exod. 34. 6, 7. where the Lord himself proclaimed his own Name, Mercifull, Grucious. Long-suffering, &c. Though Divines do give notional differences between his Goodness, Mercy, Grace, and Long-suffering, yet I shall not attend to that.
as Exod 34. 6, 7. where the Lord himself proclaimed his own Name, Merciful, Grucious. Long-suffering, etc. Though Divines do give notional differences between his goodness, Mercy, Grace, and Long-suffering, yet I shall not attend to that.
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Or Passively, for the effects of his mercy, as here in the Text, The Father of mercies; so when God doth threaten to take away his mercies, that is, the effects of his mercy, not the attribute of mercy.
Or Passively, for the effects of his mercy, as Here in the Text, The Father of Mercies; so when God does threaten to take away his Mercies, that is, the effects of his mercy, not the attribute of mercy.
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3. We must distinguish between Gods general mercy, and his special; His general mercy is extended to all the creatures, The whole world is full of his mercies, Psal. 33. 5. So his mercy is said to be over all his works. Would the world subsist for a moment,
3. We must distinguish between God's general mercy, and his special; His general mercy is extended to all the creatures, The Whole world is full of his Mercies, Psalm 33. 5. So his mercy is said to be over all his works. Would the world subsist for a moment,
when the Inhabitants thereof are so full of rebellion against God, were it not for his mercy? All that we see, we hear, we taste, we feel, is nothing but mercy.
when the Inhabitants thereof Are so full of rebellion against God, were it not for his mercy? All that we see, we hear, we taste, we feel, is nothing but mercy.
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His special mercy is to rational creatures, men and Angels; and that again is two-fold, More special, and most special. More special, is the vouchsafing of the Gospel,
His special mercy is to rational creatures, men and Angels; and that again is twofold, More special, and most special. More special, is the vouchsafing of the Gospel,
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But then there is the most special mercy, and that is vouchsafed only to the elect, by which means they are converted, justified, and shall be glorified;
But then there is the most special mercy, and that is vouchsafed only to the elect, by which means they Are converted, justified, and shall be glorified;
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Let us in the next place take notice, what is comprehended in this expression, Father of mercies. For this is a box of ointment to be opened and bestowed upon poor souls;
Let us in the next place take notice, what is comprehended in this expression, Father of Mercies. For this is a box of ointment to be opened and bestowed upon poor Souls;
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Thus God he is the Father of mercies, because he is absolutely sufficient in himself; he needeth nothing from any, because then there would be a superiour to God.
Thus God he is the Father of Mercies, Because he is absolutely sufficient in himself; he needs nothing from any, Because then there would be a superior to God.
And this consideration may greatly aggravate the glorious Nature of God in being mercifull, in that he himself is like the Sun giving light, but receiving none at all.
And this consideration may greatly aggravate the glorious Nature of God in being merciful, in that he himself is like the Sun giving Light, but receiving none At all.
and so Angels and men they need mercy every way, but God he needeth none, only he is the giver of all, It being more blessed to give than to receive, even in this sense.
and so Angels and men they need mercy every Way, but God he needs none, only he is the giver of all, It being more blessed to give than to receive, even in this sense.
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Psal. 103. Like as a father pitieth his children, &c. We do not intreat or hire a father to pity a miserable child, his own bowels perswade him to it.
Psalm 103. Like as a father Pitieth his children, etc. We do not entreat or hire a father to pity a miserable child, his own bowels persuade him to it.
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For as the Psalmist argueth, He that made the eye, shall not he see? So he that giveth bowels and pity to parents, shall not he much rather be mercifull? So that as it is for holiness;
For as the Psalmist argue, He that made the eye, shall not he see? So he that gives bowels and pity to Parents, shall not he much rather be merciful? So that as it is for holiness;
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O nomen (misericordia) sub quo nemini desperandum: But of that more presently. Only when he is called a Father of mercies, that denoteth the readiness in God, and willingness in him;
O Nome (misericordia) sub quo Nobody desperandum: But of that more presently. Only when he is called a Father of Mercies, that denoteth the readiness in God, and willingness in him;
Thus many eminent Ministers of the Gospel, are exercised with soul-temptations and desertions, that they may know how to mourn with bleeding bowels over those that are so tempted.
Thus many eminent Ministers of the Gospel, Are exercised with Soul-temptations and desertions, that they may know how to mourn with bleeding bowels over those that Are so tempted.
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For he was tempted like us in all things, sinne only excepted, Heb. 4. 15. and the reason of this the Apostle giveth, That he might be touched with a feeling of our infirmities.
For he was tempted like us in all things, sin only excepted, Hebrew 4. 15. and the reason of this the Apostle gives, That he might be touched with a feeling of our infirmities.
Christ knoweth what the meaning is of every groan, and every sigh that comes from a child in darkness, crying out, Why hath my God forsaken me? Thus Christ as Mediator is mercifull in another way, then God is;
christ Knoweth what the meaning is of every groan, and every sighs that comes from a child in darkness, crying out, Why hath my God forsaken me? Thus christ as Mediator is merciful in Another Way, then God is;
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yet this advanceth still the mercy of God, that whereas his blessed and perfect Nature cannot know experimentally what it is to be miserable, what it is to need mercy,
yet this Advanceth still the mercy of God, that whereas his blessed and perfect Nature cannot know experimentally what it is to be miserable, what it is to need mercy,
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That expression of God concerning the Israelites miseries under bondage is remarkable, Exod. 2. 24, 25. He heard their groaning, he remembred his Covenant, he looked upon his children, he had respect or knew them.
That expression of God Concerning the Israelites misery's under bondage is remarkable, Exod 2. 24, 25. He herd their groaning, he remembered his Covenant, he looked upon his children, he had respect or knew them.
The father though he pity his child, yet cannot give him the mercy of health, much less the mercy of grace. Ministers, though they be spiritual Fathers, they can only pray for mercy, preach of mercy, but to give you pardon of sinne, to give you comfort of conscience,
The father though he pity his child, yet cannot give him the mercy of health, much less the mercy of grace. Ministers, though they be spiritual Father's, they can only pray for mercy, preach of mercy, but to give you pardon of sin, to give you Comfort of conscience,
yea he doth it, that so what many Sermons, many Ordinances could not do, that God suddenly and insuperably doth, he comforts irresistibly, as well as converts irresistibly.
yea he does it, that so what many Sermons, many Ordinances could not do, that God suddenly and insuperably does, he comforts irresistibly, as well as converts irresistibly.
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Fifthly, In that he is the Father of mercies, there is implied, That it's onely from himself that he pitieth us, that he hath something within him to provoke to compassion,
Fifthly, In that he is the Father of Mercies, there is implied, That it's only from himself that he Pitieth us, that he hath something within him to provoke to compassion,
Though there was cause enough from the sonne, to alienate the Father to upbraid him with his prodigality and rebellion, saying, Whence come you? Where are all the goods I gave you? Yet for all that, The Father runneth to meet him, kisseth and imbraceth him, who might have chastized him, receiving him with as much readiness,
Though there was cause enough from the son, to alienate the Father to upbraid him with his prodigality and rebellion, saying, Whence come you? Where Are all the goods I gave you? Yet for all that, The Father Runneth to meet him, Kisses and Embraceth him, who might have Chastised him, receiving him with as much readiness,
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So that it is with thee, as some parched dry wilderness, it hath no springs, no streams to refresh it self with, till clouds from above fall upon it.
So that it is with thee, as Some parched dry Wilderness, it hath no springs, no streams to refresh it self with, till Clouds from above fallen upon it.
yet take heed of calling these Father. Thy food would not be a mercy to thee, thy house a mercy; no thy senses, thy understanding would not be a mercy to thee, were it not for this Father of mercies. So that wheresoever,
yet take heed of calling these Father. Thy food would not be a mercy to thee, thy house a mercy; not thy Senses, thy understanding would not be a mercy to thee, were it not for this Father of Mercies. So that wheresoever,
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VVE are further to explicate, what is comprehended in this sweet and comfortable Attribute, The Father of mercies. We have already declared, what is in the word Father, and gave one instance, what is in the word mercies.
WE Are further to explicate, what is comprehended in this sweet and comfortable Attribute, The Father of Mercies. We have already declared, what is in the word Father, and gave one instance, what is in the word Mercies.
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The multitude of Gods mercies, is that which David doth often mention, Psal. 106. 7, 45. Psal. 51. 1. And indeed were not these mercies many, our sins would be more than they, and exceed them in number.
The multitude of God's Mercies, is that which David does often mention, Psalm 106. 7, 45. Psalm 51. 1. And indeed were not these Mercies many, our Sins would be more than they, and exceed them in number.
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We cannot then come and say to God about mercies, as Esau did to his father about blessings, Hast thou but one blessing, O my father? Hast thou but one mercy? Woe would be to us,
We cannot then come and say to God about Mercies, as Esau did to his father about blessings, Hast thou but one blessing, Oh my father? Hast thou but one mercy? Woe would be to us,
Secondly, In this expression of Father of mercies, is not only comprehended the multitude of them, but the diversity also, he is the Father of all kind of mercies, God hath an unexhausted treasure of mercy.
Secondly, In this expression of Father of Mercies, is not only comprehended the multitude of them, but the diversity also, he is the Father of all kind of Mercies, God hath an unexhausted treasure of mercy.
Do not say, God may by his mercy help me in this particular, and in that respect, he can give me bodily mercies, but can he give soul mercies? He can give private mercies, but can he give publick mercies? Yes, we have too low and narrow thoughts of God,
Do not say, God may by his mercy help me in this particular, and in that respect, he can give me bodily Mercies, but can he give soul Mercies? He can give private Mercies, but can he give public Mercies? Yes, we have too low and narrow thoughts of God,
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Is not the whole earth, every Village, every Town full of the common mercies of God? How come so many to live, to subsist upon his cost and charges? Whence is it that all the people in the world are provided for? Is it not from the mercy of God? Lam. 3. 22. It's the Lords mercies that we are not consumed;
Is not the Whole earth, every Village, every Town full of the Common Mercies of God? How come so many to live, to subsist upon his cost and charges? Whence is it that all the people in the world Are provided for? Is it not from the mercy of God? Lam. 3. 22. It's the lords Mercies that we Are not consumed;
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Why is it that every liar is not stricken dead with Ananias? Why is it that every drunkard quaffing in his pots, doth not see a terrible hand-writing in the wall against him? Why is it that the earth doth not open to swallow thee up,
Why is it that every liar is not stricken dead with Ananias? Why is it that every drunkard quaffing in his pots, does not see a terrible handwriting in the wall against him? Why is it that the earth does not open to swallow thee up,
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Now is the day of mercy, but then will be a day of wrath. There are special mercies, such as the godly are only partakers of, To be called, to be justified, to be sanctified, &c. Oh what heart or tongue can express the happiness of those, who have these mercies!
Now is the day of mercy, but then will be a day of wrath. There Are special Mercies, such as the godly Are only partakers of, To be called, to be justified, to be sanctified, etc. O what heart or tongue can express the happiness of those, who have these Mercies!
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and their own free-will, to be yoynt-fathers with God in these mercies? But as Austin of old urged, If I cannot make my self a man, which is the lesser, can I make my self an holy man, which is the greater? If there is not the least temporal mercy that thou canst procure by thy own power, not a morsell of bread, not a drop of water, canst thou by thy own strength obtain the greatest of all? Though it be said, The sword of the Lord, and of Gideon;
and their own freewill, to be yoynt-fathers with God in these Mercies? But as Austin of old urged, If I cannot make my self a man, which is the lesser, can I make my self an holy man, which is the greater? If there is not the least temporal mercy that thou Canst procure by thy own power, not a morsel of bred, not a drop of water, Canst thou by thy own strength obtain the greatest of all? Though it be said, The sword of the Lord, and of gideon;
if thou hast repentance, faith, assurance, a gracious contented heart in every condition, these are mercies of mercies, but God alone is the Father of them.
if thou hast Repentance, faith, assurance, a gracious contented heart in every condition, these Are Mercies of Mercies, but God alone is the Father of them.
Furthermore, There are preventing, or privative mercies, and there are positive mercies. Now the Rule is, Plures sunt gratiae privativae quam positivae, more privative favours than positive.
Furthermore, There Are preventing, or privative Mercies, and there Are positive Mercies. Now the Rule is, Plures sunt Gratiae privativae quam positivae, more privative favours than positive.
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Did not God prevent, what innumerable evils might arise every day to destroy thee? When we pray for daily bread, in that we comprehend all kind of outward bodily mercies;
Did not God prevent, what innumerable evils might arise every day to destroy thee? When we pray for daily bred, in that we comprehend all kind of outward bodily Mercies;
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Lastly, We might instance in private mercies, and publick mercies. But what hath already been spoken, may abundantly confirm us, That God is the Father of mercies.
Lastly, We might instance in private Mercies, and public Mercies. But what hath already been spoken, may abundantly confirm us, That God is the Father of Mercies.
but as a drop to his mercy. No sins are too many, or too great for Gods mercy. And truly this consideration alone, is that which doth revive and establish the drooping soul;
but as a drop to his mercy. No Sins Are too many, or too great for God's mercy. And truly this consideration alone, is that which does revive and establish the drooping soul;
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The Prophet Isaiah speaks fully to this, Chap. 55. 7, 8, 9. where there is an encouragement given to the wicked, To forsake his evil wayes, because God will have mercy, yea he will abundantly pardon, or multiply to pardon; and whereas the sinner might think,
The Prophet Isaiah speaks Fully to this, Chap. 55. 7, 8, 9. where there is an encouragement given to the wicked, To forsake his evil ways, Because God will have mercy, yea he will abundantly pardon, or multiply to pardon; and whereas the sinner might think,
Think not of him as an austeer Judge, who reapeth where he doth not sow. The Devil, and our guilty consciences are apt to represent God otherwise than he is.
Think not of him as an austere Judge, who reapeth where he does not sow. The devil, and our guilty Consciences Are apt to represent God otherwise than he is.
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4. They are free mercies, such as God doth only for his Names sake, when we have nothing but sinne in us, that may justly provoke God to turn his mercies into judgments, yet for his own sake he will be mercifull.
4. They Are free Mercies, such as God does only for his Names sake, when we have nothing but sin in us, that may justly provoke God to turn his Mercies into Judgments, yet for his own sake he will be merciful.
Though we have lost our grace, yet he hath not that attribute of mercy. Thus Psal. 6. 4. Psal. 31. 16. David still prayeth, Save me for thy mercies sake;
Though we have lost our grace, yet he hath not that attribute of mercy. Thus Psalm 6. 4. Psalm 31. 16. David still Prayeth, Save me for thy Mercies sake;
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Is this truth to be indifferently published to all? May we tell every one, that God is the Father of mercies to him? Will not this be to make the heart of the wicked glad, whom yet God would have made sad?
Is this truth to be indifferently published to all? May we tell every one, that God is the Father of Mercies to him? Will not this be to make the heart of the wicked glad, whom yet God would have made sad?
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but also he is mercifull to many ungodly wretches, and that in spiritual mercies, he giveth them the kingdom of grace, he giveth them the Ministry of the Gospel, he alloweth them the day of grace, whenas they might have been alwayes kept up in darkness.
but also he is merciful to many ungodly wretches, and that in spiritual Mercies, he gives them the Kingdom of grace, he gives them the Ministry of the Gospel, he alloweth them the day of grace, whenas they might have been always kept up in darkness.
So that we cannot properly say, God is a Father of mercies to any but to the upright in heart. For though wicked men do taste of many mercies from God,
So that we cannot properly say, God is a Father of Mercies to any but to the upright in heart. For though wicked men do taste of many Mercies from God,
Hence David doth so often profess his trust in Gods mercy. For there is either a pharisaical self-righteousness in us, whereby we are apt to trust in our righteousness,
Hence David does so often profess his trust in God's mercy. For there is either a pharisaical self-righteousness in us, whereby we Are apt to trust in our righteousness,
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We see by the Jews of old, and most Christians at this day, that they are so full of themselves, that they never trust alone in Gods mercy, or else if sin be set home upon the conscience,
We see by the jews of old, and most Christians At this day, that they Are so full of themselves, that they never trust alone in God's mercy, or Else if since be Set home upon the conscience,
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so that presumption makes most, and despair some few, the unfitted objects of Gods mercy; misery alone doth not prepare thee for mercy: The Devils and damned in hell are miserable enough,
so that presumption makes most, and despair Some few, the unfitted objects of God's mercy; misery alone does not prepare thee for mercy: The Devils and damned in hell Are miserable enough,
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Now although this might seem to be the same with the former, when he is stiled the Father of mercies. Yet we may make that distinction, which Aquinas upon the place giveth, viz. That he is a Father of mercies,
Now although this might seem to be the same with the former, when he is styled the Father of Mercies. Yet we may make that distinction, which Aquinas upon the place gives, viz. That he is a Father of Mercies,
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yet he will in those exercses give them such strong cordials, and sweet revivings, that they shall not only have patience to bear them, but even joy in them.
yet he will in those exercses give them such strong cordials, and sweet revivings, that they shall not only have patience to bear them, but even joy in them.
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So that in the words we may take notice of what he is said to be, a God; and then the Extent, or Universality of it, a God of comfort, and a God of all comfort. The Greek word NONLATINALPHABET, is used sometimes for exhortation; and sometimes for comfort; for exhortation, Act. 13. 15. Rom. 12. 8. and for comfort in many places.
So that in the words we may take notice of what he is said to be, a God; and then the Extent, or Universality of it, a God of Comfort, and a God of all Comfort. The Greek word, is used sometime for exhortation; and sometime for Comfort; for exhortation, Act. 13. 15. Rom. 12. 8. and for Comfort in many places.
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Some say, therefore is the same word put for exhortation and comfort, because spiritual consolation is hardly received by the afflicted humbled sinner;
some say, Therefore is the same word put for exhortation and Comfort, Because spiritual consolation is hardly received by the afflicted humbled sinner;
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for the Devil is the prince of darkness, and father of terrors and fears, and so immediately opposite to this glorious Attribute in God, The God of all comfort.
for the devil is the Prince of darkness, and father of terrors and fears, and so immediately opposite to this glorious Attribute in God, The God of all Comfort.
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The holy Ghost from this word is called NONLATINALPHABET, the Comforter. So that although by way of oeconomy it is attributed to him in an appropriated manner,
The holy Ghost from this word is called, the Comforter. So that although by Way of economy it is attributed to him in an appropriated manner,
it is necessary therefore that under those corrections, we should be supported by heavenly consolations from him, Rom. 15. 5. Paul doth in that place also style him, The God of patience and consolation;
it is necessary Therefore that under those corrections, we should be supported by heavenly consolations from him, Rom. 15. 5. Paul does in that place also style him, The God of patience and consolation;
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For who is not furious and fretting against God under chastisements, if God give not a meek and patient spirit? But that is not all, he is also a God of consolation, that is more than patience; he giveth songs in the night;
For who is not furious and fretting against God under chastisements, if God give not a meek and patient Spirit? But that is not all, he is also a God of consolation, that is more than patience; he gives songs in the night;
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Hence we read in Scripture a cup of consolation, Jer. 16. 7. and a cup of salvation, Psal. 116. 3. and Psal. 23. 5. David speaketh of his cup running over, that is, a cup of gladnes and joy.
Hence we read in Scripture a cup of consolation, Jer. 16. 7. and a cup of salvation, Psalm 116. 3. and Psalm 23. 5. David speaks of his cup running over, that is, a cup of gladness and joy.
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Even as the Scripture speaks also of a Cup of astonishment, a cup of anger and fury in his hand, which he will make nations to drink off whether they will or no, Jer. 25. 28. God then hath a cup of joy in his hand,
Even as the Scripture speaks also of a Cup of astonishment, a cup of anger and fury in his hand, which he will make Nations to drink off whither they will or no, Jer. 25. 28. God then hath a cup of joy in his hand,
David under the sense of Gods wrath for his sins, and complaining of his broken bones, Psal. 51. doth earnestly pray to God, To restore joy to him again.
David under the sense of God's wrath for his Sins, and complaining of his broken bones, Psalm 51. does earnestly pray to God, To restore joy to him again.
He is therefore a God of consolation, because God only can vouchsafe it. 3. He is the God of comfort, because whom he will comfort, shall be comforted.
He is Therefore a God of consolation, Because God only can vouchsafe it. 3. He is the God of Comfort, Because whom he will Comfort, shall be comforted.
so even those humbled souls, who with frowardness and unbelief set themselves against comfort; they do with Rachel refuse all comfort, yet God doth wonderfully bring comfort into their hearts.
so even those humbled Souls, who with frowardness and unbelief Set themselves against Comfort; they do with Rachel refuse all Comfort, yet God does wonderfully bring Comfort into their hearts.
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How subtil and resolute are sometimes Gods own servants, while in darkness, to argue against, and resuse the comfort, that the Ministers of the Gospel bring to them;
How subtle and resolute Are sometime God's own Servants, while in darkness, to argue against, and resuse the Comfort, that the Ministers of the Gospel bring to them;
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Though they have the tongue of the learned to speak a word in season to the afflicted soul, yet they can bring this no further than into the ear, they cannot make it at all descend into the heart;
Though they have the tongue of the learned to speak a word in season to the afflicted soul, yet they can bring this no further than into the ear, they cannot make it At all descend into the heart;
1. We are to know, this is one of the sweetest mercies in all Gods store-house, comfort and consolation; and that in this valley of tears, where we meet with so much discomfort, where there are so many grieving and tormenting passages.
1. We Are to know, this is one of the Sweetest Mercies in all God's storehouse, Comfort and consolation; and that in this valley of tears, where we meet with so much discomfort, where there Are so many grieving and tormenting passages.
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For how can comfort and sinne be together? Every man hath by nature forfeited all his comforts. There is not the least drop of comfort, but every man hath outed himself of it;
For how can Comfort and sin be together? Every man hath by nature forfeited all his comforts. There is not the least drop of Comfort, but every man hath outed himself of it;
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It's then through Christ alone, that he is a God of comfort; and indeed without Christ, he is the God of all wrath and vengeance, of all anger and judgements; his holiness and justice is such, that were it not through him, he would be a consuming fire, and the most holy man would not be able to stand in his sight.
It's then through christ alone, that he is a God of Comfort; and indeed without christ, he is the God of all wrath and vengeance, of all anger and Judgments; his holiness and Justice is such, that were it not through him, he would be a consuming fire, and the most holy man would not be able to stand in his sighed.
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Lastly, God through Christ being thus the fountain of all consolation, hence it is that he doth most genuinely and properly of himself, shew mercy and vouchsafe comfort.
Lastly, God through christ being thus the fountain of all consolation, hence it is that he does most genuinely and properly of himself, show mercy and vouchsafe Comfort.
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SERM. XXXV. Some Propositions clearing the Doctrine of Gods Mercy, from both Doctrinal and Practical Objections. 2 COR. 1. 3. The God of all comfort.
SERMON. XXXV. some Propositions clearing the Doctrine of God's Mercy, from both Doctrinal and Practical Objections. 2 COR. 1. 3. The God of all Comfort.
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yet nothing is so sutable and proper for poor sinners, as to hear of Gods mercy. Therefore I shall at this time enlarge further about it, and so conclude.
yet nothing is so suitable and proper for poor Sinners, as to hear of God's mercy. Therefore I shall At this time enlarge further about it, and so conclude.
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First, The mercy and comforts of God, this glorious Nature of his, whereby he is ready to pity those that are miserable, is so to be managed in the publick preaching thereof, that it be a sovereign Antidote against all despair,
First, The mercy and comforts of God, this glorious Nature of his, whereby he is ready to pity those that Are miserable, is so to be managed in the public preaching thereof, that it be a sovereign Antidote against all despair,
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If then a man go on wilfully in his ungodly wayes, if he will still retain his transgressions, he must not think to find God mercifull to him, he will find David 's prayer fulfilled, Psal. 59. 5. Be not mercifull to any wicked transgressour.
If then a man go on wilfully in his ungodly ways, if he will still retain his transgressions, he must not think to find God merciful to him, he will find David is prayer fulfilled, Psalm 59. 5. Be not merciful to any wicked transgressor.
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For who could or dare think of God any otherwise, but a consuming fire, till the Scripture hath revealed him otherwise? And indeed the Parable of a Shepherd fetching home his lost sheep, is comfortable;
For who could or Dare think of God any otherwise, but a consuming fire, till the Scripture hath revealed him otherwise? And indeed the Parable of a Shepherd fetching home his lost sheep, is comfortable;
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while men never think of God, yea in wayes of opposition to God, as the Gentiles and Paul; yet indeed we may say of all that are converted, That God thinketh of them before they think of God.
while men never think of God, yea in ways of opposition to God, as the Gentiles and Paul; yet indeed we may say of all that Are converted, That God Thinketh of them before they think of God.
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Again, Christ compareth himself to the Physician; but what Physician healeth as he doth? Other Physicians they make their Patients sick and bleed, to help them to health;
Again, christ compareth himself to the physician; but what physician heals as he does? Other Physicians they make their Patients sick and bleed, to help them to health;
but Christ, he himself is wounded, and his bloud is shed for to save us. All this is to shew, That we cannot imbolden and incourage the sincere converts enough;
but christ, he himself is wounded, and his blood is shed for to save us. All this is to show, That we cannot embolden and encourage the sincere converts enough;
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So that this is diligently to be considered that we must not apprehend of God as full of mercy and comfort any otherwayes than the Scripture doth manifest him,
So that this is diligently to be considered that we must not apprehend of God as full of mercy and Comfort any otherways than the Scripture does manifest him,
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What is the reason, that some have imbraced that old and unsavoury Doctrine of Origen, That all both men and Devils after so many years in hell, shall be released from those torments? Why is this? But because these misericordists conceive of Gods mercy without Scripture-grounds. They think it doth not stand with the pity and compassion of God, to let so many thousands of his creatures lie roaring in hell, and he never deliver them.
What is the reason, that Some have embraced that old and unsavoury Doctrine of Origen, That all both men and Devils After so many Years in hell, shall be released from those torments? Why is this? But Because these misericordists conceive of God's mercy without Scripture-grounds. They think it does not stand with the pity and compassion of God, to let so many thousands of his creatures lie roaring in hell, and he never deliver them.
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But is not this against Scripture, which calls it everlasting fire, and that there shall never be any coming out of that prison, That of their torments there shall be no end?
But is not this against Scripture, which calls it everlasting fire, and that there shall never be any coming out of that prison, That of their torments there shall be no end?
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and if their opinion, as they truly state it out of the Scripture, be thought to be against the nature of Gods mercy, it's because they do not consider Gods supream dominion, his Justice and Holiness, as well as his Mercy.
and if their opinion, as they truly state it out of the Scripture, be Thought to be against the nature of God's mercy, it's Because they do not Consider God's supreme dominion, his justice and Holiness, as well as his Mercy.
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But that the Calvinists do not any wayes diminish the gracious and mercifull Nature of God, by their opinions in the Doctrine of Election, efficacious Conversion, &c. will easily appear to those that are candid and ingenuous.
But that the Calvinists do not any ways diminish the gracious and merciful Nature of God, by their opinions in the Doctrine of Election, efficacious Conversion, etc. will Easily appear to those that Are candid and ingenuous.
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It is true indeed we say, That God hath predetermining Decrees efficacious about what is good permissive, about what is evil; but yet we say, These Decrees do not alter the nature of second causes,
It is true indeed we say, That God hath predetermining Decrees efficacious about what is good permissive, about what is evil; but yet we say, These Decrees do not altar the nature of second Causes,
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Therefore we acknowledge that of Austin 's, Malevola est illa misericordia, quae facit esse miserum, ut misereatur, That is cruel mercy, which makes miserable, that it may shew mercy;
Therefore we acknowledge that of Austin is, Malevola est illa misericordia, Quae facit esse miserum, ut misereatur, That is cruel mercy, which makes miserable, that it may show mercy;
And therefore to impose such an Irrespective Decree upon the Calvinists, as if their meaning was, God had decreed to save some men, whether wicked, or not wicked:
And Therefore to impose such an Irrespective decree upon the Calvinists, as if their meaning was, God had decreed to save Some men, whither wicked, or not wicked:
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Therefore we do not injure the mercifull Nature of God; but they do his holy, just and wise Nature; yea they diminish his grace and mercy in our Election, and attributing too much to man.
Therefore we do not injure the merciful Nature of God; but they do his holy, just and wise Nature; yea they diminish his grace and mercy in our Election, and attributing too much to man.
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If then that of Austin be true, Gratia non est gratia ullo modo, nisi sit gratuita omni modo, then all those are enemies to the grace and mercy of God, who take in the least measure from it.
If then that of Austin be true, Gratia non est Gratia ullo modo, nisi sit gratuita omni modo, then all those Are enemies to the grace and mercy of God, who take in the least measure from it.
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For hath not God bound up in chains of darkness all the apostate Angels? Are not every one of them condemned to eternal torments? Yet they are more noble and excellent creatures, than man is.
For hath not God bound up in chains of darkness all the apostate Angels? are not every one of them condemned to Eternal torments? Yet they Are more noble and excellent creatures, than man is.
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Now doth not this Doctrine more commend the mercy of God, than the Arminians Conditional Decrees? Notwithstanding which, no man in the world may be saved.
Now does not this Doctrine more commend the mercy of God, than the Arminians Conditional Decrees? Notwithstanding which, no man in the world may be saved.
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For notwithstanding Gods Decrees and Will, to save all men, notwithstanding Christs dying for all men, yet they acknowledge it possible, not any one man be saved.
For notwithstanding God's Decrees and Will, to save all men, notwithstanding Christ dying for all men, yet they acknowledge it possible, not any one man be saved.
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and if God do no more, who then can be saved? They cannot instance in one Heathen, that ever yet used his naturals well, thereby to partake of supernaturals.
and if God do no more, who then can be saved? They cannot instance in one Heathen, that ever yet used his naturals well, thereby to partake of supernaturals.
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Now the Papist injureth the mercy of God, for he will have his Faith, Repentance, with other holy works, the merit and cause of his salvation, disdaining to have eternal life, as meer alms from God. But the Antinomian to avoid this Scilla falls into Charybdis, he affirmeth, a mercy, and that of Justification,
Now the Papist injureth the mercy of God, for he will have his Faith, Repentance, with other holy works, the merit and cause of his salvation, disdaining to have Eternal life, as mere alms from God. But the Antinomian to avoid this Scilla falls into Charybdis, he Affirmeth, a mercy, and that of Justification,
whereas the Scripture speaks not a drop of mercy to such Have you not many dreadfull examples of Gods anger and terrour as well as mercy? What was the casting of all the Angels into eternal blackness for one sinfull thought,
whereas the Scripture speaks not a drop of mercy to such Have you not many dreadful Examples of God's anger and terror as well as mercy? What was the casting of all the Angels into Eternal blackness for one sinful Thought,
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and that the first which they were guilty of, giving them no space to repent, no day of grace, affording no means for their recovery? Is not this an instance of Gods severity? But you will say, This was to Angels, he is more mercifull to man.
and that the First which they were guilty of, giving them no Molle to Repent, no day of grace, affording no means for their recovery? Is not this an instance of God's severity? But you will say, This was to Angels, he is more merciful to man.
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yea to destroy the whole earth, as it were? Oh, who can stand before the anger of God! Have we not also a formidable demonstration of Gods anger against Sodome and Gomorrah, when fire and brimstone was rained from Heaven, to destroy those Cities,
yea to destroy the Whole earth, as it were? O, who can stand before the anger of God! Have we not also a formidable demonstration of God's anger against Sodom and Gomorrah, when fire and brimstone was reigned from Heaven, to destroy those Cities,
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A second Practical Errour (I shall conclude with) that necessarily accompanieth the thoughts of Gods mercy without Scripture-direction, is to encourage a mans self in his sinnes, because God is mercifull.
A second Practical Error (I shall conclude with) that necessarily accompanieth the thoughts of God's mercy without Scripture-direction, is to encourage a men self in his Sins, Because God is merciful.
the Scripture represents Gods mercies for another end, to repent and be converted from thy evil wayes, Rom. 2, Knowest thou not the goodnesse of God would lead thee to repentance.
the Scripture represents God's Mercies for Another end, to Repent and be converted from thy evil ways, Rom. 2, Knowest thou not the Goodness of God would led thee to Repentance.
It's called the day of wrath; thou shalt meet with nothing but terrour, Ezek. 8. 18. The Scripture speaks of vessels of mercy, and vessels of wrath, and there is no greater sign of a vessel of wrath, one fitted and prepared for destruction,
It's called the day of wrath; thou shalt meet with nothing but terror, Ezekiel 8. 18. The Scripture speaks of vessels of mercy, and vessels of wrath, and there is no greater Signen of a vessel of wrath, one fitted and prepared for destruction,
SERM. XXXVI. That God not only can, but doth actually comfort his People, and how he doth it. 2 COR. 1. 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selves are comforted of God.
SERMON. XXXVI. That God not only can, but does actually Comfort his People, and how he does it. 2 COR. 1. 4. Who comforts us in all our tribulation, that we may be able to Comfort them which Are in any trouble, by the Comfort wherewith we our selves Are comforted of God.
IN the former verse we had the Reasons of our blessing of God set down, by the description of that glorious attribute of his, The Father of mercies, &c.
IN the former verse we had the Reasons of our blessing of God Set down, by the description of that glorious attribute of his, The Father of Mercies, etc.
In this verse the Apostle doth further amplifie the cause of this duty of Thanksgiving, viz. from the effect, and fruit of this property of his, He is not only a God of consolation, habitually and potentially, as it were.
In this verse the Apostle does further amplify the cause of this duty of Thanksgiving, viz. from the Effect, and fruit of this property of his, He is not only a God of consolation, habitually and potentially, as it were.
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So that in the words we have the Effect or Causality attributed to God, NONLATINALPHABET, who is comforting, that doth never cease to do it, that never withdraweth his consolations;
So that in the words we have the Effect or Causality attributed to God,, who is comforting, that does never cease to do it, that never withdraweth his consolations;
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As the Devil is called NONLATINALPHABET, because he is alwayes tempting. The word in humane Authors is used frequently of him, who calleth another to him;
As the devil is called, Because he is always tempting. The word in humane Authors is used frequently of him, who calls Another to him;
For the Apostle might speak this to obviate that scandal, which many were ready to take at the afflictions and persecutions of the Apostles, as if they were hated of God, and were nothing but impostors.
For the Apostle might speak this to obviate that scandal, which many were ready to take At the afflictions and persecutions of the Apostles, as if they were hated of God, and were nothing but impostors.
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5. The consequent Effect of this, That we may be able to comfort them, &c. ] God many times doth in an exemplary manner exercise the Ministers of the Gospel, that they may experimentally be able to instruct such who are tempted.
5. The consequent Effect of this, That we may be able to Comfort them, etc. ] God many times does in an exemplary manner exercise the Ministers of the Gospel, that they may experimentally be able to instruct such who Are tempted.
Gods attributes may be truly affirmed of him, though they never be put forth into act, God would have been Omnipotent, Mercifull, Wise, though he had not created the world, only the creation of the world did demonstrate those Attributes.
God's attributes may be truly affirmed of him, though they never be put forth into act, God would have been Omnipotent, Merciful, Wise, though he had not created the world, only the creation of the world did demonstrate those Attributes.
Now when it's said, That God comforteth, you must understand this both in temporal and spiritual comforts. That spiritual comfort comes alone from God is plain,
Now when it's said, That God comforts, you must understand this both in temporal and spiritual comforts. That spiritual Comfort comes alone from God is plain,
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and cry out of their dark troubled souls as they do, but then even earthly comfort, to take delight in the lawfull contentments God doth allow us, to take delight and joy in these corporal mercies, this is also from God, Eccles. 2. 24, 26. Eccles. 3. 13. Eccles. 5. 18. You see the Wiseman affirmeth it often, That a man cannot take any joy or delight even in those lawfull things,
and cry out of their dark troubled Souls as they do, but then even earthly Comfort, to take delight in the lawful contentment's God does allow us, to take delight and joy in these corporal Mercies, this is also from God, Eccles. 2. 24, 26. Eccles. 3. 13. Eccles. 5. 18. You see the Wiseman Affirmeth it often, That a man cannot take any joy or delight even in those lawful things,
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Let us then in the next place consider, What are those immediate workings of God upon the soul, whereby he maketh the heart joyfull? For David, Psal. 4. saith, God had put more joy into his heart,
Let us then in the next place Consider, What Are those immediate workings of God upon the soul, whereby he makes the heart joyful? For David, Psalm 4. Says, God had put more joy into his heart,
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First, Therefore God doth comfort by illuminating and opening the understanding and opening the understanding, to know and see the grounds and reasons of comfort.
First, Therefore God does Comfort by illuminating and opening the understanding and opening the understanding, to know and see the grounds and Reasons of Comfort.
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For as the dark night is apt to beget fears and terrours, so darkness in the understanding is a great cause of all that terrour and disconsolateness, which Gods own children may many times lie under.
For as the dark night is apt to beget fears and terrors, so darkness in the understanding is a great cause of all that terror and disconsolateness, which God's own children may many times lie under.
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Thus the broken heart, judgeth it self in a wilderness destitute of all comfort, seeth nothing but matter of despair and damnation, till God enlighten the understanding about comfortgrounds in the Gospel.
Thus the broken heart, Judgeth it self in a Wilderness destitute of all Comfort, sees nothing but matter of despair and damnation, till God enlighten the understanding about comfortgrounds in the Gospel.
he enlightens them further, that they shall see Christ as well as sinne, the Gospel as well as the Law, he giveth them eyes to behold the brazen Serpent when stung.
he enlightens them further, that they shall see christ as well as sin, the Gospel as well as the Law, he gives them eyes to behold the brazen Serpent when stung.
How was Paul affected with this, 2 Cor. 2. 1. I desire to know nothing but Christ crucified? This therefore is a special work of God to make us look with both eyes, to make thee see sinne as well as Christ,
How was Paul affected with this, 2 Cor. 2. 1. I desire to know nothing but christ Crucified? This Therefore is a special work of God to make us look with both eyes, to make thee see sin as well as christ,
It is one of the blessed truths discovered in the Reformation out of Popery, That it is not our duty to believe in the general onely, that Christ is a Saviour,
It is one of the blessed truths discovered in the Reformation out of Popery, That it is not our duty to believe in the general only, that christ is a Saviour,
That unbelief not only in the general, but as it faileth in this particular, in not applying, in not appropriating Christ to the soul, is that which will damn a man.
That unbelief not only in the general, but as it Faileth in this particular, in not applying, in not appropriating christ to the soul, is that which will damn a man.
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when he shall make thee see, that though a sinner, though burdened, though unworthy, yet it's thy duty to go to Christ to be eased? That he commands thee with that woman, not only to touch the hem of his garments,
when he shall make thee see, that though a sinner, though burdened, though unworthy, yet it's thy duty to go to christ to be eased? That he commands thee with that woman, not only to touch the hem of his garments,
You see Joy as well as Righteousnesse; The children of God they are not quickly perswaded of this, they think such as they are, may not walk comfortably:
You see Joy as well as Righteousness; The children of God they Are not quickly persuaded of this, they think such as they Are, may not walk comfortably:
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and servile dejections, that the Kingdome of God requireth Consolation as well as Sanctification. Thus you see the first general way, how God comforteth, viz. by enlightning the mind.
and servile dejections, that the Kingdom of God requires Consolation as well as Sanctification. Thus you see the First general Way, how God comforts, viz. by enlightening the mind.
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Hence 2 Cor. 7. 6. you have a notable Attribute given to God, God that comforteth those that are cast down, Isa. 51. 11, 12. See there with what command God speaketh, That they shall have comfort;
Hence 2 Cor. 7. 6. you have a notable Attribute given to God, God that comforts those that Are cast down, Isaiah 51. 11, 12. See there with what command God speaks, That they shall have Comfort;
2. God doth subdue not onely the Devil without, but also that corruption within, which doth vehemently incline to unbelieving, vexing and tormenting thoughts.
2. God does subdue not only the devil without, but also that corruption within, which does vehemently incline to unbelieving, vexing and tormenting thoughts.
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We see in Cain and Judas, what sad and dreadfull effects the guilt of conscience would work in every one, did not God command those winds and tempests to be still.
We see in Cain and Judas, what sad and dreadful effects the guilt of conscience would work in every one, did not God command those winds and tempests to be still.
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3. God doth by his grace prevent and keep us from sinne, he daily preserveth us from many sad falls, which if plunged into, we should presently chase away all our comfort.
3. God does by his grace prevent and keep us from sin, he daily Preserveth us from many sad falls, which if plunged into, we should presently chase away all our Comfort.
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what horrour, what hell would quickly be raised in thy soul every day, every night, upon every temptation? Did not the grace of God preserve thee? Spira lost all comfort by Apostasie? And thus many Christians did in times of persecution, in a great measure by their revolt, though they recovered again.
what horror, what hell would quickly be raised in thy soul every day, every night, upon every temptation? Did not the grace of God preserve thee? Spira lost all Comfort by Apostasy? And thus many Christians did in times of persecution, in a great measure by their revolt, though they recovered again.
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Therefore little doest thou know, how much God worketh for thy comfort by preventing such sins, which would make horrible wounds and gashes in thy soul.
Therefore little dost thou know, how much God works for thy Comfort by preventing such Sins, which would make horrible wounds and Gashes in thy soul.
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Lastly, God comforts thee by delivering thee from all such Doctrines, though taught by many of great and eminent learning, which yet in their own nature tend to make the heart uncomfortable.
Lastly, God comforts thee by delivering thee from all such Doctrines, though taught by many of great and eminent learning, which yet in their own nature tend to make the heart uncomfortable.
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but often wished he had never been a man, till God comforted him by delivering him from those false Doctrines? Thus the Doctrine of the Apostasie of true Saints doth utterly dash all comfort from the believer;
but often wished he had never been a man, till God comforted him by delivering him from those false Doctrines? Thus the Doctrine of the Apostasy of true Saints does utterly dash all Comfort from the believer;
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The Word they preach is NONLATINALPHABET, the joyfull noise. Even the very feet of such who bring the glad tidings, are said to be blessed; They have a tongue of the learned, to speak a seasonable word for such as are contrite in spirit.
The Word they preach is, the joyful noise. Even the very feet of such who bring the glad tidings, Are said to be blessed; They have a tongue of the learned, to speak a seasonable word for such as Are contrite in Spirit.
Lastly, God comforts by the Sacraments. In them he doth peculiarly seal peace and comfort. Therefore is the Lords Supper called NONLATINALPHABET, a giving of thanks. Thus doth the Lord by these means abundantly provide for our consolation.
Lastly, God comforts by the Sacraments. In them he does peculiarly seal peace and Comfort. Therefore is the lords Supper called, a giving of thanks. Thus does the Lord by these means abundantly provide for our consolation.
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THe next particular, which followeth in order, as the Text stands divided, is the Subject whom God doth thus comfort, and that is said to be Us, who comforteth us;
THe next particular, which follows in order, as the Text Stands divided, is the Subject whom God does thus Comfort, and that is said to be Us, who comforts us;
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yea being the seed of eternal grief and torment, therefore they may be well excluded from the name of joy, and the Doctrine be truly asserted, That God is a God of consolation onely to believers. Let us explicate this truth. And
yea being the seed of Eternal grief and torment, Therefore they may be well excluded from the name of joy, and the Doctrine be truly asserted, That God is a God of consolation only to believers. Let us explicate this truth. And
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He doth not only give bread that strengthens, but wine that makes the heart glad. Grace, that carrieth us out to honour God, to love him, and live to him;
He does not only give bred that strengthens, but wine that makes the heart glad. Grace, that Carrieth us out to honour God, to love him, and live to him;
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as you see it was with Job, with Jeremiah, with David, when Psal. 51. he prayed so earnestly for the restoring of it again to him, all his desirable things perish.
as you see it was with Job, with Jeremiah, with David, when Psalm 51. he prayed so earnestly for the restoring of it again to him, all his desirable things perish.
Therefore Godlinesse is comprehended under the name of gladnesse in that expression, Ps. l. 45. 7. applied to Christ, Heb. 1. 9. Thou hast anointed him with the oyl of gladness, as Christ was;
Therefore Godliness is comprehended under the name of gladness in that expression, Ps. l. 45. 7. applied to christ, Hebrew 1. 9. Thou hast anointed him with the oil of gladness, as christ was;
2. There are consequent joyes, which follow after the work is done, as Paul found at the 12th verse, This is our rejoycing, the testimony of a good conscience.
2. There Are consequent Joys, which follow After the work is done, as Paul found At the 12th verse, This is our rejoicing, the testimony of a good conscience.
The Martyrs they found concomitant joyes in their most dreadfull sufferings, Act. 5. 41. The Apostles went away rejoycing, that they were counted worthy to suffer for Christs Name.
The Martyrs they found concomitant Joys in their most dreadful sufferings, Act. 5. 41. The Apostles went away rejoicing, that they were counted worthy to suffer for Christ Name.
They minded not their stripes, nor their reproach and disgrace, but they went away rejoycing, not from hearing the Word, from prayer, from such holy Ordinances,
They minded not their stripes, nor their reproach and disgrace, but they went away rejoicing, not from hearing the Word, from prayer, from such holy Ordinances,
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But although it be true, That the joy of the Lord is our strength, Nehem. 8. 10. yet for all that it is too low and mercenary to serve him onely for comfort.
But although it be true, That the joy of the Lord is our strength, Nehemiah 8. 10. yet for all that it is too low and mercenary to serve him only for Comfort.
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then do thou, though when thou askest for bread, he give thee a stone, when thou askest for fish he give thee a serpent. yet still say, I will own him as a Father, honour him as a Father.
then do thou, though when thou askest for bred, he give thee a stone, when thou askest for Fish he give thee a serpent. yet still say, I will own him as a Father, honour him as a Father.
Greater tryals need greater comforts; greater temptations need greater consolations. Thus the Apostle at the next verse, As our sufferings abound, so our consolation also aboundeth through Christ.
Greater trials need greater comforts; greater temptations need greater consolations. Thus the Apostle At the next verse, As our sufferings abound, so our consolation also Aboundeth through christ.
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The Devil also taketh his opportunity then to cast in all his fiery darts. Thus when the soul of a man is filled with fear, doubts, seeing no way but hell and damnation, at such a time God comes in with his best wine;
The devil also Takes his opportunity then to cast in all his fiery darts. Thus when the soul of a man is filled with Fear, doubts, seeing no Way but hell and damnation, At such a time God comes in with his best wine;
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upon this, how greatly did sorrow fill their hearts? What should the sheep do without their Shepherd, the Chickens without their Hen? Yet saith our Saviour, I will not leave you comfortlesse, John 16. Christ would send his Spirit a Comforter in his room.
upon this, how greatly did sorrow fill their hearts? What should the sheep do without their Shepherd, the Chickens without their Hen? Yet Says our Saviour, I will not leave you comfortless, John 16. christ would send his Spirit a Comforter in his room.
what if God should call them out to suffer, to be imprisoned, to be burnt at the stake? Oh they should deny Christ over and over again, prove wretched Apostates!
what if God should call them out to suffer, to be imprisoned, to be burned At the stake? O they should deny christ over and over again, prove wretched Apostates!
Fourthly, God doth not only do good to his people in giving them joy, but to shew how ready and willing he is, the Scripture saith, That it is a joy to God to do any good for us, he rejoyceth to bestow his mercy upon us.
Fourthly, God does not only do good to his people in giving them joy, but to show how ready and willing he is, the Scripture Says, That it is a joy to God to do any good for us, he Rejoiceth to bestow his mercy upon us.
See what a wonderfull expression the Prophet useth, Zephan. 3. 17. while God is said to be in the midst of his people, saving of them, even because he doth thus;
See what a wonderful expression the Prophet uses, Zephaniah. 3. 17. while God is said to be in the midst of his people, Saving of them, even Because he does thus;
God then giveth thee grace and joy not unwillingly, not difficultly, but he himself rejoyceth in making thy heart joyfull. See a sweet place to confirme this also, Isai. 61. 5. At the Bridegroome rejoyceth over the Bride,
God then gives thee grace and joy not unwillingly, not difficultly, but he himself Rejoiceth in making thy heart joyful. See a sweet place to confirm this also, Isaiah 61. 5. At the Bridegroom Rejoiceth over the Bride,
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Therefore as a godly soul may truly repent, when yet it cannot shed bodily tears; so it may truly rejoyce, when it hath not a bodily gladnesse upon it.
Therefore as a godly soul may truly Repent, when yet it cannot shed bodily tears; so it may truly rejoice, when it hath not a bodily gladness upon it.
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What (Lord) such a beast, such a Devil as I have comfort? What (Lord) I that might have been a Cain, a Judas, crying out, My sins are greater than I can bear? That like Dives might have begged for one drop of water to cool my scorching heat,
What (Lord) such a beast, such a devil as I have Comfort? What (Lord) I that might have been a Cain, a Judas, crying out, My Sins Are greater than I can bear? That like Dives might have begged for one drop of water to cool my scorching heat,
How God will comfort his People in all both their spiritual and temporal Afflictions, which all the Art of Philosophy can never do. 2 COR. 1. 4. Who comforteth us in all our tribulation.
How God will Comfort his People in all both their spiritual and temporal Afflictions, which all the Art of Philosophy can never do. 2 COR. 1. 4. Who comforts us in all our tribulation.
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and that is the Object matter wherein this comfort is communicated to us, and that is for the nature of it said to be NONLATINALPHABET, Tribulation; and for the extension of it, all tribulation. Tribulation ] The Greek word signifieth, Such an affliction as doth even oppresse and squeeze a man, as it were:
and that is the Object matter wherein this Comfort is communicated to us, and that is for the nature of it said to be, Tribulation; and for the extension of it, all tribulation. Tribulation ] The Greek word signifies, Such an affliction as does even oppress and squeeze a man, as it were:
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Hence it is translated sometimes persecution, Act. 11. 19. The Churches afflictions are called persecutions, to shew the voluntary, malicious endeavours of her enemies, who run up and down to seize on such as belong to Christ;
Hence it is translated sometime persecution, Act. 11. 19. The Churches afflictions Are called persecutions, to show the voluntary, malicious endeavours of her enemies, who run up and down to seize on such as belong to christ;
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And this may be done in faith, not in sinfull fear, as appeareth, Heb. 11. where some are said to hide themselves in caves and holes, yet by faith. But the word is commonly rendred tribulation, having sometimes the epithete NONLATINALPHABET added to it,
And this may be done in faith, not in sinful Fear, as appears, Hebrew 11. where Some Are said to hide themselves in caves and holes, yet by faith. But the word is commonly rendered tribulation, having sometime the epithet added to it,
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as Mat. 24. 21. And the Latine word tribulation answers the Greek well, which (say some) comes from the flail of the thresher, that bruiseth the corn:
as Mathew 24. 21. And the Latin word tribulation answers the Greek well, which (say Some) comes from the flail of the thresher, that bruiseth the corn:
For as Paul argueth in another case, Heb. 2. 8. In that all things are put under subjection to Christ, it is manifest he left nothing that is not put under him.
For as Paul argue in Another case, Hebrew 2. 8. In that all things Are put under subjection to christ, it is manifest he left nothing that is not put under him.
First, God doth comfort his people in all tribulations, for the several kinds of them. The tribulations that may fall upon the people of God are of such different sorts, that it is very difficult to number them,
First, God does Comfort his people in all tribulations, for the several Kinds of them. The tribulations that may fallen upon the people of God Are of such different sorts, that it is very difficult to number them,
yet we may divide them into these two sorts, The soul-troubles in the general, or spiritual ones; and the external, or temporal ones, In both these God will not leave his people comfortless.
yet we may divide them into these two sorts, The soul-troubles in the general, or spiritual ones; and the external, or temporal ones, In both these God will not leave his people comfortless.
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When God hideth his face from David, it's neither his Kingdom, or success, or any great prosperity he hath, that can be so much as a drop of water to cool his thirsty scorched soul.
When God Hideth his face from David, it's neither his Kingdom, or success, or any great Prosperity he hath, that can be so much as a drop of water to cool his thirsty scorched soul.
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What comfort or joy could Job find in any thing in the world, while God was thus frowning on him? So that the soul in this case is most remote from comfort.
What Comfort or joy could Job find in any thing in the world, while God was thus frowning on him? So that the soul in this case is most remote from Comfort.
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Say, O Lord, my heart would break and break again, if I had nothing but men or Angels to comfort; but I have to do with thee who art the Father of spirits, and so canst put into the soul gladnesse of heart, as well as grace.
Say, Oh Lord, my heart would break and break again, if I had nothing but men or Angels to Comfort; but I have to do with thee who art the Father of spirits, and so Canst put into the soul gladness of heart, as well as grace.
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A third Soul-tribulation may be from Satans temptations: He is called the tempter, he is said to have his fiery darts, he hath his buffetings. We see how fiercely he assaulted Christ himself;
A third Soul-tribulation may be from Satan temptations: He is called the tempter, he is said to have his fiery darts, he hath his buffetings. We see how fiercely he assaulted christ himself;
if he fall upon it? And truly no more could the poor humbled sinner stand before all the temptations and oppositions of Satan, if Gods grace did not interpose;
if he fallen upon it? And truly no more could the poor humbled sinner stand before all the temptations and oppositions of Satan, if God's grace did not interpose;
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how intollerable would that have been? Well, but for all this, this sad condition of a gradual Apostate, and revolter, is not without ground of comfort,
how intolerable would that have been? Well, but for all this, this sad condition of a gradual Apostate, and revolter, is not without ground of Comfort,
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Doth not God speak graciously, Jer. 3. 22. Return ye backsliding children, and I will heal your backslidings? And see how this mercifull offer is imbraced, Behold we come unto thee,
Does not God speak graciously, Jer. 3. 22. Return you backsliding children, and I will heal your backslidings? And see how this merciful offer is embraced, Behold we come unto thee,
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The second kind of troubles are outward, and these are also innumerable, Act. 14. 22. We must through much tribulation enter into the kingdom of Heaven.
The second kind of Troubles Are outward, and these Are also innumerable, Act. 14. 22. We must through much tribulation enter into the Kingdom of Heaven.
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Now because our sins, and our iniquities have done all this, therefore it is that we may justly expect that God will deny all comfort. We might think it is true,
Now Because our Sins, and our iniquities have done all this, Therefore it is that we may justly expect that God will deny all Comfort. We might think it is true,
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when we suffer for Gods sake, when we are persecuted for righteousness sake, then Christ will take us into his wine-sellar, and bid us, Drink abundantly. But it is my vile heart, my proud heart, my loose and negligent walking that hath brought all this evil upon me,
when we suffer for God's sake, when we Are persecuted for righteousness sake, then christ will take us into his Wine seller, and bid us, Drink abundantly. But it is my vile heart, my proud heart, my lose and negligent walking that hath brought all this evil upon me,
and what comfort then can I expect from God? But even in this condition, such is the grace and mercy of God, that although our sins have brought evil upon us,
and what Comfort then can I expect from God? But even in this condition, such is the grace and mercy of God, that although our Sins have brought evil upon us,
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When David, Psal. 4. had that overflowing joy which he saith, God put into his heart, more than all harvest joy, yet he was at that time in very sad exigencies, pursued by his son,
When David, Psalm 4. had that overflowing joy which he Says, God put into his heart, more than all harvest joy, yet he was At that time in very sad exigencies, pursued by his son,
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And the truth is, when humbled for our sinnes, then the nature of these afflictions are altered, they become paternal and medicinal chastisements, they are arguments of Gods love to us;
And the truth is, when humbled for our Sins, then the nature of these afflictions Are altered, they become paternal and medicinal chastisements, they Are Arguments of God's love to us;
But you may say, What is that by which God comforts his people in all their tribulations? Hath the Scripture any higher grounds than Philosophy? Philosophy is called animi medicina; and as there were several Sects of them,
But you may say, What is that by which God comforts his people in all their tribulations? Hath the Scripture any higher grounds than Philosophy? Philosophy is called animi medicina; and as there were several Sects of them,
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Others they refused this, as making a man miserable before he was so. Others supported themselves with the thoughts of necessity, and that it could not be otherwise.
Others they refused this, as making a man miserable before he was so. Others supported themselves with the thoughts of necessity, and that it could not be otherwise.
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Therefore he is called our Peace, and he is said to be the Prince of peace. Foelicissimum est cui non est opus foelicitate, and such an one is the man in Christ, for he will never thirst more than hath drunk of that fountain.
Therefore he is called our Peace, and he is said to be the Prince of peace. Foelicissimum est cui non est opus foelicitate, and such an one is the man in christ, for he will never thirst more than hath drunk of that fountain.
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Insomuch that all their Philosophical precepts about comfort were as the influence of the Moon, which doth rather rotten than ripen in respect of the Sunnes influence.
Insomuch that all their Philosophical Precepts about Comfort were as the influence of the Moon, which does rather rotten than ripen in respect of the Suns influence.
SERM. XXXIX. What are these Apples which Christ refresheth his Spouse with? Or what are those Scripture-grounds of comfort, which support the hearts of Gods children under all their afflictions? 2 COR. 1. 4. Who comforteth us in all our tribulation.
SERMON. XXXIX. What Are these Apples which christ refresheth his Spouse with? Or what Are those Scripture-grounds of Comfort, which support the hearts of God's children under all their afflictions? 2 COR. 1. 4. Who comforts us in all our tribulation.
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For seeing Gods comforts do farre exceed all Philosophical remedies, as much as the Sunne doth a Gloworm: And Paul 's admirable temperament, I know how to abound,
For seeing God's comforts do Far exceed all Philosophical remedies, as much as the Sun does a Glowworm: And Paul is admirable temperament, I know how to abound,
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and how to want, doth infinitely transcend that so much celebrated carriage of Socrates, who was noted to be alwayes Eodem vultu, let whatsoever befall him.
and how to want, does infinitely transcend that so much celebrated carriage of Socrates, who was noted to be always Eodem vultu, let whatsoever befall him.
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2. Though they know many arguments of comfort, yet their memory faileth them, that in the very hour of their temptations, in the midst of their furious assaults, they forget what comfortable supports they might make use of.
2. Though they know many Arguments of Comfort, yet their memory Faileth them, that in the very hour of their temptations, in the midst of their furious assaults, they forget what comfortable supports they might make use of.
As the Disciples were sometimes blamed for their forgetfulness, they did not remember the miracle of loaves. Thus also the children of God, may often rebuke themselves,
As the Disciples were sometime blamed for their forgetfulness, they did not Remember the miracle of loaves. Thus also the children of God, may often rebuke themselves,
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and with David say, Why wast thou cast down, O my soul? And why wast thou so troubled within thee? Hadst thou thought on such a promise, such a place of Scripture? Hadst thou remembred such a precious and sweet truth, the temptation had not prevailed so much upon thee.
and with David say, Why wast thou cast down, Oh my soul? And why wast thou so troubled within thee? Hadst thou Thought on such a promise, such a place of Scripture? Hadst thou remembered such a precious and sweet truth, the temptation had not prevailed so much upon thee.
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He must enter into this pool, that will feel these consolations descending upon him, he must buy this field of the Scriptures, that will have this pearl hidden there.
He must enter into this pool, that will feel these consolations descending upon him, he must buy this field of the Scriptures, that will have this pearl hidden there.
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The first ground therefore of Scripture, that may be had out of the treasury thereof, is this, viz. That all the tribulations we fall into, they are precisely determined by God as a Father out of much love, both in regard of the beginning of them, the degree of them,
The First ground Therefore of Scripture, that may be had out of the treasury thereof, is this, viz. That all the tribulations we fallen into, they Are precisely determined by God as a Father out of much love, both in regard of the beginning of them, the degree of them,
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but when Gods time is come, as you see they could never touch Christ, till he said, His time was come. So that as God is said to determine the bounds of mens habitations,
but when God's time is come, as you see they could never touch christ, till he said, His time was come. So that as God is said to determine the bounds of men's habitations,
and if Gods providence reacheth to the Sparrows fall on the ground, yea to the hair falling from the head, how much more to the head it self, to man himself? Is not this then a true solid ground of comfort, to think that thy heavenly Father knowing thy temptations,
and if God's providence reaches to the Sparrows fallen on the ground, yea to the hair falling from the head, how much more to the head it self, to man himself? Is not this then a true solid ground of Comfort, to think that thy heavenly Father knowing thy temptations,
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So that this may adde much comfort to the godly, that their afflictions shall be as the horsleeches set to the body, to stick no longer then the corrupt bloud is taken away.
So that this may add much Comfort to the godly, that their afflictions shall be as the Horseleeches Set to the body, to stick no longer then the corrupt blood is taken away.
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like gold out of the fire, Chap. 23. 10. How wonderfully was Habakkuk comforted in his exercises? for being informed, Chap. 2. 3. That the vision was for an appointed time, that God though he did tarry would surely come, see how he breaketh forth, Chap. 3. 17, 18. Although the fig-tree doth not blossom, &c. yet I will rejoyce in God, I will joy in the God of my salvation.
like gold out of the fire, Chap. 23. 10. How wonderfully was Habakkuk comforted in his exercises? for being informed, Chap. 2. 3. That the vision was for an appointed time, that God though he did tarry would surely come, see how he breaks forth, Chap. 3. 17, 18. Although the Fig tree does not blossom, etc. yet I will rejoice in God, I will joy in the God of my salvation.
What makes Paul, Rom. 8. so triumph and boast in all manner of tribulations, challenging (as it were) every one of them to do their worse? Is not the foundation of all this, Christ dead, and Christ risen again? And if he hath given us Christ,
What makes Paul, Rom. 8. so triumph and boast in all manner of tribulations, challenging (as it were) every one of them to do their Worse? Is not the Foundation of all this, christ dead, and christ risen again? And if he hath given us christ,
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how shall he not with him give us all things? Thus the presence of Christ, the spiritual influence of Christ into the soul, taketh away the bitternesse of all troubles.
how shall he not with him give us all things? Thus the presence of christ, the spiritual influence of christ into the soul, Takes away the bitterness of all Troubles.
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Micah also Chap. 5. 5. promiseth, that Christ should be the peace, when the Assyrian should come into the Land. But what Peace was Christ, he did not bring temporal peace,
micah also Chap. 5. 5. promises, that christ should be the peace, when the assyrian should come into the Land. But what Peace was christ, he did not bring temporal peace,
neither was he to have a temporal Kingdom? But to the godly, who looked for a spiritual Messiah, this was the comfort of comforts, to have a Christ as a spiritual Saviour.
neither was he to have a temporal Kingdom? But to the godly, who looked for a spiritual Messiah, this was the Comfort of comforts, to have a christ as a spiritual Saviour.
So that he who hath fellowship and communion with Christ, finds him to be, as those three Worthies cast into the fiery fornace, having the company of one, who is said to be in form like the Sonne of God;
So that he who hath fellowship and communion with christ, finds him to be, as those three Worthies cast into the fiery furnace, having the company of one, who is said to be in from like the Son of God;
Thus the presence of Christ hach so wonderfully ravished and refreshed the heart of an afficted afflicted Saint, that he hath almost forgot his affliction,
Thus the presence of christ hach so wonderfully ravished and refreshed the heart of an afflicted afflicted Saint, that he hath almost forgotten his affliction,
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Paul maketh this the ground of a Christians magnanimity, support and joy uuder all tribulations, Heb. 11. 1. Because faith is the substance of things hoped for,
Paul makes this the ground of a Christians magnanimity, support and joy uuder all tribulations, Hebrew 11. 1. Because faith is the substance of things hoped for,
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Faith from the Word doth shew carnal reason, all the mistakes and false principles it proceedeth upon, discovering light in darknesse, love in afflictions,
Faith from the Word does show carnal reason, all the mistakes and false principles it Proceedeth upon, discovering Light in darkness, love in afflictions,
Lastly, (For these bunches of grapes may serve to acquaint you what the Land is) eternal glory to be possessed after the troubles, vexations and exercises here, is able to make the heart to be exceeding glad under all our troubles.
Lastly, (For these bunches of grapes may serve to acquaint you what the Land is) Eternal glory to be possessed After the Troubles, vexations and exercises Here, is able to make the heart to be exceeding glad under all our Troubles.
And 1 Thess. 4. 18. after a discourse of our Lords coming, and that the godly shall be ever with him, they are enjoyned, To comfort one another with these things;
And 1 Thess 4. 18. After a discourse of our lords coming, and that the godly shall be ever with him, they Are enjoined, To Comfort one Another with these things;
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How God may be said to comfort his children in all their Tribulations, though many of them may live very disconsolate. 2 COR. 1. 4. Who comforteth us in all our tribulation.
How God may be said to Comfort his children in all their Tribulations, though many of them may live very disconsolate. 2 COR. 1. 4. Who comforts us in all our tribulation.
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WE were discussing this third particular in the Text, but that one main doubt may present it self, the discussing whereof is very usefull in a practical way.
WE were discussing this third particular in the Text, but that one main doubt may present it self, the discussing whereof is very useful in a practical Way.
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It is this, Seeing Paul speaketh thus generally, God comforteth us in all our tribulations, doth not this necessarily infer, that all the children of God in all straits are full of comfort? And if this be so, either we must condemn many, who in all appearance are the dear children of God,
It is this, Seeing Paul speaks thus generally, God comforts us in all our tribulations, does not this necessarily infer, that all the children of God in all straits Are full of Comfort? And if this be so, either we must condemn many, who in all appearance Are the dear children of God,
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Experience telleth us, That many of Gods children are sadly disconsolate, or else if their want of comfort be an argument, they do not belong to God, we shall then passe an uncharitable censure upon those who are every way to be accounted of as precious Saints,
Experience Telleth us, That many of God's children Are sadly disconsolate, or Else if their want of Comfort be an argument, they do not belong to God, we shall then pass an uncharitable censure upon those who Are every Way to be accounted of as precious Saints,
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for 1 King. 4. 30, 31. Solomons wisdom is said to exceed all others; yea four wise men are instanced, whom Solomon did surpass, and this Heman was one.
for 1 King. 4. 30, 31. Solomons Wisdom is said to exceed all Others; yea four wise men Are instanced, whom Solomon did surpass, and this Heman was one.
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To answer the Objection, you must know in what sense this is a doctrinal truth, That God comforteth his in all their troubles, and to that purpose observe these particulars:
To answer the Objection, you must know in what sense this is a doctrinal truth, That God comforts his in all their Troubles, and to that purpose observe these particulars:
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while we have the faith of adherence and dependance. Seeing therefore that this comfort is not an inseparable quality from a godly man, we must then understand the promises of God for comfort,
while we have the faith of adherence and dependence. Seeing Therefore that this Comfort is not an inseparable quality from a godly man, we must then understand the promises of God for Comfort,
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Thus it is in regard of our comforts, it is for our good to be sometimes without them, God in much mercy suffereth his people to be in darknesse, and to have no light.
Thus it is in regard of our comforts, it is for our good to be sometime without them, God in much mercy suffers his people to be in darkness, and to have no Light.
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Yet you must understand, when I thus compare these soul-consolations to bodily ones, that I make them not of the same nature with temporal outward mercies,
Yet you must understand, when I thus compare these soul-consolations to bodily ones, that I make them not of the same nature with temporal outward Mercies,
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Gerson calls them Gratiae gratis datae, and indeed they are the gifts of Gods Spirit, and are highly to be prized, yet as degrees in grace are of Gods Spirit, but not necessary to salvation;
Gerson calls them Gratiae gratis Datae, and indeed they Are the Gifts of God's Spirit, and Are highly to be prized, yet as Degrees in grace Are of God's Spirit, but not necessary to salvation;
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The other is, when we know and feel that we are thus carried out, joy is a fruit of faith, 1 Pet. 1. 8. In whom believing ye rejoyce with joy unspeakable.
The other is, when we know and feel that we Are thus carried out, joy is a fruit of faith, 1 Pet. 1. 8. In whom believing you rejoice with joy unspeakable.
Of such a joy in holy things Solomon speaketh Prov. 21. 15. The Prophet Isaiah also Chap. 64. 5. And then there is a joy flowing from the apprehension of this, that we do delight in holy things.
Of such a joy in holy things Solomon speaks Curae 21. 15. The Prophet Isaiah also Chap. 64. 5. And then there is a joy flowing from the apprehension of this, that we do delight in holy things.
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Now as it is with those two acts of faith, the former, which is the direct one, that is absolutely necessary, by that we are justified, by that Christ is made ours, by that we are in him, and he in us;
Now as it is with those two acts of faith, the former, which is the Direct one, that is absolutely necessary, by that we Are justified, by that christ is made ours, by that we Are in him, and he in us;
And indeed there cannot be any grace of love, but there is also the grace of joy. Hence Gal. 5. joy is made the fruit of the Spirit, with other graces.
And indeed there cannot be any grace of love, but there is also the grace of joy. Hence Gal. 5. joy is made the fruit of the Spirit, with other graces.
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The one is rational and spiritual: The other is sensitive and corporeal. For the Scotists they say, That as there are affections seated in the sensitive part, which are called fear, joy, grief, &c. so they make some things answerable to these in the ministerial substances.
The one is rational and spiritual: The other is sensitive and corporeal. For the Scotists they say, That as there Are affections seated in the sensitive part, which Are called Fear, joy, grief, etc. so they make Some things answerable to these in the ministerial substances.
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Now this distinction is made great use of by Casuists. There is (say they) a rational love, and a sensible love. A godly man may sometimes feel a more sensible love of his children,
Now this distinction is made great use of by Casuists. There is (say they) a rational love, and a sensible love. A godly man may sometime feel a more sensible love of his children,
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For according to his rational love, which consists in the esteeming and prizing of Christ; so he would part with all these when God calleth, rather than deny his cause.
For according to his rational love, which consists in the esteeming and prizing of christ; so he would part with all these when God calls, rather than deny his cause.
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Indeed a learned Writer rejects this distinction of love intensive and appretiative, (Cocceius de foedere) because we are bound to love God (saith he) with all sensible affection, as well as rational esteem;
Indeed a learned Writer rejects this distinction of love intensive and appretiative, (Cocceius de foedere) Because we Are bound to love God (Says he) with all sensible affection, as well as rational esteem;
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It is made use of also in regard of sorrow for sin: Some tender hearts complain, they can shed tears, they can sensibly weep and mourn for the losse of a father or a child,
It is made use of also in regard of sorrow for since: some tender hearts complain, they can shed tears, they can sensibly weep and mourn for the loss of a father or a child,
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Again, distinguish of the degrees of thy comfort: There is lesse comfort and more comfort, yet comfort; there is a greater and lesser flame of fire, yet both fire still.
Again, distinguish of the Degrees of thy Comfort: There is less Comfort and more Comfort, yet Comfort; there is a greater and lesser flame of fire, yet both fire still.
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No, you must not expect perfect comfort any more than perfect faith, perfect love. The Devil and sinne doth not only oppose thy graces, but thy comforts:
No, you must not expect perfect Comfort any more than perfect faith, perfect love. The devil and sin does not only oppose thy graces, but thy comforts:
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How justly may he make thee a Magor Missabib, fear round about thee, and all fear within thee? Thus God might make thee a terrour to thy self, should he deal with thee according to thy sins.
How justly may he make thee a Magor Missabib, Fear round about thee, and all Fear within thee? Thus God might make thee a terror to thy self, should he deal with thee according to thy Sins.
what though in some tribulations, thou criest out with David, Hath the Lord forgotten to be gracious? Yet this Sunne afterwards breaketh through the clouds,
what though in Some tribulations, thou Christ out with David, Hath the Lord forgotten to be gracious? Yet this Sun afterwards breaks through the Clouds,
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If therefore thou hast not comfort in thy troubles, mayest not thou blame thy self? If every Israelite had not manna in the wilderness he may condemn himself;
If Therefore thou hast not Comfort in thy Troubles, Mayest not thou blame thy self? If every Israelite had not manna in the Wilderness he may condemn himself;
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The Works of Gods Spirit upon his People, are not only for their good, but likewise for the Advantage of others. 2 COR. 1. 4. That we may be able to comfort them who are in any trouble, &c. THe next particular to be considered of in his text, as it stands divided, is the final Cause of Gods comforting his people, especially those that are in any office in the Church;
The Works of God's Spirit upon his People, Are not only for their good, but likewise for the Advantage of Others. 2 COR. 1. 4. That we may be able to Comfort them who Are in any trouble, etc. THe next particular to be considered of in his text, as it Stands divided, is the final Cause of God's comforting his people, especially those that Are in any office in the Church;
It is not enough for the Ministers of the Gospel to have devoured many Books of learning, to be able to decide Polemical questions in Divinity, to convince gainsayers, to be Doctors Angelical, subtle or profound;
It is not enough for the Ministers of the Gospel to have devoured many Books of learning, to be able to decide Polemical questions in Divinity, to convince gainsayers, to be Doctors Angelical, subtle or profound;
Who would not think that the inward comforts, and soul-consolations, should not be wholly inclosed within our own breasts, that these should not be communicated to others? Who would not say of these,
Who would not think that the inward comforts, and soul-consolations, should not be wholly enclosed within our own breasts, that these should not be communicated to Others? Who would not say of these,
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as Solomon in another case, Prov. 5. Let these fountains be only thine own, and not strangers with thee? Yet God giveth us these soul-comforts, that we may be able to revive and comfort many sad troubled hearts, which lie languishing for want of them.
as Solomon in Another case, Curae 5. Let these fountains be only thine own, and not Strangers with thee? Yet God gives us these soul-comforts, that we may be able to revive and Comfort many sad troubled hearts, which lie languishing for want of them.
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The second Observation is, That those have the greatest ability and fitnesse to help the souls of others, who have had the experience and work of God upon their own souls.
The second Observation is, That those have the greatest ability and fitness to help the Souls of Others, who have had the experience and work of God upon their own Souls.
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First, Let us consider the former Doctrine, viz. That those great and spiriritual works which God vouchsafeth to his children, are not for their own god only,
First, Let us Consider the former Doctrine, viz. That those great and spiriritual works which God vouchsafeth to his children, Are not for their own god only,
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Such were those extraordinary gifts of Gods Spirit in the primitive times, to work Miracles, to speak with tongues, &c. And such are also those common gifts of Prayer and Preaching, which many may have,
Such were those extraordinary Gifts of God's Spirit in the primitive times, to work Miracles, to speak with tongues, etc. And such Are also those Common Gifts of Prayer and Preaching, which many may have,
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That there are Dona Ministrantia, and Dona sanctificantia; Gifts of service, and Gifts of sanctification. Gifts of service are such which God giveth for the use of the Church, Gifts sanctifying, are such as are for the good of those that have them.
That there Are Dona Ministrantia, and Dona Sanctification; Gifts of service, and Gifts of sanctification. Gifts of service Are such which God gives for the use of the Church, Gifts sanctifying, Are such as Are for the good of those that have them.
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Hence (Prov. 15. 4.) an wholesome tongue, which is the gift only that a godly man hath, is said to be a tree of life, because it doth so much spiritual good to others.
Hence (Curae 15. 4.) an wholesome tongue, which is the gift only that a godly man hath, is said to be a tree of life, Because it does so much spiritual good to Others.
the more thou art willing to season others with thy own salt, to quicken and comfort others, by thy own quicknings and comforts, herein thou wilt find thy self more edified,
the more thou art willing to season Others with thy own salt, to quicken and Comfort Others, by thy own quickenings and comforts, herein thou wilt find thy self more edified,
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First, God hath promised, that to him which hath, that is, which useth and exerciseth his talent, more shall be given. The more these breasts give suck, the more will milk abound.
First, God hath promised, that to him which hath, that is, which uses and Exerciseth his talon, more shall be given. The more these breasts give suck, the more will milk abound.
First, That spiritual humiliation and brokennesse of heart which thou hast found, may be very powerfull to perswade others of the bitternesse of sinne.
First, That spiritual humiliation and brokenness of heart which thou hast found, may be very powerful to persuade Others of the bitterness of sin.
Say with meltings of thy soul to them, Oh, if thou hadst known, if thou hadst ever felt what God hath made me feel, what wonderfull changes would be in thee immediately!
Say with meltings of thy soul to them, O, if thou Hadst known, if thou Hadst ever felt what God hath made me feel, what wonderful changes would be in thee immediately!
And certainly, if others will not believe thee, who art (as it were) come out of hell, who hast been in the depths of Gods displeasure, their hearts must needs be much hardned.
And Certainly, if Others will not believe thee, who art (as it were) come out of hell, who hast been in the depths of God's displeasure, their hearts must needs be much hardened.
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As Paul, Knowing the terrour of the Lord, we perswade men, 2 Cor. 5. 11. He knew the terrour of the Lord experimentally, when he was stricken to the ground in a Vision,
As Paul, Knowing the terror of the Lord, we persuade men, 2 Cor. 5. 11. He knew the terror of the Lord experimentally, when he was stricken to the ground in a Vision,
Say, as of comfort in the text, so of sound knowledge and truth, The Spirit of God hath directed us into the truth, that we may also be able to guide others.
Say, as of Comfort in the text, so of found knowledge and truth, The Spirit of God hath directed us into the truth, that we may also be able to guide Others.
It is true, God worketh a great good for his own people by these fiery darts of Satan. 2 Cor. 12. Paul had those buffettings of Satan, that he might not be puffed up with those wonderfull revelations he enjoyed.
It is true, God works a great good for his own people by these fiery darts of Satan. 2 Cor. 12. Paul had those buffetings of Satan, that he might not be puffed up with those wonderful revelations he enjoyed.
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Alas, how many poor afflicted souls, especially new beginners, new Converts, have their trembling hearts suggest to them, Who was ever tempted as thou art? Can any be the Son of God,
Alas, how many poor afflicted Souls, especially new beginners, new Converts, have their trembling hearts suggest to them, Who was ever tempted as thou art? Can any be the Son of God,
and have such horrid and vile injections in his soul as thou hast? What is this but the beginning of hell in thee? Is not damnation already begun upon thee? Now for a troubled soul in these whirlepooles, to meet with such who are able to say, They have been thus, and thus;
and have such horrid and vile injections in his soul as thou hast? What is this but the beginning of hell in thee? Is not damnation already begun upon thee? Now for a troubled soul in these whirlpools, to meet with such who Are able to say, They have been thus, and thus;
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and exercised, that such bruised and wounded souls may receive comfort from thee? Hence it is that Christ himself would be tempted, that he might be able to succour those that are tempted, Heb. 2. 18. Thus by our temptations we are not only to learn many things,
and exercised, that such Bruised and wounded Souls may receive Comfort from thee? Hence it is that christ himself would be tempted, that he might be able to succour those that Are tempted, Hebrew 2. 18. Thus by our temptations we Are not only to Learn many things,
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It may be thou art a kind of a spiritual Dives, full of consolations, and thinkest thou hast store enough laid up for thee, both to live and die with, take heed lest some poor Lazarus would be glad of thy crums,
It may be thou art a kind of a spiritual Dives, full of consolations, and Thinkest thou hast store enough laid up for thee, both to live and die with, take heed lest Some poor Lazarus would be glad of thy crumbs,
SERM. XLII. That those only can make fit applications of Spiritual things to others, who have an Experimental knowledge of them in their own souls. 2 COR. 1. 4. That we may be able to comfort those that are in any trouble.
SERMON. XLII. That those only can make fit applications of Spiritual things to Others, who have an Experimental knowledge of them in their own Souls. 2 COR. 1. 4. That we may be able to Comfort those that Are in any trouble.
therefore in the second place, there is a saving, affectionate, practical and experimental knowing of truth, whereby we do not only believe such things,
Therefore in the second place, there is a Saving, affectionate, practical and experimental knowing of truth, whereby we do not only believe such things,
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So to treat of Justification, and Christ, yet not at all to have the saving and sweet operations of these things upon their souls, is greatly to be bewailed:
So to Treat of Justification, and christ, yet not At all to have the Saving and sweet operations of these things upon their Souls, is greatly to be bewailed:
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If ye know these things, happy are ye if ye do them, Joh. 13. 17. So that this experimental and practical knowledge of divine things, is that which compleateth the former.
If you know these things, happy Are you if you do them, John 13. 17. So that this experimental and practical knowledge of divine things, is that which completeth the former.
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yet he is but a tinckling cymbal, and speaks in the matters of Religion like a Parrot, not rightly or fully apprehending of them, till he hath inwardly tasted of the sweetnesse of them.
yet he is but a tinkling cymbal, and speaks in the matters of Religion like a Parrot, not rightly or Fully apprehending of them, till he hath inwardly tasted of the sweetness of them.
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Secondly, This saving experimental knowledge doth differ in its whole kind, and is of another nature in a moral consideration, from a meer Orthodox, or bare speculative knowledge.
Secondly, This Saving experimental knowledge does differ in its Whole kind, and is of Another nature in a moral consideration, from a mere Orthodox, or bore speculative knowledge.
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I shall not enter into a large dispute concerning the difference between illumination in a temporary believer, (although now we are not so much speaking of the habitus fidei, as Theologiae, which may be in learned knowing men) and that which is in a true convert:
I shall not enter into a large dispute Concerning the difference between illumination in a temporary believer, (although now we Are not so much speaking of the habitus fidei, as Theologiae, which may be in learned knowing men) and that which is in a true convert:
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We shall suppose it for a truth from Heb. 6. That those who were inlightned, yea and had some experimental workings, (of which a non) yet they had not NONLATINALPHABET, they had not the things that hold fast salvation; and therefore the Apostle hoped for better things. They therefore so differ, that take a man who doth only know divine things by Books, by Sermons, by reading of Authours,
We shall suppose it for a truth from Hebrew 6. That those who were enlightened, yea and had Some experimental workings, (of which a non) yet they had not, they had not the things that hold fast salvation; and Therefore the Apostle hoped for better things. They Therefore so differ, that take a man who does only know divine things by Books, by Sermons, by reading of Authors,
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let him know these things as the truth is in Jesus, which the Apostle mentioneth Eph. 4. and he will then cry out, acknowledging that he never knew any thing till then:
let him know these things as the truth is in jesus, which the Apostle mentioneth Ephesians 4. and he will then cry out, acknowledging that he never knew any thing till then:
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that he spoke of these things, as men do of Countries which they see in Maps, only by a general knowledge, having never travelled to see the Countries themselves.
that he spoke of these things, as men do of Countries which they see in Maps, only by a general knowledge, having never traveled to see the Countries themselves.
Observe many men, Do they not read the Scripture? Do not they go from Chapter to Chapter? But till it be the ingrafted Word in them, they have the images and pictures of things, not the things themselves.
Observe many men, Do they not read the Scripture? Do not they go from Chapter to Chapter? But till it be the ingrafted Word in them, they have the Images and pictures of things, not the things themselves.
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Fourthly, All experimental workings of the soul, are to be judged and tryed by the Scripture. Our hearts being full of guile and imposture, the devil also transforming himself into an Angel of light, hence it may come about that we may have the experience of much joy, of many inlargements,
Fourthly, All experimental workings of the soul, Are to be judged and tried by the Scripture. Our hearts being full of guile and imposture, the Devil also transforming himself into an Angel of Light, hence it may come about that we may have the experience of much joy, of many enlargements,
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as Tertullian wrote a Book against the Orthodox, stiling it Contra Psachicos, as those that were meerly natural, in the mean time he pretended to private revelations.
as Tertullian wrote a Book against the Orthodox, styling it Contra Psachicos, as those that were merely natural, in the mean time he pretended to private revelations.
No doubt many deluded souls, in dangerous and damnable waies, comfort others of the same way with them, by that comfort wherewith they are comforted, not of God, but of the devil.
No doubt many deluded Souls, in dangerous and damnable ways, Comfort Others of the same Way with them, by that Comfort wherewith they Are comforted, not of God, but of the Devil.
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truly understood:) For, if thou abusest Scripture, putting thy own sense upon it, and thereby receiving comfort, it is no longer then Verbum Dei, but verbum tuum; thou wrestest it,
truly understood:) For, if thou abusest Scripture, putting thy own sense upon it, and thereby receiving Comfort, it is no longer then Verbum Dei, but verbum tuum; thou wrestest it,
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if thy consolation flow from hence, then this will abide, That we through comfort of the Scriptures might have hope, Rom. 15. 4. The Spirit of God doth first lead into all truth, and then into all comfort.
if thy consolation flow from hence, then this will abide, That we through Comfort of the Scriptures might have hope, Rom. 15. 4. The Spirit of God does First led into all truth, and then into all Comfort.
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and make thee have such joy as mad men have, not feeling their own misery? The comfort and the joy that is truly so, is still attributed to God and the Holy Ghost, as the fountains thereof.
and make thee have such joy as mad men have, not feeling their own misery? The Comfort and the joy that is truly so, is still attributed to God and the Holy Ghost, as the fountains thereof.
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Thirdly, Doth thy experience of Consolation make thee more humble and empty? Doth it drive thee out of all thy vain carnal confidences? This argueth it cometh from God,
Thirdly, Does thy experience of Consolation make thee more humble and empty? Does it drive thee out of all thy vain carnal confidences? This argue it comes from God,
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Now while a man hath no experimental knowledge of Gods workings upon his own soul, he hath no skill, no heavenly heart about the diseases in others souls.
Now while a man hath no experimental knowledge of God's workings upon his own soul, he hath no skill, no heavenly heart about the diseases in Others Souls.
Secondly, As such can have no skill or understanding, so they cannot have any sutablenesse of pity and compassion to those that are so afflicted in spirit, and needed comfort. She said, Non ignara mali miseris, &c. The experience she had of miseries, made her pity those that were in the like.
Secondly, As such can have no skill or understanding, so they cannot have any suitableness of pity and compassion to those that Are so afflicted in Spirit, and needed Comfort. She said, Non ignara mali miseris, etc. The experience she had of misery's, made her pity those that were in the like.
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Thou that hast been in the deep waters of Gods wrath, thou that knowest how insupportable it is, to feel the frowns and wrath of God for sin, with what melting bowels, with what pittifull affections wilt thou be,
Thou that hast been in the deep waters of God's wrath, thou that Knowest how insupportable it is, to feel the frowns and wrath of God for since, with what melting bowels, with what pitiful affections wilt thou be,
so also many of the choicest servants of God, especially Ministers, have been under the harrow and hammer of these desertions, that they may be more polished for Gods building.
so also many of the Choicest Servants of God, especially Ministers, have been under the harrow and hammer of these desertions, that they may be more polished for God's building.
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while the waters did overflow, at last, when it pleased God to comfort him by Evangelical comforts, through a right understanding of Christ and righteousnesse, what a tree of life did his tongue become to others? How many did he comfort, by those comforts God had comforted him? Calvin also, it's noted of him, that he was a man of deep and retired thoughts within,
while the waters did overflow, At last, when it pleased God to Comfort him by Evangelical comforts, through a right understanding of christ and righteousness, what a tree of life did his tongue become to Others? How many did he Comfort, by those comforts God had comforted him? calvin also, it's noted of him, that he was a man of deep and retired thoughts within,
because the most spiritual may be tempted, how much rather when thou hast been tempted? So that this experimental way in holy things, worketh much commiseration,
Because the most spiritual may be tempted, how much rather when thou hast been tempted? So that this experimental Way in holy things, works much commiseration,
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with what stony and seared hearts did the Pharisees reject him, saying, What is that to us, look thou to that? It's a mercy for broken-hearted sinners, to fall into the hands of a tender experienced Believer, who hath felt what they feel,
with what stony and seared hearts did the Pharisees reject him, saying, What is that to us, look thou to that? It's a mercy for brokenhearted Sinners, to fallen into the hands of a tender experienced Believer, who hath felt what they feel,
And indeed, even as for instruction of the ignorant, there needeth much patience, so there doth also pitty, which will put thee upon unwearied diligence to comfort the dejected.
And indeed, even as for instruction of the ignorant, there needs much patience, so there does also pity, which will put thee upon unwearied diligence to Comfort the dejected.
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and when they are for a while comforted, they loose all presently again: insomuch that he must have tender bowels, who is not wearied out with their weaknesses.
and when they Are for a while comforted, they lose all presently again: insomuch that he must have tender bowels, who is not wearied out with their Weaknesses.
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Thirdly, Such experienced ones are only able to deal with tempted souls, to instruct and comfort them, because the afflicted find such only reall. Such are in earnest:
Thirdly, Such experienced ones Are only able to deal with tempted Souls, to instruct and Comfort them, Because the afflicted find such only real. Such Are in earnest:
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He that hath experimentally felt the bitternesse of sinne, maketh it manifest to others, that it's not meer Oratory or Eloquence, that sets him against sinne,
He that hath experimentally felt the bitterness of sin, makes it manifest to Others, that it's not mere Oratory or Eloquence, that sets him against sin,
The very Heathen could say, Si vis me flere dolendum est primo tibi, A man that hath not inwardly felt the power of truth upon his heart, he is so cold,
The very Heathen could say, Si vis me flere dolendum est primo tibi, A man that hath not inwardly felt the power of truth upon his heart, he is so cold,
And there are many in the ministerial Office, that are unworthy, and flattering in this case, comforting every one that lyeth a dying, though never so prophane.
And there Are many in the ministerial Office, that Are unworthy, and flattering in this case, comforting every one that lies a dying, though never so profane.
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And whereas it is one rule, that experienced Divines give to tempted souls, That under their fears and doubts, they must believe the judgment of the Ministers of God about their condition, rather then themselves;
And whereas it is one Rule, that experienced Divines give to tempted Souls, That under their fears and doubts, they must believe the judgement of the Ministers of God about their condition, rather then themselves;
this must be understood of sound, faithfull, and experienced Ministers; otherwise, it is a most dreadfull thing to fall into the hands of fawning, flattering Ministers, who will encourage them,
this must be understood of found, faithful, and experienced Ministers; otherwise, it is a most dreadful thing to fallen into the hands of fawning, flattering Ministers, who will encourage them,
Use 1. Of Exhortation to the Ministers of Gods Word, not to think learning, study, reading of Books, enough to qualifie thee for a Ministerial employment,
Use 1. Of Exhortation to the Ministers of God's Word, not to think learning, study, reading of Books, enough to qualify thee for a Ministerial employment,
Whose sadnesse hast thou comforted? Whose deadnesse hast thou quickned? It may be thou hast learned a precious receit how to cure such a sinne, such a temptation,
Whose sadness hast thou comforted? Whose deadness hast thou quickened? It may be thou hast learned a precious receipt how to cure such a sin, such a temptation,
SERM. XLIII. It is a special Duty incumbent upon every one both Minister and Christian, to apply comforts to the Afflicted in a right manner. 2 COR. 1. 4. That we may be able to comfort them which are in any trouble.
SERMON. XLIII. It is a special Duty incumbent upon every one both Minister and Christian, to apply comforts to the Afflicted in a right manner. 2 COR. 1. 4. That we may be able to Comfort them which Are in any trouble.
lest as God will judge for neglect of corporal alms to fit objects of charity, so also he will call to account for the not dispencing of these spiritual alms.
lest as God will judge for neglect of corporal alms to fit objects of charity, so also he will call to account for the not Dispensing of these spiritual alms.
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Hence it is that the Apostle speaking concerning the incestuous person, who was now deeply humbled for his sinne, 2 Cor. 2. 7. exhorts them to comfort him, lest he be swallowed up with too much sorrow.
Hence it is that the Apostle speaking Concerning the incestuous person, who was now deeply humbled for his sin, 2 Cor. 2. 7. exhorts them to Comfort him, lest he be swallowed up with too much sorrow.
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We have a notable instance for this in Jobs friends, Job 2. 11. who when they heard of all the evil that was come upon him, they made an appointment together to come and mourn with him, and to comfort him.
We have a notable instance for this in Jobs Friends, Job 2. 11. who when they herd of all the evil that was come upon him, they made an appointment together to come and mourn with him, and to Comfort him.
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That as the custom was among the Jews, and Solomon he giveth a precept about it, Prov. 31. 6, 7. Give wine unto those that are of an heavy heart, that he may drink,
That as the custom was among the jews, and Solomon he gives a precept about it, Curae 31. 6, 7. Give wine unto those that Are of an heavy heart, that he may drink,
First, The troubled (as you heard formerly) are of two sorts; Those who are afflicted in soul, as the incestuous person, whom sorrow had almost swallowed up as a whirlpool.
First, The troubled (as you herd formerly) Are of two sorts; Those who Are afflicted in soul, as the incestuous person, whom sorrow had almost swallowed up as a whirlpool.
Must Christ the Sonne of God have an Angel sent to comfort him? How much more then a poor wretched sinner, ready to fall into hell with the burden of his sins? This is fully represented by Elihu; Job 33. 28. where speaking of a man chastened by the Lord,
Must christ the Son of God have an Angel sent to Comfort him? How much more then a poor wretched sinner, ready to fallen into hell with the burden of his Sins? This is Fully represented by Elihu; Job 33. 28. where speaking of a man chastened by the Lord,
and consuming away, so that he doth even abhor to eat his bread, If there come an Interpreter, a Messenger, one amongst a thousand, that can shew to such his uprightnesse, that make it evident to him that he is no hypocrite,
and consuming away, so that he does even abhor to eat his bred, If there come an Interpreter, a Messenger, one among a thousand, that can show to such his uprightness, that make it evident to him that he is no hypocrite,
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yet he will have this done many times by the help of others, because we being members in the same body, are to be accordingly serviceable to one another.
yet he will have this done many times by the help of Others, Because we being members in the same body, Are to be accordingly serviceable to one Another.
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Insomuch that there is no Christian in any trouble can say, I need not the comfort of any, the help of any, I can support and comfort my self well enough.
Insomuch that there is no Christian in any trouble can say, I need not the Comfort of any, the help of any, I can support and Comfort my self well enough.
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like those that look through a green glass, they judge every thing green; while judgement is kept clear, though faith be weak, yet still there is some support;
like those that look through a green glass, they judge every thing green; while judgement is kept clear, though faith be weak, yet still there is Some support;
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now another Christian is very fit to put them in mind of such promises, to remember them of such passages in Scripture, which their immoderate sorrow had wholly driven out of their mind.
now Another Christian is very fit to put them in mind of such promises, to Remember them of such passages in Scripture, which their immoderate sorrow had wholly driven out of their mind.
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therefore the sense and feeling of its particular exercise taketh up the whole heart, as if there were no Scripture, no promise, no balm in Gilead; for any then to be a Remembrancer, a Monitor;
Therefore the sense and feeling of its particular exercise Takes up the Whole heart, as if there were no Scripture, no promise, no balm in Gilead; for any then to be a Remembrancer, a Monitor;
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Thirdly, Even the most eminent, who are in any trouble, they cannot so bear it, but they are subject to unbelief, to discontent, to frowardnesse, to many sad exercises of soul.
Thirdly, Even the most eminent, who Are in any trouble, they cannot so bear it, but they Are Subject to unbelief, to discontent, to frowardness, to many sad exercises of soul.
In this boiling of the soul there will arise some scumme. It is true in Christ, although he was under those disconsolate desertions destitute of comfort,
In this boiling of the soul there will arise Some scum. It is true in christ, although he was under those disconsolate desertions destitute of Comfort,
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yet all the while there was no sinne in him, no grace was weakned, though his comfort was abated, his soul was like a glass with pure water in it, all the moving and tossing of it up and down, could not cause any filth or mud in it;
yet all the while there was no sin in him, no grace was weakened, though his Comfort was abated, his soul was like a glass with pure water in it, all the moving and tossing of it up and down, could not cause any filth or mud in it;
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How many in their troubles hath he prevailed upon to despair, to self-murder, to destroy themselves? Thus he is watching at his advantage, to provoke thee in thy troubles, to impatience, to discontent,
How many in their Troubles hath he prevailed upon to despair, to self-murder, to destroy themselves? Thus he is watching At his advantage, to provoke thee in thy Troubles, to impatience, to discontent,
Whereas therefore it is the Devils great temptation to keep off such afflicted ones from coming to the publick Ordinances, from Prayer, from revealing and manifesting their temptations, to those that are holy and wise:
Whereas Therefore it is the Devils great temptation to keep off such afflicted ones from coming to the public Ordinances, from Prayer, from revealing and manifesting their temptations, to those that Are holy and wise:
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as many of the Martyrs have been, then thou mayest expect immediate consolations from God, and that he will be in stead of all Ministers, and godly friends to thee.
as many of the Martyrs have been, then thou Mayest expect immediate consolations from God, and that he will be in stead of all Ministers, and godly Friends to thee.
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In the third place, The dispensation of comfort to those that are in trouble, is of two sorts, Charitativè and Potestativè. Charitativè is that which every Christian in the way of love is bound to do to another.
In the third place, The Dispensation of Comfort to those that Are in trouble, is of two sorts, Charitativè and Potestativè. Charitativè is that which every Christian in the Way of love is bound to do to Another.
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so may the private Christian expect a greater success in his labours, when faithfully discharged: For the Office is not enough, unless it be dispensed in Gods way.
so may the private Christian expect a greater success in his labours, when faithfully discharged: For the Office is not enough, unless it be dispensed in God's Way.
Yea some have been so greatly disconsolate, and tempted by Satan, that learned and pious Divines have though is convenient, to give a particular absolution,
Yea Some have been so greatly disconsolate, and tempted by Satan, that learned and pious Divines have though is convenient, to give a particular absolution,
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2. The right way of comforting lieth in taking the Scripture-way, and that is by discovering sinne, and searching to the very bottome, and then to give comfort;
2. The right Way of comforting lies in taking the Scriptural way, and that is by discovering sin, and searching to the very bottom, and then to give Comfort;
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But content your selves, we must not, we dare not comfort, but in the Scripture-way; and that is to such only as do mourn for their sinnes; and that upon true grounds.
But content your selves, we must not, we Dare not Comfort, but in the Scriptural way; and that is to such only as do mourn for their Sins; and that upon true grounds.
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SERM. XLIV. That the same Grounds of Comfort, which revive the Hearts of one Godly man, may do the same likewise to another. 2 COR. 1. 4. By the comfort wherewith we our selves are comforted of God.
SERMON. XLIV. That the same Grounds of Comfort, which revive the Hearts of one Godly man, may do the same likewise to Another. 2 COR. 1. 4. By the Comfort wherewith we our selves Are comforted of God.
The general grounds of comfort are such, that all the godly may make use of at all times, be they Jew or Gentile, bond or free, eye or foot in the body of Christ, there is no difference, no exemption, this fountain is set open.
The general grounds of Comfort Are such, that all the godly may make use of At all times, be they Jew or Gentile, bound or free, eye or foot in the body of christ, there is no difference, no exemption, this fountain is Set open.
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These thorns do grow upon a vine. These bitter streams come from a sweet fountain. Now this ground of comfort belongs to all that have an unfeigned love to God.
These thorns do grow upon a vine. These bitter streams come from a sweet fountain. Now this ground of Comfort belongs to all that have an unfeigned love to God.
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They are given by Christ the wise Physician of our souls as heavenly physick, and admirable remedies to crucifie to sinne, and to quicken to righteousnesse.
They Are given by christ the wise physician of our Souls as heavenly physic, and admirable remedies to crucify to sin, and to quicken to righteousness.
1. By yeelding to the Father of Spirits chastising us, we live. Tribulations therefore are the way to make us live spiritually here, and eternally hereafter.
1. By yielding to the Father of Spirits chastising us, we live. Tribulations Therefore Are the Way to make us live spiritually Here, and eternally hereafter.
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The chastening doth but seem grievous, and that for the present, but afterwards it makes more holy, which is said to be the peaceable fruit of it. The soul that raged and fretted, finding the benefit, begins then in a peaceable quiet manner to blesse and praise God for it.
The chastening does but seem grievous, and that for the present, but afterwards it makes more holy, which is said to be the peaceable fruit of it. The soul that raged and fretted, finding the benefit, begins then in a peaceable quiet manner to bless and praise God for it.
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Because Christ died, and because Christ is risen; because he hath given us Christ, and how then not with him all things else? Is there any believer so weak,
Because christ died, and Because christ is risen; Because he hath given us christ, and how then not with him all things Else? Is there any believer so weak,
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so contemptible, that Christ did not die for, and rise for? Is there any to whom the Father hath not given Christ? If so, you see, that what comforted Paul may comfort you.
so contemptible, that christ did not die for, and rise for? Is there any to whom the Father hath not given christ? If so, you see, that what comforted Paul may Comfort you.
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It is a vain Position of Papists, that Paul speaketh so assuredly in that condition, because of an extraordinary revelation that he had, that Christ was his;
It is a vain Position of Papists, that Paul speaks so assuredly in that condition, Because of an extraordinary Revelation that he had, that christ was his;
for he grounds his perswasion upon those general arguments which belong to every godly man. Christ then, and his presence, with all his benefits, is a cordial to every believer.
for he grounds his persuasion upon those general Arguments which belong to every godly man. christ then, and his presence, with all his benefits, is a cordial to every believer.
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In the next place, let us consider, Why those arguments which some godly men have found powerfull to comfort them, should also be very conducible to others. And
In the next place, let us Consider, Why those Arguments which Some godly men have found powerful to Comfort them, should also be very conducible to Others. And
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First, Because all the Godly they are (as I may so say) Ejusdem speciei. They have all the same substantial sundamentall worke of grace in their hearts.
First, Because all the Godly they Are (as I may so say) Ejusdem Speciei. They have all the same substantial sundamentall work of grace in their hearts.
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Now if this be true of moral friendship, that their hearts are fo alike, how much more of the people of God, who are all made one in the Lord, cis, not NONLATINALPHABET, Gal. 3. 21. They are all but one Person;
Now if this be true of moral friendship, that their hearts Are fo alike, how much more of the people of God, who Are all made one in the Lord, cis, not, Gal. 3. 21. They Are all but one Person;
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will not a godly man say, he speaketh his heart, his doubts, his complaints? Seeing then there is the same fundamental work of grace in all, no wonder if what is suitable to one, is also to another.
will not a godly man say, he speaks his heart, his doubts, his complaints? Seeing then there is the same fundamental work of grace in all, no wonder if what is suitable to one, is also to Another.
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If you say, Seeing they are all animated by the same Spirit, which is a Comforter, then it would follow, they are all comforted alike, all have joy alike,
If you say, Seeing they Are all animated by the same Spirit, which is a Comforter, then it would follow, they Are all comforted alike, all have joy alike,
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All the godly have the same Spirit, whose work it is to lead into truth; yet what wonderfull differences in judgement may be amongst them that have the same Spirit,
All the godly have the same Spirit, whose work it is to led into truth; yet what wonderful differences in judgement may be among them that have the same Spirit,
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neither are particular priviledges, but from that common reason which belongs to every believer. Paul is comforted, not because Paul, not because an Apostle.
neither Are particular privileges, but from that Common reason which belongs to every believer. Paul is comforted, not Because Paul, not Because an Apostle.
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The true and unfeigned owning of Christ, is alwaies accompanied with some, sometimes with great Afflictions. 2 COR. 1. 5. For as the sufferings of Christ abound in us,
The true and unfeigned owning of christ, is always accompanied with Some, sometime with great Afflictions. 2 COR. 1. 5. For as the sufferings of christ abound in us,
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The word NONLATINALPHABET, is sometimes used for the affections of sinne, as Rom. 7. 5. Gal. 5. 24. And indeed these were NONLATINALPHABET to Paul in another sense,
The word, is sometime used for the affections of sin, as Rom. 7. 5. Gal. 5. 24. And indeed these were to Paul in Another sense,
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for sometimes it may be taken subjectively, for those sufferings which Christ himself indured. For though he was without sinne, yet being our Surety, he suffered for that;
for sometime it may be taken subjectively, for those sufferings which christ himself endured. For though he was without sin, yet being our Surety, he suffered for that;
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Thus Christ, though glorified in Heaven, saith, Saul, Saul, why persecutest thou me? Act. 9. 4, 5. Christ is imprisoned, Christ is buffetted, Christ is reproached, and mocked in them.
Thus christ, though glorified in Heaven, Says, Saul, Saul, why Persecutest thou me? Act. 9. 4, 5. christ is imprisoned, christ is buffeted, christ is reproached, and mocked in them.
I mean the carnal and prophane ones of the world, whose rage, if God did not restrain, would be as that Haman to the whole Nation of the Jews, not leave one alive.
I mean the carnal and profane ones of the world, whose rage, if God did not restrain, would be as that Haman to the Whole nation of the jews, not leave one alive.
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But this is not chiefly meant here, though this be not to be excluded. 2. The sufferings of Christ may be understood exemplarily, by way of conformity to Christ;
But this is not chiefly meant Here, though this be not to be excluded. 2. The sufferings of christ may be understood exemplarily, by Way of conformity to christ;
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The second thing in the Proposition, is the attribute NONLATINALPHABET, abounds: It is not only NONLATINALPHABET in the plural number, but also NONLATINALPHABET.
The second thing in the Proposition, is the attribute, abounds: It is not only in the plural number, but also.
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The word then only sheweth, That the Sons of God may not only suffer, but their sufferings may abound, may overflow; so that both in number and weight, they may greatly exceed.
The word then only shows, That the Sons of God may not only suffer, but their sufferings may abound, may overflow; so that both in number and weight, they may greatly exceed.
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The Apostle takes it here for granted; supposeth it as a received truth, that Christs way, and sufferings, are alwaies together: As the Sun and shadow; as the Rose and prickes.
The Apostle Takes it Here for granted; Supposeth it as a received truth, that Christ Way, and sufferings, Are always together: As the Sun and shadow; as the Rose and pricks.
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So if of his truths, we take some that are more speculative, and leave the rest which are more practical and searching; if we go no further, we may have some good entertainment in the world.
So if of his truths, we take Some that Are more speculative, and leave the rest which Are more practical and searching; if we go no further, we may have Some good entertainment in the world.
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Or, again, If men take up the whole profession of Christ, but upon politick and carnal ends, to hold Christ and his advantages, to be not NONLATINALPHABET,
Or, again, If men take up the Whole profession of christ, but upon politic and carnal ends, to hold christ and his advantages, to be not,
As the great heathenish Pleader Sy• … for Romans Idolatry, to the Emperours, when pressed to be a Christian, said, Fac me Episcopum Romanum & ero Christianus;
As the great Heathenish Pleader Sy• … for Romans Idolatry, to the emperors, when pressed to be a Christian, said, Fac me Bishop Romanum & Ero Christian;
and Julian for a while, as some think of him, that he was never conscientiously, but politiquely a Christian, to please his Uncle, and so obtain the Empire at last;
and Julian for a while, as Some think of him, that he was never conscientiously, but politicly a Christian, to please his Uncle, and so obtain the Empire At last;
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What is more ordinary, then to see a titular and nominal Christian, to hate and abhor a reall, lively and powerfull Christian? and only because he is more strict and forward in the waies of Christ then he is.
What is more ordinary, then to see a titular and nominal Christian, to hate and abhor a real, lively and powerful Christian? and only Because he is more strict and forward in the ways of christ then he is.
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Such an one as this, can no more be free from sufferings in this world, then a Dove be quiet among Hawks, or a Lamb among Wolves. To understand this, consider,
Such an one as this, can no more be free from sufferings in this world, then a Dove be quiet among Hawks, or a Lamb among Wolves. To understand this, Consider,
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Sometimes the sufferings are more extream and grievous, sometimes lesse, and more easie. The former is called NONLATINALPHABET, Heb. 10. 32. and 1 Pet. 4. 13. NONLATINALPHABET. The greater are, imprisonment, or banishments, or death it self:
Sometime the sufferings Are more extreme and grievous, sometime less, and more easy. The former is called, Hebrew 10. 32. and 1 Pet. 4. 13.. The greater Are, imprisonment, or banishments, or death it self:
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So that suffering times are various, according to Gods dispensation: He maketh the most bitter storm many times to be but short. As in Queen Maries dayes;
So that suffering times Are various, according to God's Dispensation: He makes the most bitter storm many times to be but short. As in Queen Mary's days;
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Such are reproaches, scoffs, and derisions. Heb. 11. they are called cruel mockings. 1 Pet. 4. 14. when he had spoken before of a fiery tryal, then he mentioneth reproaching for Christs sake. Ismael is said to persecute Isaac, yet the Scripture called that playing with him. It was in scoffs and mocks, that this persecution was;
Such Are Reproaches, scoffs, and derisions. Hebrew 11. they Are called cruel mockings. 1 Pet. 4. 14. when he had spoken before of a fiery trial, then he mentioneth reproaching for Christ sake. Ishmael is said to persecute Isaac, yet the Scripture called that playing with him. It was in scoffs and mocks, that this persecution was;
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Athanasius for an Adulterer. These false calumnies put the Ancients upon their Apologeticals, as Tertullian and Athenagorus. Wicked men do first impose lyes and slanders upon those who fear God,
Athanasius for an Adulterer. These false calumnies put the Ancients upon their Apologeticals, as Tertullian and Athenagoras. Wicked men do First impose lies and slanders upon those who Fear God,
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What abominable lyes have the Papists forged and broached about Luther and Calvin? Yea still experience confirmeth it, that whosoever will live godly, prophane and ungodly persons will divulge a thousand false reports concerning them.
What abominable lies have the Papists forged and broached about Luther and calvin? Yea still experience confirmeth it, that whosoever will live godly, profane and ungodly Persons will divulge a thousand false reports Concerning them.
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And herein they must look to suffer, and not be troubled for it. The Stars are never the lesse glorious, though Astronomers have given ugly names to them;
And herein they must look to suffer, and not be troubled for it. The Stars Are never the less glorious, though Astronomers have given ugly names to them;
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the Bear, and the Draggons tayl, &c. Thus we see, that he who will be Christs Disciple, must be above riches, honours, liberty, a good Name, yea above life it self;
the Bear, and the Dragons tail, etc. Thus we see, that he who will be Christ Disciple, must be above riches, honours, liberty, a good Name, yea above life it self;
Bernard speaking of the bitter times by Paganish persecution, and then of more bitter by hereticall, maketh the third and most bitter of all, to be in the evil and ungodly manners of those who are within the Church.
Bernard speaking of the bitter times by Paganish persecution, and then of more bitter by heretical, makes the third and most bitter of all, to be in the evil and ungodly manners of those who Are within the Church.
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and hated by an evil man? Therefore saith our Saviour, Wo be to you, when all men speak well of you, Luk. 6. 26. Some observe the connexion the Apostle useth, 1 Pet. 4. 11, 12. for having in the 11 verse exhorted to a faithfull and diligent discharge of those Offices we are betrusted with, presently exhorts to patience about afflictions, because one will necessarily cause the other.
and hated by an evil man? Therefore Says our Saviour, Woe be to you, when all men speak well of you, Luk. 6. 26. some observe the connexion the Apostle uses, 1 Pet. 4. 11, 12. for having in the 11 verse exhorted to a faithful and diligent discharge of those Offices we Are betrusted with, presently exhorts to patience about afflictions, Because one will necessarily cause the other.
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Light will be offensive to sore eyes, and salt will make wounds to smart. Thirdly, To suffer for Christs sake, is very tedious and grievous to flesh and blood.
Light will be offensive to soar eyes, and salt will make wounds to smart. Thirdly, To suffer for Christ sake, is very tedious and grievous to Flesh and blood.
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then they would be as forward to runne out and meet Christ, as they did from Jerusalem, crying Hos•nna to him. Therefore howsoever men have thousands of pretences to keep off from the way of godlinesse,
then they would be as forward to run out and meet christ, as they did from Jerusalem, crying Hos•nna to him. Therefore howsoever men have thousands of pretences to keep off from the Way of godliness,
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The same Doctrine prosecuted, shewing the Object for which Christians are to suffer, if they would suffer for Christ. 2 COR. 1. 5. For as the sufferings of Christ abound in us, &c. THe Doctrine that hath in part been treated on, is, That a true and faithfull owning of Christ, is accompanied with sufferings and persecutions.
The same Doctrine prosecuted, showing the Object for which Christians Are to suffer, if they would suffer for christ. 2 COR. 1. 5. For as the sufferings of christ abound in us, etc. THe Doctrine that hath in part been treated on, is, That a true and faithful owning of christ, is accompanied with sufferings and persecutions.
That is observeable, 1 Pet. 2. 19. If a man suffer for conscience towards God: NONLATINALPHABET; We translate it, this is thankworthy. But happily that is not so proper;
That is observable, 1 Pet. 2. 19. If a man suffer for conscience towards God:; We translate it, this is thankworthy. But happily that is not so proper;
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or any in Office be zealous against sin, and see to the punishing of it, the prophane ones of the world call this an an hot busy medling. So if private Christians cannot bear the impieties they see committed in the places where they live,
or any in Office be zealous against since, and see to the punishing of it, the profane ones of the world call this an an hight busy meddling. So if private Christians cannot bear the impieties they see committed in the places where they live,
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unlesse they will have other mens sins lie at their doors, and they become thereby very guilty;) then what an out-cry is made? these are factious, troublesome, disquieting follows.
unless they will have other men's Sins lie At their doors, and they become thereby very guilty;) then what an outcry is made? these Are factious, troublesome, disquieting follows.
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and to sound casuistical Divinity, applying the general rules of Scripture to particulars, and not to the common voice and noise of people in the world.
and to found casuistical Divinity, applying the general rules of Scripture to particulars, and not to the Common voice and noise of people in the world.
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That good zealous Prophet for God Elisah, who because he burned with fire for God, had a wonderfull reward thereof, to be carried up in a fiery Charriot to Heaven,
That good zealous Prophet for God Elisha, who Because he burned with fire for God, had a wonderful reward thereof, to be carried up in a fiery Chariot to Heaven,
They condemn him for a busy-body, whereas indeed Ahab by his wickednesse (as the Prophet said) was the troubler of the Land. In suffering then for Christ, we see much prudence as well as zeal is required;
They condemn him for a busybody, whereas indeed Ahab by his wickedness (as the Prophet said) was the troubler of the Land. In suffering then for christ, we see much prudence as well as zeal is required;
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The Donatists of old, yea those Circumcelliones, that would kill themselves, and like mad men, would make others kill them, did triumph in the name of Martyrs.
The Donatists of old, yea those Circumcellions, that would kill themselves, and like mad men, would make Others kill them, did triumph in the name of Martyrs.
How greatly are the Popish Calenders filled with their saints, when yet some of them dyed of desperate and high rebellions and treasons? So that this alwaies falleth out,
How greatly Are the Popish Calendars filled with their Saints, when yet Some of them died of desperate and high rebellions and treasons? So that this always falls out,
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as men are perswaded of their way, so they judge it true persecution or false. Hastia did truly call the Donatists persecutions, Persecutiones steriles, •barren and fruitlesse;
as men Are persuaded of their Way, so they judge it true persecution or false. Hastia did truly call the Donatists persecutions, Persecutions steriles, •barren and fruitless;
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On the other side, the rigid Lutherans did condemn our Martyrs in Queen Maries daies, (because they dyed against that error, That Christ was bodily present in the Sacrament;) yea,
On the other side, the rigid Lutherans did condemn our Martyrs in Queen Mary's days, (Because they died against that error, That christ was bodily present in the Sacrament;) yea,
The Polonian Gentleman, that writ Socinus his life, would preferre him above Luther and Ignatius As for Ignatius, the Father of Jesuites, we have nothing to do with him;
The Polonian Gentleman, that writ Socinus his life, would prefer him above Luther and Ignatius As for Ignatius, the Father of Jesuits, we have nothing to do with him;
Mat. 5. 10. If ye be persecuted for righteousnesse sake, blessed are ye. This is made the same with suffering for Christs sake. This is good to observe,
Mathew 5. 10. If you be persecuted for righteousness sake, blessed Are you. This is made the same with suffering for Christ sake. This is good to observe,
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Insomuch that thou maiest take much comfort herein, as one Martyr did, That it is not for any wickednesse of thine, any wrong or injury thou hast done them;
Insomuch that thou Mayest take much Comfort herein, as one Martyr did, That it is not for any wickedness of thine, any wrong or injury thou hast done them;
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though in this labour they have many oppositions, and much hatred, yet remember it is for Christ. It is true indeed, that besides meer righteousnesse, there must be also a knowledge of Christ:
though in this labour they have many oppositions, and much hatred, yet Remember it is for christ. It is true indeed, that beside mere righteousness, there must be also a knowledge of christ:
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Lastly, In respect of the object matter, Then we suffer for Christ, when we are persecuted for keeping a good conscience, and will not break the peace thereof for all the advantages in the world.
Lastly, In respect of the Object matter, Then we suffer for christ, when we Are persecuted for keeping a good conscience, and will not break the peace thereof for all the advantages in the world.
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Thus the Apostle Peter, 1 Pet. 3. 16. maketh the having of a good conscience, to be equivalent to suffering for righteousnesse sake, and also for the Name of Christ.
Thus the Apostle Peter, 1 Pet. 3. 16. makes the having of a good conscience, to be equivalent to suffering for righteousness sake, and also for the Name of christ.
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This good conscience consists in this, That whereas the enemies and persecutors speak all evil of us as evil doers, they may at last be ashamed for such false accusations.
This good conscience consists in this, That whereas the enemies and persecutors speak all evil of us as evil doers, they may At last be ashamed for such false accusations.
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so also they have turned their names into Heretiques, Schismaticks, and every odious title, that so they might be the more justified in their cruel waies.
so also they have turned their names into Heretics, Schismatics, and every odious title, that so they might be the more justified in their cruel ways.
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So, many deluded consciences may indure much misery, yea death it self, with a good conscience thus farre, that they do not go against any light thereof:
So, many deluded Consciences may endure much misery, yea death it self, with a good conscience thus Far, that they do not go against any Light thereof:
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They are not as some Heretiques, NONLATINALPHABET, self-condemned, as it is commonly expounded; No, they may think they are bound to suffer as they do:
They Are not as Some Heretics,, self-condemned, as it is commonly expounded; No, they may think they Are bound to suffer as they do:
Yea, if they should recant their errors, though never so damnable, while their conscience is perswaded to the contrary, they would sinne against God, (not because they renounce an error materially,
Yea, if they should recant their errors, though never so damnable, while their conscience is persuaded to the contrary, they would sin against God, (not Because they renounce an error materially,
and when it is so, then whosoever will not please men, but indure all hardship, rather then wound this conscience, this man suffers for Christ. Thus you see what it is to suffer for Christ, in the Scripture expression,
and when it is so, then whosoever will not please men, but endure all hardship, rather then wound this conscience, this man suffers for christ. Thus you see what it is to suffer for christ, in the Scripture expression,
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Oh, consider how much Christ suffered for thee, both from God and man! He suffered in his Name in all reproach and ignominy, dying a most accursed death,
O, Consider how much christ suffered for thee, both from God and man! He suffered in his Name in all reproach and ignominy, dying a most accursed death,
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and shalt thou be so tender and delicate, as not to indure the mocks and rages of men for him? Shall Christ be in cruce, and thou in luce? Christ in convitiis, and thou in conviviis? Christ in patibulo, and thou in Paradiso? (as Gerhard expresseth it.) Oh fear left this prove dreadfull at the latter end!
and shalt thou be so tender and delicate, as not to endure the mocks and rages of men for him? Shall christ be in Cruce, and thou in luce? christ in convitiis, and thou in conviviis? christ in patibulum, and thou in Paradiso? (as Gerhard Expresses it.) O Fear left this prove dreadful At the latter end!
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When we read of so many glorious priviledges promised to such as are troubled for Christs sake, you must know, that their bare suffering, no not for that which is righteous, is enough to entitle them to this blessedness;
When we read of so many glorious privileges promised to such as Are troubled for Christ sake, you must know, that their bore suffering, no not for that which is righteous, is enough to entitle them to this blessedness;
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Let us then examine this truth, viz. What are the requisites to qualifie a true sufferer for Christ? When his cause is good, his heart, his ends also must be good.
Let us then examine this truth, viz. What Are the requisites to qualify a true sufferer for christ? When his cause is good, his heart, his ends also must be good.
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and we shall find this suffering temper to have as curious ingredients into it, as there was into that precious ointment, made for the high Priest alone,
and we shall find this suffering temper to have as curious ingredients into it, as there was into that precious ointment, made for the high Priest alone,
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First, Therefore in a sufferer for Christ, there is required Faith in the eminent and powerfull actings thereof. It is as impossible to suffer without faith,
First, Therefore in a sufferer for christ, there is required Faith in the eminent and powerful actings thereof. It is as impossible to suffer without faith,
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yea and those wonderfull sufferings they underwent, is attributed by the Apostle, wholly to their faith. Now this faith requisite to true suffering for Christ, emptieth it self into two chanels;
yea and those wonderful sufferings they underwent, is attributed by the Apostle, wholly to their faith. Now this faith requisite to true suffering for christ, emptieth it self into two channels;
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there must be a Dogmatical Faith, and a Fiducial Faith. A Dogmatical Faith is that whereby a man is assured of the truths be suffereth for as divine, and because of Divine Authority.
there must be a Dogmatical Faith, and a Fiducial Faith. A Dogmatical Faith is that whereby a man is assured of the truths be suffers for as divine, and Because of Divine authority.
as those amongst the Graecians, that were called Melchitae, because they followed the Religion the King was of (though indeed the Orthodox were so branded by the Heretical party, Vide Hornbeck.
as those among the Greeks, that were called Melchitae, Because they followed the Religion the King was of (though indeed the Orthodox were so branded by the Heretical party, Vide Hornbeck.
but yet this is not from faith, which doth necessarily relate to divine testimony. This then cuts off the glory which Hereticks and erroneous persons may boast of;
but yet this is not from faith, which does necessarily relate to divine testimony. This then cuts off the glory which Heretics and erroneous Persons may boast of;
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if he hold the foundation, though he build hay and stubble, superstructive errours, yet if he do not demolish any of the foundation stones, he may be saved, but so as by fire.
if he hold the Foundation, though he built hay and stubble, superstructive errors, yet if he do not demolish any of the Foundation stones, he may be saved, but so as by fire.
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Thus when a Macedonian suffered for holding the Deity of Christ, being put to death by an Arian, the primitive Church never judged him a Martyr, because he denied the Deity of the Holy Ghost.
Thus when a Macedonian suffered for holding the Deity of christ, being put to death by an Arian, the primitive Church never judged him a Martyr, Because he denied the Deity of the Holy Ghost.
There is therefore required a sound Dogmatical. Faith; for which cause some have doubted, Whether the Church did well in making all those infants, which were killed by Herod, because of Christ, in reckoning them among Martyrs. For they did not know any thing of Christ,
There is Therefore required a found Dogmatical. Faith; for which cause Some have doubted, Whither the Church did well in making all those Infants, which were killed by Herod, Because of christ, in reckoning them among Martyrs. For they did not know any thing of christ,
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neither it may be many of their parents had any true faith about him. Certainly ly they cannot be called Martyrs or Sufferers for Christ in an active fense, but passively only.
neither it may be many of their Parents had any true faith about him. Certainly lie they cannot be called Martyrs or Sufferers for christ in an active fence, but passively only.
The second act of faith, is a fiducial dependance on the promise of God, and his Power, which is able to raise up the heart above all fears and discouragements,
The second act of faith, is a fiducial dependence on the promise of God, and his Power, which is able to raise up the heart above all fears and discouragements,
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It is therefore called The shield of faith, which above all, or to all (as some expound) we are to take, as if no other part of the spiritual armoury would do any good,
It is Therefore called The shield of faith, which above all, or to all (as Some expound) we Are to take, as if not other part of the spiritual armoury would do any good,
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unlesse we had faith, Ephes. 6. 16. Hence when Peter was to undergo Satans winnowings, which were chiefly by persecutions, Christ saith, He prayed that his faith might not fail him, Luk. 22. 32. not his fortitude, patience or zeal,
unless we had faith, Ephesians 6. 16. Hence when Peter was to undergo Satan winnowings, which were chiefly by persecutions, christ Says, He prayed that his faith might not fail him, Luk. 22. 32. not his fortitude, patience or zeal,
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When one met with a Christian, and falling upon him in a great rage, beating and buffeting of him, saying, What great thing did Christ ever do? The Christian replyed, Even this, that though you beat and abuse me,
When one met with a Christian, and falling upon him in a great rage, beating and buffeting of him, saying, What great thing did christ ever do? The Christian replied, Even this, that though you beatrice and abuse me,
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for to Sacrifices there was salt required, as well as fire. When our Saviour gave that admirable counsel, Be wise as Serpents, and innocent as Doves, Matth. 10. 16. he sheweth what an excellent temper even ad pondus a Christian should be of.
for to Sacrifices there was salt required, as well as fire. When our Saviour gave that admirable counsel, Be wise as Serpents, and innocent as Dove, Matthew 10. 16. he shows what an excellent temper even ad pondus a Christian should be of.
for impatience argueth a want both of faith in, and love of Christ. The Martyrs were admirable in the patience they discovered under the most provoking torments;
for impatience argue a want both of faith in, and love of christ. The Martyrs were admirable in the patience they discovered under the most provoking torments;
and how can it be otherwise, while Earth is dearer than Heaven, when we esteem the favour of men, more than the favour of God? This hath proved bitter wormwood to many at last.
and how can it be otherwise, while Earth is Dearer than Heaven, when we esteem the favour of men, more than the favour of God? This hath proved bitter wormwood to many At last.
The very Heathen could make it Laudum immensa cupido, as well as Amorpatriae. We would think it a madnesse to lose comforts and life for an airy bubble of windy glory,
The very Heathen could make it Laudum immensa Cupido, as well as Amorpatriae. We would think it a madness to loose comforts and life for an airy bubble of windy glory,
If then it's not Scripture-grounds, but ambitious vain-glorious principles that make thee to suffer, Christ doth not, will not provide sugar for thy bitter pils.
If then it's not Scripture-grounds, but ambitious vainglorious principles that make thee to suffer, christ does not, will not provide sugar for thy bitter pills.
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No wonder Christ hath many Swallow-friends that endure with him the Summer time onely! No wonder few are lovers of Christ for Christs sake. As Alexander had more NONLATINALPHABET, then NONLATINALPHABET.
No wonder christ hath many Swallow-friends that endure with him the Summer time only! No wonder few Are lovers of christ for Christ sake. As Alexander had more, then.
The Greek word NONLATINALPHABET, is rendred by some Exhortation, but more generally and fitly Consolation. Though this be spoken in the singular number,
The Greek word, is rendered by Some Exhortation, but more generally and fitly Consolation. Though this be spoken in the singular number,
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Therefore the word NONLATINALPHABET, is here repeated again, aboundeth, which is to be understood, partly repletively, it filleth the hearts of those that do suffer for Christ;
Therefore the word, is Here repeated again, Aboundeth, which is to be understood, partly repletively, it fills the hearts of those that do suffer for christ;
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Were not this added, who would suffer for Christ, who would lose all for him; but Christ hath so ordained it, that these sufferings are advantagious to us;
Were not this added, who would suffer for christ, who would loose all for him; but christ hath so ordained it, that these sufferings Are advantageous to us;
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If David said to the Priest who fled to him, many of them being slain at No•, by the bloudy cruelty of Saul, Stay with me, I am the occasion of your deaths, thou shalt fare as I fare.
If David said to the Priest who fled to him, many of them being slave At No•, by the bloody cruelty of Saul, Stay with me, I am the occasion of your death's, thou shalt fare as I fare.
First, Efficiently; He being the same with God, is therefore a God of all consolation. Yea Christ as a Mediator he is sensible of our temptations, knoweth our need and wants,
First, Efficiently; He being the same with God, is Therefore a God of all consolation. Yea christ as a Mediator he is sensible of our temptations, Knoweth our need and Wants,
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and therefore had an Angel sent to comfort him, is thereby the more compassionate and willing to comfort us Thus you may read Christ and God put together in this very act, 2 Thess. 2. 16, 17. Our Lord Jesus Christ himself,
and Therefore had an Angel sent to Comfort him, is thereby the more compassionate and willing to Comfort us Thus you may read christ and God put together in this very act, 2 Thess 2. 16, 17. Our Lord jesus christ himself,
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and God even our Father, who hath given us everlasting consolation, comfort your hearts. Paul here prayeth, that both Jesus Christ, and God the Father would comfort them.
and God even our Father, who hath given us everlasting consolation, Comfort your hearts. Paul Here Prayeth, that both jesus christ, and God the Father would Comfort them.
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Thus the people of God in their sufferings behold Christ the Sunne of Righteousnesse; and as for the Stars of the creatures, they do not afford any light.
Thus the people of God in their sufferings behold christ the Sun of Righteousness; and as for the Stars of the creatures, they do not afford any Light.
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and his truth rather then suffer the losse of any thing, because he feeleth more sweetnesse, more pleasure, in his goods, in his pleasures, in this world,
and his truth rather then suffer the loss of any thing, Because he feeleth more sweetness, more pleasure, in his goods, in his pleasures, in this world,
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If a man have great doubts in his heart, whether he suffers for Christ or not? Whether it be a truth or an errour that he is troubled for? Whether he was a busie-body,
If a man have great doubts in his heart, whither he suffers for christ or not? Whither it be a truth or an error that he is troubled for? Whither he was a busybody,
Now this consideration is the more to be taken notice of, because the sufferings for Christ, in the latter age of the Church, have differed wonderfully from the former.
Now this consideration is the more to be taken notice of, Because the sufferings for christ, in the latter age of the Church, have differed wonderfully from the former.
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and the Papacy lifted up with all strength, then those that did persecute, pretended Christ, that what they did, they did for the honour and glory of Christ;
and the Papacy lifted up with all strength, then those that did persecute, pretended christ, that what they did, they did for the honour and glory of christ;
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for which of old believers suffered from Pagans, but about Transubstantiation, the Universal Jurisdiction of the Pope, the Infallibility of the Church, the worshipping of Images, and praying to Saints:
for which of old believers suffered from Pagans, but about Transubstantiation, the Universal Jurisdiction of the Pope, the Infallibility of the Church, the worshipping of Images, and praying to Saints:
Now on the Papists side was the whole Christien world, almost all the learned men, all the great men, all the devout religious men, they were zealous this way;
Now on the Papists side was the Whole Christien world, almost all the learned men, all the great men, all the devout religious men, they were zealous this Way;
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What a temptation was here to those that suffered? How easily might they think, what am I wiser than all? Is it likely God would reveal that to me, which he denieth to others more learned? Besides, they dispute, they bring Scripture and Fathers:
What a temptation was Here to those that suffered? How Easily might they think, what am I Wiser than all? Is it likely God would reveal that to me, which he Denieth to Others more learned? Beside, they dispute, they bring Scripture and Father's:
May not I be deluded? May not the Devil transforme himself into an Angel of light, and so deceive me? Truly such temptations would quickly have blown down the house, had it been built onely upon sand;
May not I be deluded? May not the devil transform himself into an Angel of Light, and so deceive me? Truly such temptations would quickly have blown down the house, had it been built only upon sand;
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and drawest others to Hell with thee? And when a grave Divine came to him, complaining of this temptation, That of the Evangelical Doctrine, which he preached, he could not find that Faith and Assurance upon his soul he desired, which was a bitter trouble to him.
and drawest Others to Hell with thee? And when a grave Divine Come to him, complaining of this temptation, That of the Evangelical Doctrine, which he preached, he could not find that Faith and Assurance upon his soul he desired, which was a bitter trouble to him.
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but yet the power of Faith, and the evidence of Divine Authority in the truths they suffered for, would at last like the Sunne break forth and dissipate those mists.
but yet the power of Faith, and the evidence of Divine authority in the truths they suffered for, would At last like the Sun break forth and dissipate those mists.
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Secondly, Christ doth comfort, by informing of us aforehand of all the troubles and sufferings which will necessarily accompany the true profession of faith in his Name.
Secondly, christ does Comfort, by informing of us aforehand of all the Troubles and sufferings which will necessarily accompany the true profession of faith in his Name.
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Is not our Saviour often upon this subject? Doth he not frequently fore-tell his Disciples, what reproach and hatred they shall meet with? Doth not the Scripture also in several places insist upon this point, That all who will live godly must suffer many tribulations;
Is not our Saviour often upon this Subject? Does he not frequently foretell his Disciples, what reproach and hatred they shall meet with? Does not the Scripture also in several places insist upon this point, That all who will live godly must suffer many tribulations;
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but what Christ spake to his Disciples, belongs to all, I will not leave you, John 14. 18. I will not leave you comfortlesse, Orphans, in the original:
but what christ spoke to his Disciples, belongs to all, I will not leave you, John 14. 18. I will not leave you comfortless, Orphans, in the original:
Would not this rejoyce thee in thy afflictions, if Christ himself should come to thee and say, Be of good comfort, I am with thee, I will support thee? Now Christ giveth his Spirit to be a Comforter in his room.
Would not this rejoice thee in thy afflictions, if christ himself should come to thee and say, Be of good Comfort, I am with thee, I will support thee? Now christ gives his Spirit to be a Comforter in his room.
and wherein can it more be manifested then in teaching of us, that the world is conquered by Christ? John 16. 33. In the world ye shall have tribulation,
and wherein can it more be manifested then in teaching of us, that the world is conquered by christ? John 16. 33. In the world you shall have tribulation,
In that solemn valedictory prayer of Christ, John 17. 13. one end why he poured out that so affectionately before his death, was, that believers might have Christs joy fulfilled in themselves.
In that solemn valedictory prayer of christ, John 17. 13. one end why he poured out that so affectionately before his death, was, that believers might have Christ joy fulfilled in themselves.
Lastly, Christ comforts in sufferings, by instructing thee of the good use, and heavenly advantage all these tribulations shall turn unto, which is two-fold, they shall,
Lastly, christ comforts in sufferings, by instructing thee of the good use, and heavenly advantage all these tribulations shall turn unto, which is twofold, they shall,
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how much more every drop of blood? For indeed by suffering in the work of the Lord, thou art more than Angelical; though the Angels do the will of God purely, chearfully and constantly,
how much more every drop of blood? For indeed by suffering in the work of the Lord, thou art more than Angelical; though the Angels do the will of God purely, cheerfully and constantly,
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For it had been better for thee, never to have owned Christ, than by carnal fears to apostatize, saying, I did not look for these reproaches, these troubles;
For it had been better for thee, never to have owned christ, than by carnal fears to apostatise, saying, I did not look for these Reproaches, these Troubles;
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How and why God alwaies proportions a Saints Comforts to his Sufferings, and often makes them to overflow? And why he often denies Comforts to his People in their troubles. 2 COR. 1. 5. For as the sufferings of Christ abound in us,
How and why God always proportions a Saints Comforts to his Sufferings, and often makes them to overflow? And why he often Denies Comforts to his People in their Troubles. 2 COR. 1. 5. For as the sufferings of christ abound in us,
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there remaineth the last Observation to be improved, which is from the habitude or proportion, that is between our sufferings and our comforts, as the one aboundeth, so the other aboundeth.
there remains the last Observation to be improved, which is from the habitude or proportion, that is between our sufferings and our comforts, as the one Aboundeth, so the other Aboundeth.
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Should we have great sufferings, and small comforts, this would be to put some few drops of honey into a fountain of gall: The bitternesse would still abide.
Should we have great sufferings, and small comforts, this would be to put Some few drops of honey into a fountain of Gall: The bitterness would still abide.
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The Lord therefore doth commensurate his comforts according to our afflictions; he layeth a Gyants burden upon Gyants shoulders, and Childrens burden upon a Child.
The Lord Therefore does commensurate his comforts according to our afflictions; he Layeth a Giants burden upon Giants shoulders, and Children's burden upon a Child.
Therefore he meaneth the strength which Christ will furnish us with. So that the sense is, as any temptation cometh, so your strength also is supplyed.
Therefore he means the strength which christ will furnish us with. So that the sense is, as any temptation comes, so your strength also is supplied.
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We have a notable explication of this, Isa. 20. 28. where under a parabolical similitude of the divers waies of the Husbandman to thresh out his Corn, the lesser grain not requiring such weight as the other, is signified, that God maketh a difference in our afflictions;
We have a notable explication of this, Isaiah 20. 28. where under a parabolical similitude of the diverse ways of the Husbandman to thresh out his Corn, the lesser grain not requiring such weight as the other, is signified, that God makes a difference in our afflictions;
So neither do the riches and grace of God in Christ: For if first we confider Christ comparatively with Adam, the one is the original of condemnation, the other of justification.
So neither do the riches and grace of God in christ: For if First we confider christ comparatively with Adam, the one is the original of condemnation, the other of justification.
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In the next place, let us consider the grounds, Why God is thus mercifull, that he not just only proportions his comforts to our sufferings, but maketh them to exceed. And
In the next place, let us Consider the grounds, Why God is thus merciful, that he not just only proportions his comforts to our sufferings, but makes them to exceed. And
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For, by what reason God out of his faithfulnesse will give any support at all, by the same reason he will double and treble his consolations as need requireth.
For, by what reason God out of his faithfulness will give any support At all, by the same reason he will double and triple his consolations as need requires.
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shall not the godly in the exercises of grace, which are most put forth in the times of trouble? God will provide, that all thy sufferings shall not be in vain.
shall not the godly in the exercises of grace, which Are most put forth in the times of trouble? God will provide, that all thy sufferings shall not be in vain.
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But you may say, Have the people of God in their sufferings, alwaies such overflowings of comfort? Are they not many times afflicted without, and destitute within?
But you may say, Have the people of God in their sufferings, always such overflowings of Comfort? are they not many times afflicted without, and destitute within?
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We distinguished and explicated that case, only we shall now give some Reasons why God, at least for a time, may leave a suffering people without consolation, because then they were omitted. As
We distinguished and explicated that case, only we shall now give Some Reasons why God, At least for a time, may leave a suffering people without consolation, Because then they were omitted. As
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and salvation, which is effectual in the induring the same sufferings, which we also suffer: or whether we be comforted, it is for your consolation and salvation.
and salvation, which is effectual in the enduring the same sufferings, which we also suffer: or whither we be comforted, it is for your consolation and salvation.
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Whether we be afflicted, whether we be comforted, and whether we exhort. But according to the Greek word, which is NONLATINALPHABET, this would make a tautology;
Whither we be afflicted, whither we be comforted, and whither we exhort. But according to the Greek word, which is, this would make a tautology;
Then as for the Greek, Chrysostome doth transpose the words otherwise then we do, putting off the second member of the disjunction, viz. Whether we be comforted, &c. to the next Verse, Knowing that as you are partakers of the sufferings, &c. and then reduceth all the rest to the former part.
Then as for the Greek, Chrysostom does transpose the words otherwise then we do, putting off the second member of the disjunction, viz. Whither we be comforted, etc. to the next Verse, Knowing that as you Are partakers of the sufferings, etc. and then reduceth all the rest to the former part.
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Not therefore to trouble you with these grammatical difficulties, seeing the scope and meaning of the Apostle is evident, which is, That whatsoever did befall him in his ministerial Office, it was for their good,
Not Therefore to trouble you with these Grammatical difficulties, seeing the scope and meaning of the Apostle is evident, which is, That whatsoever did befall him in his ministerial Office, it was for their good,
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And in this the Apostle doth so overflow with words, that Erasmus absurdly giveth this prophane censure, Intempestivae copiae affectatio, as if he could teach the Spirit of God how to speak.
And in this the Apostle does so overflow with words, that Erasmus absurdly gives this profane censure, Intempestivae Copie affectatio, as if he could teach the Spirit of God how to speak.
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But no wonder at this presumption of his, seeing in his Epistle to Barbirius, (purging himself from being a Lutheran, much more from holding every thing that Luther wrote,) he addeth, he would not be so addicted to Austin or Hierome;
But no wonder At this presumption of his, seeing in his Epistle to Barbirius, (purging himself from being a Lutheran, much more from holding every thing that Luther wrote,) he adds, he would not be so addicted to Austin or Jerome;
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But come we to the first member in this distribution, wherein we have the condition supposed, the consequent and effect of it, with the amplification thereof.
But come we to the First member in this distribution, wherein we have the condition supposed, the consequent and Effect of it, with the amplification thereof.
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For if it be a mercy, it is bonum Dei consolantis; if an affliction, it is bonum Dei admonentis, as Austin. But I am now to speak of the diffusive good by afflictions in respect of others.
For if it be a mercy, it is bonum Dei consolantis; if an affliction, it is bonum Dei admonentis, as Austin. But I am now to speak of the diffusive good by afflictions in respect of Others.
That sufferings for Christ are of publique edification to the Church, appeareth by two or three notable texts, concerning what Paul speaketh of himself, Phil. 1. 12. I would ye should understand, that the things which hapned to me, have fallen out rather to the furtherance of the Gospel. I would ye should understand;
That sufferings for christ Are of public edification to the Church, appears by two or three notable texts, Concerning what Paul speaks of himself, Philip 1. 12. I would you should understand, that the things which happened to me, have fallen out rather to the furtherance of the Gospel. I would you should understand;
no more then a man (as Chrysostome observeth) that cutteth off a branch from the tree, can cut off the Sun-beams also from the Sun, that may shine upon that branch:
no more then a man (as Chrysostom observeth) that cutteth off a branch from the tree, can Cut off the Sunbeams also from the Sun, that may shine upon that branch:
The last instance is, Col. 1. 24. which place is the more famous, because abused by the Papists, to uphold a treasure or overplus in the sufferings of the Saints, that they suffer more than they deserve;
The last instance is, Col. 1. 24. which place is the more famous, Because abused by the Papists, to uphold a treasure or overplus in the sufferings of the Saints, that they suffer more than they deserve;
Yea admire the publick affection of Paul; this was not so much because he should hereby have a greater crown of glory, that he should hereby be more honoured,
Yea admire the public affection of Paul; this was not so much Because he should hereby have a greater crown of glory, that he should hereby be more honoured,
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This seemeth strange, how could Paul fill up the NONLATINALPHABET, the things behind of Christs sufferings? Were Christs sufferings imperfect? Could Paul make up that which was deficient in Christ? This would be to make Paul copartner with Christ in the work of the mediation;
This seems strange, how could Paul fill up the, the things behind of Christ sufferings? Were Christ sufferings imperfect? Could Paul make up that which was deficient in christ? This would be to make Paul copartner with christ in the work of the mediation;
and thus there are no NONLATINALPHABET, no remainders behind to be done. 2. There are the sufferings of the members of Christ united to him their Head;
and thus there Are no, no remainders behind to be done. 2. There Are the sufferings of the members of christ united to him their Head;
First therefore, when we say, That the afflictions of the godly, especially of eminent officers in the Church, are for the good of the Church, you must still distinguish them from the sufferings of Christ for the Church also.
First Therefore, when we say, That the afflictions of the godly, especially of eminent Officers in the Church, Are for the good of the Church, you must still distinguish them from the sufferings of christ for the Church also.
But those wretched Socinians are therefore to be abhorred, because they make this the only end of his death, That he died by way of example, not by way of propitiation for our sins.
But those wretched socinians Are Therefore to be abhorred, Because they make this the only end of his death, That he died by Way of Exampl, not by Way of propitiation for our Sins.
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Hence in the second place, All the sufferings which any undergo for the Churches good, they are not meritorious or satisfactory, either for our selves or others.
Hence in the second place, All the sufferings which any undergo for the Churches good, they Are not meritorious or satisfactory, either for our selves or Others.
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They dogmatize that by these he may merit and satisfie God (yet through the merits of Christ, Tincta sanguine Christi) yea not only thus satisfie for his own sins, but may supererogate.
They dogmatize that by these he may merit and satisfy God (yet through the merits of christ, Tincta sanguine Christ) yea not only thus satisfy for his own Sins, but may supererogate.
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For both in suffering and doing Christ was only meritorious, because he was without sin, and did more than he was bound to, which cannot be said of any Martyr.
For both in suffering and doing christ was only meritorious, Because he was without since, and did more than he was bound to, which cannot be said of any Martyr.
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as in his preaching, He doth but plant and water, it is God that giveth the increase:) So neither do these sufferings work good of themselves by any intrinsecal virtue and efficacy they have.
as in his preaching, He does but plant and water, it is God that gives the increase:) So neither do these sufferings work good of themselves by any intrinsical virtue and efficacy they have.
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So that as the Gospel is, though to some a savour of life, yet to others a savour of death. Thus afflictions and troubles to some do discover their hypocrisie and guile,
So that as the Gospel is, though to Some a savour of life, yet to Others a savour of death. Thus afflictions and Troubles to Some do discover their hypocrisy and guile,
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Fourthly, We may admire the wisdome, power and goodnesse of God, that wherein the enemies of Gods Church deal craftily and cruelly, in that very thing he is above them, working the contrary to that which they are intending.
Fourthly, We may admire the Wisdom, power and Goodness of God, that wherein the enemies of God's Church deal craftily and cruelly, in that very thing he is above them, working the contrary to that which they Are intending.
and their persecutions have increased the number of Christians? Thus it must needs be madness and torment to the Churches enemies to see that the wayes they take to demolish, is indeed to build up the Church of God.
and their persecutions have increased the number of Christians? Thus it must needs be madness and torment to the Churches enemies to see that the ways they take to demolish, is indeed to built up the Church of God.
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For when the Churches of God shall see the wisdome and goodness of God thus to his people, turning all the cruelty and craft of their adversaries to their own good, that what they could never do, their enemies do for them:
For when the Churches of God shall see the Wisdom and Goodness of God thus to his people, turning all the cruelty and craft of their Adversaries to their own good, that what they could never do, their enemies do for them:
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What glory and praise doth this cause in all Congregations? How is the Church indeared hereby to God, to trust in him, to continue faithfull to him in all exercises? God hath been good and will be good.
What glory and praise does this cause in all Congregations? How is the Church endeared hereby to God, to trust in him, to continue faithful to him in all exercises? God hath been good and will be good.
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for his bonds were made manifest in Caesars palace, and in all other places. That of Tertullian is known, The blood of Martyrs is the seed of the Church.
for his bonds were made manifest in Caesars palace, and in all other places. That of Tertullian is known, The blood of Martyrs is the seed of the Church.
When men did behold their faith, the r•patience, their constancy and courage, it made them enquire into the cause of their sufferings, what it was that could make them so constantly endure all kind of torments;
When men did behold their faith, the r•patience, their constancy and courage, it made them inquire into the cause of their sufferings, what it was that could make them so constantly endure all kind of torments;
It hath been a good blessing of God, that the Names and Histories of most Martyrs have been preserved and recorded for the good of the Church of God to come.
It hath been a good blessing of God, that the Names and Histories of most Martyrs have been preserved and recorded for the good of the Church of God to come.
The lives and sufferings of our Martyrs here in England, what influence may they not make upon thee? What patience, what heavenly mindedness, what courage should this put into thee? As Abel though dead speaketh:
The lives and sufferings of our Martyrs Here in England, what influence may they not make upon thee? What patience, what heavenly Mindedness, what courage should this put into thee? As Abel though dead speaks:
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SERM. LI. The Afflictions which others suffer for Christ, make much for our Comfort and Salvation. 2 COR. 1. 6. And whether we be afflicted, it is for your consolation and salvation.
SERMON. LI The Afflictions which Others suffer for christ, make much for our Comfort and Salvation. 2 COR. 1. 6. And whither we be afflicted, it is for your consolation and salvation.
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THe second particular in this Text, as it stands divided, is the Consequent or Effect of this tribulation; which is set down in a particular and special manner above any other fruit of it,
THe second particular in this Text, as it Stands divided, is the Consequent or Effect of this tribulation; which is Set down in a particular and special manner above any other fruit of it,
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That sufferings for Christ should be so farre from disheartning, and offending others, that a true and right consideration of them, may much provoke our comfort and salvation.
That sufferings for christ should be so Far from disheartening, and offending Others, that a true and right consideration of them, may much provoke our Comfort and salvation.
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First, That the sufferings of others do work good only occasionally, or by way of example. We must not conceive any merit or causality (as was declared before) in Martyrs; They are Examples, not Mediators;
First, That the sufferings of Others do work good only occasionally, or by Way of Exampl. We must not conceive any merit or causality (as was declared before) in Martyrs; They Are Examples, not Mediators;
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So that we must take heed that the sufferings of the godly do not obscure the sufferings of Christ, that they should not be accounted the only treasure of Christ.
So that we must take heed that the sufferings of the godly do not Obscure the sufferings of christ, that they should not be accounted the only treasure of christ.
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and desiring liberty of admission into Church-communion from them, which the Church received, they making publick satisfaction in respect of scandal by serious humiliation;
and desiring liberty of admission into Church-communion from them, which the Church received, they making public satisfaction in respect of scandal by serious humiliation;
A learned man thinketh, that the Prophecy spoken of by Peter, 2 Tim. 4. 1. which tels of an Apostasie, bringing in Doctrines of daimons, as he explains it, is the worshipping of these Saints departed;
A learned man Thinketh, that the Prophecy spoken of by Peter, 2 Tim. 4. 1. which tells of an Apostasy, bringing in Doctrines of daimons, as he explains it, is the worshipping of these Saints departed;
but even those Confessors and glorious Martyrs themselves, were they corporally present, would with Paul and Barnabas rend their cloaths, and refuse such worship.
but even those Confessors and glorious Martyrs themselves, were they corporally present, would with Paul and Barnabas rend their clothes, and refuse such worship.
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Though therefore the godly are afflicted and persecuted for our comfort and salvation, yet take heed of superstitious excesse about them, turning imitation into religious adoration.
Though Therefore the godly Are afflicted and persecuted for our Comfort and salvation, yet take heed of superstitious excess about them, turning imitation into religious adoration.
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For no doubt all those who have suffered in any false way, The Heretick for his heresies, the Papist for his Idolatry and superstition, have greatly confirmed those that were of that perswasion.
For no doubt all those who have suffered in any false Way, The Heretic for his heresies, the Papist for his Idolatry and Superstition, have greatly confirmed those that were of that persuasion.
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Look we then, that we do propound right paterns to our selves, that we be not deceived, as sometimes in Popery they have worshipped the bone of an Asse or an horse for a Saints relique;
Look we then, that we do propound right patterns to our selves, that we be not deceived, as sometime in Popery they have worshipped the bone of an Ass or an horse for a Saints relic;
for the Devil hath his Martyrs. Heresie hath her Martyrs; yea vain-glory hath had many Martyrs. And Austin saith, It is possible for a man who dieth for the truth,
for the devil hath his Martyrs. Heresy hath her Martyrs; yea vainglory hath had many Martyrs. And Austin Says, It is possible for a man who Dieth for the truth,
The Apostle affirmeth it also, 1 Cor. 13. when he supposeth a man may give his body to be burnt, and yet for want of charity be a tinkling cymbal, or it will profit him nothing.
The Apostle Affirmeth it also, 1 Cor. 13. when he Supposeth a man may give his body to be burned, and yet for want of charity be a tinkling cymbal, or it will profit him nothing.
This is so secret a sinne, and we are so prone to it, that the Heathens did charge it upon all the Christians (though falsly and maliciously) that they suffered only for vain-glory;
This is so secret a sin, and we Are so prove to it, that the heathens did charge it upon all the Christians (though falsely and maliciously) that they suffered only for vainglory;
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For how can it but greatly assure us, that if this were not the truth of God, they could never have that comfort, that courage, that evidence and demonstration upon their hearts:
For how can it but greatly assure us, that if this were not the truth of God, they could never have that Comfort, that courage, that evidence and demonstration upon their hearts:
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And therefore though Hereticks die, though Papists die for their Religion, as well as the true Martyr, yet the frame of their spirits and concomitant dispositions are greatly different.
And Therefore though Heretics die, though Papists die for their Religion, as well as the true Martyr, yet the frame of their spirits and concomitant dispositions Are greatly different.
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it was not meerly torments, but the patience, faith and heavenly mindednesse, their love even to their very enemies, that did draw out others to love them.
it was not merely torments, but the patience, faith and heavenly Mindedness, their love even to their very enemies, that did draw out Others to love them.
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when we see it is not one or two, but multitudes, yea millions, which have given testimony to such truths and that by their bloud, that so many should thus be willingly undone for that which is a falshood, is very improbable.
when we see it is not one or two, but Multitudes, yea millions, which have given testimony to such truths and that by their blood, that so many should thus be willingly undone for that which is a falsehood, is very improbable.
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How apt are the people of God to be despondent within themselves, to be afraid of their own weaknesse and hypocrisie, saying, their hearts are so carnal,
How apt Are the people of God to be despondent within themselves, to be afraid of their own weakness and hypocrisy, saying, their hearts Are so carnal,
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so unmortified that they know not to part with any thing, much lesse life it self for Christ? He cannot, will one say, he dare not say with Peter, Though all men forsake Christ, yet he would not;
so unmortified that they know not to part with any thing, much less life it self for christ? He cannot, will one say, he Dare not say with Peter, Though all men forsake christ, yet he would not;
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But if they look off from themselves to these champions before their eyes, what hope and confidence may they attain unto in the Lord? For what were those confessors of themselves? Were they not men? Were they not flesh and blood as well as thou art? Were they not affected with wives, children,
But if they look off from themselves to these champions before their eyes, what hope and confidence may they attain unto in the Lord? For what were those Confessors of themselves? Were they not men? Were they not Flesh and blood as well as thou art? Were they not affected with wives, children,
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and yet God was with them, he raised them up above their own strength. So that while thou art out of this fight, thou canst not conceive what strength,
and yet God was with them, he raised them up above their own strength. So that while thou art out of this fight, thou Canst not conceive what strength,
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but as he acknowledged afterwards, as soon as ever the enemy had laid hold on him, that spirit of fear and cowardlinesse left him, being filled with undaunted courage.
but as he acknowledged afterwards, as soon as ever the enemy had laid hold on him, that Spirit of Fear and cowardliness left him, being filled with undaunted courage.
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Hence the Apostle, when Heb. 11. he had instanced in the great atchievements, many worthies had accomplished by faith, at the twelfth Chapter he beginneth, Seeing we are compassed about with such a cloud of witnesses,
Hence the Apostle, when Hebrew 11. he had instanced in the great achievements, many worthies had accomplished by faith, At the twelfth Chapter he begins, Seeing we Are compassed about with such a cloud of Witnesses,
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But those that suffer for Christ, they professe no more with their tongues then they manifest in their lives, Non loquimur magna, sed vivimus, as Cyprian, We do not so much speak great things, as live them.
But those that suffer for christ, they profess no more with their tongues then they manifest in their lives, Non loquimur Magna, sed vivimus, as Cyprian, We do not so much speak great things, as live them.
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Aristotle that maketh Temperance a vertue, and that he only is temperate who doth it for virtues sake, that a virtuous man will rather die than do an evil or dishonest action,
Aristotle that makes Temperance a virtue, and that he only is temperate who does it for Virtues sake, that a virtuous man will rather die than do an evil or dishonest actium,
He was ungratefull, betrayed his Countrey, and then afterwards had a great hand in poisoning Alexander, which made Caracalla the Emperour, expell all Philosophers of Aristotles Sect,
He was ungrateful, betrayed his Country, and then afterwards had a great hand in poisoning Alexander, which made Caracalla the Emperor, expel all Philosophers of Aristotle Sect,
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for this end Lucian bringeth Alexander in hell upbraiding Aristotle, that therefore he made riches part of the Summum bonum, that under that pretext he might the rather heap up wealth;
for this end Lucian brings Alexander in hell upbraiding Aristotle, that Therefore he made riches part of the Summum bonum, that under that pretext he might the rather heap up wealth;
So that to adde action and suffering to our profession, when we are called to it, this is to shew we are Christians indeed, Nunc incipio esse Christianus, said Ignatius, when he was going to his Martyrdom.
So that to add actium and suffering to our profession, when we Are called to it, this is to show we Are Christians indeed, Nunc incipio esse Christian, said Ignatius, when he was going to his Martyrdom.
How Salvation is promoted and advanced by our Sufferings for Christ. 2 COR. 1. 6. Which is effectual in enduring of the same sufferings, which we also suffer.
How Salvation is promoted and advanced by our Sufferings for christ. 2 COR. 1. 6. Which is effectual in enduring of the same sufferings, which we also suffer.
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WE are now come to the third particular in this Text, which is the amplification of the end specified of the Apostles sufferings, especially the latter, viz. Salvation, which Salvation is effectual. Wherein we may take notice, 1. What is attributed to Salvation, NONLATINALPHABET. 2. The manner how, NONLATINALPHABET, in enduring; with the object of the same sufferings, We also suffer.
WE Are now come to the third particular in this Text, which is the amplification of the end specified of the Apostles sufferings, especially the latter, viz. Salvation, which Salvation is effectual. Wherein we may take notice, 1. What is attributed to Salvation,. 2. The manner how,, in enduring; with the Object of the same sufferings, We also suffer.
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I shall at this time only consider the Attribute, or what is predicated of our Salvation, it is effectual. The Greek word NONLATINALPHABET is contested about.
I shall At this time only Consider the Attribute, or what is predicated of our Salvation, it is effectual. The Greek word is contested about.
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Thus, which Salvation is wrought. And it is true indeed among prophane Authors, the word is used passively; but in the New Testament in some places, it must needs be rendred actively. For whereas the word is used four times in the New Testament, in all which places we translate it actively; yet he contends for the passive sense,
Thus, which Salvation is wrought. And it is true indeed among profane Authors, the word is used passively; but in the New Testament in Some places, it must needs be rendered actively. For whereas the word is used four times in the New Testament, in all which places we translate it actively; yet he contends for the passive sense,
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So Jam. 15. 16. the NONLATINALPHABET, we translate, The effectual prayer, he would have the prayer wherein the Spirit of God doth so powerfully move us, that we are acted rather than act.
So Jam. 15. 16. the, we translate, The effectual prayer, he would have the prayer wherein the Spirit of God does so powerfully move us, that we Are acted rather than act.
But though in this place he may argue something probably, yet in the two other places, Ephes. 3. 20. According to the power, NONLATINALPHABET, which worketh in us. Col. 1. 29. Striving according to his working, NONLATINALPHABET, which worketh in me mightily:
But though in this place he may argue something probably, yet in the two other places, Ephesians 3. 20. According to the power,, which works in us. Col. 1. 29. Striving according to his working,, which works in me mightily:
So also the word is used actively 2 Cor, 4. 12. and Rom. 7. 5. It is not then necessary that the word should be used passively. Hence Erasmus and our Translators render it actively, it is effectual,
So also the word is used actively 2 Cor, 4. 12. and Rom. 7. 5. It is not then necessary that the word should be used passively. Hence Erasmus and our Translators render it actively, it is effectual,
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yet I rather joyn with those, that think it more genuine to understand it passively in this place, Which salvation is wrought by patience in afflictions.
yet I rather join with those, that think it more genuine to understand it passively in this place, Which salvation is wrought by patience in afflictions.
Salvation puts forth it self, and thereby is more exalted by these sufferings, which certainly must be of unspeakable comfort, to think that by these I am the more prepared for Heaven,
Salvation puts forth it self, and thereby is more exalted by these sufferings, which Certainly must be of unspeakable Comfort, to think that by these I am the more prepared for Heaven,
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it is onely the gift and grace of God, hereby to increase our blessednesse; for after all our sufferings, we are unprofitable servants, and might be thrown into hell. Observe,
it is only the gift and grace of God, hereby to increase our blessedness; for After all our sufferings, we Are unprofitable Servants, and might be thrown into hell. Observe,
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That the salvation of believers is promoted and advanced by their sufferings for Christ. Let none with Simon the Cyrenean be compelled to bear Christs crosse;
That the salvation of believers is promoted and advanced by their sufferings for christ. Let none with Simon the Cyrenean be compelled to bear Christ cross;
The Text I promised to confirm this truth, and is a parallel with mine, is 2 Cor. 4. 17. where the Apostle sheweth the unspeakable benefit that we have by our afflictions for God, Our light affliction, which is but for a moment, worketh for us a farre more, and eternal weight of glory.
The Text I promised to confirm this truth, and is a parallel with mine, is 2 Cor. 4. 17. where the Apostle shows the unspeakable benefit that we have by our afflictions for God, Our Light affliction, which is but for a moment, works for us a Far more, and Eternal weight of glory.
It is true, the Papists do most arrogantly from the word NONLATINALPHABET inferre, that afflictions have a causal and meritorious influence upon our salvation;
It is true, the Papists do most arrogantly from the word infer, that afflictions have a causal and meritorious influence upon our salvation;
And indeed to inter any causality or merit from that Word, would be plainly to derogate from the Apostles intention, which is to shew the great disproportion that is between these light afflictions,
And indeed to inter any causality or merit from that Word, would be plainly to derogate from the Apostles intention, which is to show the great disproportion that is between these Light afflictions,
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and that eternal glory, there is no equality between them; whereas if they had a meritorious causality, there must be a condign proportion between them.
and that Eternal glory, there is no equality between them; whereas if they had a meritorious causality, there must be a condign proportion between them.
Hence 1 Pet. 4: 16, 17. the Apostle encouraging believers to suffer as Christians, and that by many arguments, he bringeth one amongst the rest, that relateth to their sinnes, For judgement must begin at the house of God.
Hence 1 Pet. 4: 16, 17. the Apostle encouraging believers to suffer as Christians, and that by many Arguments, he brings one among the rest, that relateth to their Sins, For judgement must begin At the house of God.
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It is a false and sinfull opinion of some, mentioned by Raynardus (Lib. de Martyrio.) that affirmed, Whosoever did suffer for the faith of Christ, his very Martyrdome was enough to cleanse him;
It is a false and sinful opinion of Some, mentioned by Raynardus (Lib. de Martyrdom.) that affirmed, Whosoever did suffer for the faith of christ, his very Martyrdom was enough to cleanse him;
Thus also all those who suffer for Christ, and in some sense may be said to fight the battels of the Lord, it is their duty to arraigne themselves for their sinnes,
Thus also all those who suffer for christ, and in Some sense may be said to fight the battles of the Lord, it is their duty to arraign themselves for their Sins,
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Secondly, These afflictions for Christ, do much promote our salvation, Because they are a School to every believer, whereby to know more of God and Christ, of his grace and power then ever they did before.
Secondly, These afflictions for christ, do much promote our salvation, Because they Are a School to every believer, whereby to know more of God and christ, of his grace and power then ever they did before.
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Thus also the godly, who as Joh, come like gold out of the fire, they can truly say, They would not be without those teachings, those experiences they have had, not for all the world:
Thus also the godly, who as John, come like gold out of the fire, they can truly say, They would not be without those teachings, those experiences they have had, not for all the world:
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As we read of a notable instance of a woman Martyr in the primitive Heathenish persecutions, who being great with child, was delivered the day before she was to suffer,
As we read of a notable instance of a woman Martyr in the primitive Heathenish persecutions, who being great with child, was Delivered the day before she was to suffer,
and therefore expected but common supply in that case, whereas her Martyrdome was extraordinary, and therefore looked for extraordinary help and comfort from God.
and Therefore expected but Common supply in that case, whereas her Martyrdom was extraordinary, and Therefore looked for extraordinary help and Comfort from God.
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Some indeed have doubted, Whether there be Degrees of Glory or no in Heaven? But that may be fully proved, that those Starres in Heaven doe differ from one another in Glory.
some indeed have doubted, Whither there be Degrees of Glory or not in Heaven? But that may be Fully proved, that those Stars in Heaven do differ from one Another in Glory.
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Insomuch that some learned men have concluded from Revel. 20. 4, 5. That the Martyrs onely shall have a peculiar Glory bestowed on them to reign with Christ a thousand yeares here on Earth.
Insomuch that Some learned men have concluded from Revel. 20. 4, 5. That the Martyrs only shall have a peculiar Glory bestowed on them to Reign with christ a thousand Years Here on Earth.
how this salvation is promoted, and that is NONLATINALPHABET, In the enduring, or in patience under sufferings. It is not simply and barely sufferings, for murderers suffer, robbers suffer;
how this salvation is promoted, and that is, In the enduring, or in patience under sufferings. It is not simply and barely sufferings, for murderers suffer, robbers suffer;
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For if they suffer with grudging and repining, thinking God is a severe Master, who imposeth such hard tasks upon them, then they lose their reward; neither is salvation advanced hereby.
For if they suffer with grudging and repining, thinking God is a severe Master, who Imposes such hard tasks upon them, then they loose their reward; neither is salvation advanced hereby.
Even as the Verb NONLATINALPHABET, is sometimes Matth. 10. 22. Heb. 12. 3. But for the most part it is rendred patientia, patience. Thus Luk. 21. 19. Rom. 5. 3. It is also taken by some for perseverance and constancy; so that is explained, Heb. 12. 1, Let us runne NONLATINALPHABET, with patience, we render it,
Even as the Verb, is sometime Matthew 10. 22. Hebrew 12. 3. But for the most part it is rendered patientia, patience. Thus Luk. 21. 19. Rom. 5. 3. It is also taken by Some for perseverance and constancy; so that is explained, Hebrew 12. 1, Let us run, with patience, we render it,
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so that our salvation may be exalted thereby, yet the Apostle here, and in many other places, instanceth impatience, as that which is the most proper and genuine grace for the improving of our sufferings. Therefore from hence observe,
so that our salvation may be exalted thereby, yet the Apostle Here, and in many other places, Instanceth impatience, as that which is the most proper and genuine grace for the improving of our sufferings. Therefore from hence observe,
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implying, that though this crosse be put upon thy shoulders every day; though it be from week to week, from year to year, thou must not repine, but take it up daily.
implying, that though this cross be put upon thy shoulders every day; though it be from Week to Week, from year to year, thou must not repine, but take it up daily.
Contranitency then and contrapugnancy to the will of God, bringing tribulations upon us, doth deprive us of all that soul-saving benefit we might have by them.
Contranitency then and contrapugnancy to the will of God, bringing tribulations upon us, does deprive us of all that Soul-saving benefit we might have by them.
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It is true indeed, there is a conditional will in every sufferer for Christ, arising necessarily from nature within us, which desireth to preserve it self;
It is true indeed, there is a conditional will in every sufferer for christ, arising necessarily from nature within us, which Desires to preserve it self;
Thus we have a notable expression, John 21. 18. where Christ speaking of the death and martyrdom Peter should suffer for his name, he saith, Another shall gird thee, and carry thee whether thou wouldst not;
Thus we have a notable expression, John 21. 18. where christ speaking of the death and martyrdom Peter should suffer for his name, he Says, another shall gird thee, and carry thee whither thou Wouldst not;
but the Stoicks especially, they did so commend patience, as that thereby they would have a man turned into a meer stone (as it were) and an unnatural dedolency;
but the Stoics especially, they did so commend patience, as that thereby they would have a man turned into a mere stone (as it were) and an unnatural dedolency;
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but no Philosophical patience, not that of Anaxarchus (who cried out so stoutly to the Tyrant, who caused him to be brayed and pounced to death, Tunde, tunde Anaxarchum non tundis.) or of others so greatly applauded by humane Writers, is worthy of the name of Christian patience.
but no Philosophical patience, not that of Anaxarchus (who cried out so stoutly to the Tyrant, who caused him to be brayed and pounced to death, Tune, Tune Anaxarchum non tundis.) or of Others so greatly applauded by humane Writers, is worthy of the name of Christian patience.
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and what may be Natural or Moral Patience. Natural Patience I call that, which cometh much from the constitution and complexion of their bodies, they are more mild, quiet and enduring of grief than others.
and what may be Natural or Moral Patience. Natural Patience I call that, which comes much from the constitution and complexion of their bodies, they Are more mild, quiet and enduring of grief than Others.
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but Christian patience is that which comes from a regenerated and sanctified nature, eying Gods glory, his will and command only, not regarding other sinister respects.
but Christian patience is that which comes from a regenerated and sanctified nature, Eyeing God's glory, his will and command only, not regarding other sinister respects.
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And therefore patience must be added to temperance; for that requireth the denial of our pleasures, the crucifying of our delights, which cannot be without patience:
And Therefore patience must be added to temperance; for that requires the denial of our pleasures, the crucifying of our delights, which cannot be without patience:
The heart of man under any afflictions is like a wild bull in a net, there is nothing but raging and repining under every exercise, till God give a patient spirit.
The heart of man under any afflictions is like a wild bull in a net, there is nothing but raging and repining under every exercise, till God give a patient Spirit.
The Heathen adviseth an angry furious man to look in the glasse, while he is in those passionate fits, that he may see how deformed he is made thereby;
The Heathen adviseth an angry furious man to look in the glass, while he is in those passionate fits, that he may see how deformed he is made thereby;
The Scripture useth other words NONLATINALPHABET and NONLATINALPHABET, but never NONLATINALPHABET, because God being most absolutely blessed and happy in himself, he cannot be under any misery:
The Scripture uses other words and, but never, Because God being most absolutely blessed and happy in himself, he cannot be under any misery:
neither can God be said to pati, to suffer, in a passive sense, yet his goodness, his forbearance, these are called patience. And from the patience of God we may be encouraged to a conformity thereunto.
neither can God be said to pati, to suffer, in a passive sense, yet his Goodness, his forbearance, these Are called patience. And from the patience of God we may be encouraged to a conformity thereunto.
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Should God be as impatient of thee, should he as little endure thy failings, as thou canst his dispensations, thou hadst been with Dives, calling for a drop of water long before this time,
Should God be as impatient of thee, should he as little endure thy failings, as thou Canst his dispensations, thou Hadst been with Dives, calling for a drop of water long before this time,
Christ also is a wonderfull examplar cause of patience, for him to lay aside the manifestation of his glory, to be born of a Virgin, to be exposed to such an ignominious death:
christ also is a wonderful exemplar cause of patience, for him to lay aside the manifestation of his glory, to be born of a Virgae, to be exposed to such an ignominious death:
which made the Marcionites say, He had only a phantastical body, thinking it a reproachfull and dishonourable thing to him, to have a true real body of the Virgin Mary. But this exinanition and emptying of himself, doth the more commend and make his patience illustrious.
which made the Marcionites say, He had only a fantastical body, thinking it a reproachful and dishonourable thing to him, to have a true real body of the Virgae Marry. But this exinanition and emptying of himself, does the more commend and make his patience illustrious.
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SERM, LIV. Motives exciting us to a patient Submission unto God under all the Afflictions he layes upon us. 2 COR. 1. 6. Which is effectual in enduring of the same sufferings, which we also suffer.
SERMON, LIV. Motives exciting us to a patient Submission unto God under all the Afflictions he lays upon us. 2 COR. 1. 6. Which is effectual in enduring of the same sufferings, which we also suffer.
WE are yet treating on the manner, How the Salvation of believers is promoted by their sufferings, which is said to be NONLATINALPHABET, In enduring or in patience; in a patient enduring.
WE Are yet treating on the manner, How the Salvation of believers is promoted by their sufferings, which is said to be, In enduring or in patience; in a patient enduring.
Doest thou at any time find repinings and frettings of heart within thee? Do thou presently possesse thy soul with thy wretchednesse and unworthinesse:
Dost thou At any time find repinings and frettings of heart within thee? Do thou presently possess thy soul with thy wretchedness and unworthiness:
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when Absolom had made such a strong conspiracy against him, 2 Sam. 16. 11. when Shimei cursed him with such a grievous curse, that Abishai had no patience to bear it, Why should this dead dog curse my Lord the King (saith he) let me go and take off his head? Who but a David would have been avenged? But what tameth Davids heart? Let him alone, let him curse,
when Absalom had made such a strong Conspiracy against him, 2 Sam. 16. 11. when Shimei cursed him with such a grievous curse, that Abishai had no patience to bear it, Why should this dead dog curse my Lord the King (Says he) let me go and take off his head? Who but a David would have been avenged? But what tames Davids heart? Let him alone, let him curse,
Thus the Church Lament. 3. 22. though she be in such desolations, that she cals to all the passengers who come by, to see if there were ever any affliction like hers,
Thus the Church Lament. 3. 22. though she be in such desolations, that she calls to all the passengers who come by, to see if there were ever any affliction like hers,
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For what, doth God do thee any wrong? Doth not the worm that eateth up all thy comfort breed in thy own breast? Is not thy destruction from thy own self? Certainly if any thing, this may stop thy mouth, and quietly compose thy soul. But
For what, does God do thee any wrong? Does not the worm that Eateth up all thy Comfort breed in thy own breast? Is not thy destruction from thy own self? Certainly if any thing, this may stop thy Mouth, and quietly compose thy soul. But
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Secondly, Not only the apprehension of thy guilt may thus rebuke all storms within thee, But the consideration of Gods goodnesse and mercy is admirable, that doth thus alter and change the nature of these afflictions that are upon thee.
Secondly, Not only the apprehension of thy guilt may thus rebuke all storms within thee, But the consideration of God's Goodness and mercy is admirable, that does thus altar and change the nature of these afflictions that Are upon thee.
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Hence in all their troubles they have been more prepared and purified to blesse God: As Bels cast into the fire, do afterwards make a sweeter and clearer sound;
Hence in all their Troubles they have been more prepared and purified to bless God: As Bells cast into the fire, do afterwards make a Sweeten and clearer found;
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so that this is encouragement enough, to consider how God changeth the nature of these troubles, the fruit of sinne is made the fruit of Gods love to thee,
so that this is encouragement enough, to Consider how God changes the nature of these Troubles, the fruit of sin is made the fruit of God's love to thee,
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Thirdly, Be not dejected under sufferings for God, but rejoyce with patience, Because God will be with thee, thou shalt have the presence and assistance of Christ,
Thirdly, Be not dejected under sufferings for God, but rejoice with patience, Because God will be with thee, thou shalt have the presence and assistance of christ,
and he could want, be changed from one extream condition to another, and yet be the same in heart and affection, he addeth, He can do all things through Christ that strengthneth him, Phil. 4. 13. Thou hast the same power with Christ in some sense;
and he could want, be changed from one extreme condition to Another, and yet be the same in heart and affection, he adds, He can do all things through christ that strengtheneth him, Philip 4. 13. Thou hast the same power with christ in Some sense;
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See also how notably Paul speaketh to this, 2 Cor. 12. 10. I take pleasure in my infirmities, in reproaches, in necessities, For when I am weak, then am I strong.
See also how notably Paul speaks to this, 2 Cor. 12. 10. I take pleasure in my infirmities, in Reproaches, in necessities, For when I am weak, then am I strong.
And vers. 9. Gods strength is said to be perfected in Pauls weaknesse: most gladly therefore will I glory in my infirmities, that the power of Christ may rest on me.
And vers. 9. God's strength is said to be perfected in Paul's weakness: most gladly Therefore will I glory in my infirmities, that the power of christ may rest on me.
Thus you see great ground for patience, because Cods power will come in, and that very seasonably you will have grace to help in time of need, Heb. 4. 16. The Pythagoreans called God, Ipsam opportunitatem, Oppornunity it self, because he did alwayes come in seasonably to help:
Thus you see great ground for patience, Because Cods power will come in, and that very seasonably you will have grace to help in time of need, Hebrew 4. 16. The pythagoreans called God, Ipsam opportunitatem, Oppornunity it self, Because he did always come in seasonably to help:
Fourthly, As you have need of patience under these exercises, So let it have its perfect work, because of the unspeakable good that will redound to thee hereby.
Fourthly, As you have need of patience under these exercises, So let it have its perfect work, Because of the unspeakable good that will redound to thee hereby.
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God doth by these sufferings bring in Novum & inauditum modum salutis, interire ne poreas, a new and unheard of way of safety, by making thee to die, that thou mayest not perish.
God does by these sufferings bring in Novum & inauditum modum Salutis, interire ne poreas, a new and unheard of Way of safety, by making thee to die, that thou Mayest not perish.
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We might heap up many places of Scripture that demonstrate the benefit of such sufferings. So that the opinion of the Gnosticks, which Tertullian confuteth, was directly opposite to Scripture.
We might heap up many places of Scripture that demonstrate the benefit of such sufferings. So that the opinion of the Gnostics, which Tertullian confuteth, was directly opposite to Scripture.
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but this made them charge Christ thus foolishly, because they did not consider that those sufferings were advantages, that it was no more a losse to the godly,
but this made them charge christ thus foolishly, Because they did not Consider that those sufferings were advantages, that it was no more a loss to the godly,
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And if thou doest believe it, and yet hadst rather have present pleasures and profits, than future glory, then thou proclaimest thy exceeding great folly and madnesse.
And if thou dost believe it, and yet Hadst rather have present pleasures and profits, than future glory, then thou proclaimest thy exceeding great folly and madness.
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How much more will this hold true on him, who shall perfidiously forsake Christ rather than suffer for him? And although some of these have recover'd again,
How much more will this hold true on him, who shall perfidiously forsake christ rather than suffer for him? And although Some of these have recovered again,
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and manifested as much faithfulnesse as they had formerly falshood, yet those that did wholly fall off, their fall was great, making the adversary to rejoyce,
and manifested as much faithfulness as they had formerly falsehood, yet those that did wholly fallen off, their fallen was great, making the adversary to rejoice,
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Hence some have thought more implied in that expression then ordinarily is conceived, 1 Cor. 4. 13. where the Apostle saith, We are made as the filth and off-scouring of the world;
Hence Some have Thought more implied in that expression then ordinarily is conceived, 1 Cor. 4. 13. where the Apostle Says, We Are made as the filth and offscouring of the world;
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but because they were applied to such Sacrifices, and devoted things, in the offering whereof common judgements were removed, piacula; therefore they inferre, That the Apostles sufferings did conduce to the whole Church of God.
but Because they were applied to such Sacrifices, and devoted things, in the offering whereof Common Judgments were removed, piacula; Therefore they infer, That the Apostles sufferings did conduce to the Whole Church of God.
onely this is a truth in the general, That many have been converted, and so saved by beholding the courage and patience of godly Confessors and Martyrs.
only this is a truth in the general, That many have been converted, and so saved by beholding the courage and patience of godly Confessors and Martyrs.
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And if we read of Heathens, the Curtii and Decii, who have devoted themselves to present death, to remove some publick calamity, what shame will this be to Christians,
And if we read of heathens, the Curtii and Decii, who have devoted themselves to present death, to remove Some public calamity, what shame will this be to Christians,
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if they shall not in a regular way shew such zeal for the Church of God? We have a notable passage, 1 John 3. 16. We ought to lay down our lives for the brethren;
if they shall not in a regular Way show such zeal for the Church of God? We have a notable passage, 1 John 3. 16. We ought to lay down our lives for the brothers;
Hence there is a distinction of Martyrium charitatis, and Martyrium fidei. A Jesuite (Raynardus de Martyrio.) doth industriously endeavour to maintain, That if a man, having a call from God, doth venture his life by visiting some infected with the plague, doing this out of love to God,
Hence there is a distinction of Martyrium charitatis, and Martyrium fidei. A Jesuit (Raynardus de Martyrdom.) does industriously endeavour to maintain, That if a man, having a call from God, does venture his life by visiting Some infected with the plague, doing this out of love to God,
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Yea such a suffering and Martyrdome may be called Martyrium fidei, as well as charitatis, or misericordiae; Faith having imperate acts, as well as elicite.
Yea such a suffering and Martyrdom may be called Martyrium fidei, as well as charitatis, or Mercy; Faith having imperate acts, as well as elicit.
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Hence the Apostle, Heb. 11. attributeth divers worthy actions and atchievements unto Faith. By this you see in any suffering whereby the Church of God is edified, wherein we demonstrate our love to the salvation of others, we may greatly encourage our selves.
Hence the Apostle, Hebrew 11. attributeth diverse worthy actions and achievements unto Faith. By this you see in any suffering whereby the Church of God is edified, wherein we demonstrate our love to the salvation of Others, we may greatly encourage our selves.
Hence also it is observed by one of the Ancients, That he who shall suffer to prevent schisms and breaches in the Church of God, is more to be honoured,
Hence also it is observed by one of the Ancients, That he who shall suffer to prevent schisms and Breaches in the Church of God, is more to be honoured,
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SERM. LV. All the Dispensations of God carry on, and further the Salvation of his People. 2 COR. 1. 6. Or whether we be comforted, it is for your consolation and salvation.
SERMON. LV. All the Dispensations of God carry on, and further the Salvation of his People. 2 COR. 1. 6. Or whither we be comforted, it is for your consolation and salvation.
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For as to the last particular observed in the illustration, which the Apostle useth, viz. The object matter of their patient enduring, which is said to be the same sufferings which we also suffer.
For as to the last particular observed in the illustration, which the Apostle uses, viz. The Object matter of their patient enduring, which is said to be the same sufferings which we also suffer.
whereas the people of God in their distress are apt with David to cry out, Hath the Lord cast off for ever? Will he be gracious no more? Thy tribulations are not eternal:
whereas the people of God in their distress Are apt with David to cry out, Hath the Lord cast off for ever? Will he be gracious no more? Thy tribulations Are not Eternal:
2. We have the effect or end of such consolations, which are vouchsafed to others, especially the Officers of the Church, who are like the mountains whose springs empty themselves into the valleys,
2. We have the Effect or end of such consolations, which Are vouchsafed to Others, especially the Officers of the Church, who Are like the Mountains whose springs empty themselves into the valleys,
and that is two-sold, Consolation and Salvation. Of the former enough hath been said already. We come therefore to the latter, which is their Salvation, NONLATINALPHABET.
and that is twofold, Consolation and Salvation. Of the former enough hath been said already. We come Therefore to the latter, which is their Salvation,.
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Even as in the Old Testament David doth often call God his salvation. Act. 13. 47. Christ is there said to be NONLATINALPHABET, For salvation to the ends of the earth.
Even as in the Old Testament David does often call God his salvation. Act. 13. 47. christ is there said to be, For salvation to the ends of the earth.
and thus Christ as Mediator is our NONLATINALPHABET, Luke 2. 30. Luk. 3. 6. Hence Ephes. 6. 17. The helmet of salvation, because it's NONLATINALPHABET, it may relate even to Christ himself;
and thus christ as Mediator is our, Lycia 2. 30. Luk. 3. 6. Hence Ephesians 6. 17. The helmet of salvation, Because it's, it may relate even to christ himself;
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Thus they thought all their safety came from Heaven, though corrupted with blind minds. In the Scripture we read of a two-fold salvation: A Temporal one;
Thus they Thought all their safety Come from Heaven, though corrupted with blind minds. In the Scripture we read of a twofold salvation: A Temporal one;
not but that the godly looked for a spiritual salvation, as Jacob witnesseth in his benedictory prayer before his death, saying, Gen. 49. 18. I have waited for thy salvation, O Lord;
not but that the godly looked for a spiritual salvation, as Jacob Witnesseth in his benedictory prayer before his death, saying, Gen. 49. 18. I have waited for thy salvation, Oh Lord;
This Salvation temporal is often in the Old Testament expressed in the plural number, The salvations of the Lord, because of the multitude and Frequency of them.
This Salvation temporal is often in the Old Testament expressed in the plural number, The salvations of the Lord, Because of the multitude and Frequency of them.
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because they are instituted means to bring to salvation, Act. 13. 26. It's called the Word of salvation. 2 Cor. 6. 2. Behold now is the day of salvation, Heb. 2. 3. How shall we escape, if we neglect so great salvation? So that the very title which is given to the preaching of the Gospel, should partly much affect and winne upon us;
Because they Are instituted means to bring to salvation, Act. 13. 26. It's called the Word of salvation. 2 Cor. 6. 2. Behold now is the day of salvation, Hebrew 2. 3. How shall we escape, if we neglect so great salvation? So that the very title which is given to the preaching of the Gospel, should partly much affect and win upon us;
But then, 2. This spiritual Salvation is either inchoate, or consummate. Inchoate or Salvation begun, is attributed to the works of grace in this life, Sanctification, especially Justification.
But then, 2. This spiritual Salvation is either inchoate, or consummate. Inchoate or Salvation begun, is attributed to the works of grace in this life, Sanctification, especially Justification.
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he speaks of Justification in this life, and as that which is already ob•ained, 2 Tim. 1. 9. Justification is salvation begun, though good works are otherwayes required to one and the other.
he speaks of Justification in this life, and as that which is already ob•ained, 2 Tim. 1. 9. Justification is salvation begun, though good works Are otherways required to one and the other.
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but what do ye say, who are more than flesh and blood, who have the Spirit of God revealing things to you? Even the enjoyment of God and Christ to all eternity, this is Salvation, this is Blessednesse. This Salvation is that which we are to endeavour after in our whole life.
but what do you say, who Are more than Flesh and blood, who have the Spirit of God revealing things to you? Even the enjoyment of God and christ to all eternity, this is Salvation, this is Blessedness. This Salvation is that which we Are to endeavour After in our Whole life.
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whether temporal or spiritual, or both? 1 Pet. 3. 20. Eight persons were said to be saved in the Ark. So 1 Pet. 4. 18. The righteous shall scarcely be saved.
whither temporal or spiritual, or both? 1 Pet. 3. 20. Eight Persons were said to be saved in the Ark So 1 Pet. 4. 18. The righteous shall scarcely be saved.
yet all doth advance thy salvation, thou shalt not be a loser by any thing? The people of Israel indeed they were hindred and put backwards in their journey to Canaan, being fourty years detained therein,
yet all does advance thy salvation, thou shalt not be a loser by any thing? The people of Israel indeed they were hindered and put backwards in their journey to Canaan, being fourty Years detained therein,
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Thus it is with every one that is saved, he was in a state deserving the brimstone and fire of hell, within a little time it would have been poured upon him;
Thus it is with every one that is saved, he was in a state deserving the brimstone and fire of hell, within a little time it would have been poured upon him;
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It may also be emphatically resembled by Noahs Ark, when the deluge overwhelmed the whole world, there were but eight persons put into the Ark, and saved from the waters.
It may also be emphatically resembled by Noahs Ark, when the deluge overwhelmed the Whole world, there were but eight Persons put into the Ark, and saved from the waters.
If this consideration will not make a change in thee, what canst thou expect, but to be in the number of those, who shall for ever be denied this salvation?
If this consideration will not make a change in thee, what Canst thou expect, but to be in the number of those, who shall for ever be denied this salvation?
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Again, Salvation doth not only denote a Negative, a freedom from all this misery, but also a Positive, a state of glory, holinesse and happinesse, and that to all eternity.
Again, Salvation does not only denote a Negative, a freedom from all this misery, but also a Positive, a state of glory, holiness and happiness, and that to all eternity.
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Thus Salvation doth not only deliver from hell torments and everlasting wrath, but also doth give us possession of all holinesse and perfect blessednesse.
Thus Salvation does not only deliver from hell torments and everlasting wrath, but also does give us possession of all holiness and perfect blessedness.
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Were it not for this salvation, how miserable and wretched should they judge themselves? This is the salvation that we are commanded to make sure of in this life,
Were it not for this salvation, how miserable and wretched should they judge themselves? This is the salvation that we Are commanded to make sure of in this life,
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and who would live in uncertainties about it? Is it not day and night worth the striving for? This is the salvation that every wicked man wilfully depriveth himself of.
and who would live in uncertainties about it? Is it not day and night worth the striving for? This is the salvation that every wicked man wilfully depriveth himself of.
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For can there be greater sottishnesse and madnesse to put thy self from this salvation, to have the pleasures and profits of this world, which abide but for a season? No wonder if the damned in hell weep and gnash their teeth;
For can there be greater sottishness and madness to put thy self from this salvation, to have the pleasures and profits of this world, which abide but for a season? No wonder if the damned in hell weep and gnash their teeth;
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though waking and sleeping, yet every moment they are driven forward to their home. Thus the people of God, if afflicted, this helpeth forward to Heaven;
though waking and sleeping, yet every moment they Are driven forward to their home. Thus the people of God, if afflicted, this Helpeth forward to Heaven;
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1. Their very sinnes. These are Occasiones passivae, passive occasions, meerly because sinne of it self hath such a deadly nature, that it is not ordinable to salvation;
1. Their very Sins. These Are Occasiones passivae, passive occasions, merely Because sin of it self hath such a deadly nature, that it is not ordinable to salvation;
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only the Omnipotency, the Wisdome and Goodnesse of God make the former sinnes the godly have commitred to be admirable antidotes and preservatives against future sinne.
only the Omnipotency, the Wisdom and goodness of God make the former Sins the godly have commitred to be admirable antidotes and preservatives against future sin.
Even as one grief doth cure another sometimes, or the burning of fire is taken out by fire, which made one not afraid to say, That he got good by his sinnes, more than by his graces.
Even as one grief does cure Another sometime, or the burning of fire is taken out by fire, which made one not afraid to say, That he god good by his Sins, more than by his graces.
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Hence Rom. 8. many learned men do not exclude sins themselves from that comfortable expression of the Apostle, All things shall work together for their good.
Hence Rom. 8. many learned men do not exclude Sins themselves from that comfortable expression of the Apostle, All things shall work together for their good.
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The second occasional means are Afflictions, and these may be called Active occasions, because in their nature they are ordinable and actually by God are ordained to help forward our salvation.
The second occasional means Are Afflictions, and these may be called Active occasions, Because in their nature they Are ordinable and actually by God Are ordained to help forward our salvation.
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Of Pauls Hope and Perswasion of the Corinthians, with the Reasons and Grounds of it. 2 COR. 1. 7. And our hope of you is stedfast, knowing that as you are partakers of the sufferings,
Of Paul's Hope and Persuasion of the Corinthians, with the Reasons and Grounds of it. 2 COR. 1. 7. And our hope of you is steadfast, knowing that as you Are partakers of the sufferings,
THese words (brought in, as some say, be a parenthesis) are by way of mitigation and mollifying the minds of the Corinthians. For Paul in his former Epistle having severely reproved them, it obtained good successe,
THese words (brought in, as Some say, be a parenthesis) Are by Way of mitigation and mollifying the minds of the Corinthians. For Paul in his former Epistle having severely reproved them, it obtained good success,
Yea as Chrysostom well observeth on this place, He speaketh more hopefully and confidently of these Corinthians, then he doth of the Thessalonians: For, 1 Thess. 2. 2, 3, 4, 5. he there discovereth the holy jealousie and fear he had,
Yea as Chrysostom well observeth on this place, He speaks more hopefully and confidently of these Corinthians, then he does of the Thessalonians: For, 1 Thess 2. 2, 3, 4, 5. he there Discovereth the holy jealousy and Fear he had,
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lest they should be oot much moved with the afflictions that do accompany the Gospel, When I could no longer forbear (saith he) I sent Timotheus to establish you, that no man should be moved by these afflictions.
lest they should be oot much moved with the afflictions that do accompany the Gospel, When I could no longer forbear (Says he) I sent Timothy to establish you, that no man should be moved by these afflictions.
but he speaketh farre more confidently about these Corinthians, Our hope of you is stedfast, That which the Apostle here calleth his hope, he doth often in other places name his perswasion, Heb. 6. 9. We are perswaded better things of you. 2 Tim. 1. 5. I am perswaded that the same faith dwelleth in thee also.
but he speaks Far more confidently about these Corinthians, Our hope of you is steadfast, That which the Apostle Here calls his hope, he does often in other places name his persuasion, Hebrew 6. 9. We Are persuaded better things of you. 2 Tim. 1. 5. I am persuaded that the same faith dwells in thee also.
Now the Question is, What is that hope and perswasion, or knowledge, which Paul had concerning other men? To understand this you must know, Paul had a two-fold hope, A Divine Hope, and a Charitable or Prudential Hope, which we may call a Moral Hope. Divine Hope is a supernatural grace wrought by God in the heart of Paul,
Now the Question is, What is that hope and persuasion, or knowledge, which Paul had Concerning other men? To understand this you must know, Paul had a twofold hope, A Divine Hope, and a Charitable or Prudential Hope, which we may call a Moral Hope. Divine Hope is a supernatural grace wrought by God in the heart of Paul,
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Of this Divine Hope Paul doth not here speak, he doth not say, Our hope in you is stedfast, but of you, NONLATINALPHABET for NONLATINALPHABET (as those Prepositions are often changed.) Therefore it is a Moral Hope which is grounded upon principles of prudence and charity, by which Paul was bound to judge thus favourably of them.
Of this Divine Hope Paul does not Here speak, he does not say, Our hope in you is steadfast, but of you, for (as those Prepositions Are often changed.) Therefore it is a Moral Hope which is grounded upon principles of prudence and charity, by which Paul was bound to judge thus favourably of them.
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It is true indeed, there was in the primitive times, among other extraordinary gifts, that of the discerning of spirits (if by Spirit we are not rather to mean Doctrines pretended to be of the Spirit,
It is true indeed, there was in the primitive times, among other extraordinary Gifts, that of the discerning of spirits (if by Spirit we Are not rather to mean Doctrines pretended to be of the Spirit,
as 1 John 4. 1. rather than the hearts and frames of mens spirits.) For although absolutely, originally and independently it be Gods only prerogative to know the hearts of men;
as 1 John 4. 1. rather than the hearts and frames of men's spirits.) For although absolutely, originally and independently it be God's only prerogative to know the hearts of men;
The Epistle also to the Galatians, who began to decay and to end in the flesh after their beginning in the Spirit, doth abundantly declare what agonies he was in about them, Galat. 4. 19. Little children of whom I travail again in birth:
The Epistle also to the Galatians, who began to decay and to end in the Flesh After their beginning in the Spirit, does abundantly declare what agonies he was in about them, Galatians 4. 19. Little children of whom I travail again in birth:
So that it is a very absurd opinion of those that are called Quakers, who say, That light within them discovers what is in other mens hearts, abusing that place, The spiritual man judgeth all things, whereas the Apostle there informeth us, 1 Cor. 2. 11. That no man knoweth the things of a man, save the Spirit of man, which is within him.
So that it is a very absurd opinion of those that Are called Quakers, who say, That Light within them discovers what is in other men's hearts, abusing that place, The spiritual man Judgeth all things, whereas the Apostle there Informeth us, 1 Cor. 2. 11. That no man Knoweth the things of a man, save the Spirit of man, which is within him.
for he saith, It was NONLATINALPHABET, firme and stedfast. Hesychius renders that word NONLATINALPHABET, unshaken, that is, not like the waves of the Sea. So that Pauls hope did not fluctuate about him,
for he Says, It was, firm and steadfast. Hesychius renders that word, unshaken, that is, not like the waves of the Sea. So that Paul's hope did not fluctuate about him,
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That it is a great encouragement to a godly Minister, to see good grounds for the hope of true grace and stedfastnesse in Gods wayes, in the people committed to his charge.
That it is a great encouragement to a godly Minister, to see good grounds for the hope of true grace and steadfastness in God's ways, in the people committed to his charge.
So those failings and decayes amongst the Corinthians were not for their destruction, but by their recovery and repentance to manifest the truth of grace more in them.
So those failings and decays among the Corinthians were not for their destruction, but by their recovery and Repentance to manifest the truth of grace more in them.
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In most of Pauls Epistles you may see this spiritual and publick affection in him, where any are decaying or falling off, there his heart is wounded within him, where any flourish and continue stedfast in holinesse, there he rejoyceth and triumpheth.
In most of Paul's Epistles you may see this spiritual and public affection in him, where any Are decaying or falling off, there his heart is wounded within him, where any flourish and continue steadfast in holiness, there he Rejoiceth and Triumpheth.
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Here we see Paul did not so much regard his own afflictions and distresse, as the grace of the Thessalonians; and because they did not abate in their faith by the afflictions they met with,
Here we see Paul did not so much regard his own afflictions and distress, as the grace of the Thessalonians; and Because they did not abate in their faith by the afflictions they met with,
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he compareth those troubles and exercises of his mind about them to the pangs and groans of a woman in travail, Who hath bewitched you, Galat. 3. 1. By this you may gather, that the joyes of Paul did ebbe or flow according to the increase or decrease of the graces of these he had spiritual inspection over.
he compareth those Troubles and exercises of his mind about them to the pangs and groans of a woman in travail, Who hath bewitched you, Galatians 3. 1. By this you may gather, that the Joys of Paul did ebb or flow according to the increase or decrease of the graces of these he had spiritual inspection over.
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First, Their amendment and repentance, by the former Epistle wrote to them, in that you may see the body of the Church of Corinth was almost like Jobs or Lazarusses body, full of spiritual loathsomnesse, corruptions in Doctrine and practice,
First, Their amendment and Repentance, by the former Epistle wrote to them, in that you may see the body of the Church of Corinth was almost like Jobs or Lazaruses body, full of spiritual loathsomeness, corruptions in Doctrine and practice,
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and some of them in a very high nature, for which our zealous Apostle, as the Lord Christ once did, maketh a rod to drive these corruptions out, he is both a light shining and burning;
and Some of them in a very high nature, for which our zealous Apostle, as the Lord christ once did, makes a rod to drive these corruptions out, he is both a Light shining and burning;
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when we see by the Word preached, that their hearts are broken, that they are counvinced and ashamed of what they have done, and reforme for the future.
when we see by the Word preached, that their hearts Are broken, that they Are counvinced and ashamed of what they have done, and reform for the future.
What repentance and reformation hath the prophane man shewed after the many admonitions to him? What Reformation is there made about the holy and strict observation of the Sabbath? What carefull performances of holy duties in thy family, concerning which thou hast heard so much? Oh that we had cause to say of such persons, of such families,
What Repentance and Reformation hath the profane man showed After the many admonitions to him? What Reformation is there made about the holy and strict observation of the Sabbath? What careful performances of holy duties in thy family, Concerning which thou hast herd so much? O that we had cause to say of such Persons, of such families,
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Have not the Ministers of God been many yeares laying the Axe of the Word to the root of prophanenesse and ignorance, which is in most families, in most Congregations? Yet how greatly doth it abound? Surely of such families, of such Congregations, we may with grief of heart say, As yet we have no hope.
Have not the Ministers of God been many Years laying the Axe of the Word to the root of profaneness and ignorance, which is in most families, in most Congregations? Yet how greatly does it abound? Surely of such families, of such Congregations, we may with grief of heart say, As yet we have no hope.
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Secondly, This is more particularly observable in the Corinthians repentance, that they repair and set up that good and holy order, which was collapsed amongst them.
Secondly, This is more particularly observable in the Corinthians Repentance, that they repair and Set up that good and holy order, which was collapsed among them.
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therefore with many arguments he presseth them to gather together, and to execute Church-Discipline, to cast out this wicked person from amongst them, 2 Corinth. 5. which accordingly they did. or were about to do;
Therefore with many Arguments he Presseth them to gather together, and to execute Church discipline, to cast out this wicked person from among them, 2 Corinth. 5. which accordingly they did. or were about to do;
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yea they seem to fall into too much austerity from their laxe indulgence and connivence at sinne to too much severity against a penitent humbled sinner, as appeareth 2 Cor. 2. where the Apostle exhorts them, To confirm their love to the incestuous person,
yea they seem to fallen into too much austerity from their lax indulgence and connivance At sin to too much severity against a penitent humbled sinner, as appears 2 Cor. 2. where the Apostle exhorts them, To confirm their love to the incestuous person,
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When therefore Paul saw that those who had such disorders in their Church, no zeal against sinners, no endeavours to purge out the old leaven, to be so greatly changed, that they are hardly perswaded to moderate their zeal;
When Therefore Paul saw that those who had such disorders in their Church, no zeal against Sinners, no endeavours to purge out the old leaven, to be so greatly changed, that they Are hardly persuaded to moderate their zeal;
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as for the other they mocked and derided at such a pious endeavour, 2 Chron. 30. 10, 11, 12. There was the hand of God upon some in a special manner to induce them thereunto.
as for the other they mocked and derided At such a pious endeavour, 2 Chronicles 30. 10, 11, 12. There was the hand of God upon Some in a special manner to induce them thereunto.
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The very Heathens will rise up in judgement against them, who would admit no prophane sinner to their Heathenish Rites, witnesse that known acclamation, Procul, ô procul este prophani.
The very heathens will rise up in judgement against them, who would admit no profane sinner to their Heathenish Rites, witness that known acclamation, Procul, o procul este prophani.
The Priest also about to sacrifice, asked, NONLATINALPHABET, Who was there? And answer was retuened, NONLATINALPHABET, Good and honest men. Origen also justifying the Christian Discipline that did shut out from their communion prophane persons, instanceth in the Sect of Pythagoreans, who when any of their company had fallen into grosse sinnes, they ejected him,
The Priest also about to sacrifice, asked,, Who was there? And answer was retuened,, Good and honest men. Origen also justifying the Christian Discipline that did shut out from their communion profane Persons, Instanceth in the Sect of pythagoreans, who when any of their company had fallen into gross Sins, they ejected him,
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For this is one argument they use against the Evangelical Reformed Churches, that there is not such holy order against prophane and impenitent sinners, as ought to be.
For this is one argument they use against the Evangelical Reformed Churches, that there is not such holy order against profane and impenitent Sinners, as ought to be.
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When under persecutions for Christs name, thou canst rejoyce, and not as Bonaventure expresseth it, be like the Cart-wheel, which while it beareth its burden, doth sometimes make an harsh and unpleasant noise.
When under persecutions for Christ name, thou Canst rejoice, and not as Bonaventure Expresses it, be like the Cart-wheel, which while it bears its burden, does sometime make an harsh and unpleasant noise.
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It is both finis operis and operantis. As then Christ whose death was for the salvation of believers, is said to see the travail of his soul, and to be satisfied:
It is both finis operis and operantis. As then christ whose death was for the salvation of believers, is said to see the travail of his soul, and to be satisfied:
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What a joyfull thing would it be to have good hopes of the work of grace in every one that belongeth to his charge? So that thy ignorance, dissolutenesse,
What a joyful thing would it be to have good hope's of the work of grace in every one that belongeth to his charge? So that thy ignorance, dissoluteness,
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Oh let not the contrary be true, that such is the ungodlinesse, the prophanenesse of thy life, that our fear of thee, our grief about thee is continual!
O let not the contrary be true, that such is the ungodliness, the profaneness of thy life, that our Fear of thee, our grief about thee is continual!
Of our partaking with others in their Suffering for Christ, and how this is a way to interest our selves in the Joy and Glory which such Sufferers enjoy. 2 COR. 1. 7. Knowing that as you are partakers of the sufferings,
Of our partaking with Others in their Suffering for christ, and how this is a Way to Interest our selves in the Joy and Glory which such Sufferers enjoy. 2 COR. 1. 7. Knowing that as you Are partakers of the sufferings,
For how many are there with Pharaoh and Abab under some judgements of God, or under some exquisite agonies of the soul, which complain of their sinnes, cry out of their impieties? So that we have some buddings of hope concerning them, till at last they dash all,
For how many Are there with Pharaoh and Abab under Some Judgments of God, or under Some exquisite agonies of the soul, which complain of their Sins, cry out of their impieties? So that we have Some buddings of hope Concerning them, till At last they dash all,
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It should according to the rule of Grammar be NONLATINALPHABET, for it is constructed with NONLATINALPHABET, but it is usual with the Apostle to transgresse such rules of Grammar.
It should according to the Rule of Grammar be, for it is constructed with, but it is usual with the Apostle to transgress such rules of Grammar.
Thus the word is used abruptly, Rom. 13. 11. In the second place, we have the object of this his knowledge concerning the Corinthians, and that is, that they were NONLATINALPHABET, Partakers of, or in communion with him in his afflictions;
Thus the word is used abruptly, Rom. 13. 11. In the second place, we have the Object of this his knowledge Concerning the Corinthians, and that is, that they were, Partakers of, or in communion with him in his afflictions;
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NONLATINALPHABET: What is more humble and lowly than Paul in this expression? saith Chrysostome; they who had not in the least measure shared with him in sufferings,
: What is more humble and lowly than Paul in this expression? Says Chrysostom; they who had not in the least measure shared with him in sufferings,
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The word NONLATINALPHABET, of which cometh NONLATINALPHABET in the Text, is taken sometimes actively, not for communion so much as commuuication. Therefore it is called distribution, 2 Cor. 9. 13. Thus 1 Cor. 13. 13. The communion of the Spirit, that is, The communication of the Spirit.
The word, of which comes in the Text, is taken sometime actively, not for communion so much as commuuication. Therefore it is called distribution, 2 Cor. 9. 13. Thus 1 Cor. 13. 13. The communion of the Spirit, that is, The communication of the Spirit.
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As for the Adjective, which is the word in the Text, we have it used in that which is Evil, and in that which is Good. In that which is sinfull, 2 Cor. 10. 10. I would not have you NONLATINALPHABET, partakers of the table of Devils.
As for the Adjective, which is the word in the Text, we have it used in that which is Evil, and in that which is Good. In that which is sinful, 2 Cor. 10. 10. I would not have you, partakers of the table of Devils.
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Though Paul was persecuted and suffered much for the preaching of the Gospel, yet this did not deterre the Corinthians, or make them to be scandalized at Christ,
Though Paul was persecuted and suffered much for the preaching of the Gospel, yet this did not deter the Corinthians, or make them to be scandalized At christ,
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That a partaking of, and communion with those who suffer for Christ, is a sure way to interest in all that joy and glory which such sufferers shall at last receive from God.
That a partaking of, and communion with those who suffer for christ, is a sure Way to Interest in all that joy and glory which such sufferers shall At last receive from God.
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if thou canst see the Church of God, or any part thereof lie wounded like the man of Jericho, and thou like the Priest and the Levite passe by, not laying it to heart.
if thou Canst see the Church of God, or any part thereof lie wounded like the man of Jericho, and thou like the Priest and the Levite pass by, not laying it to heart.
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This fellowship in suffering is part of the Apostles meaning, which he attributeth to the Corinthians, and is indeed a good and sure hope of grace in whomsoever we find it, Heb. 13. 3. The Apostle there exhorts to remember such as are in bonds, but how? Not in a superficial carelesse manner,
This fellowship in suffering is part of the Apostles meaning, which he attributeth to the Corinthians, and is indeed a good and sure hope of grace in whomsoever we find it, Hebrew 13. 3. The Apostle there exhorts to Remember such as Are in bonds, but how? Not in a superficial careless manner,
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but as cordially and affectionately, as if we were bound with them. Now consider, that if thou wert impoverished, if thou wert banished, if thou wert imprisoned,
but as cordially and affectionately, as if we were bound with them. Now Consider, that if thou Wertenberg impoverished, if thou Wertenberg banished, if thou Wertenberg imprisoned,
and thou wilt have cause to see, that though thou art not afflicted outwardly, yet in thy heart and soul thou art to be afflicted in all the afflictions of others.
and thou wilt have cause to see, that though thou art not afflicted outwardly, yet in thy heart and soul thou art to be afflicted in all the afflictions of Others.
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For although persecutions do sometimes fall onely upon the Pastors and Officers in the Church, yet for the most part it is universal, and pursueth all that call on Christ:
For although persecutions do sometime fallen only upon the Pastors and Officers in the Church, yet for the most part it is universal, and pursueth all that call on christ:
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Indeed the godly women, Mary the mother of Christ, and others, they shewed more grace and courage than the very Apostles, that all honour and glory may be given to God alone;
Indeed the godly women, Marry the mother of christ, and Others, they showed more grace and courage than the very Apostles, that all honour and glory may be given to God alone;
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Hence the Apostle, Heb. 10. 33. exhorting believers, To call to mind their enduring of a great fight of afflictions, he instanceth wherein, partly, Whilest ye were made a gazing stock both by reproaches and afflictions;
Hence the Apostle, Hebrew 10. 33. exhorting believers, To call to mind their enduring of a great fight of afflictions, he Instanceth wherein, partly, Whilst you were made a gazing stock both by Reproaches and afflictions;
Paul complaineth of Demas, 2 Tim. 4. 10. That he had forsaken him, for he was now in hands, and to answer before Nero, who was known to be nothing but clay and blood mingled together, whose cruelty would extend to all abettors and well-wishers.
Paul Complaineth of Demas, 2 Tim. 4. 10. That he had forsaken him, for he was now in hands, and to answer before Nero, who was known to be nothing but clay and blood mingled together, whose cruelty would extend to all abettors and wellwishers.
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And Matth, 25. at that terrible day of Judgement, judicial processe against sinnes of omission, will be for neglect in this, I was in prison, and ye visited me not.
And Matthew, 25. At that terrible day of Judgement, judicial process against Sins of omission, will be for neglect in this, I was in prison, and you visited me not.
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When Christ and his cause are discountenanced in the world, then unlesse a man have a sincere and upright heart, he will curse with Peter, and swear, That he knoweth not the men.
When christ and his cause Are discountenanced in the world, then unless a man have a sincere and upright heart, he will curse with Peter, and swear, That he Knoweth not the men.
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These things laid as a foundation, let us consider, why such sympathizing with, and partaking of others afflictions, doth interest in eternal glory. And
These things laid as a Foundation, let us Consider, why such sympathizing with, and partaking of Others afflictions, does Interest in Eternal glory. And
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This apostatizing from Christ in time of such temptations, is so great a matter, that we are constantly to pray for the grace and assistance of God therein, that we be not left to our selves.
This apostatizing from christ in time of such temptations, is so great a matter, that we Are constantly to pray for the grace and assistance of God therein, that we be not left to our selves.
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For Peter being forsaken in some measure only, how dreadfull was his fall? And for this end it is that God suffereth persecutions and troubles to accompany the profession of his truth, that so it may be known who are sound, and who hypocrites.
For Peter being forsaken in Some measure only, how dreadful was his fallen? And for this end it is that God suffers persecutions and Troubles to accompany the profession of his truth, that so it may be known who Are found, and who Hypocrites.
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Many become Christians, as some did Jewes in Mardochees time for fear, and because the State favoured the Jewes. Outward restraint maketh many take the title of Christians,
Many become Christians, as Some did Jews in Mardochees time for Fear, and Because the State favoured the Jews. Outward restraint makes many take the title of Christians,
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but they sinne, because their will and pleasure inclineth thereunto. Now these drossie Christians, when they are brought to the fire, they presently melt away.
but they sin, Because their will and pleasure Inclineth thereunto. Now these drossy Christians, when they Are brought to the fire, they presently melt away.
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It cannot be denied but that men may suffer much for a while at least, and yet at last deny Christ, as we have sad instances in Ecclesiastical History;
It cannot be denied but that men may suffer much for a while At least, and yet At last deny christ, as we have sad instances in Ecclesiastical History;
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though guilty, because he had been afflicted in all wherein his father was afflicted, 1 Kin. 2. 26. How much more will Christ say thus to such, who have not been driven from him by great afflictions?
though guilty, Because he had been afflicted in all wherein his father was afflicted, 1 Kin. 2. 26. How much more will christ say thus to such, who have not been driven from him by great afflictions?
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The approving, the pleading for, and refreshing of those that do suffer for Christ, proclaimeth to others, that thou art of the same way and perswasion,
The approving, the pleading for, and refreshing of those that do suffer for christ, proclaims to Others, that thou art of the same Way and persuasion,
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Thou that doest not in thy place and calling stand by and encourage such who suffer for righteousnesse sake, thou betrayest Christ like a Judas for thirty pieces of silver.
Thou that dost not in thy place and calling stand by and encourage such who suffer for righteousness sake, thou Betrayest christ like a Judas for thirty Pieces of silver.
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See what a sad complaint Paul maketh of such false and self-seeking revolters, 2 Tim. 4. 16, 17. At my first defence no man stood with me, but all men forsook me.
See what a sad complaint Paul makes of such false and self-seeking revolters, 2 Tim. 4. 16, 17. At my First defence no man stood with me, but all men forsook me.
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though for the present they be in peace and quietness. 2 COR. 1. 8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we are pressed out of measure, above strength, insomuch that we despaired even of life.
though for the present they be in peace and quietness. 2 COR. 1. 8. For we would not, brothers, have you ignorant of our trouble which Come to us in Asia, that we Are pressed out of measure, above strength, insomuch that we despaired even of life.
WE are now arrived at the eighth verse, which Piscator maketh the beginning of that Apologetical Narration, which we have Paul declaring in the following part of the Chapter against those calumnies that were cast upon him.
WE Are now arrived At the eighth verse, which Piscator makes the beginning of that Apologetical Narration, which we have Paul declaring in the following part of the Chapter against those calumnies that were cast upon him.
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We begin with the latter at this time, the introductory Expression; and in that we have the Compellation, NONLATINALPHABET, brethren; a Title which Paul often delighteth to use;
We begin with the latter At this time, the introductory Expression; and in that we have the Compellation,, brothers; a Title which Paul often delights to use;
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as his brethren. Though he had a paternal power in respect of his Office, yet such also was his humility therein, that he accounts of them as brethren, so farre was he from affecting any tyrannical dominion over them, he joyneth a fraternal affection with a paternal office. But of this more in the last verse.
as his brothers. Though he had a paternal power in respect of his Office, yet such also was his humility therein, that he accounts of them as brothers, so Far was he from affecting any tyrannical dominion over them, he Joineth a fraternal affection with a paternal office. But of this more in the last verse.
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So 1 Cor. 10. 1. 1 Cor. 12. 1. Concerning sacramental administrations, and the nature, with the use of spiritual gifts, Paul would not have them ignorant.
So 1 Cor. 10. 1. 1 Cor. 12. 1. Concerning sacramental administrations, and the nature, with the use of spiritual Gifts, Paul would not have them ignorant.
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Likewise 1 Thess. 4. 13. Paul speaking of that great and wonderfull day of Christs coming to judgement, with the manner of this judicial processe, saith, I would not have you ignorant.
Likewise 1 Thess 4. 13. Paul speaking of that great and wonderful day of Christ coming to judgement, with the manner of this judicial process, Says, I would not have you ignorant.
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So that by this expression we may see, that the historical passage which Paul mentioneth of his Asi•n trouble, was of great use and well worthy to be known.
So that by this expression we may see, that the historical passage which Paul mentioneth of his Asi•n trouble, was of great use and well worthy to be known.
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but Paul is so farre from being ashamed of his troubles, or desirous to conceal them, that he rather desireth to publish them, that all who fear God may know of them,
but Paul is so Far from being ashamed of his Troubles, or desirous to conceal them, that he rather Desires to publish them, that all who Fear God may know of them,
and therefore if he as a man said, Nihil humani à se alienum, we may say, Nihil Christiani, &c. No man is to account that as strange, which he heareth any Christian may labour under.
and Therefore if he as a man said, Nihil Humani à se Alienum, we may say, Nihil Christians, etc. No man is to account that as strange, which he hears any Christian may labour under.
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I shall briefly instance in some general great advantages that may be made, by our understanding of the afflictions and troubles, that are very heavy upon others. And
I shall briefly instance in Some general great advantages that may be made, by our understanding of the afflictions and Troubles, that Are very heavy upon Others. And
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This then is that, which maketh the godly desirous, that others who fear God, may know how it is with them, what temptations they lie under, what afflictions they grapple with, that so they may have the effectual fervent prayers of a righteous man, which availeth much.
This then is that, which makes the godly desirous, that Others who Fear God, may know how it is with them, what temptations they lie under, what afflictions they grapple with, that so they may have the effectual fervent Prayers of a righteous man, which availeth much.
so when God shall mercifully deliver them, and turn their afflictions for good, then they will also be encouraged to blesse and praise God also in their behalf,
so when God shall mercifully deliver them, and turn their afflictions for good, then they will also be encouraged to bless and praise God also in their behalf,
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but farre more negligent in the praises of God for others? When doest thou blesse God for the mercies, deliverance vouchsafed to the afflicted Saints of God,
but Far more negligent in the praises of God for Others? When dost thou bless God for the Mercies, deliverance vouchsafed to the afflicted Saints of God,
Thirdly, By knowing the afflictions of others, and their holy deportment under them, thou mayest thereby learne patience, zeal, heavenly mindednesse, and many other graces.
Thirdly, By knowing the afflictions of Others, and their holy deportment under them, thou Mayest thereby Learn patience, zeal, heavenly Mindedness, and many other graces.
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How much patience may we learn by the afflictions upon Job? Thus James 5. 10, 11. The Prophets who spake in the name of the Lord must be taken as an example of suffering affliction, and of patience;
How much patience may we Learn by the afflictions upon Job? Thus James 5. 10, 11. The prophets who spoke in the name of the Lord must be taken as an Exampl of suffering affliction, and of patience;
But you may say, What use can be made from the preaching about such afflictions which Paul, and the other primitive Christians suffered from Paganish and Heathenish enemies? We have no Neroes or Diocletians, neither are we called to prisons and Martyrdome.
But you may say, What use can be made from the preaching about such afflictions which Paul, and the other primitive Christians suffered from Paganish and Heathenish enemies? We have no Neros or Diocletians, neither Are we called to prisons and Martyrdom.
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First, By the same reason you may say, To what purpose did the Spirit of God cause this Chapter to be written, with many other passages of the like nature, which treat of afflictions,
First, By the same reason you may say, To what purpose did the Spirit of God cause this Chapter to be written, with many other passages of the like nature, which Treat of afflictions,
What miseries and bloudy cruelties have not many godly Protestants suffered from Papists? who yet glory that they only are zealous for Christ, that others are blasphemers and enemies to Christ,
What misery's and bloody cruelties have not many godly Protestants suffered from Papists? who yet glory that they only Are zealous for christ, that Others Are blasphemers and enemies to christ,
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When the holy Prophets were stoned to death by the people of the Jews, that yet thought themselves to be the onely people of God, this did not diminish but aggravate their glory.
When the holy prophets were stoned to death by the people of the jews, that yet Thought themselves to be the only people of God, this did not diminish but aggravate their glory.
Hence it is observable, how remarkably the Scripture speaketh of those who suffered by Antichrist, Rev. 13. 10. Here is the patience, and the faith of the Saints, which is again mentioned, Rev. 14. 12. A true Christian suffering from false Christians, hath not the promises of God obscured or diminished hereby to him, but rather enlarged;
Hence it is observable, how remarkably the Scripture speaks of those who suffered by Antichrist, Rev. 13. 10. Here is the patience, and the faith of the Saints, which is again mentioned, Rev. 14. 12. A true Christian suffering from false Christians, hath not the promises of God obscured or diminished hereby to him, but rather enlarged;
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and the constant practice of Christianity is, To mortifie the flesh, to crucifie the flesh. Insomuch that the ancient Writers do frequently compare this soul-mortification to the bodily Martyrdom.
and the constant practice of Christianity is, To mortify the Flesh, to crucify the Flesh. Insomuch that the ancient Writers do frequently compare this soul-mortification to the bodily Martyrdom.
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There is required an insuperable divine and efficacious power of grace to bring the heart to any holy duty, to avoid any sinne, from pure and holy motives.
There is required an insuperable divine and efficacious power of grace to bring the heart to any holy duty, to avoid any sin, from pure and holy motives.
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Say not then, What are these Sermons of suffering to us, who are not exercised? for they greatly concern thee, seeing that hereby thy heart is to be raised up to more thankfulness, to more joy in blessing and praising of God.
Say not then, What Are these Sermons of suffering to us, who Are not exercised? for they greatly concern thee, seeing that hereby thy heart is to be raised up to more thankfulness, to more joy in blessing and praising of God.
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They did eat their bread with trembling, and drink with fear and astonishment, flying from one place to another, parents bereaved of children, husbands of wives.
They did eat their bred with trembling, and drink with Fear and astonishment, flying from one place to Another, Parents bereft of children, Husbands of wives.
Do thou therefore hear much, know much, and be instructed much about the patience and sufferings of the Saints, that when God shall call thee to it, it may not seem a strange,
Do thou Therefore hear much, know much, and be instructed much about the patience and sufferings of the Saints, that when God shall call thee to it, it may not seem a strange,
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How carnal and self-seeking are our hearts, with the Disciples to flee from Christ, when he is carried to the Crosse? We would receive good from Christ, but not evil;
How carnal and self-seeking Are our hearts, with the Disciples to flee from christ, when he is carried to the Cross? We would receive good from christ, but not evil;
THe next thing considerable in the Text, is the description of that tribulation which did fall upon the Apostle, which was so necessary and usefull to be known.
THe next thing considerable in the Text, is the description of that tribulation which did fallen upon the Apostle, which was so necessary and useful to be known.
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In which we have, 1. The Nature of this exercise, expressed in the name it hath NONLATINALPHABET. 2. There is the place where, in Afia. 3. There is the aggravation of it. Of which in its time.
In which we have, 1. The Nature of this exercise, expressed in the name it hath. 2. There is the place where, in Afia. 3. There is the aggravation of it. Of which in its time.
only Expositors question, What this trouble was, he met with in Asia? Where may we find any thing about the particulars of it? Cajetan on the place acknowledgeth, That concerning this trouble in Asia, he could read nothing in any Book that was authentick;
only Expositors question, What this trouble was, he met with in Asia? Where may we find any thing about the particulars of it? Cajetan on the place acknowledgeth, That Concerning this trouble in Asia, he could read nothing in any Book that was authentic;
Some learned men therefore referre this to those passages mentioned in the former Epistle to the Corinthians, 1 Cor. 16. 9. where he said, A great door and effectual was opened to him at Ephesus, (that was in Asia the lesse) but there were many adversaries;
some learned men Therefore refer this to those passages mentioned in the former Epistle to the Corinthians, 1 Cor. 16. 9. where he said, A great door and effectual was opened to him At Ephesus, (that was in Asia the less) but there were many Adversaries;
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Therefore the general current of most Interpreters, do conclude, that the Apostle meaneth that danger he was in, mentioned Acts 19. by Demetrius, and others,
Therefore the general current of most Interpreters, do conclude, that the Apostle means that danger he was in, mentioned Acts 19. by Demetrius, and Others,
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when the whole City of Ephesus was in an uproar, because of the Temple of Diana, concerning which they so vehemently accused Paul; for there we read was a popular sedition,
when the Whole city of Ephesus was in an uproar, Because of the Temple of Diana, Concerning which they so vehemently accused Paul; for there we read was a popular sedition,
and the City was in a great confusion, Demetrius and his company were in a mad rage against Paul. So that although Luke doth not in particular mention the extream and grievous danger Paul was in,
and the city was in a great confusion, Demetrius and his company were in a mad rage against Paul. So that although Lycia does not in particular mention the extreme and grievous danger Paul was in,
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yet it may well be concluded from the general. Thus Calvin, and many others. So that this foundation being laid, and this supposed to be the trouble. We may observe,
yet it may well be concluded from the general. Thus calvin, and many Others. So that this Foundation being laid, and this supposed to be the trouble. We may observe,
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for hereby every one, whose heart riseth against the powerfull preaching of the Word, may examine himself, What is the motive thereof? What is the cause thereof? Though he may pretend this specious colour,
for hereby every one, whose heart Riseth against the powerful preaching of the Word, may examine himself, What is the motive thereof? What is the cause thereof? Though he may pretend this specious colour,
That this Doctrine may be the better conceived, let us take notice, What was the cause that brought this trouble upon Paul at Ephesus; and we shall there see,
That this Doctrine may be the better conceived, let us take notice, What was the cause that brought this trouble upon Paul At Ephesus; and we shall there see,
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A learned man Cocceius understands this of the Jewes especially, who because of those many Ceremonial Lawes, they were in bondage to, were in continual fear of death,
A learned man Cocceius understands this of the Jews especially, who Because of those many Ceremonial Laws, they were in bondage to, were in continual Fear of death,
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it is there declared, That no small stirre did arise about that way, that is, the Evangelical way, the Gospel way preached by Paul. The occasion whereof was by one Demetrius a silver-smith, which made-silver shrines for Diana, that is, little Images, made for the worship of Diana, which was a trade of very great profit and advantage to him and others of the like craft;
it is there declared, That no small stir did arise about that Way, that is, the Evangelical Way, the Gospel Way preached by Paul. The occasion whereof was by one Demetrius a silversmith, which made-silver shrines for Diana, that is, little Images, made for the worship of Diana, which was a trade of very great profit and advantage to him and Others of the like craft;
So that we are greatly to suspect our hearts in those things, that are matter of profit to us, lest they deceive us therein. The second Argument is religious:
So that we Are greatly to suspect our hearts in those things, that Are matter of profit to us, lest they deceive us therein. The second Argument is religious:
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Thus you see multitude, universality, and the custome of others, that is the great reason he hath to perswade for the worshipping of Diana, which is the same argument that carnal and superstitious people do still possesse their souls with.
Thus you see multitude, universality, and the custom of Others, that is the great reason he hath to persuade for the worshipping of Diana, which is the same argument that carnal and superstitious people do still possess their Souls with.
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We have a parallel History with this of Demetrius, Act. 16. 19. where there was a possessed Damsel, that had a spirit of divination, which brought her Masters much gain by soothsaying;
We have a parallel History with this of Demetrius, Act. 16. 19. where there was a possessed Damsel, that had a Spirit of divination, which brought her Masters much gain by soothsaying;
This also Paul chargeth upon his enemies, the false Apostles, who did create so much trouble and grief to him, That they were enemies to the crosse of Christ,
This also Paul charges upon his enemies, the false Apostles, who did create so much trouble and grief to him, That they were enemies to the cross of christ,
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First, Such who may have such an absolute blindnesse and meer errour upon their mind, that they take the true Religion to be blasphemy and horrible reproach to God;
First, Such who may have such an absolute blindness and mere error upon their mind, that they take the true Religion to be blasphemy and horrible reproach to God;
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and on the other side, they take Idolatry and superstition to be the onely true service of God, and therefore that they cannot do more acceptable service unto God,
and on the other side, they take Idolatry and Superstition to be the only true service of God, and Therefore that they cannot do more acceptable service unto God,
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and of this number was Paul, who professeth that he once thought himself bound to set against the Name of Jesus of Nazareth, Act. 26. 9. Here we see Paul so convinced in his judgement, that if he did not with all his power and might oppose the way of Christ, he thought, it would have been his great sinne.
and of this number was Paul, who Professes that he once Thought himself bound to Set against the Name of jesus of Nazareth, Act. 26. 9. Here we see Paul so convinced in his judgement, that if he did not with all his power and might oppose the Way of christ, he Thought, it would have been his great sin.
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so that they shall be perswaded there cannot be more acceptable work unto God, then that they should imprison and destroy those that do yet truly fear God.
so that they shall be persuaded there cannot be more acceptable work unto God, then that they should imprison and destroy those that do yet truly Fear God.
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nay they are persecutours for all that; as you see Paul acknowledged concerning himself. Now such enemies as these are acted by religious principles, but in a false way;
nay they Are persecutors for all that; as you see Paul acknowledged Concerning himself. Now such enemies as these Are acted by religious principles, but in a false Way;
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Oppositions against the wayes of God from such who are zealous and devout in their false wayes, are constantly more dreadfull and terrible than any others.
Oppositions against the ways of God from such who Are zealous and devout in their false ways, Are constantly more dreadful and terrible than any Others.
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The second sort of enemies to the truths of Christ, which are farre the more numerous part, is of such, Who are addicted to such a way and perswasion in Religion, not because of any Divine worke of Gods Spirit upon them,
The second sort of enemies to the truths of christ, which Are Far the more numerous part, is of such, Who Are addicted to such a Way and persuasion in Religion, not Because of any Divine work of God's Spirit upon them,
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What was it that made Luther, and the other Reformers so odious to the Popish party? What made the Pope with his adherents, to breath nothing but fire and sword? Was it not because they touched the Popes Crowne,
What was it that made Luther, and the other Reformers so odious to the Popish party? What made the Pope with his adherents, to breath nothing but fire and sword? Was it not Because they touched the Popes Crown,
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The Apostle in the large Catalogue of his manifold sufferings, reckoneth this up amongst the rest, Perils from false brethren, 2 Cor. 11. 26. Thus in Abrahams family, there will be an Ishmael to persecute Isaac, because one is of the bond-woman;
The Apostle in the large Catalogue of his manifold sufferings, Reckoneth this up among the rest, Perils from false brothers, 2 Cor. 11. 26. Thus in Abrahams family, there will be an Ishmael to persecute Isaac, Because one is of the bondwoman;
as any Heathen would doe? Thus the godly Ministers have trouble (as it were) from their own flock, their Sheep sometimes becomes Wolves and Beares to them;
as any Heathen would do? Thus the godly Ministers have trouble (as it were) from their own flock, their Sheep sometime becomes Wolves and Bears to them;
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many gloried in the name of Evangelici, that they had shaken off the yoke of Antichristianisme; but at the same time, they did not cast off the yoke of sinne.
many gloried in the name of Evangelici, that they had shaken off the yoke of Antichristianism; but At the same time, they did not cast off the yoke of sin.
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Such as these, when they come into the warme Sunne, when they have Summer, an opportunity in their hand will discover that they are Serpents, and will sting.
Such as these, when they come into the warm Sun, when they have Summer, an opportunity in their hand will discover that they Are Serpents, and will sting.
but the heart and life of beasts; Mulier formosa supernè desinit in piscem; Like those Locusts, Revel. 9. 6. that had faces like men, but teeth like Lions, and tailes like Scorpions.
but the heart and life of beasts; Mulier formosa supernè desinit in piscem; Like those Locusts, Revel. 9. 6. that had faces like men, but teeth like Lions, and tails like Scorpions.
2. They know Religion onely after carnal respects, who intend to enrich and to advance themselves by it, take up the profession of it for no other end, but to gain thereby.
2. They know Religion only After carnal respects, who intend to enrich and to advance themselves by it, take up the profession of it for no other end, but to gain thereby.
Our Saviour knowing such a self-seeking disposition was predominant in many, who proffered to be his Disciples, he therefore prevents their Hypocrisie and Apostasie, by telling them, The Foxes have holes, but the Sonne of man hath not where to lay his head;
Our Saviour knowing such a self-seeking disposition was predominant in many, who proffered to be his Disciples, he Therefore prevents their Hypocrisy and Apostasy, by telling them, The Foxes have holes, but the Son of man hath not where to lay his head;
Oh take heed of this Judas, this treacherous disposition in thee, to be of the mind with those Paul speaketh of, who supposed, That gain is Godlinesse, 1 Tim. 6. 5. Yea such are worse than Judas; for he sold Christ but once, thou doest continually;
O take heed of this Judas, this treacherous disposition in thee, to be of the mind with those Paul speaks of, who supposed, That gain is Godliness, 1 Tim. 6. 5. Yea such Are Worse than Judas; for he sold christ but once, thou dost continually;
SERM. LX. A further Discovery of such, who take up Religion meerly from carnal motives and worldly respects. 2 COR. 1. 8. Of our trouble, which came to us in Asia.
SERMON. LX. A further Discovery of such, who take up Religion merely from carnal motives and worldly respects. 2 COR. 1. 8. Of our trouble, which Come to us in Asia.
and because every Christian unregenerated, doth upon some false and carnal motive or other, take up the profession of Christ, whereby when he is put to the denial of that earthly respect, he can then no longer hold,
and Because every Christian unregenerated, does upon Some false and carnal motive or other, take up the profession of christ, whereby when he is put to the denial of that earthly respect, he can then no longer hold,
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First, Such are led with corrupt respects, and in time of temptation will prove adversaries to the Ministers of the Gospel, who are not of a ready and prepared spirit, to take up the Crosse,
First, Such Are led with corrupt respects, and in time of temptation will prove Adversaries to the Ministers of the Gospel, who Are not of a ready and prepared Spirit, to take up the Cross,
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and all this ariseth from the earthly and carnal heart, which made them at first look to Gods wayes, Phil. 3. 18. Paul did with tears, and even weeping, speak of such, Who were enemies to the crosse of Christ, who minded earthly things.
and all this arises from the earthly and carnal heart, which made them At First look to God's ways, Philip 3. 18. Paul did with tears, and even weeping, speak of such, Who were enemies to the cross of christ, who minded earthly things.
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And for this reason it is our Saviour doth so oftten plainly, and in Parables urge all, to consider upon what termes they take up the profession of his name;
And for this reason it is our Saviour does so oftten plainly, and in Parables urge all, to Consider upon what terms they take up the profession of his name;
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he foretelleth them of all the hardship and difficulties they must encounter with, that so they may not prove enemies at last, who in the beginning seem'd to be friends.
he foretelleth them of all the hardship and difficulties they must encounter with, that so they may not prove enemies At last, who in the beginning seemed to be Friends.
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and this alwayes falleth out, that he who is an Apostate from the true profession of Christ, doth become a cruel and bloudy enemy of that way he once walked in.
and this always falls out, that he who is an Apostate from the true profession of christ, does become a cruel and bloody enemy of that Way he once walked in.
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for their guilty conscience telleth them, they have justly incurred the censure of the godly; They have lost their repute and esteem, their good name is blasted;
for their guilty conscience Telleth them, they have justly incurred the censure of the godly; They have lost their repute and esteem, their good name is blasted;
Had we a propheticall discerning, we might with the Prophet look stedfastly upon thee, as he did on Hazael, and weep to think what enmity and mischief thou mayest create to such as fear God.
Had we a prophetical discerning, we might with the Prophet look steadfastly upon thee, as he did on hazael, and weep to think what enmity and mischief thou Mayest create to such as Fear God.
for Galat. 5. 20. Heresies are reckoned a fruit of the flesh. Insomuch that Austin made it an ingredient into the definition of an Heretick, that he either beget or propagate false opinions, Alicujus temporalis commodi causâ, for some temporal advantage. And although we cannot say thus of all,
for Galatians 5. 20. Heresies Are reckoned a fruit of the Flesh. Insomuch that Austin made it an ingredient into the definition of an Heretic, that he either beget or propagate false opinions, Alicujus temporalis Convenient causâ, for Some temporal advantage. And although we cannot say thus of all,
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because God in just judgement doth deliver up some who receive not the truth in the love of it, to efficacy of errour, to strong delusions, that they should believe a lie, 1 Thess. 2. 10, 11. yet this very delusion upon their judgement, this errour and blindness upon their mind, is of the flesh.
Because God in just judgement does deliver up Some who receive not the truth in the love of it, to efficacy of error, to strong delusions, that they should believe a lie, 1 Thess 2. 10, 11. yet this very delusion upon their judgement, this error and blindness upon their mind, is of the Flesh.
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Thus all such, who though they do retain some principles of the Christian faith, doe yet believe other damnable Doctrines, these are Religions only in a carnal respect;
Thus all such, who though they do retain Some principles of the Christian faith, do yet believe other damnable Doctrines, these Are Religions only in a carnal respect;
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So that we ought to walk humbly, and to pray earnestly unto God, to keep our hearts, to enlighten our minds, to give us tenderness and lowliness of mind, that we be not led aside with the errour of the wicked;
So that we ought to walk humbly, and to pray earnestly unto God, to keep our hearts, to enlighten our minds, to give us tenderness and lowliness of mind, that we be not led aside with the error of the wicked;
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one is for Paul, another for Apollo, are ye not carnal? And vers. 4. Again, are ye not carnal? So that this doth plainly discover men not to be led by divine and holy principles, who are apt to foment differences, who are ready to set up one Minister against another;
one is for Paul, Another for Apollo, Are you not carnal? And vers. 4. Again, Are you not carnal? So that this does plainly discover men not to be led by divine and holy principles, who Are apt to foment differences, who Are ready to Set up one Minister against Another;
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This was the great sinne of these Corinthians, that as they discovered much pride and ambition in the names which they gave persons, (Capellus Histor. A. M. 3168.) sometimes delighting in words, which signified power and principality,
This was the great sin of these Corinthians, that as they discovered much pride and ambition in the names which they gave Persons, (Capellus History A. M. 3168.) sometime delighting in words, which signified power and principality,
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as Polycletus, &c. Thus such a carnal ambition did still remain in them, though made Christians, setting up and admiring mens persons, looking after gifts which brought applause more than grace and sanctification.
as Polyclitus, etc. Thus such a carnal ambition did still remain in them, though made Christians, setting up and admiring men's Persons, looking After Gifts which brought applause more than grace and sanctification.
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And therefore it is, that as amongst the people of Israel there was an irreconcilable division between Israel and Judah, and a great opposition between Davids house and Sauls; though all pretending to the onely true God:
And Therefore it is, that as among the people of Israel there was an irreconcilable division between Israel and Judah, and a great opposition between Davids house and Saul's; though all pretending to the only true God:
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come to the same Ordinances together, yet because one hath not a supernatural life of grace within, hath no experimental feeling of the power of sanctification upon his soul;
come to the same Ordinances together, yet Because one hath not a supernatural life of grace within, hath no experimental feeling of the power of sanctification upon his soul;
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So that we may conclude, Whosoever is not regenerated, regardeth Religion no further than carnal and earthly respects, let his pretences be never so high and plausible.
So that we may conclude, Whosoever is not regenerated, Regardeth Religion no further than carnal and earthly respects, let his pretences be never so high and plausible.
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And therefore as it was with that rich man, who boasted, He had kept all Gods Commandments from the youth, when he was tryed in one instance, where his heart was greatly affected, viz. To part with all,
And Therefore as it was with that rich man, who boasted, He had kept all God's commandments from the youth, when he was tried in one instance, where his heart was greatly affected, viz. To part with all,
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Thus when any such empty, nominal Christians are put upon such duties and wayes, which are contrary to their lusts, they will go away, not it may be exceedingly grieved, but greatly enraged and disquieted:
Thus when any such empty, nominal Christians Are put upon such duties and ways, which Are contrary to their Lustiest, they will go away, not it may be exceedingly grieved, but greatly enraged and disquieted:
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And the ground of this whole truth is from the exceeding great purity and exactnesse that is in the word of God truly preached, it cometh to new mould,
And the ground of this Whole truth is from the exceeding great purity and exactness that is in the word of God truly preached, it comes to new mould,
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but the fault is not in the Gospel preached, neither are faithfull Ministers the troublers of Israel, but thy whoredoms, thy idolatries, thy lusts are the cause of all this combate.
but the fault is not in the Gospel preached, neither Are faithful Ministers the troublers of Israel, but thy whoredoms, thy idolatries, thy Lustiest Are the cause of all this combat.
Use of Instruction, what all godly Ministers, and private Christians, who are zealous against sinne must look for, not from Pagans and Heathens, but false carnal Christians, that regard no Religion any further then their lusts or advantages may be kept up.
Use of Instruction, what all godly Ministers, and private Christians, who Are zealous against sin must look for, not from Pagans and heathens, but false carnal Christians, that regard no Religion any further then their Lustiest or advantages may be kept up.
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If this way of Religion go on, we shall not be able to live any longer? And therefore they flie with open mouth against all holy order, and good discipline against sinne.
If this Way of Religion go on, we shall not be able to live any longer? And Therefore they fly with open Mouth against all holy order, and good discipline against sin.
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Yea we see Paul using a divine imprecation against such in this case, which neither Christ or Stephen ever used against those that did put them to death, 2 Tim. 4. 14. Alexander the copper-smith did me much evil.
Yea we see Paul using a divine imprecation against such in this case, which neither christ or Stephen ever used against those that did put them to death, 2 Tim. 4. 14. Alexander the coppersmith did me much evil.
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Is it for fear, or because of custome, the Laws of the Land require it? Doest thou not find the divine power of holy truths upon thy soul? Then know thy Religion is like thy life, a bubble, a vapour that will quickly go out:
Is it for Fear, or Because of custom, the Laws of the Land require it? Dost thou not find the divine power of holy truths upon thy soul? Then know thy Religion is like thy life, a bubble, a vapour that will quickly go out:
2. The Quality, Above measure. 3. From the Event, So that we despaired of life. And in the next verse it is further illustrated from a two-fold end; of which in its time.
2. The Quality, Above measure. 3. From the Event, So that we despaired of life. And in the next verse it is further illustrated from a twofold end; of which in its time.
The word NONLATINALPHABET and NONLATINALPHABET, is applied sometimes to the enduring of a burden, Matth. 20. 12. Gal. 6. 2. whether it be a temporal burden, or a spiritual.
The word and, is applied sometime to the enduring of a burden, Matthew 20. 12. Gal. 6. 2. whither it be a temporal burden, or a spiritual.
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Sometimes it is applied to the heavinesse of the eyes by drowsiness, Mark 14. 40. In this place it seemeth to be taken from Porters, who have a burden imposed upon them more than they are able to stand under:
Sometime it is applied to the heaviness of the eyes by drowsiness, Mark 14. 40. In this place it seems to be taken from Porters, who have a burden imposed upon them more than they Are able to stand under:
The Apostle useth this expression, when he speaketh of the riches of Gods grace and power to believers, 2 Cor. 9. 14. Ephes. 2. 7. Eph. 1. 19. No ordinary expression will serve Paul, when he cometh to speak of the admirable,
The Apostle uses this expression, when he speaks of the riches of God's grace and power to believers, 2 Cor. 9. 14. Ephesians 2. 7. Ephesians 1. 19. No ordinary expression will serve Paul, when he comes to speak of the admirable,
As he thus speaketh of the grace of the Gospel, so also of his own sinfulnesse, both original and actual, there is an hyperbole in both, Rom. 7. 13. Original sinne improved and excited by the Commandment, is said to be NONLATINALPHABET, Above measure sinfull; and for his actual wickednesse and impiety, Gal. 1. 13. there he saith, He did NONLATINALPHABET, persecute the Church, but when he cometh to speak of the glory in Heaven, there one hyperbole will not serve, according to that of Luther, Coelum & infernus, non patiuntur hyperbolen; but there he addeth, NONLATINALPHABET.
As he thus speaks of the grace of the Gospel, so also of his own sinfulness, both original and actual, there is an hyperbole in both, Rom. 7. 13. Original sin improved and excited by the Commandment, is said to be, Above measure sinful; and for his actual wickedness and impiety, Gal. 1. 13. there he Says, He did, persecute the Church, but when he comes to speak of the glory in Heaven, there one hyperbole will not serve, according to that of Luther, Coelum & Infernus, non patiuntur Hyperbolus; but there he adds,.
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But you will say, How doth this agree with that which we have Paul speaking in the 4th Chapter of this Epistle, where he calleth all the afflictions that do befall the godly, light, Our light affliction, vers. 17. Can it be light,
But you will say, How does this agree with that which we have Paul speaking in the 4th Chapter of this Epistle, where he calls all the afflictions that do befall the godly, Light, Our Light affliction, vers. 17. Can it be Light,
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Secondly, It may be answered, By distinguishing of the times, when Paul calleth his affliction heavy, it relateth to the time, that he was exercised with it.
Secondly, It may be answered, By distinguishing of the times, when Paul calls his affliction heavy, it relateth to the time, that he was exercised with it.
In the fourth place, I conceive that the most genuine answer is, That Paul doth here speak of his trouble according to the sense and apprehension of his flesh;
In the fourth place, I conceive that the most genuine answer is, That Paul does Here speak of his trouble according to the sense and apprehension of his Flesh;
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Thus the godly man, while he thinketh and speaketh according to the law of the flesh within him, he cryeth out of his burdens, he is discontented at them, he lookat them as destructive:
Thus the godly man, while he Thinketh and speaks according to the law of the Flesh within him, he Cries out of his burdens, he is discontented At them, he lookat them as destructive:
From which issue all the works we do, Galat. 5. 17. and also Rom. 7. For although Amyraldus. Expos. in cap. 7. ad Rom. (yet professing both against Socinians and Arminians) doth industriously labour to understand it of a man only legally wrought upon,
From which issue all the works we do, Galatians 5. 17. and also Rom. 7. For although Amyraldus. Expos. in cap. 7. and Rom. (yet professing both against socinians and Arminians) does industriously labour to understand it of a man only legally wrought upon,
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and that it would be a dishonour to Paul, and injurious to the work of Sanctification, to affirm, That Paul speaketh those things in his own person while regenerated:
and that it would be a dishonour to Paul, and injurious to the work of Sanctification, to affirm, That Paul speaks those things in his own person while regenerated:
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These although in Regeneration, they have the seed and root of all grace, yet because of their former custom in evil wayes cannot so immediately conquer and subdue their lusts;
These although in Regeneration, they have the seed and root of all grace, yet Because of their former custom in evil ways cannot so immediately conquer and subdue their Lustiest;
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And although in such there be many combates, yet grace hath the possession of the whole man, notwithstanding the many assaults made against it. And then
And although in such there be many combats, yet grace hath the possession of the Whole man, notwithstanding the many assaults made against it. And then
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Lastly, There are such, whom the Scripture calls perfect, not absolutely; but comparatively to others, because they are as Gyants, when others are but Dwarfs;
Lastly, There Are such, whom the Scripture calls perfect, not absolutely; but comparatively to Others, Because they Are as Giants, when Others Are but Dwarfs;
Whereby the same Authour concludeth, That there would be no blame or fault to be found with that man, who should say, Paul had as much grace here in this life,
Whereby the same Author Concludeth, That there would be no blame or fault to be found with that man, who should say, Paul had as much grace Here in this life,
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yet that he did find the rebellion and corruption of the flesh debasing his best duties, appeareth by his accounting all things drosse, and desiring to be found in the righteousnesse of Christ, Phil. 3. 8. So that while these endeavour to exalt the sanctifying grace of God in Paul, they eclipse his justifying;
yet that he did find the rebellion and corruption of the Flesh debasing his best duties, appears by his accounting all things dross, and desiring to be found in the righteousness of christ, Philip 3. 8. So that while these endeavour to exalt the sanctifying grace of God in Paul, they eclipse his justifying;
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Thirdly, These two principles therefore not onely residing in them, but acting contrarily, it is very necessary in a Christian, exactly to observe, to what mother (as it were) the child doth belong.
Thirdly, These two principles Therefore not only residing in them, but acting contrarily, it is very necessary in a Christian, exactly to observe, to what mother (as it were) the child does belong.
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we would think there were contradictions, and all, because sometimes it is the voice of Esau, and sometimes the voice of Jacob, (as I may so say;) Sometimes grace speaketh, and sometimes the filth speaketh.
we would think there were contradictions, and all, Because sometime it is the voice of Esau, and sometime the voice of Jacob, (as I may so say;) Sometime grace speaks, and sometime the filth speaks.
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In the Disciples also our Saviour taketh notice of this, and thereby excuseth them, saying, The Spirit is willing, Matth. 26. 41. Now although it is very necessary in all our practicals to go to the bottome, to know what is of the flesh,
In the Disciples also our Saviour Takes notice of this, and thereby excuseth them, saying, The Spirit is willing, Matthew 26. 41. Now although it is very necessary in all our practicals to go to the bottom, to know what is of the Flesh,
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So that the voice of the flesh is many times farre louder than the voice of the Spirit, which maketh the godly ready to conclude, that they are nothing but flesh, that they have not the Spirit of Christ dwelling in them,
So that the voice of the Flesh is many times Far Louder than the voice of the Spirit, which makes the godly ready to conclude, that they Are nothing but Flesh, that they have not the Spirit of christ Dwelling in them,
If this be not alwayes the blessed and serene disposition of thy soul, but thy flesh like Job 's wife provoketh thee to charge God foolishly, to be impatient and diffident;
If this be not always the blessed and serene disposition of thy soul, but thy Flesh like Job is wife provokes thee to charge God foolishly, to be impatient and diffident;
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FRom the Explication of this passage, we have observed, That it is one thing what a godly man speaketh according to the principle of flesh and blood within him,
FRom the Explication of this passage, we have observed, That it is one thing what a godly man speaks according to the principle of Flesh and blood within him,
First, The voice of flesh and blood in such kind of troubles, is to make a final conclusion and sentence upon our selves, That God hath forsaken us, that we are cast out from his love.
First, The voice of Flesh and blood in such kind of Troubles, is to make a final conclusion and sentence upon our selves, That God hath forsaken us, that we Are cast out from his love.
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Insomuch that did not the principle of grace in some measure withstand, and at some times overcome these temptations, the soul would be swallowed up in this whirlpool:
Insomuch that did not the principle of grace in Some measure withstand, and At Some times overcome these temptations, the soul would be swallowed up in this whirlpool:
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but let the godly know, that this is not the voice of Jacob, but of Esau. The regenerate principle will not, dare not give in such false testimony, Isai. 49. 14, 15. Zion hath said, The Lord hath forsaken me,
but let the godly know, that this is not the voice of Jacob, but of Esau The regenerate principle will not, Dare not give in such false testimony, Isaiah 49. 14, 15. Zion hath said, The Lord hath forsaken me,
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The Church then was too hasty and precipitate, she should have considered Gods Word, before she passed such a peremptory sentence concerning her self.
The Church then was too hasty and precipitate, she should have considered God's Word, before she passed such a peremptory sentence Concerning her self.
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when the Scripture speaketh one thing, and thy flesh another thing, which is more to be regarded? See this distemper likewise in Jonah, Chap. 2. 6. Then I said, I am cast out of thy sight.
when the Scripture speaks one thing, and thy Flesh Another thing, which is more to be regarded? See this distemper likewise in Jonah, Chap. 2. 6. Then I said, I am cast out of thy sighed.
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but then faith like Jacob followeth this Esau immediately, and supplants it. When therefore the godly do at any time find such motions, and workings of heart,
but then faith like Jacob follows this Esau immediately, and supplants it. When Therefore the godly doe At any time find such motions, and workings of heart,
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as if their troubles were a demonstration of Gods desertion of them, that if he loved them, he would never let it be so with them, rebuke these immediately,
as if their Troubles were a demonstration of God's desertion of them, that if he loved them, he would never let it be so with them, rebuke these immediately,
and be as much affected as Hezekiah was, when he heard Rabshakeh blaspheme God. For indeed such thoughts do highly dishonour God, and represent him otherwise than he is.
and be as much affected as Hezekiah was, when he herd Rabshakeh Blaspheme God. For indeed such thoughts do highly dishonour God, and represent him otherwise than he is.
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For the Apostle directed by the Spirit of God, which searcheth the deep things of God, speaketh far otherwise, making these troubles to be an effect of his love,
For the Apostle directed by the Spirit of God, which Searches the deep things of God, speaks Far otherwise, making these Troubles to be an Effect of his love,
Secondly, The voice of flesh and blood also speaketh after this manner in heavy troubles, That they will unto thee, that there can never come any good out of this to thy self;
Secondly, The voice of Flesh and blood also speaks After this manner in heavy Troubles, That they will unto thee, that there can never come any good out of this to thy self;
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and before I was afflicted I went astray, Psal. 119. 75, 67. Thou shouldest therefore do as the Apostle in another case, making objections against Gods dispensations, Rom. 3. 5. saith, Is God unrighteous? And then correcteth his speech, I speak as a man.
and before I was afflicted I went astray, Psalm 119. 75, 67. Thou Shouldst Therefore do as the Apostle in Another case, making objections against God's dispensations, Rom. 3. 5. Says, Is God unrighteous? And then Correcteth his speech, I speak as a man.
Thus art thou also bound in all the unsavoury workings and discontents of thy soul, to rebuke thy self, saying, I think now as a man, I speak as a corrupt sinfull man.
Thus art thou also bound in all the unsavoury workings and discontents of thy soul, to rebuke thy self, saying, I think now as a man, I speak as a corrupt sinful man.
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Yea David, getting some power against these sinfull motions within him, abhorreth himself in an higher degree, Psalm 73. 22. So foolish was I and ignorant,
Yea David, getting Some power against these sinful motions within him, abhorreth himself in an higher degree, Psalm 73. 22. So foolish was I and ignorant,
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Hearken not then to those tumultuous thoughts and reasonings within thee, which would perswade thee, that there can never any good come to thee out of the present evil upon thee, that God cannot create light out of this darkness.
Harken not then to those tumultuous thoughts and reasonings within thee, which would persuade thee, that there can never any good come to thee out of the present evil upon thee, that God cannot create Light out of this darkness.
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as if after such a black night, there would never arise a fair day. This froward and peevish corruption within thee, saith, It will never be otherwise.
as if After such a black night, there would never arise a fair day. This froward and peevish corruption within thee, Says, It will never be otherwise.
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David being experimentally exercised, both in the sense of corruption, and also in the sense of grace, we find him sometimes speaking this voice within him, Psal. 31. 22. I said in my haste, I am cut off from thine eyes.
David being experimentally exercised, both in the sense of corruption, and also in the sense of grace, we find him sometime speaking this voice within him, Psalm 31. 22. I said in my haste, I am Cut off from thine eyes.
For, who can expect to have a better heart than David, that was after Gods own heart? and yet we hear him often complaining, that in his haste he was ready to speak such and such things, especially that there would never come any help to him,
For, who can expect to have a better heart than David, that was After God's own heart? and yet we hear him often complaining, that in his haste he was ready to speak such and such things, especially that there would never come any help to him,
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Now (I say) if we sit still, and hear what God speaketh to his people in such great pressures, it is the clean contrary, Isa. 54. 7. As it were for a little moment have I forsaken,
Now (I say) if we fit still, and hear what God speaks to his people in such great pressures, it is the clean contrary, Isaiah 54. 7. As it were for a little moment have I forsaken,
It is with the flesh in this case, as it was with Peter to our Saviour, Master (saith he) save thy self; But with what indignation did Christ rebuke him, saying, Get thee behind me Satan? Mat. 16. 23. for thou savourest not the things of God, but of man.
It is with the Flesh in this case, as it was with Peter to our Saviour, Master (Says he) save thy self; But with what Indignation did christ rebuke him, saying, Get thee behind me Satan? Mathew 16. 23. for thou savourest not the things of God, but of man.
It was Abrahams defect of faith, though he was the Father of the faithfull, and though his faith staggered not in the trial about offering up of his sonne,
It was Abrahams defect of faith, though he was the Father of the faithful, and though his faith staggered not in the trial about offering up of his son,
But as Jonah could observe by his own experience, Jon. 3. 8. So it will always prove true, Those that observe lying vanities, forsake their own mercies;
But as Jonah could observe by his own experience, Jon. 3. 8. So it will always prove true, Those that observe lying vanities, forsake their own Mercies;
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It seemeth in the dayes of those Fathers, there was that wicked practice, which is now also too much used by many ungodly wretches, by going to Wisemen and Wizards, in their diseases,
It seems in the days of those Father's, there was that wicked practice, which is now also too much used by many ungodly wretches, by going to Wise men and Wizards, in their diseases,
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so do they highly commend the patience and mortification of such, who would rather die than be healed in this manner, making it in some sense an holy Martyrdom.
so do they highly commend the patience and mortification of such, who would rather die than be healed in this manner, making it in Some sense an holy Martyrdom.
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but to confirm the truth I intended, That whatsoever flesh and blood doth suggest, yet faith and grace will make a man go through any troubles, rather than do that which is unlawfull, to come out of trouble.
but to confirm the truth I intended, That whatsoever Flesh and blood does suggest, yet faith and grace will make a man go through any Troubles, rather than doe that which is unlawful, to come out of trouble.
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I can do all things through Christ that strengtheneth me, Phil. 4. 12, 13. Here you see he accounteth nothing too great for him, nothing above his strength.
I can do all things through christ that strengtheneth me, Philip 4. 12, 13. Here you see he accounteth nothing too great for him, nothing above his strength.
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while he is under burdens, which like that tongue the Apostle James speaketh of, Is an unruly evil, Chap. 3. 6, 7. set on fire of hell, full of deadly poison.
while he is under burdens, which like that tongue the Apostle James speaks of, Is an unruly evil, Chap. 3. 6, 7. Set on fire of hell, full of deadly poison.
In the next place, Let us consider, why it is so usefull for a godly man, exactly to study and know himself, that he may be able to discern between flesh and spirit within him. And
In the next place, Let us Consider, why it is so useful for a godly man, exactly to study and know himself, that he may be able to discern between Flesh and Spirit within him. And
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For they say, If the Spirit of Christ did work and breath in them, how could there be such carnal froward and impetuous risings of heart? Now all this is,
For they say, If the Spirit of christ did work and breath in them, how could there be such carnal froward and impetuous risings of heart? Now all this is,
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he maketh it but a part, and the inferiour part, I know that in me, vers. 18. dwelleth no good; but lest this should be thought his whole self, he telleth us what he meaneth by that me, even my flesh, and concludeth the Chapter, So then with the mend I my self serve the Law of God,
he makes it but a part, and the inferior part, I know that in me, vers. 18. dwells no good; but lest this should be Thought his Whole self, he Telleth us what he means by that me, even my Flesh, and Concludeth the Chapter, So then with the mend I my self serve the Law of God,
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For what would he work out of all these confusions in thy soul, but to presse thee to despair, to judge thy condition hopeless? Why should I wait upon the Lord any longer? To say as Cain, My sinnes are greater than I can bear;
For what would he work out of all these confusions in thy soul, but to press thee to despair, to judge thy condition hopeless? Why should I wait upon the Lord any longer? To say as Cain, My Sins Are greater than I can bear;
and he indeed doth hotly pursue it, saying, Are not such thoughts in thee? Do not such motions work in thee? Canst thou deny thy heart to be as it is? Now the godly soul answereth, I cannot deny but such foul stirrings of heart are within me:
and he indeed does hotly pursue it, saying, are not such thoughts in thee? Do not such motions work in thee? Canst thou deny thy heart to be as it is? Now the godly soul Answers, I cannot deny but such foul stirrings of heart Are within me:
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But I deny the consequence, that therefore I am all over carnal: I distinguish between that which is spiritual absolutely and compleatly, and that which is gradual, and in some measure only.
But I deny the consequence, that Therefore I am all over carnal: I distinguish between that which is spiritual absolutely and completely, and that which is gradual, and in Some measure only.
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THe next particular to be considered in this Description of Paul 's trouble, is the Aggravation of it from the Quality, It was above strength, NONLATINALPHABET.
THe next particular to be considered in this Description of Paul is trouble, is the Aggravation of it from the Quality, It was above strength,.
and some distinguish it from NONLATINALPHABET, Right or Authority: The one they call Potentia, the other Potestas: The one is Natural, the other is Moral. Many a man hath a power to do a thing,
and Some distinguish it from, Right or authority: The one they call Potentia, the other Potestas: The one is Natural, the other is Moral. Many a man hath a power to do a thing,
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yea sometimes they are put together, as signifying the same thing, Luke 4. 36. 1 Cor. 15. 24. In the Scripture we find this word often used for that power to work miracles; yea and miracles themselves are called NONLATINALPHABET, Act. 2. 22. Rom. 15. 19. Sometimes the word is applied to Angels, because of their great strength and power, 1 Pet. 3. 22. In Heb. 6. 5. we have an expression of the powers of the world to come, which some are said, to have tasted of; but what that is, is greatly controverted.
yea sometime they Are put together, as signifying the same thing, Lycia 4. 36. 1 Cor. 15. 24. In the Scripture we find this word often used for that power to work Miracles; yea and Miracles themselves Are called, Act. 2. 22. Rom. 15. 19. Sometime the word is applied to Angels, Because of their great strength and power, 1 Pet. 3. 22. In Hebrew 6. 5. we have an expression of the Powers of the world to come, which Some Are said, to have tasted of; but what that is, is greatly controverted.
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Again saith Paul, I can do all things through Christ that strengtheneth me, Phil. 4. 13. 2. There is our own humane and natural strength, what we can do by our selves only.
Again Says Paul, I can do all things through christ that strengtheneth me, Philip 4. 13. 2. There is our own humane and natural strength, what we can do by our selves only.
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Now the Question is, Whether Paul mean that this affliction was above even his divine strength, or that measure of grace and power which God had given him.
Now the Question is, Whither Paul mean that this affliction was above even his divine strength, or that measure of grace and power which God had given him.
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So that if the Lord had not come in with extraordinary supply, and more than wonted grace, this trouble had overcome him? Or whether he mean only of his natural strength and power? So that his meaning should be;
So that if the Lord had not come in with extraordinary supply, and more than wonted grace, this trouble had overcome him? Or whither he mean only of his natural strength and power? So that his meaning should be;
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but God is faithfull, who will not suffer you to be tempted above what you are able, &c. There Paul saith, God will not let his people be tempted above what they are able.
but God is faithful, who will not suffer you to be tempted above what you Are able, etc. There Paul Says, God will not let his people be tempted above what they Are able.
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How can this be reconciled? Some untie this knot from the difference between temptation and affliction; There is no temptation (say they) befalleth the godly above what they are able;
How can this be reconciled? some untie this knot from the difference between temptation and affliction; There is no temptation (say they) befalls the godly above what they Are able;
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The former part of the verse, is a reason of that good exhortation, and necessary to every one, which he had given before, Let him that thinketh he standeth, take heed lest he fall:
The former part of the verse, is a reason of that good exhortation, and necessary to every one, which he had given before, Let him that Thinketh he Stands, take heed lest he fallen:
But lest this should deject too much, as if the time were coming, when their persecutions should make them Apostates, he giveth them this wine to comfort their hearts with.
But lest this should deject too much, as if the time were coming, when their persecutions should make them Apostates, he gives them this wine to Comfort their hearts with.
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This gracious promise which every Christian should call his promise, a continual Antidote, a daily Cordial, God is faithfull, &c. where every thing ingredient to it, is of admirable comfort, God is faithfull. It belongs to the faithfulness of God to preserve you, he hath taken you for his,
This gracious promise which every Christian should call his promise, a continual Antidote, a daily Cordial, God is faithful, etc. where every thing ingredient to it, is of admirable Comfort, God is faithful. It belongs to the faithfulness of God to preserve you, he hath taken you for his,
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and therefore his dishonour would be more than thy losse, if thou shouldst perish. No husbandman will lay a greater burden upon his beast, than he can bear:
and Therefore his dishonour would be more than thy loss, if thou Shouldst perish. No husbandman will lay a greater burden upon his beast, than he can bear:
Shall man be pitifull to beasts, and not God a gracious Father to his children? The Artificer or Refiner likewise, he will not suffer his gold to lie longer in the fire,
Shall man be pitiful to beasts, and not God a gracious Father to his children? The Artificer or Refiner likewise, he will not suffer his gold to lie longer in the fire,
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yea they can more than bear it, how then was Paul 's above his strength? The Answer is, That this promise is to be understood of the final issue of any affliction,
yea they can more than bear it, how then was Paul is above his strength? The Answer is, That this promise is to be understood of the final issue of any affliction,
Thus Isai. 40. 28, 29. when the Church began even to despair under her long calamities, saying, Her way was hid from God, he took no notice of her condition.
Thus Isaiah 40. 28, 29. when the Church began even to despair under her long calamities, saying, Her Way was hid from God, he took no notice of her condition.
God sinketh not under the government of the world, nor the preservation of the Church. For if the Sunne that hath runne its course so many years, is not weary,
God sinks not under the government of the world, nor the preservation of the Church. For if the Sun that hath run its course so many Years, is not weary,
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whether by prosperity or adversity, so that they be not very extream and grievous, without grace and strength from Christ, are very injurious to the glory of God,
whither by Prosperity or adversity, so that they be not very extreme and grievous, without grace and strength from christ, Are very injurious to the glory of God,
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Therefore in the third place, Experience doth confirm it, That many men through the natural strength they have, are able to beare up themselves under extream troubles.
Therefore in the third place, Experience does confirm it, That many men through the natural strength they have, Are able to bear up themselves under extreme Troubles.
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Therefore we must acknowledge a vast difference between a Natural bearing, and a Spiritual bearing of troubles: And it is the duty for every one to examine,
Therefore we must acknowledge a vast difference between a Natural bearing, and a Spiritual bearing of Troubles: And it is the duty for every one to examine,
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against natural hope, he believed in divine and supernatural hope. Thus the godly they do above strength with strength endure afflictions, above natural strength, with divine.
against natural hope, he believed in divine and supernatural hope. Thus the godly they do above strength with strength endure afflictions, above natural strength, with divine.
this he calleth a wounded spirit; and concerning this he saith, None can bear it. So that although for outward troubles, many men do with their natural power and strength go through them,
this he calls a wounded Spirit; and Concerning this he Says, None can bear it. So that although for outward Troubles, many men do with their natural power and strength go through them,
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The Romans boast of many such virtuous persons amongst them, and for patient enduring of bitter torments, what expressions do the Stoicks delight in? They make all Philosophy to be in these two words NONLATINALPHABET and NONLATINALPHABET, Sustine and abstine. Now although by their rules they would teach a man to bear afflictions,
The Romans boast of many such virtuous Persons among them, and for patient enduring of bitter torments, what expressions do the Stoics delight in? They make all Philosophy to be in these two words and, Sustain and Abstine. Now although by their rules they would teach a man to bear afflictions,
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thus when he filleth the hearts of men by Gods just judgement with impudency and mad undaunted boldness, they will willingly adventure any danger whatsoever.
thus when he fills the hearts of men by God's just judgement with impudence and mad undaunted boldness, they will willingly adventure any danger whatsoever.
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What? hath God given thee strength to love him, to believe in him, and hast thou no strength to suffer afflictions? Be strong in the power of the Lord, Ephes. 6. 10.
What? hath God given thee strength to love him, to believe in him, and hast thou no strength to suffer afflictions? Be strong in the power of the Lord, Ephesians 6. 10.
THis last clause in the Text is a further Aggravation of the greatness of this trouble, which came upon him in Asia, and it is from the Event or Consequent; It was so great, that he could not escape death.
THis last clause in the Text is a further Aggravation of the greatness of this trouble, which Come upon him in Asia, and it is from the Event or Consequent; It was so great, that he could not escape death.
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The Greek word NONLATINALPHABET, hath an emphasis in the Preposition, and so is more than NONLATINALPHABET, for that doth properly signifie, When a man is indeed doubting and full of debates within himself, not well concluding what to do.
The Greek word, hath an emphasis in the Preposition, and so is more than, for that does properly signify, When a man is indeed doubting and full of debates within himself, not well concluding what to do.
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Therefore the Apostle, you would think, speaketh the contrary to this passage (as we shewed he did seemingly to the former.) For 2 Cor. 4. 8. there the Apostle doth expresly say, NONLATINALPHABET.
Therefore the Apostle, you would think, speaks the contrary to this passage (as we showed he did seemingly to the former.) For 2 Cor. 4. 8. there the Apostle does expressly say,.
This word is used only there and in my Text. It may seem then a contradiction for the Apostle here to say, He was without all help or means, and there to say, The godly never are. But the answer is easie.
This word is used only there and in my Text. It may seem then a contradiction for the Apostle Here to say, He was without all help or means, and there to say, The godly never Are. But the answer is easy.
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Therefore when in that fourth Chapter he saith, The godly are never so destitute as to be without help, he meaneth so as to have neither divine or humane help. Even as in the same place Paul saith of the godly NONLATINALPHABET, We are not distressed; yet 2 Cor. 6. 4. he saith, He was in necessities, in distresse, NONLATINALPHABET, so 2 Cor. 12. 10.
Therefore when in that fourth Chapter he Says, The godly Are never so destitute as to be without help, he means so as to have neither divine or humane help. Even as in the same place Paul Says of the godly, We Are not distressed; yet 2 Cor. 6. 4. he Says, He was in necessities, in distress,, so 2 Cor. 12. 10.
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The word thus explained, the summe of his meaning is, That this trouble was so great, that it brought him into such a straight, that in respect of any humane help, there was a necessity of his death,
The word thus explained, the sum of his meaning is, That this trouble was so great, that it brought him into such a straight, that in respect of any humane help, there was a necessity of his death,
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therefore that which doth most express the significancy of the word, is such a perplexity and doubting in his mind about his life, that he could not see any wayes to escape;
Therefore that which does most express the significancy of the word, is such a perplexity and doubting in his mind about his life, that he could not see any ways to escape;
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This holy Apostle, who is so confident of the love of God, and can triumph in all distresses, is yet afraid of death, is yet very solicitous about the preserving of his life.
This holy Apostle, who is so confident of the love of God, and can triumph in all Distresses, is yet afraid of death, is yet very solicitous about the preserving of his life.
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Hence Jacob for fear of death, we see him in a great straight upon his meeting with his brother Esau, greatly praying to God to turn the heart of his brother,
Hence Jacob for Fear of death, we see him in a great straight upon his meeting with his brother Esau, greatly praying to God to turn the heart of his brother,
and in truth, yet when the Prophet Isaiah declared to him, that he must die, it is said, He wept sore, Isa. 28. 2, 3. and at the ninth verse, we have a description of the bitterness of his soul under those fears.
and in truth, yet when the Prophet Isaiah declared to him, that he must die, it is said, He wept soar, Isaiah 28. 2, 3. and At the ninth verse, we have a description of the bitterness of his soul under those fears.
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And although he had a peculiar reason, because he tasted of death for our sake, and so did therein bare our sinnes, conflicting with the wrath of God due to us,
And although he had a peculiar reason, Because he tasted of death for our sake, and so did therein bore our Sins, conflicting with the wrath of God due to us,
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The desire to be with Christ on one side, did so affect him, and the desire of the Churches good by his labours on the other side did so much work upon him:
The desire to be with christ on one side, did so affect him, and the desire of the Churches good by his labours on the other side did so much work upon him:
where we may observe, that his desire to depart was not because he had troubles and calamities here, it was not because of the miseries and afflictions he met with,
where we may observe, that his desire to depart was not Because he had Troubles and calamities Here, it was not Because of the misery's and afflictions he met with,
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Though Paul in this life was in Christ, yet he was not with Christ. Further, he doth not say meerly, I desire, but NONLATINALPHABET, Having a desire; it was a constant, setled, permanent desire in him,
Though Paul in this life was in christ, yet he was not with christ. Further, he does not say merely, I desire, but, Having a desire; it was a constant, settled, permanent desire in him,
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there is a Natural Desire, and an Elicite Desire. A Natural Desire is that which floweth from the meer principles of Nature, desiring to preserve it self;
there is a Natural Desire, and an Elicit Desire. A Natural Desire is that which flows from the mere principles of Nature, desiring to preserve it self;
Even as our Saviour told Peter, He should be bound, and should be carried whether he would not, Joh. 21. 18. that is, according to his natural will, otherwise according to his will as sanctified, did with readiness and joy go to the place of his Martyrdom.
Even as our Saviour told Peter, He should be bound, and should be carried whither he would not, John 21. 18. that is, according to his natural will, otherwise according to his will as sanctified, did with readiness and joy go to the place of his Martyrdom.
so that we may desire one thing with a natural desire, another thing with an elicite. A man that hath a putrified arm, doth with a natural desire will to continue his arm still in his body,
so that we may desire one thing with a natural desire, Another thing with an elicit. A man that hath a Putrified arm, does with a natural desire will to continue his arm still in his body,
and the Socinians they do more frowardly oppose this truth, affirming, Adam would have died, though there had not been any eating of the forbidden fruit.
and the socinians they do more frowardly oppose this truth, affirming, Adam would have died, though there had not been any eating of the forbidden fruit.
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Secondly, Seeing that death is thus connatural, and the effect of sinne and the Devil, Hence it is that which maketh Death farre more terrible than otherwise it would be, is sinne.
Secondly, Seeing that death is thus connatural, and the Effect of sin and the devil, Hence it is that which makes Death Far more terrible than otherwise it would be, is sin.
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Were it not then for Christ, what would become of a poor humbled sinner? What terrour would compasse him about? This powerfull effect of Christs death (for death overcometh death) is notably spoken of, Heb. 2. 14. That through death he might deliver them, who through fear of death, were all their life time subject to bondage.
Were it not then for christ, what would become of a poor humbled sinner? What terror would compass him about? This powerful Effect of Christ death (for death Overcometh death) is notably spoken of, Hebrew 2. 14. That through death he might deliver them, who through Fear of death, were all their life time Subject to bondage.
But it seemeth more genuine to interpret more largely, as an effect of Christs death to believing Gentiles, as well as to the Jewes. It is from Christ only that the terrible thoughts of death can be mitigated, otherwise to a man not in Christ it is the beginning of hell.
But it seems more genuine to interpret more largely, as an Effect of Christ death to believing Gentiles, as well as to the Jews. It is from christ only that the terrible thoughts of death can be mitigated, otherwise to a man not in christ it is the beginning of hell.
Secondly, The natural fear of death is of great use in this respect, That it doth keep men from the committing of many sinnes, which otherwise they would securely offend in.
Secondly, The natural Fear of death is of great use in this respect, That it does keep men from the committing of many Sins, which otherwise they would securely offend in.
If therefore the godly are at any time greatly dejected with the fear of death, the thoughts of it are a great temptation, they sadly complain, that they cannot conquer those slavish thoughts;
If Therefore the godly Are At any time greatly dejected with the Fear of death, the thoughts of it Are a great temptation, they sadly complain, that they cannot conquer those slavish thoughts;
Doest thou fear to die? Oh then be fruitfull, live holily, make a good use of thy health, that so when death shall come, it may be only death thou shalt grapple with, not death and sin also, death and the anger of God with it.
Dost thou Fear to die? O then be fruitful, live holily, make a good use of thy health, that so when death shall come, it may be only death thou shalt grapple with, not death and since also, death and the anger of God with it.
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Abraham, though he was the Father of the faithfull, yet did use sinfull equivocation with Abimelech about Sarah, from which many sad evils might have been committed,
Abraham, though he was the Father of the faithful, yet did use sinful equivocation with Abimelech about Sarah, from which many sad evils might have been committed,
Though a godly man be allowed to have a natural fear of death, yet he must take heed of a sinfull fear. This hath brought many into such grievous sinnes, that the fear of their consciences about Gods anger, about hell and damnation, have quite swallowed up the fears of death, at last the greater fear hath devoured the lesse.
Though a godly man be allowed to have a natural Fear of death, yet he must take heed of a sinful Fear. This hath brought many into such grievous Sins, that the Fear of their Consciences about God's anger, about hell and damnation, have quite swallowed up the fears of death, At last the greater Fear hath devoured the less.
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To whom are woes and wounds of conscience by apostasie and forsaking of Christ, but to those who have too excessively been afraid of death? As we see in Peter, and many others.
To whom Are woes and wounds of conscience by apostasy and forsaking of christ, but to those who have too excessively been afraid of death? As we see in Peter, and many Others.
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Our work therefore in the next place, is to direct a Christian in the discerning between a Natural fear, and a Sinfull fear, that he may know what is of meer nature and what is of corrupt nature.
Our work Therefore in the next place, is to Direct a Christian in the discerning between a Natural Fear, and a Sinful Fear, that he may know what is of mere nature and what is of corrupt nature.
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Some are very fearfull by their very natural complexion, and to such death is more dreadfull than to others, who are of a more bold and stout constitution:
some Are very fearful by their very natural complexion, and to such death is more dreadful than to Others, who Are of a more bold and stout constitution:
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And therefore some who have been assaulted exceedingly with fears in the times of persecution, suspecting their own selves, that they should prove perfidious to Christ,
And Therefore Some who have been assaulted exceedingly with fears in the times of persecution, suspecting their own selves, that they should prove perfidious to christ,
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and Apostates, have found unexpected courage and boldness, because they have gone out of themselves, and trusted in God only. These Lambs have proved Lions.
and Apostates, have found unexpected courage and boldness, Because they have gone out of themselves, and trusted in God only. These Lambs have proved Lions.
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Yea we have a precious promise to the godly, that under Christs government and protection over them, Ier. 23. 4. They shall fear no more, nor be dismayed.
Yea we have a precious promise to the godly, that under Christ government and protection over them, Jeremiah 23. 4. They shall Fear no more, nor be dismayed.
If then the godly find himself of a fearfull disposition, that it is a natural passion tyrannizing over him, let him pray for the sanctification of it, that God would turn it to his good;
If then the godly find himself of a fearful disposition, that it is a natural passion tyrannizing over him, let him pray for the sanctification of it, that God would turn it to his good;
and many times such are preserved from those wounds of conscience, and those sad falls, which those that are more presumptuous and self-confident do fall into.
and many times such Are preserved from those wounds of conscience, and those sad falls, which those that Are more presumptuous and self-confident do fallen into.
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So that whereas there are several kindes of temptations, whereby the Devil doth molest and disquiet the godly, sometimes by blasphemous thoughts, sometimes by fear of committing that unpardonable sinne against the holy Ghost, &c. So sometimes it is by a daily and constant fear of death, such a perswasion of death doth fall upon them,
So that whereas there Are several Kinds of temptations, whereby the devil does molest and disquiet the godly, sometime by blasphemous thoughts, sometime by Fear of committing that unpardonable sin against the holy Ghost, etc. So sometime it is by a daily and constant Fear of death, such a persuasion of death does fallen upon them,
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and that accompanied with much distracting fear and tembling, that it takes away the comfortable enjoyment of all those mercies God bestoweth upon them.
and that accompanied with much distracting Fear and tembling, that it Takes away the comfortable enjoyment of all those Mercies God bestoweth upon them.
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This hath been the case of many of the children of God, and the Devils designe is by these unprofitable and needlesse feares, to keep them from that service, which otherwise they might do for God.
This hath been the case of many of the children of God, and the Devils Design is by these unprofitable and needless fears, to keep them from that service, which otherwise they might do for God.
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Let him also possesse his soul with this as an undoubted principle, That the Lord bindeth him in this chain (as it were) to prevent other sinnes that he may boldly venture upon;
Let him also possess his soul with this as an undoubted principle, That the Lord binds him in this chain (as it were) to prevent other Sins that he may boldly venture upon;
Though the Disciples had this comfortable title and encouraging relation upon them (what could be greater than to be Christs friend? Will Christ forsake his friend in adversity? Shall any have cause to say to Christ,
Though the Disciples had this comfortable title and encouraging Relation upon them (what could be greater than to be Christ friend? Will christ forsake his friend in adversity? Shall any have cause to say to christ,
as Absolom to Hushai, Is this thy kindness to thy friend?) Yet how ready are they to fear men and death immoderately? Therefore he exhorteth them, Not to be afraid of men, who can kill the body,
as Absalom to Hushai, Is this thy kindness to thy friend?) Yet how ready Are they to Fear men and death immoderately? Therefore he exhorteth them, Not to be afraid of men, who can kill the body,
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as in Spira, and others, that the guilt of sinne, and the terrors of Gods wrath falling upon their conscience, have so greatly overwhelmed them, that the fear of death hath been quite put out by a greater fear.
as in Spira, and Others, that the guilt of sin, and the terrors of God's wrath falling upon their conscience, have so greatly overwhelmed them, that the Fear of death hath been quite put out by a greater Fear.
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They have desired death, yea they have hastened to it, by offering violence to themselves. As the fear of death is thus sinfull when it putteth thee upon sinne:
They have desired death, yea they have hastened to it, by offering violence to themselves. As the Fear of death is thus sinful when it putteth thee upon sin:
Secondly, Thy fear about death is sinfull, when it is immoderate and disquieting of thee, so that thou doest not walk with a cheerfull quiet and calm spirit.
Secondly, Thy Fear about death is sinful, when it is immoderate and disquieting of thee, so that thou dost not walk with a cheerful quiet and Cam Spirit.
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Thus also the slavish and immoderate fear of death putteth millstones about our neck, is a continual Ephialtes upon the soul, filleth the spirit with heaviness, whereby that Evangelical life and Gospel-conversation that we are called unto, is seldome or never exercised.
Thus also the slavish and immoderate Fear of death putteth millstones about our neck, is a continual Ephialtes upon the soul, fills the Spirit with heaviness, whereby that Evangelical life and Gospel conversation that we Are called unto, is seldom or never exercised.
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as appeareth by that reproof given to Martha, by our Saviour himself, Luke 10. 41. Martha, Martha, thou art troubled about many things, but one thing is needfull.
as appears by that reproof given to Martha, by our Saviour himself, Lycia 10. 41. Martha, Martha, thou art troubled about many things, but one thing is needful.
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The Scripture doth frequently command a fear of God, and the serving of him with godly trembling, Psal. 2. 11. Yea the whole work of grace is expressed in this, That God will put his fear in our hearts, Jer. 32. 40. If then this fear of God did more prevail and rule in our hearts, we should not fear diseases and death so much as we do:
The Scripture does frequently command a Fear of God, and the serving of him with godly trembling, Psalm 2. 11. Yea the Whole work of grace is expressed in this, That God will put his Fear in our hearts, Jer. 32. 40. If then this Fear of God did more prevail and Rule in our hearts, we should not Fear diseases and death so much as we do:
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We read Judg. 6. 23. and in many other places, when God made any glorious apparition, the persons who beheld it were so amazed and stricken with the sense of their imbecillty, that they thought they should die presently;
We read Judges 6. 23. and in many other places, when God made any glorious apparition, the Persons who beheld it were so amazed and stricken with the sense of their imbecillty, that they Thought they should die presently;
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and shall not the thoughts about death, that it's the dislodging of the soul and bringing it immediately before God, strike much terrour into us? This holy and reverential fear about death is laudable,
and shall not the thoughts about death, that it's the dislodging of the soul and bringing it immediately before God, strike much terror into us? This holy and reverential Fear about death is laudable,
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Why then art thou so afraid to die? Is it because thy heart is so dearly engaged in such relations, to such creatures? Be humbled for this, and reform.
Why then art thou so afraid to die? Is it Because thy heart is so dearly engaged in such relations, to such creatures? Be humbled for this, and reform.
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Thou complainest, I am afraid to die, I dare not think of death, and why? Thou doest put stings into death, thou increasest the guilt of thy conscienne, by living without repentance and reformation;
Thou complainest, I am afraid to die, I Dare not think of death, and why? Thou dost put stings into death, thou increasest the guilt of thy conscienne, by living without Repentance and Reformation;
So that now every Christian may with Paul triumph, Death is swallowed up in victory, O death, where is thy sting? 1 Cor. 15. 54, 55. but want of faith depriveth of this holy comfort and boldness.
So that now every Christian may with Paul triumph, Death is swallowed up in victory, Oh death, where is thy sting? 1 Cor. 15. 54, 55. but want of faith depriveth of this holy Comfort and boldness.
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The truly godly may sometimes passe false sentences upon their own Persons and Actions, and Gods dispensations towards them. 2 COR. 1. 9. But we had the sentence of death in our selves, that we should not trust in our selves,
The truly godly may sometime pass false sentences upon their own Persons and Actions, and God's dispensations towards them. 2 COR. 1. 9. But we had the sentence of death in our selves, that we should not trust in our selves,
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1. It is a further amplification of this trouble which came upon him in Asia, and that is the most extream and highest aggravation that yet hath been used, which is expressed in the beginning, We had the sentence of death in our selves.
1. It is a further amplification of this trouble which Come upon him in Asia, and that is the most extreme and highest aggravation that yet hath been used, which is expressed in the beginning, We had the sentence of death in our selves.
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2. It is illustrated from the wholsom and saving end of this trouble laid on him, It was not brought upon him by God for his destruction, but his spiritual good.
2. It is illustrated from the wholesome and Saving end of this trouble laid on him, It was not brought upon him by God for his destruction, but his spiritual good.
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His soul might have been in danger, if his body had not been. He might have perished spiritually, if he had not been in danger of perishing temporally.
His soul might have been in danger, if his body had not been. He might have perished spiritually, if he had not been in danger of perishing temporally.
Described by a sutable property, Who raiseth the dead. Let us begin with the aggravation; his trouble was so great, That he had received the sentence of death in himself.
Described by a suitable property, Who Raiseth the dead. Let us begin with the aggravation; his trouble was so great, That he had received the sentence of death in himself.
This is more than the clause in the precedent verse, for there it was NONLATINALPHABET, He was in such a doubt and perplexity about his life, that he did not see any way to evade;
This is more than the clause in the precedent verse, for there it was, He was in such a doubt and perplexity about his life, that he did not see any Way to evade;
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The Greek word is NONLATINALPHABET, used here in this place onely in the New Testament. The Verb from whence it cometh NONLATINALPHABET and NONLATINALPHABET, Budeus sheweth to have two more eminent significations;
The Greek word is, used Here in this place only in the New Testament. The Verb from whence it comes and, Budeus shows to have two more eminent significations;
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It useth NONLATINALPHABET in that sense, even as humane Authours also do most frequently. 1 Cor. 1. 15. The spiritual man judgeth all things, by searching and judging he cometh to discern the truth from errour.
It uses in that sense, even as humane Authors also do most frequently. 1 Cor. 1. 15. The spiritual man Judgeth all things, by searching and judging he comes to discern the truth from error.
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Favorinus in his Lexicon maketh this difference between NONLATINALPHABET and NONLATINALPHABET. The former is a bare simple Answer made to any Question;
Favorinus in his Lexicon makes this difference between and. The former is a bore simple Answer made to any Question;
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The proper word for an Answer is NONLATINALPHABET, as Luke 2. 47. Luke 20. 26. Joh. 1. 22. NONLATINALPHABET is seldome used for an Answer, yet Stephen sheweth out of Suidas an expression NONLATINALPHABET,
The proper word for an Answer is, as Lycia 2. 47. Luke 20. 26. John 1. 22. is seldom used for an Answer, yet Stephen shows out of Suidas an expression,
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But the most genuine translation is sentence; for so Hesychius expounds the word NONLATINALPHABET, whom Favorinus followeth verbatim in this, as in many other particulars.
But the most genuine Translation is sentence; for so Hesychius expounds the word, whom Favorinus follows verbatim in this, as in many other particulars.
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It is true Heinsius on the place maketh the word in a contrary sense, to signifie an answer or inspiration from God, secretly assuring of him that he should not die;
It is true Heinsius on the place makes the word in a contrary sense, to signify an answer or inspiration from God, secretly assuring of him that he should not die;
like that Act. 24. 24. Fear not Paul, such answers were by the Urim and Thummim. So that in his sense it should imply Gods suretiship or undertaking for his preservation:
like that Act. 24. 24. fear not Paul, such answers were by the Urim and Thummim. So that in his sense it should imply God's suretyship or undertaking for his preservation:
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They are apt to erre in their judgements about Gods dispensation. They gather such conclusions, and make such inferences as are wholly opposite to Gods intentions.
They Are apt to err in their Judgments about God's Dispensation. They gather such conclusions, and make such inferences as Are wholly opposite to God's intentions.
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Hence he concludeth his Discourse in a most humble and modest manner, calling it his judgement, onely adding, I think also that I have the Spirit of God.
Hence he Concludeth his Discourse in a most humble and modest manner, calling it his judgement, only adding, I think also that I have the Spirit of God.
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and then think Gods dispensations are to abet and countenance them. This hath commonly caused great mistakes, whereby men have thought they had Gods approbation to their deceits.
and then think God's dispensations Are to abet and countenance them. This hath commonly caused great mistakes, whereby men have Thought they had God's approbation to their Deceits.
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We see this plainly in the Disciples, this false principle they had imbibed, that the Messiah would come as a temporal and external King, to vindicate their Nation from all the bondage they were under.
We see this plainly in the Disciples, this false principle they had imbibed, that the Messiah would come as a temporal and external King, to vindicate their nation from all the bondage they were under.
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Therefore when Christ speaketh of his Kingdome, and his Glory, when he speaketh of being exalted, they apply all consonantly to their false principles.
Therefore when christ speaks of his Kingdom, and his Glory, when he speaks of being exalted, they apply all consonantly to their false principles.
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Then they asked him, Wilt thou at this time restore the Kingdome of Israel? Here you see how much even the Apostles, the first fruits (as it were) of the Spirit were decived;
Then they asked him, Wilt thou At this time restore the Kingdom of Israel? Here you see how much even the Apostles, the First fruits (as it were) of the Spirit were deceived;
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But what was the NONLATINALPHABET, what was the deceitfull foundation in this building? Even a carnal and an erroneous perswasion about the temporal dignity and honour of Christ.
But what was the, what was the deceitful Foundation in this building? Even a carnal and an erroneous persuasion about the temporal dignity and honour of christ.
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Take then much heed that the first concoction be not nought, that there be not Laesum principium, some principle received, that thou must not so much as question the truth of it;
Take then much heed that the First concoction be not nought, that there be not Laesum principium, Some principle received, that thou must not so much as question the truth of it;
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Thirdly, Then the godly are very apt to be deceived about Gods wayes to themselves or others, when they judge of God after outward and humane appearance.
Thirdly, Then the godly Are very apt to be deceived about God's ways to themselves or Others, when they judge of God After outward and humane appearance.
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It is true, the godly have this promise, that many things shall be manifested to them, which to others the Lord will not reveal, Psal. 25. 14. The secret of the Lord is with them that fear him.
It is true, the godly have this promise, that many things shall be manifested to them, which to Others the Lord will not reveal, Psalm 25. 14. The secret of the Lord is with them that Fear him.
Hence we have that notable expression to Abraham by God, when he was purposed to destroy Sodome, Gen. 18. 17. Shall I hide from Abraham the thing that I will do? and one reason is, because he will command his children,
Hence we have that notable expression to Abraham by God, when he was purposed to destroy Sodom, Gen. 18. 17. Shall I hide from Abraham the thing that I will do? and one reason is, Because he will command his children,
for thou savourest not the things of God, but of man. Little did Peter expect such words for that which he thought was his good will, if not piety to Christ.
for thou savourest not the things of God, but of man. Little did Peter expect such words for that which he Thought was his good will, if not piety to christ.
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The like also we find in those Disciples, Luke 9. 55. when they would have fire come from Heaven to be avenged on the Samaritans, because they would not receive Christ;
The like also we find in those Disciples, Lycia 9. 55. when they would have fire come from Heaven to be avenged on the Samaritans, Because they would not receive christ;
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We find also Paul deceived, or at least forbidden in some passages which he thought greatly promoting the glory of God, Act. 16. 6. Paul was forbidden to preach the Word in Asia, which implieth a desire and an attempt in him to do it.
We find also Paul deceived, or At least forbidden in Some passages which he Thought greatly promoting the glory of God, Act. 16. 6. Paul was forbidden to preach the Word in Asia, which Implies a desire and an attempt in him to do it.
Thus Balaam, though a wicked man, and a Sorcerer, did prophesie of the happy things that were long after to come upon Israel. Yea the Philistims Priests and Diviners, did by Gods special permission, 1 Sam. 6. direct to such means about the Ark,
Thus balaam, though a wicked man, and a Sorcerer, did prophesy of the happy things that were long After to come upon Israel. Yea the philistines Priests and Diviners, did by God's special permission, 1 Sam. 6. Direct to such means about the Ark,
even that they are damned, that they are cast-awayes, that God hath forsaken them, that they have no true grace, that all their Religion is but hypocrisie.
even that they Are damned, that they Are castaways, that God hath forsaken them, that they have no true grace, that all their Religion is but hypocrisy.
Even these sad decrees the godly in their temptations do receive in themselves; but God doth not passe this sentence upon them, neither doth the word of God;
Even these sad decrees the godly in their temptations do receive in themselves; but God does not pass this sentence upon them, neither does the word of God;
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Oh how little do the godly know of their hearts, how mutable, how contradictory to themselves? And all because they think that is not in them, which indeed is.
O how little doe the godly know of their hearts, how mutable, how contradictory to themselves? And all Because they think that is not in them, which indeed is.
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The Reasons from whence this false judgement proceeds, with Rules to prevent it. 2 COR. 1. 9. But we had the sentence of death in our selves, that we might not trust in our selves.
The Reasons from whence this false judgement proceeds, with Rules to prevent it. 2 COR. 1. 9. But we had the sentence of death in our selves, that we might not trust in our selves.
That then the People of God are deceived, when they judge of Gods dealings according to sense and humane helps, not according to Gods power and his promise.
That then the People of God Are deceived, when they judge of God's dealings according to sense and humane helps, not according to God's power and his promise.
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It is said of the people of Israel, that they limited the holy one of Israel, Isa. 78. 41. And wherein did this appeare? The Psalmist spake of it before, viz. Can God furnish a Table in the Wilderness;
It is said of the people of Israel, that they limited the holy one of Israel, Isaiah 78. 41. And wherein did this appear? The Psalmist spoke of it before, viz. Can God furnish a Table in the Wilderness;
But can he give bread, can he give flesh also? Oh blind and foolish unbelief, Is it not as easie for God to provide bread as water in a dry Wilderness!
But can he give bred, can he give Flesh also? O blind and foolish unbelief, Is it not as easy for God to provide bred as water in a dry Wilderness!
Now this sinne of limiting God to such humane helps and wayes as we propound to our selves, doth insinuate very much into the hearts of those those that are godly.
Now this sin of limiting God to such humane helps and ways as we propound to our selves, does insinuate very much into the hearts of those those that Are godly.
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What was that expression of David, I shall one day perish by the hand of Saul, but bitter fruite from that bitter root? Oh how often do the people of God in their extremities say, Can God furnish a Table in the Wilderness? Those millions of thoughts which eat thee up in a dividing distrusting way,
What was that expression of David, I shall one day perish by the hand of Saul, but bitter fruit from that bitter root? O how often do the people of God in their extremities say, Can God furnish a Table in the Wilderness? Those millions of thoughts which eat thee up in a dividing distrusting Way,
This is a very secret insinuating sinne, and therefore the godly are more diligently to watch and pray against it, that it do not at any time overcome them.
This is a very secret insinuating sin, and Therefore the godly Are more diligently to watch and pray against it, that it do not At any time overcome them.
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Did faith make us overlooke instruments, second causes and all Creatures, how certain and constant would the hopes of the godly man be? The Sun would alwayes go down upon a peaceable fixed, serene frame of heat;
Did faith make us overlook Instruments, second Causes and all Creatures, how certain and constant would the hope's of the godly man be? The Sun would always go down upon a peaceable fixed, serene frame of heat;
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Let then the Children of God examine and search their hearts more in this particular, see if the cause of all thy disquietness, of all thy troubles and feares do not arise from this, that thou art deceived, that thou passest false judgement upon thy self;
Let then the Children of God examine and search their hearts more in this particular, see if the cause of all thy disquietness, of all thy Troubles and fears do not arise from this, that thou art deceived, that thou passest false judgement upon thy self;
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They look upon the dead wombe and not on the power of God, and this inconsiderateness makes them pass false judgement, Psal. 31. 22. I said in my haste I am cut off from before thy eyes, and again Psal. 116. 11. I said in my haste all men are liars.
They look upon the dead womb and not on the power of God, and this inconsiderateness makes them pass false judgement, Psalm 31. 22. I said in my haste I am Cut off from before thy eyes, and again Psalm 116. 11. I said in my haste all men Are liars.
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2. Another reason why the godly are so apt to be deceived in Gods administrations, is because they are apt to be passionately transported with anger and feare;
2. another reason why the godly Are so apt to be deceived in God's administrations, is Because they Are apt to be passionately transported with anger and Fear;
Let reason and wisdome, or faith, rather meet thy passionate heart, as Abigal did David, and this may prevent many sad things, which prove a trouble to thee afterwards:
Let reason and Wisdom, or faith, rather meet thy passionate heart, as Abigal did David, and this may prevent many sad things, which prove a trouble to thee afterwards:
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3. Therefore the godly may misjudge and conclude contrary to what God intendeth, because of the want of that spirituall skill and wisdome, which is requisite,
3. Therefore the godly may misjudge and conclude contrary to what God intends, Because of the want of that spiritual skill and Wisdom, which is requisite,
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When the Apostle 1 Cor. 2. 14, 15, 16. made a distinction between a naturall man and a spirituall as to their judgement and discerning, (for by the naturall man cannot be meant a weake Christian,
When the Apostle 1 Cor. 2. 14, 15, 16. made a distinction between a natural man and a spiritual as to their judgement and discerning, (for by the natural man cannot be meant a weak Christian,
as a late Writer would have it, which is the greater wonder, because those of his way (I mean the Arminians,) think they strongly conclude Paul doth not speak Rom. 7. in the person of a regenerate man,
as a late Writer would have it, which is the greater wonder, Because those of his Way (I mean the Arminians,) think they strongly conclude Paul does not speak Rom. 7. in the person of a regenerate man,
because he cals himself carnall, and yet this Authour though of the same judgemen with them will by a naturall man understand a babe in Christ, or a weak Christian.) The Apostle (I say) making this distinction between these two, saith, The naturall man receiveth not the things of God, because they are spiritually discerned.
Because he calls himself carnal, and yet this Author though of the same judgement with them will by a natural man understand a babe in christ, or a weak Christian.) The Apostle (I say) making this distinction between these two, Says, The natural man receives not the things of God, Because they Are spiritually discerned.
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There is then that Heavenly and holy wisedome which if we receive from above, if we plow with this Heifer, we are able more exactly and certainly to judge of Gods proceedings then otherwise we could do;
There is then that Heavenly and holy Wisdom which if we receive from above, if we blow with this Heifer, we Are able more exactly and Certainly to judge of God's proceedings then otherwise we could do;
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so to the godly it is impart given to understand the wayes and workes of the Lord, that thereby they may prevent those delusions or deceits which otherwise they are lyable unto.
so to the godly it is impart given to understand the ways and works of the Lord, that thereby they may prevent those delusions or Deceits which otherwise they Are liable unto.
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As in all civill Governement there are arcana imperii, secrets of state, which only the wise favorite is admitted unto, the single and credulous Subject he believeth the pretences and appearances of things.
As in all civil Government there Are arcana imperii, secrets of state, which only the wise favourite is admitted unto, the single and credulous Subject he Believeth the pretences and appearances of things.
Thus God also, though in a wise and just manner hath his secrets in governing of his Church, he proceedeth in such methods that to the judgement of flesh and blood do appeare very improbable and unlikely ever to produce any blessed end;
Thus God also, though in a wise and just manner hath his secrets in governing of his Church, he Proceedeth in such methods that to the judgement of Flesh and blood do appear very improbable and unlikely ever to produce any blessed end;
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1. The understanding of this truth will prevent much false judgment, viz. When we consider that God delights to carry on the great things of his Church in a contrary way to humane thoughts and expectations, let us instance in that main foundation of all our comfort and duty;
1. The understanding of this truth will prevent much false judgement, viz. When we Consider that God delights to carry on the great things of his Church in a contrary Way to humane thoughts and Expectations, let us instance in that main Foundation of all our Comfort and duty;
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but in a most abject and ignominious way; and then by such an accursed and reproachfull death, to procure our pardon of sinne, and acceptation with God;
but in a most abject and ignominious Way; and then by such an accursed and reproachful death, to procure our pardon of sin, and acceptation with God;
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What the thoughts of men were about Christ, while working out our redemption, appeareth Isa. 13. 2, 3, 4. There is no beauty that we should desire him, he is despised and rejected of men, we did esteem him smitten of God;
What the thoughts of men were about christ, while working out our redemption, appears Isaiah 13. 2, 3, 4. There is no beauty that we should desire him, he is despised and rejected of men, we did esteem him smitten of God;
What therefore God speaketh in one case to his people about the pardon of sinne, Isa. 55. 8, 9. is true in all the rest of Gods administrations, My thoughts are not as your thoughts;
What Therefore God speaks in one case to his people about the pardon of sin, Isaiah 55. 8, 9. is true in all the rest of God's administrations, My thoughts Are not as your thoughts;
4. The Heavenly Artist remembers this Rule also, That God will sometimes alter his ordinary wayes, do things because of his soveraignty and prerogative.
4. The Heavenly Artist remembers this Rule also, That God will sometime altar his ordinary ways, do things Because of his sovereignty and prerogative.
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What Disputes and different thoughts had Job and his friends about Gods dealing with him in his particular, wherein both Job and his friends were at a loss;
What Disputes and different thoughts had Job and his Friends about God's dealing with him in his particular, wherein both Job and his Friends were At a loss;
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only Job spake more rightly then they? Yet God discovereth his greatness and Najesty to Job, thereby informing of him that he did not sufficiently consider his own weakenesse, and Gods infinite greatness.
only Job spoke more rightly then they? Yet God Discovereth his greatness and Majesty to Job, thereby informing of him that he did not sufficiently Consider his own weakness, and God's infinite greatness.
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and therefore the most believing Christian is the least erring. As the Astronomer judgeth not by sense, but his Artificiall Instruments, of the celestiall bodies,
and Therefore the most believing Christian is the least erring. As the Astronomer Judgeth not by sense, but his Artificial Instruments, of the celestial bodies,
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THe trouble which came upon Paul in Asia being described in severall aggravating particulars, the next thing he intends, is to informe us about the holy and gracious end which God intended in all this.
THe trouble which Come upon Paul in Asia being described in several aggravating particulars, the next thing he intends, is to inform us about the holy and gracious end which God intended in all this.
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The Lords purpose was by this heavy exercise to bring Paul off from all self-confidence, to weane him from all humane props, to teach him to depend upon God alone.
The lords purpose was by this heavy exercise to bring Paul off from all self-confidence, to wean him from all humane props, to teach him to depend upon God alone.
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The last spirituall enemy which grace is to destroy in a regenerate man, is self-dependence: so hard a matter is it to be wholy wrought out of our self, that God may be all and we nothing.
The last spiritual enemy which grace is to destroy in a regenerate man, is self-dependence: so hard a matter is it to be wholly wrought out of our self, that God may be all and we nothing.
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The finall cause therefore of this trouble we have here most divinely described by Paul, which is set down first Negatively, That we might not trust in our selves, Then Positively, but in God, with the reason of it, he raiseth from the dead;
The final cause Therefore of this trouble we have Here most divinely described by Paul, which is Set down First Negatively, That we might not trust in our selves, Then Positively, but in God, with the reason of it, he Raiseth from the dead;
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The Greek word NONLATINALPHABET, is used sometimes in Scripture of a divine trust, and sometimes of an humane, of a divine trust, Heb. 2. 13. NONLATINALPHABET, I will trust in him, Eph. 3. 12. In whom we have access NONLATINALPHABET, with confidence. In the Old Testament the expression of trusting in God is often used,
The Greek word, is used sometime in Scripture of a divine trust, and sometime of an humane, of a divine trust, Hebrew 2. 13., I will trust in him, Ephesians 3. 12. In whom we have access, with confidence. In the Old Testament the expression of trusting in God is often used,
so that by this word is excellently described one act of faith, whereby the soul sinking as it were under difficulties doth firmely and powerfully lay hold on Christ.
so that by this word is excellently described one act of faith, whereby the soul sinking as it were under difficulties does firmly and powerfully lay hold on christ.
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it is indeed à spirituall and supernaturall lesson, very hard for flesh and blood to learne, which useth to swim with bladders, to walk with clutches, to have alwaies some humane and earthly prop or other;
it is indeed à spiritual and supernatural Lesson, very hard for Flesh and blood to Learn, which uses to swim with bladders, to walk with clutches, to have always Some humane and earthly prop or other;
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There is then a divine trust, which is nothing but faith, whereby the heart of a godly man is inabled under all discouragements though the Fig tree faile,
There is then a divine trust, which is nothing but faith, whereby the heart of a godly man is enabled under all discouragements though the Fig tree fail,
A good sense, as when the Apostle writing to believers, doth often profess his considence in them concerning their faithfullness and perseverance Gal. 5. 10. 2 Thess. 3. 4. Which confidence (unless Paul spake as having the gift of discerning of spirits) was within the bounds of humane principles,
A good sense, as when the Apostle writing to believers, does often profess his confidence in them Concerning their faithfulness and perseverance Gal. 5. 10. 2 Thess 3. 4. Which confidence (unless Paul spoke as having the gift of discerning of spirits) was within the bounds of humane principles,
and yet lived in evill wayes, so Phil. 3. 3. There is a putting confidence in the flesh, which was a sinne, that Paul was highly guilty, of while a Pharisee, and that which did chiefly keep him off from faith in Christ.
and yet lived in evil ways, so Philip 3. 3. There is a putting confidence in the Flesh, which was a sin, that Paul was highly guilty, of while a Pharisee, and that which did chiefly keep him off from faith in christ.
1. That selfe confidence or trusting in our selves, is a sinne so highly displeasing to God, that he doth often chastise his people in an heavy manner to prevent it.
1. That self confidence or trusting in our selves, is a sin so highly displeasing to God, that he does often chastise his people in an heavy manner to prevent it.
Concerning the first, it will be very usefull to open the nature of this self-trusting, it being a sinne secretly involved and latent in our breasts, that without much spirituall illumination and sanctification, we are not able to know when we are guilty of it.
Concerning the First, it will be very useful to open the nature of this self-trusting, it being a sin secretly involved and latent in our breasts, that without much spiritual illumination and sanctification, we Are not able to know when we Are guilty of it.
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for God because he is omnipotent, wise, alsufficient•, and happy in himself, therefore he cannot trust in any, he is able to bring about what he willeth;
for God Because he is omnipotent, wise, alsufficient•, and happy in himself, Therefore he cannot trust in any, he is able to bring about what he wills;
2. This trusting by originall sinne is horribly corrupted and perverted as well as the other actings and powers of the soul, for it is wholely perverted in respect of the object. We trust in that, we ought not to do, setting a Creature in the roome of God,
2. This trusting by original sin is horribly corrupted and perverted as well as the other actings and Powers of the soul, for it is wholly perverted in respect of the Object. We trust in that, we ought not to do, setting a Creature in the room of God,
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Thus like a Worme he is alwayes crawling upon the ground, and therefore if the Creatures and humane helps are removed from him he looketh upon himselfe as undone, he hath no more hope abiding in him.
Thus like a Worm he is always crawling upon the ground, and Therefore if the Creatures and humane helps Are removed from him he looks upon himself as undone, he hath no more hope abiding in him.
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whereas there ought to be the same object of faith, and trust (I speake as these are divine acts, not of humane faith and hope) and therefore as we may not believe in any but God; so neither trust in any.
whereas there ought to be the same Object of faith, and trust (I speak as these Are divine acts, not of humane faith and hope) and Therefore as we may not believe in any but God; so neither trust in any.
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Hence it is that a great part of his sinfullness against God is in perverse and corrupted trusting, which is a sin that doth not make such a terrible guilt and noise in the Conscience of a man;
Hence it is that a great part of his sinfulness against God is in perverse and corrupted trusting, which is a since that does not make such a terrible guilt and noise in the Conscience of a man;
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and that admirable choice way of Evangelicall Righteousnesse of Gospell justification, yea and the whole treasury of riches of grace in Christ, is opposed by no sinne,
and that admirable choice Way of Evangelical Righteousness of Gospel justification, yea and the Whole treasury of riches of grace in christ, is opposed by no sin,
3. Our trusting and confidence being naturally thus put from God the right object, hence it is that it emptyeth it selfe into many streames, insomuch that we have as many sinfull confidences almost as there are Creatures in the world.
3. Our trusting and confidence being naturally thus put from God the right Object, hence it is that it emptyeth it self into many streams, insomuch that we have as many sinful confidences almost as there Are Creatures in the world.
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Another he did put his trust in his wealth, he boasted himselfe of that, now let thy wealth save thee, let that make thee escape those everlasting torments if they can.
another he did put his trust in his wealth, he boasted himself of that, now let thy wealth save thee, let that make thee escape those everlasting torments if they can.
They did in their Sacrifice for the Muses and Learning offer Ivy to Apollo, to shew that Learning would not or could not grow without civill incouragement;
They did in their Sacrifice for the Muses and Learning offer Ivy to Apollo, to show that Learning would not or could not grow without civil encouragement;
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Thus both the world and the Church of God, one is like a Vine, the other like Ivy. They cannot like the earth be centred on nothing, there must be suppeditaments to beare them up.
Thus both the world and the Church of God, one is like a Vine, the other like Ivy. They cannot like the earth be centred on nothing, there must be suppeditaments to bear them up.
There are such Sonnes of Belial, such monsters of impiety, that do only comfort and support themselves with the iniquities they have committed, Isai. 30. 12. Some are there shrapely reproved for trusting in oppression, in perverseness,
There Are such Sons of Belial, such monsters of impiety, that do only Comfort and support themselves with the iniquities they have committed, Isaiah 30. 12. some Are there shrapely reproved for trusting in oppression, in perverseness,
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The Psalmist also Psalme 62. 10. speaking of the vanity of men even in the highest degree, he adviseth them not to trust in oppression and robbery, in unjust and sinfull wayes.
The Psalmist also Psalm 62. 10. speaking of the vanity of men even in the highest degree, he adviseth them not to trust in oppression and robbery, in unjust and sinful ways.
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2. The Scripture informeth of another sinfull object we are apt to trust in, and that is humane power and strength. Who would not think, that where the greatest might is, there is the greatest cause of confidence.
2. The Scripture Informeth of Another sinful Object we Are apt to trust in, and that is humane power and strength. Who would not think, that where the greatest might is, there is the greatest cause of confidence.
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How often doth God complaine of Israel of his sinnefull confidence? Isaiah 36. 7. They would go down to Aegypt, they would rest in the Chariots and Horses of Aegypt; when yet they were but flesh, and not spirit.
How often does God complain of Israel of his sinful confidence? Isaiah 36. 7. They would go down to Egypt, they would rest in the Chariots and Horses of Egypt; when yet they were but Flesh, and not Spirit.
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Nothing that is weak must we lean upon, least it break under us, Psalme 146. 3. Put not your trust in Princes, and the reason is, because his breath goeth forth, he returneth to the earth, Jerem. 17. 5, 6. You have there a curse pronounced against every one that shall trust in man; the unpr•ofitableness also and ill success of all such trusting in man,
Nothing that is weak must we lean upon, lest it break under us, Psalm 146. 3. Put not your trust in Princes, and the reason is, Because his breath Goes forth, he returns to the earth, Jeremiah 17. 5, 6. You have there a curse pronounced against every one that shall trust in man; the unpr•ofitableness also and ill success of all such trusting in man,
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It is so hard to have riches and not to trust in them, that what our Evangelist calleth having riches, Mark calleth it trusting in them. It is the mighty work of Gods grace,
It is so hard to have riches and not to trust in them, that what our Evangelist calls having riches, Mark calls it trusting in them. It is the mighty work of God's grace,
if thou dost not trust in these, when God maketh them increase, and not to say of them as the Israelites of their molten Calf, these are thy gods O Israel.
if thou dost not trust in these, when God makes them increase, and not to say of them as the Israelites of their melted Calf, these Are thy God's Oh Israel.
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Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God. Though they be uncertain riches;
Charge them that Are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God. Though they be uncertain riches;
THe Lord (we heard) doth so greatly abhorre self-trusting, that the end of these manifold troubles which are brought on the godly, is to mortifie and kill this sinne.
THe Lord (we herd) does so greatly abhor self-trusting, that the end of these manifold Troubles which Are brought on the godly, is to mortify and kill this sin.
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Now is not the world full of such fools? Yea the Church of God? Is not every unregenerate man this fool? Can you perswade him that his heart is naught, that he is in a state of gall and bitternesse? What is the reason, that under so many powerfull discoveries out of Gods word, every hearer doth not wring his hands, smite upon the brest, cry out, he is undone, he is found out to be a sinner, he cannot flatter and deceive himself any longer? Whence (I say) is it, that most do sit so sottishly,
Now is not the world full of such Fools? Yea the Church of God? Is not every unregenerate man this fool? Can you persuade him that his heart is nought, that he is in a state of Gall and bitterness? What is the reason, that under so many powerful discoveries out of God's word, every hearer does not wring his hands, smite upon the breast, cry out, he is undone, he is found out to be a sinner, he cannot flatter and deceive himself any longer? Whence (I say) is it, that most do fit so sottishly,
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so securely and senslesly under the preaching of the Word? Is it not because they trust in their hearts? They thank God they have a good heart, their heart is right;
so securely and senslesly under the preaching of the Word? Is it not Because they trust in their hearts? They thank God they have a good heart, their heart is right;
They take civility for godliness, they take the outward performance of religious duties for godliness; they take some sudden pangs and fits of devotion for godlinesse:
They take civility for godliness, they take the outward performance of religious duties for godliness; they take Some sudden pangs and fits of devotion for godliness:
In the next place, if they do understand what it is to be regenerated, how great a matter it is to be a New Creature, then such is their self-love, that they presently apply it to themselves,
In the next place, if they do understand what it is to be regenerated, how great a matter it is to be a New Creature, then such is their Self-love, that they presently apply it to themselves,
Till therefore thou art in this heart-trusting way, as long as this good perswasion and secure thoughts are in thy self, thou art wholly out of the way to Heaven.
Till Therefore thou art in this heart-trusting Way, as long as this good persuasion and secure thoughts Are in thy self, thou art wholly out of the Way to Heaven.
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Oh then that the Spirit of God would in a mighty and powerfull manner fall upon such sinfull considers, that he would shake the very foundations of their souls.
O then that the Spirit of God would in a mighty and powerful manner fallen upon such sinful considers, that he would shake the very foundations of their Souls.
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if the heart be deceitfull above all things, why doest thou believe it above all things? Thou believest thy own heart more than Gods word, more than the Ministers of God.
if the heart be deceitful above all things, why dost thou believe it above all things? Thou Believest thy own heart more than God's word, more than the Ministers of God.
No man doubteth of his heart, none questioneth or examineth his heart, and therefore cometh not to the Word preached, to have that purged, to have that cleansed,
No man doubteth of his heart, none questioneth or examineth his heart, and Therefore comes not to the Word preached, to have that purged, to have that cleansed,
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Secondly, The Scripture instanceth in another object of sinfull trusting, that is secret and close, but also very dangerous, and that is in the righteousnesse we conceit we have;
Secondly, The Scripture Instanceth in Another Object of sinful trusting, that is secret and close, but also very dangerous, and that is in the righteousness we conceit we have;
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but it is a sinne that passeth from one generation to another, to put confidence in their own righteousnesse, to seek to be justified by the works they do;
but it is a sin that passes from one generation to Another, to put confidence in their own righteousness, to seek to be justified by the works they do;
Doth not this reign in Popish spirits, in all formalists, in civil and moral men? Do they not look to be saved, to be justified by their works of righteousnesse and charity? How often doth the Scripture thunder against this sinne? And indeed well it may,
Does not this Reign in Popish spirits, in all formalists, in civil and moral men? Do they not look to be saved, to be justified by their works of righteousness and charity? How often does the Scripture thunder against this sin? And indeed well it may,
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And why doth our saviour make those blessed, that mourn, that are poor in spirit, that hunger and thirst after righteousnesse? but to shew in what a blasted and cursed estate they are, who put any trust in the good works they do to be justified by them.
And why does our Saviour make those blessed, that mourn, that Are poor in Spirit, that hunger and thirst After righteousness? but to show in what a blasted and cursed estate they Are, who put any trust in the good works they do to be justified by them.
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because of this religious trusting in priviledges and Ordinances. They trust in them, not regarding what holinesse and godlinesse God doth require of them.
Because of this religious trusting in privileges and Ordinances. They trust in them, not regarding what holiness and godliness God does require of them.
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How palpably did the Prophet Jeremiah reprove this in the Jewes, Jer. 7. 4. Trust ye not in lying words, saying, The Temple, the Temple of the Lord are these;
How palpably did the Prophet Jeremiah reprove this in the Jews, Jer. 7. 4. Trust you not in lying words, saying, The Temple, the Temple of the Lord Are these;
In the same Chapter Paul layeth upon his own heart, what trust and confidence he once had in his being a Jew, in being circumcised, in his legal righteousness.
In the same Chapter Paul Layeth upon his own heart, what trust and confidence he once had in his being a Jew, in being circumcised, in his Legal righteousness.
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Is not this likewise an universal predominant sinne amongst Christians? Do they not trust in their Christianity, in their prayers, in their Baptisme, in receiving of the Lords Supper? They put confidence in these things,
Is not this likewise an universal predominant sin among Christians? Do they not trust in their Christianity, in their Prayers, in their Baptism, in receiving of the lords Supper? They put confidence in these things,
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First, Even a Paul, an eminent godly man, may sinfully trust in those spiritual gifts and assistance, which God hath vouchsafed to him rather than others.
First, Even a Paul, an eminent godly man, may sinfully trust in those spiritual Gifts and assistance, which God hath vouchsafed to him rather than Others.
and therefore observe what way God taketh with him at the seventh verse, Lest I should be pufft up above measure, there was given me a thorne in the flesh, a messenger from Satan to buffet me.
and Therefore observe what Way God Takes with him At the seventh verse, Lest I should be puffed up above measure, there was given me a thorn in the Flesh, a Messenger from Satan to buffet me.
If then the greene Tree be so apt to receive these sparkes of vain-glory and selfeconfidence, what shall the dry Tree do? Examine then thy self, the more Gods assistance is with thee, Art thou the more lowly in thy owne eyes? Doest thou find an holy fear and trembling under these approaches of God to thy soul? Art thou affected at these wonderfull workings of God upon thee,
If then the green Tree be so apt to receive these sparks of vainglory and selfeconfidence, what shall the dry Tree do? Examine then thy self, the more God's assistance is with thee, Art thou the more lowly in thy own eyes? Dost thou find an holy Fear and trembling under these Approaches of God to thy soul? Art thou affected At these wonderful workings of God upon thee,
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Or as those in the Old Testament, who when they had any glorious apparitions of God vouchsafed to them, were so considerative of their own frailty and imbecillity, that they generally thought they should die immediately? Thus the more Gods gifts abound in thee, doest thou the more go out of thy self? And think,
Or as those in the Old Testament, who when they had any glorious apparitions of God vouchsafed to them, were so considerative of their own frailty and imbecility, that they generally Thought they should die immediately? Thus the more God's Gifts abound in thee, dost thou the more go out of thy self? And think,
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This is the reason (say some) why Ezekiel is so often called Sonne of man, because of those great visions he had in reference to Jerusalem. And Daniel likewise is once called the Sonne of man, for he had great revelations concerning the Church of God.
This is the reason (say Some) why Ezekielem is so often called Son of man, Because of those great visions he had in Referente to Jerusalem. And daniel likewise is once called the Son of man, for he had great revelations Concerning the Church of God.
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God seldome useth his people as great instruments in his service, but he doth something or other that shall be like a Memento esse hominem. Even as that hand of Moses, in the stretching out whereof so many miracles were wrought, was affected with a Leprosie, that so the power might be given to God,
God seldom uses his people as great Instruments in his service, but he does something or other that shall be like a Memento esse hominem. Even as that hand of Moses, in the stretching out whereof so many Miracles were wrought, was affected with a Leprosy, that so the power might be given to God,
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Insomuch that many times they have not the reward of a duty, and the comfort of it in their own hearts, by secret pride and confidence arising in their heart after they have done.
Insomuch that many times they have not the reward of a duty, and the Comfort of it in their own hearts, by secret pride and confidence arising in their heart After they have done.
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Not to be high-minded but fear. Though they stand, to take heed lest they fall; for they are apt to trust in their own strength, and their own power;
Not to be High-minded but Fear. Though they stand, to take heed lest they fallen; for they Are apt to trust in their own strength, and their own power;
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Remember that place Ezek. 33. 13. If a righteous man trust to his own righteousnesse, and commit iniquity, &c. By trusting to himself he begins to fall.
remember that place Ezekiel 33. 13. If a righteous man trust to his own righteousness, and commit iniquity, etc. By trusting to himself he begins to fallen.
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Let then the Use be even to those who are most godly, to take heed and watch against this subtil sinne that may be in thy heart, that may creep into thy graces, into thy duties:
Let then the Use be even to those who Are most godly, to take heed and watch against this subtle sin that may be in thy heart, that may creep into thy graces, into thy duties:
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Others sinnes come like a roaring Lion, this like a glisteriug Serpent. In other things thy sinnes hurt thee, here thy graces and duties make thee fall.
Others Sins come like a roaring lion, this like a glisteriug Serpent. In other things thy Sins hurt thee, Here thy graces and duties make thee fallen.
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Hezekiah humbled himselfe in his sicknesse, but in his mercies, his heart was lifted up. Come off from all duties, and all religious performances, with trembling reflections upon thy self.
Hezekiah humbled himself in his sickness, but in his Mercies, his heart was lifted up. Come off from all duties, and all religious performances, with trembling reflections upon thy self.
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and that is, Whether the Apostle speak this in regard of his own person, or by a figure assumes the person of other godly men? For that is many times the custom of the Apostle to joyn himself in number with such, whose infirmities he doth not partake of,
and that is, Whither the Apostle speak this in regard of his own person, or by a figure assumes the person of other godly men? For that is many times the custom of the Apostle to join himself in number with such, whose infirmities he does not partake of,
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or is guilty of, as 1 Cor. 11. 31. If we would judge our selves, we should not be judged of the Lord, putting himself in the number of those who came unworthily to the Lords Supper.
or is guilty of, as 1 Cor. 11. 31. If we would judge our selves, we should not be judged of the Lord, putting himself in the number of those who Come unworthily to the lords Supper.
From whence he gathers, that to expound that Rom. 7. of Paul as regenerated, as if he found the law of sinne captivating of him, is to be highly dishonouring of that great Apostle,
From whence he gathers, that to expound that Rom. 7. of Paul as regenerated, as if he found the law of sin captivating of him, is to be highly Dishonoring of that great Apostle,
whereas he doth in a most affectionate manner, Phil. 3. 8, 9. Count all things dung and drosse, to be found in Christ, not having his own righteousnesse,
whereas he does in a most affectionate manner, Philip 3. 8, 9. Count all things dung and dross, to be found in christ, not having his own righteousness,
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as he observeth, doth not relate who was in the fault, yet it appeareth very probably, that both had their passions too inordinately breaking forth at that time.
as he observeth, does not relate who was in the fault, yet it appears very probably, that both had their passion too inordinately breaking forth At that time.
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Besides that was a plain defect of a sudden perturbation in Paul, when being smitten by the Highpriest, he replied as it seemeth in a sinfull commotion, God shall smite thee thou painted wall;
Beside that was a plain defect of a sudden perturbation in Paul, when being smitten by the High priest, he replied as it seems in a sinful commotion, God shall smite thee thou painted wall;
For Paul said to him that did sit to judge him, Sittest thou to judge me (saith he) after the Law? Act. 23. 3. Therefore I suppose that the best interpretation of NONLATINALPHABET, I know not, I wist not, is this, I attended not, I minded it not.
For Paul said to him that did fit to judge him, Sittest thou to judge me (Says he) After the Law? Act. 23. 3. Therefore I suppose that the best Interpretation of, I know not, I wist not, is this, I attended not, I minded it not.
And that Paul had corruption within him ready to break forth upon occasions, appeareth 2 Cor. 12. by Gods dispensation to him in that affliction, which he calleth a thorn in the flesh, and the messenger of Satan buffeting of him.
And that Paul had corruption within him ready to break forth upon occasions, appears 2 Cor. 12. by God's Dispensation to him in that affliction, which he calls a thorn in the Flesh, and the Messenger of Satan buffeting of him.
I would easily yeeld to that learned man, That the thorn in the flesh was not libidinous or lustfull temptations, which some have thought, not so much for that reason which he giveth, that it is likely God would cure one sinne by another sinne, a lesse sinne by a greater. (For carnal sinnes are said to be lesse than spiritual;
I would Easily yield to that learned man, That the thorn in the Flesh was not libidinous or lustful temptations, which Some have Thought, not so much for that reason which he gives, that it is likely God would cure one sin by Another sin, a less sin by a greater. (For carnal Sins Are said to be less than spiritual;
and it is often Gods way, to cure the sinnes of his people by letting them fall into sinne, driving out poison by poison) as because the Context doth more incline another way, as might be shewed.
and it is often God's Way, to cure the Sins of his people by letting them fallen into sin, driving out poison by poison) as Because the Context does more incline Another Way, as might be showed.
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It's an allusion to those who runne in a race, as the verse precedent sheweth, who did strictly observe their diet and order, their body being temperate in all things, that they might obtain victory.
It's an allusion to those who run in a raze, as the verse precedent shows, who did strictly observe their diet and order, their body being temperate in all things, that they might obtain victory.
This I have been the larger upon, because it maketh the more for the comfort of the godly to know, that even such as Paul had so much corruption and evil within them,
This I have been the larger upon, Because it makes the more for the Comfort of the godly to know, that even such as Paul had so much corruption and evil within them,
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as well as they, that did not the Lord use several means to humble them, were he not alwayes filing of their rust, cleansing out their spots, they would quickly become very loath some and unclean.
as well as they, that did not the Lord use several means to humble them, were he not always filing of their rust, cleansing out their spots, they would quickly become very loath Some and unclean.
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And certainly the people of God doe not thinke and meditate upon the evil of this sinne enough, you heare them complaining often of other sinnes, they lie heavy upon their hearts,
And Certainly the people of God do not think and meditate upon the evil of this sin enough, you hear them complaining often of other Sins, they lie heavy upon their hearts,
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Why, try and search, whether thou hast not secretly trusted in thy own self, or in some earthly hopes? Whether thy heart hath been weaned from all things? It may be there is this or that creature thou doest inordinately lean upon,
Why, try and search, whither thou hast not secretly trusted in thy own self, or in Some earthly hope's? Whither thy heart hath been weaned from all things? It may be there is this or that creature thou dost inordinately lean upon,
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Insomuch that were the children of God in no danger of self-dependance or creature-dependance, they should seldome meet with the rod of God upon their backs.
Insomuch that were the children of God in no danger of self-dependence or creature-dependance, they should seldom meet with the rod of God upon their backs.
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Who was a man of greater afflictions and exercises than David was? And who speaketh more of trusting in God than he doth? This he learned by all his temptations.
Who was a man of greater afflictions and exercises than David was? And who speaks more of trusting in God than he does? This he learned by all his temptations.
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I do not trust in my gifts? Would you not have me to take notice of them? How can I then be thankfull to God? How can I bless God for them? And for my graces, Do not all Divines say,
I do not trust in my Gifts? Would you not have me to take notice of them? How can I then be thankful to God? How can I bless God for them? And for my graces, Do not all Divines say,
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but because of the gracious promise made by God to our graces after this manner? Hezekiah under the sentence of death prayed, Remember, O Lord, how I have walked before thee in truth,
but Because of the gracious promise made by God to our graces After this manner? Hezekiah under the sentence of death prayed, remember, Oh Lord, how I have walked before thee in truth,
and with an upright heart, 2 King. 20. 3. Thus also Paul did, I have fought a good fight, henceforth is laid up for me a crown of glory, 2 Tim. 4. 7. All this is true, godly men are allowed to take comfort from their graces,
and with an upright heart, 2 King. 20. 3. Thus also Paul did, I have fought a good fight, henceforth is laid up for me a crown of glory, 2 Tim. 4. 7. All this is true, godly men Are allowed to take Comfort from their graces,
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As it is hard to find it out, so no lesse difficult to overcome it. Caesar had some enemies, of whom he said it was, Difficilius invenire, quam vincere;
As it is hard to find it out, so no less difficult to overcome it. Caesar had Some enemies, of whom he said it was, More difficult invenire, quam vincere;
Now to trust in our selves, or creatures, is to erre in the object, we set up another thing in Gods roome; Thy parts are thy God; thy graces, thy Christ;
Now to trust in our selves, or creatures, is to err in the Object, we Set up Another thing in God's room; Thy parts Are thy God; thy graces, thy christ;
If then God doth so often proclaime his jealousie in worshipping of other gods, will he not also about trusting in any thing but himselfe? What are the duties of the first Command,
If then God does so often proclaim his jealousy in worshipping of other God's, will he not also about trusting in any thing but himself? What Are the duties of the First Command,
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Be sure God will make thy confidences, thy sorrows and breakings of heart, that can never enough be received, which Jonah preached from his own experience, They that observe lying vanities, forsake their own mercy, Jonah 2. 8. Those very mercies God had purposed for thee,
Be sure God will make thy confidences, thy sorrows and breakings of heart, that can never enough be received, which Jonah preached from his own experience, They that observe lying vanities, forsake their own mercy, Jonah 2. 8. Those very Mercies God had purposed for thee,
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Hence it is, that if there be more difficulty to work one grace than another, because of the more immediate opposition of the soul against some duty more than another;
Hence it is, that if there be more difficulty to work one grace than Another, Because of the more immediate opposition of the soul against Some duty more than Another;
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but the trusting that the Scripture speaks so much of, is plainly an act of faith. For what the Old Testament calleth Trusting in God so often, in the New it is, Believing on God, and on Christ, NONLATINALPHABET, is no more than fiducial recumbency,
but the trusting that the Scripture speaks so much of, is plainly an act of faith. For what the Old Testament calls Trusting in God so often, in the New it is, Believing on God, and on christ,, is no more than fiducial recumbency,
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As Austin of old, Credere in Deum, was Credendo amare. So that here is a great difference between that Historical and Dogmatical faith which many Christians have, whereby they acknowledge the truths of Christ,
As Austin of old, Believe in God, was Credendo amare. So that Here is a great difference between that Historical and Dogmatical faith which many Christians have, whereby they acknowledge the truths of christ,
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Hence the Devil that he may tempt to despair, which is a sinne opposite to trust in God, he labours to keep the distressed sinner in hard thoughts of God,
Hence the devil that he may tempt to despair, which is a sin opposite to trust in God, he labours to keep the distressed sinner in hard thoughts of God,
But though we have a promise, yet if it were the promise of a man, who is a liar, who is inconstant and mutable, ready to repent of what he hath promised,
But though we have a promise, yet if it were the promise of a man, who is a liar, who is inconstant and mutable, ready to Repent of what he hath promised,
God then being the supreame verity, and it being impossible for him to lie, as Hebr. 6. 18, 19. No wonder that our hope and trusting in God under all waves of temptations, be a sure and stedfast Anchor, as the Apostle calleth it.
God then being the supreme verity, and it being impossible for him to lie, as Hebrew 6. 18, 19. No wonder that our hope and trusting in God under all waves of temptations, be a sure and steadfast Anchor, as the Apostle calls it.
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Why then is it, that you see even the people of God tossed up and downe with such uncertain thoughts and workings of heart? Why is it they have not a serene and quiet frame of heart all the day long? It is because they let goe this Anchor;
Why then is it, that you see even the people of God tossed up and down with such uncertain thoughts and workings of heart? Why is it they have not a serene and quiet frame of heart all the day long? It is Because they let go this Anchor;
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in the original it is, With a great phantasie or apparition. The word NONLATINALPHABET is applied in Scripture to apparitions of Spirits, which quickly vanish away.
in the original it is, With a great fantasy or apparition. The word is applied in Scripture to apparitions of Spirits, which quickly vanish away.
The Schoolmen generally say, That the Ratio formalis fidei, is, Revelatio Divina, and Suprema veritas. So that we cannot with a Divine Faith believe upon any thing, but a Divine Testimony.
The Schoolmen generally say, That the Ratio Formalis fidei, is, Revelatio Divine, and Supreme veritas. So that we cannot with a Divine Faith believe upon any thing, but a Divine Testimony.
For if Christ were not God, if he were onely the best of creatures, yet as a creature, it would be unlawfull to trust in him, we should be guilty of great Idolatry to put confidence in him.
For if christ were not God, if he were only the best of creatures, yet as a creature, it would be unlawful to trust in him, we should be guilty of great Idolatry to put confidence in him.
You see by all these glorious properties in God, which are the full reason of our trusting in him, that it is not lawfull under any nice and subtil distinctions whatsoever to put our trust any where, but in the Lord.
You see by all these glorious properties in God, which Are the full reason of our trusting in him, that it is not lawful under any Nicaenae and subtle Distinctions whatsoever to put our trust any where, but in the Lord.
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Now the good things we want, empty themselves in two streames, The spiritual mercies, and the temporal mercies; and we are to trust in God for all these.
Now the good things we want, empty themselves in two streams, The spiritual Mercies, and the temporal Mercies; and we Are to trust in God for all these.
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1. That which is the ultimate and last end of all grace and holinesse here, which is Eternal Life, and Everlasting Glory. The trusting in God for this, is that which should keep up our hearts in all the streights we are to meet with. 1 Corinth. 15. If we had hope onely in this life, saith the Apostle, we were of all men most miserable.
1. That which is the ultimate and last end of all grace and holiness Here, which is Eternal Life, and Everlasting Glory. The trusting in God for this, is that which should keep up our hearts in all the straights we Are to meet with. 1 Corinth. 15. If we had hope only in this life, Says the Apostle, we were of all men most miserable.
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Now let a Christian be frequently putting forth these vigorous trustings in Christ for everlasting glory, what heavenly, joyfull and undaunted resolutions will it work in him?
Now let a Christian be frequently putting forth these vigorous trustings in christ for everlasting glory, what heavenly, joyful and undaunted resolutions will it work in him?
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We have Gods promise for these things, and who dare question, whether God be thus able to keep us to salvation or no? Thus remission of sinne is by faith in his blood, Rom. 3. Yea the life of a godly man,
We have God's promise for these things, and who Dare question, whither God be thus able to keep us to salvation or no? Thus remission of sin is by faith in his blood, Rom. 3. Yea the life of a godly man,
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Thus the just (you heard) liveth by his faith. And Paul professeth aloud, That the life he did live, (Galat. 2. 20.) though in the flesh, was by faith in the Sonne of God.
Thus the just (you herd) lives by his faith. And Paul Professes aloud, That the life he did live, (Galatians 2. 20.) though in the Flesh, was by faith in the Son of God.
than of Gods promises? Truly the right improving of this Doctrine about trusting in God, it would be like Solomon 's North-winde, to blow away the rain, to dispell all sinfull sorrow.
than of God's promises? Truly the right improving of this Doctrine about trusting in God, it would be like Solomon is Northwind, to blow away the rain, to dispel all sinful sorrow.
we proceed therefore, and as we have told you what is required ex parte objecti, to cause this trusting in the Lord; from the next place let us declare what is ex parte objecti, necessary to this duty.
we proceed Therefore, and as we have told you what is required ex parte Object, to cause this trusting in the Lord; from the next place let us declare what is ex parte Object, necessary to this duty.
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for till this foundation be laid, that all power, wisedome, righteousness, and whatsoever the Creature can affoard, is but a shadow, a reed, that can do no good at all, it is impossible that we should trust in the Lord.
for till this Foundation be laid, that all power, Wisdom, righteousness, and whatsoever the Creature can afford, is but a shadow, a reed, that can do no good At all, it is impossible that we should trust in the Lord.
So that by this we may see the difficulty and rarity of this grace, for how hard a matter is it thus to be affected about all the meanes that are in the world, about all the Creatures we do injoy;
So that by this we may see the difficulty and rarity of this grace, for how hard a matter is it thus to be affected about all the means that Are in the world, about all the Creatures we do enjoy;
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to look upon them but as those Instruments of Musick, which cannot sound any longer then they are blown into? How difficult to possess our soules with this principle? to look upon thy self and all Creatures, no otherwise then the poore creple that lay by the Poole side, that could not at all help or move it self? That do behold all things as Sarahs dead wombe,
to look upon them but as those Instruments of Music, which cannot found any longer then they Are blown into? How difficult to possess our Souls with this principle? to look upon thy self and all Creatures, no otherwise then the poor creple that lay by the Pool side, that could not At all help or move it self? That do behold all things as Sarahs dead womb,
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or Ezekiels dry bones, unless the Lord quicken and give life? You may see this practised by the Church of Israel, when she had smarted for her carnall confidence and dependance on outward helps, so as to neglect God;
or Ezekiel's dry bones, unless the Lord quicken and give life? You may see this practised by the Church of Israel, when she had smarted for her carnal confidence and dependence on outward helps, so as to neglect God;
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as that which had most provoked God, and therefore she doth renounce and disavow all civill confidence and trusting; Asshur shall not save us, &c. And 2. All religious confidence. They will no more make their applications to their gods;
as that which had most provoked God, and Therefore she does renounce and disavow all civil confidence and trusting; Asshur shall not save us, etc. And 2. All religious confidence. They will no more make their applications to their God's;
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Is it not then for this reason, that the Scripture doth so often delight to represent the greatness and majesty of God, That all the Nations are but as a drop to him;
Is it not then for this reason, that the Scripture does so often delight to represent the greatness and majesty of God, That all the nations Are but as a drop to him;
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and all is, because we do not settle on God; omnis motus fit super immobili. The soul cannot move unless it have a stedfast and immoveable foundation to stand upon,
and all is, Because we do not settle on God; omnis motus fit super immobili. The soul cannot move unless it have a steadfast and immoveable Foundation to stand upon,
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Grotius Prologom. in Epist. ad Rom. would make that faith, which the Apostle doth so much commend in his Epistle to the Romanes, to be nothing but an high and eminent esteem of Gods power, &c. So that faith in this respect,
Grotius Prologom. in Epistle ad Rom. would make that faith, which the Apostle does so much commend in his Epistle to the Romans, to be nothing but an high and eminent esteem of God's power, etc. So that faith in this respect,
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But he is deceived therein, and layeth this as a foundation for his other errors about Justification. Though we do easily grant that in faith, there is a most raised and elevated apprehension about the majesty, and power of God.
But he is deceived therein, and Layeth this as a Foundation for his other errors about Justification. Though we do Easily grant that in faith, there is a most raised and elevated apprehension about the majesty, and power of God.
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to say as Thomas to Christ, my God, and my Lord. Thus David in the forementioned Psal. 16. 2. when he had pressed God with this Argument to preserve him, because he trusted in him, he declareth what his trusting is.
to say as Thomas to christ, my God, and my Lord. Thus David in the forementioned Psalm 16. 2. when he had pressed God with this Argument to preserve him, Because he trusted in him, he Declareth what his trusting is.
God had delivered him from the Bear and Lion, and therefore would from the Philistin. Thus the Apostle at the 10. Verse from the present deliverance doth argue, that he trusteth he will deliver also.
God had Delivered him from the Bear and lion, and Therefore would from the Philistines. Thus the Apostle At the 10. Verse from the present deliverance does argue, that he Trusteth he will deliver also.
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and by this it is fully distinguished from presumption, which many take to be in their trusting in God: for when you hear such who live impenitently in evill and ungodly wayes,
and by this it is Fully distinguished from presumption, which many take to be in their trusting in God: for when you hear such who live impenitently in evil and ungodly ways,
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they do desperately presume, for if they did trust in God, they would be constant in the use of those meanes God hath required, 1 John 3. 3. He that hath this hope in him, purifieth himselfe as God is pure.
they do desperately presume, for if they did trust in God, they would be constant in the use of those means God hath required, 1 John 3. 3. He that hath this hope in him, Purifieth himself as God is pure.
6. To trust in God, there is required a sound judgement, and right understanding, especially when we speake of spirituall mercies, such as justification, and reconciliation with God. Aegid. Coninck. de arteb. supernat. de spe.
6. To trust in God, there is required a found judgement, and right understanding, especially when we speak of spiritual Mercies, such as justification, and reconciliation with God. Aegis. coninck. de arteb. supernat. de See.
a Popish Writer maketh a threefold hope, or trusting in God. One he calleth Pelagian, and that is when we rest upon God only because of our own merits, and our own strength;
a Popish Writer makes a threefold hope, or trusting in God. One he calls Pelagian, and that is when we rest upon God only Because of our own merits, and our own strength;
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In the next place a second main particular to cleare the Doctrine about this trusting, is to consider the excellency of their grace, that so we may thereby be the more exercised therein. For
In the next place a second main particular to clear the Doctrine about this trusting, is to Consider the excellency of their grace, that so we may thereby be the more exercised therein. For
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1. It is many times put for the whole worship of God, because he that doth trust in God, he will be sure to performe all those other duties God doth require.
1. It is many times put for the Whole worship of God, Because he that does trust in God, he will be sure to perform all those other duties God does require.
What is that great way, whereby we are justified before God, how come we to obtain this blessed priviledge? It is only by faith. And what is this faith,
What is that great Way, whereby we Are justified before God, how come we to obtain this blessed privilege? It is only by faith. And what is this faith,
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but a trusting and resting upon Christ alone? So that the most noble and essentiall consideration in justifying faith, is that it doth make the soul rest and depend on the Lord Jesus.
but a trusting and resting upon christ alone? So that the most noble and essential consideration in justifying faith, is that it does make the soul rest and depend on the Lord jesus.
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It is also attributed unto Hezekiah, as a great and glorious honour to him, 2 Kings 18. 5. That he trusted in the Lord God of Israel, and Verse 7. The Lord was with him, and he prospered.
It is also attributed unto Hezekiah, as a great and glorious honour to him, 2 Kings 18. 5. That he trusted in the Lord God of Israel, and Verse 7. The Lord was with him, and he prospered.
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4. The excellency of this grace is seen in the difficulty of it, and transcendency to flesh and blood: for if Aristotle could say homo was magis sensus, quam intellectus, more sense then understanding, putting forth the acts thereof more then of reason, we may say much rather he is more reason then faith.
4. The excellency of this grace is seen in the difficulty of it, and transcendency to Flesh and blood: for if Aristotle could say homo was magis sensus, quam Intellectus, more sense then understanding, putting forth the acts thereof more then of reason, we may say much rather he is more reason then faith.
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David who professeth his trust in God, yet how often tempted to difidence? Asa a good man 2 Chron. 16. 12. is blamed that in his disease he sought not to God, but to the Physicians.
David who Professes his trust in God, yet how often tempted to difidence? Asa a good man 2 Chronicles 16. 12. is blamed that in his disease he sought not to God, but to the Physicians.
5. The excellency of this grace is seen, in that God doth on purpose in much mercy afflict us, keep us low, remove all our props from us, that so we may learne to depend on him;
5. The excellency of this grace is seen, in that God does on purpose in much mercy afflict us, keep us low, remove all our props from us, that so we may Learn to depend on him;
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6. This excellency of it is manifested only in that it giveth all glory to God, deba•eth man, maketh all the greatness of the world to be no more then a reede or a feather.
6. This excellency of it is manifested only in that it gives all glory to God, deba•eth man, makes all the greatness of the world to be no more then a reed or a feather.
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he can do that, which no King, no Emperour, no Soveraign power in the world can do, he can raise from the dead. By this instance the Apostle discovereth Gods omnipotency;
he can do that, which no King, no Emperor, no Sovereign power in the world can do, he can raise from the dead. By this instance the Apostle Discovereth God's omnipotency;
Therefore the Philosopher speaking according to the ordinary way of nature, saith ex nihilo nihil fit. Thus it is also in regard of raising the dead, nothing but an infinite power can do this,
Therefore the Philosopher speaking according to the ordinary Way of nature, Says ex nihilo nihil fit. Thus it is also in regard of raising the dead, nothing but an infinite power can do this,
and so the Apostles were inabled to work this miracle, but they did these things not authoritativè but adprecativè, not by way of authority but prayer. Christ wrought these miracles at their prayer to him,
and so the Apostles were enabled to work this miracle, but they did these things not authoritativè but adprecativè, not by Way of Authority but prayer. christ wrought these Miracles At their prayer to him,
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or as good as dead, as to any humane power, which was the case of Paul; and also dead, metaphorically, viz. such who are in those outward calamities and streights, that they have no visible way to escape out of them.
or as good as dead, as to any humane power, which was the case of Paul; and also dead, metaphorically, viz. such who Are in those outward calamities and straights, that they have no visible Way to escape out of them.
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That God is both able and willing to help and deliver his people in hopelesse God both can and will help his people in their extremitics. and helpelesse troubles.
That God is both able and willing to help and deliver his people in hopeless God both can and will help his people in their extremitics. and helpless Troubles.
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To prosecute this, let us consider wherein this Doctrine is true, both literally, and metaphorically; and then how much is comprehended in the expression. For the
To prosecute this, let us Consider wherein this Doctrine is true, both literally, and metaphorically; and then how much is comprehended in the expression. For the
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In the New Testament we read of severall persons raised by Christ to life again, such a miracle and wonder, that unless in the Old Testament the like was never heard of in the world before;
In the New Testament we read of several Persons raised by christ to life again, such a miracle and wonder, that unless in the Old Testament the like was never herd of in the world before;
Which maketh the Apostle Heb. 11. 35. instance in this as one of the great wonders wrought for the Saints, That women received their dead raised to life again.
Which makes the Apostle Hebrew 11. 35. instance in this as one of the great wonders wrought for the Saints, That women received their dead raised to life again.
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but the demonstration of Gods power will be evidently and palpably manifested in that great and universall Resurrection of all that are dead, at the day of judgement.
but the demonstration of God's power will be evidently and palpably manifested in that great and universal Resurrection of all that Are dead, At the day of judgement.
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This work of God doth transcend all humane reason and power; therefore when Paul Preached this, they accounted him nothing but a babler. It is Disputed,
This work of God does transcend all humane reason and power; Therefore when Paul Preached this, they accounted him nothing but a babbler. It is Disputed,
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how improbable, yea, and impossible doth it seem to naturall reason? All those who have dyed ever since Adam, so many thousand yeares ago, who have been for so long a time consumed into ashes;
how improbable, yea, and impossible does it seem to natural reason? All those who have died ever since Adam, so many thousand Years ago, who have been for so long a time consumed into Ashes;
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What, canst thou believe in God concerning this great and admirable truth? yet doubtest whether he can raise thee out of those petty and minute troubles thou art exercised with.
What, Canst thou believe in God Concerning this great and admirable truth? yet doubtest whither he can raise thee out of those Petty and minute Troubles thou art exercised with.
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When was news brought to the Pope of the murther of Henry the fourth of France, he was exceedingly affected with it in his speech, in the conclave blaspemously aggravating the mercie as he thought, and among other particulars said;
When was news brought to the Pope of the murder of Henry the fourth of France, he was exceedingly affected with it in his speech, in the conclave blasphemously aggravating the mercy as he Thought, and among other particulars said;
but thou maist in a true and godly sense say, Oh Lord this temptation is so great, this trouble is so pressing, I am so greatly overwhelmed, that did I not believe those wonderfull Principles of Religion;
but thou Mayest in a true and godly sense say, O Lord this temptation is so great, this trouble is so pressing, I am so greatly overwhelmed, that did I not believe those wonderful Principles of Religion;
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2. This Doctrine is metaphorically true, also God raiseth from the dead, and that again in a twofold extremity, externall and internall, externall troubles, the Scripture doth delight to represent the great and extreame troubles of the Church,
2. This Doctrine is metaphorically true, also God Raiseth from the dead, and that again in a twofold extremity, external and internal, external Troubles, the Scripture does delight to represent the great and extreme Troubles of the Church,
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so that it argueth the calumniating spirit of Hunnius who would make Calvin to jadaize because he doth not expound it as a promise of Christs Resurrection.
so that it argue the calumniating Spirit of Hunnius who would make calvin to jadaize Because he does not expound it as a promise of Christ Resurrection.
Now what the meaning of this parabolicall vision is, appeareth Verse 11. These bones are the whole house of Israel: Behold they say our bones are dryed up, our hope is lost, we are cut off from all parts:
Now what the meaning of this parabolical vision is, appears Verse 11. These bones Are the Whole house of Israel: Behold they say our bones Are dried up, our hope is lost, we Are Cut off from all parts:
and therefore when God by his grace doth correct him, then he raiseth the dead. Thus every godly man, in this spirituall change wrought upon him, can experimentally say, God who raiseth the dead. I was senselesse in sinne; I was stupid; I felt no burden;
and Therefore when God by his grace does correct him, then he Raiseth the dead. Thus every godly man, in this spiritual change wrought upon him, can experimentally say, God who Raiseth the dead. I was senseless in sin; I was stupid; I felt no burden;
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I desired no deliverance, but God raised me from the dead. Even as the Father said of his Prodigall Sonne converted, this our Sonne was dead, but is alive.
I desired no deliverance, but God raised me from the dead. Even as the Father said of his Prodigal Son converted, this our Son was dead, but is alive.
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This expression in a spirituall sense the Scripture doth much delight in, Ephes. 2. You who were dead in sinne, hath he quickned, and therefore the work of grace is compared to a Resurrection: and from this similitude we justly urge against the Arminians, that man hath no active power to prepare himselfe for grace,
This expression in a spiritual sense the Scripture does much delight in, Ephesians 2. You who were dead in sin, hath he quickened, and Therefore the work of grace is compared to a Resurrection: and from this similitude we justly urge against the Arminians, that man hath no active power to prepare himself for grace,
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2. There is another internall exigency upon the soul, which may be called a spirituall death, and that is the sad desolations and terrible blackness, that may cover the soul because of desertions; God may have forsaken thee;
2. There is Another internal exigency upon the soul, which may be called a spiritual death, and that is the sad desolations and terrible blackness, that may cover the soul Because of desertions; God may have forsaken thee;
We have a remarkable instance for this, in Heman, Psalme 88. where Verse 14, 15, 16. he maketh bitter complaint under soul-terrours, Why castest thou off my soul? why hidest thou thy face from me? While I suffer thy terrors I am distracted;
We have a remarkable instance for this, in Heman, Psalm 88. where Verse 14, 15, 16. he makes bitter complaint under Soul-terrors, Why Chastest thou off my soul? why hidest thou thy face from me? While I suffer thy terrors I am distracted;
Yea his temptation doth so overcloud him, that he seemeth to question the truth of our Doctrine, v. 10. Wilt thou shew wonders to the dead? shall the dead arise and praise thee? This good man must needs be greatly dejected when he doubteth of this:
Yea his temptation does so overcloud him, that he seems to question the truth of our Doctrine, v. 10. Wilt thou show wonders to the dead? shall the dead arise and praise thee? This good man must needs be greatly dejected when he doubteth of this:
even as Christ did delay till Lazarus was dead and putrifying in the grave, that so his glorious power might be the more discovered in restoring of him to life.
even as christ did Delay till Lazarus was dead and Putrifying in the grave, that so his glorious power might be the more discovered in restoring of him to life.
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Do those that despaire, do they praise thee? Do the damned in Hell blesse and glorifie thy name? If then in these sad and bitter temptations upon thy soul, thou wouldst have some worke to get into,
Do those that despair, do they praise thee? Do the damned in Hell bless and Glorify thy name? If then in these sad and bitter temptations upon thy soul, thou Wouldst have Some work to get into,
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For though the wicked may sometimes be delivered from imminent dangers, yet that is by the generall providence of God, who doth in Heaven and Earth what he pleaseth;
For though the wicked may sometime be Delivered from imminent dangers, yet that is by the general providence of God, who does in Heaven and Earth what he Pleases;
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so from this relation he will raise thee up from thy extreame necessities; yet this supposeth that God though he loveth us, so as to deliver from evill,
so from this Relation he will raise thee up from thy extreme necessities; yet this Supposeth that God though he loves us, so as to deliver from evil,
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but instanceth in the utmost of all, that raiseth the dead, but to shew that it is commonly Gods way to delay his help till it be at the very outmost? Christ would not turne water into Wine, till all was spent.
but Instanceth in the utmost of all, that Raiseth the dead, but to show that it is commonly God's Way to Delay his help till it be At the very outmost? christ would not turn water into Wine, till all was spent.
Let us from the premisses make this Use, Doth God raise even the dead, and may such put trust in God? Then shame and reprove thy saying; oh me slow to believe!
Let us from the premises make this Use, Does God raise even the dead, and may such put trust in God? Then shame and reprove thy saying; o me slow to believe!
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We are not to consider Gods Mercies in general onely, but their several Aggravations also. 2 COR. 1. 10. Who delivered us from so great a death, and doth deliver:
We Are not to Consider God's mercies in general only, but their several Aggravations also. 2 COR. 1. 10. Who Delivered us from so great a death, and does deliver:
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THe Apostle having formerly discovered his humane feares and diffidence under that great trouble which came upon him in Asia, doth now recollect himself,
THe Apostle having formerly discovered his humane fears and diffidence under that great trouble which Come upon him in Asia, does now recollect himself,
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Now Paul doth not onely call it death, but NONLATINALPHABET, such death. The word is used in the New Testament about three times, besides in this place;
Now Paul does not only call it death, but, such death. The word is used in the New Testament about three times, beside in this place;
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The Apostle therefore in using this word, doth intend to aggravate the goodnesse of God towards him, to leave out no circumstance that may not heighten the mercy.
The Apostle Therefore in using this word, does intend to aggravate the Goodness of God towards him, to leave out no circumstance that may not heighten the mercy.
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That the children of God do not onely acknowledge the mercy of God to them, but they also consider of every circumstance that may make the mercy appear greater.
That the children of God do not only acknowledge the mercy of God to them, but they also Consider of every circumstance that may make the mercy appear greater.
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They doe not take the mercy in the grosse, but they looke through it, and about it to espie out every particular that may be like a coale of fire in their bosomes.
They do not take the mercy in the gross, but they look through it, and about it to espy out every particular that may be like a coal of fire in their bosoms.
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He reckoneth them up one, and by one, though he might have satisfied himself with that expression, vers. 24. Who hath redeemed us from all our enemies:
He Reckoneth them up one, and by one, though he might have satisfied himself with that expression, vers. 24. Who hath redeemed us from all our enemies:
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How many low conditions have many of Gods people been in, sometimes in respect of their outward, sometimes in respect of their inward? yet God hath delivered them from those whales bellies.
How many low conditions have many of God's people been in, sometime in respect of their outward, sometime in respect of their inward? yet God hath Delivered them from those Whale's bellies.
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See this humble frame in David, 1 Chron. 17. 16. when Nathan came to declare the good purpose of God towards him, in raising up him and his posterity to glory;
See this humble frame in David, 1 Chronicles 17. 16. when Nathan Come to declare the good purpose of God towards him, in raising up him and his posterity to glory;
see how humbly, and in a self-emptied manner he addressed himself to God, Who am I, and what is my house, that thou hast brought me hitherto? As if he should say, Oh Lord, what am I,
see how humbly, and in a self-emptied manner he addressed himself to God, Who am I, and what is my house, that thou hast brought me hitherto? As if he should say, O Lord, what am I,
What can David speake more? Yea as it is 1 Sam. 7. he saith, Is this the manner of men, O Lord God? implying, that onely God vouchsafeth mercy to such as are unworthy.
What can David speak more? Yea as it is 1 Sam. 7. he Says, Is this the manner of men, Oh Lord God? implying, that only God vouchsafeth mercy to such as Are unworthy.
Then how much more in spiritual mercies, if God bestow them upon us, Shall not our affections be greatly kindled in blessing of God? Take that fountain of all mercies, the giving of the Lord Christ to believers, to worke out their salvation, by being made a curse for them.
Then how much more in spiritual Mercies, if God bestow them upon us, Shall not our affections be greatly kindled in blessing of God? Take that fountain of all Mercies, the giving of the Lord christ to believers, to work out their salvation, by being made a curse for them.
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How diligent is the Scripture to put an account (as it were) upon every passage therein? That it should be as impossible for a believer to thinke of this love of the Father to us,
How diligent is the Scripture to put an account (as it were) upon every passage therein? That it should be as impossible for a believer to think of this love of the Father to us,
For the Scripture aggravateth it from the person who died for us, even the onely begotten Sonne of God, John 3. 16. For God so loved the world, that he gave his onely begotten Sonne. He so loved it;
For the Scripture Aggravateth it from the person who died for us, even the only begotten Son of God, John 3. 16. For God so loved the world, that he gave his only begotten Son. He so loved it;
then to give up his Sonne to death? And yet what astonishing love is here? Dared a poor sinner of himself ever thought to have begged such a thing at Gods hand? Rom. 8. 32. He spared not his owne Sonne.
then to give up his Son to death? And yet what astonishing love is Here? Dared a poor sinner of himself ever Thought to have begged such a thing At God's hand? Rom. 8. 32. He spared not his own Son.
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Certainly thy heart may be amazed, more than the Queene of Shebaes, in seeing of Solomon 's glory, in meditating on this, God to give his own Sonne, his onely begotten Sonne, his Sonne out of his bosome; all which are aggravating circumstances.
Certainly thy heart may be amazed, more than the Queen of Sheba's, in seeing of Solomon is glory, in meditating on this, God to give his own Son, his only begotten Son, his Son out of his bosom; all which Are aggravating Circumstances.
If all the parts of the body, if all the haires of thy head, were turned into tongues, could they speak enough of this goodnesse of God? As God said to Abraham, Now I know thou lovest me,
If all the parts of the body, if all the hairs of thy head, were turned into tongues, could they speak enough of this Goodness of God? As God said to Abraham, Now I know thou Lovest me,
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so also from the quality of those, for whom Christ was thus given, and that is for enemies and adversaries. And here is an aggravating circumstance to enflame thy heart, Rom. 5. 6. When we were without strength, when we were enemies.
so also from the quality of those, for whom christ was thus given, and that is for enemies and Adversaries. And Here is an aggravating circumstance to inflame thy heart, Rom. 5. 6. When we were without strength, when we were enemies.
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The Scripture to aggravate this mercy, doth consider to what end he is given for us, that is, To die for us, to die an ignominious death, to be made accursed for us, to bear the punishment of our sinnes upon himselfe.
The Scripture to aggravate this mercy, does Consider to what end he is given for us, that is, To die for us, to die an ignominious death, to be made accursed for us, to bear the punishment of our Sins upon himself.
How much doth it delight to speak of his owne vilenesse and unworthinesse once, that so the riches of Gods grace in calling of us, may be the more exalted? We see it in Paul, 1 Tim. 1. 13, 15. how willing he is to speak what a blasphemous persecutour he had once been, even the greatest and chiefest of sinners;
How much does it delight to speak of his own vileness and unworthiness once, that so the riches of God's grace in calling of us, may be the more exalted? We see it in Paul, 1 Tim. 1. 13, 15. how willing he is to speak what a blasphemous persecutor he had once been, even the greatest and chiefest of Sinners;
To this purpose also 1 Corinth. 15. 8, 9, 10. he speaketh, debasing himself, That he was not meet to be called an Apostle, because he persecuted the Church of God.
To this purpose also 1 Corinth. 15. 8, 9, 10. he speaks, debasing himself, That he was not meet to be called an Apostle, Because he persecuted the Church of God.
or lesse sinnes (it may be) that thou hast committed? Thus if thou set thy self to aggravate the mercy of God from every consideration, thou wilt finde the circumstances will increase upon thee, as the widows oyl did;
or less Sins (it may be) that thou hast committed? Thus if thou Set thy self to aggravate the mercy of God from every consideration, thou wilt find the Circumstances will increase upon thee, as the Widows oil did;
Nothing doth so much dull the heart, as resting in generals, blessing God in generals, Take every mercy as thou wouldst some Watch or curious worke of Art,
Nothing does so much dull the heart, as resting in generals, blessing God in generals, Take every mercy as thou Wouldst Some Watch or curious work of Art,
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It is this that will make thee say with Elihu, Job 32. 18. I am full of matter, the Spirit within me constraineth me, my belly is as wine which hath no vent, it is ready to burst like new bottles.
It is this that will make thee say with Elihu, Job 32. 18. I am full of matter, the Spirit within me constrains me, my belly is as wine which hath no vent, it is ready to burst like new bottles.
So it is here with the people of God, Those mercies which keep off the dangers that are immediately issuing out upon us, they take as if the mercy was it self positively done to them.
So it is Here with the people of God, Those Mercies which keep off the dangers that Are immediately issuing out upon us, they take as if the mercy was it self positively done to them.
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how many temptations God doth preserve thee in, which swallow up others, we must needs acknowledge, that we are no more able to reckon up these preventing mercies of God,
how many temptations God does preserve thee in, which swallow up Others, we must needs acknowledge, that we Are no more able to reckon up these preventing Mercies of God,
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That this truth may affect us, and cause us more to imploy our thoughts in a thankfull way towards God concerning all that evil which might come upon us, if God did not interpose.
That this truth may affect us, and cause us more to employ our thoughts in a thankful Way towards God Concerning all that evil which might come upon us, if God did not interpose.
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So that the people of God are of too narrow and streightned a spirit, when they look onely to what troubles they have been in, and God hath delivered them.
So that the people of God Are of too narrow and straighteneth a Spirit, when they look only to what Troubles they have been in, and God hath Delivered them.
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Secondly, These preventing mercies do empty themselves in a two-fold chanel. For they are either Temporal evils, or Spiritual evils, that these mercies do relate unto:
Secondly, These preventing Mercies do empty themselves in a twofold channel. For they Are either Temporal evils, or Spiritual evils, that these Mercies do relate unto:
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for dead fathers, or dead husbands, as well as others? Is not all this from the preventing mercy of God? The second chanel in which these mercies may be discovered, is, In spiritual things. And certainly here we may cry out also, That they are more than can be numbred.
for dead Father's, or dead Husbands, as well as Others? Is not all this from the preventing mercy of God? The second channel in which these Mercies may be discovered, is, In spiritual things. And Certainly Here we may cry out also, That they Are more than can be numbered.
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and thou mayest not also be plunged into the same? Who maketh thee to differ? Why must not the branch ingraffed in, insult over that which is broken off,
and thou Mayest not also be plunged into the same? Who makes thee to differ? Why must not the branch Ingrafted in, insult over that which is broken off,
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but take heed and tremble? Is it not because God may break off those also? Oh then with bleeding and melting hearts, acknowledge and say, O Lord, what would have become of me,
but take heed and tremble? Is it not Because God may break off those also? O then with bleeding and melting hearts, acknowledge and say, Oh Lord, what would have become of me,
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Why is it that I have not the guilt, the condemnation that others lie under? Is it not because thy goodness did keep me? Even as David was preserved in respect of that busines• of the men of Keilah, he asketh of God,
Why is it that I have not the guilt, the condemnation that Others lie under? Is it not Because thy Goodness did keep me? Even as David was preserved in respect of that busines• of the men of Keilah, he asks of God,
Divines have one kind of grace, that they call Gratia praeveniens, which doth prevent us, it cometh upon us before we have any thought, any will or desire about it.
Divines have one kind of grace, that they call Gratia praeveniens, which does prevent us, it comes upon us before we have any Thought, any will or desire about it.
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as much as our daily bread. Grace must prevent our mind, our will, our affections; otherwise some sinne, some lust or other would immediately fasten upon us.
as much as our daily bred. Grace must prevent our mind, our will, our affections; otherwise Some sin, Some lust or other would immediately fasten upon us.
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yet because we are apt to account of mercies by sense, and feeling we have, hence it is, That the godly are exceedingly-forgetfull many times about preventing mercies.
yet Because we Are apt to account of Mercies by sense, and feeling we have, hence it is, That the godly Are exceedingly-forgetfull many times about preventing Mercies.
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The evil we never felt, yet because ready to come upon us, had not the mercy of God kept it off, is affectionately taken notice of by that soul, which delights to search out the works of God towards it.
The evil we never felt, yet Because ready to come upon us, had not the mercy of God kept it off, is affectionately taken notice of by that soul, which delights to search out the works of God towards it.
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Let them consider these ensuing rules, concerning preventing mercies. And 1. Perswade thy self of this, That whatsoever evil thou hast deserved by thy sinnes,
Let them Consider these ensuing rules, Concerning preventing Mercies. And 1. Persuade thy self of this, That whatsoever evil thou hast deserved by thy Sins,
Would not thy mouth and heart be filled all over with blessing and praising of God? Why not then when God keepeth thee out of this destruction every moment? It's observed as the demonstration of Gods great power and mercy, that the waters of the sea being higher than the earth,
Would not thy Mouth and heart be filled all over with blessing and praising of God? Why not then when God Keepeth thee out of this destruction every moment? It's observed as the demonstration of God's great power and mercy, that the waters of the sea being higher than the earth,
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If so, how then cometh it about, that thou escapest such a misery, and another doth not? Afflictions rise not out of the dust, neither doth preferment and honour.
If so, how then comes it about, that thou escapest such a misery, and Another does not? Afflictions rise not out of the dust, neither does preferment and honour.
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how many are bereaved of senses, of their understandings, and of all comforts, even brought to be like Dives in hell, asking for a drop of water, and cannot obtain it;
how many Are bereft of Senses, of their understandings, and of all comforts, even brought to be like Dives in hell, asking for a drop of water, and cannot obtain it;
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if thy preservation from the miseries of others, especially the damnable and sinfull wayes, do not exceedingly move thee? How canst thou carry such live coales in thy bosome,
if thy preservation from the misery's of Others, especially the damnable and sinful ways, do not exceedingly move thee? How Canst thou carry such live coals in thy bosom,
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or as some contend, I have kept thee alive in the midst of those many judgements, that destroyed round about him, Rom. 9. 17. Exod. 9. 16. Now let any thankfull, godly heart meditate on these Histories.
or as Some contend, I have kept thee alive in the midst of those many Judgments, that destroyed round about him, Rom. 9. 17. Exod 9. 16. Now let any thankful, godly heart meditate on these Histories.
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Consider these examples, Why wast not thou a Cain, thou a Pharaoh? Why should not God make thee an example of his wrath, to be a pillar of salt to season others,
Consider these Examples, Why wast not thou a Cain, thou a Pharaoh? Why should not God make thee an Exampl of his wrath, to be a pillar of salt to season Others,
because he was not David; nor yet can Judas find fault with the Lord, because he was not Peter, because as Aquinas observeth well, in things of meer bounty and liberality, there cannot be any accepting of persons, seeing that if no munificence to any at all were extended;
Because he was not David; nor yet can Judas find fault with the Lord, Because he was not Peter, Because as Aquinas observeth well, in things of mere bounty and liberality, there cannot be any accepting of Persons, seeing that if no munificence to any At all were extended;
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4. Not onely whatsoever God doth in a way of justice, but also in a providential way (which we call chance) bring upon others, and not upon thee, this also is a preventing mercy.
4. Not only whatsoever God does in a Way of Justice, but also in a providential Way (which we call chance) bring upon Others, and not upon thee, this also is a preventing mercy.
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and kill another, it is said, The Lord delivered that man into his hand, Exod. 21. 13. compared with Deut. 13. 19. Although to man there be such a thing as contingency and casualty, such sad things fall out many times, that no wisdom of man could fore-see,
and kill Another, it is said, The Lord Delivered that man into his hand, Exod 21. 13. compared with Deuteronomy 13. 19. Although to man there be such a thing as contingency and casualty, such sad things fallen out many times, that no Wisdom of man could foresee,
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yet in respect both of Gods knowledge and providence, no thing is uncertain to God: and therefore those casual things are as much under Gods providence, as necessary things.
yet in respect both of God's knowledge and providence, no thing is uncertain to God: and Therefore those casual things Are as much under God's providence, as necessary things.
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how many sudden and unexpected deaths have many met withall in the world? What sad changes have been made in families, in relations, by some accidents, that were never thought of,
how many sudden and unexpected death's have many met withal in the world? What sad changes have been made in families, in relations, by Some accidents, that were never Thought of,
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Man is such a poor, infirm creature, so many things are requisite to keep up life, that we may wonder every man who goeth from home alive, is not brought home dead at night.
Man is such a poor, infirm creature, so many things Are requisite to keep up life, that we may wonder every man who Goes from home alive, is not brought home dead At night.
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How is it that this candle under so many puffs of wind, is not extinguished? How cometh this spark of fire to be kept in a sea of water? So that thou mayest justly account every dayes life a resurrection from the dead.
How is it that this candle under so many puffs of wind, is not extinguished? How comes this spark of fire to be kept in a sea of water? So that thou Mayest justly account every days life a resurrection from the dead.
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Hence he addeth NONLATINALPHABET, and doth deliver. Indeed Beza speaketh of the Syriack Interpreter, as not reading this passage and also some Coppies,
Hence he adds, and does deliver. Indeed Beza speaks of the Syriac Interpreter, as not reading this passage and also Some Copies,
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The Greek word NONLATINALPHABET, is observed by Varinus to be customarily used in Homer for NONLATINALPHABET, to keep, keeping, being a kind of deliverance; Hesychius renders it by NONLATINALPHABET,
The Greek word, is observed by Varinus to be customarily used in Homer for, to keep, keeping, being a kind of deliverance; Hesychius renders it by,
but the most eminent and principall is NONLATINALPHABET, to save, and hence in the Scripture Christ who is the Sauiour is called Rom. 11. 26. NONLATINALPHABET, out of Sion shall come the deliverer.
but the most eminent and principal is, to save, and hence in the Scripture christ who is the Saviour is called Rom. 11. 26., out of Sion shall come the deliverer.
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But lastly, With which sense I close, this signifieth that it is not enough for God to vouchsafe mercies once to his people unless he continue to do so all the day long. From whence observe,
But lastly, With which sense I close, this signifies that it is not enough for God to vouchsafe Mercies once to his people unless he continue to do so all the day long. From whence observe,
how inevitable would our ruine be? Therefore we must turne this Text into Prayer. O Lord, thou who hast delivered, still deliver, go on, and continue thy helping hand.
how inevitable would our ruin be? Therefore we must turn this Text into Prayer. O Lord, thou who hast Delivered, still deliver, go on, and continue thy helping hand.
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When the danger is so extreame, whether he meant it particularly of Nero, or whether by that he would allegorically express some eminent danger, to be sure he meaneth Gods helping hand, and that in bodily misery.
When the danger is so extreme, whither he meant it particularly of Nero, or whither by that he would allegorically express Some eminent danger, to be sure he means God's helping hand, and that in bodily misery.
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Davids Psalmes do for the most part glorifie and praise God in respect of temporall deliverances; and therefore such Psalmes have the most powerfull influence,
Davids Psalms do for the most part Glorify and praise God in respect of temporal Deliverances; and Therefore such Psalms have the most powerful influence,
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1. There is Christs sperituall deliverance of us 1 Thess. 1. 10. in respect of the wrath and vengeance to come, we are there said to wait for Jesus, which deliuered us from the wrath to come.
1. There is Christ sperituall deliverance of us 1 Thess 1. 10. in respect of the wrath and vengeance to come, we Are there said to wait for jesus, which Delivered us from the wrath to come.
What is that wrath to come? even the day of judgement, wherein God will be avenged upon all impenitent wicked men, adjudging them to those externall torments prepared for the Devill and his Angels.
What is that wrath to come? even the day of judgement, wherein God will be avenged upon all impenitent wicked men, adjudging them to those external torments prepared for the devil and his Angels.
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Oh how little do men think of the wrath to come? so they may enjoy their present pleasures, their present lusts and advantages, they never remember what wrath is to come, for all this.
O how little do men think of the wrath to come? so they may enjoy their present pleasures, their present Lustiest and advantages, they never Remember what wrath is to come, for all this.
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Oh what an unspeakeable deliverance is this? who art thou that God should deliver thee from that wrath which consumeth so many thousands? how can the believing soul ever let this mercy slip out of his mind.
O what an unspeakable deliverance is this? who art thou that God should deliver thee from that wrath which consumeth so many thousands? how can the believing soul ever let this mercy slip out of his mind.
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But by Christ we obtain a deliverance, we are set free faom the power our former sinnes had over us, Col. 1. 13. Who hath delivered us from the power of darknesse,
But by christ we obtain a deliverance, we Are Set free faom the power our former Sins had over us, Col. 1. 13. Who hath Delivered us from the power of darkness,
and translated us into the kingdome of his deare Son. You see what the condition of every man is till converted, it is said to be under the power of darkness. How unspeakeable is the misery of all unregenerate men, who are thus the Devils prisoners bound hand and foot, that they are not able to shake off any one sinne they are accustomed unto,
and translated us into the Kingdom of his deer Son. You see what the condition of every man is till converted, it is said to be under the power of darkness. How unspeakable is the misery of all unregenerate men, who Are thus the Devils Prisoners bound hand and foot, that they Are not able to shake off any one sin they Are accustomed unto,
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how inlarged therefore should the heart of a godly man be, when he shall see himself thus delivered? the time was I could not give over my loose and wanton wayes;
how enlarged Therefore should the heart of a godly man be, when he shall see himself thus Delivered? the time was I could not give over my lose and wanton ways;
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Oh how blessed a deliverance is this, to be saved from thy former impieties, to be delivered out of thy old blindness and wickedness? Seest thou not in what miserable bondage many persons are intangled in by their lust? They have some convictions, some terrors upon their conscience;
O how blessed a deliverance is this, to be saved from thy former impieties, to be Delivered out of thy old blindness and wickedness? See thou not in what miserable bondage many Persons Are entangled in by their lust? They have Some convictions, Some terrors upon their conscience;
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Augustine before his full conversion to God, complained of this captivity exceedingly. If therefore God hath delivered thee from thy former unregenerate estate;
Augustine before his full conversion to God, complained of this captivity exceedingly. If Therefore God hath Delivered thee from thy former unregenerate estate;
But because this deliverance is not compleate and perfect in this life, as appeareth Rom. 7. where Paul complaineth of a captivity, still he was plunged into, he breaketh out at last into that affectionate expression, Who will deliver me from the body of this death? Oh how blessed and happy will that day be!
But Because this deliverance is not complete and perfect in this life, as appears Rom. 7. where Paul Complaineth of a captivity, still he was plunged into, he breaks out At last into that affectionate expression, Who will deliver me from the body of this death? O how blessed and happy will that day be!
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That we may alwayes have Gods protection herein, we are taught to pray, even as often as for our daily bread, that he would deliver us from evi'l, Luke 11. 4. and herein the Lord doth vouchsafe more daily deliverance to us, then we can possibly apprehend.
That we may always have God's protection herein, we Are taught to pray, even as often as for our daily bred, that he would deliver us from evi'l, Lycia 11. 4. and herein the Lord does vouchsafe more daily deliverance to us, then we can possibly apprehend.
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If the Lord doth bestow such and such deliverances on us, leaving us afterwards to our selves, that we by our own wisdome and power should preserve our selves;
If the Lord does bestow such and such Deliverances on us, leaving us afterwards to our selves, that we by our own Wisdom and power should preserve our selves;
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2. This continuance of mercy is requisite not only from our naturall imbecillity, but also our morall unworthiness; So that though the Lord hath delivered once and twice;
2. This Continuance of mercy is requisite not only from our natural imbecility, but also our moral unworthiness; So that though the Lord hath Delivered once and twice;
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Oh how often do we forfeit the good mercies that God vouchsafeth us? how often have we provoked him to take away his good gifts from us? but it is his mercy, it is his goodness to continue them unto us.
O how often do we forfeit the good Mercies that God vouchsafeth us? how often have we provoked him to take away his good Gifts from us? but it is his mercy, it is his Goodness to continue them unto us.
and maist thou not feare, when thou lookest upon thy own barrenness and unworthy dealings with God? that God doth repent that ever he thus honoured thee;
and Mayest thou not Fear, when thou Lookest upon thy own Barrenness and unworthy dealings with God? that God does Repent that ever he thus honoured thee;
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If therefore we consider how forgetfully and wretchedly we walk under Gods mercy, we may evidently see, that if the goodness of God did not continue them,
If Therefore we Consider how forgetfully and wretchedly we walk under God's mercy, we may evidently see, that if the Goodness of God did not continue them,
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How many not persons only but Churches, for want of the continuance of Gods mercies are of Gardens become a very Wilderness? Is God to the Nation of the Jewes, as to the Churches of Asia as he was once? so that the demerit which is upon us after mercies received, our not improving of them for God, may provoke God after the good he hath done for us to bring all evill upon us.
How many not Persons only but Churches, for want of the Continuance of God's Mercies Are of Gardens become a very Wilderness? Is God to the nation of the Jews, as to the Churches of Asia as he was once? so that the demerit which is upon us After Mercies received, our not improving of them for God, may provoke God After the good he hath done for us to bring all evil upon us.
3. It is necessary the Lord should continue mercies and deliverances, as well as at first vouchsafe them to us, because our dangers, our temptations continue.
3. It is necessary the Lord should continue Mercies and Deliverances, as well as At First vouchsafe them to us, Because our dangers, our temptations continue.
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They that renew their disease daily, must also renew their Physick. They that fall daily, need to be raised daily. Iterated troubles, need iterated deliverances.
They that renew their disease daily, must also renew their Physic. They that fallen daily, need to be raised daily. Iterated Troubles, need iterated Deliverances.
and therefore as we multiply to offend, so God is said to multiply to pardon. Do not therefore think it enough that God hath once sanctified thee, once justified thee;
and Therefore as we multiply to offend, so God is said to multiply to pardon. Do not Therefore think it enough that God hath once sanctified thee, once justified thee;
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Thus it is also in the work of grace, in the whole conduct to salvation. An infinite power, an infinite love must begin continue, and at last consummate.
Thus it is also in the work of grace, in the Whole conduct to salvation. an infinite power, an infinite love must begin continue, and At last consummate.
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Thus by these Reasons you see, why God that hath delivered, doth continue to deliver. Use. 1. To reprove that unthankfullness and unworthiness which is in most men.
Thus by these Reasons you see, why God that hath Delivered, does continue to deliver. Use. 1. To reprove that unthankfulness and unworthiness which is in most men.
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Oh how unjustifiable is it? what curses and torments do we deserve, if when God continueth our mercies, we thereby serve the Devill? if the Devill did create thee;
O how unjustifiable is it? what curses and torments do we deserve, if when God Continueth our Mercies, we thereby serve the devil? if the devil did create thee;
The profession of his confidence is in these words, NONLATINALPHABET, in whom we have hoped, Erasmus rendreth, in whom we have fixed hope, in opposition to that vain, moveable, and uncertain hope, which men have in earthly and transitory things;
The profession of his confidence is in these words,, in whom we have hoped, Erasmus rendereth, in whom we have fixed hope, in opposition to that vain, movable, and uncertain hope, which men have in earthly and transitory things;
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we render it trusting, though it be not the same word with that used in the 9. Verse; But we told you that faith hath its trusting, and hope hath its trusting, and these two graces are of so near affinity, that they are often put for one another;
we render it trusting, though it be not the same word with that used in the 9. Verse; But we told you that faith hath its trusting, and hope hath its trusting, and these two graces Are of so near affinity, that they Are often put for one Another;
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So that as we read NONLATINALPHABET, and NONLATINALPHABET, so also of NONLATINALPHABET, 1. Tim. 5. 5. and NONLATINALPHABET, 1 Tim. 4. 10. Which words denote, that hope doth alwayes carry along with it some affections, and cordiall adhesion to God;
So that as we read, and, so also of, 1. Tim. 5. 5. and, 1 Tim. 4. 10. Which words denote, that hope does always carry along with it Some affections, and cordial adhesion to God;
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So that as we reject the Popish distinction of fides informis and formata, we do also of spes informis and formata; because the grace of hope doth sanctifie the soul for its respective operations,
So that as we reject the Popish distinction of fides informis and formata, we do also of spes informis and formata; Because the grace of hope does sanctify the soul for its respective operations,
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That the experience of Gods goodness and power to his people formerly, may The experience of former mercies should encourage us to trust in God for the future.
That the experience of God's Goodness and power to his people formerly, may The experience of former Mercies should encourage us to trust in God for the future.
Paul was delivered by God, and therefore he trusteth he will deliver him. Thus David also argued, 1 Sam. 17. 37. God had delivered from the Lion and the Beare,
Paul was Delivered by God, and Therefore he Trusteth he will deliver him. Thus David also argued, 1 Sam. 17. 37. God had Delivered from the lion and the Bear,
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from the foundation God had already laid that spirituall building, Phil. 1. 6. Being confident of this very thing, that he which hath begun a good work in you, will performe it till the day of Jesus Christ.
from the Foundation God had already laid that spiritual building, Philip 1. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it till the day of jesus christ.
That this hope in Paul concluding from one deliverance to another, was fixed upon, may see also at another time, 2 Tim. 4. 18. Where having acknowledged Gods mighty prefervation to him, in that he was delivered from the mouth of the Lion, he addeth, And the Lord shall deliver me from every evill work;
That this hope in Paul concluding from one deliverance to Another, was fixed upon, may see also At Another time, 2 Tim. 4. 18. Where having acknowledged God's mighty prefervation to him, in that he was Delivered from the Mouth of the lion, he adds, And the Lord shall deliver me from every evil work;
and miraculous mercies bestowed on them in the Wilderness, Psalme 78. 19. yet questioning, Whether he could furnish a Table in the Wilderness? and Verse 20. Behold he smote the rock, and waters gushed out;
and miraculous Mercies bestowed on them in the Wilderness, Psalm 78. 19. yet questioning, Whither he could furnish a Table in the Wilderness? and Verse 20. Behold he smote the rock, and waters gushed out;
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now this was so great a sinne, that the Psalmist cals it, a speaking against God, it was Blasphemy; and he addeth an aggravating particular, yea, they speak against God;
now this was so great a sin, that the Psalmist calls it, a speaking against God, it was Blasphemy; and he adds an aggravating particular, yea, they speak against God;
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But, Can he furnish a Table in this Wilderness? can he succour me in this exigency that I am now plunged in? Oh take heed of such distrusting thoughts!
But, Can he furnish a Table in this Wilderness? can he succour me in this exigency that I am now plunged in? O take heed of such distrusting thoughts!
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2. Although the promise of God be ground sure enough for us to trust in, yet such is our weakness and infimity, that experiences and sensible props do wonderfully promote our faith.
2. Although the promise of God be ground sure enough for us to trust in, yet such is our weakness and infimity, that experiences and sensible props do wonderfully promote our faith.
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therefore as in other things, God doth condescend to our weakness, so here also. The Sacraments and miracles were vouchsafed by God, to confirme our faith;
Therefore as in other things, God does condescend to our weakness, so Here also. The Sacraments and Miracles were vouchsafed by God, to confirm our faith;
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Thus also when we have great and glorious promises, which may abundantly satisfie us, so as to conquer all distrustfull and perplexing thoughts, yet experiences joyned with these;
Thus also when we have great and glorious promises, which may abundantly satisfy us, so as to conquer all distrustful and perplexing thoughts, yet experiences joined with these;
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Then the soul being brought into the deeps of the Lord, then it being in divers and sad agonies, the heart is more difficultly brought to trust in God.
Then the soul being brought into the deeps of the Lord, then it being in diverse and sad agonies, the heart is more difficultly brought to trust in God.
how inexcusable wilt thou be, if thou are ready to be shaken, and to loose thy hold upon every new trouble? Gods promise should be enough to thee; thou needest no more:
how inexcusable wilt thou be, if thou Are ready to be shaken, and to lose thy hold upon every new trouble? God's promise should be enough to thee; thou Needest no more:
is not he the God, that created light out of such darkness, as did once cover thy soul? Is no• he the God, that helped in such a trouble? that came in with so seasonable a deliverance? and when thou knowest his name thus, wilt thou not trust in him?
is not he the God, that created Light out of such darkness, as did once cover thy soul? Is no• he the God, that helped in such a trouble? that Come in with so seasonable a deliverance? and when thou Knowest his name thus, wilt thou not trust in him?
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What if I should be brought into such a condition? What if such a sad estate should befall me? What if I be left unto such a temptation? Thus constant conflicts about what is to come, taketh off all joy and thankfullness,
What if I should be brought into such a condition? What if such a sad estate should befall me? What if I be left unto such a temptation? Thus constant conflicts about what is to come, Takes off all joy and thankfulness,
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Our Saviour Mat. 6. 25. doth by severall choise and precious Arguments, indeavour to conquer that ill temper in his Disciples, who were so sollicitous what would befall them to morrow? how they should be cloathed hereafter? how they should live hereafter? Therefore the Child of God is to live with as much joy and contentation in respect of future things, as if they were present;
Our Saviour Mathew 6. 25. does by several choice and precious Arguments, endeavour to conquer that ill temper in his Disciples, who were so solicitous what would befall them to morrow? how they should be clothed hereafter? how they should live hereafter? Therefore the Child of God is to live with as much joy and contentation in respect of future things, as if they were present;
and David many times in his Psalmes of trusting in God for temporall mercies; yet the most noble and excellent objects of our confidence, is to be eternall glory,
and David many times in his Psalms of trusting in God for temporal Mercies; yet the most noble and excellent objects of our confidence, is to be Eternal glory,
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Hence it is, that God is sometimes, and everlasting glory is sometimes called our hope, because in the expectation of these things the soul is daily supported:
Hence it is, that God is sometime, and everlasting glory is sometime called our hope, Because in the expectation of these things the soul is daily supported:
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Only it may be doubted, how Paul, and any godly man can trust in the Lord for the future about temporall mercies, seeing that the godly may many times be without them;
Only it may be doubted, how Paul, and any godly man can trust in the Lord for the future about temporal Mercies, seeing that the godly may many times be without them;
Others therefore they conclude, we are to pray absolutely for temporall things, (and by consequence we may also add to trust for them,) only there ought to be a submission in our spirits, that if God give us not our requests, we yield our selves up to his holy and wise will.
Others Therefore they conclude, we Are to pray absolutely for temporal things, (and by consequence we may also add to trust for them,) only there ought to be a submission in our spirits, that if God give us not our requests, we yield our selves up to his holy and wise will.
Thus with them, though we may not pray with condition, yet we ought with subordination; and happily they that speak of this condition, mean no more then subordination.
Thus with them, though we may not pray with condition, yet we ought with subordination; and happily they that speak of this condition, mean no more then subordination.
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eternall glory absolutely, and such a measure of grace as will beare us through all temptations, that we shall not totally and finally be overcome by them, temporall things with subordination, yet so farre also absolutely ab out them, that no good thing shall be withheld from us;
Eternal glory absolutely, and such a measure of grace as will bear us through all temptations, that we shall not totally and finally be overcome by them, temporal things with subordination, yet so Far also absolutely ab out them, that no good thing shall be withheld from us;
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Now although much hath been said concerning this necessary grace of trusting, with the object in which, and for which, yet some particulars are to be added for further explication. As
Now although much hath been said Concerning this necessary grace of trusting, with the Object in which, and for which, yet Some particulars Are to be added for further explication. As
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As for example, when David in that place mentioned before, argued, that God who had delivered from the Bear and Lion, would also from that uncircumcised Philistim. We may very well conclude, that David in that particular act, had some immediate inspiration,
As for Exampl, when David in that place mentioned before, argued, that God who had Delivered from the Bear and lion, would also from that uncircumcised Philistim. We may very well conclude, that David in that particular act, had Some immediate inspiration,
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And this is the more probable, because of the manner he did encounter Goliah with, going out against him, In the Name of the Lord, with a sling, and stones out from the brook.
And this is the more probable, Because of the manner he did encounter Goliath with, going out against him, In the Name of the Lord, with a sling, and stones out from the brook.
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And happily Paul in this act of trusting, which here he professeth, he might have more than the general and ordinary promises, which all the people of God have to relie upon, there might be some special assurance and revelation vouchsafed to him, that he had more work to do for God, that all his enemies could not for the present take away his life.
And happily Paul in this act of trusting, which Here he Professes, he might have more than the general and ordinary promises, which all the people of God have to rely upon, there might be Some special assurance and Revelation vouchsafed to him, that he had more work to do for God, that all his enemies could not for the present take away his life.
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Thus we read that Paul had a vision, Acts 18. 9, 10. while he was at this Corinth, commanding him, Not to be afraid, for no man should set on him to hurt him.
Thus we read that Paul had a vision, Acts 18. 9, 10. while he was At this Corinth, commanding him, Not to be afraid, for no man should Set on him to hurt him.
Thus many of the people of God in former times, they had immediate revelations, and personal discoveries made to them, whereby they were called to believe in God for such a particular temporal mercy, and that every way absolutely. But then
Thus many of the people of God in former times, they had immediate revelations, and personal discoveries made to them, whereby they were called to believe in God for such a particular temporal mercy, and that every Way absolutely. But then
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Hence we find the Apostle comforting and encouraging the godly by such a promise, as was peculiarly made to Joshua in that extraordinary Office he was called unto, Heb. 13. 5. For he hath said, I will never leave thee, nor forsake thee;
Hence we find the Apostle comforting and encouraging the godly by such a promise, as was peculiarly made to joshua in that extraordinary Office he was called unto, Hebrew 13. 5. For he hath said, I will never leave thee, nor forsake thee;
So though the very particular thing promised belong not to thee, yet that protection, support and preservation, which is necessary to thee in thy way, that thou mayest relie upon God for.
So though the very particular thing promised belong not to thee, yet that protection, support and preservation, which is necessary to thee in thy Way, that thou Mayest rely upon God for.
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Mary Magdolen, and some others had a peculiar particular testimony from Christ, That her sinnes were forgiven her, yet every humbled and repenting sinner may apply the promises of pardon to his own soul,
Marry Magdolen, and Some Others had a peculiar particular testimony from christ, That her Sins were forgiven her, yet every humbled and repenting sinner may apply the promises of pardon to his own soul,
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though not miraculous, yet answering that, which they call Fides specialis, whereby the Spirit of God doth in a peculiar manner raise up the soul to trust in God.
though not miraculous, yet answering that, which they call Fides Specialis, whereby the Spirit of God does in a peculiar manner raise up the soul to trust in God.
Onely we must take heed that we do not baptize our delusions, and the strong conjectures of our humane perswasions with the name of this special faith. The summe of this head is to informe the people of God, that the general promises are as sure an anchor to fasten thy soul in the midst of waves, as particular are.
Only we must take heed that we do not baptise our delusions, and the strong Conjectures of our humane persuasions with the name of this special faith. The sum of this head is to inform the people of God, that the general promises Are as sure an anchor to fasten thy soul in the midst of waves, as particular Are.
Secondly, It is good to consider, What are the immediate opposites and contraries to this grace of trusting in God, that so we may avoid those rocks from splitting our souls thereat.
Secondly, It is good to Consider, What Are the immediate opposites and contraries to this grace of trusting in God, that so we may avoid those Rocks from splitting our Souls thereat.
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Is not all this, because they do not know God out of his Word? If they did, would not they find there, that he is angry with the wicked every day, That he is a consuming fire;
Is not all this, Because they do not know God out of his Word? If they did, would not they find there, that he is angry with the wicked every day, That he is a consuming fire;
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That if a man regard iniquity in his heart, God will not hear such a mans prayer? Are not these so many thunder-bolts to strike thee out of thy presumption?
That if a man regard iniquity in his heart, God will not hear such a men prayer? are not these so many thunderbolts to strike thee out of thy presumption?
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And this doth plainly also discover, that that which some call their trusting, and their dependance upon God, is nothing but their arrogance and their false presumption.
And this does plainly also discover, that that which Some call their trusting, and their dependence upon God, is nothing but their arrogance and their false presumption.
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No doubt but such may finde in themselves a resolved and pertinacious frame of heart, which they call a trusting in God; but because they have no promise made to their errours,
No doubt but such may find in themselves a resolved and pertinacious frame of heart, which they call a trusting in God; but Because they have no promise made to their errors,
otherwise if gold and precious stones be built on the foundation, though hay and stubble be the superstructure, such shall be saved, yet so as by fire.
otherwise if gold and precious stones be built on the Foundation, though hay and stubble be the superstructure, such shall be saved, yet so as by fire.
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As if thou shouldest think by brimstone, to quench the fire upon thy house. God indeed doth sometimes work his glorious ends by those means which are contrary;
As if thou Shouldst think by brimstone, to quench the fire upon thy house. God indeed does sometime work his glorious ends by those means which Are contrary;
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And under this head, all those civil and moral men are comprehended, who think that for their own righteousness, God must bestow such and such mercies upon them:
And under this head, all those civil and moral men Are comprehended, who think that for their own righteousness, God must bestow such and such Mercies upon them:
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a sinne that every man is very prone unto, as appeareth by Moses his prohibition of it so often in one Chapter to the Israelites, Deut. 9. 4, 5, 6. Speak not in thy heart, saying,
a sin that every man is very prove unto, as appears by Moses his prohibition of it so often in one Chapter to the Israelites, Deuteronomy 9. 4, 5, 6. Speak not in thy heart, saying,
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for my righteousnesse the Lord hath brought me to possesse this Land. The Pharisee then doth presume as well as the Publican, though upon different grounds.
for my righteousness the Lord hath brought me to possess this Land. The Pharisee then does presume as well as the Publican, though upon different grounds.
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Hence is that expression, Zech. 8. 6. when God had promised the restauration of the people of Israel, an impossible thing to humane conjectures, If it be marvellous in the eyes of the people, should it also be marvellous in my eyes.
Hence is that expression, Zechariah 8. 6. when God had promised the restauration of the people of Israel, an impossible thing to humane Conjectures, If it be marvellous in the eyes of the people, should it also be marvellous in my eyes.
but as the Heavens do exceed the earth, so doth my wayes your wayes, saith God in this particular about pardon of sinne, Isa. 55. 8, 9. Narrow apprehensions also about the dignity, merit,
but as the Heavens do exceed the earth, so does my ways your ways, Says God in this particular about pardon of sin, Isaiah 55. 8, 9. Narrow apprehensions also about the dignity, merit,
How could any tormenting feares arise in thee, if the love of Christ, and the atonement by his bloud be considered in the breadth, length and depth of it.
How could any tormenting fears arise in thee, if the love of christ, and the atonement by his blood be considered in the breadth, length and depth of it.
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It was attentive meditation on this infinite subject, that made Paul so triumph, and be raised above the guilt of his sins, his Aegyptian sins, were easily drowned in this sea of blood.
It was attentive meditation on this infinite Subject, that made Paul so triumph, and be raised above the guilt of his Sins, his Egyptian Sins, were Easily drowned in this sea of blood.
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as Psal. 112. 7. which indeed is spoken of every godly man, He will not be afraid of evil tidings, his heart is fixed, trusting in the Lord, Psal. 56. 3. at what time, I was afraid; I will trust in thee.
as Psalm 112. 7. which indeed is spoken of every godly man, He will not be afraid of evil tidings, his heart is fixed, trusting in the Lord, Psalm 56. 3. At what time, I was afraid; I will trust in thee.
while on earth, yet look to be often in conflicts, sometimes trusting, and sometimes distrusting, till God should make thee perfect in Heaven, where there is no more ground for fear, sorrow, or any diffidence.
while on earth, yet look to be often in conflicts, sometime trusting, and sometime distrusting, till God should make thee perfect in Heaven, where there is no more ground for Fear, sorrow, or any diffidence.
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What are become of Gods mercies of old? Where are thy former experiences? Let such as never knew the name of God, that have no interest in Christ, or his promises;
What Are become of God's Mercies of old? Where Are thy former experiences? Let such as never knew the name of God, that have no Interest in christ, or his promises;
and with quiet spirits, though the Earth be removed into the Sea, if thou mayest not? Aristotle giving Characters of confident men, (Rhetor. lib. 2do.) among others hath these two particulars, 1. Such are confident, who have great power and might,
and with quiet spirits, though the Earth be removed into the Sea, if thou Mayest not? Aristotle giving Characters of confident men, (Rhetor. lib. 2do.) among Others hath these two particulars, 1. Such Are confident, who have great power and might,
Now is there any greater than God? Is there any mightier than he? 2. Those are confident (saith he) that are well-affected to religious and divine things.
Now is there any greater than God? Is there any Mightier than he? 2. Those Are confident (Says he) that Are Well-affected to religious and divine things.
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How we are to relie upon God, and yet make use of requisite Means too. 2 COR. 1. 11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many, on our behalf.
How we Are to rely upon God, and yet make use of requisite Means too. 2 COR. 1. 11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many Persons, thanks may be given by many, on our behalf.
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Neither doth the goodness and power of God to do any thing for us, disoblige us from a carefull attendance to those wayes, wherein the mercy is to be obtained.
Neither does the Goodness and power of God to do any thing for us, disoblige us from a careful attendance to those ways, wherein the mercy is to be obtained.
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In that therefore Paul having expressed his assurance of present and future deliverance, doth also excite and exhort them to pray for him, we have 1. A Demonstration of the nature of that confidence which was in him;
In that Therefore Paul having expressed his assurance of present and future deliverance, does also excite and exhort them to pray for him, we have 1. A Demonstration of the nature of that confidence which was in him;
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it was divine and genuine, not presumption, which separateth end and means from another. 2. Here was an Evidence of his humility and modesty. For though a Saint in the highest forme, farre excelling others is gifts and graces,
it was divine and genuine, not presumption, which separateth end and means from Another. 2. Here was an Evidence of his humility and modesty. For though a Saint in the highest Form, Far excelling Others is Gifts and graces,
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The Churches prayer is a means, not a cause prevailing in the behalf of others. 2. From the End, which is, Thanksgiving by others, as in time is to be shewed.
The Churches prayer is a means, not a cause prevailing in the behalf of Others. 2. From the End, which is, Thanksgiving by Others, as in time is to be showed.
The particle NONLATINALPHABET is emphatical, You also, implying, that neither Gods promise, or his power, would procure this mercy alone without their prayer.
The particle is emphatical, You also, implying, that neither God's promise, or his power, would procure this mercy alone without their prayer.
Besides the goodness of God on his part, there must be prayer on their part. The word in the original for helping is emphatical, being twice compounded.
Beside the Goodness of God on his part, there must be prayer on their part. The word in the original for helping is emphatical, being twice compounded.
But then there is the Preposition NONLATINALPHABET added, which doth denote not onely their effectual prayers, but their concord and agreement therein, and that in their publick and solemn Assemblies.
But then there is the Preposition added, which does denote not only their effectual Prayers, but their concord and agreement therein, and that in their public and solemn Assemblies.
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As Austin, while he writeth against Manichees, Pelagians did take some expressions of his commending them exceedingly (as that all sinne must be voluntary, else it could not be a sinne, &c.) as if he had been on their party.
As Austin, while he Writeth against manichees, Pelagians did take Some expressions of his commending them exceedingly (as that all sin must be voluntary, Else it could not be a sin, etc.) as if he had been on their party.
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Then on the other side, when he did valiantly write against the Pelagians, they branded him for a Manichee. So hard a matter is it to defend truth which lieth between two extreams;
Then on the other side, when he did valiantly write against the Pelagians, they branded him for a Manichee. So hard a matter is it to defend truth which lies between two extremes;
First, Therefore consider, That all the great spiritual mercies which God doth vouchsafe in time to his people, have many things concurrent before they be accomplished.
First, Therefore Consider, That all the great spiritual Mercies which God does vouchsafe in time to his people, have many things concurrent before they be accomplished.
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The Scripture alwayes resolveth it into that alone, but it is otherwayes with justification and glorification. For to justification many things are required, there is the grace of God, as the efficient cause, the blood of Christ as the meritorious cause, and faith as the instrument, the hysop to sprinkle this blood upon the soul.
The Scripture always resolves it into that alone, but it is otherways with justification and glorification. For to justification many things Are required, there is the grace of God, as the efficient cause, the blood of christ as the meritorious cause, and faith as the Instrument, the hyssop to sprinkle this blood upon the soul.
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So for glorification, the kingdom of glory is said to be prepared for the godly, viz. from eternity, they were before the foundations of the world were laid, elected to this everlasting happiness;
So for glorification, the Kingdom of glory is said to be prepared for the godly, viz. from eternity, they were before the foundations of the world were laid, elected to this everlasting happiness;
yet by their forced consequences they would establish such a Doctrine. Now in the sense they and others plead for works, notwithstanding all their subtil distinctions;
yet by their forced consequences they would establish such a Doctrine. Now in the sense they and Others plead for works, notwithstanding all their subtle Distinctions;
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Though therefore some do more grosly then others set up works against Christ, yet they become guilty of dishonouring him, who give him not the sole glory of our redemption.
Though Therefore Some doe more grossly then Others Set up works against christ, yet they become guilty of Dishonoring him, who give him not the sole glory of our redemption.
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and his power, and yet to act in the duties God hath commanded, without any negligence therein? For seeing that Satan is very busie in his temptations on both sides, either to be careless of prayer,
and his power, and yet to act in the duties God hath commanded, without any negligence therein? For seeing that Satan is very busy in his temptations on both sides, either to be careless of prayer,
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or because they are necessarily required, to put our trust and confidence in the performance of them, it is good to be informed wherein the way is clear for a believers avoiding all dangers.
or Because they Are necessarily required, to put our trust and confidence in the performance of them, it is good to be informed wherein the Way is clear for a believers avoiding all dangers.
He doth not say to do, but not so much as to think. And he doth not say, great things, or high things, but any thing: Not the least good thing in his ministerial way, but our sufficiency is of God.
He does not say to do, but not so much as to think. And he does not say, great things, or high things, but any thing: Not the least good thing in his ministerial Way, but our sufficiency is of God.
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Therefore to curb the insolency of such proud thoughts, as if we cou'd do any thing of our selves, see with what authority he speaketh, 1 Cor. 4. 7. Who maketh thee to differ from another? And what hast thou, that thou diast not receive? Therefore the Pelagians and Semi-pelagians of old, these did so set up duty,
Therefore to curb the insolency of such proud thoughts, as if we could do any thing of our selves, see with what Authority he speaks, 1 Cor. 4. 7. Who makes thee to differ from Another? And what hast thou, that thou diast not receive? Therefore the Pelagians and Semipelagians of old, these did so Set up duty,
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And Abraham and David were not justified by the works they did, though regenerated persons; This doth fully overthrow all merit, under any distinction whatsoever.
And Abraham and David were not justified by the works they did, though regenerated Persons; This does Fully overthrow all merit, under any distinction whatsoever.
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David, though living under the Old Testament dispensations, yet saw so much of Gospel-light and Gospel-grace, That if God entered into judgement with his servant, no flesh could be justified in his sight, Psalm 143. 2. Doe not then confound sanctification and justification together, which is the continual errour in Popery.
David, though living under the Old Testament dispensations, yet saw so much of Gospel light and Gospel-grace, That if God entered into judgement with his servant, no Flesh could be justified in his sighed, Psalm 143. 2. Do not then confound sanctification and justification together, which is the continual error in Popery.
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He hath millions of Angels, and thousands of the spirits of just men made perfect, which offer him praise and honour, without the least spot and defilement:
He hath millions of Angels, and thousands of the spirits of just men made perfect, which offer him praise and honour, without the least spot and defilement:
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If therefore thou art after all duties exceedingly debased and humbled, saying, Who am I Lord? And what am I, that I should be received into thy presence? and so going from duties, not as giving to God,
If Therefore thou art After all duties exceedingly debased and humbled, saying, Who am I Lord? And what am I, that I should be received into thy presence? and so going from duties, not as giving to God,
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Use of Instruction. What subtil and secret refined wayes of sinning the heart of man is guilty of? For whereas all will conclude, that not to pray, not to be diligent in duties, is to oppose Christ, and withstand him;
Use of Instruction. What subtle and secret refined ways of sinning the heart of man is guilty of? For whereas all will conclude, that not to pray, not to be diligent in duties, is to oppose christ, and withstand him;
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How heavy an aggravation is this, while we pray to God to provoke God, while we call on Christ, to dishonour Christ? Search out therefore for thy sins, not onely in the open wayes of impiety,
How heavy an aggravation is this, while we pray to God to provoke God, while we call on christ, to dishonour christ? Search out Therefore for thy Sins, not only in the open ways of impiety,
THis Text you heard, is declarative of the meanes which were to be used by the Corinthians, that the mercy Paul trusted in God for, might be accomplished.
THis Text you herd, is declarative of the means which were to be used by the Corinthians, that the mercy Paul trusted in God for, might be accomplished.
The word NONLATINALPHABET, when taken strictly, and distinctly to other words that are also rendred prayers and supplications; (as some would expound that place, 1 Tim. 2. 1.) doth signifie prayer only in this limited sense,
The word, when taken strictly, and distinctly to other words that Are also rendered Prayers and supplications; (as Some would expound that place, 1 Tim. 2. 1.) does signify prayer only in this limited sense,
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And thus we have Paul again and again desiring the prayers of others for him, 1 Thes. 1. 17. when he had delivered many short and excellent Aphorismes, more necessary to the soules health,
And thus we have Paul again and again desiring the Prayers of Others for him, 1 Thebes 1. 17. when he had Delivered many short and excellent Aphorisms, more necessary to the Souls health,
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thus it should be with Pastors and People, a mutuall and a reciprocall praying for each other, will greatly advantage and promote their spirituall good.
thus it should be with Pastors and People, a mutual and a reciprocal praying for each other, will greatly advantage and promote their spiritual good.
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So that where there is godliness and holiness, we ought to be so farre from neglecting prayer for them, thinking they do not need it, that we are the rather to be incouraged in that service for them.
So that where there is godliness and holiness, we ought to be so Far from neglecting prayer for them, thinking they do not need it, that we Are the rather to be encouraged in that service for them.
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You have this notably affirmed by Christ himself, Matth. 18. 19, 20 If two of you shall agree on earth as touching any thing that they shall aske, it shall be done for them.
You have this notably affirmed by christ himself, Matthew 18. 19, 20 If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them.
This is so remarkeable, that our Saviour useth that expression, Again I say to you, and then giveth the reason, For where two or three are gathered together in my name, there I am in the midst of them.
This is so remarkable, that our Saviour uses that expression, Again I say to you, and then gives the reason, For where two or three Are gathered together in my name, there I am in the midst of them.
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this hath been the greatest evill that could befall them, a forerunner, that God also would cast them out of his favour. One occasion which made Licinius to oppose Constantine, was because the Christians in their meeting prayed for Constantine, but not for him;
this hath been the greatest evil that could befall them, a forerunner, that God also would cast them out of his favour. One occasion which made Licinius to oppose Constantine, was Because the Christians in their meeting prayed for Constantine, but not for him;
Secondly, Another Reason is, From the similitude, which the Scripture delighteth much in, when it speaketh of the Church of God, that it is a body, and every particular Christian is a Member thereof;
Secondly, another Reason is, From the similitude, which the Scripture delights much in, when it speaks of the Church of God, that it is a body, and every particular Christian is a Member thereof;
and therefore nourishment is carefully distributed to every part, as having its respective necessity. Thus it is also in the spirituall body, the Church of God;
and Therefore nourishment is carefully distributed to every part, as having its respective necessity. Thus it is also in the spiritual body, the Church of God;
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was not the Temple of God called the house of prayer? doth not Solomon in the Dedication of his Temple, suppose that its a peoples duty under judgments to pray and humble themselves under Gods hand, that so they may be removed from off them.
was not the Temple of God called the house of prayer? does not Solomon in the Dedication of his Temple, suppose that its a peoples duty under Judgments to pray and humble themselves under God's hand, that so they may be removed from off them.
for if the prayer of one man doth prevaile much, how much then will the prayers of many righteous persons for each other? So that we see why the Devill and his instruments are so busie in sowing of discords and contentions between Pastor and People;
for if the prayer of one man does prevail much, how much then will the Prayers of many righteous Persons for each other? So that we see why the devil and his Instruments Are so busy in sowing of discords and contentions between Pastor and People;
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4. When we say, That its a debt which people owe, to pray for their spirituall guides; this supposeth that the people whom he watch over, should be both a gifted and a gracious people.
4. When we say, That its a debt which people owe, to pray for their spiritual guides; this Supposeth that the people whom he watch over, should be both a gifted and a gracious people.
for how can it be expected, that he who cannot pray for himself, will ever pray for the Minister? Would it not be very ridiculous to desire the prayers of many, who live under our continuall teaching.
for how can it be expected, that he who cannot pray for himself, will ever pray for the Minister? Would it not be very ridiculous to desire the Prayers of many, who live under our continual teaching.
2. You are to pray for them in this particular also, that their Ministery may be successefull. That the word they Preach may find roome in the hearts of the people.
2. You Are to pray for them in this particular also, that their Ministry may be successful. That the word they Preach may find room in the hearts of the people.
As it is the Ministers duty to give himself to study, and to seeke out fit words, that may be as so many Nailes fastned by the Master of the Assemblies;
As it is the Ministers duty to give himself to study, and to seek out fit words, that may be as so many Nails fastened by the Master of the Assemblies;
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It is a very hard thing to be qualified with all abilities and graces for the ministeriall imployment, who is sufficient for these things? and the work we have to do is unpleasing and distrustfull to all naturall men.
It is a very hard thing to be qualified with all abilities and graces for the ministerial employment, who is sufficient for these things? and the work we have to do is unpleasing and distrustful to all natural men.
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and attained to such a measure of grace, as to bid others follow him, yet see the reason, Eph. 6. 20, 21. why he desireth the Ephesians to pray for him, viz. that I may open my mouth boldly, that I may speak boldly as I ought to speak.
and attained to such a measure of grace, as to bid Others follow him, yet see the reason, Ephesians 6. 20, 21. why he Desires the Ephesians to pray for him, viz. that I may open my Mouth boldly, that I may speak boldly as I ought to speak.
Lastly, You are to pray even for their salvation, for their office being so great, and they standing accountable for their own and the peoples soules, their salvation is the more improbable.
Lastly, You Are to pray even for their salvation, for their office being so great, and they standing accountable for their own and the peoples Souls, their salvation is the more improbable.
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however we find Paul awing his heart with this, and keeping down his body, using all meanes to suppress the very begining of sin, 1 Cor. 9. 17. lest when he had Preached to others, he himself might be a cast-away.
however we find Paul awing his heart with this, and keeping down his body, using all means to suppress the very beginning of since, 1 Cor. 9. 17. lest when he had Preached to Others, he himself might be a castaway.
Use of Admonition, to our people generally, how greatly is this duty neglected? how many instead of praying for them, curse and revile them? but no wonder at this, seeing many never pray for themselves, they never pray,
Use of Admonition, to our people generally, how greatly is this duty neglected? how many instead of praying for them, curse and revile them? but no wonder At this, seeing many never pray for themselves, they never pray,
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nor their families pray, and then how can you help us by your prayers? Let this particular move thee, that by prayer for a blessing upon our Ministeriall labours, thou wilt find the benefit redound upon thy own soul.
nor their families pray, and then how can you help us by your Prayers? Let this particular move thee, that by prayer for a blessing upon our Ministerial labours, thou wilt find the benefit redound upon thy own soul.
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Do you pray that your corporall bread may nourish your body? and will you not much rather, that your spirituall bread may be the bread of life to you? All lyeth not in hearing, writing,
Do you pray that your corporal bred may nourish your body? and will you not much rather, that your spiritual bred may be the bred of life to you? All lies not in hearing, writing,
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How, and why we should praise God for all his Mercies vouchsafed to us. 2 COR. 1. 11. That for the gift bestowed upon us by meanes of many persons, thanks may be given by many on our behalf.
How, and why we should praise God for all his mercies vouchsafed to us. 2 COR. 1. 11. That for the gift bestowed upon us by means of many Persons, thanks may be given by many on our behalf.
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2. The Object matter for which, and that is called NONLATINALPHABET, the gift. viz. of deliverance from that great death. 3. The Subject by whom this gift is obtained,
2. The Object matter for which, and that is called, the gift. viz. of deliverance from that great death. 3. The Subject by whom this gift is obtained,
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Prayer must not be alone, when it hath prevailed with God like Castor and Pollux, prayer and praises must go together, Phil. 4. 6. In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God.
Prayer must not be alone, when it hath prevailed with God like Castor and Pollux, prayer and praises must go together, Philip 4. 6. In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God.
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This is notably represented in that History Luke 17. 17, 18. Where often Lepers that were cleansed, there was but one did returne and give glory to God by thanksgiving,
This is notably represented in that History Lycia 17. 17, 18. Where often Lepers that were cleansed, there was but one did return and give glory to God by thanksgiving,
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but if the Lord do vouchsafe his mercy to us, then God may say, where is the man, where is the woman that was cleansed, that was healed, that had this or that mercy and deliverance,
but if the Lord do vouchsafe his mercy to us, then God may say, where is the man, where is the woman that was cleansed, that was healed, that had this or that mercy and deliverance,
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Whereas God is said to inhabit the praises of his people, Psalm 22. 3. as well as he is the God that heareth prayers, Psalm 65. 2. God dwelleth in the praises of Israel, that is, in or amongst Israel continually praising of him;
Whereas God is said to inhabit the praises of his people, Psalm 22. 3. as well as he is the God that hears Prayers, Psalm 65. 2. God dwells in the praises of Israel, that is, in or among Israel continually praising of him;
For although the Apostle James saith, Is any man afflicted let him pray, is any man merry let him sing Psalmes, James 5. 13. implying thereby, that there are speciall times wherein one duty is to be exercised, more than another:
For although the Apostle James Says, Is any man afflicted let him pray, is any man merry let him sing Psalms, James 5. 13. implying thereby, that there Are special times wherein one duty is to be exercised, more than Another:
That your hearts may be both rightly instructed in the manner of this duty, and awed against all slothfullness therein, take notice of these ensuing particulars. 1. What is required to this Duty. And 2. The Motives thereunto. And
That your hearts may be both rightly instructed in the manner of this duty, and awed against all slothfullness therein, take notice of these ensuing particulars. 1. What is required to this Duty. And 2. The Motives thereunto. And
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First, To praise God, there is required an acknowledgement by faith, that God, and God alone, is the Author of all the mercies, both temporall and spirituall, that we do enjoy.
First, To praise God, there is required an acknowledgement by faith, that God, and God alone, is the Author of all the Mercies, both temporal and spiritual, that we do enjoy.
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David therefore in his Psalmes, doth so often magnifie God by many glorious Titles, thereby professing, that From God cometh every good and perfect gift.
David Therefore in his Psalms, does so often magnify God by many glorious Titles, thereby professing, that From God comes every good and perfect gift.
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or to go to such a place, to say, if the Lord will; declaring hereby, that it is from God that we are inabled to performe any naturall or civill action.
or to go to such a place, to say, if the Lord will; declaring hereby, that it is from God that we Are enabled to perform any natural or civil actium.
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I also add, that it must be an acknowledgment of God alone, because in spirituall mercies many corrupt Teachers have divided the kingdome between Gods gracious power and mans mans free-will.
I also add, that it must be an acknowledgment of God alone, Because in spiritual Mercies many corrupt Teachers have divided the Kingdom between God's gracious power and men men freewill.
Therefore the Papists, the Socinians, the Arminians, these do either in whole or in part destroy the very foundation of thanksgiving to God, in respect of spirituall mercies;
Therefore the Papists, the socinians, the Arminians, these do either in Whole or in part destroy the very Foundation of thanksgiving to God, in respect of spiritual Mercies;
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shall we not much rather for every spirituall mercy to the soul? It was Tullies observation, that though their Ancestors praised God for their prosperity and success,
shall we not much rather for every spiritual mercy to the soul? It was Yields observation, that though their Ancestors praised God for their Prosperity and success,
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yet they never did for their vertuous actions, thinking that absurd, as if unless they were not done by their own power, there was no commendation due to them;
yet they never did for their virtuous actions, thinking that absurd, as if unless they were not done by their own power, there was no commendation due to them;
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Besides we say, God must be acknowledged in every mercy, temporall and spirituall. Thou that prayest God would give thee thy daily bread, wilt thou not praise God when he doth it? yet how sottish and brutish are many persons and Families,
Beside we say, God must be acknowledged in every mercy, temporal and spiritual. Thou that Prayest God would give thee thy daily bred, wilt thou not praise God when he does it? yet how sottish and brutish Are many Persons and Families,
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when they go to meales, and rise from meales, and no thankes or praises are given to God, should not the example of Christ move thee? when he had but some loaves of Barly and a little Fish;
when they go to meals, and rise from meals, and no thanks or praises Are given to God, should not the Exampl of christ move thee? when he had but Some loaves of Barley and a little Fish;
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and yet never thank God that giveth it? Thou wouldst account that poore man a proud or unworthy person, to whom thou shouldst give some food in his necessity,
and yet never thank God that gives it? Thou Wouldst account that poor man a proud or unworthy person, to whom thou Shouldst give Some food in his necessity,
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Neither can we be thankfull in spirituall mercies, about pardon of sinne, support in temptations, till with Paul, Gal. 2, we say, Who loved us, and gave himself for us;
Neither can we be thankful in spiritual Mercies, about pardon of sin, support in temptations, till with Paul, Gal. 2, we say, Who loved us, and gave himself for us;
and that leaven only was forbidden so farre as to be offered, but the common opinion is otherwise) why then was leaven allowed only in this Sacrifice? Hereby to teach us (saith Junius) that there is corruption and sinfulness in our best actions,
and that leaven only was forbidden so Far as to be offered, but the Common opinion is otherwise) why then was leaven allowed only in this Sacrifice? Hereby to teach us (Says Junius) that there is corruption and sinfulness in our best actions,
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As God loveth a cheerfull giver, so especially a thanksgiver. To praise God with an heavy, lumpish, unwilling heart, is a contradiction to the duty in thy hand;
As God loves a cheerful giver, so especially a thanksgiver. To praise God with an heavy, lumpish, unwilling heart, is a contradiction to the duty in thy hand;
Lev. 22. 29, 30. The Law about a Sacrifice of thanksgiving is that when they offer it, it must be at their own will, which argueth the readiness and willingness that ought to be in us at that time;
Lev. 22. 29, 30. The Law about a Sacrifice of thanksgiving is that when they offer it, it must be At their own will, which argue the readiness and willingness that ought to be in us At that time;
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Hence David, Psal. 103. though a man more exercised in this service, than any one, called therefore the sweet singer of Israel, and who is not contented himself to praise God,
Hence David, Psalm 103. though a man more exercised in this service, than any one, called Therefore the sweet singer of Israel, and who is not contented himself to praise God,
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but cals upon all the creatures in Heaven and earth, yea the most inconsiderable ones to praise God; yet he finds some listlesness and slothfulness in himself, see therefore how he prepareth and stirreth up himself,
but calls upon all the creatures in Heaven and earth, yea the most inconsiderable ones to praise God; yet he finds Some listlessness and slothfulness in himself, see Therefore how he Prepareth and stirs up himself,
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Conclude then certainly this duty is most excellent, it is very pleasing to God, because I am so backward, I am never scarce in a praising temper, one clog or other is upon me.
Conclude then Certainly this duty is most excellent, it is very pleasing to God, Because I am so backward, I am never scarce in a praising temper, one clog or other is upon me.
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4. One chief motive, which is to put us upon all holy obedience unto God, is, Thankfulness. There are two great and principal parts of Divinity, the one is, De gratià Dei, of the grace of God; and the other, De gratitudine hominis, of mans thankfulnes. There are indeed several reasons why we are commanded to abound in holy works, but one of them is thereby to testifie our thankfulnes to God, that though we cannot do anything to merit at his hands;
4. One chief motive, which is to put us upon all holy Obedience unto God, is, Thankfulness. There Are two great and principal parts of Divinity, the one is, De gratià Dei, of the grace of God; and the other, De gratitudine hominis, of men thankfulness. There Are indeed several Reasons why we Are commanded to abound in holy works, but one of them is thereby to testify our thankfulness to God, that though we cannot do anything to merit At his hands;
5. A thanksgiving heart is the most proper and sutable disposition to the Gospel dispensation; wherein grace doth in so many wonderfull effects demonstrate it self.
5. A thanksgiving heart is the most proper and suitable disposition to the Gospel Dispensation; wherein grace does in so many wonderful effects demonstrate it self.
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Now praise doth properly answer to free grace and love, Eph. 1. 16. Gods predestination and his adoption, it is, That we should be to the praise of the glory of his grace.
Now praise does properly answer to free grace and love, Ephesians 1. 16. God's predestination and his adoption, it is, That we should be to the praise of the glory of his grace.
If then thou neglectest this duty of thanksgiving, thou discoverest a prophane earthly heart, that thou preferrest the mercy desired above the glory and honour of God;
If then thou neglectest this duty of thanksgiving, thou discoverest a profane earthly heart, that thou preferrest the mercy desired above the glory and honour of God;
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The gift bestowed upon us, NONLATINALPHABET, This temporal deliverance he calleth NONLATINALPHABET, because it came from the favour of God, not from any merits or deserts in Paul. Some make a difference between NONLATINALPHABET and NONLATINALPHABET,
The gift bestowed upon us,, This temporal deliverance he calls, Because it Come from the favour of God, not from any merits or deserts in Paul. some make a difference between and,
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or to the effect thereof, which is inherent grace in the soul. These graces are called Dona sanctificantia, Gifts that doe truely sanctifie those that have them.
or to the Effect thereof, which is inherent grace in the soul. These graces Are called Dona Sanctification, Gifts that do truly sanctify those that have them.
if we will make any difference, it seemeth to be this rather, that NONLATINALPHABET is the Effect, and NONLATINALPHABET, the Cause, as Rom. 12. 6. Having gifts according to the grace that is given to us.
if we will make any difference, it seems to be this rather, that is the Effect, and, the Cause, as Rom. 12. 6. Having Gifts according to the grace that is given to us.
So that what the Scripture other where calleth NONLATINALPHABET, or NONLATINALPHABET, or NONLATINALPHABET, Jac. 1. 17. Act. 8. 21. Psal. 1. 17. it may be the same with NONLATINALPHABET onely it doth properly signifie such a gift,
So that what the Scripture other where calls, or, or, Jacob 1. 17. Act. 8. 21. Psalm 1. 17. it may be the same with only it does properly signify such a gift,
Howsoever this outward mercy of preservation is called NONLATINALPHABET, and it may have also the special signification of a common gift advancing the Church of God spiritually.
Howsoever this outward mercy of preservation is called, and it may have also the special signification of a Common gift advancing the Church of God spiritually.
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our temporal mercies, and spiritual mercies come from God the fountain of them, though spiritual mercies have a more special and restrained consideration.
our temporal Mercies, and spiritual Mercies come from God the fountain of them, though spiritual Mercies have a more special and restrained consideration.
and these do produce their effects from a natural necessity, yet because they are second causes, they do therefore depend upon God the chiefest and supream cause both in esse and operari, in their being and operation. Thus the fire would not burn,
and these do produce their effects from a natural necessity, yet Because they Are second Causes, they do Therefore depend upon God the chiefest and supreme cause both in esse and operari, in their being and operation. Thus the fire would not burn,
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How many are diligent, carefull and wise in their places, and yet cannot obtain wealth in this world? So that even those things which are brought about by the means that we use, we must acknowledge they are Gods gift;
How many Are diligent, careful and wise in their places, and yet cannot obtain wealth in this world? So that even those things which Are brought about by the means that we use, we must acknowledge they Are God's gift;
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Doth not this Text evidently proclaim, that the labourer in his wages, the tradesman in his buying and selling, the husbandman in his plowing and sowing cannot adde one farthing to his efface,
Does not this Text evidently proclaim, that the labourer in his wages, the tradesman in his buying and selling, the husbandman in his plowing and sowing cannot add one farthing to his efface,
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Thirdly, All those comforts we have, and gifts, either to relieve or refresh us, that we have from others, we are to account them Gods gifts rather than mens.
Thirdly, All those comforts we have, and Gifts, either to relieve or refresh us, that we have from Others, we Are to account them God's Gifts rather than men's.
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It was thus with Joseph, he was cast into prison upon the Kings displeasure, in all outward appearance the Goaler would have used him with all cruelty;
It was thus with Joseph, he was cast into prison upon the Kings displeasure, in all outward appearance the Goalkeeper would have used him with all cruelty;
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We have likewise a notable instance, Exod. 12. 36. when the Israelites were upon their departure, the Aegyptians though their cruel enemies, who hated and oppressed them,
We have likewise a notable instance, Exod 12. 36. when the Israelites were upon their departure, the egyptians though their cruel enemies, who hated and oppressed them,
How many parents are given up to unnatural affections? How many love their lusts and their whores more than their children? So that spending all upon their pleasures, they regard not their children,
How many Parents Are given up to unnatural affections? How many love their Lustiest and their whores more than their children? So that spending all upon their pleasures, they regard not their children,
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Gerson relates of his parents, who desired to instruct him in this, that he had all things from God as a gift, that they made an Engine, whereby descended from above whatsoever he desired,
Gerson relates of his Parents, who desired to instruct him in this, that he had all things from God as a gift, that they made an Engine, whereby descended from above whatsoever he desired,
Fourthly, Even those things that are brought about for us, by the art and skill of others, as well as their bounty, we are to acknowledge God the giver of them.
Fourthly, Even those things that Are brought about for us, by the art and skill of Others, as well as their bounty, we Are to acknowledge God the giver of them.
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but how little do they think to glorifie God, and to give him the praises due to his name? It is the midwives care and skill that brings the child into the world:
but how little do they think to Glorify God, and to give him the praises due to his name? It is the midwives care and skill that brings the child into the world:
Then how much more are all those enjoyments, wherein mans wisdome and power cannot claim any worke at all? Such are now all those favours of God in a temporal may, that are cast upon us without any care or providence of ours.
Then how much more Are all those enjoyments, wherein men Wisdom and power cannot claim any work At all? Such Are now all those favours of God in a temporal may, that Are cast upon us without any care or providence of ours.
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when he did eat, and drink, and play, and thought of no God, yet even then did God vouchsafe mercy to him? David did acknowledge this, Psal. 22. 9. Thou didst make me hope,
when he did eat, and drink, and play, and Thought of no God, yet even then did God vouchsafe mercy to him? David did acknowledge this, Psalm 22. 9. Thou didst make me hope,
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That which David saith in reference to the creatures, belongeth also to man, Psal. 104. 27. These all wait upon thee, that thou mayest give them their meat in due season;
That which David Says in Referente to the creatures, belongeth also to man, Psalm 104. 27. These all wait upon thee, that thou Mayest give them their meat in due season;
It is his free gift, God doth it purely out of his love, according to that saying, NONLATINALPHABET, Favours are to be free and naked, not dissembled and counterfeited.
It is his free gift, God does it purely out of his love, according to that saying,, Favours Are to be free and naked, not dissembled and counterfeited.
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and also because he continneth them still unto thee, notwithstanding thy unworthiness. Thirdly, They are Gods gifts, Because we are commanded to pray unto him for them.
and also Because he Containeth them still unto thee, notwithstanding thy unworthiness. Thirdly, They Are God's Gifts, Because we Are commanded to pray unto him for them.
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Shall God give to thee, and then wilt thou take off from his glory and honour? Provoke not God to repent (as it were) that ever he did thus and thus to thee,
Shall God give to thee, and then wilt thou take off from his glory and honour? Provoke not God to Repent (as it were) that ever he did thus and thus to thee,
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as he did about the making of man, and preferring of Saul. Those that said, Their tongues were their own, Psal. 12. 4. were thereby encouraged to wickednesse;
as he did about the making of man, and preferring of Saul. Those that said, Their tongues were their own, Psalm 12. 4. were thereby encouraged to wickedness;
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And of the Churches Interest in its Ministers Mercies. 2 COR. 1. 11. That for the gift bestowed upon us by the means of many persons, thanks may be given by many, on our behalf.
And of the Churches Interest in its Ministers mercies. 2 COR. 1. 11. That for the gift bestowed upon us by the means of many Persons, thanks may be given by many, on our behalf.
THere remain three particulars in this Text, which are at this time to be dispatched. The two former because of their affinity shall be joyned together.
THere remain three particulars in this Text, which Are At this time to be dispatched. The two former Because of their affinity shall be joined together.
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Musculus observing the diversity of interpretations, doth offer his conjecture to the learned, that NONLATINALPHABET, was at first written, which by mistake was afterwards turned to NONLATINALPHABET.
Musculus observing the diversity of interpretations, does offer his conjecture to the learned, that, was At First written, which by mistake was afterwards turned to.
and also the very words, it behoveth us to be the more fearfull herein. Chrysostome readeth the word in the singular number, NONLATINALPHABET, though afterwards he applieth it to many.
and also the very words, it behooveth us to be the more fearful herein. Chrysostom readeth the word in the singular number,, though afterwards he Applieth it to many.
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Some by NONLATINALPHABET understand the face, especially the mouth; as if the meaning were, by many mouths. Others observe that the Greek word with the Septuagint is put for panim, which primarily signifieth the face and countenance, and from thence the respect and manner of a thing.
some by understand the face, especially the Mouth; as if the meaning were, by many mouths. Others observe that the Greek word with the septuagint is put for panim, which primarily signifies the face and countenance, and from thence the respect and manner of a thing.
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There were many considerations in this one mercy, for which they were to bless God. Others read NONLATINALPHABET, In the face or presence of many, that is, in the publick Congregation,
There were many considerations in this one mercy, for which they were to bless God. Others read, In the face or presence of many, that is, in the public Congregation,
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The second thing is, By whom thanks are to be given, and that is, NONLATINALPHABET, By many. Some do adde the word NONLATINALPHABET, That several wayes, or, for many things praises may be given to God, because they think it very redundant to have persons again expressed.
The second thing is, By whom thanks Are to be given, and that is,, By many. some do add the word, That several ways, or, for many things praises may be given to God, Because they think it very redundant to have Persons again expressed.
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Therefore from both these joyned together, we may take notice, That Paul doth not simply look at prayers and praises, from others singly and distributively, but as conjoyned and collectively.
Therefore from both these joined together, we may take notice, That Paul does not simply look At Prayers and praises, from Others singly and distributively, but as conjoined and collectively.
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whereupon he takes occasion to speak of the publick Church-prayers that were then made for the Catechumenoi, and doth in particular explicate every petition.
whereupon he Takes occasion to speak of the public Church prayers that were then made for the Catechumen, and does in particular explicate every petition.
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If so be, the Wiseman saith, That one sinner destroyeth much good, then how much good do many destroy? If one dead flie spoil a box of ointment, what will many dead flies do? So that the more assembled together in this manner, the more is God provoked.
If so be, the Wiseman Says, That one sinner Destroyeth much good, then how much good do many destroy? If one dead fly spoil a box of ointment, what will many dead flies do? So that the more assembled together in this manner, the more is God provoked.
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for they have crying sinnes which doe out-cry their prayers. This being premised, let us consider, Why publick duties are to be preferred before private. And
for they have crying Sins which do outcry their Prayers. This being premised, let us Consider, Why public duties Are to be preferred before private. And
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Hence David doth professe, That he will blesse God in the great Congregation, Psal. 22. 25. and Psal. 26. 12. Psal. 40. 9, 10. The greater the Congregation is,
Hence David does profess, That he will bless God in the great Congregation, Psalm 22. 25. and Psalm 26. 12. Psalm 40. 9, 10. The greater the Congregation is,
Though that should be granted, which yet is not, that thou couldst profit as much, yet thou owest honour, and glory, and worship to God, and that in the Congregation.
Though that should be granted, which yet is not, that thou Couldst profit as much, yet thou owest honour, and glory, and worship to God, and that in the Congregation.
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Do not the Angels in multitudes praise God together? Why is it called a Church, but because many are to have communion together? So that unlesse God doth dispense with thee, that he will have no honour or glory from thee, it is thy sinne,
Do not the Angels in Multitudes praise God together? Why is it called a Church, but Because many Are to have communion together? So that unless God does dispense with thee, that he will have no honour or glory from thee, it is thy sin,
The Apostle, Heb. 10. 25. doth reprove the manner of some in those dayes, who did not assemble themselves together. You see even in the Apostles dayes the Devil tempted some in this kind;
The Apostle, Hebrew 10. 25. does reprove the manner of Some in those days, who did not assemble themselves together. You see even in the Apostles days the devil tempted Some in this kind;
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and we took sweet counsel together, Psal. 55. 14. This is the visible communion of the Saints, wherein as members of the same body, they are so firmly and nearly compacted together.
and we took sweet counsel together, Psalm 55. 14. This is the visible communion of the Saints, wherein as members of the same body, they Are so firmly and nearly compacted together.
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as if one had not the same God, and the same Father with another? Therefore our Saviour directs to say, Our Father, not my Father; hereby commanding our publick meetings together,
as if one had not the same God, and the same Father with Another? Therefore our Saviour directs to say, Our Father, not my Father; hereby commanding our public meetings together,
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Mat. 18. You have a peculiar promise, for two or three meeting together in Christs name, even as by way of type, God had promised his peculiar presence in the Temple.
Mathew 18. You have a peculiar promise, for two or three meeting together in Christ name, even as by Way of type, God had promised his peculiar presence in the Temple.
And for this reason you have David with such ardent and passionate affections expressing his esteem of the Ordinances of God, Psal. 63. 1, 2. My soul thirsteth,
And for this reason you have David with such Ardent and passionate affections expressing his esteem of the Ordinances of God, Psalm 63. 1, 2. My soul Thirsteth,
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Though David when he was banished, and by force could not come to the publick Congregation, no doubt did enjoy God in a most comfortable and full manner,
Though David when he was banished, and by force could not come to the public Congregation, no doubt did enjoy God in a most comfortable and full manner,
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And therefore for thee to think, that thou mayest meet God as well at home, is as if a cripple should have looked to be healed by going into some other water,
And Therefore for thee to think, that thou Mayest meet God as well At home, is as if a cripple should have looked to be healed by going into Some other water,
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Lastly, These publick Ordinances are therefore to be highly esteemed, Because those who are quickened and enlivened, may prevail for those who are indisposed and unfit for prayer.
Lastly, These public Ordinances Are Therefore to be highly esteemed, Because those who Are quickened and enlivened, may prevail for those who Are indisposed and unfit for prayer.
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Insomuch that happily the prayer, which if performed by thy own self, would not be successefull, being now joyned with others, doth obtain its desired effect;
Insomuch that happily the prayer, which if performed by thy own self, would not be successful, being now joined with Others, does obtain its desired Effect;
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As it was with Job, his whole body, though full of ulcers and pains, yet because his mouth was free, that could plead with God in behalf of the whole body;
As it was with Job, his Whole body, though full of ulcers and pains, yet Because his Mouth was free, that could plead with God in behalf of the Whole body;
Thus it may be, when many are gathered together, that Christian who could not speak for it self, which could not pray for it self, findeth the hearts and mouths of others opened in his behalf.
Thus it may be, when many Are gathered together, that Christian who could not speak for it self, which could not pray for it self, finds the hearts and mouths of Others opened in his behalf.
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Use of Exhortation, To prize these publick Assemblies more than thou hast done. Pray for such strong and earnest affections, as thou findest David manifesting after them.
Use of Exhortation, To prize these public Assemblies more than thou hast done. prey for such strong and earnest affections, as thou Findest David manifesting After them.
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As when Saul came among the Prophets, the spirit of prophecy fell upon him likewise. Oh let the Congregation of those who feare God worke upon thee also!
As when Saul Come among the prophets, the Spirit of prophecy fell upon him likewise. O let the Congregation of those who Fear God work upon thee also!
Here is sweetnesse and fullnesse that the people of God find in these publick approaches. All the merry meetings, all the fairs and markets, are nothing to this spiritual society.
Here is sweetness and fullness that the people of God find in these public Approaches. All the merry meetings, all the fairs and Markets, Are nothing to this spiritual society.
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But when these publick duties are thus advanced (as you hear) you must alwayes look, that they be done holily, spiritually, fervently, that they be not turned into a meer custome and external fashion,
But when these public duties Are thus advanced (as you hear) you must always look, that they be done holily, spiritually, fervently, that they be not turned into a mere custom and external fashion,
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and that is, In whose behalf these publick prayers and praises are, and that is said, In our behalfe. Some Copies have read it NONLATINALPHABET, but that is not probable.
and that is, In whose behalf these public Prayers and praises Are, and that is said, In our behalf. some Copies have read it, but that is not probable.
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It is then for that deliverance vouchsafed to Paul, that they are to be thankfull; and the reason is clear, because mercies vouchsafed to Paul, were their mercies also. From whence observe,
It is then for that deliverance vouchsafed to Paul, that they Are to be thankful; and the reason is clear, Because Mercies vouchsafed to Paul, were their Mercies also. From whence observe,
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It was his comfort, his life, to see them preserved from Apostasie by persecution, 1 Thess. 3. 8. And on the contrary, the Church may say of her guides, We stand fast, if you live.
It was his Comfort, his life, to see them preserved from Apostasy by persecution, 1 Thess 3. 8. And on the contrary, the Church may say of her guides, We stand fast, if you live.
how heavily did they lay it to heart? Insomuch that Epaphroditus was exceedingly grieved, that they had heard of his being sick, he knew it would so greatly afflict them.
how heavily did they lay it to heart? Insomuch that Epaphroditus was exceedingly grieved, that they had herd of his being sick, he knew it would so greatly afflict them.
and their errours, look upon their godly guides, as the greatest burthens, and would heartily rejoyce in any evil that should befall them? This is clean contrary to those gracious, loving and indeared affections, which ought to be in people to their spiritual shepherds.
and their errors, look upon their godly guides, as the greatest burdens, and would heartily rejoice in any evil that should befall them? This is clean contrary to those gracious, loving and endeared affections, which ought to be in people to their spiritual shepherd's.
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Why, and how it is lawfull, and how not. 2 COR. 1. 12. For our rejoycing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdome,
Why, and how it is lawful, and how not. 2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly Wisdom,
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he had not walked in hypocrisie and fraud, but had been kept by the grace of God in all sincerity in his conversation in the world, not only at Corinth, but every where else.
he had not walked in hypocrisy and fraud, but had been kept by the grace of God in all sincerity in his Conversation in the world, not only At Corinth, but every where Else.
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The words are, This is our rejoycing, NONLATINALPHABET, it is rendred by most, our glory, or our boasting. The Apostle doth very often use the words, NONLATINALPHABET,
The words Are, This is our rejoicing,, it is rendered by most, our glory, or our boasting. The Apostle does very often use the words,,
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and NONLATINALPHABET, it seemeth to come of NONLATINALPHABET, which is of NONLATINALPHABET, the neck, and so is a metaphore, signifying for the most part pride and loftinesse, taken from horses, whose pride will be discovered by their neck;
and, it seems to come of, which is of, the neck, and so is a metaphor, signifying for the most part pride and loftiness, taken from Horses, whose pride will be discovered by their neck;
Hence Hesychius NONLATINALPHABET, and with Budaeus NONLATINALPHABET is a proud boaster and bragger; but with Paul it is used sometimes in a good sense, as here.
Hence Hesychius, and with Budaeus is a proud boaster and bragger; but with Paul it is used sometime in a good sense, as Here.
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For the word is used in a three-fold sense, gradual to one another. 1. To rest and relie upon a thing. 2. From thence to rejoyce and to be glad in it. 3. From thence to declare and publish this with boasting.
For the word is used in a threefold sense, gradual to one Another. 1. To rest and rely upon a thing. 2. From thence to rejoice and to be glad in it. 3. From thence to declare and publish this with boasting.
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Let not the wise man glory in his wisdome, 1 Cor. 1. 31, And if Abraham had not wherewith to glory, who can have? Yea the Apostle saith expresly, Rom. 3. 27. That glorying is excluded by the law of faith.
Let not the wise man glory in his Wisdom, 1 Cor. 1. 31, And if Abraham had not wherewith to glory, who can have? Yea the Apostle Says expressly, Rom. 3. 27. That glorying is excluded by the law of faith.
So likewise Gal. 6. 4. the Apostle pressing every man to try his own works, to examine his intentions therein, giveth this as the consequent fruit thereof, That then he shall have rejoycing in himself, NONLATINALPHABET, a kind of glorying and boasting in himself.
So likewise Gal. 6. 4. the Apostle pressing every man to try his own works, to examine his intentions therein, gives this as the consequent fruit thereof, That then he shall have rejoicing in himself,, a kind of glorying and boasting in himself.
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First, It is necessary to this rejoycing and glorying, in the first place, That we have an high esteem of the excellency and worth of that grace we discover to be in us.
First, It is necessary to this rejoicing and glorying, in the First place, That we have an high esteem of the excellency and worth of that grace we discover to be in us.
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If so be we are to rejoyce in these outward mercies, which yet are only for the body, what matter of joy should it be, to find those spiritual workings of Gods Spirit in us, which are of eternal concernment? What Solomon saith concerning the esteem of wisdom, which is indeed nothing but grace, we should all make good, Prov. 2. 4. If thou seekest her as silver,
If so be we Are to rejoice in these outward Mercies, which yet Are only for the body, what matter of joy should it be, to find those spiritual workings of God's Spirit in us, which Are of Eternal concernment? What Solomon Says Concerning the esteem of Wisdom, which is indeed nothing but grace, we should all make good, Curae 2. 4. If thou Seekest her as silver,
and call her neighbours to rejoyce with her, when she had found it? How large and boundless then should our thoughts be about the excellency of grace? And indeed to the godly soul this is the great question it labours to study,
and call her neighbours to rejoice with her, when she had found it? How large and boundless then should our thoughts be about the excellency of grace? And indeed to the godly soul this is the great question it labours to study,
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He then that would rejoyce in the grace of God wrought in him, must presse after assurance, must endeavour after a certain perswasion of the truth of grace in him.
He then that would rejoice in the grace of God wrought in him, must press After assurance, must endeavour After a certain persuasion of the truth of grace in him.
Thirdly, A sure perswasion of the goodnesse and integrity of our hearts, is not enough, but it must be upon right grounds, and in a Scripture-demonstration.
Thirdly, A sure persuasion of the Goodness and integrity of our hearts, is not enough, but it must be upon right grounds, and in a Scripture-demonstration.
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and thinking himself bound (as he professeth) to do what he did against Christ and his members, could then say, His rejoycing was the testimony of his conscience, being perswaded that in those wayes he glorified God:
and thinking himself bound (as he Professes) to do what he did against christ and his members, could then say, His rejoicing was the testimony of his conscience, being persuaded that in those ways he glorified God:
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Doth not experience confirm this? Take any heretical person, any erroneous person, though it be to the destruction of the very fundamentals of Religion,
Does not experience confirm this? Take any heretical person, any erroneous person, though it be to the destruction of the very fundamentals of Religion,
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Fourthly, To this rejoycing there is required, The Spirit of God enabling us thereunto. So that the same spirit, which doth seal to us the assurance of our estate, doth also cause comfort in us.
Fourthly, To this rejoicing there is required, The Spirit of God enabling us thereunto. So that the same Spirit, which does seal to us the assurance of our estate, does also cause Comfort in us.
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The Spirit of God doth enlighten and sanctifie, after this it doth seal and comfort. And this latter work of Gods Spirit is necessary, as well as the other.
The Spirit of God does enlighten and sanctify, After this it does seal and Comfort. And this latter work of God's Spirit is necessary, as well as the other.
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Hence it is that the Spirit of God mouldeth the heart for comfort, removeth fears and doubts, restraineth and keepeth off Satan, whereby no sinne, no Devil is able to deject and cast down, because God comforteth.
Hence it is that the Spirit of God moulds the heart for Comfort, Removeth fears and doubts, restraineth and Keepeth off Satan, whereby no sin, no devil is able to deject and cast down, Because God comforts.
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Is there any greater temptation in the world, then that when Satan accuseth the children of God, that they are hypocrites, that there is no truth of grace in them, that what they do is not from a right principle,
Is there any greater temptation in the world, then that when Satan Accuseth the children of God, that they Are Hypocrites, that there is no truth of grace in them, that what they do is not from a right principle,
Now it is lawfull for the children of God to defie these accusations of Satan; to rejoyce in the sense of their uprigtness, though the Devil rage at it.
Now it is lawful for the children of God to defy these accusations of Satan; to rejoice in the sense of their uprigtness, though the devil rage At it.
they think it their humility and lowliness thus to be in doubts, and to be perplexed with fears, not remembring how necessary it is, to acknowledge thankfully what God hath done for us,
they think it their humility and lowliness thus to be in doubts, and to be perplexed with fears, not remembering how necessary it is, to acknowledge thankfully what God hath done for us,
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2. This rejoycing is lawfull, when we have to do with malicious enemies, that are ready to charge us with hypocrisie and self-seeking, that for all our religious pretences, we have rotten and earthly hearts;
2. This rejoicing is lawful, when we have to do with malicious enemies, that Are ready to charge us with hypocrisy and self-seeking, that for all our religious pretences, we have rotten and earthly hearts;
And it is in this sense, that Paul, Rom. 3. saith, All boasting is excluded; and that Abraham in the matter of justification, had not wherewith to boast.
And it is in this sense, that Paul, Rom. 3. Says, All boasting is excluded; and that Abraham in the matter of justification, had not wherewith to boast.
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But the Apostle directly opposeth this, 1 Cor. 4. 7. Why doest thou glory, as if thou hadst not received? But you may then say, The Papists are not to be found fault with in their rejoycing in their good works,
But the Apostle directly Opposeth this, 1 Cor. 4. 7. Why dost thou glory, as if thou Hadst not received? But you may then say, The Papists Are not to be found fault with in their rejoicing in their good works,
Use 1. Of severe and sharp reproof, to such, who do indeed rejoyce, but it is in their lusts, in the pleasures of sinne, which is to rejoyce in their shame,
Use 1. Of severe and sharp reproof, to such, who do indeed rejoice, but it is in their Lustiest, in the pleasures of sin, which is to rejoice in their shame,
What can these wretches say? But our rejoycing is an evil and a seared conscience, that we have lived in all prophaneness and impiety? Oh remember into what howling and gnashing of teeth these short pleasures will at last be changed!
What can these wretches say? But our rejoicing is an evil and a seared conscience, that we have lived in all profaneness and impiety? O Remember into what howling and gnashing of teeth these short pleasures will At last be changed!
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Why do they stand aloof off, and trembling? Why do they nourish doubts and fears? Why will ye not own what God hath done for you? Take an holy boldness, call that grace, which is grace.
Why do they stand aloof off, and trembling? Why do they nourish doubts and fears? Why will you not own what God hath done for you? Take an holy boldness, call that grace, which is grace.
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Because hypocrites do deceive themselves, do the sincere also? Because Copper may appear splendidly, is there therefore no gold? Because a dreamer deceiveth himself, shall he that is awakened?
Because Hypocrites do deceive themselves, do the sincere also? Because Copper may appear splendidly, is there Therefore no gold? Because a dreamer deceives himself, shall he that is awakened?
It is enough to re-mind you of thus much, That in the Old Testament it is generally called the heart, as it is said, Davids heart smote him, that is, his conscience did witnesse against him, and condemn him.
It is enough to remind you of thus much, That in the Old Testament it is generally called the heart, as it is said, Davids heart smote him, that is, his conscience did witness against him, and condemn him.
And because of that remorsus, that regreting and displicency which conscience putteth forth, Durand is singular in his opinion, holding that the practical understanding is not the conscience only,
And Because of that remorsus, that regreeting and displicency which conscience putteth forth, Durand is singular in his opinion, holding that the practical understanding is not the conscience only,
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Thus the heart hath naturally some principles in it, which are like leaven to it, as speculative and practical axiomes concerning God, and just, and unjust.
Thus the heart hath naturally Some principles in it, which Are like leaven to it, as speculative and practical axioms Concerning God, and just, and unjust.
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Sometimes the word is used metaphorically, as James 5. 3. the rust of covetous, and wicked rich mens gold and silver, is said to be a witnesse against them: But here it is used concerning the work of conscience within a man,
Sometime the word is used metaphorically, as James 5. 3. the rust of covetous, and wicked rich men's gold and silver, is said to be a witness against them: But Here it is used Concerning the work of conscience within a man,
Salmeron out of Bernard speaks of a two-fold testimony of the conscience, Testimonium conscientiae perhibentis, that which the conscience doth actively exhibit; and Conscientiae percipientis, that which it doth receive from the Spirit of God, of which we read Rom. 8. 16. and in this later sense he understands it:
Salmeron out of Bernard speaks of a twofold testimony of the conscience, Testimonium conscientiae perhibentis, that which the conscience does actively exhibit; and Conscientiae percipientis, that which it does receive from the Spirit of God, of which we read Rom. 8. 16. and in this later sense he understands it:
Now when so much rejoycing is attributed to the testimony of conscience, you must take along with you, who it is that speaketh thus, The testimony of our conscience, of Paul, who was sanctified, enlightned, and guided by the Word;
Now when so much rejoicing is attributed to the testimony of conscience, you must take along with you, who it is that speaks thus, The testimony of our conscience, of Paul, who was sanctified, enlightened, and guided by the Word;
and this doth not afford any true or solid ground of rejoycing; it must be therefore the testimony of such a conscience, which Paul had. And so observe,
and this does not afford any true or solid ground of rejoicing; it must be Therefore the testimony of such a conscience, which Paul had. And so observe,
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As you see Paul justified himself by this, when called before the Council, and made to plead for himself, Act. 23. 1. Yea the Heathens, though they could never attain to a true spiritually sanctified conscience,
As you see Paul justified himself by this, when called before the Council, and made to plead for himself, Act. 23. 1. Yea the heathens, though they could never attain to a true spiritually sanctified conscience,
yet not to live according to the natural dictates thereof, they accounted the only happinesse, Nil conscire sibi — was the onely thing that made happy.
yet not to live according to the natural dictates thereof, they accounted the only happiness, Nil Conscire sibi — was the only thing that made happy.
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First, There is necessarily required to a good and true testimony of our conscience, That it take the word of God as a Rule to judge by, to witnesse by, to accuse by, and to acquit by.
First, There is necessarily required to a good and true testimony of our conscience, That it take the word of God as a Rule to judge by, to witness by, to accuse by, and to acquit by.
To the Law, to the testimony, if they speak not according to this, it is because there is no light in them, Isa. 8. 20. If a man pretend to never so much light within,
To the Law, to the testimony, if they speak not according to this, it is Because there is no Light in them, Isaiah 8. 20. If a man pretend to never so much Light within,
By this you may see, what a rotten foundation they have to build their comforts upon, who take up other rules for their conscience, besides the Scripture.
By this you may see, what a rotten Foundation they have to built their comforts upon, who take up other rules for their conscience, beside the Scripture.
How greatly do the Popish Casuists perplex their people with such cases of conscience, and about such superstitious things, that they have only tradition for,
How greatly do the Popish Casuists perplex their people with such cases of conscience, and about such superstitious things, that they have only tradition for,
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and that it may be not many yeares neither, without any stamp or superscription of the Scripture? Have not they comfort in their Penances, in their Indulgences? Will not their Friers and Monks (not those slow beasts and idle bellies) who from deluded principles of conscience, do severely and austeerly mortifie themselves, say, They have the testimony of their consciences, and make a bulwark from thence? But where is the rule they go by? Is it not tradition? On the contrary side, in another extream, there is the Enthusiast, who rejecteth the Scripture as a dead letter,
and that it may be not many Years neither, without any stamp or superscription of the Scripture? Have not they Comfort in their Penances, in their Indulgences? Will not their Friars and Monks (not those slow beasts and idle bellies) who from deluded principles of conscience, do severely and austeerly mortify themselves, say, They have the testimony of their Consciences, and make a bulwark from thence? But where is the Rule they go by? Is it not tradition? On the contrary side, in Another extreme, there is the Enthusiast, who rejecteth the Scripture as a dead Letter,
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Doe not these even boast in their joyes and ravishments? Doe they not, when unable to answer arguments, flie to a light within them? But what ground is there for this? Is not the Apostles command, That we should not believe every spirit,
Do not these even boast in their Joys and ravishments? Do they not, when unable to answer Arguments, fly to a Light within them? But what ground is there for this? Is not the Apostles command, That we should not believe every Spirit,
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There are many voluminous Tractates of Cases of Conscience, De jure & justitiâ, Of Righteousnesse towards man. And although the Scripture doth not particularly decide Law-cases,
There Are many voluminous Tractates of Cases of Conscience, De jure & justitiâ, Of Righteousness towards man. And although the Scripture does not particularly decide Lawcases,
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And Adrian the Emperour was so affected with this Rule, saying, He had it from the Jews or Christians, that he commanded it to be written on the doors and gates of his Palace;
And Adrian the Emperor was so affected with this Rule, saying, He had it from the jews or Christians, that he commanded it to be written on the doors and gates of his Palace;
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Secondly, To the right guidance of our conscience, in witnessing to us, there is not only required the Word as a Rule, But the Spirit of God to enlighten thy mind to receive the true meaning thereof.
Secondly, To the right guidance of our conscience, in witnessing to us, there is not only required the Word as a Rule, But the Spirit of God to enlighten thy mind to receive the true meaning thereof.
For if a man be delivered up to this perswasion, that his opinions and wayes are allowed by Scripture, warranted by Scripture, what way shall we take to reduce him? The Apostle Peter telleth us of some unstable and unlearned men, 2 Pet. 3. 16. which did wrest the Scriptures to their own perdition;
For if a man be Delivered up to this persuasion, that his opinions and ways Are allowed by Scripture, warranted by Scripture, what Way shall we take to reduce him? The Apostle Peter Telleth us of Some unstable and unlearned men, 2 Pet. 3. 16. which did wrest the Scriptures to their own perdition;
The Scripture then, though a perfect Rule, yet is not enough to guide our conscience, unless the Spirit of God, as is promised, lead us into truth; As the Sunne,
The Scripture then, though a perfect Rule, yet is not enough to guide our conscience, unless the Spirit of God, as is promised, led us into truth; As the Sun,
Hence the Disciples could not attempt their office, of publishing the Gospel, without this assistance from the holy Ghost, John 16. 13. he is said, To guid them into all truth.
Hence the Disciples could not attempt their office, of publishing the Gospel, without this assistance from the holy Ghost, John 16. 13. he is said, To guide them into all truth.
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yet who more maliciously opposite unto the Lord Christ, promised in the Old Testament, than they are? But the Scripture giveth a full reason thereof, The veil is upon their eyes.
yet who more maliciously opposite unto the Lord christ, promised in the Old Testament, than they Are? But the Scripture gives a full reason thereof, The veil is upon their eyes.
Therefore to have a pure and true conscience, we must be sure to pray and exercise our selves herein, that the Spirit of God would direct us into the true sense and meaning of the Word, which is to be expected in the holy use of those means which are necessary to find out the sense thereof.
Therefore to have a pure and true conscience, we must be sure to pray and exercise our selves herein, that the Spirit of God would Direct us into the true sense and meaning of the Word, which is to be expected in the holy use of those means which Are necessary to find out the sense thereof.
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For you must not expect that Gods Spirit will immediately reveal the sense of the Scripture, without other helps, no more than he will make you understand Greek and Hebrew.
For you must not expect that God's Spirit will immediately reveal the sense of the Scripture, without other helps, no more than he will make you understand Greek and Hebrew.
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Thirdly, To the having of a well-ordered conscience, There is greatly required pure aims and intentions. For although a good intention cannot sanctifile an unlawfull action,
Thirdly, To the having of a well-ordered conscience, There is greatly required pure aims and intentions. For although a good intention cannot sanctifile an unlawful actium,
yet sinfull aims would be like Locusts and Caterpillars to devour this hopefull fruit. But oh the unsearchable hypocrisie and deceitfulness of mans heart, even in this very respect!
yet sinful aims would be like Locusts and Caterpillars to devour this hopeful fruit. But o the unsearchable hypocrisy and deceitfulness of men heart, even in this very respect!
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How ready is every Pharisee, every Heretick and Papist to appropriate this to themselves? How often do we find them professing to the whole world, that it is not any outward advantage, any temporal emolument that they look at or regard,
How ready is every Pharisee, every Heretic and Papist to Appropriate this to themselves? How often do we find them professing to the Whole world, that it is not any outward advantage, any temporal emolument that they look At or regard,
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but the glory of God, and that therefore they have much rejoycing, because of this? But if the counterfeit will bring such peace, what will the real and sincere intentions of a man do? And certainly though a man be cloathed with never so much glory in the Church of God;
but the glory of God, and that Therefore they have much rejoicing, Because of this? But if the counterfeit will bring such peace, what will the real and sincere intentions of a man do? And Certainly though a man be clothed with never so much glory in the Church of God;
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so that we are ready to say, not only a greater than Austin or Chrysostome, but even than Paul or Peter (For some have cried up the heads of their parties,
so that we Are ready to say, not only a greater than Austin or Chrysostom, but even than Paul or Peter (For Some have cried up the Heads of their parties,
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as having greater gifts, than the Apostles themselves:) Yet without sincere intentions they are but as a tinkling cymbal. This therefore is the life, soul,
as having greater Gifts, than the Apostles themselves:) Yet without sincere intentions they Are but as a tinkling cymbal. This Therefore is the life, soul,
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Fourthly, To a right ordered conscience, whose witness may be received, and comfort taken thereby, That there is required the inward sanctification and effectual renovation thereof.
Fourthly, To a right ordered conscience, whose witness may be received, and Comfort taken thereby, That there is required the inward sanctification and effectual renovation thereof.
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What is the reason you see every civil man, every formal man so applauding himself in his good condition? It is because his conscience is not a spiritual conscience, a Scripture-conscience;
What is the reason you see every civil man, every formal man so applauding himself in his good condition? It is Because his conscience is not a spiritual conscience, a Scripture-conscience;
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Further Discoveries of what is required to a well-regulated Conscience, with Distinctions concerning it. 2 COR. 1. 12. For our rejoycing is this, the testimony of our conscience.
Further Discoveries of what is required to a well-regulated Conscience, with Distinctions Concerning it. 2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience.
THere remain more particulars to be insisted upon, which are requisite to make a well-regulated conscience, whose testimony (you heard) is the cause of such unspeakable comfort. And
THere remain more particulars to be insisted upon, which Are requisite to make a well-regulated conscience, whose testimony (you herd) is the cause of such unspeakable Comfort. And
And therefore you heard, that Bernard understood this testimony of conscience in the Text, of a Testimonium percipientis, not Perhibentis; but they are both included.
And Therefore you herd, that Bernard understood this testimony of conscience in the Text, of a Testimonium percipientis, not Perhibentis; but they Are both included.
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But the word is not any where so used, the instances of Grotius are against him, Rom. 2. 15. For Conscience there is said to bear witnesse, NONLATINALPHABET, in respect of God,
But the word is not any where so used, the instances of Grotius Are against him, Rom. 2. 15. For Conscience there is said to bear witness,, in respect of God,
but in a mediate way, partly by exciting and inabling of our spirits to call God Father, against that slavishness and servility, which is apt to bear us down;
but in a mediate Way, partly by exciting and enabling of our spirits to call God Father, against that slavishness and servility, which is apt to bear us down;
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Indeed the Papists make the testimony of Gods Spirit, to be no more, as applied to particular subjects (though in it self they say, it is infallible) then a moral certainty by probable conjectures and signs.
Indeed the Papists make the testimony of God's Spirit, to be no more, as applied to particular subject's (though in it self they say, it is infallible) then a moral certainty by probable Conjectures and Signs.
As David professed, That he did hate every evil way, Psal. 119. 104. He that doth allow and indulge himself in any known sinne, cannot have the testimony of this good conscience.
As David professed, That he did hate every evil Way, Psalm 119. 104. He that does allow and indulge himself in any known sin, cannot have the testimony of this good conscience.
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As we see in this Paul, in his whole ministerial course, with what burning zeal did he flame forth continually? and on the contrary so much remisness,
As we see in this Paul, in his Whole ministerial course, with what burning zeal did he flame forth continually? and on the contrary so much remissness,
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so much negligence and lukewarmness, so much is the abating of consciences testimony. Thirdly, An holy confidence and boldnesse in our approachings to God.
so much negligence and lukewarmness, so much is the abating of Consciences testimony. Thirdly, an holy confidence and boldness in our approachings to God.
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and dejection, raising us up also with an holy confidence and humble boldness, doth hereby testifie with our consciences, that we are the children of God.
and dejection, raising us up also with an holy confidence and humble boldness, does hereby testify with our Consciences, that we Are the children of God.
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and then the child of God is in sad desertions, when his heart witnesseth against him, that he is an hypocrite, that he did serve the Lord without integrity.
and then the child of God is in sad desertions, when his heart Witnesseth against him, that he is an hypocrite, that he did serve the Lord without integrity.
For though this be false, yet till Gods Spirit remove this darknesse, and fill thee with an Evangelical confidence, thou art not able to hold up thy head.
For though this be false, yet till God's Spirit remove this darkness, and fill thee with an Evangelical confidence, thou art not able to hold up thy head.
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Fourthly, Another effect, by which Gods Spirit witnesseth with our conscience, is, An unfeigned love to the brethren, a delight in all those that love God.
Fourthly, another Effect, by which God's Spirit Witnesseth with our conscience, is, an unfeigned love to the brothers, a delight in all those that love God.
And if thy love also extend to thy enemies, if thou findest that thou canst pray for them that curse thee, do good to them that revile, especially thou pitiest their souls,
And if thy love also extend to thy enemies, if thou Findest that thou Canst pray for them that curse thee, do good to them that revile, especially thou pitiest their Souls,
As they gave a testimony to the word of God, called therefore Martyrs; so God also gave them a testimony within, whereby they did glory in tribulations, and triumph over all aduersaries.
As they gave a testimony to the word of God, called Therefore Martyrs; so God also gave them a testimony within, whereby they did glory in tribulations, and triumph over all Adversaries.
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Now if a deluded conscience, if deluded joyes can do so much, what shall not the Spirit of God do, sealing and confirming his love to us, by our patient sufferings for him? Thus when happily the world doth witness against thee, wicked men they condemn thee,
Now if a deluded conscience, if deluded Joys can do so much, what shall not the Spirit of God do, sealing and confirming his love to us, by our patient sufferings for him? Thus when happily the world does witness against thee, wicked men they condemn thee,
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Lastly, The Spirit of God doth witness to our spirit, in this blessed effect, viz. When we do with delight and joy meditate, think and speak about heavenly things,
Lastly, The Spirit of God does witness to our Spirit, in this blessed Effect, viz. When we do with delight and joy meditate, think and speak about heavenly things,
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David doth often pro•efs what delight he had in the Ordinances of God, how the word of God was more precious than gold, more sweet than the honey-comb.
David does often pro•efs what delight he had in the Ordinances of God, how the word of God was more precious than gold, more sweet than the honeycomb.
We shall now lay down some distinctions, to clear this truth to you, because it is plain, That many times the people of God being cast down with black thoughts, that cannot say with Paul, The testimony of our conscience is our rejoycing.
We shall now lay down Some Distinctions, to clear this truth to you, Because it is plain, That many times the people of God being cast down with black thoughts, that cannot say with Paul, The testimony of our conscience is our rejoicing.
How many persons in the world are slandered by some malicious adversaries, as guilty of such crimes, which are altogether false? Now happily thou art pure and free from them, thy conscience justifieth thee,
How many Persons in the world Are slandered by Some malicious Adversaries, as guilty of such crimes, which Are altogether false? Now happily thou art pure and free from them, thy conscience Justifieth thee,
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Therefore there is a second testimony of the conscience, which is General, and that speaketh to the whole man, witnessing that thy whole conversation is unblameable,
Therefore there is a second testimony of the conscience, which is General, and that speaks to the Whole man, witnessing that thy Whole Conversation is unblameable,
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And thus we must expound that place, 1 John 3. 20, 21. which at first appearance seemeth to speak very terribly, If our hearts condemn us, God is greater than our heart, and knoweth all things.
And thus we must expound that place, 1 John 3. 20, 21. which At First appearance seems to speak very terribly, If our hearts condemn us, God is greater than our heart, and Knoweth all things.
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For is there any man living, whose heart doth not condemn him for sinne? Doth not this very Apostle say, 1 John 1. 8. If we say we have no sinne, we deceive our selves,
For is there any man living, whose heart does not condemn him for sin? Does not this very Apostle say, 1 John 1. 8. If we say we have no sin, we deceive our selves,
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What is this then, but to fill every godly man with despair? But that the Apostle himself may not speak a contradiction, we must have recourse to the mentioned distinction, viz. That our hearts condemn us justly, for the main, that our foundation is rotten, that we love sinne more than God,
What is this then, but to fill every godly man with despair? But that the Apostle himself may not speak a contradiction, we must have recourse to the mentioned distinction, viz. That our hearts condemn us justly, for the main, that our Foundation is rotten, that we love sin more than God,
their conscience is sanctified, but many doubts arise, many scruples and fears do interpose, so that they have not that actual witness in their conscience which they might have.
their conscience is sanctified, but many doubts arise, many scruples and fears do interpose, so that they have not that actual witness in their conscience which they might have.
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Fourthly, We are to distinguish of the testimony of conscience, as alone and separate, or relating wholly to the blood of Christ, in whom alone all our acceptance,
Fourthly, We Are to distinguish of the testimony of conscience, as alone and separate, or relating wholly to the blood of christ, in whom alone all our acceptance,
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Whereas if a man should attend to the testimony of conscience alone, though to his best actions, he would have more cause to fear and tremble from that, then rejoyce.
Whereas if a man should attend to the testimony of conscience alone, though to his best actions, he would have more cause to Fear and tremble from that, then rejoice.
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Now he sheweth the Specials, wherein this is manifested, and that is set down, Positively, and Negatively, and Oppositely. 1. Positively, In simplicity, &c. 2. Negatively, Not with fleshly wisdome. 3. Oppositely,
Now he shows the Specials, wherein this is manifested, and that is Set down, Positively, and Negatively, and Oppositely. 1. Positively, In simplicity, etc. 2. Negatively, Not with fleshly Wisdom. 3. Oppositely,
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Therefore the Scripture attributeth the purging of our conscience to the blood of Christ, there is no mans conscience can be good and truly peaceable, that doth not look to Christ, that saith not with John, Behold the lamb of God that taketh away thy sinne, as well as behold the holy duties thou hast lived in.
Therefore the Scripture attributeth the purging of our conscience to the blood of christ, there is no men conscience can be good and truly peaceable, that does not look to christ, that Says not with John, Behold the lamb of God that Takes away thy sin, as well as behold the holy duties thou hast lived in.
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but though thou hast been such, yet repenting and believing through the blood of Christ, thy conscience is not to condemn thee for them, because pardoned.
but though thou hast been such, yet repenting and believing through the blood of christ, thy conscience is not to condemn thee for them, Because pardoned.
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and this is all the witness they have? But the Apostle Peter layeth an Axe to the root of this, 1 Pet. 3. 21. Baptisme saveth, but then by a rhetorical correction addeth, Not the putting away of the filth of the body,
and this is all the witness they have? But the Apostle Peter Layeth an Axe to the root of this, 1 Pet. 3. 21. Baptism Saveth, but then by a rhetorical correction adds, Not the putting away of the filth of the body,
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It is generally thought to be an allusion to a Covenant or contract (for so Baptism is) wherein the person is asked, Do you take God for your God? Renounce the Devil,
It is generally Thought to be an allusion to a Covenant or contract (for so Baptism is) wherein the person is asked, Do you take God for your God? Renounce the devil,
and all the lusts of the flesh? Now if a man can unseignedly, and with a good conscience answer that, he keepeth to baptismal ingagements, this will save.
and all the Lustiest of the Flesh? Now if a man can unfeignedly, and with a good conscience answer that, he Keepeth to baptismal engagements, this will save.
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yea so know it, that his conscience with the Spirit of God did witness it to him? And therefore this is one of those places, that is brought in the controversie between Papists and us, about the certainty of our being in the state of grace, which Bellarmine indeed would enervate.
yea so know it, that his conscience with the Spirit of God did witness it to him? And Therefore this is one of those places, that is brought in the controversy between Papists and us, about the certainty of our being in the state of grace, which Bellarmine indeed would enervate.
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Bellarmine urgeth this much, Though we do discharge the duties God requireth, yet how can we know, that we do them with an whole heart, with a sincere spirit? Many hypocrites (say they) are sure. Yea (saith he) among the Protestants, one is assured of his way,
Bellarmine urges this much, Though we do discharge the duties God requires, yet how can we know, that we do them with an Whole heart, with a sincere Spirit? Many Hypocrites (say they) Are sure. Yea (Says he) among the Protestants, one is assured of his Way,
and another of another Sect, but we are assured that they are all deluded. So that he concludeth, Seeing all the Hereticks of this age boast of this certainty,
and Another of Another Sect, but we Are assured that they Are all deluded. So that he Concludeth, Seeing all the Heretics of this age boast of this certainty,
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unless they have a gracious broken heart, as well as a learned profound head. That a believer may be assured of the truth of grace, appeareth by several examples, and general assertions of Scriptures.
unless they have a gracious broken heart, as well as a learned profound head. That a believer may be assured of the truth of grace, appears by several Examples, and general assertions of Scriptures.
Examples, as Hezekiah, Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, 2 King. 20. 3. In Job, who though under sad temptations both from God and his dear friends, who charged upon him hypocrisie,
Examples, as Hezekiah, remember, Oh Lord, how I have walked before thee in truth, and with a perfect heart, 2 King. 20. 3. In Job, who though under sad temptations both from God and his dear Friends, who charged upon him hypocrisy,
David, how often doth he professe his love of God with all his heart? Peter, when Christ asked him again and again, he answered, Thou knowest Lord I love thee, John 21. 17. As for those places, which affirm this truth, I shall name one or two, John 14. 17. Ye know the Spirit,
David, how often does he profess his love of God with all his heart? Peter, when christ asked him again and again, he answered, Thou Knowest Lord I love thee, John 21. 17. As for those places, which affirm this truth, I shall name one or two, John 14. 17. You know the Spirit,
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so where the Spirit of God dwelleth and worketh in a man, there is an evident discovery of it. 2 Cor. 2. 11, 12. What man knoweth the things of a man, save the spirit of man within;
so where the Spirit of God dwells and works in a man, there is an evident discovery of it. 2 Cor. 2. 11, 12. What man Knoweth the things of a man, save the Spirit of man within;
so also by those supernatural principles of grace infused into it, it is able to discern and feel the divine and heavenly motions of a supernatural life within him.
so also by those supernatural principles of grace infused into it, it is able to discern and feel the divine and heavenly motions of a supernatural life within him.
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Or with Paul, Who loved me, and gave himself for me. For as the seeing of meat, though never so excellent and wholsome doth not nourish, but the eating of it:
Or with Paul, Who loved me, and gave himself for me. For as the seeing of meat, though never so excellent and wholesome does not nourish, but the eating of it:
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whereas if thou didst but taste of this honey, as Ionathan; or rather plentifully fill thy self with it, thou wouldst with much spiritual fortitude pursue and conquer all thy spiritual enemies.
whereas if thou didst but taste of this honey, as Ionathan; or rather plentifully fill thy self with it, thou Wouldst with much spiritual fortitude pursue and conquer all thy spiritual enemies.
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Therefore to obtain this knowledge, there is required an Internal sense and feeling of the fit frame of our heart, whereby we perceive that we are such who do believe,
Therefore to obtain this knowledge, there is required an Internal sense and feeling of the fit frame of our heart, whereby we perceive that we Are such who do believe,
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For unlesse there be this inward discerning of what is in us, how is it possible to arrive at any certainty? Now it is this that the Popish adversaries do most batter, supposing it to be the weakest part in the Wall.
For unless there be this inward discerning of what is in us, how is it possible to arrive At any certainty? Now it is this that the Popish Adversaries do most batter, supposing it to be the Weakest part in the Wall.
And certainly all hypocrites are deluded in this respect; They make false applications to themselves; through self-love they deceive themselves, thinking they have good hearts, when they have them not.
And Certainly all Hypocrites Are deluded in this respect; They make false applications to themselves; through Self-love they deceive themselves, thinking they have good hearts, when they have them not.
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But this doth not inferre, that the truly godly are therefore deceived; no more then because an Heretick hath great confidence that he is in the truth,
But this does not infer, that the truly godly Are Therefore deceived; no more then Because an Heretic hath great confidence that he is in the truth,
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Because men in a dream are deluded, doth it follow that men cannot tell, when they be indeed awake? We must know then, That as we have a certain knowledge, by the bodily senses, we are certain we hear, we see:
Because men in a dream Are deluded, does it follow that men cannot tell, when they be indeed awake? We must know then, That as we have a certain knowledge, by the bodily Senses, we Are certain we hear, we see:
and to say, we may be decived here, and no truth can be discovered, is to turn all knowledge into Scepticisme, and to hold Nihil scitur; yea that that also is not knowne, That nothing is knowne. And besides, it is directly against Scripture, No man knoweth the things of a man, save the spirit of a man, 1 Cor. 2. 11.
and to say, we may be deceived Here, and no truth can be discovered, is to turn all knowledge into Scepticism, and to hold Nihil scitur; yea that that also is not known, That nothing is known. And beside, it is directly against Scripture, No man Knoweth the things of a man, save the Spirit of a man, 1 Cor. 2. 11.
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This then being laid as a foundation, That a mans own spirit doth feel and percieve what are the motions thereof, it followeth, That when a man doth uprightly and sincerely love God,
This then being laid as a Foundation, That a men own Spirit does feel and perceive what Are the motions thereof, it follows, That when a man does uprightly and sincerely love God,
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First, An humble broken heart, and poverty of spirit, whereby we are emptied of all our own righteousnesse, renouncing every thing that is ours, hungring and thirsting after Christ and his righteousnesse.
First, an humble broken heart, and poverty of Spirit, whereby we Are emptied of all our own righteousness, renouncing every thing that is ours, hungering and thirsting After christ and his righteousness.
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Every gracious heart that cometh to the knowledge of its sincerity, hath this concomitant disposition, there is an humble, lowly, broken spirit, it feeleth it self undone and lost.
Every gracious heart that comes to the knowledge of its sincerity, hath this concomitant disposition, there is an humble, lowly, broken Spirit, it feeleth it self undone and lost.
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Now although many do deceive themselves, many doe flatter and delude their owne soules, yet where there is this frame of heart, there will never be any miscarriage.
Now although many do deceive themselves, many do flatter and delude their own Souls, yet where there is this frame of heart, there will never be any miscarriage.
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And this falleth out sometimes to the choisest people of God; there are troublesome and disquieting temptations upon them, they are in blackness and sadness.
And this falls out sometime to the Choicest people of God; there Are troublesome and disquieting temptations upon them, they Are in blackness and sadness.
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As in all faculties, whether the intellective or visive, if they have any impediment in their operation, they cannot produce their convenient operations.
As in all faculties, whither the intellective or visive, if they have any impediment in their operation, they cannot produce their convenient operations.
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and this is necessary to beget a true knowledge of our upright hearts, and by this that rash presumption of Epicures, of impenitent and secure sinnes, is wholly excluded;
and this is necessary to beget a true knowledge of our upright hearts, and by this that rash presumption of Epicureans, of impenitent and secure Sins, is wholly excluded;
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Now when all these are concurrent together, Doth the godly soul with a certaine knowledge conclude, that it is in a state of grace, and so justified with God.
Now when all these Are concurrent together, Does the godly soul with a certain knowledge conclude, that it is in a state of grace, and so justified with God.
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THe next thing to be pursued concerning the Doctrin already observed, viz. That a believer may certainly know, that he doth not onely do the duties God requireth,
THe next thing to be pursued Concerning the Doctrine already observed, viz. That a believer may Certainly know, that he does not only do the duties God requires,
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The manner as well as the matter is manifested to him) is to shew our duty herein, that we are bound by Gods command, not to rest, till we come to some assured knowledge herein.
The manner as well as the matter is manifested to him) is to show our duty herein, that we Are bound by God's command, not to rest, till we come to Some assured knowledge herein.
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Therefore of all the Questions in Divinity, thou art to study to exercise thy self most in this, Whether doest thou know, that thou art in a state of grace, that thou art no hypocrite, no self-deluded wretch in the wayes of Religion,
Therefore of all the Questions in Divinity, thou art to study to exercise thy self most in this, Whither dost thou know, that thou art in a state of grace, that thou art no hypocrite, no self-deluded wretch in the ways of Religion,
if all your livelihood were called into question, and it began to be doubtfull, whether the estate you enjoy were your own by the right of the Laws, or no;
if all your livelihood were called into question, and it began to be doubtful, whither the estate you enjoy were your own by the right of the Laws, or no;
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Would not this make you runne and ride night and day, till you had obtained such firm evidences, that all your adversaries could not invalidate? How then cometh it about, that we will thus desperately put the state of our souls to a venture,
Would not this make you run and ride night and day, till you had obtained such firm evidences, that all your Adversaries could not invalidate? How then comes it about, that we will thus desperately put the state of our Souls to a venture,
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if but a temporary believer, I am no more, I will put it to the event, let it fall out how it will? Oh the sad blindnesse and heavy judgements of men in this particular;
if but a temporary believer, I am no more, I will put it to the event, let it fallen out how it will? O the sad blindness and heavy Judgments of men in this particular;
How uncertain is thy life? What a bubble and vapour art thou? Oh remember that the time is coming, that a godly ability to answer thy self in this doubt and temptation, will be more worth,
How uncertain is thy life? What a bubble and vapour art thou? O Remember that the time is coming, that a godly ability to answer thy self in this doubt and temptation, will be more worth,
when thou apprehendest thy self summoned by death to stand at Gods Tribunal; where grace, and only grace through the blood of Christ, will be a sure plea.
when thou apprehendest thy self summoned by death to stand At God's Tribunal; where grace, and only grace through the blood of christ, will be a sure plea.
What agonies, what perplexities, what confusions will be upon thy soul? If thou criest out then, Oh I know not what I am, what will become of me, whether I am going;
What agonies, what perplexities, what confusions will be upon thy soul? If thou Christ out then, O I know not what I am, what will become of me, whither I am going;
Be sure that of all the Questions in the world, you will one day be put most to answer this, Not so much what knowledge you had, what gifts and enlargements you had, what not, what remarkable external duties you have done for God;
Be sure that of all the Questions in the world, you will one day be put most to answer this, Not so much what knowledge you had, what Gifts and enlargements you had, what not, what remarkable external duties you have done for God;
That thou mayest the better set thy self upon this duty of pressing after sure knowledge in this great matter, remove first, All those impediments and hinderances that keep thee from exercising thy self therein, and they are these,
That thou Mayest the better Set thy self upon this duty of pressing After sure knowledge in this great matter, remove First, All those impediments and hindrances that keep thee from exercising thy self therein, and they Are these,
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Therefore whatsoever Gods word, or the Ministry speaketh, though never so terribly about the deceitfulness of mans heart, that we delude our selves, taking that which is like grace for true grace, they matter it not;
Therefore whatsoever God's word, or the Ministry speaks, though never so terribly about the deceitfulness of men heart, that we delude our selves, taking that which is like grace for true grace, they matter it not;
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Whether I came not too short as yet? Whether there be not a more excellent way then I have attained unto? This man is not farre from the Kingdom of Heaven;
Whither I Come not too short as yet? Whither there be not a more excellent Way then I have attained unto? This man is not Far from the Kingdom of Heaven;
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But as for their spiritual condition, whether God be reconciled, or an enemy, whether yet they have been ever taken off that natural and cursed estate they were born in, they never look after it. Oh foolish and brutish man!
But as for their spiritual condition, whither God be reconciled, or an enemy, whither yet they have been ever taken off that natural and cursed estate they were born in, they never look After it. O foolish and brutish man!
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Hence come those constant delayes and procrastinations, promising our selves we will after such and such businesses are over, set our selves to the examination of our wayes;
Hence come those constant delays and procrastinations, promising our selves we will After such and such businesses Are over, Set our selves to the examination of our ways;
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but still the work is not done, our dayes passe away, our hearts grow more hardned and indisposed every day, till at last death unexpectedly seizeth upon us,
but still the work is not done, our days pass away, our hearts grow more hardened and indisposed every day, till At last death unexpectedly seizes upon us,
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How comfortable on the other side is it for a godly man dying, to say his soul hath been set in order long before, he hath not his evidences now to seeke? The knowing of his heart, hath beene all his study in his life time, Satan can object no new thing, which he hath not already thought upon.
How comfortable on the other side is it for a godly man dying, to say his soul hath been Set in order long before, he hath not his evidences now to seek? The knowing of his heart, hath been all his study in his life time, Satan can Object no new thing, which he hath not already Thought upon.
Do ye not see it thus often with the children of God, who are very tender in respect of illumination, are very quick and Eagle-eyed in respect of conviction, are wonderfully ingenuous to find out all the secret pollution and guile of their souls.
Do you not see it thus often with the children of God, who Are very tender in respect of illumination, Are very quick and Eagle-eyed in respect of conviction, Are wonderfully ingenuous to find out all the secret pollution and guile of their Souls.
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These impediments being thus rolled out of the way, the next thing he hath to do, is to awe his foul with those Commands of God, that require us to get a certain knowledge of our estate.
These impediments being thus rolled out of the Way, the next thing he hath to do, is to awe his foul with those Commands of God, that require us to get a certain knowledge of our estate.
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as if it did nourish security, as if it were the great wisdome of God to keep every man in this life uncertain about his spiritual estate, that so he may be kept in humility and fear: (I say) by such plausible objections as these are, a man hath made a good progress, that can despise them all, that is convinced it is his duty to press after this certain knowledge;
as if it did nourish security, as if it were the great Wisdom of God to keep every man in this life uncertain about his spiritual estate, that so he may be kept in humility and Fear: (I say) by such plausible objections as these Are, a man hath made a good progress, that can despise them all, that is convinced it is his duty to press After this certain knowledge;
And that therefore if we complain of our fears and uncertain doubts we are to blame our selves, who like the people of Israel, do peevishly keep our selves in this wilderness,
And that Therefore if we complain of our fears and uncertain doubts we Are to blame our selves, who like the people of Israel, do peevishly keep our selves in this Wilderness,
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if we consider those places, which speak so universally, that God hath given his Spirit to all those that are his sons, whereby they are inabled to call him Father. Is it not disputed,
if we Consider those places, which speak so universally, that God hath given his Spirit to all those that Are his Sons, whereby they Are enabled to call him Father. Is it not disputed,
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Hence is that expression of Calvin, which may startle the Reader, Lib. 3. Institut. cap. 2. Sect 16. Verè fidelis non est, nisi qui solidâ persuasione, &c. He is not truly a believer, who being not perswaded by a solid perswasion, that God is a propitious and mercifull Father to him, from whose benignity he promiseth himself all things, who doth not upon the confidence of the promises of Gods good will to him, assuredly conclude of his salvation, which he repeateth again.
Hence is that expression of calvin, which may startle the Reader, Lib. 3. Institute. cap. 2. Sect 16. Verè Fidelis non est, nisi qui solidâ persuasione, etc. He is not truly a believer, who being not persuaded by a solid persuasion, that God is a propitious and merciful Father to him, from whose benignity he promises himself all things, who does not upon the confidence of the promises of God's good will to him, assuredly conclude of his salvation, which he repeateth again.
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except ye be NONLATINALPHABET, men of an unsound mind, that have no spiritual skill and experience to know, what is of God in you, and what of the Devil;
except you be, men of an unsound mind, that have no spiritual skill and experience to know, what is of God in you, and what of the devil;
That expression of Calvins is true, though so much abused by Papists, Reprobi simili ferè modo afficiuntur, &c. (Calvin. Institut. lib. 3. cap. 2do.
That expression of Calvin's is true, though so much abused by Papists, Reprobate simili ferè modo afficiuntur, etc. (calvin. Institute. lib. 3. cap. 2do.
and therefore they must have their senses exercised to discern between good and evil. As the Gemmary by his skill can find the difference between true metal and counterfeit.
and Therefore they must have their Senses exercised to discern between good and evil. As the Gemmary by his skill can find the difference between true metal and counterfeit.
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How can a child of God be thankfull for that which he questioneth, whether it be in him or no? The wonderfull effects of Gods grace converting of thee,
How can a child of God be thankful for that which he questioneth, whither it be in him or no? The wonderful effects of God's grace converting of thee,
and discriminating thee from those millions of persons that on thy right hand, and left hand fall into hell, should overwhelm thee by amazing thoughts thereat.
and discriminating thee from those millions of Persons that on thy right hand, and left hand fallen into hell, should overwhelm thee by amazing thoughts thereat.
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examine, whether this be not the root that lieth undiscernably under ground (as it were) that causeth all thy unprofitableness? The Devil he labours to cut these Conduit-pipes, that would convey all consolation to thee.
examine, whither this be not the root that lies undiscernibly under ground (as it were) that Causes all thy unprofitableness? The devil he labours to Cut these Conduit-pipes, that would convey all consolation to thee.
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Who laboureth more abundantly than Paul? Who was more active in the wayes of godliness, being like a spiritual Joshua, subduing all the enemies of the Gospel before him? And did not the love of Christ, which he felt in his bosome thus constrain him? Only take a Caution or two to prevent mistakes.
Who Laboureth more abundantly than Paul? Who was more active in the ways of godliness, being like a spiritual joshua, subduing all the enemies of the Gospel before him? And did not the love of christ, which he felt in his bosom thus constrain him? Only take a Caution or two to prevent mistakes.
The second Caution is, That although our constant and strict walking be not the cause of our assurance, yet it is maintained and preserved in the lively exercise of grace.
The second Caution is, That although our constant and strict walking be not the cause of our assurance, yet it is maintained and preserved in the lively exercise of grace.
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These are allegorical and allusive expressions, to declare the assurance that God giveth to his; but all this is, To him that overcometh. If sin prevail over thee;
These Are allegorical and allusive expressions, to declare the assurance that God gives to his; but all this is, To him that Overcometh. If since prevail over thee;
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Of the true Nature of Godly Simplicity and Singlenesse of Heart. 2 COR. 1. 12. That in simplicity and godly sincerity, &c. HAving finished the general, we now come to the particular, wherein his conscience did give this good testimony; and that is concerning his conversation in the world. Of which in its time.
Of the true Nature of Godly Simplicity and Singleness of Heart. 2 COR. 1. 12. That in simplicity and godly sincerity, etc. HAving finished the general, we now come to the particular, wherein his conscience did give this good testimony; and that is Concerning his Conversation in the world. Of which in its time.
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Which is amplified (as you heard) in the manner of it, Positively, Negatively and Oppositely. Positively, and that is set down in two words, In simplicity, and Godly sincerity.
Which is amplified (as you herd) in the manner of it, Positively, Negatively and Oppositely. Positively, and that is Set down in two words, In simplicity, and Godly sincerity.
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The Vulgar Latine addeth heart, In singlenesse of heart, for so we find it used in other places, Ephes. 6. 5. Colos. 3. 22. But that is supposed in the word, though it be not expressed.
The vulgar Latin adds heart, In singleness of heart, for so we find it used in other places, Ephesians 6. 5. Colos 3. 22. But that is supposed in the word, though it be not expressed.
The word is often used for bounty and liberality, as 2 Cor. 9. 11, 13. because those who have a single plain spirit, are hearty, ready and free in all duties that are required.
The word is often used for bounty and liberality, as 2 Cor. 9. 11, 13. Because those who have a single plain Spirit, Are hearty, ready and free in all duties that Are required.
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and so is opposite to that which is in the Old Testament called an heart, and an heart, a man that hath two hearts. So that this is a most blessed temperature of the soul,
and so is opposite to that which is in the Old Testament called an heart, and an heart, a man that hath two hearts. So that this is a most blessed temperature of the soul,
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The hypocritical and crafty self-seeking man, that maketh use of God and holy things for his own advantage and interest, hath never any solid true comfort.
The hypocritical and crafty self-seeking man, that makes use of God and holy things for his own advantage and Interest, hath never any solid true Comfort.
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The word signifieth the crookedness of it: How ready it is to supplant us. Jacob had his name from that root, because he supplanted Esau about his birthright.
The word signifies the crookedness of it: How ready it is to supplant us. Jacob had his name from that root, Because he supplanted Esau about his birthright.
otherwise we see what the Scripture speaketh of every one by nature, that he is a liar, Rom. 3. 4. Therefore till the heart be purified by grace, there is no truth and soundness within.
otherwise we see what the Scripture speaks of every one by nature, that he is a liar, Rom. 3. 4. Therefore till the heart be purified by grace, there is no truth and soundness within.
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For although we told you, the next word signifieth purity of intentions, yet one is so intimately connexed with the other, that they cannot be separated;
For although we told you, the next word signifies purity of intentions, yet one is so intimately connexed with the other, that they cannot be separated;
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And this particular doth likewise shew, that all the moral ingenuity and verity which some Heathens have been famous for, was but a glistering Glow-worm;
And this particular does likewise show, that all the moral ingenuity and verity which Some heathens have been famous for, was but a glistering Glowworm;
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Thirdly, Simplicity of heart is essentially consisting in the fixednesse of it upon God onely, when the heart doth in the chiefest manner close with God,
Thirdly, Simplicity of heart is essentially consisting in the fixedness of it upon God only, when the heart does in the chiefest manner close with God,
They have not taken our Saviours counsel, To sit downe, and bethink themselves, what it will cost them to be the Disciples of Christ, what lusts they can part with, what sufferings they can endure, what powerfull and fervent service they can doe for God:
They have not taken our Saviors counsel, To fit down, and bethink themselves, what it will cost them to be the Disciples of christ, what Lustiest they can part with, what sufferings they can endure, what powerful and fervent service they can do for God:
Instability and inconstancy cannot in a predominant manner consist with this simplicity of heart, no more than heat and cold in gradu intenso. There is no godly man but bewaileth the unsetlednesse, the unevennesse of his heart, that he is not alwayes as believing,
Instability and inconstancy cannot in a predominant manner consist with this simplicity of heart, no more than heat and cold in Grade intenso. There is no godly man but bewaileth the unsettledness, the unevenness of his heart, that he is not always as believing,
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Thus the heart which hath godly simplicity, is fundamentally fastened upon Christ, although many temptations intruding may sometimes cause it to shake and totter.
Thus the heart which hath godly simplicity, is fundamentally fastened upon christ, although many temptations intruding may sometime cause it to shake and totter.
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Doest thou ever goe about any holy duty, wherein thou doest not find corruption presently intermingling it self? Doth pure grace work alwayes? How much of flesh and self doth interpose? But yet for the main thy heart hath simplicity.
Dost thou ever go about any holy duty, wherein thou dost not find corruption presently intermingling it self? Does pure grace work always? How much of Flesh and self does interpose? But yet for the main thy heart hath simplicity.
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The course of a mans life is for the general of the same complexion, alwayes praying, alwayes believing, alwayes mortifying of sinne, alwayes heavenly mindednesse.
The course of a men life is for the general of the same complexion, always praying, always believing, always mortifying of sin, always heavenly Mindedness.
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Whereas Hypocrisie is full of uneven and unequal actions, sometimes mountaines, sometimes valleys. There are many Hyperbatons, (as it were) in the oration of his life;
Whereas Hypocrisy is full of uneven and unequal actions, sometime Mountains, sometime valleys. There Are many Hyperbatons, (as it were) in the oration of his life;
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Not because they have not divers infirmities, but because the full purpose, and habitual inclination of such a mans heart is uniformely to Gods commands.
Not Because they have not diverse infirmities, but Because the full purpose, and habitual inclination of such a men heart is uniformly to God's commands.
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because not commanded by God, was it not also good to demolish Ieroboam 's, seeing that also had no command from God? But where there is no simplicity of heart, you may observe a great deal of unevennesse,
Because not commanded by God, was it not also good to demolish Jeroboam is, seeing that also had no command from God? But where there is no simplicity of heart, you may observe a great deal of unevenness,
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So that a godly man can more securely make that wish, than the Heathen, who wished, that he had a window in his breast, that all men might see what he thought, what laie in his heart; This was great confidence.
So that a godly man can more securely make that wish, than the Heathen, who wished, that he had a window in his breast, that all men might see what he Thought, what lay in his heart; This was great confidence.
For certainly if God should take a man, as he did Ezekiel, and make a man look into the secret corners of many mens soules, we should see every day more abominations.
For Certainly if God should take a man, as he did Ezekielem, and make a man look into the secret corners of many men's Souls, we should see every day more abominations.
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A man of this godly simplicity careth not if other men knew his heart, because God, whom he feareth more than man, knoweth all the motions of his soul.
A man of this godly simplicity Careth not if other men knew his heart, Because God, whom he fears more than man, Knoweth all the motions of his soul.
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yea it may be in ale-houses, and such places, that doe foment iniquity? What grosse double dealing is this with God? You have a tongue to pray to God here,
yea it may be in Alehouses, and such places, that do foment iniquity? What gross double dealing is this with God? You have a tongue to pray to God Here,
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What impudent hypocrisie is this? Will God be thus grossely mocked by you? What doth not God remember? Is he an Idol-god? Oh yeeld your selves up to that exhortation of the Apostle,
What impudent hypocrisy is this? Will God be thus grossly mocked by you? What does not God Remember? Is he an Idol-god? O yield your selves up to that exhortation of the Apostle,
and purifie your hearts ye double-minded? Your hypocrisie and dissimulation is so grosse and visible, that did not the Devil exceedingly blinde you, you could not but take notice of it;
and purify your hearts you double-minded? Your hypocrisy and dissimulation is so gross and visible, that did not the devil exceedingly blind you, you could not but take notice of it;
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When a man once cometh to this simplicity of heart, he will justifie God, and condemn himself, he will confesse to God, hide nothing from him, deal plainly with him;
When a man once comes to this simplicity of heart, he will justify God, and condemn himself, he will confess to God, hide nothing from him, deal plainly with him;
It doth not limit and stint his worke to God sutably to his own advantages, but his Modus diligendi Deum est sine modo, his measure is to put no measure.
It does not limit and stint his work to God suitably to his own advantages, but his Modus diligendi God est sine modo, his measure is to put no measure.
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This is the reason you heard, why the Greek word NONLATINALPHABET is many times used for bounty and liberality, because he who hath a plain heart for God, he doth not walk by politick rules,
This is the reason you herd, why the Greek word is many times used for bounty and liberality, Because he who hath a plain heart for God, he does not walk by politic rules,
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In this particular, the grace of simplicity doth triumph. Although to speak properly simplicity and sincerity are not so much a distinct specifical grace,
In this particular, the grace of simplicity does triumph. Although to speak properly simplicity and sincerity Are not so much a distinct specifical grace,
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What causeth the Socinian, the Arminian, but the want of this humility of mind? It is said to be the Embleme of Nazianzen, Theologia nostra est Pythagorica, Our Divinity is pythagorical;
What Causes the Socinian, the Arminian, but the want of this humility of mind? It is said to be the Emblem of Nazianzen, Theology nostra est Pythagorica, Our Divinity is pythagorical;
as amongst Pythagoras his Disciples NONLATINALPHABET, was enough to silence all disputes, So much more ought this amongst Christians to quiet all disputations, The Lord hath said it, Christ hath spoken it, Thus it is written.
as among Pythagoras his Disciples, was enough to silence all disputes, So much more ought this among Christians to quiet all disputations, The Lord hath said it, christ hath spoken it, Thus it is written.
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But how sadly may we lament, to see all Divinity turned into Quaerees, and Utrum's, videtur's quod sic, and videtur's quod non? How is this holy simplicity in believing laid aside,
But how sadly may we lament, to see all Divinity turned into Queries, and Utrum's, videtur's quod sic, and videtur's quod non? How is this holy simplicity in believing laid aside,
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which as the Schoolmen well say, is not only apprehensiva, but quietativa, not only apprehensive, but quietative; it brings the soul to its center, to its non ultra; whereas reason doth but satisfie, till a man come with a stronger;
which as the Schoolmen well say, is not only apprehensiva, but quietativa, not only apprehensive, but quietative; it brings the soul to its centre, to its non ultra; whereas reason does but satisfy, till a man come with a Stronger;
because it was NONLATINALPHABET, only believe; yet this indeed is the glory of it; this setleth and composeth, when philosophical ratiocinations did carry them into endless contentions.
Because it was, only believe; yet this indeed is the glory of it; this settleth and composeth, when philosophical ratiocinations did carry them into endless contentions.
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Therefore that is good counsel of Austins, Noveris te esse fidelem, non rationalem. It is faith, not syllogisms, that brings an established mind in Religion.
Therefore that is good counsel of Austins, Noveris te esse Fidelium, non rationalem. It is faith, not syllogisms, that brings an established mind in Religion.
It is true indeed, Christianity hath her use of Reason and Arguments, and there is an Habitus Theologiae, whereby we do demonstrate the points of Divinity;
It is true indeed, Christianity hath her use of Reason and Arguments, and there is an Habitus Theologiae, whereby we do demonstrate the points of Divinity;
If therefore thou complainest of the diversity of Sects, of the multitude of opinions that swarm every where, there is no such way to escape splitting thy soul at such rocks,
If Therefore thou complainest of the diversity of Sects, of the multitude of opinions that swarm every where, there is no such Way to escape splitting thy soul At such Rocks,
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as to pray for this godly simplicity of mind. I say holy simplicity, not a foolish, popish, blind obedience, that is not faith. The fool believeth every thing:
as to pray for this godly simplicity of mind. I say holy simplicity, not a foolish, popish, blind Obedience, that is not faith. The fool Believeth every thing:
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Therefore the wisdome which is from above, Jam. 3. 17. is said to be NONLATINALPHABET, easily to be perswaded; As in respect of the objects to be believed,
Therefore the Wisdom which is from above, Jam. 3. 17. is said to be, Easily to be persuaded; As in respect of the objects to be believed,
I am the larger on this, as being assured the best antidote against all heresies, and the surest remedy to preserve from doctrinal Apostasie, is this simplicity of mind. But
I am the larger on this, as being assured the best antidote against all heresies, and the Surest remedy to preserve from doctrinal Apostasy, is this simplicity of mind. But
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Secondly, This simplicity is no lesse signally seen in the Will, which is to cast away its contumacy, stubbornness and propriety, resigning it self wholly up to Gods command.
Secondly, This simplicity is no less signally seen in the Will, which is to cast away its contumacy, stubbornness and propriety, resigning it self wholly up to God's command.
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whereas Saul, because he did not obey in simplicity, but waved the commands of God upon religious pretences, his rebellion was accounted a• witchcraft, not believing that Obedience was better than Sacrifice, 1 Sam. 15. 22.
whereas Saul, Because he did not obey in simplicity, but waved the commands of God upon religious pretences, his rebellion was accounted a• witchcraft, not believing that obedience was better than Sacrifice, 1 Sam. 15. 22.
But to appear for God, and to own his wayes among a crooked and malicious people, is an excellent mark of simplicity, whereas hypocrisie measuring all things by its safety, honour and profit, becometh like the shadow to the body, su•eth it self to every corrupt humour of others.
But to appear for God, and to own his ways among a crooked and malicious people, is an excellent mark of simplicity, whereas hypocrisy measuring all things by its safety, honour and profit, Becometh like the shadow to the body, su•eth it self to every corrupt humour of Others.
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Hence Varinus makes NONLATINALPHABET the same with NONLATINALPHABET, boldnesse and freedome. Oh then pray exceedingly for this simplicity of spirit, that will make thee constant, bold and zealous for God! How often may thy conscience convince thee, that sinfull fear,
Hence Varinus makes the same with, boldness and freedom. O then pray exceedingly for this simplicity of Spirit, that will make thee constant, bold and zealous for God! How often may thy conscience convince thee, that sinful Fear,
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as thou shouldst have done? How many times hast thou betrayed the truth, by sinfull silence? How many times hast thou wounded thy spirit, by holding thy tongue,
as thou Shouldst have done? How many times hast thou betrayed the truth, by sinful silence? How many times hast thou wounded thy Spirit, by holding thy tongue,
whereas this holy simplicity would have imbo•dened thee? It is true, there is Christian prudence required also, there must be the wisdome of a Serpent, as well as the innocency of the Dove. Discretion is the salt to season our Sacrifices,
whereas this holy simplicity would have imbo•dened thee? It is true, there is Christian prudence required also, there must be the Wisdom of a Serpent, as well as the innocency of the Dove. Discretion is the salt to season our Sacrifices,
Now because the Apostle useth the word largely, relating to his ministerial conversation, as it did reach to men, we shall take in briefly the consideration of that also. And
Now Because the Apostle uses the word largely, relating to his ministerial Conversation, as it did reach to men, we shall take in briefly the consideration of that also. And
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Christs Disciples are compared to Sheep, not to Bears for cruelty, or Foxes for craft in doing mischief; therefore NONLATINALPHABET is as much as NONLATINALPHABET.
Christ Disciples Are compared to Sheep, not to Bears for cruelty, or Foxes for craft in doing mischief; Therefore is as much as.
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And therefore NONLATINALPHABET, is made the same with NONLATINALPHABET, a man of a transparent breast, that doth abhor all lying, cosening, and a double tongue.
And Therefore, is made the same with, a man of a transparent breast, that does abhor all lying, cosening, and a double tongue.
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How carefull is the Apostle towards the end of this Chapter (and something this Text is relating to that) to clear himself from inconstancy and falshood,
How careful is the Apostle towards the end of this Chapter (and something this Text is relating to that) to clear himself from inconstancy and falsehood,
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17.) maketh this verity to be a moral virtue, though he saith the Greeks have no name for it, he placeth it in the middle between two extreams, the one is NONLATINALPHABET,
17.) makes this verity to be a moral virtue, though he Says the Greeks have no name for it, he places it in the middle between two extremes, the one is,
Thus the Pharisee and the civil man, yea Aristotle himself for all his moral Philosophy, were guilty of this arrogancy, attributing that to themselves, which was not in them.
Thus the Pharisee and the civil man, yea Aristotle himself for all his moral Philosophy, were guilty of this arrogance, attributing that to themselves, which was not in them.
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Know then, as Aristotle by the light of nature, so much more a Christian by the light of grace may conclude, that it is a sin, contrary to that simplicity that should be in us, not to acknowledg what God hath done for us.
Know then, as Aristotle by the Light of nature, so much more a Christian by the Light of grace may conclude, that it is a since, contrary to that simplicity that should be in us, not to acknowledge what God hath done for us.
Therefore it is our duty to observe, and thankfully acknowledge the graces of God in us, provided alwayes we avoid those particulars, which Carthusian mentioneth, Lib. 2d. dist. in a verse, that do alwayes pollute or puff up.
Therefore it is our duty to observe, and thankfully acknowledge the graces of God in us, provided always we avoid those particulars, which Carthusian mentioneth, Lib. 2d. Dist. in a verse, that do always pollute or puff up.
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and passeth others by. 3. That we do not falsly boast of such things, as are not indeed in us. 4. That we do not Pharisaically preferre our selves above others.
and passes Others by. 3. That we do not falsely boast of such things, as Are not indeed in us. 4. That we do not Pharisaically prefer our selves above Others.
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From these things thus declared, there is, first an Use of Instruction, by way of Corollary, viz. That godly simplicity is not natural simplicity, or meer childishnesse.
From these things thus declared, there is, First an Use of Instruction, by Way of Corollary, viz. That godly simplicity is not natural simplicity, or mere childishness.
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But this simplicity is that which doth consist in subduing the guile and hypocrisie that is in mans heart, whereby we are prone to do the things of God for sinister respects,
But this simplicity is that which does consist in subduing the guile and hypocrisy that is in men heart, whereby we Are prove to do the things of God for sinister respects,
Again, Much more doth this Christian simplicity differ from sinfull and affected simplicity, when men by their lazinesse and negligence attain not to any sound knowledge in Religion.
Again, Much more does this Christian simplicity differ from sinful and affected simplicity, when men by their laziness and negligence attain not to any found knowledge in Religion.
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and yet know no more than a child about the principles of Religion? Yea every wicked man is often by Solomon called the simple one; and therefore wisdome doth earnestly invite them to forsake this folly.
and yet know no more than a child about the principles of Religion? Yea every wicked man is often by Solomon called the simple one; and Therefore Wisdom does earnestly invite them to forsake this folly.
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Use 2. Of Admonition to all such, who seem to walk in the wayes to Heaven, who are often in hearing, in praying, often in the religious duties God requireth:
Use 2. Of Admonition to all such, who seem to walk in the ways to Heaven, who Are often in hearing, in praying, often in the religious duties God requires:
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in all these duties you served not me? Even as God complaineth of those hypocritical Jews, Zech. 7. 5. When ye fasted and mourned in those moneths, did ye it to me,
in all these duties you served not me? Even as God Complaineth of those hypocritical jews, Zechariah 7. 5. When you fasted and mourned in those months, did you it to me,
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The grace, or rather the gracious modification of Paul 's life, is said to be in NONLATINALPHABET in sincerity. The word as Lexicographers observe, cometh of NONLATINALPHABET the Sunne-beams, and NONLATINALPHABET, to judge. Now in them there are two things:
The grace, or rather the gracious modification of Paul is life, is said to be in in sincerity. The word as Lexicographers observe, comes of the Sunbeams, and, to judge. Now in them there Are two things:
Thus 2 Pet. 3. 1. it is called, your sincere mind. 2. In the Sunne-beams there is NONLATINALPHABET, heat, whereby heterogeneals are separated, and homogeneals congregated;
Thus 2 Pet. 3. 1. it is called, your sincere mind. 2. In the Sunbeams there is, heat, whereby heterogeneals Are separated, and homogeneals congregated;
So that in this expression is denoted the purity of the heart in all its aims and intentions, not mingling other things of a contrary nature with holy actions;
So that in this expression is denoted the purity of the heart in all its aims and intentions, not mingling other things of a contrary nature with holy actions;
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3. It is the sincerity of God, by way of direction and command, because he hath commanded, that with a pure and upright heart, we are to serve him in all our wayes.
3. It is the sincerity of God, by Way of direction and command, Because he hath commanded, that with a pure and upright heart, we Are to serve him in all our ways.
And this is very necessary to be observed, because we are apt to rest in our hearts, the sincerity we feel there, the comfort and quietnesse we have from thence,
And this is very necessary to be observed, Because we Are apt to rest in our hearts, the sincerity we feel there, the Comfort and quietness we have from thence,
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that is his mark, if he falleth short of that, if he findeth his own glory, his own applause, his owne advantages interposing, this doth exceedingly grieve and trouble him;
that is his mark, if he falls short of that, if he finds his own glory, his own applause, his own advantages interposing, this does exceedingly grieve and trouble him;
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Lastly, It is called sincerity of God, objectivè, because he that is sincere, doth all things as in the presence of God, knowing that God beholdeth him, that he trieth the reins,
Lastly, It is called sincerity of God, objectivè, Because he that is sincere, does all things as in the presence of God, knowing that God beholdeth him, that he trieth the reins,
And this is principally meant in this place (though the other be not excluded.) And so we have Paul explaining himself in the next Chapter, vers. 17. As of sincerity, as of God, in the sight of God, speak we in Christ. These things explained, Observe,
And this is principally meant in this place (though the other be not excluded.) And so we have Paul explaining himself in the next Chapter, vers. 17. As of sincerity, as of God, in the sighed of God, speak we in christ. These things explained, Observe,
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First, What are those things in God, that the sincere man doth thus fix himself upon, living as if there were none in the world, but he and God alone. And
First, What Are those things in God, that the sincere man does thus fix himself upon, living as if there were none in the world, but he and God alone. And
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if the all-seeing eye of God behold other things in thee? What greater obligation can there be, to have all the motions and turnings of thy heart cordial and faithfull towards God, seeing no man can more perfectly behold the outward gestures of thy body,
if the All-seeing eye of God behold other things in thee? What greater obligation can there be, to have all the motions and turnings of thy heart cordial and faithful towards God, seeing no man can more perfectly behold the outward gestures of thy body,
Secondly, Sincerity respecteth God, As he is the first cause, and the last end. The Alpha and Omega, the beginning and the end, of whom are all things,
Secondly, Sincerity respecteth God, As he is the First cause, and the last end. The Alpha and Omega, the beginning and the end, of whom Are all things,
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This is a very hard lesson to do, a very difficult duty to be performed; but yet the sincere man, he overlooketh all second causes and instruments with his Eagles-eye;
This is a very hard Lesson to do, a very difficult duty to be performed; but yet the sincere man, he overlooketh all second Causes and Instruments with his Eagles-eye;
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or vain-glorious motive follow thee in the duty, as Asahel did Joab, which thou canst not make depart from thee, till thou thrust it (as it were) thorow the fift rib, till thou give it its mortal blow by mortification.
or vainglorious motive follow thee in the duty, as Ashahel did Joab, which thou Canst not make depart from thee, till thou thrust it (as it were) thorough the fift rib, till thou give it its Mortal blow by mortification.
Thirdly, The sincere heart relateth all to God, In regard of his Sovereignty and dominion over him. Because God is the supream Lord and Lawgiver, who only can impose Laws upon the conscience;
Thirdly, The sincere heart relateth all to God, In regard of his Sovereignty and dominion over him. Because God is the supreme Lord and Lawgiver, who only can impose Laws upon the conscience;
for his faithfull service to God. The Scripture doth frequently inform of this, what cups of wormwood they must drink that will be Christs Disciples, what crowns of thorns they must endure upon their heads, who expect crowns of glory from him.
for his faithful service to God. The Scripture does frequently inform of this, what cups of wormwood they must drink that will be Christ Disciples, what crowns of thorns they must endure upon their Heads, who expect crowns of glory from him.
Therefore afflictions and persecutions are the special Touchstone to discover our sincerity. This fire will manifest whether we be gold or drosse, these winnowings whether chaffor wheat.
Therefore afflictions and persecutions Are the special Touchstone to discover our sincerity. This fire will manifest whither we be gold or dross, these winnowings whither chaffor wheat.
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Therefore it is that he doth prudently escape all those ambushments that low inferiour ends, are apt to lay in his way, thereby to intercept him from arriving at God himself.
Therefore it is that he does prudently escape all those ambushments that low inferior ends, Are apt to lay in his Way, thereby to intercept him from arriving At God himself.
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1. Vain-glory and Self-applause, that many times clippeth the wings of our souls, that while we are moving to Heaven, this maketh us fall to the ground.
1. Vainglory and Self-applause, that many times clips the wings of our Souls, that while we Are moving to Heaven, this makes us fallen to the ground.
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therefore the sincere man doth constantly watch and ward, keeping a strict search into his heart, that no such thief enter in and steal away his treasure.
Therefore the sincere man does constantly watch and ward, keeping a strict search into his heart, that no such thief enter in and steal away his treasure.
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What glorious things did Jehu do for God? If you look upon the external actions only? But his heart was not sincere in this, it was a temporal Kingdome that he aimed at,
What glorious things did Jehu do for God? If you look upon the external actions only? But his heart was not sincere in this, it was a temporal Kingdom that he aimed At,
or at least the pretence of them for earthly gaine? To be religious for gaine, to make a profession for earthly advantages, what is this but to make use of God and his wayes for money? And if you say, These are base and unworthy ends indeed, this is to be a Judas, to sell Christ for money,
or At least the pretence of them for earthly gain? To be religious for gain, to make a profession for earthly advantages, what is this but to make use of God and his ways for money? And if you say, These Are base and unworthy ends indeed, this is to be a Judas, to fell christ for money,
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This is to take John Baptist for Christ; or as some did, to take Christ onely for some great Prophet. This is to judge sincerity and godlinesse a lesse thing than it is;
This is to take John Baptist for christ; or as Some did, to take christ only for Some great Prophet. This is to judge sincerity and godliness a less thing than it is;
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So that we are not onely by sincerity to overlook all earthly objects, but even all duties and inherent graces, joyning with Christ onely as the beloved of our souls.
So that we Are not only by sincerity to overlook all earthly objects, but even all duties and inherent graces, joining with christ only as the Beloved of our Souls.
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Now because I have spoken much of this upon other occasions, I shall briefly dispatch this subject at this time, laying down several Propositions, which will partly be descriptive of the nature of this sincerity,
Now Because I have spoken much of this upon other occasions, I shall briefly dispatch this Subject At this time, laying down several Propositions, which will partly be descriptive of the nature of this sincerity,
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whereas sincerity comprehendeth all the essential parts of Religion, it is not defective in necessaries; though it hath not perfection of degrees, yet it hath of parts:
whereas sincerity comprehendeth all the essential parts of Religion, it is not defective in necessaries; though it hath not perfection of Degrees, yet it hath of parts:
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Therefore sincerity is the same with NONLATINALPHABET, compleatnesse of all parts and limbs, when a man hath every part of the body, that is his NONLATINALPHABET, lot, or condition, or portion to have, 1 Thess. 5. 23. Hence Jam. 1. 4. it is called entire, that ye may be entire, wanting nothing.
Therefore sincerity is the same with, completeness of all parts and limbs, when a man hath every part of the body, that is his, lot, or condition, or portion to have, 1 Thess 5. 23. Hence Jam. 1. 4. it is called entire, that you may be entire, wanting nothing.
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It was the fault that Christ found with the Church of Sardis, Revel. 3. 2. That he had not found her works perfect before God, NONLATINALPHABET, filled up.
It was the fault that christ found with the Church of Sardis, Revel. 3. 2. That he had not found her works perfect before God,, filled up.
Now there are several kinds of Universalities, wherein this sincerity doth discover it self. There is an universality of the Object matter, about which it is exercised:
Now there Are several Kinds of Universalities, wherein this sincerity does discover it self. There is an universality of the Object matter, about which it is exercised:
Paul expressed this sincerity, when he called it, A conscience void of offence both towards God and man, Act. 24. 16. He knoweth true Religion cannot be without righteousnesse;
Paul expressed this sincerity, when he called it, A conscience void of offence both towards God and man, Act. 24. 16. He Knoweth true Religion cannot be without righteousness;
Hence we told you, sincerity is not properly a grace, but it's the modification of grace, every grace is to be sincere, 1 Tim. 1. 5. There is a pure heart, a good conscience, and faith unfeigned.
Hence we told you, sincerity is not properly a grace, but it's the modification of grace, every grace is to be sincere, 1 Tim. 1. 5. There is a pure heart, a good conscience, and faith unfeigned.
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It is true indeed, commonly it is interpreted by good Expositors, as if this speech did come from David in unbelief, that it was the weaknesse of his faith, thinking as if Samuel, and other Prophets had deceived him about the Kingdome.
It is true indeed, commonly it is interpreted by good Expositors, as if this speech did come from David in unbelief, that it was the weakness of his faith, thinking as if Samuel, and other prophets had deceived him about the Kingdom.
Besides, at the verse before, he saith, I believed, therefore have I spoken, which the Apostle also maketh use of, 2 Cor. 4. 13. for freedome and boldnesse in the profession of our faith;
Beside, At the verse before, he Says, I believed, Therefore have I spoken, which the Apostle also makes use of, 2 Cor. 4. 13. for freedom and boldness in the profession of our faith;
therefore it may very well be, that David from the strength of his faith now in his persecutions (for that haste he speaketh of, is to be understood of his flight,
Therefore it may very well be, that David from the strength of his faith now in his persecutions (for that haste he speaks of, is to be understood of his flight,
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and running from place to place) doth encourage himselfe from the truth of God, and is not dismayed to see Absolom, and all his people prove false and perfidious:
and running from place to place) does encourage himself from the truth of God, and is not dismayed to see Absalom, and all his people prove false and perfidious:
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That Godlinesse is so rare a Jewel, That many are called, but few are chosen; because though there be many duties, many religious professions, yet little sincerity of spirit.
That Godliness is so rare a Jewel, That many Are called, but few Are chosen; Because though there be many duties, many religious professions, yet little sincerity of Spirit.
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Oh, if there were no more required to goe to Heaven, than to hear, pray, keep up an external forme of Religion, different from the course of the world,
O, if there were no more required to go to Heaven, than to hear, pray, keep up an external Form of Religion, different from the course of the world,
So that experience will teach thee to set upon religious duties, from principles of sincerity, is a farre more difficult task, then thou ever thoughtst of;
So that experience will teach thee to Set upon religious duties, from principles of sincerity, is a Far more difficult task, then thou ever thoughtest of;
neither could those Texts of Scripture, which speak of the holy violence and agonies that must be in the way to Heaven, were the externals of Religion enough;
neither could those Texts of Scripture, which speak of the holy violence and agonies that must be in the Way to Heaven, were the externals of Religion enough;
and the special? Or, What are the bounds and limits, whereby we may know to distinguish between an enlightned hypocrite, fervent in all external, religious duties,
and the special? Or, What Are the bounds and Limits, whereby we may know to distinguish between an enlightened hypocrite, fervent in all external, religious duties,
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and he who is cordially, and truly so? The Question is, Whether it be a specifical or gradual difference? And what is that, which the truly godly doth? And the foolish Virgin,
and he who is cordially, and truly so? The Question is, Whither it be a specifical or gradual difference? And what is that, which the truly godly does? And the foolish Virgae,
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This made the difference between Saul and David, between Peter and Judas, between many Kings recorded in the Old Testament, who did very much in the wayes of the Lord;
This made the difference between Saul and David, between Peter and Judas, between many Kings recorded in the Old Testament, who did very much in the ways of the Lord;
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after sincerity in gifts and religious abilities, more than gifts: for this maketh the Christian. The other are but as the body and garments, this is the soul.
After sincerity in Gifts and religious abilities, more than Gifts: for this makes the Christian. The other Are but as the body and garments, this is the soul.
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For a man will never sincerely leave the sweetnesse of his lusts and profits he had in a carnal way, till he finde infinitely more sweetnesse, and delight in heavenly things.
For a man will never sincerely leave the sweetness of his Lustiest and profits he had in a carnal Way, till he find infinitely more sweetness, and delight in heavenly things.
Therefore that expression of Iob is observeable, Iob 27. 10. Will he delight himselfe in the Almighty? Will he alwayes call upon God? The insincere man cannot delight in God,
Therefore that expression of Job is observable, Job 27. 10. Will he delight himself in the Almighty? Will he always call upon God? The insincere man cannot delight in God,
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Hence it is that the favour of God, and the light of his countenance enjoyed by faith, doe take him off from all the delight he formerly had in other things.
Hence it is that the favour of God, and the Light of his countenance enjoyed by faith, do take him off from all the delight he formerly had in other things.
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As Austin who was carried out with a vehement and most flagrant desire after knowledge and learning, which made him try all the several Sects of the Philosophers,
As Austin who was carried out with a vehement and most flagrant desire After knowledge and learning, which made him try all the several Sects of the Philosophers,
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Sixthly, Sincerity making a man thus to worke from a principle of readinesse and delight within, Therefore it is that he findes grace to be a real lively thing within him.
Sixthly, Sincerity making a man thus to work from a principle of readiness and delight within, Therefore it is that he finds grace to be a real lively thing within him.
This experience of the love of God sincerely and really working in the heart of Peter, as fire in the bosome, made him againe and againe say to Christ, That he loved him. And thus Austin in those reall and affectionate workings of Gods grace upon him, made him so bold as to say, (Lib. 10. Confess. cap.
This experience of the love of God sincerely and really working in the heart of Peter, as fire in the bosom, made him again and again say to christ, That he loved him. And thus Austin in those real and affectionate workings of God's grace upon him, made him so bold as to say, (Lib. 10. Confess. cap.
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THe next particular considerable, is the manner of Paul 's conversation in this world, expressed negatively, Not with fleshly wisdome. This is made contrary to that simplicity and sincerity he had mentioned before.
THe next particular considerable, is the manner of Paul is Conversation in this world, expressed negatively, Not with fleshly Wisdom. This is made contrary to that simplicity and sincerity he had mentioned before.
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Only the expression doth imply a two-fold wisdome, the one heavenly, and from above; This the Apostle doth not deny, but at other times doth assume to himself.
Only the expression does imply a twofold Wisdom, the one heavenly, and from above; This the Apostle does not deny, but At other times does assume to himself.
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So then, Mans wisdome, the wisdom of the world, is the same which is here called fleshly wisdome. So that (I say) the expression doth imply a division of wisdome into heavenly or divine; The wisdome from above; and that which is carnal or fleshly, the Apostle calleth it sensual and devilish, Jam. 3. 15, 17.
So then, men Wisdom, the Wisdom of the world, is the same which is Here called fleshly Wisdom. So that (I say) the expression does imply a division of Wisdom into heavenly or divine; The Wisdom from above; and that which is carnal or fleshly, the Apostle calls it sensual and devilish, Jam. 3. 15, 17.
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2. It may be called fleshly, Because it forsaketh the rules given in Gods word, that is the proper fountain of wisdome, which alone is able to make us wise to salvation, 2 Tim. 3. 15. and walketh according to the prescripts of humane and sinfull policy.
2. It may be called fleshly, Because it Forsaketh the rules given in God's word, that is the proper fountain of Wisdom, which alone is able to make us wise to salvation, 2 Tim. 3. 15. and walks according to the prescripts of humane and sinful policy.
as Gerhard observeth, (Cathol. confess. parte prim.) Media violentiae, and Media fraudulentiae. The means of violence may be either in external, temporal punishments;
as Gerhard observeth, (Cathol. confess. part prim.) Media violentiae, and Media fraudulentiae. The means of violence may be either in external, temporal punishments;
or in tyrannical unreasonable Church impositions, which later the Apostle doth also renounce, vers. 24. Both which wayes the Antichristian party are notorious in.
or in tyrannical unreasonable Church impositions, which later the Apostle does also renounce, vers. 24. Both which ways the Antichristian party Are notorious in.
First, Because it is the nature of all enemies to the truth and holinesse of Christ, to charge the godly and innocent defenders thereof with hypocrisie and policy, that they do onely seek themselves, that they drive on politick designes under religious pretences.
First, Because it is the nature of all enemies to the truth and holiness of christ, to charge the godly and innocent defenders thereof with hypocrisy and policy, that they do only seek themselves, that they drive on politic designs under religious pretences.
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That whereas it is the property of heretical persons to broach new opinions, Alicujus temporalis commodi causâ, as Austin putteth in the definition of an Heretick, these judging of others by themselves, do think that even the faithfull servants of God, do only seek their own earthly greatnesse and advancement.
That whereas it is the property of heretical Persons to broach new opinions, Alicujus temporalis Convenient causâ, as Austin putteth in the definition of an Heretic, these judging of Others by themselves, do think that even the faithful Servants of God, do only seek their own earthly greatness and advancement.
but the glory of him, who sent me, John 8. 50. So John 7. 18. where our Saviour giveth the character of a false teacher, of one that speaketh of himself, that he seeketh his own glory:
but the glory of him, who sent me, John 8. 50. So John 7. 18. where our Saviour gives the character of a false teacher, of one that speaks of himself, that he seeks his own glory:
Thus the Popish party charge lies and calumnies upon the Protestants, as if they had used all politick and crafty wayes to disseminate their Doctrines.
Thus the Popish party charge lies and calumnies upon the Protestants, as if they had used all politic and crafty ways to disseminate their Doctrines.
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Therefore Lessius the Jesuite, among his reasons, why the Protestant Religion is not to be imbraced, maketh this one, That Religion (saith he) which useth lies and falshoods to propagate it self, cannot be of God;
Therefore Lessius the Jesuit, among his Reasons, why the Protestant Religion is not to be embraced, makes this one, That Religion (Says he) which uses lies and falsehoods to propagate it self, cannot be of God;
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But then we say, the Church of Rome is notoriously guilty in this way; from them first came that expression of Piae fraudes, applied by some to indulgences.
But then we say, the Church of Room is notoriously guilty in this Way; from them First Come that expression of Pious frauds, applied by Some to Indulgences.
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But by how much the more the enemies of Gods Church, are apt to charge the guides therein with policy and deceitfulnesse, the more are they to watch to their wayes,
But by how much the more the enemies of God's Church, Are apt to charge the guides therein with policy and deceitfulness, the more Are they to watch to their ways,
as if Religion were but a politick devise of men, and therefore matter not any further than their advantages are served thereby, Whose damnation sleepeth not, if they do not awaken betimes.
as if Religion were but a politic devise of men, and Therefore matter not any further than their advantages Are served thereby, Whose damnation Sleepeth not, if they do not awaken betimes.
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Secondly, The second Reason why this is to be attended, is, Because all pretenders to any Religion in the world, they would all be thought to be sincere.
Secondly, The second Reason why this is to be attended, is, Because all pretenders to any Religion in the world, they would all be Thought to be sincere.
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Indeed the Jesuites they go high this way, when they defend mental reservations, and make equivocation, Prudens defensio rei, as Valentia. These are not onely deceitfull,
Indeed the Jesuits they go high this Way, when they defend mental reservations, and make equivocation, Prudens Defense rei, as Valentia. These Are not only deceitful,
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Eccles.) inveigheth against Protestants, whom he calleth Hereticks, Although (saith he) their Doctrine were true, yet ought they to confirme it with lies? Nonne satius esset millies obmutescere, quam semel mentiri? Were it not better suffer to be a thousand times silent,
Eccles.) inveigheth against Protestants, whom he calls Heretics, Although (Says he) their Doctrine were true, yet ought they to confirm it with lies? Nonne Satius esset Thousands obmutescere, quam semel mentiri? Were it not better suffer to be a thousand times silent,
then once to lie? What is the worke of the Devil, if this be not? Thus a great Champion of the Romish Church, which you would think did all things in great candour and ingenuity:
then once to lie? What is the work of the devil, if this be not? Thus a great Champion of the Romish Church, which you would think did all things in great candour and ingenuity:
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And yet in that very Sermon reporteth forged lies against eminent men, continuing the same bitterness in Conc. 10, 11, 12. as if his tongue were set on fire from hell.
And yet in that very Sermon Reporteth forged lies against eminent men, Continuing the same bitterness in Conc 10, 11, 12. as if his tongue were Set on fire from hell.
The first is, 1 Tim. 4. 2. where they are said, To speake lies in hypocrisie, forbidding to marry, &c. who are therefore said, To have seducing spirits, yea and a conscience seared with an hot iron;
The First is, 1 Tim. 4. 2. where they Are said, To speak lies in hypocrisy, forbidding to marry, etc. who Are Therefore said, To have seducing spirits, yea and a conscience seared with an hight iron;
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Seeing then that this cousening, deceiving way is charged mutually by all parties upon one another, with what integrity and fidelity doth it behove those to walk, who are indeed the faithfull Ministers of Christ? But
Seeing then that this cosening, deceiving Way is charged mutually by all parties upon one Another, with what integrity and Fidis does it behove those to walk, who Are indeed the faithful Ministers of christ? But
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Thirdly, The preaching of this truth is to take off those prejudices that doe too closely adhere even to such, who are come out of that spiritual Babylon.
Thirdly, The preaching of this truth is to take off those prejudices that do too closely adhere even to such, who Are come out of that spiritual Babylon.
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There is a causlesse and sinfull suspition in people, that if the faithfull Pastours in Gods Church do indeavour a Reformation from the accustomed superstitions,
There is a causeless and sinful suspicion in people, that if the faithful Pastors in God's Church do endeavour a Reformation from the accustomed superstitions,
we may observe that carnal interest, and humane respects were eminently dominative in Church-affairs, yet God forbid that any should be given up to such a temptation,
we may observe that carnal Interest, and humane respects were eminently dominative in Church affairs, yet God forbid that any should be given up to such a temptation,
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Thus also Corah and his complices accounted all that Moses and Aaron did, tyranny and pride, Numb. 16. 5. Ye take too much upon you, seeing all the Congregation is holy, &c. Wherefore doe ye lift up your selves above the Congregation of the Lord.
Thus also Corah and his accomplices accounted all that Moses and Aaron did, tyranny and pride, Numb. 16. 5. You take too much upon you, seeing all the Congregation is holy, etc. Wherefore do you lift up your selves above the Congregation of the Lord.
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and to make them conformable to Scripture-directions, dare not look to themselves herein: yea they goe against themselves, and shew no fleshly wisdome at all;
and to make them conformable to Scripture directions, Dare not look to themselves herein: yea they go against themselves, and show no fleshly Wisdom At all;
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he putteth thee into many vexations and commotions, whereas if the Spirit of God should rebuke both Satan and thy own corruptions, thou wouldst with clamnesse reflect upon thy self,
he putteth thee into many vexations and commotions, whereas if the Spirit of God should rebuke both Satan and thy own corruptions, thou Wouldst with clamnesse reflect upon thy self,
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If we expostulate with the Socinian, he will grant the Scripture words, he will tell you, he holdeth Christ to be a God, that by Christs blood we have remission of sinnes:
If we expostulate with the Socinian, he will grant the Scripture words, he will tell you, he holds christ to be a God, that by Christ blood we have remission of Sins:
but then come to ask him, In what sense Christ is a God, and in what manner we have remission of sinnes by Christs death? then the poison of the Viper doth break forth.
but then come to ask him, In what sense christ is a God, and in what manner we have remission of Sins by Christ death? then the poison of the Viper does break forth.
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So if we contend with the Pelagian, Arminian, and others, about the injury they doe to the Grace of Christ, they will tell you, they are for Christ, they doe owne all the Texts of Scripture that speak of grace.
So if we contend with the Pelagian, Arminian, and Others, about the injury they do to the Grace of christ, they will tell you, they Are for christ, they do own all the Texts of Scripture that speak of grace.
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Therefore it falleth out many times, as Tertullian observeth, When such erroneous persons can no longer hide themselves by Scripture-words, that they directly fall to accuse the Scripture, either to deny it to be the word of God,
Therefore it falls out many times, as Tertullian observeth, When such erroneous Persons can no longer hide themselves by Scripture-words, that they directly fallen to accuse the Scripture, either to deny it to be the word of God,
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or else secretly and in a clandestine manner to acquaint others with them, that so many weake persons may be infected before those who are able and skilfull had any opportunity to gain-say them.
or Else secretly and in a clandestine manner to acquaint Others with them, that so many weak Persons may be infected before those who Are able and skilful had any opportunity to gainsay them.
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Whereas we have our Saviour professing the clean contrary concerning himself, John 18. 20. I spake openly to the world, I ever taught in the Synagogue,
Whereas we have our Saviour professing the clean contrary Concerning himself, John 18. 20. I spoke openly to the world, I ever taught in the Synagogue,
and have fled from the wrath of Magistrates, which the Apostle attributeth to the faith of the godly, not their fear, Heb. 11. 37. Only when it was a case of confession,
and have fled from the wrath of Magistrates, which the Apostle attributeth to the faith of the godly, not their Fear, Hebrew 11. 37. Only when it was a case of Confessi,
WE are describing the several particulars of fleshly wisdome, which men have made in the matters of Religion, all which are renounced by the Apostle in this Text.
WE Are describing the several particulars of fleshly Wisdom, which men have made in the matters of Religion, all which Are renounced by the Apostle in this Text.
This hath been the subtil policy and stratagem in the Church of Rome. For no Church in the world hath abounded more in fleshly wisdome then she hath done.
This hath been the subtle policy and stratagem in the Church of Room. For no Church in the world hath abounded more in fleshly Wisdom then she hath done.
How notoriously absurd and ridiculous are they in relating many foolish miracles done by their Saints? Yea they attribute many wonderfull things to some as Saints,
How notoriously absurd and ridiculous Are they in relating many foolish Miracles done by their Saints? Yea they attribute many wonderful things to Some as Saints,
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when there were never any such persons in the world, as many learned Writers hold there were never such persons as St George, and St Christopher, and yet what fabulous miracles are reported of them? And truly to read the lives of their Popish Saints, would make a man nauseate their Religion, they are written by such who did so much serve their affections, and drive on their designes:
when there were never any such Persons in the world, as many learned Writers hold there were never such Persons as Saint George, and Saint Christopher, and yet what fabulous Miracles Are reported of them? And truly to read the lives of their Popish Saints, would make a man nauseate their Religion, they Are written by such who did so much serve their affections, and drive on their designs:
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Which made Canus, even a Papist, complaine of it, though he saith he doth, Dolenter dicere magis quam contumeliose, speake it with grief rather than with reproach.
Which made Canus, even a Papist, complain of it, though he Says he does, Dolenter dicere magis quam contumeliose, speak it with grief rather than with reproach.
Doth not the Evangelist Matthew relate how he was a Publican? Is not Peter 's deniall of his Master, in all the aggravations of it recorded? Are not the strifes of the Disciples about primacy mentioned? Doe we not read of Paul and Barnabas their sharp contention? Did not Paul withstand Peter to the face, because he was worthy to be reproved? Certainly the want of fleshly wisdome, and carnall policy in the Apostles, doing all things with sincerity and integrity,
Does not the Evangelist Matthew relate how he was a Publican? Is not Peter is denial of his Master, in all the aggravations of it recorded? are not the strifes of the Disciples about primacy mentioned? Do we not read of Paul and Barnabas their sharp contention? Did not Paul withstand Peter to the face, Because he was worthy to be reproved? Certainly the want of fleshly Wisdom, and carnal policy in the Apostles, doing all things with sincerity and integrity,
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for dishonest verses which he had made, he did NONLATINALPHABET, expose himselfe to shame, Quod mihi aliquando accidit, &c. Which was once my case (saith he) while a young man, and not yet admitted into the Church;
for dishonest Verses which he had made, he did, expose himself to shame, Quod mihi aliquando accidit, etc. Which was once my case (Says he) while a young man, and not yet admitted into the Church;
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For to omit many instances, Stapleton saith of Calvin, though he subjoyneth enough to marre all, That he is an Interpreter for the letter of the Scripture, Ita diligens, ita elegans, ita suavis, &c. (In Antid. Evang. in Praefat.) So diligent,
For to omit many instances, Stapleton Says of calvin, though he subjoineth enough to mar all, That he is an Interpreter for the Letter of the Scripture, Ita Diligens, ita Elegans, ita Suavis, etc. (In Antid. Evangelist in Praeface) So diligent,
but in publick spake craftily and ambiguously, thereby to deceive others, as if they were Orthodox, alledging Christs example, who to the multitude spake in Parables,
but in public spoke craftily and ambiguously, thereby to deceive Others, as if they were Orthodox, alleging Christ Exampl, who to the multitude spoke in Parables,
But the Scripture commands us, To lay aside lying, speaking every man the truth to his neighbour, Ephes. 4. 25. And this is subjoyned as a necessary consequent of putting on the new man.
But the Scripture commands us, To lay aside lying, speaking every man the truth to his neighbour, Ephesians 4. 25. And this is subjoined as a necessary consequent of putting on the new man.
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If you say, for all the Church of Rome hath used such carnal policy, yet she continueth in her externall prosperity, she is not blasted and crossed in her designes:
If you say, for all the Church of Room hath used such carnal policy, yet she Continueth in her external Prosperity, she is not blasted and crossed in her designs:
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and therefore Bellarmine would take advantages of the Protestants by this, If (saith he) the Church of Rome be so vile and impure as you say she is; if she use!
and Therefore Bellarmine would take advantages of the Protestants by this, If (Says he) the Church of Rome be so vile and impure as you say she is; if she use!
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all those unlawfull and ungodly wayes to keep up her glory, then it's the greater argument, that her constitution is of God, that all her craft and wickednesse hath not yet ruined her.
all those unlawful and ungodly ways to keep up her glory, then it's the greater argument, that her constitution is of God, that all her craft and wickedness hath not yet ruined her.
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The third instance of fleshly wisdome to propagate Religion by, is, To indulge men in their lusts and sinnes, that so the party which followeth them, may be the more numerous.
The third instance of fleshly Wisdom to propagate Religion by, is, To indulge men in their Lustiest and Sins, that so the party which follows them, may be the more numerous.
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and yet in this also the Church of Rome hath beene notorious, when other Churches have by their good Discipline cast out some offenders for scandalous impieties;
and yet in this also the Church of Room hath been notorious, when other Churches have by their good Discipline cast out Some offenders for scandalous impieties;
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They have appealed to the Church of Rome in that case and she craftily laying hold on the opportunity, hoping thereby to establish her Supremacy, would like Absolom say to every one that came, that his cause was good;
They have appealed to the Church of Room in that case and she craftily laying hold on the opportunity, hoping thereby to establish her Supremacy, would like Absalom say to every one that Come, that his cause was good;
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We might instance in other subtil forgeries, as the corrupting or denying some Canons made in the Council of Nice, thereby to translate the chief Patriarchship to her self;
We might instance in other subtle forgeries, as the corrupting or denying Some Canonas made in the Council of Nicaenae, thereby to translate the chief Patriarchship to her self;
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a famous cheat, and discovered most palpably to the shame of the Romane party, of which there is much in Ecclesiastical Authours; as also the pretence of Constantines donation, a forged he like the rest.
a famous cheat, and discovered most palpably to the shame of the Roman party, of which there is much in Ecclesiastical Authors; as also the pretence of Constantines donation, a forged he like the rest.
This I shall insist upon, as greatly considerable, The indulging of people in prophanenesse, as also in horrible ignorance, that so they may rule without controll.
This I shall insist upon, as greatly considerable, The indulging of people in profaneness, as also in horrible ignorance, that so they may Rule without control.
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And how well were it if this fleshly wisdome were inclosed in the Romane Conclave? Are there not too many in the Protestant Churches, that out of a desire either to please men,
And how well were it if this fleshly Wisdom were enclosed in the Roman Conclave? are there not too many in the Protestant Churches, that out of a desire either to please men,
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It is therefore a great duty incumbent upon the Ministers of the Gospel, to walk sincerely by Christs rule in their pastoral exercises, avoiding this fleshly wisdome, which though it may seeme sometimes to prevent a mischiefe,
It is Therefore a great duty incumbent upon the Ministers of the Gospel, to walk sincerely by Christ Rule in their pastoral exercises, avoiding this fleshly Wisdom, which though it may seem sometime to prevent a mischief,
And indeed going to carnal policy in Church-administrations, is but like going to witches and wizards, forsaking Gods way, which never bringeth a perfect cure.
And indeed going to carnal policy in Church administrations, is but like going to Witches and wizards, forsaking God's Way, which never brings a perfect cure.
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This is that which Paul doth principally disclaim, I seek not you but yours, saith he in this Epistle, 2 Cor. 12. 14. And that they might be perswaded hereof, he would take no maintenance of them,
This is that which Paul does principally disclaim, I seek not you but yours, Says he in this Epistle, 2 Cor. 12. 14. And that they might be persuaded hereof, he would take no maintenance of them,
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How farre this is imitable by the Ministers of the Gospel now, as many do upbraid them with this example of Paul, will be clearly and fully evidenced (God assisting in its time) for we shall meet with this part of Paul expresly mentioned and insisted on by him in this Epistle.
How Far this is imitable by the Ministers of the Gospel now, as many do upbraid them with this Exampl of Paul, will be clearly and Fully evidenced (God assisting in its time) for we shall meet with this part of Paul expressly mentioned and insisted on by him in this Epistle.
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This was suggested against Paul, they made this construction of Paul 's not burdening them, that he did this out of craft, that they should think themselves the more ingaged unto him;
This was suggested against Paul, they made this construction of Paul is not burdening them, that he did this out of craft, that they should think themselves the more engaged unto him;
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and if he doth, it is his craft? By this instance we see, how much we are to avoid all fleshly wisdome, for do what we will, it shall be charged upon us.
and if he does, it is his craft? By this instance we see, how much we Are to avoid all fleshly Wisdom, for do what we will, it shall be charged upon us.
Only when we have this sincerity of conscience within to comfort and support us, this will be a means to make us bear the slanders of enemies with greater alacrity.
Only when we have this sincerity of conscience within to Comfort and support us, this will be a means to make us bear the slanders of enemies with greater alacrity.
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We see even the Disciples themselves, and that twice contending about superiority; and once this was done when our Saviour was fore-telling them of his sad sufferings,
We see even the Disciples themselves, and that twice contending about superiority; and once this was done when our Saviour was foretelling them of his sad sufferings,
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And truly this should much prevail with us to walk by sincere rules, because nothing doth more awe peoples hearts, nothing doth more erect a throne of fear and reverence in mens hearts, so much as integrity.
And truly this should much prevail with us to walk by sincere rules, Because nothing does more awe peoples hearts, nothing does more erect a throne of Fear and Reverence in men's hearts, so much as integrity.
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he saw he was not carried by carnal pinciples, and that made Herod reverence him, Mark 6. 20. And thus it was with Christ himself also, this made the people so greatly flock after him,
he saw he was not carried by carnal principles, and that made Herod Reverence him, Mark 6. 20. And thus it was with christ himself also, this made the people so greatly flock After him,
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Yea before Luther 's time, the Church generally groaned under them, which made Berengarius call them Romanos Pompifices, and Pulpifices, as regarding their pompe and belly more than their ministerial duty.
Yea before Luther is time, the Church generally groaned under them, which made Berengarius call them Romanos Pompifices, and Pulpifices, as regarding their pomp and belly more than their ministerial duty.
Lastly, (For the differences I promised to speak to between fleshly wisdome, and heavenly wisdome, as also civil prudence, may be considered in the next particular.) Fleshly wisdome is seen, In glorying and boasting of humane eloquence and philosophical demonstrations.
Lastly, (For the differences I promised to speak to between fleshly Wisdom, and heavenly Wisdom, as also civil prudence, may be considered in the next particular.) Fleshly Wisdom is seen, In glorying and boasting of humane eloquence and philosophical demonstrations.
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This some make to be a great part of, if not the only sense of fleshly wisdome. And certainly this is that which Paul renounceth, 1 Cor. 2. 1, 3, 4. the end whereof was, that their faith might not stand in the wisdome of men, but the power of God.
This Some make to be a great part of, if not the only sense of fleshly Wisdom. And Certainly this is that which Paul Renounceth, 1 Cor. 2. 1, 3, 4. the end whereof was, that their faith might not stand in the Wisdom of men, but the power of God.
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That there may be no use made of humane learning, much lesse that it is not lawfull to improve the gifts and abilities of learned men in our Ministry, I think is scarcely in an absolute sense denied by any orthodox.
That there may be no use made of humane learning, much less that it is not lawful to improve the Gifts and abilities of learned men in our Ministry, I think is scarcely in an absolute sense denied by any orthodox.
And therefore as we the Ministers of the Gospel are to take heed of all fleshly wisdome, especially this latter, which is so subtil a thief, ready to steal away our treasure:
And Therefore as we the Ministers of the Gospel Are to take heed of all fleshly Wisdom, especially this latter, which is so subtle a thief, ready to steal away our treasure:
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THe third particular, which qualifieth the Apostles conversation in this world, cometh in order to be treated on, which is set down Oppositely, But by the grace of God. This is added;
THe third particular, which Qualifieth the Apostles Conversation in this world, comes in order to be treated on, which is Set down Oppositely, But by the grace of God. This is added;
If Paul did not use the wisdome of the world, How could it come about, that he should have such success in his preaching, that the Gospel should have such a full and glorious course by his Ministry? He resolveth it into the grace of God, that did go along with him:
If Paul did not use the Wisdom of the world, How could it come about, that he should have such success in his preaching, that the Gospel should have such a full and glorious course by his Ministry? He resolves it into the grace of God, that did go along with him:
So that whereas the word Grace in the New Testament, hath several significations; the principal whereof is the favour and meer mercy of God without us.
So that whereas the word Grace in the New Testament, hath several significations; the principal whereof is the favour and mere mercy of God without us.
What is this grace of God, saith Chrysostome? It is (saith he) the wisdome and power God bestowed upon him, whereby through miracles and other wayes, especially, that coming without humane learning,
What is this grace of God, Says Chrysostom? It is (Says he) the Wisdom and power God bestowed upon him, whereby through Miracles and other ways, especially, that coming without humane learning,
This was the grace of God upon Paul, which he also mentioneth as the original of all the fruit of his labours, not attributing any thing to himself, 1 Cor. 15. 10. I laboured more abundantly than they all,
This was the grace of God upon Paul, which he also mentioneth as the original of all the fruit of his labours, not attributing any thing to himself, 1 Cor. 15. 10. I laboured more abundantly than they all,
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There is also necessarily contained heavenly wisdome, whereby Paul did avoid all sensual and deceitfull wayes, walking closely according to the Word, the fountain of all spiritual wisdome.
There is also necessarily contained heavenly Wisdom, whereby Paul did avoid all sensual and deceitful ways, walking closely according to the Word, the fountain of all spiritual Wisdom.
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Paul therefore, what ever it be that goeth on prosperously in his ministerial worke, doth not attribute it either to his sincerity, much lesse to any humane policy, which he renounceth,
Paul Therefore, what ever it be that Goes on prosperously in his ministerial work, does not attribute it either to his sincerity, much less to any humane policy, which he Renounceth,
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he had nothing as a private Christian, or as an Officer, but by the grace of God; and because many may have grace in a common way bestowed upon them, that yet abuse it,
he had nothing as a private Christian, or as an Officer, but by the grace of God; and Because many may have grace in a Common Way bestowed upon them, that yet abuse it,
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Yet lest it should be thought that it was his improvement of the grace bestowed, that made it so effectual, he presently correcteth his expression, Yet not I, but the grace of God, which was with me. As it is not the pen,
Yet lest it should be Thought that it was his improvement of the grace bestowed, that made it so effectual, he presently Correcteth his expression, Yet not I, but the grace of God, which was with me. As it is not the pen,
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as he speaketh from this Text. For whereas Calvin taking notice of the Apostles glorying, in the testimony of his conscience concernin his sincerity, doth shew, that Paul hereby doth not oppose that command, Let him that glorieth glory in the Lord, because Paul giveth all to the grace of God, and resteth alone upon that.
as he speaks from this Text. For whereas calvin taking notice of the Apostles glorying, in the testimony of his conscience Concerning his sincerity, does show, that Paul hereby does not oppose that command, Let him that Glorieth glory in the Lord, Because Paul gives all to the grace of God, and rests alone upon that.
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From this, Stapleton would excuse the Papists also, because they acknowledge all good workes to come from grace: Their merits are founded onely upon Christs merits.
From this, Stapleton would excuse the Papists also, Because they acknowledge all good works to come from grace: Their merits Are founded only upon Christ merits.
Thus Galat. 1, 15. When it pleased God, who called me by his grace, to reveale his Sonne in me, &c. And therefore 1 Tim. 1. 15, 16. he acknowledged himself an instance, (Because the chiefest of sinners,) of the long-suffering of Christ.
Thus Galatians 1, 15. When it pleased God, who called me by his grace, to reveal his Son in me, etc. And Therefore 1 Tim. 1. 15, 16. he acknowledged himself an instance, (Because the chiefest of Sinners,) of the long-suffering of christ.
See how emphatically is he affected with this grace of God towards him, Ephesians 3. 7, 8. Whereof I was made a Minister according to the gift of the grace of God given unto me, — unto me, who am lesse than the least of all Saints, is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ.
See how emphatically is he affected with this grace of God towards him, Ephesians 3. 7, 8. Whereof I was made a Minister according to the gift of the grace of God given unto me, — unto me, who am less than the least of all Saints, is this grace given, that I should preach among the Gentiles, the unsearchable riches of christ.
and to proclaim the Gospel to the Gentiles? Thus the grace of Conversion, and the grace of Apostleship, are a two-fold obligation upon Paul, for ever to keep him humble,
and to proclaim the Gospel to the Gentiles? Thus the grace of Conversion, and the grace of Apostleship, Are a twofold obligation upon Paul, for ever to keep him humble,
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So there are also many choice and gracious qualifications, with the Concomitants thereof, required in those who are Pastours over people, especially in the Apostles, who were Pastours over Pastours, as well as people. As
So there Are also many choice and gracious qualifications, with the Concomitants thereof, required in those who Are Pastors over people, especially in the Apostles, who were Pastors over Pastors, as well as people. As
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First, It was the gracious worke of God, To make Paul to be sincere, and to walke in all plainnesse and integrity of heart, whereas we see many in the broaching of their false wayes, are filled with great deceit and subtilty.
First, It was the gracious work of God, To make Paul to be sincere, and to walk in all plainness and integrity of heart, whereas we see many in the broaching of their false ways, Are filled with great deceit and subtlety.
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Those that are false Prophets in the Church of God, they have NONLATINALPHABET, and NONLATINALPHABET, and NONLATINALPHABET, A strange slighty jugling, and even bewitching of men, but it is from the grace of God, that those who are his true Ministers are sincere and upright:
Those that Are false prophets in the Church of God, they have, and, and, A strange slighty juggling, and even bewitching of men, but it is from the grace of God, that those who Are his true Ministers Are sincere and upright:
as if it were pleasing to their gods, appoint Festivals, calling them NONLATINALPHABET, as much as coustning and deceiving, inculcating that of the Poet, Dolus an virtus, quis in hoste requirat. (Capel.
as if it were pleasing to their God's, appoint Festivals, calling them, as much as coustning and deceiving, inculcating that of the Poet, Dolus an virtus, quis in host requirat. (Capel.
Histor. An. Mund. 2872.) Certainly the Church of Rome, and many other Hereticks have gone by no better Rule, counting gaine godlinesse, counting lying and dissembling godlinesse,
History Nias Mund. 2872.) Certainly the Church of Rome, and many other Heretics have gone by no better Rule, counting gain godliness, counting lying and dissembling godliness,
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That great commendation which the spies gave Christ, upon a wicked designe, is to be endeavoured after by every faithfull Minister of Christ, Luke 20. 20. Master, we know that thou sayest and teachest rightly,
That great commendation which the spies gave christ, upon a wicked Design, is to be endeavoured After by every faithful Minister of christ, Lycia 20. 20. Master, we know that thou Sayest and Teachest rightly,
And therefore let us make an Use of Admonition to all such as desire to serve God in the way of the Ministry, that above all things they would pray to God for this grace.
And Therefore let us make an Use of Admonition to all such as desire to serve God in the Way of the Ministry, that above all things they would pray to God for this grace.
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To have thy ministerial conversation with much wisdome and learning, with great applause and glory in the world, is nothing so advantagious as this integrity of spirit. This is above parts, above gifts, above books, and all learning.
To have thy ministerial Conversation with much Wisdom and learning, with great applause and glory in the world, is nothing so advantageous as this integrity of Spirit. This is above parts, above Gifts, above books, and all learning.
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SERM. XCVI. Wherein the Grace of God appeared towards Paul in his Ministerial Labours. 2 COR. 1. 12. But by the grace of God, we have had our conversation in the world.
SERMON. XCVI. Wherein the Grace of God appeared towards Paul in his Ministerial Labours. 2 COR. 1. 12. But by the grace of God, we have had our Conversation in the world.
In these Texts we have expressed the end of all ministerial power, it is for edification: And therefore if any through the Word preached be more hardened in their sinnes,
In these Texts we have expressed the end of all ministerial power, it is for edification: And Therefore if any through the Word preached be more hardened in their Sins,
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the proper and natural effect, being to illuminate, all spiritual authority is for edification. And in the other Text, you have the power of grace upon Paul 's heart,
the proper and natural Effect, being to illuminate, all spiritual Authority is for edification. And in the other Text, you have the power of grace upon Paul is heart,
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Now this is a special work of Gods grace so to sanctifie, and keep tender our hearts, that we take heed of every thing that may obstruct the happy course of the Gospel:
Now this is a special work of God's grace so to sanctify, and keep tender our hearts, that we take heed of every thing that may obstruct the happy course of the Gospel:
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9.) speaketh of one man, who not daring to do something out of favour to another, which he knew was contrary to the principles of morality; neither affirmed by any Authours;
9.) speaks of one man, who not daring to do something out of favour to Another, which he knew was contrary to the principles of morality; neither affirmed by any Authors;
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This therefore is a blessed worke of Gods grace, when a Minister is kept so faithfully to the end of his Office, that neither in life or doctrine, will he doe any thing, that may be contrary to it.
This Therefore is a blessed work of God's grace, when a Minister is kept so faithfully to the end of his Office, that neither in life or Doctrine, will he do any thing, that may be contrary to it.
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Secondly, The grace of God extended itself mercifully to Paul, In that he was kept low and humble under all those signal favours and prerogatives that God hath bestowed upoh him.
Secondly, The grace of God extended itself mercifully to Paul, In that he was kept low and humble under all those signal favours and prerogatives that God hath bestowed upoh him.
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Was not every thing in Paal almost extraordinary and miraculous, and yet who is kept lower in his own eyes, who is more emptied of himself, looking upon what he had been, more than what he was? So that it was of Gods grace to Paul, to make him acknowledge Gods grace not to trust in himself.
Was not every thing in Paal almost extraordinary and miraculous, and yet who is kept lower in his own eyes, who is more emptied of himself, looking upon what he had been, more than what he was? So that it was of God's grace to Paul, to make him acknowledge God's grace not to trust in himself.
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So that though he would acknowledge the necessity of that prayer, Forgive us our sinnes (yet so as when we had sinned, otherwise they pleaded perfection,
So that though he would acknowledge the necessity of that prayer, Forgive us our Sins (yet so as when we had sinned, otherwise they pleaded perfection,
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and that a man might be without sinne) yet for the ensuing Petition, Lead us not into temptation, &c. They would not understand it of spiritual temptations and occasions to sinne,
and that a man might be without sin) yet for the ensuing Petition, Led us not into temptation, etc. They would not understand it of spiritual temptations and occasions to sin,
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when the Minister of the Gospel shall go out of all parts, learning and studies whatsoever, acknowledging it's the grace of God alone that inableth him in his work:
when the Minister of the Gospel shall go out of all parts, learning and studies whatsoever, acknowledging it's the grace of God alone that enableth him in his work:
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For this we must know, that where Gods presence is with a Minister, there he is directed to preach on such subject matter, rather than other which God will blesse to a most happy and effectual issue.
For this we must know, that where God's presence is with a Minister, there he is directed to preach on such Subject matter, rather than other which God will bless to a most happy and effectual issue.
Here you see Paul acknowledging, that we are not able to think one thought in our ministerial way advantagious for the edification of others without the grace of God.
Here you see Paul acknowledging, that we Are not able to think one Thought in our ministerial Way advantageous for the edification of Others without the grace of God.
This argued how much he did abhorre such courses, Phil. 3. 21. when he was so solicitous to bring off deluded souls from the false Apostles who reigned over them.
This argued how much he did abhor such courses, Philip 3. 21. when he was so solicitous to bring off deluded Souls from the false Apostles who reigned over them.
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His patience also was no lesse remarkable, when he could quietly go through all the reproaches and calumnies that the false Apostles did charge upon him, especially his patience was even miraculous in those sufferings he was exercised with, for the Gospels sake.
His patience also was no less remarkable, when he could quietly go through all the Reproaches and calumnies that the false Apostles did charge upon him, especially his patience was even miraculous in those sufferings he was exercised with, for the Gospels sake.
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He that informed others, they had need of patience; how much more had he, being put to so many combates as he was? Yet under all this he fainted not, he forsook not Christ, and his cause;
He that informed Others, they had need of patience; how much more had he, being put to so many combats as he was? Yet under all this he fainted not, he forsook not christ, and his cause;
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yea he rejoyced in his sufferings, and looked upon them as so many marks of honour. 2 Cor. 11. 23, 24, 25, 26, 27, 28. you have a long Catalogue of the manifold bitter trials he was put upon;
yea he rejoiced in his sufferings, and looked upon them as so many marks of honour. 2 Cor. 11. 23, 24, 25, 26, 27, 28. you have a long Catalogue of the manifold bitter trials he was put upon;
and I burn not? There was nothing in the Church of God that fell out, which might be a stumbling block to any believer, which might any wayes tend to make such an one fall;
and I burn not? There was nothing in the Church of God that fell out, which might be a stumbling block to any believer, which might any ways tend to make such an one fallen;
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and continual sorrow of heart for the Israelites? Yea this did so farre possesse him, that he saith, I could wish my self acoursed from Christ for their sake.
and continual sorrow of heart for the Israelites? Yea this did so Far possess him, that he Says, I could wish my self acoursed from christ for their sake.
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Lastly, That I may not weary you out, the courage and spiritual fortitude that Paul did upon all occasions demonstrate, doth plainly demonstrate the grace of God towards him.
Lastly, That I may not weary you out, the courage and spiritual fortitude that Paul did upon all occasions demonstrate, does plainly demonstrate the grace of God towards him.
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No wonder then if at the close of his life, he hath this comfortable testimony from his conscience, That he had fought a good fight, 2 Tim. 4. 7. This is that which maketh the ministerial work so difficult;
No wonder then if At the close of his life, he hath this comfortable testimony from his conscience, That he had fought a good fight, 2 Tim. 4. 7. This is that which makes the ministerial work so difficult;
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For although he disclaimeth fleshly wisdome, yet he attributeth to himself true heavenly wisdome, he considered his auditours, what they were able to beare;
For although he disclaimeth fleshly Wisdom, yet he attributeth to himself true heavenly Wisdom, he considered his Auditors, what they were able to bear;
though he pull down the house upon the Philistims, yet he himself is also destroyed thereby. 1 Cor. 3. 1, 2. I could not speake unto you, as spiritual, but as carnal.
though he pull down the house upon the philistines, yet he himself is also destroyed thereby. 1 Cor. 3. 1, 2. I could not speak unto you, as spiritual, but as carnal.
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Argus was not fuller of eyes, then a Minister is to be of wisdome and circumspection, to know the dispositions, capacities and temptations of the people to whom he preacheth.
Argus was not fuller of eyes, then a Minister is to be of Wisdom and circumspection, to know the dispositions, capacities and temptations of the people to whom he Preacheth.
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All other building, though never so glorious, and applauded in the world, is but like an house built upon the sand, whose fall will be great, when tempests shall arise.
All other building, though never so glorious, and applauded in the world, is but like an house built upon the sand, whose fallen will be great, when tempests shall arise.
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It was from this wisdome that Paul said, I became all things to all men, that I might save some, 1 Cor. 9. 22. Not in that sense as the Jesuite is said, to become all things to all men, for that is to save one, not to save, but rather destroy others:
It was from this Wisdom that Paul said, I became all things to all men, that I might save Some, 1 Cor. 9. 22. Not in that sense as the Jesuit is said, to become all things to all men, for that is to save one, not to save, but rather destroy Others:
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he did not sinfully comply with mens sinnes, but he did prudently accommodate himself to mens weaknesses, not defiling himself thereby, that to he might 〈 ◊ 〉 them out of their weaknesses.
he did not sinfully comply with men's Sins, but he did prudently accommodate himself to men's Weaknesses, not defiling himself thereby, that to he might 〈 ◊ 〉 them out of their Weaknesses.
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Lastly, The grace of God acknowledged by Paul, is, The successe he had in his ministerial labours. For though Paul was inabled to doe many miracles to cure many diseased bodies ▪ yet he could not open the eyes,
Lastly, The grace of God acknowledged by Paul, is, The success he had in his ministerial labours. For though Paul was enabled to do many Miracles to cure many diseased bodies ▪ yet he could not open the eyes,
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Alas, it is not for a Minister to thinke his parts, his gifts, his learning, his diligent and zealous preaching shall bring men off from their wicked wayes.
Alas, it is not for a Minister to think his parts, his Gifts, his learning, his diligent and zealous preaching shall bring men off from their wicked ways.
Use of Admonition, to us who are the Ministers of God, as we would have our studies, our labours, our ministerial imployments have successe, to goe out of our parts and studies,
Use of Admonition, to us who Are the Ministers of God, as we would have our studies, our labours, our ministerial employments have success, to go out of our parts and studies,
Thou art apt to thinke such expressions, such moving compassionate exhortations, such quick and penetrating arguments, will make men leave all their sinnes,
Thou art apt to think such expressions, such moving compassionate exhortations, such quick and penetrating Arguments, will make men leave all their Sins,
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signifying, that the day of judgement powerfully believed, would have a strong influence upon every thought, word or action, that there cannot be any kind of godlinesse,
signifying, that the day of judgement powerfully believed, would have a strong influence upon every Thought, word or actium, that there cannot be any kind of godliness,
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Indeed there is the word NONLATINALPHABET rendered conversation, Phil. 3. 20. and so NONLATINALPHABET is used, Act. 23. 1. as also Philip. 1. 27. Let your conversation be as becometh the Gospel;
Indeed there is the word rendered Conversation, Philip 3. 20. and so is used, Act. 23. 1. as also Philip. 1. 27. Let your Conversation be as Becometh the Gospel;
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Did not Pharaoh in some extremities cry out, He had sinned, and desired Moses to pray for him? Did not Ahab under Gods judgements humble himself in sackcloth? Yea was it not the complaint of the Prophets concerning the people of the Israel, That in their tribulations they did call upon God? But then afterwards would return to their proper course again, Psalm. 78. 34, 35, 36, 37. When he slew them,
Did not Pharaoh in Some extremities cry out, He had sinned, and desired Moses to pray for him? Did not Ahab under God's Judgments humble himself in Sackcloth? Yea was it not the complaint of the prophets Concerning the people of the Israel, That in their tribulations they did call upon God? But then afterwards would return to their proper course again, Psalm. 78. 34, 35, 36, 37. When he slew them,
So that the Israelites are a perpetual instance to confirme this Doctrine, that it is not so much to be regarded how holy and repenting we may appear sometimes,
So that the Israelites Are a perpetual instance to confirm this Doctrine, that it is not so much to be regarded how holy and repenting we may appear sometime,
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What is every mans conversation till grace change him, but a continual road of evil actions? he goeth from one sinne to another, he is alwayes like himself,
What is every men Conversation till grace change him, but a continual road of evil actions? he Goes from one sin to Another, he is always like himself,
That as worms are continually eating into the Tree, till they have destroyed it: Thus are lusts constantly breeding in a man, even till they have devoured him.
That as worms Are continually eating into the Tree, till they have destroyed it: Thus Are Lustiest constantly breeding in a man, even till they have devoured him.
This is also called a vain conversation received by tradition from our fathers, 1 Pet. 1. 18. It is a vain one: for all the life we live, till regenerated, is spent in vain;
This is also called a vain Conversation received by tradition from our Father's, 1 Pet. 1. 18. It is a vain one: for all the life we live, till regenerated, is spent in vain;
if of the Jewes, which is more probable, then it relateth to those superstitious exercises of Religion, which their fathers added to the command of God.
if of the Jews, which is more probable, then it relateth to those superstitious exercises of Religion, which their Father's added to the command of God.
but also to his religious duties, when either not instituted, or if commanded, yet not performed in that spiritual manner, which the Law of God doth require.
but also to his religious duties, when either not instituted, or if commanded, yet not performed in that spiritual manner, which the Law of God does require.
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This is called a good conversation, Jam. 3. 13. where all divine faith and spiritual wisdom is said to be demonstrated by a good conversation. It is not Doctrine, faith, profession,
This is called a good Conversation, Jam. 3. 13. where all divine faith and spiritual Wisdom is said to be demonstrated by a good Conversation. It is not Doctrine, faith, profession,
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Is thy conversation also? Hence Paul exhorteth Timothy as a Minister to be a NONLATINALPHABET, An example (1 Tim. 4. 12.) to believers in word, in conversation.
Is thy Conversation also? Hence Paul exhorteth Timothy as a Minister to be a, an Exampl (1 Tim. 4. 12.) to believers in word, in Conversation.
The Apostle speaketh fully to this concerning godly women, who have Heathen, or wicked, and ungodly husbands, that they should look to their duty, That they may without the Word be wone by the conversation of their wives,
The Apostle speaks Fully to this Concerning godly women, who have Heathen, or wicked, and ungodly Husbands, that they should look to their duty, That they may without the Word be won by the Conversation of their wives,
while they behold your chaste conversation coupled with fear, 1 Pet. 3. 1, 2. he saith, Without the Word; not but that the Word is the onely ordinary means of conversion;
while they behold your chaste Conversation coupled with Fear, 1 Pet. 3. 1, 2. he Says, Without the Word; not but that the Word is the only ordinary means of conversion;
as some did when they heard Christ preach, saying, It was an hard saying, who can bear it? And from thence took an occasion never to follow Christ more, John 6. 60. then the guilt of such men lieth at their owne doore;
as Some did when they herd christ preach, saying, It was an hard saying, who can bear it? And from thence took an occasion never to follow christ more, John 6. 60. then the guilt of such men lies At their own door;
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it's Scandalum acceptum, not datum. But if thou doest by any sinfull and unwarrantable practises alienate men from Religion, make them think the worse of godlinesse for thy doings,
it's Scandalum acceptum, not datum. But if thou dost by any sinful and unwarrantable practises alienate men from Religion, make them think the Worse of godliness for thy doings,
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then remember that dreadfull sentence of our Saviour, Woe be to that man by whom offences come, Matth. 18. 7. This is likewise called, NONLATINALPHABET, Your good conversation in Christ.
then Remember that dreadful sentence of our Saviour, Woe be to that man by whom offences come, Matthew 18. 7. This is likewise called,, Your good Conversation in christ.
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A Scripture-conversation is a conversation in Christ, that is partly by the rule and guidance of Christ. We live not according to the course of the world, not according to the lusts of men,
A Scripture-conversation is a Conversation in christ, that is partly by the Rule and guidance of christ. We live not according to the course of the world, not according to the Lustiest of men,
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Thus a Christian, because carried out purely and naturally (as it were) to the things of God, doth own them every where, in all places, in all companies.
Thus a Christian, Because carried out purely and naturally (as it were) to the things of God, does own them every where, in all places, in all companies.
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A mans conversation is godly, though in many things he faileth by common infirmities, though in all things he cometh short of that perfection which is required of him:
A men Conversation is godly, though in many things he Faileth by Common infirmities, though in all things he comes short of that perfection which is required of him:
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David 's conversation may be called godly, he was a man after Gods own heart. And Peter's conversation may be godly, though he had such a foul fall:
David is Conversation may be called godly, he was a man After God's own heart. And Peter's Conversation may be godly, though he had such a foul fallen:
First, Of Instruction, who are to informe themselves, their conversation is not holy, notwithstanding some good things may sometimes be found in their lives. And
First, Of Instruction, who Are to inform themselves, their Conversation is not holy, notwithstanding Some good things may sometime be found in their lives. And
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But as this may be too rigid, so on the other side, Austin, and others put it greatly to the doubt, Non dico damnabitur, sed nec dico salvabitur, then is the conversation holy,
But as this may be too rigid, so on the other side, Austin, and Others put it greatly to the doubt, Non dico damnabitur, sed nec dico salvabitur, then is the Conversation holy,
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Verily, verily ] This sacred asseveration Christ useth in matters of high concernment; and here it is, because the Capernaites did not perceive this carnal frame in themselves,
Verily, verily ] This sacred asseveration christ uses in matters of high concernment; and Here it is, Because the Capernaum did not perceive this carnal frame in themselves,
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The later is from others, who from hence decry the maintenance of Ministers, and that they are with Paul to continue in some vocation, to maintain themselves and family with;
The later is from Others, who from hence decry the maintenance of Ministers, and that they Are with Paul to continue in Some vocation, to maintain themselves and family with;
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WE are now arrived at the close and last particular of this verse, wherein is contained the ground of Paul 's comfort, from the testimony of his conscience. As the former particulars did declare his conversation, with the manner of it, universally without restriction or limitation to times, persons,
WE Are now arrived At the close and last particular of this verse, wherein is contained the ground of Paul is Comfort, from the testimony of his conscience. As the former particulars did declare his Conversation, with the manner of it, universally without restriction or limitation to times, Persons,
or places, so this last clause is added to affect the Corinthians the more, who listened too much to false Apostles, from his peculiar conversation to them, it was more abundantly towards them, then to any other in the world.
or places, so this last clause is added to affect the Corinthians the more, who listened too much to false Apostles, from his peculiar Conversation to them, it was more abundantly towards them, then to any other in the world.
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And this comparative may be taken both intensively, his carriage towards them was fuller of love and compassion, fuller of care and diligence to them then others,
And this comparative may be taken both intensively, his carriage towards them was fuller of love and compassion, fuller of care and diligence to them then Others,
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In the Greek it is NONLATINALPHABET, which some render amongst you; for NONLATINALPHABET, as Beza sheweth the phrase used so out of Demosthenes. Others render it towards you, for NONLATINALPHABET,
In the Greek it is, which Some render among you; for, as Beza shows the phrase used so out of Demosthenes. Others render it towards you, for,
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The like is also applied to Titus, in reference to them, his inward affection was more abundantly towards them, 2 Cor. 7. 15. If you ask, Wherein this greater abundance of Paul 's sincere conversation was seen to the Corinthians, more than to others? Expositors give in several particulars.
The like is also applied to Titus, in Referente to them, his inward affection was more abundantly towards them, 2 Cor. 7. 15. If you ask, Wherein this greater abundance of Paul is sincere Conversation was seen to the Corinthians, more than to Others? Expositors give in several particulars.
and pleadeth he might also by right take off them, alledging the plain Ordinance and Institution of Christ, 1 Cor. 9. 13. Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel.
and pleads he might also by right take off them, alleging the plain Ordinance and Institution of christ, 1 Cor. 9. 13. Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel.
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and insisted upon, we shall referre it, till God give opportunity to consider it in its proper place. 2 Cor. 11. 7, 8, 9. Others they understand this greater abundance in respect of the length of that time, he continued amongst them.
and insisted upon, we shall refer it, till God give opportunity to Consider it in its proper place. 2 Cor. 11. 7, 8, 9. Others they understand this greater abundance in respect of the length of that time, he continued among them.
For ye may read that Act. 18. 10, 11. Paul continued there a year and an half at Corinth, which was a great space of time, considering how his Apostolical Office required of him the visiting of other Churches,
For you may read that Act. 18. 10, 11. Paul continued there a year and an half At Corinth, which was a great Molle of time, considering how his Apostolical Office required of him the visiting of other Churches,
They had therefore time enough to see his whole deportment, to observe that he was no fraudulent impostor, that he did all things for their own good, not seeking himself. 3. Some referre it to the great successe and wonderfull power, that God did put forth in, and with his Ministry;
They had Therefore time enough to see his Whole deportment, to observe that he was no fraudulent impostor, that he did all things for their own good, not seeking himself. 3. some refer it to the great success and wonderful power, that God did put forth in, and with his Ministry;
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Now the reason why Paul was thus affectionately carried out towards them more than others, was because of the dangerous temptations they were in by false Apostles;
Now the reason why Paul was thus affectionately carried out towards them more than Others, was Because of the dangerous temptations they were in by false Apostles;
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so that it behoved him, as to walk with more circumspection, so also to expresse his hearty love towards them, seeing they were in such a weak and uncertain condition.
so that it behooved him, as to walk with more circumspection, so also to express his hearty love towards them, seeing they were in such a weak and uncertain condition.
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Even as Aristotle observeth, The affections of parents are most carried to those who are the weakest, and most infirme. And thus much for explication. From the words we observe,
Even as Aristotle observeth, The affections of Parents Are most carried to those who Are the Weakest, and most infirm. And thus much for explication. From the words we observe,
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The Apostle doth much presse this upon the Corinthians, as a special means to preserve them from revolting, 2 Corinth. 13. Since ye seeke a proofe of Christ speaking in me, which to you-ward is not weake, but mighty in you;
The Apostle does much press this upon the Corinthians, as a special means to preserve them from revolting, 2 Corinth. 13. Since you seek a proof of christ speaking in me, which to unde is not weak, but mighty in you;
Oh it is an high aggravation of a mans wilfulnesse to sinne, when he cannot but be convinced, that the Minister doth his duty, he dischargeth his Office, he hath informed me fully of my dangerous estate,
O it is an high aggravation of a men wilfulness to sin, when he cannot but be convinced, that the Minister does his duty, he dischargeth his Office, he hath informed me Fully of my dangerous estate,
Our Apostle dealeth in this Argument also with the Galatians, Chap. 3. 2, 3, 4. This would I learne of you, received ye the Spirit by the workes of the Law,
Our Apostle deals in this Argument also with the Galatians, Chap. 3. 2, 3, 4. This would I Learn of you, received you the Spirit by the works of the Law,
and would they who had thus begunne in the spirit, end in the flesh? Our Saviour also telleth the Iewes concerning John, They did once rejoyce in his light for a season, John 5. 35. At the first,
and would they who had thus begun in the Spirit, end in the Flesh? Our Saviour also Telleth the Iewes Concerning John, They did once rejoice in his Light for a season, John 5. 35. At the First,
their unprofitablenesse, though they had but three yeares trial was so hainous, that there is a command to cut down the tree, as that which cumbreth the ground. What cause then hast thou to fear lest such a sentence passe upon thee, who hast not onely for three yeares, but many threes been dressed and pruned,
their unprofitableness, though they had but three Years trial was so heinous, that there is a command to Cut down the tree, as that which cumbereth the ground. What cause then hast thou to Fear lest such a sentence pass upon thee, who hast not only for three Years, but many threes been dressed and pruned,
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and yet continuest barren? How should you number every Lords-day? How should you account and set downe every Sermon? For though you let them passe, yet God will not.
and yet Continuest barren? How should you number every Lord's day? How should you account and Set down every Sermon? For though you let them pass, yet God will not.
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Thus we have God complaining concerning the people of Israel, mentioning the exact time, they had been froward and rebellious against him under his gracious dispensations, Psal. 95. 10. which is also also alledged by the Apostle, Hebr. 3. 9, 17. They saw Gods workes fourty years in the wildernesse.
Thus we have God complaining Concerning the people of Israel, mentioning the exact time, they had been froward and rebellious against him under his gracious dispensations, Psalm 95. 10. which is also also alleged by the Apostle, Hebrew 3. 9, 17. They saw God's works fourty Years in the Wilderness.
yet God complaineth, that these fourty yeares, they did only grieve God by their sinnes and provocations? And is not this the sad case of too many? May not God say fourty, yea fifty and threescore years;
yet God Complaineth, that these fourty Years, they did only grieve God by their Sins and provocations? And is not this the sad case of too many? May not God say fourty, yea fifty and threescore Years;
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Ye have grieved him every Sabbath-day, because not reformed or changed by the Word? Remember this therefore, the longer that the Ministers of God have continued with you, the more is all excuse taken off from you, if ye repent not.
You have grieved him every Sabbath-day, Because not reformed or changed by the Word? remember this Therefore, the longer that the Ministers of God have continued with you, the more is all excuse taken off from you, if you Repent not.
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Secondly, The more faithfull and diligent the Ministers of God have been by publick preaching and otherwayes, to convert you from all your evil doings, the greater will your account be,
Secondly, The more faithful and diligent the Ministers of God have been by public preaching and otherways, to convert you from all your evil doings, the greater will your account be,
and from the North even to the East, to look the word of God, as you have it, Amos, Chap. 8. 12. Though I say, the people will not be acquitted, they shall die and be damned in their sinnes;
and from the North even to the East, to look the word of God, as you have it, Amos, Chap. 8. 12. Though I say, the people will not be acquitted, they shall die and be damned in their Sins;
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We may see this notably fulfilled in Christ himself, that great shepherd of our souls, Matth. 11. 20. It is there said, Then began he to upbraid those Cities, wherein most of his mighty workes were done, because they repented not.
We may see this notably fulfilled in christ himself, that great shepherd of our Souls, Matthew 11. 20. It is there said, Then began he to upbraid those Cities, wherein most of his mighty works were done, Because they repented not.
yea it would be worse with them at the Day of Judgement, than the Sodomites, the vilest of men, whom God destroyed with such a sudden and terrible destruction.
yea it would be Worse with them At the Day of Judgement, than the Sodomites, the Vilest of men, whom God destroyed with such a sudden and terrible destruction.
Why then is it that thou doest not follow such a man, and do as he doth? He would not be the same worldling, the same prophane person he was once for a world.
Why then is it that thou dost not follow such a man, and do as he does? He would not be the same worldling, the same profane person he was once for a world.
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3. The successe of the Ministry is not only to give spiritual life at first, but to quicken up, to edifie and to cause to grow up more and more in godlinesse;
3. The success of the Ministry is not only to give spiritual life At First, but to quicken up, to edify and to cause to grow up more and more in godliness;
Oh lay this to heart? Seest thou not how such and such, that did but lately look towards Heaven, have overgone thee? they have more knowledge, more grace, more life and vigour than thou hast.
O lay this to heart? See thou not how such and such, that did but lately look towards Heaven, have overwent thee? they have more knowledge, more grace, more life and vigour than thou hast.
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4. Another particular wherein the successefull efficacy of the Ministry doth appear, is, To antidote against errours, to preserve from giddinesse and wantonnesse in matters of Religion.
4. another particular wherein the successful efficacy of the Ministry does appear, is, To antidote against errors, to preserve from giddiness and wantonness in matters of Religion.
This great effect of the Ministry the Apostle taketh notice of, Ephes. 4. 14. where it is said, God gave gifts to men, Apostles and Pastors to his Church, that henceforth we be no more children, tossed up and down with every wind of dóctrine.
This great Effect of the Ministry the Apostle Takes notice of, Ephesians 4. 14. where it is said, God gave Gifts to men, Apostles and Pastors to his Church, that henceforth we be no more children, tossed up and down with every wind of dóctrine.
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Lastly, The word of God preached, though it may not throughly reforme, yet it doth sometimes restrain men from sinne. Sometimes it maketh them with Felix tremble; at other times with Agrippa, almost to become a Christian.
Lastly, The word of God preached, though it may not thoroughly reform, yet it does sometime restrain men from sin. Sometime it makes them with Felix tremble; At other times with Agrippa, almost to become a Christian.
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Thus you see, wheresoever the word of God hath appeared more abundantly in any one particular in that respect, the greater is the aggravation of those mens sins, who have not thereby been reformed.
Thus you see, wheresoever the word of God hath appeared more abundantly in any one particular in that respect, the greater is the aggravation of those men's Sins, who have not thereby been reformed.
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1. This may aggravate the sinne of all those who are now departed from the Ministry and the Ordinances, who are so arrogantly puffed up with a supposed perfection, that they think they need not either hear or pray,
1. This may aggravate the sin of all those who Are now departed from the Ministry and the Ordinances, who Are so arrogantly puffed up with a supposed perfection, that they think they need not either hear or pray,
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Now to these men we propound this Question, How came you at first to that light, to that knowledge you have? How came you at first out of your prophanenesse? Whence was it that your consciences were awakened once? Was not all this at first by the Ministry!
Now to these men we propound this Question, How Come you At First to that Light, to that knowledge you have? How Come you At First out of your profaneness? Whence was it that your Consciences were awakened once? Was not all this At First by the Ministry!
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If there be any good in you, did you not receive it from these streams of God? Why then is it that you depart from us? Why is it that you despise what once you imbraced? Certainly our Ministry hath had more of Gods power and presence to you-wards,
If there be any good in you, did you not receive it from these streams of God? Why then is it that you depart from us? Why is it that you despise what once you embraced? Certainly our Ministry hath had more of God's power and presence to youwards,
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then to many ignorant prophane persons: but this maketh your sin greater. Use 2. To instruct us, how inexcusable all they are, who live now under Gospel-light,
then to many ignorant profane Persons: but this makes your since greater. Use 2. To instruct us, how inexcusable all they Are, who live now under Gospel light,
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For though one particular Ministry may have more of life and power than another, yet wheresoever Christ is faithfully preached, there is the strongest argument that can be used to bring you to God.
For though one particular Ministry may have more of life and power than Another, yet wheresoever christ is faithfully preached, there is the Strongest argument that can be used to bring you to God.
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All that do now refuse us preaching, refuse Christ speaking from Heaven, as the Apostle argueth, Heb. 12. 25. This is more than to refuse Moses, or the Prophets,
All that do now refuse us preaching, refuse christ speaking from Heaven, as the Apostle argue, Hebrew 12. 25. This is more than to refuse Moses, or the prophets,
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yea then Angels, as Heb. 2. 3. And therefore the Apostle propoundeth this Question, How shall we escape, if we neglect so great salvation, which at first began to be spoken by the Lord,
yea then Angels, as Hebrew 2. 3. And Therefore the Apostle propoundeth this Question, How shall we escape, if we neglect so great salvation, which At First began to be spoken by the Lord,
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and afterwards was confirmed by others, God bearing them witnesse by signes and many wonders? So that now the things of Religion cannot be more abundantly confirmed to you than they are;
and afterwards was confirmed by Others, God bearing them witness by Signs and many wonders? So that now the things of Religion cannot be more abundantly confirmed to you than they Are;
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THe Apostle having formerly asserted the sincerity and holy simplicity of his conversation, and that more abundantly to the Corinthians; lest this should be a vain, boasting of himself,
THe Apostle having formerly asserted the sincerity and holy simplicity of his Conversation, and that more abundantly to the Corinthians; lest this should be a vain, boasting of himself,
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and that in giving testimony of himself, that would not be valid, or sufficient: He doth in this verse appeal to the very consciences of the Corinthians likewise.
and that in giving testimony of himself, that would not be valid, or sufficient: He does in this verse appeal to the very Consciences of the Corinthians likewise.
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For although men, especially such as are prejudiced and alienated from us, may suffocate and smother as much as lie in them, that they have any such convictions of our integrity,
For although men, especially such as Are prejudiced and alienated from us, may suffocated and smother as much as lie in them, that they have any such convictions of our integrity,
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The matter then wherein he doth appeal, as it were, to their own consciences, is set down in the beginning of the verse, For we write no other things unto you, &c. There is one expression in this passage, that hath much perplexed Interpreters,
The matter then wherein he does appeal, as it were, to their own Consciences, is Set down in the beginning of the verse, For we write no other things unto you, etc. There is one expression in this passage, that hath much perplexed Interpreters,
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Now this is wondered at by some, yea by Calvin accounted, Nimis fligidum, ne dicam ineptum, saith he, in loc. It is too frigid and absurd, to make this the sense, I write to you no other things,
Now this is wondered At by Some, yea by calvin accounted, Nimis fligidum, ne dicam Ineptum, Says he, in loc. It is too frigid and absurd, to make this the sense, I write to you no other things,
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then what you read, &c. For who doubted of that? And how could any man read otherwise than he wrote, saith Musculus? Estius also doth confess, that the rendring the word NONLATINALPHABET, Ye read, did cause great perplexity to Expositors;
then what you read, etc. For who doubted of that? And how could any man read otherwise than he wrote, Says Musculus? Estius also does confess, that the rendering the word, You read, did cause great perplexity to Expositors;
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Yet there are learned men, that endeavour to make a good sense of it, though it be translated [ Ye read: ] For Beza, though he taketh notice of what Calvin saith against it,
Yet there Are learned men, that endeavour to make a good sense of it, though it be translated [ You read: ] For Beza, though he Takes notice of what calvin Says against it,
yet followeth this translation, and would make this Paul 's meaning, That he did not write cunningly, artificially what they did read in the plain letter of the words that he did write, he had no equivocations,
yet follows this Translation, and would make this Paul is meaning, That he did not write cunningly, artificially what they did read in the plain Letter of the words that he did write, he had no equivocations,
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then what you read, I shall rather go with those, who say, the word NONLATINALPHABET, though it many times signifieth to read, yet it doth also, to take notice of, to know, to remember, &c. Indeed I find it not in this sense used in the New Testament,
then what you read, I shall rather go with those, who say, the word, though it many times signifies to read, yet it does also, to take notice of, to know, to Remember, etc. Indeed I find it not in this sense used in the New Testament,
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but constantly for to read; yet Varinus, he maketh it to signifie as well NONLATINALPHABET, To know, to call to mind, to remember, to be convinced of a thing.
but constantly for to read; yet Varinus, he makes it to signify as well, To know, to call to mind, to Remember, to be convinced of a thing.
when we do with a ready and willing consent approve and own such a thing. The Pharisees were often convinced about Christs Doctrine, yet they would not acknowledge it.
when we do with a ready and willing consent approve and own such a thing. The Pharisees were often convinced about Christ Doctrine, yet they would not acknowledge it.
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But the Apostle attributeth both these to the Corinthians: for the NONLATINALPHABET, rendered [ Or ] Erasmus suspects it crept in for NONLATINALPHABET, which things. Vorstius preferreth that reading, which is NONLATINALPHABET,
But the Apostle attributeth both these to the Corinthians: for the, rendered [ Or ] Erasmus suspects it crept in for, which things. Vorstius preferreth that reading, which is,
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Every Christian, and much more every Minister, are by their lives and examples so to convince, that others may acknowledge, verily God is with them, verily the Spirit of Christ dwelleth in them.
Every Christian, and much more every Minister, Are by their lives and Examples so to convince, that Others may acknowledge, verily God is with them, verily the Spirit of christ dwells in them.
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For at another time he bid them, Beware of the leaven of the Pharisees, which was their doctrine, Mat. 16. 6. But his universal expression is to be limited to the subject matter,
For At Another time he bid them, Beware of the leaven of the Pharisees, which was their Doctrine, Mathew 16. 6. But his universal expression is to be limited to the Subject matter,
Again the second errour which this Text doth confute, is the extremity of those, who because of some corruption in the Ministers, do wholly cry down the Ministry it self,
Again the second error which this Text does confute, is the extremity of those, who Because of Some corruption in the Ministers, do wholly cry down the Ministry it self,
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Our Saviour being to reprove the Pharisees in a most sharp way, as hypocrites and blind guides, knowing how apt people are to runne from one extremity to another;
Our Saviour being to reprove the Pharisees in a most sharp Way, as Hypocrites and blind guides, knowing how apt people Are to run from one extremity to Another;
It is a very sad thing to consider how much Christians will rest on titles and names, vpon Ordinances and external duties, thinking these will carry them to Heaven, though otherwise full of impiety.
It is a very sad thing to Consider how much Christians will rest on titles and names, upon Ordinances and external duties, thinking these will carry them to Heaven, though otherwise full of impiety.
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how apt are they to be confident, and to be pussed up, because if they have a true Call, Church-government and Order according to Christs Institution? not so diligently attending to the strict and holy practice of godliness, as they ought to do.
how apt Are they to be confident, and to be pussed up, Because if they have a true Call, Church-government and Order according to Christ Institution? not so diligently attending to the strict and holy practice of godliness, as they ought to do.
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So that you see, neither parts or gifts, nor divine Institutions and Officers in the Church of God, without godly and holy lives are matter of any true and solid comfort.
So that you see, neither parts or Gifts, nor divine Institutions and Officers in the Church of God, without godly and holy lives Are matter of any true and solid Comfort.
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Therefore we cannot passe by that serious and holy observation which Musculus hath upon this passage of Paul 's encouraging himself, not from his Apostolical office, not from his miraculous and extraordinary gifts, but his sincere conversation.
Therefore we cannot pass by that serious and holy observation which Musculus hath upon this passage of Paul is encouraging himself, not from his Apostolical office, not from his miraculous and extraordinary Gifts, but his sincere Conversation.
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The Catholical corruption of the Church came in, when this pestilence had infected the Officers of the Church, that they did not think it so much material,
The Catholical corruption of the Church Come in, when this pestilence had infected the Officers of the Church, that they did not think it so much material,
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how they had their conversation in the world, so that they kept faithfull to the Roman Sea. And would to God (as he goeth on) these vanities did not prevail in those Churches, which are freed from Antichristianism;
how they had their Conversation in the world, so that they kept faithful to the Roman Sea. And would to God (as he Goes on) these vanities did not prevail in those Churches, which Are freed from Antichristianism;
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Thus you see that there may be a convincing life, and yet for all that men will be obstinate and malicious, hardening themselves against the duties required of them.
Thus you see that there may be a convincing life, and yet for all that men will be obstinate and malicious, hardening themselves against the duties required of them.
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1. Prejudice and prepossessed principles already received, whereby we stop the ear like the Adder, and will not hear the voice of the best charmer and wisest.
1. Prejudice and prepossessed principles already received, whereby we stop the ear like the Adder, and will not hear the voice of the best charmer and Wisest.
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Thus it was with many of the Jews, they had a tradition that no good, no Prophet could arise out of Galilee; They expected a Messias that in a temporal pompous manner should deliver them from all external bondage,
Thus it was with many of the jews, they had a tradition that no good, no Prophet could arise out of Galilee; They expected a Messias that in a temporal pompous manner should deliver them from all external bondage,
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If we say we have no sinne (saith John in the name of the most holy) we deceive our selves, and have no truth in us, 1 Joh. 1. 8. 2. Another false principle that keepeth from convincing, is, When we thinke godliness lieth in the actual abdication and renouncing of all earthly, worldly things.
If we say we have no sin (Says John in the name of the most holy) we deceive our selves, and have no truth in us, 1 John 1. 8. 2. another false principle that Keepeth from convincing, is, When we think godliness lies in the actual abdication and renouncing of all earthly, worldly things.
he further addeth, that he trusteth this will hold and continue. For it is nothing to have hopefull beginnings, and afterwards to revolt from all again.
he further adds, that he Trusteth this will hold and continue. For it is nothing to have hopeful beginnings, and afterwards to revolt from all again.
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And 1 Thessal. 2. 16. Wrath is said to come upon the Iews, NONLATINALPHABET, that is, to the end, as some expound it, who are against the Iewes National conversion.
And 1 Thessal. 2. 16. Wrath is said to come upon the Iews,, that is, to the end, as Some expound it, who Are against the Iewes National conversion.
Or else it may be interpreted of that end, which God hath appointed for the judgements which are to come upon them, till which end be accomplished, there is no possibility of escaping that wrath, which is upon them.
Or Else it may be interpreted of that end, which God hath appointed for the Judgments which Are to come upon them, till which end be accomplished, there is no possibility of escaping that wrath, which is upon them.
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When the Apostle saith, He trusts they shall acknowledge to the end, some understand it wholly of Paul, as if his meaning was, My conversation hath hitherto beene acknowledged by you to be sincere and upright,
When the Apostle Says, He trusts they shall acknowledge to the end, Some understand it wholly of Paul, as if his meaning was, My Conversation hath hitherto been acknowledged by you to be sincere and upright,
Others understand it of the Corinthians, I hope as you doe acknowledge us, so notwithstanding all the calumnies and subtil endeavours of the false Apostles to draw you away from me,
Others understand it of the Corinthians, I hope as you do acknowledge us, so notwithstanding all the calumnies and subtle endeavours of the false Apostles to draw you away from me,
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For hereby all our former zeal, all our by-past activity for God is forgotten, all is in vain, Have ye suffered so many things in vain? as it followeth in the next verse.
For hereby all our former zeal, all our bypast activity for God is forgotten, all is in vain, Have you suffered so many things in vain? as it follows in the next verse.
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First, That a man who doth first set upon the way of Religion, who will become a Disciple of Christ, must above all things look to his foundation well.
First, That a man who does First Set upon the Way of Religion, who will become a Disciple of christ, must above all things look to his Foundation well.
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He must have a special care that he layeth a good beginning, otherwise though he may make a glorious shew for a while, his fall at last will be very great and terrible.
He must have a special care that he Layeth a good beginning, otherwise though he may make a glorious show for a while, his fallen At last will be very great and terrible.
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witnesse the Parable of the several kinds of grounds that received the good seed, Matth. 13. and Luke 8. The difference between the good and bad lay in this, that one had a good and honest heart, wherein the word of God had deep rooting;
witness the Parable of the several Kinds of grounds that received the good seed, Matthew 13. and Lycia 8. The difference between the good and bad lay in this, that one had a good and honest heart, wherein the word of God had deep rooting;
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So likewise the Parable of the foolish and wise builders, Luke 6. 47. is expresly to this purpose, that none should please themselves in hearing of the Word, in publick duties and profession;
So likewise the Parable of the foolish and wise Builders, Lycia 6. 47. is expressly to this purpose, that none should please themselves in hearing of the Word, in public duties and profession;
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How came you to leave off what was formerly done by you, and to appear in a contrary way? For in some sense we may say here, not dimidium, but principium est plus toto. And
How Come you to leave off what was formerly done by you, and to appear in a contrary Way? For in Some sense we may say Here, not Dimension, but principium est plus toto. And
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Oh then above all things look to thy motives! Consider what it was that brought thee off from thy former wayes? Was it from beholding a spiritual excellency in Christ and holy things? Was it for godlinesse sake? Then because Christ is the same,
O then above all things look to thy motives! Consider what it was that brought thee off from thy former ways? Was it from beholding a spiritual excellency in christ and holy things? Was it for godliness sake? Then Because christ is the same,
A second thing necessary to look to in thy beginnings, is to see, That the workings of Gods Spirit make impressions deep enough, that it have full rooting.
A second thing necessary to look to in thy beginnings, is to see, That the workings of God's Spirit make impressions deep enough, that it have full rooting.
For Matth. 13. and in many other places, we read of many common gifts of Gods Spirit bestowed upon men, whereby they may make very hopefull beginnings;
For Matthew 13. and in many other places, we read of many Common Gifts of God's Spirit bestowed upon men, whereby they may make very hopeful beginnings;
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When therefore we begin to take the first step to Heaven, we are to consider whether we have any more than the common breathings and inspirations of Gods Spirit,
When Therefore we begin to take the First step to Heaven, we Are to Consider whither we have any more than the Common breathings and inspirations of God's Spirit,
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and therefore when carnal and natural men are partakers of these, they admire them, they take these for grace, they never had such workings upon their souls before;
and Therefore when carnal and natural men Are partakers of these, they admire them, they take these for grace, they never had such workings upon their Souls before;
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Thirdly, And I will instance in no more, It behoveth those who are beginners in Christianity, deliberately and seriously to consider how much it will c•st t• be godly.
Thirdly, And I will instance in no more, It behooveth those who Are beginners in Christianity, deliberately and seriously to Consider how much it will c•st t• be godly.
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Our Saviour speaketh fully to this, Luke 14. 28, 29, 31, 32. where pressing those who are to be his Disciples to these great and difficult duties of hating father and mother,
Our Saviour speaks Fully to this, Lycia 14. 28, 29, 31, 32. where pressing those who Are to be his Disciples to these great and difficult duties of hating father and mother,
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But this is that which maketh so many apostasies, so many revoltings and scandals in the way of Religion, that men come on a sudden into the profession of Christ, either for education only,
But this is that which makes so many apostasies, so many revoltings and scandals in the Way of Religion, that men come on a sudden into the profession of christ, either for education only,
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then they discover [ that Insipientis est dicere, non putabam, ] the language of the unwise, I did not look for this, I will go back into Aegypt again, rather than endure in this wilderness.
then they discover [ that Insipientis est dicere, non putabam, ] the language of the unwise, I did not look for this, I will go back into Egypt again, rather than endure in this Wilderness.
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It is not so much to ask, Doth he pray, doth he hear, doth he walk otherwise then he did? But what was the cause of this? How cometh it about that he doth so?
It is not so much to ask, Does he pray, does he hear, does he walk otherwise then he did? But what was the cause of this? How comes it about that he does so?
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Hence the second particular to clear this truth is, That true, solid, and sincere beginnings are the cause of our perseverance and continuance in what is holy.
Hence the second particular to clear this truth is, That true, solid, and sincere beginnings Are the cause of our perseverance and Continuance in what is holy.
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The man who hath the fear of God put into his inward parts, this man will be preserved, that nothing shall either totally or finally separate that soul and Christ:
The man who hath the Fear of God put into his inward parts, this man will be preserved, that nothing shall either totally or finally separate that soul and christ:
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and they shall never perish, neither shall any man pluck them out of my hand, &c. To say they may by their own negligence throw themselves out of Gods hand, is to thwart the comfort intended there for true believers.
and they shall never perish, neither shall any man pluck them out of my hand, etc. To say they may by their own negligence throw themselves out of God's hand, is to thwart the Comfort intended there for true believers.
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if the grace of God did not keep back their own corrupt inclinations, as well as keep off the Devil, they should remain in continual perplexing fears and uncertainties.
if the grace of God did not keep back their own corrupt inclinations, as well as keep off the devil, they should remain in continual perplexing fears and uncertainties.
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Christ is not only the Author, but the finisher of our faith, Heb. 12. 2. And therefore we have the godly so often praying, that God would keep them, that he would teach them, that he would increase their saith, that he would not lead them into temptation;
christ is not only the Author, but the finisher of our faith, Hebrew 12. 2. And Therefore we have the godly so often praying, that God would keep them, that he would teach them, that he would increase their Says, that he would not led them into temptation;
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a constant watching over our hearts, and a daily keeping down of our body, lest after we have appeared so long in the wayes of Christ, we afterwards turne aside into the Devils paths.
a constant watching over our hearts, and a daily keeping down of our body, lest After we have appeared so long in the ways of christ, we afterwards turn aside into the Devils paths.
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For there are sad instances in Scripture of such, who in outward appearance were eminent in the Church of God (as Judas was) but having not a sure bottome,
For there Are sad instances in Scripture of such, who in outward appearance were eminent in the Church of God (as Judas was) but having not a sure bottom,
What though so many years thou hast appeared a Disciple of Christ? For if the foundation was not well laid at first, one time or other there will be a breaking upon thee.
What though so many Years thou hast appeared a Disciple of christ? For if the Foundation was not well laid At First, one time or other there will be a breaking upon thee.
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Those prophane wretches that never set their face towards Heaven, that have continued in that wickedness, which of old they were accustomed unto, these will meet with more easie punishment then thou shalt.
Those profane wretches that never Set their face towards Heaven, that have continued in that wickedness, which of old they were accustomed unto, these will meet with more easy punishment then thou shalt.
The Apostle Peter speaketh terribly to such a man, 2 Pet. 2. 20. If when they have escaped the pollutions of the world, they are again intangled and overcome, the latter end is worse with them than the beginning.
The Apostle Peter speaks terribly to such a man, 2 Pet. 2. 20. If when they have escaped the pollutions of the world, they Are again entangled and overcome, the latter end is Worse with them than the beginning.
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4. The anger of God even in this life, doth break out most dreadfully upon such, blasting their parts, cursing them, that no fruit should grow more upon them;
4. The anger of God even in this life, does break out most dreadfully upon such, blasting their parts, cursing them, that no fruit should grow more upon them;
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Of the mutability and changeablenesse there is in the Affections of the best Churches, to their spiritual Guides and Officers. 2 COR. 1. 14. As also you have acknowledged us in part, that we are your rejoycing,
Of the mutability and changeableness there is in the Affections of the best Churches, to their spiritual Guides and Officers. 2 COR. 1. 14. As also you have acknowledged us in part, that we Are your rejoicing,
THe former part of this verse containeth a reason, why his hope is so stedfast concerning their perseverance in acknowledgement of him, viz. from what hath been past, what they have done already, they had acknowledged him, and therefore hopeth they will.
THe former part of this verse Containeth a reason, why his hope is so steadfast Concerning their perseverance in acknowledgement of him, viz. from what hath been passed, what they have done already, they had acknowledged him, and Therefore Hopes they will.
Lest this should seem pride and arrogancy, he addeth, in part. Others as Grotius relateth it to the persons acknowledging, in this sense, that part of them, some of them did so.
Lest this should seem pride and arrogance, he adds, in part. Others as Grotius relateth it to the Persons acknowledging, in this sense, that part of them, Some of them did so.
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and Rom. 15. 15. I have written more boldly to you in part; and Rom. 15. 24. That I may in part be filled with you; in which places it is NONLATINALPHABET.
and Rom. 15. 15. I have written more boldly to you in part; and Rom. 15. 24. That I may in part be filled with you; in which places it is.
This expression then doth not relate to the first time of the Corinthians acknowledgement of Paul, which was in their conversion from their Heathenism, for then they did wholly and universally receive him;
This expression then does not relate to the First time of the Corinthians acknowledgement of Paul, which was in their conversion from their Heathenism, for then they did wholly and universally receive him;
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but to the time of their repentance and recovery out of those decayes in their affections towards him, which by the false Apostles had been procured, they began to be something awakened, they saw they had foolishly given ear to other teachers;
but to the time of their Repentance and recovery out of those decays in their affections towards him, which by the false Apostles had been procured, they began to be something awakened, they saw they had foolishly given ear to other Teachers;
and now being thus in their recovery, Paul to encourage them that they may acknowledge him, NONLATINALPHABET, both to the end, and fully and perfectly, not in part only, doth take notice of this acknowledgement.
and now being thus in their recovery, Paul to encourage them that they may acknowledge him,, both to the end, and Fully and perfectly, not in part only, does take notice of this acknowledgement.
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We see then here the inconstancy and unsetledness of these Corinthians; at first none but Paul; he was their father, afterwards through the eloquence and humane perswasions of false teachers, they began to despise Paul, to leave him, to admire others.
We see then Here the inconstancy and unsettledness of these Corinthians; At First none but Paul; he was their father, afterwards through the eloquence and humane persuasions of false Teachers, they began to despise Paul, to leave him, to admire Others.
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What fault could these Corinthians find with Paul? Was he not the first instrument used by God to bring them out of that miserable darkness they sat in? Did not they find the mighty power of God going along with his ministerial labours? Did not their own experience inform them of the great good they had got by him? Yet we see that afterwards the plausible eloquence and subtil crafty insinuations of false teachers had brought Paul wholly out of request, he was contemprible.
What fault could these Corinthians find with Paul? Was he not the First Instrument used by God to bring them out of that miserable darkness they sat in? Did not they find the mighty power of God going along with his ministerial labours? Did not their own experience inform them of the great good they had god by him? Yet we see that afterwards the plausible eloquence and subtle crafty insinuations of false Teachers had brought Paul wholly out of request, he was contemprible.
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Let us instance onely in the Church of the Galatians, Paul is put to an amazement about them, Galatians 1. 4. I marvaile you are so soone removed from him that called you, unto another Gospel. So soon removed.
Let us instance only in the Church of the Galatians, Paul is put to an amazement about them, Galatians 1. 4. I marvel you Are so soon removed from him that called you, unto Another Gospel. So soon removed.
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] How quickly may false teachers demolish that which the faithfull Officers of Christ have been many years with much zeal and diligence building up? Tares sown by envious persons will quickly come and overgrow the wheat.
] How quickly may false Teachers demolish that which the faithful Officers of christ have been many Years with much zeal and diligence building up? Tares sown by envious Persons will quickly come and overgrow the wheat.
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Where is the blessedness you once spake of? Yea he saith, their affections were so vehement and hyperbolical, That they would have pluckt out their eyes (their dearest and tenderest part) and have given them him,
Where is the blessedness you once spoke of? Yea he Says, their affections were so vehement and hyperbolical, That they would have plucked out their eyes (their dearest and Tenderest part) and have given them him,
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when one while they honour him, crying Hosanna, and at another time, Crucifie him? If they do thus to the green tree, will they not much rather to the dry? And shall the servant be above his master? To inlarge this, Consider,
when one while they honour him, crying Hosanna, and At Another time, Crucify him? If they do thus to the green tree, will they not much rather to the dry? And shall the servant be above his master? To enlarge this, Consider,
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yet how often did they murmure against him? which was a great sinne, because as Moses telleth them, Exod. 16. 8. Your murmurings are not against us, but the Lord.
yet how often did they murmur against him? which was a great sin, Because as Moses Telleth them, Exod 16. 8. Your murmurings Are not against us, but the Lord.
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Yea they are ready to fall off from Moses, and to make themselves a Captain, that they may go again into Aegypt. Thus the people also dealt with David, when they were in bitterness of spirit for the losse of their wives, they spake of stoning David. Among the Heathens there are plentifull examples of this unthankfull mutability; Camillus and Themistocles, with others;
Yea they Are ready to fallen off from Moses, and to make themselves a Captain, that they may go again into Egypt. Thus the people also dealt with David, when they were in bitterness of Spirit for the loss of their wives, they spoke of stoning David. Among the heathens there Are plentiful Examples of this unthankful mutability; Camillus and Themistocles, with Others;
How many of their famous Worthies have the Heathens banished most ingratefully, and then in their necessities intreated them to come again? Which made one wise Roman say,
How many of their famous Worthies have the heathens banished most ingratefully, and then in their necessities entreated them to come again? Which made one wise Roman say,
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when perswaded to enter upon some publick design for the common good, but dangerous, deny, saying, Why should wise men venture themselves for fools? The Athenians were impetuous to put Socrates to death,
when persuaded to enter upon Some public Design for the Common good, but dangerous, deny, saying, Why should wise men venture themselves for Fools? The Athenians were impetuous to put Socrates to death,
we deal chiefly with the inward man, and the matter we propound for the Doctrine of it to be believed, is wholly transcendent to their humane apprehensions,
we deal chiefly with the inward man, and the matter we propound for the Doctrine of it to be believed, is wholly transcendent to their humane apprehensions,
The Gospel was at first preached and planted in Cities, and their Churches were first constituted, it being a long time ere the little villages in the Countrey did receive the Christian faith.
The Gospel was At First preached and planted in Cities, and their Churches were First constituted, it being a long time ere the little villages in the Country did receive the Christian faith.
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for they having not many Officers, nor hearing variety of gifts, are not so tempted to be alwayes lusting after some new thing, as in the fore-mentioned places;
for they having not many Officers, nor hearing variety of Gifts, Are not so tempted to be always lusting After Some new thing, as in the forementioned places;
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Now let us consider of the Causes which make such a change and alteration, and that many times in those who are very good, or at least apparently so. And
Now let us Consider of the Causes which make such a change and alteration, and that many times in those who Are very good, or At least apparently so. And
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They content themselves with general and confused apprehensions, and therefore can speak of those things, which yet they have no clear understanding about.
They content themselves with general and confused apprehensions, and Therefore can speak of those things, which yet they have no clear understanding about.
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Now how can such straws and feathers as these, but be blown away with every wind of doctrine? It is the Apostles expression, Ephes. 4. 14. implying, that it is childishness, levity, want of a serious, weighty and solid judgement, that maketh us leave the faithfull Ministers of God,
Now how can such straws and Feathers as these, but be blown away with every wind of Doctrine? It is the Apostles expression, Ephesians 4. 14. implying, that it is childishness, levity, want of a serious, weighty and solid judgement, that makes us leave the faithful Ministers of God,
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It is unreasonable to look that a Minister should go from his Commission; he hath not a magisterial, but ministerial Authority; he cannot make virtue, vice; or vice, virtue;
It is unreasonable to look that a Minister should go from his Commission; he hath not a magisterial, but ministerial authority; he cannot make virtue, vice; or vice, virtue;
If I please men (viz. in sinfull things) I should not be the servant of Christ, Gal. 1. 10. said Paul. And we must with Elihu profess, Job 32. 21, 22. We know not to give flattering titles, in so doing God our maker would soon take us away.
If I please men (viz. in sinful things) I should not be the servant of christ, Gal. 1. 10. said Paul. And we must with Elihu profess, Job 32. 21, 22. We know not to give flattering titles, in so doing God our maker would soon take us away.
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then it ought not to be any offence or staggering unto you, if you find us out of Gods word, enjoyning those things which the corrupt nature of man is against.
then it ought not to be any offence or staggering unto you, if you find us out of God's word, enjoining those things which the corrupt nature of man is against.
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they rejoyced to see such a Prophet that was of their own, and therefore they flocked after him, John 5. 35. They did for a while rejoyce in his light;
they rejoiced to see such a Prophet that was of their own, and Therefore they flocked After him, John 5. 35. They did for a while rejoice in his Light;
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4. Sometimes mistakes about the Doctrine they deliver, maketh them change their affections. Some speeches are hard speeches, they take offence at some expressions;
4. Sometime mistakes about the Doctrine they deliver, makes them change their affections. some Speeches Are hard Speeches, they take offence At Some expressions;
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5. A faithfull and conscionable discharge of their duties, in reproving, admonishing or setting up the pure wayes of Christ, do many times cause men to flie off,
5. A faithful and conscionable discharge of their duties, in reproving, admonishing or setting up the pure ways of christ, do many times cause men to fly off,
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because I tell you the truth? Gal. 4. 16. What made the Israelites of old oppose and persecute the holy Prophets of God? Was it not because they reproved them for their sinnes and false worship,
Because I tell you the truth? Gal. 4. 16. What made the Israelites of old oppose and persecute the holy prophets of God? Was it not Because they reproved them for their Sins and false worship,
and endeavoured the restoring of his Ordinances accorning to his own primitive and pure institution? This maketh men acknowledge their Ministers but in part;
and endeavoured the restoring of his Ordinances accorning to his own primitive and pure Institution? This makes men acknowledge their Ministers but in part;
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Nothing hindered so much the comfortable progress of his Ministry, as the subtil stratagems of such wolves in sheeps cloathing, they hod a more pleasing taking way with them;
Nothing hindered so much the comfortable progress of his Ministry, as the subtle stratagems of such wolves in Sheep clothing, they hod a more pleasing taking Way with them;
they had their NONLATINALPHABET, Rom. 16. 18. their sweet fair speeches; their insinuating orations, and by this means these glistering serpents crept into them.
they had their, Rom. 16. 18. their sweet fair Speeches; their insinuating orations, and by this means these glistering Serpents crept into them.
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Let the Use be, 1. Of Instruction to the Ministers of God, To expect such ingratitude in the world, to look for such ebbings and flowings of mens affections in the faithfull discharge of their Ministry, every man is a liar, every man is a reed shaken with the wind,
Let the Use be, 1. Of Instruction to the Ministers of God, To expect such ingratitude in the world, to look for such ebbings and flowings of men's affections in the faithful discharge of their Ministry, every man is a liar, every man is a reed shaken with the wind,
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so much inconstancy, curiosity and love to your selves, as to make you hate what you once loved? Then take heed to your selves, watch against such a disposition.
so much inconstancy, curiosity and love to your selves, as to make you hate what you once loved? Then take heed to your selves, watch against such a disposition.
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THis is the Second particular in the Text, and doth contain the Specification wherein this acknowledgment of the Corinthians did consist, viz. That he was their Rejoycing.
THis is the Second particular in the Text, and does contain the Specification wherein this acknowledgment of the Corinthians did consist, viz. That he was their Rejoicing.
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and Master, by whom they were faithfully instructed in the wayes of Godliness; and for this they did blesse God, and rejoyce that they had such a Teacher;
and Master, by whom they were faithfully instructed in the ways of Godliness; and for this they did bless God, and rejoice that they had such a Teacher;
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Chrysostome observeth this Addition to be a great Expression of Pauls Modesty and Humility, for that the Corinthians should glory and rejoyce in such an eminent Teacher as Paul was;
Chrysostom observeth this Addition to be a great Expression of Paul's Modesty and Humility, for that the Corinthians should glory and rejoice in such an eminent Teacher as Paul was;
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There is nothing difficult in the words, onely when Paul and the Corinthians are thus said to be one anothers rejoycing, we are to understand, that the Act is here put for the Object of it, as often in the Scripture.
There is nothing difficult in the words, only when Paul and the Corinthians Are thus said to be one another's rejoicing, we Are to understand, that the Act is Here put for the Object of it, as often in the Scripture.
Thus rejoycing is put for the Object, Matter, and Cause of our rejoycing; and if you say, We are to rejoyce in God onely, in the Lord, not in men, that is true, We are to rejoyce in God, onely as the Author of all our good;
Thus rejoicing is put for the Object, Matter, and Cause of our rejoicing; and if you say, We Are to rejoice in God only, in the Lord, not in men, that is true, We Are to rejoice in God, only as the Author of all our good;
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Thus a people may rejoyce in a faithfull Minister, not principally and originally, but secondarily, as the Instrument which God hath made very successfull to their souls. The Observation then is,
Thus a people may rejoice in a faithful Minister, not principally and originally, but secondarily, as the Instrument which God hath made very successful to their Souls. The Observation then is,
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and he again can praise God, that he hath a willing, teachable, and obedient people, ready to receive the Ordinances of Christ in the power and purity of them.
and he again can praise God, that he hath a willing, teachable, and obedient people, ready to receive the Ordinances of christ in the power and purity of them.
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For as he had more Labours, more Oppositions, more Persecutions than others, so also God gave him more joy and comefort in beholding the spiritual successe of his Labours;
For as he had more Labours, more Oppositions, more Persecutions than Others, so also God gave him more joy and Comfort in beholding the spiritual success of his Labours;
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Thus the Apostle calleth the Philipians his joy and crown, Phil. 4. 1. and 1 Thes. 2. 19, 20. speaking of his ardent affections to see their face, by way of interrogation, the more emphatically to express himself, he saith, What is our hope, or joy,
Thus the Apostle calls the Philippians his joy and crown, Philip 4. 1. and 1 Thebes 2. 19, 20. speaking of his Ardent affections to see their face, by Way of interrogation, the more emphatically to express himself, he Says, What is our hope, or joy,
or crown of rejoycing? Are not even ye? And then addeth positively the same thing, for, or rather, surely, certainly, ye are our rejoycing, NONLATINALPHABET is not a note of reasoning,
or crown of rejoicing? are not even you? And then adds positively the same thing, for, or rather, surely, Certainly, you Are our rejoicing, is not a note of reasoning,
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•eeing therefore that this relation is built on a Divine Foundation, no wonder if managed according to Divine Rules, that it is the cause of exceeding great joy.
•eeing Therefore that this Relation is built on a Divine Foundation, no wonder if managed according to Divine Rules, that it is the cause of exceeding great joy.
but especially his design is against those spiritual relations, because the well mannaging of them doth more immediately oppose his throne of darkness.
but especially his Design is against those spiritual relations, Because the well managing of them does more immediately oppose his throne of darkness.
and diligence, to win their affections, but that he knew by such Dissentions, the Devil would inlarge his Dominions? Hence it is, that Calvin upon that place of 2 Cor. 2. 11. Lest satan should get an advantage of us, though he take notice of their exposition, who refer it to the Incestuous person;
and diligence, to win their affections, but that he knew by such Dissensions, the devil would enlarge his Dominions? Hence it is, that calvin upon that place of 2 Cor. 2. 11. Lest satan should get an advantage of us, though he take notice of their exposition, who refer it to the Incestuous person;
yet he doth in a great part relate it, to the Dissention that the Devil endeavoured to make between them and Paul: for if Paul was for the confirming of their love to that person now repenting;
yet he does in a great part relate it, to the Dissension that the devil endeavoured to make between them and Paul: for if Paul was for the confirming of their love to that person now repenting;
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but the Corinthians, under a pretence of zeal against sin, should be against him: This would have caused sad Divisions, and so thereby Satan would have prevailed.
but the Corinthians, under a pretence of zeal against since, should be against him: This would have caused sad Divisions, and so thereby Satan would have prevailed.
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Should we speak of the Churches troubles at Franckford, though exiled, and under Persecution, The sharpest whereof was between the Flock and their Shepherd;
Should we speak of the Churches Troubles At Frankford, though exiled, and under Persecution, The Sharpest whereof was between the Flock and their Shepherd;
yea, of the hot contention between Geneva and Calvin, and in many other Churches, we may easily be perswaded, that there is scarce any one thing, wherein the Devil goeth more about as a roaring Lyon to deceive them,
yea, of the hight contention between Geneva and calvin, and in many other Churches, we may Easily be persuaded, that there is scarce any one thing, wherein the devil Goes more about as a roaring lion to deceive them,
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Paul must Plant, Apollo must water, and these are Ministers by whom they believed, Ver. 5. Although then it be our duty to lift up our hearts to God alone,
Paul must Plant, Apollo must water, and these Are Ministers by whom they believed, Ver. 5. Although then it be our duty to lift up our hearts to God alone,
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but made those sad, whom the Lord would not have made sad, Ezek. 13. 10, 22. How miserable are such a people who rejoyce in the greatest judgment that can befall them? Rejoyce not in this,
but made those sad, whom the Lord would not have made sad, Ezekiel 13. 10, 22. How miserable Are such a people who rejoice in the greatest judgement that can befall them? Rejoice not in this,
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no wonder then, if we do cry out, How welcome are the feet of those who bring glad tydings of peace, Rom. 10. 15. How beautiful are the very feet of such? So that it plainly demonstrateth all such to be delivered up to the spirit of slumber and prophaneness,
no wonder then, if we do cry out, How welcome Are the feet of those who bring glad tidings of peace, Rom. 10. 15. How beautiful Are the very feet of such? So that it plainly Demonstrates all such to be Delivered up to the Spirit of slumber and profaneness,
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and this must be for their works sake. Many times a people may glory in the Abilities, in the Learning and admirable gifts of their Teachers, thinking that thereby they surpass other Congregations;
and this must be for their works sake. Many times a people may glory in the Abilities, in the Learning and admirable Gifts of their Teachers, thinking that thereby they surpass other Congregations;
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It is very sad to hear those complaints in the Scripture, Who hath believed our report? and All the day long have we stretched out our hands unto a rebellious people:
It is very sad to hear those complaints in the Scripture, Who hath believed our report? and All the day long have we stretched out our hands unto a rebellious people:
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For, Is there any greater mercy can befall thee, than to have the Word thus a converting and saving Word to thee? Thou mayest admire thy Pleasures, thy profit, thy lusts, and judg them sweet;
For, Is there any greater mercy can befall thee, than to have the Word thus a converting and Saving Word to thee? Thou Mayest admire thy Pleasures, thy profit, thy Lustiest, and judge them sweet;
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examine what is the spiritual good they have found thereby, what Reformation, what a change hath it made? The Apostle telleth these very Corinthians, 1 Cor. 5. 6. that their glorying was not good:
examine what is the spiritual good they have found thereby, what Reformation, what a change hath it made? The Apostle Telleth these very Corinthians, 1 Cor. 5. 6. that their glorying was not good:
where is the holy Order, the godly Discipline, the spirituall Reformation, that you should have attained unto by the Gifts and Ministry of your Teachers? This alone will cause us truly and solidly to rejoyce.
where is the holy Order, the godly Discipline, the spiritual Reformation, that you should have attained unto by the Gifts and Ministry of your Teachers? This alone will cause us truly and solidly to rejoice.
For you heard how happy and blessed a thing it was when there was cause for a mutuall and reciprocall rejoycing in one another, between Minister and People.
For you herd how happy and blessed a thing it was when there was cause for a mutual and reciprocal rejoicing in one Another, between Minister and People.
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though they were a rebellious house, Chap. 2. 6. Now what comefort could Ezekiel have from such a people? They were so many bryars and thornes scratching and tearing of him;
though they were a rebellious house, Chap. 2. 6. Now what Comfort could Ezekielem have from such a people? They were so many briars and thorns scratching and tearing of him;
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and if Jehoash, the King of Israel, 2 Kings 13. 9. compared an unequal Warr to an unequal and unfit Marriage, the thistle in Lebanon with the Cedar in Lebanon, which proved destructive immediately;
and if Jehoash, the King of Israel, 2 Kings 13. 9. compared an unequal War to an unequal and unfit Marriage, the thistle in Lebanon with the Cedar in Lebanon, which proved destructive immediately;
then the Thistle is married to the Cedar, but but this cannot hold long; for the Devil, which is like the wilde beast, the roaring Lyon, he will come, and devour all;
then the Thistle is married to the Cedar, but but this cannot hold long; for the devil, which is like the wild beast, the roaring lion, he will come, and devour all;
so that, what the Apostle speaketh, 2 Cor. 6. 14. may well be applyed here, Be not unequally yoaked: what communion hath light with darkness? It is then very uncomfortable,
so that, what the Apostle speaks, 2 Cor. 6. 14. may well be applied Here, Be not unequally yoked: what communion hath Light with darkness? It is then very uncomfortable,
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for I dwel among men of polluted lips, Isay chap. 6. 12. This maketh him like Lot to torment his righteous soul by seing and hearing the wickedness of those he dwelleth amongst, 2 Pet. 2. 8. This is a bitter and sad Persecution:
for I dwell among men of polluted lips, Saiah chap. 6. 12. This makes him like Lot to torment his righteous soul by sing and hearing the wickedness of those he dwells among, 2 Pet. 2. 8. This is a bitter and sad Persecution:
This is a perfecution of their righteous souls, as Jeremy said, chap. 13. 17. If you will not here it, my soul shall weep in secret places, for your pride.
This is a persecution of their righteous Souls, as Jeremiah said, chap. 13. 17. If you will not hear it, my soul shall weep in secret places, for your pride.
There is great hope of such a peoples conversion, afterwards, as you see by that expression, Isa. 6. 10. Lest they understand with their heart, and be converted.
There is great hope of such a peoples conversion, afterwards, as you see by that expression, Isaiah 6. 10. Lest they understand with their heart, and be converted.
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for you are ready to say, Alas, we are poor ignorant people, we know nothing, What then will this help you? No, God that made you, will not have mercy on you.
for you Are ready to say, Alas, we Are poor ignorant people, we know nothing, What then will this help you? No, God that made you, will not have mercy on you.
and not how to keep off damnation? Why then do you not lay aside all things, to get some competent knowledg of Christian Principles, without which you cannot get any good by Sermons, by acraments;
and not how to keep off damnation? Why then do you not lay aside all things, to get Some competent knowledge of Christian Principles, without which you cannot get any good by Sermons, by acraments;
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and to encrease their gifts, that are serious in their desires after these things: But the truth is, The world hath thy heart, Lusts have thy heart;
and to increase their Gifts, that Are serious in their Desires After these things: But the truth is, The world hath thy heart, Lustiest have thy heart;
If thou didst follow the wise mans Counsel, to seek for it more than gold or silver, more then any precious treasure, thou wouldest not be such a blinde wretch as thou art;
If thou didst follow the wise men Counsel, to seek for it more than gold or silver, more then any precious treasure, thou Wouldst not be such a blind wretch as thou art;
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now this universal ignorance is the more abominable, because we enjoy the plentifull means of knowledg we have constant Preaching, we have the Word read,
now this universal ignorance is the more abominable, Because we enjoy the plentiful means of knowledge we have constant Preaching, we have the Word read,
Wo then be unto me if I gainsay it, for this the Apostle doth exceedingly commend the Thessalonians, 1 Thes. 2. 13. ye he is so affected with it, that he did thank God without ceasing in his respect, even because they received the word of God, which they heard of Paul, not as the word of men,
Woe then be unto me if I gainsay it, for this the Apostle does exceedingly commend the Thessalonians, 1 Thebes 2. 13. the he is so affected with it, that he did thank God without ceasing in his respect, even Because they received the word of God, which they herd of Paul, not as the word of men,
How comfortable a thing is this, for a Minister to see his people receiving the truths he preaches of Gods word? They hear and tremble, they believe and tremble;
How comfortable a thing is this, for a Minister to see his people receiving the truths he Preaches of God's word? They hear and tremble, they believe and tremble;
as to regenerate us, and make us to become new creatures. Even men who yet will lye roaring for ever in Hell, may have great knowledg, and some faith;
as to regenerate us, and make us to become new creatures. Even men who yet will lie roaring for ever in Hell, may have great knowledge, and Some faith;
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When therefore the Ministers of God do not onely become Instructers, but Fathers, as the Apostle saith he was to these Corinthians: this is matter of great joy, Though ye have ten thousand Instructors, yet not many Fathers;
When Therefore the Ministers of God do not only become Instructers, but Father's, as the Apostle Says he was to these Corinthians: this is matter of great joy, Though you have ten thousand Instructors, yet not many Father's;
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Hence the Apostle speaketh most affectionately, in an overflowing manner, 2 Cor. 6. 11, 12, 13. O ye Corinthians, our mouth is open unto you, our heart is inlarged, ye are not streightened in us, but in your own bowels;
Hence the Apostle speaks most affectionately, in an overflowing manner, 2 Cor. 6. 11, 12, 13. O the Corinthians, our Mouth is open unto you, our heart is enlarged, you Are not straightened in us, but in your own bowels;
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This then is an unspeakable mercy, when we shall be able to say with the prophet, (though in another sense) Behold I, and the children which thou hast given me, Isa. chap. 8. 18. Or,
This then is an unspeakable mercy, when we shall be able to say with the Prophet, (though in Another sense) Behold I, and the children which thou hast given me, Isaiah chap. 8. 18. Or,
What a glorious commendation doth the Apostle give this Church, 2 Cor. 2, 3. when he calleth them his Epistle to be read and known of all men? Yea he saith, They are manifestly declared to be the Epistle of Christ.
What a glorious commendation does the Apostle give this Church, 2 Cor. 2, 3. when he calls them his Epistle to be read and known of all men? Yea he Says, They Are manifestly declared to be the Epistle of christ.
O what unspeakable gladness of heart would it be to a Minister to be able to make such an holy boast of his people, That they are his Sermons to be read,
Oh what unspeakable gladness of heart would it be to a Minister to be able to make such an holy boast of his people, That they Are his Sermons to be read,
The Apostle instanceth in one Duty, viz. their Liberality to the poor Saints of God, 2 Cor. 9. 13. For thereby they did glorifie God, by their professed Subjection to the Gospel.
The Apostle Instanceth in one Duty, viz. their Liberality to the poor Saints of God, 2 Cor. 9. 13. For thereby they did Glorify God, by their professed Subjection to the Gospel.
For if we consult with 2 Cor. 17. there we shall see the Apostle wonderfully affected with the joy that he had by seeing the good effect of his former Epistle upon them;
For if we consult with 2 Cor. 17. there we shall see the Apostle wonderfully affected with the joy that he had by seeing the good Effect of his former Epistle upon them;
and every way endeavoured to approve themselves unto Paul, and this did so exceedingly rejoyce him, that he saith, Vers. 4. Great is my glorying of you, I am filled with comefort, I am exceeding joyfull in all our tribulation.
and every Way endeavoured to approve themselves unto Paul, and this did so exceedingly rejoice him, that he Says, Vers. 4. Great is my glorying of you, I am filled with Comfort, I am exceeding joyful in all our tribulation.
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Thus these Corinthians failed also about holy Order, in reference to the Lords Supper, which maketh him begin his discourse about it after this manner, Shall I praise you in this? I praise you not, 1 Cor. 11. 22. There are many other particulars, which rejoyce a Faithfull Minister,
Thus these Corinthians failed also about holy Order, in Referente to the lords Supper, which makes him begin his discourse about it After this manner, Shall I praise you in this? I praise you not, 1 Cor. 11. 22. There Are many other particulars, which rejoice a Faithful Minister,
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Though for the present these things are a fable, or a scorne to thee, yet remember, all the Sermons and Admonitions thou hast had, all the pains and studies taken for the Salvation of thy soul, will one day witness against thee.
Though for the present these things Are a fable, or a scorn to thee, yet Remember, all the Sermons and Admonitions thou hast had, all the pains and studies taken for the Salvation of thy soul, will one day witness against thee.
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and oh that it might never out of your heart, but be with you sitting and walking, rising and going to bed, Heb. 13. 17. Obey them that rule over you,
and o that it might never out of your heart, but be with you sitting and walking, rising and going to Bed, Hebrew 13. 17. Obey them that Rule over you,
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For they are commanded to obey such. Where are they then that cry down a ministry, think it needless, at least no Institution of Christ? Secondly, Here is established the dignity of Ministers, partly by their Titles, NONLATINALPHABET, they are Guides, Leaders, such as are set over you;
For they Are commanded to obey such. Where Are they then that cry down a Ministry, think it needless, At least not Institution of christ? Secondly, Here is established the dignity of Ministers, partly by their Titles,, they Are Guides, Leaders, such as Are Set over you;
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and partly in the duty enjoyned the people, which is to obey, and submit. The first signifieth obedience, the other reverence and submission, so that they are to yield to the wholesome Counsels of their Pastors,
and partly in the duty enjoined the people, which is to obey, and submit. The First signifies Obedience, the other Reverence and submission, so that they Are to yield to the wholesome Counsels of their Pastors,
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which made Chrysostome wonder, if any Guide or Officer of a Church could be saved; but that he speaketh, saith Estius, because of the many evil and negligent ones;
which made Chrysostom wonder, if any Guide or Officer of a Church could be saved; but that he speaks, Says Estius, Because of the many evil and negligent ones;
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And that we might not think it a light matter thus to discourage and grieve a Minister, either in his Pastoral labours for their soules, (as some relate the words) or when, at the day of Judgment, he is to give an account (as others) he addeth, this is not profitable to you, that is, you will finde the loss of this, you will smart for it;
And that we might not think it a Light matter thus to discourage and grieve a Minister, either in his Pastoral labours for their Souls, (as Some relate the words) or when, At the day of Judgement, he is to give an account (as Others) he adds, this is not profitable to you, that is, you will find the loss of this, you will smart for it;
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Beza, because the Apostle saith NONLATINALPHABET, we are, and not NONLATINALPHABET, we shall be, doth render it not in die, but ad diem; as if the sense were, You are kept to be our rejoycing against that day.
Beza, Because the Apostle Says, we Are, and not, we shall be, does render it not in die, but ad diem; as if the sense were, You Are kept to be our rejoicing against that day.
And if you ask, How can we then rejoyce in any thing, but God only? Is not the blessednesse of Heaven described by this, that we see God, that we enjoy him? So that to rejoyce in any thing else besides God, seemeth to be like desiring a candle,
And if you ask, How can we then rejoice in any thing, but God only? Is not the blessedness of Heaven described by this, that we see God, that we enjoy him? So that to rejoice in any thing Else beside God, seems to be like desiring a candle,
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and as some Copies have it, Of our Lord Jesus. It is usual in Scripture to call the day of the Lord, that wherein he doth work some great mercy and deliverance for his people,
and as Some Copies have it, Of our Lord jesus. It is usual in Scripture to call the day of the Lord, that wherein he does work Some great mercy and deliverance for his people,
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therefore that is in a more remarkable manner called, The day of Christ. It is true, there are some learned men, that besides the day of Christs first coming, which was not to destroy, but save;
Therefore that is in a more remarkable manner called, The day of christ. It is true, there Are Some learned men, that beside the day of Christ First coming, which was not to destroy, but save;
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and the day of his second coming, they make a middle one, and that is the day wherein God did punish the Iews, and utterly destroy the Temple and City, bringing wrath upon them to the full for their crucifying of Christ, and their other sinnes.
and the day of his second coming, they make a middle one, and that is the day wherein God did Punish the Iews, and utterly destroy the Temple and city, bringing wrath upon them to the full for their crucifying of christ, and their other Sins.
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Concerning this day, that there is such an one, as also the properties of it, elswhere is spoken of, in a Sermon on Act. 17. 31. and I shall not therefore meddle in that.
Concerning this day, that there is such an one, as also the properties of it, elsewhere is spoken of, in a Sermon on Act. 17. 31. and I shall not Therefore meddle in that.
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and then the Lord shall give that comfortable acclamation, Well done good and faithfull servant, enter thou into thy Masters joy, Matth. 25. 23. Oh what tongue can express, what heart can conceive, the joy that such a Minister shall have!
and then the Lord shall give that comfortable acclamation, Well done good and faithful servant, enter thou into thy Masters joy, Matthew 25. 23. O what tongue can express, what heart can conceive, the joy that such a Minister shall have!
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How pleasant will it be when you are come to the haven, to think of the dangerous storms and tempests you were once in? But this day will make as great,
How pleasant will it be when you Are come to the Haven, to think of the dangerous storms and tempests you were once in? But this day will make as great,
and when he shall hear that sentence pronounced against him, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels? In which sentence every word almost is terrible, Depart from me; they must be separated from God, who is the fountain of life and joy.
and when he shall hear that sentence pronounced against him, Depart you cursed into everlasting fire, prepared for the devil and his Angels? In which sentence every word almost is terrible, Depart from me; they must be separated from God, who is the fountain of life and joy.
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and others bless thee, thou wilt then be pronounced cursed? Further, the place into which they must depart, is terrible beyond all expression, into fire, and everlasting fire. Fire ] Is not that most dreadfulll? Do not your hearts ake and tremble? Do not your ears tingle at the naming of this punishment? But if it be fire, it may be quickly over, the pain may be presently gone, it may quickly consume to ashes.
and Others bless thee, thou wilt then be pronounced cursed? Further, the place into which they must depart, is terrible beyond all expression, into fire, and everlasting fire. Fire ] Is not that most dreadfulll? Do not your hearts ache and tremble? Do not your ears tingle At the naming of this punishment? But if it be fire, it may be quickly over, the pain may be presently gone, it may quickly consume to Ashes.
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Whether it is better to sinne, then to be damned? Are thy lusts equivalent to all the torments of hell? Lastly, That is no little aggravation, Prepared for the Devil and his Angels ] You see what companions you must have:
Whither it is better to sin, then to be damned? are thy Lustiest equivalent to all the torments of hell? Lastly, That is no little aggravation, Prepared for the devil and his Angels ] You see what Sodales you must have:
Now if this be so, What a mighty alteration is here made? The man that like Dives fared deliciously every day, would have a drop of water to cool his tongue, and cannot.
Now if this be so, What a mighty alteration is Here made? The man that like Dives fared deliciously every day, would have a drop of water to cool his tongue, and cannot.
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But when this day shall come, what man, though he had the tongue of Angels, is able to declare his happiness? This man that was scorned, is now blessed,
But when this day shall come, what man, though he had the tongue of Angels, is able to declare his happiness? This man that was scorned, is now blessed,
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Hence it is called, The day of redemption, Matth. 24. The day of refreshing and restoring of all things, Act. 3. 19. (for we must not limit that time to the destruction of the Iews only,
Hence it is called, The day of redemption, Matthew 24. The day of refreshing and restoring of all things, Act. 3. 19. (for we must not limit that time to the destruction of the Iews only,
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as some do) Yea the godly are to look for, and hasten his coming, 2 Pet. 3. 12. as being the marriage time between Christ and his Church, Therefore the Spirit and the bride say, Come, Revel. 22. 17. It is for want of a lively meditation about this, that the godly at any time sink under any temptations.
as Some do) Yea the godly Are to look for, and hasten his coming, 2 Pet. 3. 12. as being the marriage time between christ and his Church, Therefore the Spirit and the bride say, Come, Revel. 22. 17. It is for want of a lively meditation about this, that the godly At any time sink under any temptations.
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Is there any evil thou art exercised with, that this day will not deliver thee from? Is it not a day of redemption, never to be in bondage any more, either to sinne or misery? Especially the Church under afflictions and persecutions, is to fetch all her comfort from thence:
Is there any evil thou art exercised with, that this day will not deliver thee from? Is it not a day of redemption, never to be in bondage any more, either to sin or misery? Especially the Church under afflictions and persecutions, is to fetch all her Comfort from thence:
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Should not then the Church sit expecting his victorious coming more affectionately, then Sisera 's mother, Iudg. 5. 28. did his return? saying, Why is his chariot so long a coming? Why tarry the wheels of his chariots? Luther speaking of this hopefull expectation that ought to be in the godly of Christs coming, endeavoured to affect his hearers from the condition they were in at that time.
Should not then the Church fit expecting his victorious coming more affectionately, then Sisera is mother, Judges 5. 28. did his return? saying, Why is his chariot so long a coming? Why tarry the wheels of his chariots? Luther speaking of this hopeful expectation that ought to be in the godly of Christ coming, endeavoured to affect his hearers from the condition they were in At that time.
The Popish party did triumph over the Reformed, boasting, That Caesar was coming with a great Army, that he would presently and speedily vanquish all the Lutherans. Now (saith he) as you see they rejoyce,
The Popish party did triumph over the Reformed, boasting, That Caesar was coming with a great Army, that he would presently and speedily vanquish all the Lutherans. Now (Says he) as you see they rejoice,
when God shall bid us Depart into everlasting fire. And certainly, if part of that terrour did work so much upon Iudas, that he throweth away his silver, crieth out, He had sinned in betraying of innocent blood.
when God shall bid us Depart into everlasting fire. And Certainly, if part of that terror did work so much upon Iudas, that he throweth away his silver, cries out, He had sinned in betraying of innocent blood.
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No wonder if when all the gall of Gods wrath be poured into a mans conscience, he then crieth out of his sins, gnasheth the teeth at them, remembreth them with horrour, which were once so full of sweetness and delight.
No wonder if when all the Gall of God's wrath be poured into a men conscience, he then cries out of his Sins, gnasheth the teeth At them, Remember them with horror, which were once so full of sweetness and delight.
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Again, men will have other thoughts, 1. About the wayes of Godlinesse. 2. About Godly men. And, 3. About Christ. For false principles and mis-judging about these, is that which maketh so many damn themselves.
Again, men will have other thoughts, 1. About the ways of Godliness. 2. About Godly men. And, 3. About christ. For false principles and Misjudging about these, is that which makes so many damn themselves.
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how quickly will thy thoughts alter? Then thou wilt cry out, Oh it is a mans riches to be godly, it is a mans wisdome to be godly, a mans profit to be godly,
how quickly will thy thoughts altar? Then thou wilt cry out, O it is a men riches to be godly, it is a men Wisdom to be godly, a men profit to be godly,
Then the Question will be, How hast thou lived? How hast thou kept thy self unspotted from sinne? Then thou wouldst give thousands of worlds for godlinesse. That holiness and purity thou now laughest at, it will at that day be only in request.
Then the Question will be, How hast thou lived? How hast thou kept thy self unspotted from sin? Then thou Wouldst give thousands of world's for godliness. That holiness and purity thou now laughest At, it will At that day be only in request.
We come therefore to the second, and that is the wonderfull change that wicked men shall then have in reference to those who live godly, and dare not conforme themselves to the course of this world. As
We come Therefore to the second, and that is the wonderful change that wicked men shall then have in Referente to those who live godly, and Dare not conform themselves to the course of this world. As
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But at that day, you will have other thoughts, you will then admire their happinesse, call your selves the fools and deluded ones, wishing that it might fare so with you, as it doth with them.
But At that day, you will have other thoughts, you will then admire their happiness, call your selves the Fools and deluded ones, wishing that it might fare so with you, as it does with them.
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It is said of those noble Worthies, Heb. 11. 38. That they had tryal of cruel mockings. Yea David, though a King, Psal. 69. 12. complaineth, He was the song of the drunkards.
It is said of those noble Worthies, Hebrew 11. 38. That they had trial of cruel mockings. Yea David, though a King, Psalm 69. 12. Complaineth, He was the song of the drunkards.
Secondly, Another false perswasion they have about godly men, is, That they are Hypocrites, that all they do is not out of love to God, but for ostentation sake.
Secondly, another false persuasion they have about godly men, is, That they Are Hypocrites, that all they do is not out of love to God, but for ostentation sake.
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and seeking his own glory, which made him so earnestly deny it, Iohn 6. 38. Iohn 8. 50. This is a sore evil upon the sonnes of men, that because they have an enmity and hatred against the godly,
and seeking his own glory, which made him so earnestly deny it, John 6. 38. John 8. 50. This is a soar evil upon the Sons of men, that Because they have an enmity and hatred against the godly,
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it shall then be discovered, who was faithfull, and who was insincere, and wilt thou anticipate this day? Little doest thou thinke how much such as feare God in truth, doe bewaile that partial hypocrisie and insincerity which is within them;
it shall then be discovered, who was faithful, and who was insincere, and wilt thou anticipate this day? Little dost thou think how much such as Fear God in truth, do bewail that partial hypocrisy and insincerity which is within them;
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Are not afflictions, troubles and miseries, as inseparably following the people of God, as the shadow doth the body? Doth not our Saviour fore-warn his Disciples of the great trouble that they shall meet with in the world? Doth not Paul himself say, 1 Corinth. 15. 19. If we have hope in this life onely, we are of all men most miserable? Of all men ] Because other men will follow the pleasures and profits of the world:
are not afflictions, Troubles and misery's, as inseparably following the people of God, as the shadow does the body? Does not our Saviour forewarn his Disciples of the great trouble that they shall meet with in the world? Does not Paul himself say, 1 Corinth. 15. 19. If we have hope in this life only, we Are of all men most miserable? Of all men ] Because other men will follow the pleasures and profits of the world:
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But this great day will make you have other thoughts of their condition; when you shall see their sackcloth taken off, and robes of honour put upon them;
But this great day will make you have other thoughts of their condition; when you shall see their Sackcloth taken off, and robes of honour put upon them;
This will make you then to wish, Oh that we had endured the same hardship, gone through the same wildernesse, seeing they have now arrived at such a blessed Land, as they are!
This will make you then to wish, O that we had endured the same hardship, gone through the same Wilderness, seeing they have now arrived At such a blessed Land, as they Are!
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In the third and last place, The thoughts and apprehensions of men about Christ, will be greatly changed at that day, from what they have at present; in two particulars especially,
In the third and last place, The thoughts and apprehensions of men about christ, will be greatly changed At that day, from what they have At present; in two particulars especially,
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or he that loveth life it self more than me, is not worthy of me, Matth. 10. 37. For happily flesh and blood may for the present say, This is an hard saying, who can beare it? To love Christ more than father that begat me, and maintaineth me;
or he that loves life it self more than me, is not worthy of me, Matthew 10. 37. For happily Flesh and blood may for the present say, This is an hard saying, who can bear it? To love christ more than father that begat me, and maintaineth me;
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Will Christ be as good as these to me? Shall I not lose by loving him more than these? But if a man consider what Christ is? How he will appeare at that day? How happy are they who can claime an interest in him? Then they will see reason,
Will christ be as good as these to me? Shall I not loose by loving him more than these? But if a man Consider what christ is? How he will appear At that day? How happy Are they who can claim an Interest in him? Then they will see reason,
for the great day of his wrath is come, and who shall be able to stand? Thus you see, that your thoughts about Christ at that day, will be wholly changed:
for the great day of his wrath is come, and who shall be able to stand? Thus you see, that your thoughts about christ At that day, will be wholly changed:
when you shall heare him pronounce his terrible sentence upon ungodly men, then how will your hearts melt within you? Then you will beginne to say within your selves, Oh that we had not made an Idol-Christ, that we had not fancied a Christ to our selves!
when you shall hear him pronounce his terrible sentence upon ungodly men, then how will your hearts melt within you? Then you will begin to say within your selves, O that we had not made an Idol-Christ, that we had not fancied a christ to our selves!
And therefore whereas they promise to themselves peace, they will meet with horrour and desolation. And thus much for those particulars. The next general Proposition is,
And Therefore whereas they promise to themselves peace, they will meet with horror and desolation. And thus much for those particulars. The next general Proposition is,
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and at hearts ease, and in the meane while, the godly goe bowed downe, not able to lift up their heads? Now this Question will never be fully answered, till that great day;
and At hearts ease, and in the mean while, the godly go bowed down, not able to lift up their Heads? Now this Question will never be Fully answered, till that great day;
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and therefore it is called, The day of restoring of all things, Acts 3. 21. which word signifieth, that here in this world many things seeme to be out of order;
and Therefore it is called, The day of restoring of all things, Acts 3. 21. which word signifies, that Here in this world many things seem to be out of order;
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Then we shall no longer cry out, How unsearchable are his wayes, and past finding out? For then God will cleare all his proceedings which have been in this world.
Then we shall no longer cry out, How unsearchable Are his ways, and passed finding out? For then God will clear all his proceedings which have been in this world.
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To be fetched from his merry companions, to be for ever tormented by the Devils. The Parable of Dives and Lazarus, Luke 16. 20. doth egregiously demonstrate this;
To be fetched from his merry Sodales, to be for ever tormented by the Devils. The Parable of Dives and Lazarus, Lycia 16. 20. does egregiously demonstrate this;
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Dives is taken from his delicate fare, and great abundance, plunged in such a want of all mercies, that he cannot have one drop of water, to asswage his torment.
Dives is taken from his delicate fare, and great abundance, plunged in such a want of all Mercies, that he cannot have one drop of water, to assuage his torment.
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How terrible will this day be to the secret uncleane person, to the secret thies, to the secret unjust man? Know to thy terrour at that day, they will be no more secret.
How terrible will this day be to the secret unclean person, to the secret thighs, to the secret unjust man? Know to thy terror At that day, they will be no more secret.
What thou that didst not doubt, or feare thy condition, no not to the last gaspe to fall from these great hopes into eternal despair, What a change is here made? Our Saviour did most fully represent such persons in the Parable of the foolish Virgins, Matth. 25. 11, 12. Did not they goe out confidently to meet the bridegroome? Did not they cry boldly, Lord, Lord, open to us? And yet when they came to the last, they wanted oile.
What thou that didst not doubt, or Fear thy condition, no not to the last gasp to fallen from these great hope's into Eternal despair, What a change is Here made? Our Saviour did most Fully represent such Persons in the Parable of the foolish Virgins, Matthew 25. 11, 12. Did not they go out confidently to meet the bridegroom? Did not they cry boldly, Lord, Lord, open to us? And yet when they Come to the last, they wanted oil.
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So in another Parable in the same Chapter, vers. 44. Those persons whom the •udge shall bid Depart into everlasting fire, for the omission of such duties, as were required of them;
So in Another Parable in the same Chapter, vers. 44. Those Persons whom the •udge shall bid Depart into everlasting fire, for the omission of such duties, as were required of them;
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They will not grant they ever offended so, When saw we thee an hungry, and fed thee not, & c? Oh take heed of this selfe-fulnesse, of living and dying in such strong presumptions of Gods love,
They will not grant they ever offended so, When saw we thee an hungry, and fed thee not, & c? O take heed of this selfe-fulnesse, of living and dying in such strong presumptions of God's love,
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Imagine a wicked man sentenced at that Tribunal, taking his leave of all comforts, wishing he had never been borne, crying out to the mountaines and hils to cover him,
Imagine a wicked man sentenced At that Tribunal, taking his leave of all comforts, wishing he had never been born, crying out to the Mountains and hills to cover him,
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and then say, Did this man once believe it would be thus with him? Did this man ever thinke there would be such a change? Now is it not Gods mercy to fore-warne thee of this day? Neither Devil,
and then say, Did this man once believe it would be thus with him? Did this man ever think there would be such a change? Now is it not God's mercy to forewarn thee of this day? Neither devil,
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How must thou justifie God, the Ministers, and thy owne godly friends, taking confusion to thy self? Shall we not heare thee speaking to God, O glorious and infinite God, thou hast beene mercifull and patient to me!
How must thou justify God, the Ministers, and thy own godly Friends, taking confusion to thy self? Shall we not hear thee speaking to God, Oh glorious and infinite God, thou hast been merciful and patient to me!
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Where is thy reason? Where is thy faith that doth not make thee watch and pray against this day? Why doest thou not with Hierome thinke that every moment thou hearest that Trumpet sounding in thy eares, Arise, and come to judgement? Oh be diligent in doing the Lord:
Where is thy reason? Where is thy faith that does not make thee watch and pray against this day? Why dost thou not with Jerome think that every moment thou Hearst that Trumpet sounding in thy ears, Arise, and come to judgement? O be diligent in doing the Lord:
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when God shall say, Depart ye cursed: Will any say, Lord, he shall not goe, I will deliver him, I will rescue him, I will make an atonement for him? No,
when God shall say, Depart you cursed: Will any say, Lord, he shall not go, I will deliver him, I will rescue him, I will make an atonement for him? No,
SERM. CVI. Of the Encouragements a Minister hath from the hopes of doing good to a people. 2 COR. 1. 15. And in this confidence I was minded to come unto you before, that you might have a second benefit.
SERMON. CVI Of the Encouragements a Minister hath from the hope's of doing good to a people. 2 COR. 1. 15. And in this confidence I was minded to come unto you before, that you might have a second benefit.
AT this Verse the Apostle taketh an happy occasion for a transition to his Apology, or defence against that crime charged upon him, by the false Teachers;
AT this Verse the Apostle Takes an happy occasion for a transition to his Apology, or defence against that crime charged upon him, by the false Teachers;
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The false Teachers, they waiting for all advantages to calumniate him, did upon this accuse him with levity and inconstancy, that with him was yea and nay, that he did purpose according to carnal respects, accommodating himself to time, and outward advantages.
The false Teachers, they waiting for all advantages to calumniate him, did upon this accuse him with levity and inconstancy, that with him was yea and nay, that he did purpose according to carnal respects, accommodating himself to time, and outward advantages.
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Estius doth well observe, that while Paul was speaking in the commendation and praise of his Conversation, he did use the plural number, joyning others with him, to avoid envy;
Estius does well observe, that while Paul was speaking in the commendation and praise of his Conversation, he did use the plural number, joining Others with him, to avoid envy;
2. There is the motive in this confidence, viz. which was mentioned before of their mutual rejoycing in one another, whereby he was perswaded, that he might do much good amongst them:
2. There is the motive in this confidence, viz. which was mentioned before of their mutual rejoicing in one Another, whereby he was persuaded, that he might do much good among them:
If you say, Did the Apostle then change his mind? did he alter his purpose? if so, would not this call in question all his Apostolical Doctrine? To this we are to answer in the prosecution of his Apology at the 23d verse;
If you say, Did the Apostle then change his mind? did he altar his purpose? if so, would not this call in question all his Apostolical Doctrine? To this we Are to answer in the prosecution of his Apology At the 23d verse;
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Thus it was with these very Corinthians: God, in a Vision to Paul, Act. 18. 10. commanded him to stay at Corinth, and not be afraid, which he did a year and half, longer then usually he did any where;
Thus it was with these very Corinthians: God, in a Vision to Paul, Act. 18. 10. commanded him to stay At Corinth, and not be afraid, which he did a year and half, longer then usually he did any where;
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Oh how rejoycing is it to a Faithfull Minister, when he seeeth God hath converting work, edifying work for him to do amongst such a people? Thus you have also Paul resolved upon his tarrying at Ephesus, 1 Cor. 16. 9. and why so? A great and effectual door is opened to me.
O how rejoicing is it to a Faithful Minister, when he seeth God hath converting work, edifying work for him to do among such a people? Thus you have also Paul resolved upon his tarrying At Ephesus, 1 Cor. 16. 9. and why so? A great and effectual door is opened to me.
So that our Preaching is like hooting into the ear of a dead man, should not the spirit of God change and prepare the hearts of Hearers. This is the inward door;
So that our Preaching is like hooting into the ear of a dead man, should not the Spirit of God change and prepare the hearts of Hearers. This is the inward door;
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so that, although you shall cry Lord, Lord, open to us, yet it cannot be granted you, Luke 13, 25. As much intreating as we make to you now to receive the Lord Christ,
so that, although you shall cry Lord, Lord, open to us, yet it cannot be granted you, Lycia 13, 25. As much entreating as we make to you now to receive the Lord christ,
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Not any tractableness in people, therefore the Socinian, and Arminian Doctrine is with indignation to be excluded, who speak of a probitas naturalis, and ingenium docile; a natural teachableness in some persons, which doth prepare them for the Gospel,
Not any tractableness in people, Therefore the Socinian, and Arminian Doctrine is with Indignation to be excluded, who speak of a Probity Naturalis, and ingenium docile; a natural teachableness in Some Persons, which does prepare them for the Gospel,
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can we think, Heaven and Salvation, which was typified by that Canaan, shall be obtained by our own worth? Nay, experience telleth us, that sometimes the most prophane have received the Gospel,
can we think, Heaven and Salvation, which was typified by that Canaan, shall be obtained by our own worth? Nay, experience Telleth us, that sometime the most profane have received the Gospel,
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If any have Humility and Meckness, which is necessary for the success of the Gospel, in his heart, that is the gift of God, it floweth not from nature.
If any have Humility and Meekness, which is necessary for the success of the Gospel, in his heart, that is the gift of God, it flows not from nature.
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How many men are wrought upon, that, of all in the world you would not have exspected it? who would have thought such bears should be turned into sheep? Thus God sometimes continueth a Ministry to a people, which doth a world of good:
How many men Are wrought upon, that, of all in the world you would not have expected it? who would have Thought such bears should be turned into sheep? Thus God sometime Continueth a Ministry to a people, which does a world of good:
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The case of a Ministers removeal from a people is of great difficulty and tenderness: The causes of his departure may be either Internal, which God onely knoweth;
The case of a Ministers removal from a people is of great difficulty and tenderness: The Causes of his departure may be either Internal, which God only Knoweth;
Thus we read Act. 13. 21. Paul and Barnabas shook off the dust off their feet against the persecuting and unbelieving Jews. And Verse 46. Paul speaketh boldly to them, Seeing ye put the word of God from you,
Thus we read Act. 13. 21. Paul and Barnabas shook off the dust off their feet against the persecuting and unbelieving jews. And Verse 46. Paul speaks boldly to them, Seeing you put the word of God from you,
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For seeing it is God that giveth the encrease, though we plant and water, and his time is unknown to us, it may fall out, that a people, who give no hope for the present, may afterwards appear more curable;
For seeing it is God that gives the increase, though we plant and water, and his time is unknown to us, it may fallen out, that a people, who give no hope for the present, may afterwards appear more curable;
Besides, we see the Prophet quieting his heart with this, though he had no success in his Ministry, that he had his reward with God, Isay 49. 5. Though Israel be not gathered,
Beside, we see the Prophet quieting his heart with this, though he had no success in his Ministry, that he had his reward with God, Saiah 49. 5. Though Israel be not gathered,
and hope of doing good, Therefore to know when their is more hope of doing good in one place than in another, must not be decided by selfish and private desires,
and hope of doing good, Therefore to know when their is more hope of doing good in one place than in Another, must not be decided by selfish and private Desires,
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If the Husbandman is at much cost and pains about his ground, and that bring forth nothing but bryars and thornes, Is not that a disheartening? If a Physician see that no Potions, no Medicines he giveth, ever do any good, will not that make him weary of his imployment? How much more,
If the Husbandman is At much cost and pains about his ground, and that bring forth nothing but briars and thorns, Is not that a disheartening? If a physician see that no Potions, no Medicines he gives, ever do any good, will not that make him weary of his employment? How much more,
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if a Minister labour in vain, Preach in vain, Admonish in vain, and still people grow more ohdurate in their sinnes? Doth not this teach them, with Jonah, even to run from their work?
if a Minister labour in vain, Preach in vain, Admonish in vain, and still people grow more ohdurate in their Sins? Does not this teach them, with Jonah, even to run from their work?
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Herein the Souls of men are concerned. In this is contained our everlasting Happiness. Oh that men should be no more sollicitous in this than they are.
Herein the Souls of men Are concerned. In this is contained our everlasting Happiness. O that men should be no more solicitous in this than they Are.
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Can there be a greater grief to the Minister, yea and provocation of God, than to be like that ground the Scripture speaketh of, Heb. 6. 8? Which drinking in rain often,
Can there be a greater grief to the Minister, yea and provocation of God, than to be like that ground the Scripture speaks of, Hebrew 6. 8? Which drinking in rain often,
And is not this the sad case of most of those trees that stand in the Lords Garden? Do not many grow more ignorant, more prophane, more hardened? Oh what hope can a Minister have about such a man? May we not see sad symptomes of Gods wrath upon your soules? many such desperate Patients have the spiritual Physicians of mens soules to deal with.
And is not this the sad case of most of those trees that stand in the lords Garden? Do not many grow more ignorant, more profane, more hardened? O what hope can a Minister have about such a man? May we not see sad symptoms of God's wrath upon your Souls? many such desperate Patients have the spiritual Physicians of men's Souls to deal with.
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It is true, we see Jeremiah so grieved, and offended sometimes at the wicked carriage of the people he prophesied unto, that he prayeth against his persecutors;
It is true, we see Jeremiah so grieved, and offended sometime At the wicked carriage of the people he prophesied unto, that he Prayeth against his persecutors;
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Why doth rain fall on the rock, say they? Why do we wash blackamoors? and so some expound that place, Heb. 13. 17. That they may give their account with joy,
Why does rain fallen on the rock, say they? Why do we wash blackamoors? and so Some expound that place, Hebrew 13. 17. That they may give their account with joy,
and not with grief, for that is unprofitable for you, in this sense, by grieving and disheartening of them, they cannot be so active in their Ministry, they will grow more heartless therein,
and not with grief, for that is unprofitable for you, in this sense, by grieving and disheartening of them, they cannot be so active in their Ministry, they will grow more heartless therein,
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yea, though Ministers be never so faithfull and godly, yet as Calvin observeth, they cannot go on in their Ministerial work with that vigor and alacrity they ought to do,
yea, though Ministers be never so faithful and godly, yet as calvin observeth, they cannot go on in their Ministerial work with that vigor and alacrity they ought to do,
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SERM. CVII. Of the Necessity of a constant Ministry, not only for the constituting, but to an establishing the Church. 2 COR. 1. 15. That you might have a second benefit.
SERMON. CVII. Of the Necessity of a constant Ministry, not only for the constituting, but to an establishing the Church. 2 COR. 1. 15. That you might have a second benefit.
The End is expressed in these words, That ye might have a second benefit: NONLATINALPHABET, which some, as Chrysostome, interpret, for NONLATINALPHABET;
The End is expressed in these words, That you might have a second benefit:, which Some, as Chrysostom, interpret, for;
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yea their are some who would have that to be the word in the Original. It is no doubt, but that much NONLATINALPHABET, or joy did follow upon this NONLATINALPHABET.
yea their Are Some who would have that to be the word in the Original. It is no doubt, but that much, or joy did follow upon this.
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Hence Aristotle maketh NONLATINALPHABET to come of NONLATINALPHABET and NONLATINALPHABET, exceedingly to rejoyce; yet is more consonant to other places of Scripture, to read it NONLATINALPHABET,
Hence Aristotle makes to come of and, exceedingly to rejoice; yet is more consonant to other places of Scripture, to read it,
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It is sometimes in Scripture applyed to such Almes as were freely given for the use of distressed Churches, 2 Cor. 8. which is therefore called Grace, partly because it is of Gods special goodness to give us such a free and liberal Disposition,
It is sometime in Scripture applied to such Alms as were freely given for the use of distressed Churches, 2 Cor. 8. which is Therefore called Grace, partly Because it is of God's special Goodness to give us such a free and liberal Disposition,
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In this Text it is to be applyed to spiritual bounty, that is, to be willing and ready in all serviceableness to promote the spirituall good of others;
In this Text it is to be applied to spiritual bounty, that is, to be willing and ready in all serviceableness to promote the spiritual good of Others;
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Now this Grace or Benefit is said to be NONLATINALPHABET, which some translate, iterated, and repeated, though it be more than the Second, or third time.
Now this Grace or Benefit is said to be, which Some translate, iterated, and repeated, though it be more than the Second, or third time.
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whether Paul did come a third time to those Corinthians is disputed by Commentators, because of some passages in the 12 and 13 Chapters of this Epistle: of which in its time.
whither Paul did come a third time to those Corinthians is disputed by Commentators, Because of Some passages in the 12 and 13 Chapters of this Epistle: of which in its time.
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but there needeth a constant and dayly Ministry to be tilling and dressing of it. That Garden which God planted, and put Adam into, yet was to be dayly dressed;
but there needs a constant and daily Ministry to be tilling and dressing of it. That Garden which God planted, and put Adam into, yet was to be daily dressed;
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but they need a second and a third, yea a continual benefit. For though the Apostle haply did come but the second time to these Corinthians, yet he appointed Officers in an ordinary residence amongst them,
but they need a second and a third, yea a continual benefit. For though the Apostle haply did come but the second time to these Corinthians, yet he appointed Officers in an ordinary residence among them,
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as wel as in other Churches, which were continually to watch over them. The particulars wherein the Ministry is necessary for perfecting work, as well as foundation work,
as well as in other Churches, which were continually to watch over them. The particulars wherein the Ministry is necessary for perfecting work, as well as Foundation work,
Thus at the same time God is building the Church, the Devil and his instruments are raising their Babel. No sooner have the Ministers of God with Isaac digged up Wells,
Thus At the same time God is building the Church, the devil and his Instruments Are raising their Babel. No sooner have the Ministers of God with Isaac dug up Wells,
but the Philistines have been ready to throw their earth and mud therein. If then Errors and damnable Heresies may so quickly infect a Church, formerly pure;
but the philistines have been ready to throw their earth and mud therein. If then Errors and damnable Heresies may so quickly infect a Church, formerly pure;
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after it is planted, How much care and inspection is used against those false Teachers? how greatly he labours to antidote them against false Doctrines:
After it is planted, How much care and inspection is used against those false Teachers? how greatly he labours to antidote them against false Doctrines:
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Gal. 1. 6. I marvel you are so soon removed from him that called you, to another Gospel, &c. So soon, Those Galatians that had received such wonderfull gifts by the Preaching of the Gospel,
Gal. 1. 6. I marvel you Are so soon removed from him that called you, to Another Gospel, etc. So soon, Those Galatians that had received such wonderful Gifts by the Preaching of the Gospel,
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This then is a continual benefit by a faithfull and sound Ministry, that we be not as Children, tossed up and down with every winde of Doctrine, Ephes. 4. 14. That we be soundly fortifyed against all the deceiveable wayes of Errors;
This then is a continual benefit by a faithful and found Ministry, that we be not as Children, tossed up and down with every wind of Doctrine, Ephesians 4. 14. That we be soundly fortified against all the deceivable ways of Errors;
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and truely this is a special mercy, to have a Ministry sanctified to that end, and blessed to that purpose, to keep thee in a sound and right judgment.
and truly this is a special mercy, to have a Ministry sanctified to that end, and blessed to that purpose, to keep thee in a found and right judgement.
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And thus it was with this Church of Corinth; Their lives were greatly corrupted, there were many disorders, They did not walk with such an holly respect to the Rule as they ought to do:
And thus it was with this Church of Corinth; Their lives were greatly corrupted, there were many disorders, They did not walk with such an holly respect to the Rule as they ought to do:
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Now, where there were so many diseases did they not need a Physician? when the School was thus disordered was not a rod requisite? Although the Churches of God have glorious Titles,
Now, where there were so many diseases did they not need a physician? when the School was thus disordered was not a rod requisite? Although the Churches of God have glorious Titles,
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yea and sometimes to be overtaken with grosser sinnes? Now they that are thus overtaken, do they not need those that are spiritual Gal. 6. 1. to restore them again? By the spiritual here some understand the Officers and Guides of the Church, who,
yea and sometime to be overtaken with grosser Sins? Now they that Are thus overtaken, do they not need those that Are spiritual Gal. 6. 1. to restore them again? By the spiritual Here Some understand the Officers and Guides of the Church, who,
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as they were to cast out obstinate and impenitent sinners, so to receive them again upon their humiliation, in the spirit of meekness, to Church-communion.
as they were to cast out obstinate and impenitent Sinners, so to receive them again upon their humiliation, in the Spirit of meekness, to Church-communion.
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Thirdly, Ministerial Labors are necessary in an iterated and repeated manner, for consolation and incouragement. The people of God have a two fold occasion of their sadness and discouragement;
Thirdly, Ministerial Labors Are necessary in an iterated and repeated manner, for consolation and encouragement. The people of God have a two fold occasion of their sadness and discouragement;
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they are wholly strangers to their ond hearts, but discover that vileness and loathsomeness in themselves, which the world can not, which God onely knoweth;
they Are wholly Strangers to their and hearts, but discover that vileness and loathsomeness in themselves, which the world can not, which God only Knoweth;
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Had not even Christ himself in the midst of his sorrow an Angel sent to comefort him? The Incestuous person, was not he ready to be swallowed up with overmuch sorrow,
Had not even christ himself in the midst of his sorrow an Angel sent to Comfort him? The Incestuous person, was not he ready to be swallowed up with overmuch sorrow,
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For this end also God doth give his Officers a tongue of the learned, as the Prophet Isay calleth it, Chap. 50. 4. which is, to speak a word in season, to him that is of an humble spirit, and wearied soul.
For this end also God does give his Officers a tongue of the learned, as the Prophet Saiah calls it, Chap. 50. 4. which is, to speak a word in season, to him that is of an humble Spirit, and wearied soul.
Little do any know the necessity of such comfortable Physicians, but such who like the man of Jerecho lie wounded with the sense of their own guilt, and Gods displeasure against them.
Little do any know the necessity of such comfortable Physicians, but such who like the man of Jericho lie wounded with the sense of their own guilt, and God's displeasure against them.
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Therefore as the Spirit of God doth efficiently both convince of sin and comfort, so doth the Ministry instrumentally, being applyed therunto by the Spirit of God.
Therefore as the Spirit of God does efficiently both convince of since and Comfort, so does the Ministry instrumentally, being applied thereunto by the Spirit of God.
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Are not they therefore to have such as may comfort and strengthen them in their warfare? Hence Pauls Epistles do abound with many consolations, as so many cordialls:
are not they Therefore to have such as may Comfort and strengthen them in their warfare? Hence Paul's Epistles do abound with many consolations, as so many cordials:
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as we see in many Ages, when clearer light hath discovered that to be Superstition, and a dishonour to God, which was accounted once the great, onour due unto him.
as we see in many Ages, when clearer Light hath discovered that to be Superstition, and a dishonour to God, which was accounted once the great, onour due unto him.
When God dispelled the Egyptian darkness of Popery from of the face of the face of the Church, their Image-Worship, their Indulgences, their vowed Obedience and poverty, which were admired as such eminent acts of Religion, were manifested to be contemptible,
When God dispelled the Egyptian darkness of Popery from of the face of the face of the Church, their Image-Worship, their Indulgences, their vowed obedience and poverty, which were admired as such eminent acts of Religion, were manifested to be contemptible,
and in how many things do the best of men still continue ignorant? and therefore with David (though he had more understadding than his teachers) are to pray, that God would open their eyes, that they might understand the wonderfull things of Gods law, Psal. 119. 18, Davids eyes were opened,
and in how many things do the best of men still continue ignorant? and Therefore with David (though he had more understadding than his Teachers) Are to pray, that God would open their eyes, that they might understand the wonderful things of God's law, Psalm 119. 18, Davids eyes were opened,
and therefore the Apostle prayeth for those Ephesians whose understandings were already enlightened, Ephes. 1. 17. that their eyes might yet be more opened:
and Therefore the Apostle Prayeth for those Ephesians whose understandings were already enlightened, Ephesians 1. 17. that their eyes might yet be more opened:
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Savanarola, Hom. 3. p. 29. bringeth a distruction of Divinity out of Aquinas to this purpose, a man may know a thing, saith he, either per modum studii, or per modum inclinationis: men may know many things by way of study in Divinity,
Savonarola, Hom. 3. p. 29. brings a destruction of Divinity out of Aquinas to this purpose, a man may know a thing, Says he, either per modum studii, or per modum inclinationis: men may know many things by Way of study in Divinity,
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as to be able to confute Arrians and Socinians, yet be far from that heavenly inclination which Paul found in himself, to know nothing but Christ crucified,
as to be able to confute Arians and socinians, yet be Far from that heavenly inclination which Paul found in himself, to know nothing but christ Crucified,
Again, this firmness of Faith is not onely seen in dogmatical Assent, but in in fiducial Application of the Promises to our selves, in which sense it is said twice or thrice, The just shall live by his faith.
Again, this firmness of Faith is not only seen in dogmatical Assent, but in in fiducial Application of the Promises to our selves, in which sense it is said twice or thrice, The just shall live by his faith.
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Such are the weak actings of our Faith, so strong are our temptations, so supernatural and mysterious is this way of believing, that all have cause to cry out with the Apostles, Lord increase our faith.
Such Are the weak actings of our Faith, so strong Are our temptations, so supernatural and mysterious is this Way of believing, that all have cause to cry out with the Apostles, Lord increase our faith.
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To be renewed in the spirit of their minde, Epes. 4. 23. 24. And our Saviour prayeth for the Apostles even in that Prayer wherein he acknowledgeth that they had believed, and received the word of God.
To be renewed in the Spirit of their mind, Epes. 4. 23. 24. And our Saviour Prayeth for the Apostles even in that Prayer wherein he acknowledgeth that they had believed, and received the word of God.
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But why do we speak of spiritual Edification? in how many is not the ground-work of Conversion laid? how can they have the second benefit, who have not obtained rhe first? How can they be nourished and grow, who have not yet the Principles of Life infused into them?
But why do we speak of spiritual Edification? in how many is not the groundwork of Conversion laid? how can they have the second benefit, who have not obtained rhe First? How can they be nourished and grow, who have not yet the Principles of Life infused into them?
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Thou art to pray, and to desire all others to pray, that God would have mercy upon thy soul, that he would take away thy stony heart, that he would heal thy blinde eyes, and open thy deaf eares.
Thou art to pray, and to desire all Others to pray, that God would have mercy upon thy soul, that he would take away thy stony heart, that he would heal thy blind eyes, and open thy deaf ears.
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All Christians, especially Ministers, ought to lay out themselves wholly for Gods Glory, and others good. 2 COR. 1. 16. And to passe by you into Macedonia,
All Christians, especially Ministers, ought to lay out themselves wholly for God's Glory, and Others good. 2 COR. 1. 16. And to pass by you into Macedonia,
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THis Text containeth the manner how Paul was to fulfill his purpose of coming to them, which was first to go to Macedonia; and upon a short abiding there,
THis Text Containeth the manner how Paul was to fulfil his purpose of coming to them, which was First to go to Macedonia; and upon a short abiding there,
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For the state of the Church of Macedonia was not so corrupt, as this of Corinth, and therefore needed not so long a residence of Paul there, as in this place.
For the state of the Church of Macedonia was not so corrupt, as this of Corinth, and Therefore needed not so long a residence of Paul there, as in this place.
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For our holy Apostle had his whole heart carried out in the service of God, and therefore did order his journeys and continuance in any place, according as Gods glory,
For our holy Apostle had his Whole heart carried out in the service of God, and Therefore did order his journeys and Continuance in any place, according as God's glory,
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So that when Paul speaketh here of his travails, and setteth down as it were his several journeys, in all these he did not consult with flesh and blood, or look upon carnal advantages;
So that when Paul speaks Here of his travails, and sets down as it were his several journeys, in all these he did not consult with Flesh and blood, or look upon carnal advantages;
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They grant many books are now wanting, which some holy men did write, but of that which was by God appointed to be the Canon and Rule of our faith and manners none is perished.
They grant many books Are now wanting, which Some holy men did write, but of that which was by God appointed to be the Canon and Rule of our faith and manners none is perished.
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And indeed to hold that opinion, would open a door for many atheistical arguments; at least it would gratifie the Popish party, who thinketh, if there were no Scripture,
And indeed to hold that opinion, would open a door for many atheistical Arguments; At lest it would gratify the Popish party, who Thinketh, if there were no Scripture,
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Now it's plain, that either Paul did wholly change his purpose, or else he did not fulfill it as soon as was expected by the Corinthians, which made them so calumniate him for inconstancy and levity.
Now it's plain, that either Paul did wholly change his purpose, or Else he did not fulfil it as soon as was expected by the Corinthians, which made them so calumniate him for inconstancy and levity.
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yet Musculus doth at large shew, how both these purposes may be reconciled, and that there is no contrariety in them, which is too long here to insert.
yet Musculus does At large show, how both these Purposes may be reconciled, and that there is no contrariety in them, which is too long Here to insert.
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Let us come to observe some practical and profitable instructions from this Text, and from the general scope that Paul had in all this labour and travail, which was to advance the glory of God, to promote the good of the Church, rejoycing like a Gyant to runne his race. We may observe,
Let us come to observe Some practical and profitable instructions from this Text, and from the general scope that Paul had in all this labour and travail, which was to advance the glory of God, to promote the good of the Church, rejoicing like a Giant to run his raze. We may observe,
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First, There is none, though in never so mean a condition, but hath several talents committed to him, which are to be imployed for the honour of God, and the good of others.
First, There is none, though in never so mean a condition, but hath several Talents committed to him, which Are to be employed for the honour of God, and the good of Others.
we would have thought it would have gone worse with those who had more Talents; they were under many obligations, it would be very difficult to improve all.
we would have Thought it would have gone Worse with those who had more Talents; they were under many obligations, it would be very difficult to improve all.
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17.) of himself, how he thought other mens callings happier than his, who endured so much envy and hatred for the Gospel, They live without vexations; their labour is sweet,
17.) of himself, how he Thought other men's callings Happier than his, who endured so much envy and hatred for the Gospel, They live without vexations; their labour is sweet,
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Our plowing and sowing, our marrying and bringing up of children, if done according to Scripture-rules, please God in their way, as well as religious duties:
Our plowing and sowing, our marrying and bringing up of children, if done according to Scriptural rules, please God in their Way, as well as religious duties:
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whether they pray or heare, it is not for the glory of God: Custome, formality, and self-respects, are the Locusts and Caterpillars, that do devour our hopefull buds. Therefore
whither they pray or hear, it is not for the glory of God: Custom, formality, and self-respects, Are the Locusts and Caterpillars, that do devour our hopeful buds. Therefore
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but to what end is all this? What is it that my soul doth principally aim at in all these things? If we had asked Paul, saying, Paul, Why will you go to Macedonia? He would have said, to promote Christs Kingdom, to have been beneficial to mens souls.
but to what end is all this? What is it that my soul does principally aim At in all these things? If we had asked Paul, saying, Paul, Why will you go to Macedonia? He would have said, to promote Christ Kingdom, to have been beneficial to men's Souls.
What is the white that all men are to shoot at? What is the mark they are to levell at? Whereupon some Divines likewise concluding, that Divinity is practical and not speculative meerly, that therefore the most approved and genuine method in all Systems of Divinity, is,
What is the white that all men Are to shoot At? What is the mark they Are to level At? Whereupon Some Divines likewise concluding, that Divinity is practical and not speculative merely, that Therefore the most approved and genuine method in all Systems of Divinity, is,
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Till therefore a man hath centered his soul upon the right end, till his heart be constantly upon that, he either propounds cursed and wicked ends to himself,
Till Therefore a man hath centered his soul upon the right end, till his heart be constantly upon that, he either propounds cursed and wicked ends to himself,
This truth is so necessary, that though we should preach six hundred Sermons about it, to quicken you up in the meditation thereof, it would not be useless:
This truth is so necessary, that though we should preach six hundred Sermons about it, to quicken you up in the meditation thereof, it would not be useless:
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What moveth thee to be thus diligent in thy wayes? What is it that is set most upon thy heart all the day long? For although we cannot continually have actual thoughts upon our chief end,
What moves thee to be thus diligent in thy ways? What is it that is Set most upon thy heart all the day long? For although we cannot continually have actual thoughts upon our chief end,
Even as a perfect Grammarian speaketh alwayes true Latine, from the habit within him, though happily he doth not actually think upon every rule in his Grammar.
Even as a perfect Grammarian speaks always true Latin, from the habit within him, though happily he does not actually think upon every Rule in his Grammar.
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In the next place we told you, This acting and working for God in our whole life and callings, is more eminently to be fulfilled in the Ministers of the Gospel.
In the next place we told you, This acting and working for God in our Whole life and callings, is more eminently to be fulfilled in the Ministers of the Gospel.
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labour, sollicitude and constant perseverance in the work of the Lord against all the cruel oppositions that the Devil and wicked men do raise against them.
labour, solicitude and constant perseverance in the work of the Lord against all the cruel oppositions that the devil and wicked men do raise against them.
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Hence Timothy is commanded, To endure hardship as a good souldier of Jesus Christ, 2 Tim. 2. 3, 4. and that he may discharge this faithfully, He must not entangle himself in the affairs of the world.
Hence Timothy is commanded, To endure hardship as a good soldier of jesus christ, 2 Tim. 2. 3, 4. and that he may discharge this faithfully, He must not entangle himself in the affairs of the world.
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But you may say, What qualification is requisite, that both private Christians and Ministers may lay themselves wholly out in their respective wayes for God? For though Paul instance here only of his own travails,
But you may say, What qualification is requisite, that both private Christians and Ministers may lay themselves wholly out in their respective ways for God? For though Paul instance Here only of his own travails,
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What Paul aimed at, by preaching, by travailing from one Countrey to another, the very same thing art thou to aim at in thy buying and selling, in thy trading from one place to another.
What Paul aimed At, by preaching, by travailing from one Country to Another, the very same thing art thou to aim At in thy buying and selling, in thy trading from one place to Another.
Paul never was busie in this spiritual merchandizing for God, till he was converted; while some men have their lusts their god; others their god; others the world their god;
Paul never was busy in this spiritual Merchandising for God, till he was converted; while Some men have their Lustiest their god; Others their god; Others the world their god;
and see how much some of their Worthies have denied their profits, pleasures and lusts to promote the publick good, we may admire that publick spirit God gave them;
and see how much Some of their Worthies have denied their profits, pleasures and Lustiest to promote the public good, we may admire that public Spirit God gave them;
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How much more then may we behold the glorious work of Gods Spirit upon many Christians, in this very particular of giving them publick affections, that had rather with Jonah be cast into the Sea,
How much more then may we behold the glorious work of God's Spirit upon many Christians, in this very particular of giving them public affections, that had rather with Jonah be cast into the Sea,
who is weake, and I am not weake? Who is offended, and I burn not? It is said to be a kind of proverbial speech in the primitive times, If an elect (that is, a believer) hath sinned, his neighbour hath sinned;
who is weak, and I am not weak? Who is offended, and I burn not? It is said to be a kind of proverbial speech in the primitive times, If an elect (that is, a believer) hath sinned, his neighbour hath sinned;
implying the great care Christians took of one anothers soul, that if any did sinne, they were to consider whether other mens sins were not made theirs some way or other.
implying the great care Christians took of one another's soul, that if any did sin, they were to Consider whither other men's Sins were not made theirs Some Way or other.
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Is all we do in reference to God? Doe we live and move to glorifie God? May we not charge our base and unworthy hearts with much lazinesse, much formality;
Is all we do in Referente to God? Do we live and move to Glorify God? May we not charge our base and unworthy hearts with much laziness, much formality;
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and so will not give over till he come to the prize? And truely if wee but consider the infinite comfort that is in doing of Gods worke, above the worlds, and the Devils;
and so will not give over till he come to the prize? And truly if we but Consider the infinite Comfort that is in doing of God's work, above the world's, and the Devils;
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For it's plain, that Paul by this instance doth declare, that he had an universal commission to oversee all those Churches in several places and countreys which he had planted.
For it's plain, that Paul by this instance does declare, that he had an universal commission to oversee all those Churches in several places and Countries' which he had planted.
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And therefore in this particular his Office was distinct from ordinary Pastours, which were appointed for particular Cities and Churches, who were to have their ordinary residence with them,
And Therefore in this particular his Office was distinct from ordinary Pastors, which were appointed for particular Cities and Churches, who were to have their ordinary residence with them,
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God then did not, or doth not require of ordinary Pastours, that they should like Paul travail from countrey to countrey for the propagating of the Gospel,
God then did not, or does not require of ordinary Pastors, that they should like Paul travail from country to country for the propagating of the Gospel,
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That the Office of an Apostle, and an ordinary Pastor, were among other things distinguished in this, that the one had an universal charge over all Churches;
That the Office of an Apostle, and an ordinary Pastor, were among other things distinguished in this, that the one had an universal charge over all Churches;
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so that thereby the word of God prevailed more powerfully, than the Emperours sword. Christ indeed saith, He was sent only to the l•st sheep of Israel;
so that thereby the word of God prevailed more powerfully, than the emperors sword. christ indeed Says, He was sent only to the l•st sheep of Israel;
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It was then necessary, for the carrying on of this universal and illimited grace of God, to have such Officers, that should also be universal and illimited;
It was then necessary, for the carrying on of this universal and illimited grace of God, to have such Officers, that should also be universal and illimited;
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the goodness of God herein mercifully appearing, that no Nation though never so barbarous, and in such remote parts of the world, were shut out from this glorious light.
the Goodness of God herein mercifully appearing, that no nation though never so barbarous, and in such remote parts of the world, were shut out from this glorious Light.
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Hence Peter cals himself an Elder, 1 Pet. 5. 1. And John the Apostle (for we take it for granted, it was he that was the Penman of them) in his two last Epistles styleth himself only Elder So that the Apostles they did preach, they did administer Sacraments;
Hence Peter calls himself an Elder, 1 Pet. 5. 1. And John the Apostle (for we take it for granted, it was he that was the Penman of them) in his two last Epistles styleth himself only Elder So that the Apostles they did preach, they did administer Sacraments;
This Question indeed is greatly disputed by Saravia, and others that adhere to his opinion, who affirm, That though the Apostles had many extraordinary and personal priviledges,
This Question indeed is greatly disputed by Saravia, and Others that adhere to his opinion, who affirm, That though the Apostles had many extraordinary and personal privileges,
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and before they were fully planted in the Land of Canaan; they had extraordinary Officers, and the Lord wrought wonderfull miracles amongst them, but he did not so afterwards.
and before they were Fully planted in the Land of Canaan; they had extraordinary Officers, and the Lord wrought wonderful Miracles among them, but he did not so afterwards.
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It is true, there are some cases, when they may for a while be absent from them, viz. when they are called to consult in Synods and Councils about the publick advantage of the Churches of God, to stop the gangrene of errour,
It is true, there Are Some cases, when they may for a while be absent from them, viz. when they Are called to consult in Synods and Councils about the public advantage of the Churches of God, to stop the gangrene of error,
For if men be lazy and negligent, their presence is an absence. The Scripture speaks of Idol-shepherds, such have eyes, and see not; ears, and hear not;
For if men be lazy and negligent, their presence is an absence. The Scripture speaks of Idol shepherds, such have eyes, and see not; ears, and hear not;
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What if I have not knowledge enough to salvation? What if I mistake godliness, thinking it to be that which it is not? What if I delude and flatter my own soul? Oh let me go to those that are the wise Physicians of my soul!
What if I have not knowledge enough to salvation? What if I mistake godliness, thinking it to be that which it is not? What if I delude and flatter my own soul? O let me go to those that Are the wise Physicians of my soul!
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The reason why a Minister may put forth ministerial acts, though not to his own people, ariseth from that habitual disposition, which he is put into by his Office.
The reason why a Minister may put forth ministerial acts, though not to his own people, arises from that habitual disposition, which he is put into by his Office.
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as if when a people (suppose) should be all consumed by the plague suddenly, that then a Pastors office doth wholly cease, not only to them, but to all other Churches;
as if when a people (suppose) should be all consumed by the plague suddenly, that then a Pastors office does wholly cease, not only to them, but to all other Churches;
as his own charge, yet what by prayer, direction and counsel, and what with many other edifying wayes, he is wholly to lay out himself for the good of others,
as his own charge, yet what by prayer, direction and counsel, and what with many other edifying ways, he is wholly to lay out himself for the good of Others,
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Is it thus then, that Pastors are personally to attend to their flock? Then let it be an Use of Exhortation, to you that are the people, readily to submit unto,
Is it thus then, that Pastors Are personally to attend to their flock? Then let it be an Use of Exhortation, to you that Are the people, readily to submit unto,
Why then is it that many are so unwilling, so froward and opposite to the Ministers of God in their faithfull discharge of their Office? Are we from house to house, from person to person,
Why then is it that many Are so unwilling, so froward and opposite to the Ministers of God in their faithful discharge of their Office? are we from house to house, from person to person,
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as occasion may require, thus to promote your souls good? Why are people so averse to this? They are not willing to be disquieted, they would be let alone in their ignorance and prophaneness.
as occasion may require, thus to promote your Souls good? Why Are people so averse to this? They Are not willing to be disquieted, they would be let alone in their ignorance and profaneness.
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But though happily you may say to other private Pastors, What have you to do to instruct us, to meddle with us, look to your own selves? Yet you cannot say thus to those whom God hath set over you;
But though happily you may say to other private Pastors, What have you to do to instruct us, to meddle with us, look to your own selves? Yet you cannot say thus to those whom God hath Set over you;
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when we have such an example as Paul before us? How often may we blush and mourn, to see our selves fall so short of Paul 's diligence, zeal and courage in the wayes of God? For though we are not called with him to passe from countrey to countrey, from Church to Church, to advance the kingdom of Christ,
when we have such an Exampl as Paul before us? How often may we blush and mourn, to see our selves fallen so short of Paul is diligence, zeal and courage in the ways of God? For though we Are not called with him to pass from country to country, from Church to Church, to advance the Kingdom of christ,
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We come to the last particular observable in these words, and that is the consequent event, rather than the final cause of this his journey unto them, which is to be brought on his way toward Judea.
We come to the last particular observable in these words, and that is the consequent event, rather than the final cause of this his journey unto them, which is to be brought on his Way towards Judea.
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We read also of this loving respect shewed to Paul and Barnabas by the Church, Act. 15. 3. and especially Act. 21. 5. The Disciples brought Paul and all his companions on their way with wives and children.
We read also of this loving respect showed to Paul and Barnabas by the Church, Act. 15. 3. and especially Act. 21. 5. The Disciples brought Paul and all his Sodales on their Way with wives and children.
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Is it any wonder to hear an ignorant person, a prophane persons revile or oppose the preachers of the Gospel? How can it be otherwise? They never found any soul-saving benefit by their pains.
Is it any wonder to hear an ignorant person, a profane Persons revile or oppose the Preachers of the Gospel? How can it be otherwise? They never found any Soul-saving benefit by their pains.
if ever they received the Spirit of God, it was through his ministry. Therefore thrive and profit by their labours, and then despise them, if thou canst.
if ever they received the Spirit of God, it was through his Ministry. Therefore thrive and profit by their labours, and then despise them, if thou Canst.
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Of the sinfulnesse of Levity, and unconstancy in the Children of God. 2 COR. 1. 17. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, nay, nay?
Of the sinfulness of Levity, and unconstancy in the Children of God. 2 COR. 1. 17. When I Therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the Flesh, that with me there should be yea, yea, nay, nay?
IN this Verse the Apostle maketh his apologetical Defence against such calumnies that were cast upon him, either for the changing of his purpose to come to them,
IN this Verse the Apostle makes his apologetical Defence against such calumnies that were cast upon him, either for the changing of his purpose to come to them,
And for the more efficacious convincing of them, he propounds his Discourse interrogatively, Did I use lightnesse? Do I purpose according to the flesh?
And for the more efficacious convincing of them, he propounds his Discourse interrogatively, Did I use lightness? Do I purpose according to the Flesh?
Whereupon his adversaries charged two crimes upon him, which usually make men sinfully alter their minds. 1. Levity and Inconstancy, Rashnesse and Temerity; as if he did not regard what he said.
Whereupon his Adversaries charged two crimes upon him, which usually make men sinfully altar their minds. 1. Levity and Inconstancy, Rashness and Temerity; as if he did not regard what he said.
The Greek word is NONLATINALPHABET from NONLATINALPHABET the heart, because of its lightnesse and agility. 2. Carnal and corrupt designs, they make men also often alter their resolutions,
The Greek word is from the heart, Because of its lightness and agility. 2. Carnal and corrupt designs, they make men also often altar their resolutions,
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we may consider how diligent the Apostle is to free himself from all Levity and Inconstancy, because his enemies would extend this to his Doctrine also,
we may Consider how diligent the Apostle is to free himself from all Levity and Inconstancy, Because his enemies would extend this to his Doctrine also,
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For the present I shall handle it in the general, as a necessary truth to be made use of by all believers. And whereas this inconstancy may be discovered either in our civil and moral conversation,
For the present I shall handle it in the general, as a necessary truth to be made use of by all believers. And whereas this inconstancy may be discovered either in our civil and moral Conversation,
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But how little do people generally take heed to themselves herein? They think not their gracelesse and unregenerated hearts may be discovered by such inconstant lying words,
But how little do people generally take heed to themselves herein? They think not their graceless and unregenerated hearts may be discovered by such inconstant lying words,
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Can there be a greater reproach then to say of a man, he will say and unsay, there is no heed to be given to his words? We are not to believe all things they say:
Can there be a greater reproach then to say of a man, he will say and unsay, there is no heed to be given to his words? We Are not to believe all things they say:
for that would be to adde iniquity unto iniquity, and to double thy sinne. But in things that may be inconvenient to thee, thou art not to use lightnesse, and easily break thy word.
for that would be to add iniquity unto iniquity, and to double thy sin. But in things that may be inconvenient to thee, thou art not to use lightness, and Easily break thy word.
And do you see Paul so carefull, lest he should be thought to be yea and nay? And art thou carelesse about thy word? Oh you must know, that true Religion and godliness doth not consist in the duties of the first Table, but of the second likewise.
And do you see Paul so careful, lest he should be Thought to be yea and nay? And art thou careless about thy word? O you must know, that true Religion and godliness does not consist in the duties of the First Table, but of the second likewise.
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Oh but remember this passage of Paul for ever, Be not hasty to promise, labour not to forget what thou hast promised, which will be if thou hast a conscientious regard unto thy self herein.
O but Remember this passage of Paul for ever, Be not hasty to promise, labour not to forget what thou hast promised, which will be if thou hast a conscientious regard unto thy self herein.
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For when thou doest not think it matter of conscience, when thou thinkest godliness is not much concerned herein, no wonder then if thou art so often found faulty herein.
For when thou dost not think it matter of conscience, when thou Thinkest godliness is not much concerned herein, no wonder then if thou art so often found faulty herein.
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Thirdly, This mutability in civil affairs is seen in our affections, our love and respect to men. It is a mans duty to be a faithfull friend to such whom he hath cause to respect;
Thirdly, This mutability in civil affairs is seen in our affections, our love and respect to men. It is a men duty to be a faithful friend to such whom he hath cause to respect;
there are great instances of such friends amongst Heathens; and the wisest Writers amongst them, have serious Discourses about Friendship. But godliness only doth rightly order and regulate this faithfull friendship.
there Are great instances of such Friends among heathens; and the Wisest Writers among them, have serious Discourses about Friendship. But godliness only does rightly order and regulate this faithful friendship.
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but as it was in David 's time, so it will be in all ages, Psal. 5. 9. For there is no faithfulnesse in their mouth, their inward part is very wickednesse, they flatter with their tongue. Hence is that Rule, NONLATINALPHABET.
but as it was in David is time, so it will be in all ages, Psalm 5. 9. For there is no faithfulness in their Mouth, their inward part is very wickedness, they flatter with their tongue. Hence is that Rule,.
this sheweth what gravity, constancy and faithfulness of spirit we ought to walk even to men in the world, godliness and Religion teacheth us these things,
this shows what gravity, constancy and faithfulness of Spirit we ought to walk even to men in the world, godliness and Religion Teaches us these things,
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Now that we may have such plain and faithfull spirits, consider the aggravation of this sinne in our civil actions, to be yea and nay, to be inconstant and changeable. And
Now that we may have such plain and faithful spirits, Consider the aggravation of this sin in our civil actions, to be yea and nay, to be inconstant and changeable. And
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Now how often doth the Scripture proclaim this glorious property of God, that he is unchangeable, that he is faithfull in his Word and promises? And truly this is the comfortable support of our selves,
Now how often does the Scripture proclaim this glorious property of God, that he is unchangeable, that he is faithful in his Word and promises? And truly this is the comfortable support of our selves,
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Thus he is called a faithfull Creator, 1 Pet. 4. 19. so faithfull is he that hath called us, 1 Thess. 5. 24. If God were not faithfull in his promises,
Thus he is called a faithful Creator, 1 Pet. 4. 19. so faithful is he that hath called us, 1 Thess 5. 24. If God were not faithful in his promises,
I say sinfully, because we are so apt to be ignorant, to mis-judge of things, to be deceived in what we resolve of, that many times it is our wisdom and duty to be of another mind,
I say sinfully, Because we Are so apt to be ignorant, to misjudge of things, to be deceived in what we resolve of, that many times it is our Wisdom and duty to be of Another mind,
It thou shouldest study to do the Devil service, and to promote his Kingdom, so as to have Religion stink in the nostrils of all men, thou canst not take a more compendious way then to lie, to deceive, to be unjust, to make no conscience of words and promises.
It thou Shouldst study to do the devil service, and to promote his Kingdom, so as to have Religion stink in the nostrils of all men, thou Canst not take a more compendious Way then to lie, to deceive, to be unjust, to make no conscience of words and promises.
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Oh then what a woe will be pronounced to thee, who should give just occasion for such men to blaspheme the holy calling, wherewith we are called? When one by his apostasie and inconstancy had betrayed the true Religion of Christ, he was afterwards troubled in heart for it;
O then what a woe will be pronounced to thee, who should give just occasion for such men to Blaspheme the holy calling, wherewith we Are called? When one by his apostasy and inconstancy had betrayed the true Religion of christ, he was afterwards troubled in heart for it;
he could have no rest in his spirit, thought himself unworthy of any Church-communion; and therefore cried out, Calcate me insipidum salem, Trample upon me as unsavoury salt.
he could have no rest in his Spirit, Thought himself unworthy of any Church-communion; and Therefore cried out, Calcate me insipidum salem, Trample upon me as unsavoury salt.
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Thus because John was a just man, therefore even Herod the King did reverence him, Mark 6. 20. John was both just and holy, and this wrought reverence.
Thus Because John was a just man, Therefore even Herod the King did Reverence him, Mark 6. 20. John was both just and holy, and this wrought Reverence.
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Thirdly, It is a great sinne to be thus rash and inconstant, because hereby a man maketh himself unfit for Gods service, either in Church or Commonwealth.
Thirdly, It is a great sin to be thus rash and inconstant, Because hereby a man makes himself unfit for God's service, either in Church or Commonwealth.
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such an unfaithfull man can never do any good, but be scorned and reproached; as one Bishop was called Euripus in antiquity, for his inconstancy and mutability;
such an unfaithful man can never do any good, but be scorned and reproached; as one Bishop was called Euripus in antiquity, for his inconstancy and mutability;
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Fourthly, It is a great sinne to be thus inconstant in our words, because it's an abuse of our tongue, which the Scripture calleth a mans glory (though some apply it to the soul) now for thy glory to be a shame, to have thy tongue accounted a lying tongue, a double tongue; a false tongue; This is an aggravation of thy wickednesse.
Fourthly, It is a great sin to be thus inconstant in our words, Because it's an abuse of our tongue, which the Scripture calls a men glory (though Some apply it to the soul) now for thy glory to be a shame, to have thy tongue accounted a lying tongue, a double tongue; a false tongue; This is an aggravation of thy wickedness.
Lastly, As God doth threaten to punish lying and deceitfull tongues, so he doth graciously encourage all such as are of sincerity in all their words and works.
Lastly, As God does threaten to Punish lying and deceitful tongues, so he does graciously encourage all such as Are of sincerity in all their words and works.
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How mercifully doth God encourage some, Isa. 63. 8. for he said, Surely they are my people, children that will not lie, so he was their Saviour. So that if all these particulars be laid together, we may see how necessary it is to adde righteousness to our Religion, to be as Christ, Whose lips were without guile in respect of God and man.
How mercifully does God encourage Some, Isaiah 63. 8. for he said, Surely they Are my people, children that will not lie, so he was their Saviour. So that if all these particulars be laid together, we may see how necessary it is to add righteousness to our Religion, to be as christ, Whose lips were without guile in respect of God and man.
This you heard was both a sin towards God, and a reproach to religion, yea unrighteousness and falsehood in these outward affairs are so great sinnes, that many times they make the greatest wound in our consciences;
This you herd was both a sin towards God, and a reproach to Religion, yea unrighteousness and falsehood in these outward affairs Are so great Sins, that many times they make the greatest wound in our Consciences;
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and Experience confirmeth it, That when a man is converted to God, and made sensible of sin, the sinnes of his unrighteousness doth most trouble his conscience;
and Experience confirmeth it, That when a man is converted to God, and made sensible of since, the Sins of his unrighteousness does most trouble his conscience;
neither hath laid a good foundation in Christian Religion, but, as the Apostle saith, Ephes. 4. 4. is like a childe tossed up and down with every wind of doctrine.
neither hath laid a good Foundation in Christian Religion, but, as the Apostle Says, Ephesians 4. 4. is like a child tossed up and down with every wind of Doctrine.
Such are called by the Apostle Peter, 2 Pet. 3. 16. unlearned and unstable. In the number of these light and inconstant persons, we may reckon the Galatians, when he chargeth them with their suddain Apostacy, Gal. 1. 6. I marvel that you are so soon removed from him that called you unto another Gospel.
Such Are called by the Apostle Peter, 2 Pet. 3. 16. unlearned and unstable. In the number of these Light and inconstant Persons, we may reckon the Galatians, when he charges them with their sudden Apostasy, Gal. 1. 6. I marvel that you Are so soon removed from him that called you unto Another Gospel.
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yea, as Jesus Christ. This lightness also was manifested in some of Christs Disciples, John 6. 60, 61. who upon their misunderstanding of some passages in our Saviours Sermon, judging them hard,
yea, as jesus christ. This lightness also was manifested in Some of Christ Disciples, John 6. 60, 61. who upon their misunderstanding of Some passages in our Saviors Sermon, judging them hard,
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And truly are not these times a sad instance of the lightness and uncertainty of many men in the Doctrine of their Faith? In how many mens Religion may you finde Yea and Nay? How many are destroying that which once they did build? Now nothing is more contrary to the nature of Faith than this inconstancy. For,
And truly Are not these times a sad instance of the lightness and uncertainty of many men in the Doctrine of their Faith? In how many men's Religion may you find Yea and Nay? How many Are destroying that which once they did built? Now nothing is more contrary to the nature of Faith than this inconstancy. For,
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if we do consider what the Nature of Faith is, we shall finde, that it doth so autoritatively bring the understanding into obedience of the Divine truth, that it dare not give way to doubtings,
if we do Consider what the Nature of Faith is, we shall find, that it does so autoritatively bring the understanding into Obedience of the Divine truth, that it Dare not give Way to doubtings,
and truly, many mens Faith hath no subsistency at all, it is only in their fancy. Hence it is, that there is almost a •cepticisme introduced into Religion, as was once into Philosophy.
and truly, many men's Faith hath no subsistency At all, it is only in their fancy. Hence it is, that there is almost a •cepticisme introduced into Religion, as was once into Philosophy.
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Thus also it is when the soul believeth, The spirit of God through the word so convinceth the heart, that no demonstration in Sciences nor objects to sense can be more potent to perswade.
Thus also it is when the soul Believeth, The Spirit of God through the word so Convinces the heart, that no demonstration in Sciences nor objects to sense can be more potent to persuade.
and do so immediately concern our Salvation? This uncertainty then, this Yea and Nay, in matters of Faith ariseth from a meer humane faith, whereby we are carried out to believe these things, upon no better grounds,
and do so immediately concern our Salvation? This uncertainty then, this Yea and Nay, in matters of Faith arises from a mere humane faith, whereby we Are carried out to believe these things, upon no better grounds,
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This then all are to labour for, is even a full perswasion in their own minde, about the truths of Religion, to take heed of inconstancy and instability herein.
This then all Are to labour for, is even a full persuasion in their own mind, about the truths of Religion, to take heed of inconstancy and instability herein.
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Such therefore as finde these Yeas and Nays, these ebbings and flowings, let them seriously consider, what an high provocation this Inconstancy is, of God against their soules.
Such Therefore as find these Yea and Nays, these ebbings and flowings, let them seriously Consider, what an high provocation this Inconstancy is, of God against their Souls.
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or some sad afflictions, and fears, but in all these things to have Reubens Curse upon their soules, unstable like water, upon which you make any impression,
or Some sad afflictions, and fears, but in all these things to have Reubens Curse upon their Souls, unstable like water, upon which you make any impression,
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but it receiveth none? Its one of Solomons wonderfull things, that leave no footsteps to be observed, A ship in the Sea, none can tell which way it passed.
but it receives none? Its one of Solomons wonderful things, that leave no footsteps to be observed, A ship in the Sea, none can tell which Way it passed.
insomuch, that when you see them overcome with their old lusts, and passions, would you think they were ever the men, that prayed so, that resolved so? you cannot see the least footsteps of any such Repentance.
insomuch, that when you see them overcome with their old Lustiest, and passion, would you think they were ever the men, that prayed so, that resolved so? you cannot see the least footsteps of any such Repentance.
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Now do but consider, Is there not the same reason still to think so? Is sin grown any better? Is it less damning? Is it less sinfull to God then it was formerly? Know then,
Now do but Consider, Is there not the same reason still to think so? Is since grown any better? Is it less damning? Is it less sinful to God then it was formerly? Know then,
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its committed against more experimental and practical knowledg, which maketh any sin to be exceeding sinfull. Those senseless wicked men, who run into all excess of impiety,
its committed against more experimental and practical knowledge, which makes any since to be exceeding sinful. Those senseless wicked men, who run into all excess of impiety,
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If then thou hast been in the pains and torments of sin, and yet wilt venture on the committing of it, who will pitty thee? If a man should be brought out of Hell torments, to live here upon earth,
If then thou hast been in the pains and torments of since, and yet wilt venture on the committing of it, who will pity thee? If a man should be brought out of Hell torments, to live Here upon earth,
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3. This Inconstancy is nothing but a mocking of God, and dallying in soul-matters. What a Thunderbolt should this be in thy heart, to think, I have but mocked God,
3. This Inconstancy is nothing but a mocking of God, and dallying in Soulmatters. What a Thunderbolt should this be in thy heart, to think, I have but mocked God,
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The Scripture indeed maketh every man a lyar; but to be a lyar in thy Repentance, a lyar in thy sorrow for sin, This is the most abominable and detestable of all.
The Scripture indeed makes every man a liar; but to be a liar in thy Repentance, a liar in thy sorrow for since, This is the most abominable and detestable of all.
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but afterwards turning back to their lusts again, were at last delivered up to blinde eyes, to deaf ears, to hard hearts, never to understand and to be converted, as we have it Isa. 6. 9, 10. As Aguish Fits holding very long, at last end in a Consumption:
but afterwards turning back to their Lustiest again, were At last Delivered up to blind eyes, to deaf ears, to hard hearts, never to understand and to be converted, as we have it Isaiah 6. 9, 10. As Aguish Fits holding very long, At last end in a Consumption:
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Thus thou who hast often had troubles, and workings of heart about sin; yet falling often into them again, may become forsaken for ever, as Saul was;
Thus thou who hast often had Troubles, and workings of heart about since; yet falling often into them again, may become forsaken for ever, as Saul was;
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then how quickly are such holy Purposes forgotten? Now you are to know, this is a great aggravation of thy sin to promise thus to God, to purpose thus before God, and then to deal falsly.
then how quickly Are such holy Purposes forgotten? Now you Are to know, this is a great aggravation of thy since to promise thus to God, to purpose thus before God, and then to deal falsely.
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A second time, when we are to make Promises to God, is at the Sacrament of the Lords Supper? where the consciences of men are so far awed, that they engage themselves to God,
A second time, when we Are to make Promises to God, is At the Sacrament of the lords Supper? where the Consciences of men Are so Far awed, that they engage themselves to God,
after such solemn Stipulations made with God? Oh how little are these Promises thought of, that we frequently make to God? And if it be •o sinfull to break a Promise made to man,
After such solemn Stipulations made with God? O how little Are these Promises Thought of, that we frequently make to God? And if it be •o sinful to break a Promise made to man,
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To how many may we say, alter such Promises made to God, but broken, why hath Satan filled thy heart to lye unto God? It is Solomons Advice concerning Vowes and Promises made to God, That we should not be hasty and rash in such things, Eccles. 5. 2. with this Reason, For God is in heaven, and thou in earth.
To how many may we say, altar such Promises made to God, but broken, why hath Satan filled thy heart to lie unto God? It is Solomons advice Concerning Vows and Promises made to God, That we should not be hasty and rash in such things, Eccles. 5. 2. with this Reason, For God is in heaven, and thou in earth.
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Yea, there is never a Prayer that we pray unto God, but there is implicitely a Promise made to God, that if he will grant our Requests, we will gloryfie his name by an holy and godly life.
Yea, there is never a Prayer that we pray unto God, but there is implicitly a Promise made to God, that if he will grant our Requests, we will Glorify his name by an holy and godly life.
Oh be able to say with Paul, in the Text, even to God himself, When I thus purposed to reform, to become a new man, did I then use lightness? did I purpose according to the flesh?
O be able to say with Paul, in the Text, even to God himself, When I thus purposed to reform, to become a new man, did I then use lightness? did I purpose according to the Flesh?
and that is, A respect to carnal Considerations. Men that look only to their Profits, to their Greatness and Honor, such must needs be mutable and inconstant, like the Camelion, turning into the colour of every object they come nigh;
and that is, A respect to carnal Considerations. Men that look only to their Profits, to their Greatness and Honour, such must needs be mutable and inconstant, like the Chameleon, turning into the colour of every Object they come High;
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And thus when men purpose and design, but fear of losing some carnal Advantages their hearts are set upon, causeth them to be Yea and Nay, to resolve, and then to unresolve;
And thus when men purpose and Design, but Fear of losing Some carnal Advantages their hearts Are Set upon, Causes them to be Yea and Nay, to resolve, and then to unresolve;
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2. This Expression doth sometimes singnifie The External Priviledges, whether civil or Ecclesiastical, and the glorious Respects that may accompany them. Thus the Apostle, 2 Cor. 5. 16. We know no man after the flesh, no not Christ himself:
2. This Expression does sometime singnifie The External Privileges, whither civil or Ecclesiastical, and the glorious Respects that may accompany them. Thus the Apostle, 2 Cor. 5. 16. We know no man After the Flesh, no not christ himself:
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Thus some are said to glory, and to have confidence in the flesh, which Paul renounceth, Phil. 3. 4. and that was in the Priviledges of the Church of Israel. So that any external thing in Religion,
Thus Some Are said to glory, and to have confidence in the Flesh, which Paul Renounceth, Philip 3. 4. and that was in the Privileges of the Church of Israel. So that any external thing in Religion,
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This we are to press much upon you, that in prayer, in Ordinances, in all approaches to God, you be a spiritual people, not carnal, resting upon Externals only.
This we Are to press much upon you, that in prayer, in Ordinances, in all Approaches to God, you be a spiritual people, not carnal, resting upon Externals only.
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Thus flesh, in the Scripture, signifieth the whole man, as it is corrupt, comprehending in it, not onely the Sensitive and inferior part of a man, but his Rational also;
Thus Flesh, in the Scripture, signifies the Whole man, as it is corrupt, comprehending in it, not only the Sensitive and inferior part of a man, but his Rational also;
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Now, in this sense the Apostle taketh it here, He did not purpose according to the flesh, that is, according to corrupt and sinfull Principles within him, but in all such things was guided by the Spirit of God, determining upon those things wherein he might most promote Gods honour, and the Churches good.
Now, in this sense the Apostle Takes it Here, He did not purpose according to the Flesh, that is, according to corrupt and sinful Principles within him, but in all such things was guided by the Spirit of God, determining upon those things wherein he might most promote God's honour, and the Churches good.
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he did not use carnal weapons, such as humane wisdome, ex• … worth, and greatness, with carnall Policy, to destroy what opposed it self against the Gospel.
he did not use carnal weapons, such as humane Wisdom, ex• … worth, and greatness, with carnal Policy, to destroy what opposed it self against the Gospel.
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To discover this Truth more fully, let us instance in some particulars, of the Principles of flesh, which all by nature, according to their reipective temptations, are prone to follow.
To discover this Truth more Fully, let us instance in Some particulars, of the Principles of Flesh, which all by nature, according to their reipective temptations, Are prove to follow.
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The Apostle speaketh of some who accounted gain godliness, 2 Tim. 6. 5. Such ought to be so odious to us, that the Apostle commands us to turn away from them.
The Apostle speaks of Some who accounted gain godliness, 2 Tim. 6. 5. Such ought to be so odious to us, that the Apostle commands us to turn away from them.
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that they those soules as well as their bodies seem to be of the dust, if they are driven away, as the dust before every winde, having no consistency atall.
that they those Souls as well as their bodies seem to be of the dust, if they Are driven away, as the dust before every wind, having no consistency atall.
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Did not this desire of profit make Judas turn such an Apostate, of a Disciple of Christ, to be a perfidious Traytor? Did not the Love of this present world make Demas to forsake Paul? So that you see, all those must necessarily be unconstant in Religion, who have no better Principle to move them than eartly Respects and Advantages.
Did not this desire of profit make Judas turn such an Apostate, of a Disciple of christ, to be a perfidious Traitor? Did not the Love of this present world make Demas to forsake Paul? So that you see, all those must necessarily be unconstant in Religion, who have no better Principle to move them than eartly Respects and Advantages.
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Neither may we think the Heathens onely to be blamed for these proud affectations. We see even the Apostles twice contending about Primacy and Superiority;
Neither may we think the heathens only to be blamed for these proud affectations. We see even the Apostles twice contending about Primacy and Superiority;
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Now, those that walk by such Principles of pride and ambition, they must needs be like a materia prima, ready to receive any form. They flatter, they dissemble; they commend, they dispraise;
Now, those that walk by such Principles of pride and ambition, they must needs be like a materia prima, ready to receive any from. They flatter, they dissemble; they commend, they dispraise;
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Hence Christians of old were called the just and holdfast men. It was not thus with John Baptist, of whom, saith our Saviour, What went ye out to see? a read shaken with the winde.
Hence Christians of old were called the just and holdfast men. It was not thus with John Baptist, of whom, Says our Saviour, What went you out to see? a read shaken with the wind.
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so must such mutable persons have some carnal respect to encourage them. Those that climbe up to high places are apt to have their heads grow giddy, and to be unsteadfast;
so must such mutable Persons have Some carnal respect to encourage them. Those that climb up to high places Are apt to have their Heads grow giddy, and to be unsteadfast;
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insomuch, that a man cannot live in greater bondage and slavery, tan to be NONLATINALPHABET, a peoples ape; or to study the humouring of those we have to deal with.
insomuch, that a man cannot live in greater bondage and slavery, tan to be, a peoples ape; or to study the Humouring of those we have to deal with.
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Our Saviour said to his Disciples, How can you belive, which receive glory of one another? John 5. 44. and do not seek the glory of God only? Certainly, till we study to please God alone in our lives,
Our Saviour said to his Disciples, How can you believe, which receive glory of one Another? John 5. 44. and do not seek the glory of God only? Certainly, till we study to please God alone in our lives,
But can the good word, and favour of men deliver thee from the wrath of God in thy conscience? and eternal torments hereafter? When Judas pleased the Chief Priests, in betraying of Christ;
But can the good word, and favour of men deliver thee from the wrath of God in thy conscience? and Eternal torments hereafter? When Judas pleased the Chief Priests, in betraying of christ;
They say, What is that to us? look thou to that, Mat. 17. 4. Such miserable tormentors instead of comforters will all those men be, whom thou hast pleased, to displease God.
They say, What is that to us? look thou to that, Mathew 17. 4. Such miserable tormentors instead of Comforters will all those men be, whom thou hast pleased, to displease God.
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When Luther and Melancton gave over their former corrupt Doctrines, and superstitious Practices, the Papists condemned them for Turn-coats, and Apostate persons;
When Luther and Melanchthon gave over their former corrupt Doctrines, and superstitious Practices, the Papists condemned them for Turncoats, and Apostate Persons;
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as if that of Cusanus were true, though otherwise not a very bad man, That the Scripture is to be understood according to the present state and Affairs of the Church;
as if that of Cusanus were true, though otherwise not a very bad man, That the Scripture is to be understood according to the present state and Affairs of the Church;
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and therefore, saith he, We are not to wonder, if at one time some Customes and Usages be exacted in a Church, which, at another time are to be decryed and refused.
and Therefore, Says he, We Are not to wonder, if At one time Some Customs and Usages be exacted in a Church, which, At Another time Are to be decried and refused.
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Lastly, That all Particulars may be comprehended in one, To live according to the Principles of the Flesh, is To set up our selves as the Alpha and Omega;
Lastly, That all Particulars may be comprehended in one, To live according to the Principles of the Flesh, is To Set up our selves as the Alpha and Omega;
and then destroy it again? It is only for Self. No wonder then, if our Saviour laying down a fundamental Qualification in his Disciples, requireth, that a man should deny himself, Mat. 16. 24. and truly, he that cannot deny himself, he will certainly deny God, and Christ;
and then destroy it again? It is only for Self. No wonder then, if our Saviour laying down a fundamental Qualification in his Disciples, requires, that a man should deny himself, Mathew 16. 24. and truly, he that cannot deny himself, he will Certainly deny God, and christ;
Self-denyal then is that which will make a man deservedly be called homo quadratus, better than he in Aristotle; for he is settled upon such a sure and immoveable Rock, that he will abide the same under all stormes and tempests.
Self-denial then is that which will make a man deservedly be called homo quadratus, better than he in Aristotle; for he is settled upon such a sure and immoveable Rock, that he will abide the same under all storms and tempests.
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In the next place we are to shew, What are those Principles and rules of grace we ought to walk by, opposite to those of the flesh, that some may alwayes be steadfast,
In the next place we Are to show, What Are those Principles and rules of grace we ought to walk by, opposite to those of the Flesh, that Some may always be steadfast,
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Constantine did once, by way of stratagem, make as if he were turned Arrian, and published, That all who would not Arrianize should lose their Preferment,
Constantine did once, by Way of stratagem, make as if he were turned Arrian, and published, That all who would not Arianize should loose their Preferment,
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But before we come to specifie the principles of the godly who purpose after the Spirit, let us take notice of something in the general, relating both to the spiritual and carnal man: As
But before we come to specify the principles of the godly who purpose After the Spirit, let us take notice of something in the general, relating both to the spiritual and carnal man: As
First, Herein are men differenced from bruit beasts, that they are carried forth to operations by some principles within them, where as the bruits are acted by a natural instinct.
First, Herein Are men differenced from bruit beasts, that they Are carried forth to operations by Some principles within them, where as the bruits Are acted by a natural instinct.
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Secondly, These principles whereby all men do walke, are either speculative, or practical, such as regard truth, to be imbraced, or good to be practised.
Secondly, These principles whereby all men do walk, Are either speculative, or practical, such as regard truth, to be embraced, or good to be practised.
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But (alas) come to the practical improvement of this, and then you would think the clean contrary were true, that evil only was to be loved, and good to be eschewed;
But (alas) come to the practical improvement of this, and then you would think the clean contrary were true, that evil only was to be loved, and good to be Eschewed;
And therefore Paul alledgeth out of the Psalms, Rom. 3. That there is none understandeth, none seeketh after God, there is none that doth good, no not one.
And Therefore Paul allegeth out of the Psalms, Rom. 3. That there is none understands, none seeks After God, there is none that does good, no not one.
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In the fourth place, These principles, though efficacious, yet are manytimes latent and hidden. It is a Rule, Principia sunt maxima virtute, minima quantitate.
In the fourth place, These principles, though efficacious, yet Are manytimes latent and hidden. It is a Rule, Principia sunt maxima virtute, minima quantitate.
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Do those that walk after the flesh, know they do so? Do they believe so? Do they complain of such a rotten and sandy foundation? No they rather applaud themselves:
Do those that walk After the Flesh, know they do so? Do they believe so? Do they complain of such a rotten and sandy Foundation? No they rather applaud themselves:
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No doubt when Paul persecuted the Church, opposed so zealously the way of Christ, though in all this he was acted by fleshly principles, yet he thought them Religion and service of God.
No doubt when Paul persecuted the Church, opposed so zealously the Way of christ, though in all this he was acted by fleshly principles, yet he Thought them Religion and service of God.
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and walk in the flesh, not onely in respect of grosse sinnes, and bodily iniquities, but even when in spiritual duties they are led by sinfull motives.
and walk in the Flesh, not only in respect of gross Sins, and bodily iniquities, but even when in spiritual duties they Are led by sinful motives.
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Thus Jehu, when he purposed the destruction of Ahab, and his family, the overthrow of Baal and his worship, he did all this after the flesh. When Judas resolved to follow Christ, to be his Disciple;
Thus Jehu, when he purposed the destruction of Ahab, and his family, the overthrow of Baal and his worship, he did all this After the Flesh. When Judas resolved to follow christ, to be his Disciple;
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So that if at any time he deviateth from this, his heart is smitten, his soul melteth, saying, This is not according to my principles, I have not thought, said, or done like my self.
So that if At any time he deviateth from this, his heart is smitten, his soul melts, saying, This is not according to my principles, I have not Thought, said, or done like my self.
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For the first, which is the principle of knowledge, by which we are to regulate our selves in faith and manners, that is the holy Scriptures, which are a perfect, sufficient and adequate Rule to live by,
For the First, which is the principle of knowledge, by which we Are to regulate our selves in faith and manners, that is the holy Scriptures, which Are a perfect, sufficient and adequate Rule to live by,
We see the Apostle Paul, 2 Tim. 3. 15, 16. directing Timothy, though so eminent in the Church of God to the Scriptures, not to the immediate inspirations,
We see the Apostle Paul, 2 Tim. 3. 15, 16. directing Timothy, though so eminent in the Church of God to the Scriptures, not to the immediate inspirations,
but unto them which he had known from his youth, giving admirable commendations of them from the efficient cause, they were by the inspiration of God, who would not regard what God himself saith? That will prove true,
but unto them which he had known from his youth, giving admirable commendations of them from the efficient cause, they were by the inspiration of God, who would not regard what God himself Says? That will prove true,
Furthermore, they are commended from a four-fold effect, For Doctrine, correction, reproof and instruction in righteousnesse, with the consequent thereof, That the man of God (even Timothy, and such who are in holy Offices of the Church) may be throughly furnished for every good work.
Furthermore, they Are commended from a fourfold Effect, For Doctrine, correction, reproof and instruction in righteousness, with the consequent thereof, That the man of God (even Timothy, and such who Are in holy Offices of the Church) may be thoroughly furnished for every good work.
By this we see, what is the Rule a godly man walketh by, it is the Scriptures; he believeth according to them, he worshippeth according to them, he liveth according to them.
By this we see, what is the Rule a godly man walks by, it is the Scriptures; he Believeth according to them, he Worshippeth according to them, he lives according to them.
else at the day of judgement, thou wilt have that sentence upon thee, which was an hand-writing in the wall against that great King, Thou art numbered and weighed in the balance,
Else At the day of judgement, thou wilt have that sentence upon thee, which was an handwriting in the wall against that great King, Thou art numbered and weighed in the balance,
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who mattereth what the Scripture saith? Who ordereth his life according to that Canon? What art thou a drunkard by Scripture, a swearer by Scripture? Know assuredly, that he which learneth not holinesse from the Scripture, shall never find comfort from the Scripture;
who mattereth what the Scripture Says? Who Ordereth his life according to that Canon? What art thou a drunkard by Scripture, a swearer by Scripture? Know assuredly, that he which learneth not holiness from the Scripture, shall never find Comfort from the Scripture;
Oh is pride from the Spirit of God? Is worldliness, is envy, is passion from the Spirit of God? Remember alwayes from what Spirit it is, that thou doest things.
O is pride from the Spirit of God? Is worldliness, is envy, is passion from the Spirit of God? remember always from what Spirit it is, that thou dost things.
The Apostles thought it a good zeal, when they would have fire from Heaven to come and destroy the Samaritans, Luk. 9. 55. but Christ rebuked them, saying, Ye know not what manner of Spirit ye are of.
The Apostles Thought it a good zeal, when they would have fire from Heaven to come and destroy the Samaritans, Luk. 9. 55. but christ rebuked them, saying, You know not what manner of Spirit you Are of.
Hence in all things his Question is, Will not this trouble my conscience? Will not this disturb the peace of my conscience? This is a blessed principle he keepeth close unto.
Hence in all things his Question is, Will not this trouble my conscience? Will not this disturb the peace of my conscience? This is a blessed principle he Keepeth close unto.
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And then again, in respect of man, he keepeth an inoffensive conscience, he lieth not, he defraudeth not, he injureth not, he looketh to righteousness as well as Religion;
And then again, in respect of man, he Keepeth an inoffensive conscience, he lies not, he defraudeth not, he injureth not, he looks to righteousness as well as Religion;
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A third principle is, To live and walk with daily expectations of death, and the day of judgment, as if he heard alwayes that voice sounding in his ears, Arise, and come to judgement.
A third principle is, To live and walk with daily Expectations of death, and the day of judgement, as if he herd always that voice sounding in his ears, Arise, and come to judgement.
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A fourth principle is, To judge sinne the onely, or the greatest evil, and godlinesse the greatest good. If this were a principle in mens hearts to live by, what reformed persons should we see every where? This principle in thy heart would be like fire there;
A fourth principle is, To judge sin the only, or the greatest evil, and godliness the greatest good. If this were a principle in men's hearts to live by, what reformed Persons should we see every where? This principle in thy heart would be like fire there;
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As Abraham did not so much rejoyce in his wealth and outward mercies, because he was still childlesse; so saith this man, It is not earthly comforts Lord,
As Abraham did not so much rejoice in his wealth and outward Mercies, Because he was still childless; so Says this man, It is not earthly comforts Lord,
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but grace that refresheth my heart, let me be poor, contemned, rather than not godly. Use of Exhortation, To examine what are the principles you walk by.
but grace that refresheth my heart, let me be poor, contemned, rather than not godly. Use of Exhortation, To examine what Are the principles you walk by.
There are but these two, and they are contrary one to the other, the principle of the flesh, and the principle of the Spirit; and such as your principles are, such are ye.
There Are but these two, and they Are contrary one to the other, the principle of the Flesh, and the principle of the Spirit; and such as your principles Are, such Are you.
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Oh but when thou shalt lie howling and roaring in hell, how wilt thou curse and bewail such principles? These have damned me, these have brought me to this place of torment, I would not entertain other principles.
O but when thou shalt lie howling and roaring in hell, how wilt thou curse and bewail such principles? These have damned me, these have brought me to this place of torment, I would not entertain other principles.
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IN these words is the sinne specified, that would flow from those two evil causes named before, viz. Inconstancy, and corrupt principles. They that are led aside by these, must needs be liars,
IN these words is the sin specified, that would flow from those two evil Causes nam before, viz. Inconstancy, and corrupt principles. They that Are led aside by these, must needs be liars,
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for such an unfaithfull, false man, can never be serviceable unto God: by that uneven carriage of his, he maketh himself uncapable of bringing glory to God, and of edifying others.
for such an unfaithful, false man, can never be serviceable unto God: by that uneven carriage of his, he makes himself uncapable of bringing glory to God, and of edifying Others.
Some therefore do think that the gemination of the particle crept into the Text by the errour of the Scribes, who finding it used in other places, thought it should be here also;
some Therefore do think that the gemination of the particle crept into the Text by the error of the Scribes, who finding it used in other places, Thought it should be Here also;
and they are the rather induced to this, because in the verse following, the Apostle doth not use the gemination, onely affirming, Yea and nay. Others they think that the Greek particle NONLATINALPHABET, which is a note of negation, should be supplied, making it to runne negatively,
and they Are the rather induced to this, Because in the verse following, the Apostle does not use the gemination, only affirming, Yea and nay. Others they think that the Greek particle, which is a note of negation, should be supplied, making it to run negatively,
But then we must acknowledge, that this differeth from those places above-mentioned, Matth. 5. and James 5. for there the latter Yea, and latter Nay, is the predicate in the Preposition;
But then we must acknowledge, that this differeth from those places abovementioned, Matthew 5. and James 5. for there the latter Yea, and latter Nay, is the predicate in the Preposition;
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he was not Yea and nay. Hence some make the Latine word Naucus, that signifieth a vain, empty, trifling fellow, to come from the Greek words NONLATINALPHABET,
he was not Yea and nay. Hence Some make the Latin word Naucus, that signifies a vain, empty, trifling fellow, to come from the Greek words,
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Now how inconsistent this is with the new man, and the work of grace, you have heard from Colos. 3. 9, Lie not one to another, seeing you have put off the old man with his deeds.
Now how inconsistent this is with the new man, and the work of grace, you have herd from Colos 3. 9, Lie not one to Another, seeing you have put off the old man with his Deeds.
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Some say, the former is Mendacium dicere; the other is Mentiri. Now this latter way of speaking untruths, is that which properly is called a lie; and men do then formally lie, when they speak that which their consciences doe tell them to be false;
some say, the former is Mendacium dicere; the other is Mentiri. Now this latter Way of speaking untruths, is that which properly is called a lie; and men do then formally lie, when they speak that which their Consciences do tell them to be false;
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Hence the false Prophets are often called lyars, who it may be thought they spake what was true, being delivered up by the just judgement of God to believe a lie: and therefore we must take heed of rashnesse and suddennesse in our words, that we may alwayes speak that which is consonant to the truth, both materially as well as formally.
Hence the false prophets Are often called liars, who it may be Thought they spoke what was true, being Delivered up by the just judgement of God to believe a lie: and Therefore we must take heed of rashness and suddenness in our words, that we may always speak that which is consonant to the truth, both materially as well as formally.
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if you cannot abide this strictnesse and precisenesse in religious duties, know that thou art but half a Christian yet, there are duties of the first Table,
if you cannot abide this strictness and preciseness in religious duties, know that thou art but half a Christian yet, there Are duties of the First Table,
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as well as the second, and how greatly mayest thou charge thy soul with such sins, didst thou not put thy trust and hope in thy true and just dealings.
as well as the second, and how greatly Mayest thou charge thy soul with such Sins, didst thou not put thy trust and hope in thy true and just dealings.
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It is disputed by some, Whether this be a sinne, or no? And Luther is so farre from making it a sinne, that he speaketh of it as a duty (in Genes.) And Musculus also alloweth of it. Yea (Comment. in Johan. cap.
It is disputed by Some, Whither this be a sin, or no? And Luther is so Far from making it a sin, that he speaks of it as a duty (in Genesis.) And Musculus also alloweth of it. Yea (Comment. in John. cap.
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To lie that thou mayest deliver a man from death, is not lawfull, because of the Apostles Rule, We must not doe evil, that good may come thereof, Rom. 3. 8. Even as adultery and fornication may not be committed under any pretence whatsoever, no not by a woman, to save the life of her husband;
To lie that thou Mayest deliver a man from death, is not lawful, Because of the Apostles Rule, We must not do evil, that good may come thereof, Rom. 3. 8. Even as adultery and fornication may not be committed under any pretence whatsoever, no not by a woman, to save the life of her husband;
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Plato was first the authour of this opinion, That Magistrates might use, Mendacio, ut medicamento, from whom Origen and his followers were infected in this point.
Plato was First the author of this opinion, That Magistrates might use, Mendacio, ut medicamento, from whom Origen and his followers were infected in this point.
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Yea, they are blotted with ignominy in Antiquity, who either by favour or money would accept of a Certificate or Testimonial, that they had sacrificed at the Altar,
Yea, they Are blotted with ignominy in Antiquity, who either by favour or money would accept of a Certificate or Testimonial, that they had sacrificed At the Altar,
Certainly, the Apostles zeal discovered in that Chapter against a sinfull tongue, should make us with much diligence watch against it, especially in that it is so unru y, that no man can tame it.
Certainly, the Apostles zeal discovered in that Chapter against a sinful tongue, should make us with much diligence watch against it, especially in that it is so unru y, that no man can tame it.
So that he who hath an holy, meek, just and faithfull tongue, is called by the Apostle a perfect man, vers. 2. not but that he hath still much imperfection in him;
So that he who hath an holy, meek, just and faithful tongue, is called by the Apostle a perfect man, vers. 2. not but that he hath still much imperfection in him;
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What is in the heart, is so quickly in that, that the Christian hath arrived at a great proficiency in godlinesse, who hath this power over his tongue,
What is in the heart, is so quickly in that, that the Christian hath arrived At a great proficiency in godliness, who hath this power over his tongue,
Hence David, as sensible of this work above his own strength, maketh his earnest addresse in prayer unto God, Psal. 141. 3. Set a watch (O Lord) before my mouth,
Hence David, as sensible of this work above his own strength, makes his earnest address in prayer unto God, Psalm 141. 3. Set a watch (Oh Lord) before my Mouth,
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Therefore when Solomon had first given that counsel, Chap. 4. 23. To keep the heart with all diligence, then he speaketh of the duties about the eyes, hands and feet.
Therefore when Solomon had First given that counsel, Chap. 4. 23. To keep the heart with all diligence, then he speaks of the duties about the eyes, hands and feet.
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for the same Apostle maketh it the quality of every man by nature, and that wherein he doth oppose God, whose Attribute is truth, God is true, and every man a lyar, Rom. 3. 4. Seeing then the nature of man is thus prone to it;
for the same Apostle makes it the quality of every man by nature, and that wherein he does oppose God, whose Attribute is truth, God is true, and every man a liar, Rom. 3. 4. Seeing then the nature of man is thus prove to it;
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In this Rebecca failed, Genes. 27. 6, 7. though she knew of Gods promise to Jacob, yet because Isaac 's affections were set upon Esau the elder brother, she saw no visible way how the promise should be accomplished,
In this Rebecca failed, Genesis. 27. 6, 7. though she knew of God's promise to Jacob, yet Because Isaac is affections were Set upon Esau the elder brother, she saw no visible Way how the promise should be accomplished,
and if there were no other consideration but this, it were enough to make us with David, Psal. 119. 163. To abhorre the way of lying, because it cometh from the Devil, we thereby demonstrate the Devil to be working in us, to move our tongues.
and if there were no other consideration but this, it were enough to make us with David, Psalm 119. 163. To abhor the Way of lying, Because it comes from the devil, we thereby demonstrate the devil to be working in us, to move our tongues.
How hardly can men endure the name of it, who yet are constant in the practice of it? So that the reproach, especially the cause from whence it cometh, may perswade us to leave it off, which is hell it self, we shall then quickly hear every man speaking truth with his neighbour.
How hardly can men endure the name of it, who yet Are constant in the practice of it? So that the reproach, especially the cause from whence it comes, may persuade us to leave it off, which is hell it self, we shall then quickly hear every man speaking truth with his neighbour.
4. An inordinate desire of profit and gain, doth many times put men upon lying. They wil• commend and praise that, which in their conscience they know to be bad,
4. an inordinate desire of profit and gain, does many times put men upon lying. They wil• commend and praise that, which in their conscience they know to be bad,
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and lose thy soule hereafter? Will not this be a dreadfull and dismall lie to thee? Remember that place, Prov. 12. 19. The lying tongue is but for a moment.
and loose thy soul hereafter? Will not this be a dreadful and dismal lie to thee? remember that place, Curae 12. 19. The lying tongue is but for a moment.
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IN this Verse the Apostle giveth a reason why he did not use Lightness, or purpose things according to the flesh, viz. Because the word he preached was not so much his word,
IN this Verse the Apostle gives a reason why he did not use Lightness, or purpose things according to the Flesh, viz. Because the word he preached was not so much his word,
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as if he did thus solemny affirm, That he was not unfaithfull in his Promise. But the ensuing words do evidently declare, That he meaneth his Preaching:
as if he did thus solemny affirm, That he was not unfaithful in his Promise. But the ensuing words do evidently declare, That he means his Preaching:
if his word be a lye, then God must be said to lye, which is heynous blasphemy to speak but God is true. This Expression is taken by some to be only Enunciative,
if his word be a lie, then God must be said to lie, which is heinous blasphemy to speak but God is true. This Expression is taken by Some to be only Enunciative,
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Yea, he is not onely said to be true, but truth itself, Deut. 32. 4. he is so essentially, truth it self, that the Word saith, It is impossible for him to lye, Heb. 6. 18. For, he being truth in the abstract, no falshood or lye is compatible with him.
Yea, he is not only said to be true, but truth itself, Deuteronomy 32. 4. he is so essentially, truth it self, that the Word Says, It is impossible for him to lie, Hebrew 6. 18. For, he being truth in the abstract, no falsehood or lie is compatible with him.
and thus the Scripture doth often celebrate the truth of God, making him only to be the Jehovah: He is the NONLATINALPHABET, the Am that I am. For if that rule be true, Ens & verum convertuntur, then, where is the chiefest and Infinite Entity? there is also the Supreamest Verity.
and thus the Scripture does often celebrate the truth of God, making him only to be the Jehovah: He is the, the Am that I am. For if that Rule be true, Ens & verum convertuntur, then, where is the chiefest and Infinite Entity? there is also the Supremest Verity.
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There is the truth of his assertion, and that is revealed in his Word, which is also called truth: So that, whatsoever is affirmed there, can no more deceive us than God himself.
There is the truth of his assertion, and that is revealed in his Word, which is also called truth: So that, whatsoever is affirmed there, can no more deceive us than God himself.
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the truth also of Prophesies, and Predictions, in all which God will be found true. When every man is a Lyar, God is true then in what he saith, in what is foretold, in what he promiseth, and in what he threateneth.
the truth also of prophecies, and Predictions, in all which God will be found true. When every man is a Liar, God is true then in what he Says, in what is foretold, in what he promises, and in what he threateneth.
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so that, when the Godly do lye, 'tis from the Devils temptation, the Father of lyes. Thus when wicked and ungodly men have uttered truth, it hath been of God.
so that, when the Godly do lie, it's from the Devils temptation, the Father of lies. Thus when wicked and ungodly men have uttered truth, it hath been of God.
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If then, ye ask, as Pilate did another way, What is truth? I answer thee, The Scripture is truth. No men are true, any further than guided by Scripture,
If then, you ask, as Pilate did Another Way, What is truth? I answer thee, The Scripture is truth. No men Are true, any further than guided by Scripture,
If that say, sin will be bitter in the latter end, though it may bring profit and pleasure for a while, believe it against all the wicked men in the world,
If that say, since will be bitter in the latter end, though it may bring profit and pleasure for a while, believe it against all the wicked men in the world,
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It was Christ alone, God and man, that could say, I am truth. Neither Austin, nor Luther, nor Calvin can say, I am truth: Not that therefore the Ministers of God are therefore to be laid aside, because they are not infallible:
It was christ alone, God and man, that could say, I am truth. Neither Austin, nor Luther, nor calvin can say, I am truth: Not that Therefore the Ministers of God Are Therefore to be laid aside, Because they Are not infallible:
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The Devil he tempteth thee, contrary to Christ, he telleth thee sin is sweet, it is good and profitable to sin, he biddeth thee follow the lusts of thy soul, thou shalt not be damned for all that:
The devil he tempts thee, contrary to christ, he Telleth thee since is sweet, it is good and profitable to since, he bids thee follow the Lustiest of thy soul, thou shalt not be damned for all that:
while you listen to the Father of Lies, who is the Adversary of your soules, rather than Christ; who mourneth over you, saying, Oh that such a sinner did know the things that maketh for his peace!
while you listen to the Father of Lies, who is the Adversary of your Souls, rather than christ; who Mourneth over you, saying, O that such a sinner did know the things that makes for his peace!
wave to rise up after another in thy soul? Is it not because thou dost not depend upon this truth of God? Were thy soul more assured here in, the frame of thy spirit would be more joyfull. Two Temptations amongst others there are, wherein the soul cryeth out,
wave to rise up After Another in thy soul? Is it not Because thou dost not depend upon this truth of God? Were thy soul more assured Here in, the frame of thy Spirit would be more joyful. Two Temptations among Others there Are, wherein the soul Cries out,
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The first is, In matters to be believed about the Doctrine that is delivered there: For, because that is wholly supernatural above our humane reason, though not contrary to it;
The First is, In matters to be believed about the Doctrine that is Delivered there: For, Because that is wholly supernatural above our humane reason, though not contrary to it;
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and therefore there is no way to stand disputing, and arguing, but to say, God is true, the Word is true, I believe, when I cannot dispute, as one Martyr said.
and Therefore there is no Way to stand disputing, and arguing, but to say, God is true, the Word is true, I believe, when I cannot dispute, as one Martyr said.
than they do argue against the Promises of the Scripture, Whether they be such as belong to the Church, or to themselves; To the Church, when they read the Scriptures, they finde such glorious and excellent Promises; that they exspect she should alwayes have Halcyon dayes, that her enemies should alwayes be vanquished:
than they do argue against the Promises of the Scripture, Whither they be such as belong to the Church, or to themselves; To the Church, when they read the Scriptures, they find such glorious and excellent Promises; that they expect she should always have Halcyon days, that her enemies should always be vanquished:
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because of the vaste distance from us, so that, till a man take Astronomical Instruments, and correct Sense by Art, he misjudgeth about the Suns magnitude:
Because of the vast distance from us, so that, till a man take Astronomical Instruments, and correct Sense by Art, he misjudge about the Suns magnitude:
Thus, many times, when we judg of Gods proceedings according to his Promises, we look through False mediums, we think according to the Principles that men would do in the world,
Thus, many times, when we judge of God's proceedings according to his Promises, we look through False mediums, we think according to the Principles that men would do in the world,
as Luther said, We would think that God should destroy Pope and Turk immediately: but all this is because we look through an indisposed glass in this particular.
as Luther said, We would think that God should destroy Pope and Turk immediately: but all this is Because we look through an indisposed glass in this particular.
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Thus the spiritual eyes even of a Godly man are in some measure vitiated, and therefore are not able to behold that glory of God in carrying on the Affairs of his Church,
Thus the spiritual eyes even of a Godly man Are in Some measure vitiated, and Therefore Are not able to behold that glory of God in carrying on the Affairs of his Church,
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for the wayes of the Lord are wonderfull to us, in making good his Promises, and commonly they are fulfilled by those means which seem contrary to them;
for the ways of the Lord Are wonderful to us, in making good his Promises, and commonly they Are fulfilled by those means which seem contrary to them;
for he obtaineth comfort through desertions; the way to Heaven he findes through Hell: yea, in sanctifying Grace, he cometh to higher Degrees in Grace, even by his Failings.
for he obtaineth Comfort through desertions; the Way to Heaven he finds through Hell: yea, in sanctifying Grace, he comes to higher Degrees in Grace, even by his Failings.
For, if there were no truth in the Scriptures, which are Gods truth, if there were no truth in the Promises or Threatnings, into what a Chaos and Confusion of wickedness would all men fall? There would be no difference between Hell and this World:
For, if there were no truth in the Scriptures, which Are God's truth, if there were no truth in the Promises or Threatenings, into what a Chaos and Confusion of wickedness would all men fallen? There would be no difference between Hell and this World:
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THe next particular considerable is the occasion of that Transition, which the Apostle maketh from the word of his Promise in particular, to come to them,
THe next particular considerable is the occasion of that Transition, which the Apostle makes from the word of his Promise in particular, to come to them,
That there is a propensity in wicked and evil minded men, to cast all the imperfections of the Ministers of the Gospel upon their Ministry and Doctrine.
That there is a propensity in wicked and evil minded men, to cast all the imperfections of the Ministers of the Gospel upon their Ministry and Doctrine.
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To bring the Truths they Preach either into doubt or disesteem, because of some failings, yea, though they be not real, but supposed in their own Imaginations.
To bring the Truths they Preach either into doubt or disesteem, Because of Some failings, yea, though they be not real, but supposed in their own Imaginations.
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Thus the Adversaries of Paul, they did captiously lay hold upon his Promise, and failing as they think in that, thereby they would render all his Doctrine and Ministry odious, that thereby their falshoods and corruptions may have the greater success.
Thus the Adversaries of Paul, they did captiously lay hold upon his Promise, and failing as they think in that, thereby they would render all his Doctrine and Ministry odious, that thereby their falsehoods and corruptions may have the greater success.
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and negligent in his place, then it is lawfull for a people to have an holy and wise zeal against such persons, that they may be quickened up to their duties.
and negligent in his place, then it is lawful for a people to have an holy and wise zeal against such Persons, that they may be quickened up to their duties.
from such we are commanded to turn away; with such we are not so much as to learn any familiar commerce, no not so much as to bid them, God speed. The Champions of Rome, they condemn the Protestants,
from such we Are commanded to turn away; with such we Are not so much as to Learn any familiar commerce, no not so much as to bid them, God speed. The Champions of Room, they condemn the Protestants,
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yet, at the same time, they affirmed diligently, the Ministry of Christ, according to his Institution, against any fanatical Spirits that did run into that extream:
yet, At the same time, they affirmed diligently, the Ministry of christ, according to his Institution, against any fanatical Spirits that did run into that extreme:
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There is a two-fold Scandal, or Offence, (as Divines usually note.) The one is, Scandalum datum, when any shall give a just occasion to any, to stumble at the Truths of God,
There is a twofold Scandal, or Offence, (as Divines usually note.) The one is, Scandalum datum, when any shall give a just occasion to any, to Stumble At the Truths of God,
that is, while preaching consonantly to Moses his Doctrine, and not adding their superstitious leaven, they were bidden to observe, but then they are forbidden to follow their example; They must not do as they do.
that is, while preaching consonantly to Moses his Doctrine, and not adding their superstitious leaven, they were bidden to observe, but then they Are forbidden to follow their Exampl; They must not do as they do.
Lastly, If they be negligent and lazy, which is an intolerable sin in a Minister, whose Names and Titles the Scripture giveth him, denoteth Labour, Pains,
Lastly, If they be negligent and lazy, which is an intolerable since in a Minister, whose Names and Titles the Scripture gives him, denoteth Labour, Pains,
Some corrupt and scandalous Ministers would make the world believe, when judged or censured, for their crimes, that it is because of their Office, not their unworthiness;
some corrupt and scandalous Ministers would make the world believe, when judged or censured, for their crimes, that it is Because of their Office, not their unworthiness;
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that it is not their personal sin, but Ministerial imployment that is aimed at. And again, there are others, that though they pretend the sinnes and vices of Ministers,
that it is not their personal since, but Ministerial employment that is aimed At. And again, there Are Others, that though they pretend the Sins and vices of Ministers,
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yet indeed are glad of any such offences, do rejoyce, when they fall out, and make occasion thereby as much as lyeth in them, to overthrow the Ministry it self:
yet indeed Are glad of any such offences, do rejoice, when they fallen out, and make occasion thereby as much as lies in them, to overthrow the Ministry it self:
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For, suppose, all the Ministers of Christ, yea, and all the people that profess Christ, should so live and walk, that Christianity would be made loathsome in the world,
For, suppose, all the Ministers of christ, yea, and all the people that profess christ, should so live and walk, that Christianity would be made loathsome in the world,
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Now, though this be the sin and weakness of any to do so, yet, because they administred an active occasion thereunto, a wo is pronounced in an heavy manner to such Persons, Luke 17. 1. The Scripture maketh it a terrible thing, either for Ministers or people,
Now, though this be the since and weakness of any to do so, yet, Because they administered an active occasion thereunto, a woe is pronounced in an heavy manner to such Persons, Lycia 17. 1. The Scripture makes it a terrible thing, either for Ministers or people,
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2. We then do sinfully oppose the Ministry, when we strive and contend with them, because of their zealous and faithfull reproving and withstanding the course of sin.
2. We then do sinfully oppose the Ministry, when we strive and contend with them, Because of their zealous and faithful reproving and withstanding the course of since.
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That is, speaketh onely evil and Damnation to them, and therefore they cannot abide it; but, wo be to that man who striveth with a Minister, doing his duty.
That is, speaks only evil and Damnation to them, and Therefore they cannot abide it; but, woe be to that man who striveth with a Minister, doing his duty.
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even as Children may, in some cases reprove their Parents, who are desperately set to damn their soules, provided they shew that Reverence and Humility that they ought to do.
even as Children may, in Some cases reprove their Parents, who Are desperately Set to damn their Souls, provided they show that reverence and Humility that they ought to do.
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for if we take the ordinary exposition, and common one, which I have given (there being another by-Learned man, who maketh directly against them) it speaketh of such a people, who, do sinfully strive with the Messengers of God,
for if we take the ordinary exposition, and Common one, which I have given (there being Another by-Learned man, who makes directly against them) it speaks of such a people, who, do sinfully strive with the Messengers of God,
Take heed then of this disposition, upon any evils, or faillings in them, presently to fall upon the Calling, immediately to dislike the Doctrine they preach.
Take heed then of this disposition, upon any evils, or faillings in them, presently to fallen upon the Calling, immediately to dislike the Doctrine they preach.
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For, though it ought not to be so, yet we are naturally ready ex personis probare fidem, not ex fide Personas, We are ready to like and approve of Faith,
For, though it ought not to be so, yet we Are naturally ready ex Persons Probare fidem, not ex fide Personas, We Are ready to like and approve of Faith,
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because, in his fear and temptation he denied Christ? What, shall a man exclaim at Paul, and say, we know not how to believe, what he Preacheth? For, he was once as hot and zealous for the contrary way.
Because, in his Fear and temptation he denied christ? What, shall a man exclaim At Paul, and say, we know not how to believe, what he Preacheth? For, he was once as hight and zealous for the contrary Way.
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and nothing is more ordinary than this, for men to feign Reasons, and pretend many absurd Arguments to vilifie the work of the Ministry, which yet is appointed by God, for the good of their souls.
and nothing is more ordinary than this, for men to feign Reasons, and pretend many absurd Arguments to vilify the work of the Ministry, which yet is appointed by God, for the good of their Souls.
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so neither is the Devil and his Instruments ever at rest, till they have removed that strength Christ hath appointed for the destroying of the works of the Devil.
so neither is the devil and his Instruments ever At rest, till they have removed that strength christ hath appointed for the destroying of the works of the devil.
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doth not every slanderous and lying report, presently take off thy Faith, and reverence to the word that is preached? Oh remember, that it is Gods word, it is Gods truth, whatsoever our failings may be;
does not every slanderous and lying report, presently take off thy Faith, and Reverence to the word that is preached? O Remember, that it is God's word, it is God's truth, whatsoever our failings may be;
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It will be no excuse for thee, at the day of judgment, to say, Lord, I regarded not the word, I mattered not Sermons, I attended not to what they Preached,
It will be no excuse for thee, At the day of judgement, to say, Lord, I regarded not the word, I mattered not Sermons, I attended not to what they Preached,
WE are now arrived at the last particular considerable in this Text, and that is the firmnesse and constancy of the Doctrine that Paul preached to the Corinthians. You heard that malevolent adversaries from a supposed levity in Paul, otherwise did presently argue to an inconstancy in his Doctrine.
WE Are now arrived At the last particular considerable in this Text, and that is the firmness and constancy of the Doctrine that Paul preached to the Corinthians. You herd that malevolent Adversaries from a supposed levity in Paul, otherwise did presently argue to an inconstancy in his Doctrine.
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This is that which Paul doth here renounce, Our word toward you (saith he) was not yea and nay, that is, it was not light, mutable, it was not white and black, hot and cold,
This is that which Paul does Here renounce, Our word towards you (Says he) was not yea and nay, that is, it was not Light, mutable, it was not white and black, hight and cold,
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For so saith the Apostle, If I build the things againe, I once destroyed, I make my selfe a transgressour, Galat. 2. 18. This Doctrine deserveth serious examination,
For so Says the Apostle, If I built the things again, I once destroyed, I make my self a transgressor, Galatians 2. 18. This Doctrine deserveth serious examination,
For did not the Papists brand the Reformers at first with inconstancy and perfidiousnesse, that they were nothing but Yea and Nay? For formerly they came to the Masse, they worshipped Images, they acknowledged the Pope as well as they:
For did not the Papists brand the Reformers At First with inconstancy and perfidiousness, that they were nothing but Yea and Nay? For formerly they Come to the Mass, they worshipped Images, they acknowledged the Pope as well as they:
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But then of a sudden they were all changed, then the Pope was Antichrist, then the Masse was blasphemous Idolatry, then they puiled down their Altars and Images. Thus say the Papists, they were yea and nay. And in our age, Are there not many offended,
But then of a sudden they were all changed, then the Pope was Antichrist, then the Mass was blasphemous Idolatry, then they puiled down their Altars and Images. Thus say the Papists, they were yea and nay. And in our age, are there not many offended,
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because the Ministers of the Gospel do not keep up the same Church-administrations, as they once did, that they do not pray, baptize, administer the Lords Supper, in the same way as once they did? If it was no sinne then,
Because the Ministers of the Gospel do not keep up the same Church administrations, as they once did, that they do not pray, baptise, administer the lords Supper, in the same Way as once they did? If it was no sin then,
There may be a time, when he that hath been for a Yea a long time in Religion, must if ever he will be saved, come to a Nay. There is sometimes a necessity of changing,
There may be a time, when he that hath been for a Yea a long time in Religion, must if ever he will be saved, come to a Nay. There is sometime a necessity of changing,
Did not Paul once violently persecute that way, which afterwards he preached for? Those traditions and pharisaical superstitions which once he maintained,
Did not Paul once violently persecute that Way, which afterwards he preached for? Those traditions and pharisaical superstitions which once he maintained,
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Doth not he in time, with as much zeal renounce them, as ever once he did plead for them? This change of Paul was so wonderfull that Act. 9. 21. Many who heard him preach Christ, were amazed, saying, Is not this he, that destroyed them, who called on this Name in Jerusalem? You see then that there may be a just occasion to change our opinions, our practices in Religion.
Does not he in time, with as much zeal renounce them, as ever once he did plead for them? This change of Paul was so wonderful that Act. 9. 21. Many who herd him preach christ, were amazed, saying, Is not this he, that destroyed them, who called on this Name in Jerusalem? You see then that there may be a just occasion to change our opinions, our practices in Religion.
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There is a just occasion for a Jew, a Turke, to leave his Religion, and become a Christian. There is a just occasion for Papists and Hereticks to forsake that way of worship, they have followed with so much zeal and devotion.
There is a just occasion for a Jew, a Turk, to leave his Religion, and become a Christian. There is a just occasion for Papists and Heretics to forsake that Way of worship, they have followed with so much zeal and devotion.
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Neither may they fear the shame and reproach of being accounted weather-cocks and turn-coats; but rather they have cause to blesse God, who hath opened their eyes,
Neither may they Fear the shame and reproach of being accounted weathercocks and turncoats; but rather they have cause to bless God, who hath opened their eyes,
Therefore we have an History of our King John, (Fuller. Histor. of the Church) who being in great Stateextremities, sent to the King of the Moors for aid and assistance, promising him his Kingdom if he would,
Therefore we have an History of our King John, (Fuller. History of the Church) who being in great Stateextremities, sent to the King of the Moors for aid and assistance, promising him his Kingdom if he would,
and that the Nation should receive the Turkish Religion. But the Morocco King refused the offer, saying, That he had lately read Paul ' s Epistles, and did like the matter well,
and that the nation should receive the Turkish Religion. But the Morocco King refused the offer, saying, That he had lately read Paul ' s Epistles, and did like the matter well,
Hence the Apostle doth so often admire the riches of Gods grace to those Heathens, who were delivered out of that ignorance and darknesse, with the abominable impieties they once lived in.
Hence the Apostle does so often admire the riches of God's grace to those heathens, who were Delivered out of that ignorance and darkness, with the abominable impieties they once lived in.
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As it is in Philosophy, they distinguish of alteration or change, it is either destructiva or perfectiva. Thus when a man of a fool is made wise, of a vicious person, virtuous, here is a perfective alteration:
As it is in Philosophy, they distinguish of alteration or change, it is either Destructiva or perfectiva. Thus when a man of a fool is made wise, of a vicious person, virtuous, Here is a perfective alteration:
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The Heathens pleaded this against the Christian Religion, Sequendi sunt patres qui foeliciter sunt suos sequuti, contumeliosa est emendatio senectutis.
The heathens pleaded this against the Christian Religion, Sequendi sunt patres qui foeliciter sunt suos sequuti, contumeliosa est emendatio senectutis.
If this be true, why art thou not a Papist still? Why doest thou not call for the Masse and Church-duties to be done in Latine? For this was the way thy Ancestours were brought up in.
If this be true, why art thou not a Papist still? Why dost thou not call for the Mass and Church-duties to be done in Latin? For this was the Way thy Ancestors were brought up in.
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For such is the pertinacy of man, and love to his owne credit and glory, that it must be some great cause, which shall make him retract and recant that which he did once zealously professe;
For such is the pertinacy of man, and love to his own credit and glory, that it must be Some great cause, which shall make him retract and recant that which he did once zealously profess;
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Yea the estate of the glorified Saints in Heaven, is admirable in this particular, that they are so confirmed by grace, they are so perfectly enlightned and sanctified, that they receive all truth at first,
Yea the estate of the glorified Saints in Heaven, is admirable in this particular, that they Are so confirmed by grace, they Are so perfectly enlightened and sanctified, that they receive all truth At First,
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In him there may be, there will be Yeas and Nayes: He will have cause to confesse he was in this errour once, he misunderstood such and such Texts of Scripture formerly.
In him there may be, there will be Yea and Nayes: He will have cause to confess he was in this error once, he misunderstood such and such Texts of Scripture formerly.
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Doth not experience confirm this? Hence are their retractations, their recognitions and reviews of their works, which they have put out with much judgement and deliberation.
Does not experience confirm this? Hence Are their retractations, their recognitions and reviews of their works, which they have put out with much judgement and deliberation.
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It is true, the case of the Apostles, and such as were divinely inspired of old, is different from the most eminent, holy and learned men that are in the Church;
It is true, the case of the Apostles, and such as were divinely inspired of old, is different from the most eminent, holy and learned men that Are in the Church;
yea did erre in some doctrinal points of great consequence, yet after they received the holy Ghost, in a full confirmation of them in their Office, then they were made infallible;
yea did err in Some doctrinal points of great consequence, yet After they received the holy Ghost, in a full confirmation of them in their Office, then they were made infallible;
If any of them should have said, Thus I thought once, but it was my errour, I am now of another mind, this would have made us questioned their immediate call from God;
If any of them should have said, Thus I Thought once, but it was my error, I am now of Another mind, this would have made us questioned their immediate call from God;
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but withall it hath many excellent conclusions that are deduceable from them. It hath not onely the foundation stones, but an excellent and glorious superstructure:
but withal it hath many excellent conclusions that Are deducible from them. It hath not only the Foundation stones, but an excellent and glorious superstructure:
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And although there be no truth revealed in the Scripture, which when sufficiently proposed to us, we ought to despise, it being the truth of the holy Ghost:
And although there be no truth revealed in the Scripture, which when sufficiently proposed to us, we ought to despise, it being the truth of the holy Ghost:
yet for all that, we must alwayes distinguish between the fundamentals and principles of Religion (such as are named, Heb. 6.) and the conclusions, by many mediums deduced from them;
yet for all that, we must always distinguish between the fundamentals and principles of Religion (such as Are nam, Hebrew 6.) and the conclusions, by many mediums deduced from them;
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For they have the promise of God, which is, That the Spirit shall lead them into all truth, John 16. 13. And they have also the anointing, which will teach them all things, 1 John 2. 27. where by all things, is not meant, Omne scibile, Every thing that may be known;
For they have the promise of God, which is, That the Spirit shall led them into all truth, John 16. 13. And they have also the anointing, which will teach them all things, 1 John 2. 27. where by all things, is not meant, Omne scibile, Every thing that may be known;
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for then they should know all the arts, and all the tongues, every one would be wiser than Solomon. No nor all things in Religion, not all things in faith and manners, for that would contradict other places, which say, We know but in part, 1 Cor. 3. and also, That we are to grow in knowledge, 2 Pet. 3. 18. but all things necessary to salvation.
for then they should know all the arts, and all the tongues, every one would be Wiser than Solomon. No nor all things in Religion, not all things in faith and manners, for that would contradict other places, which say, We know but in part, 1 Cor. 3. and also, That we Are to grow in knowledge, 2 Pet. 3. 18. but all things necessary to salvation.
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It may be for a season, they may be involved in some fundamental errour, even as they may in regard of their lives fall into some grossimpieties, that do for the present take away the present claim that they have to the Kingdom of Heaven;
It may be for a season, they may be involved in Some fundamental error, even as they may in regard of their lives fallen into Some grossimpieties, that do for the present take away the present claim that they have to the Kingdom of Heaven;
but at last they shall be delivered, because it's not possible the elect should be deceived, viz. totally and finally, by the most deceiveable wayes of falshood that are, Matth. 24. 24. Now the knowledge of this is necessary to obviate that Objection, which you heard mentioned.
but At last they shall be Delivered, Because it's not possible the elect should be deceived, viz. totally and finally, by the most deceivable ways of falsehood that Are, Matthew 24. 24. Now the knowledge of this is necessary to obviate that Objection, which you herd mentioned.
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Therefore it's sensless and irrational to argue from any errour or mistake the Ministers may have in some points of Religion, that are problematical, to those that are essential.
Therefore it's senseless and irrational to argue from any error or mistake the Ministers may have in Some points of Religion, that Are problematical, to those that Are essential.
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For in these later we are sure, we are never deceived, we may with Paul confidently say, If an Angel from Heaven preach contrary to that Doctrine, let him be accursed.
For in these later we Are sure, we Are never deceived, we may with Paul confidently say, If an Angel from Heaven preach contrary to that Doctrine, let him be accursed.
SERM. CXVIII. A further Discovery of the sinfulnesse and reproach of Inconstancy, especially in a Minister. 2 COR. 1. 18. Our word toward you, was not yea and nay.
SERMON. CXVIII. A further Discovery of the sinfulness and reproach of Inconstancy, especially in a Minister. 2 COR. 1. 18. Our word towards you, was not yea and nay.
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when the Devil appeareth like Samuel. For then this lustre and glistering doth deceive us, taking vice for vertue, that we cannot be brought into any way of amendment.
when the devil appears like Samuel. For then this lustre and glistering does deceive us, taking vice for virtue, that we cannot be brought into any Way of amendment.
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for constancy hath alwayes that which is good and true for its object, as the Apostle saith, It is good to be zealously affected in a good thing, Gal. 4. 18. so it is good to be constant, and persevering in that which is a duty.
for constancy hath always that which is good and true for its Object, as the Apostle Says, It is good to be zealously affected in a good thing, Gal. 4. 18. so it is good to be constant, and persevering in that which is a duty.
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The Apostle also supposeth wilfulnesse and refractorinesse in Tit. 3. 10. when he biddeth us, Reject an heretick after the first and second admonition, implying that thereby he hath fully discovered his pertinacy, and so his incorrigibility.
The Apostle also Supposeth wilfulness and refractoriness in Tit. 3. 10. when he bids us, Reject an heretic After the First and second admonition, implying that thereby he hath Fully discovered his pertinacy, and so his incorrigibility.
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though light penetrate never so secretly into their breasts, yet like Balaam they go on desperately against the Angel of God, with a sword in his hand,
though Light penetrate never so secretly into their breasts, yet like balaam they go on desperately against the Angel of God, with a sword in his hand,
and instanceth in a friend, who had decreed to famish and starve himself, and was hardly perswaded to the contrary, meerly because he would be as good as his purpose:
and Instanceth in a friend, who had decreed to famish and starve himself, and was hardly persuaded to the contrary, merely Because he would be as good as his purpose:
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Oh that we could see many putting a Nay upon their former Yea! To cry as he did, Ego non sum ego: for unlesse such do become changed, they are sure to perish.
O that we could see many putting a Nay upon their former Yea! To cry as he did, Ego non sum ego: for unless such do become changed, they Are sure to perish.
and we may truly say of them, what Maldonate by scorn, deriding the division of faith, given by Protestants, Illis enim tot sunt fides, quot sunt in lyrâ.
and we may truly say of them, what Maldonate by scorn, deriding the division of faith, given by Protestants, Illis enim tot sunt fides, quot sunt in lyrâ.
but the Prince denied, and pointing to the weather-cock upon his house, said, En caput Grotii. On the other side, it was the commendation of John Baptist, that he was not as a reed shaken with every wind.
but the Prince denied, and pointing to the weathercock upon his house, said, En caput Grotii. On the other side, it was the commendation of John Baptist, that he was not as a reed shaken with every wind.
this is perpetually to erre in the wildernesse, and never come into Canaan. Pray therefore to God against inconstancy and unsetlednesse in mind in matters of Religion, such a temptation hath fallen so foully upon some, that it hath even brought a distraction upon them.
this is perpetually to err in the Wilderness, and never come into Canaan. Pray Therefore to God against inconstancy and unsettledness in mind in matters of Religion, such a temptation hath fallen so foully upon Some, that it hath even brought a distraction upon them.
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Hence the Apostle James saith, A double-minded man is unstable in all his wayes, Jam. 1. 6, 7. He is like a wave tossed up and down in the Sea. Oh how unfit and unable are such to confesse the truth before a crooked generation, to give witnesse to it by the losse of the dearest comforts they doe enjoy,
Hence the Apostle James Says, A double-minded man is unstable in all his ways, Jam. 1. 6, 7. He is like a wave tossed up and down in the Sea. O how unfit and unable Are such to confess the truth before a crooked generation, to give witness to it by the loss of the dearest comforts they do enjoy,
Solomon hath a full expression to this, The fool believeth every word, but the prudent man looketh well to his going, Prov. 14. 15. The more ignorant then a Ministry is, the more credulous it is;
Solomon hath a full expression to this, The fool Believeth every word, but the prudent man looks well to his going, Curae 14. 15. The more ignorant then a Ministry is, the more credulous it is;
and the sweetnesse of the Vine, to go to the Briar? Thirdly, Another cause of changeablenesse, is, Love to profit, to earthly greatnesse, and worldly advantages.
and the sweetness of the Vine, to go to the Briar? Thirdly, another cause of changeableness, is, Love to profit, to earthly greatness, and worldly advantages.
when men regard Religion only for politick and self-seeking ends, then they must be hot and cold, they must be bitter and sweet, as their interest requireth.
when men regard Religion only for politic and self-seeking ends, then they must be hight and cold, they must be bitter and sweet, as their Interest requires.
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as Ecebolius did, throwing himself down before the Church gathered together, crying out, Calcate me insipidum salem. This made one Bishop be sirnamed Euripus, for his frequent compliances and accommodations of himself, that thereby he might be advanced.
as Ecebolius did, throwing himself down before the Church gathered together, crying out, Calcate me insipidum salem. This made one Bishop be surnamed Euripus, for his frequent compliances and accommodations of himself, that thereby he might be advanced.
Lastly, Another cause, though external, is, The example of others. When an whole Church, or an whole Nation, becometh Yea and Nay, then it is very difficult to be immoveable.
Lastly, another cause, though external, is, The Exampl of Others. When an Whole Church, or an Whole nation, Becometh Yea and Nay, then it is very difficult to be immoveable.
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Though we judge the usages in Religion superstitious, yet we are ready to say, as he did, Eamus ad communem errorem. Hence it is that we read some Nations have received the Popish Religion,
Though we judge the usages in Religion superstitious, yet we Are ready to say, as he did, Eamus ad communem errorem. Hence it is that we read Some nations have received the Popish Religion,
Now unlesse a man be bottomed upon divine Motives, he cannot be Lot in a Sodome; he cannot be like that River that emptieth it self into the brackish Sea,
Now unless a man be bottomed upon divine Motives, he cannot be Lot in a Sodom; he cannot be like that River that emptieth it self into the brackish Sea,
Not to turn when all turn, argueth there must be some strong principle within, some life within, else the dead fish would be carried away with the stream.
Not to turn when all turn, argue there must be Some strong principle within, Some life within, Else the dead Fish would be carried away with the stream.
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It may be the same Essential Religion sull, though the form of administrations may alter; even as it is the same man still, though he wear change of garments.
It may be the same Essential Religion sull, though the from of administrations may altar; even as it is the same man still, though he wear change of garments.
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For if that were so, then there would be many Protestant Religions, because several Protestant Churches have alwayes had several formes of administration;
For if that were so, then there would be many Protestant Religions, Because several Protestant Churches have always had several forms of administration;
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Let this then stop the mouth of such cavillers, as aske, Why is not the Crosse and other Ceremonies still used? Why not the same form of Prayer? For hereby the true Religion is not altered at all.
Let this then stop the Mouth of such cavillers, as ask, Why is not the Cross and other Ceremonies still used? Why not the same from of Prayer? For hereby the true Religion is not altered At all.
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Now the reason why such inconstancy must needs be a reproach to Ministers, is because hereby it is plainly discovered, that they are not guided by the Spirit of God after his Word;
Now the reason why such inconstancy must needs be a reproach to Ministers, is Because hereby it is plainly discovered, that they Are not guided by the Spirit of God After his Word;
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lest all his other Doctrine should be likewise called into question. Certainly that was more carnal policy, than Scripture-wisdome, if it be a true report.
lest all his other Doctrine should be likewise called into question. Certainly that was more carnal policy, than Scripture wisdom, if it be a true report.
Yet the people of God they are alwayes to remember this Caution, that they labour for the full assurance of Gods truth so upon their own hearts, that though they see many Ministers alter and change, that they may remain immoveable.
Yet the people of God they Are always to Remember this Caution, that they labour for the full assurance of God's truth so upon their own hearts, that though they see many Ministers altar and change, that they may remain immoveable.
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1. The Object matter of Paul 's preaching, what were the contents of his Sermon, not his own imaginations, not the Jewish Rites and Ceremonies, but Christ:
1. The Object matter of Paul is preaching, what were the contents of his Sermon, not his own Imaginations, not the Jewish Rites and Ceremonies, but christ:
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and he is described, 1. From his two Natures, his Divine, The Sonne of God; His humane Jesus, which name was given him by the Angel. 2. From his Office, Christ. The two Natures are united, but distinguished;
and he is described, 1. From his two Nature's, his Divine, The Son of God; His humane jesus, which name was given him by the Angel. 2. From his Office, christ. The two Nature's Are united, but distinguished;
In the next place you have, 1. The Instruments that do thus preach Christ, whereof Paul is set down as the principal, by me. 2. His associates and fellow-labourers, Sylvanus and Timotheus.
In the next place you have, 1. The Instruments that do thus preach christ, whereof Paul is Set down as the principal, by me. 2. His associates and Fellow-labourers, Sylvanus and Timothy.
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By Christ, some here understand the Doctrine of Christ, and give a Canon or Rule for interpreting Paul, that sometimes by Christ we must understand his Doctrine:
By christ, Some Here understand the Doctrine of christ, and give a Canon or Rule for interpreting Paul, that sometime by christ we must understand his Doctrine:
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because Christ is so, he never altered and changed, now he preached onely Christ. As therefore the subject of the whole Scripture is Christ: The whole Word of God tends to the exalting of Christ: So it ought to be with us the Ministers of the Word.
Because christ is so, he never altered and changed, now he preached only christ. As Therefore the Subject of the Whole Scripture is christ: The Whole Word of God tends to the exalting of christ: So it ought to be with us the Ministers of the Word.
First, When we declare that Jesus of Nazareth, who was crucified at Jerusalem is the promised Messiah, that he is the Person, in whom all those glorious Prophecies that are mentioned in the Prophets, are exactly fullfilled.
First, When we declare that jesus of Nazareth, who was Crucified At Jerusalem is the promised Messiah, that he is the Person, in whom all those glorious Prophecies that Are mentioned in the prophets, Are exactly Fulfilled.
Now this preaching of Christ is the more necessary, because of the Jewes, that are desperate enemies to our Christianity, expecting another Messias, judging our Christ to be an Impostor,
Now this preaching of christ is the more necessary, Because of the Jews, that Are desperate enemies to our Christianity, expecting Another Messias, judging our christ to be an Impostor,
So that this was a great part of Paul 's preaching, to prove, that Jesus was the Christ promised for the Jewes, being pre-possessed with false principles about a Messias, expecting he should come like a temporall Prince, to worke externall deliverance for them, the more difficult was it to perswade them of this truth.
So that this was a great part of Paul is preaching, to prove, that jesus was the christ promised for the Jews, being prepossessed with false principles about a Messias, expecting he should come like a temporal Prince, to work external deliverance for them, the more difficult was it to persuade them of this truth.
And for this ground it is, that we have the Scripture attributing so much to the believing of this truth, He that believeth Jesus is the Christ, is born of God, 1 Joh. 5. 1. & 4. 15. Whosoever confesseth that Jesus is the Sonne of God, dwelleth in him, and he in God.
And for this ground it is, that we have the Scripture attributing so much to the believing of this truth, He that Believeth jesus is the christ, is born of God, 1 John 5. 1. & 4. 15. Whosoever Confesses that jesus is the Son of God, dwells in him, and he in God.
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because this general faith will suffice (say they) and Christ required no more than to acknowledge he was the Saviour sent of God into the world to heale sinners;
Because this general faith will suffice (say they) and christ required no more than to acknowledge he was the Saviour sent of God into the world to heal Sinners;
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but this doth not exclude justifying, special faith. Onely the great reason, why they were required to make a confession of that dogmatical truth, viz. that he was the Messias, was,
but this does not exclude justifying, special faith. Only the great reason, why they were required to make a Confessi of that dogmatical truth, viz. that he was the Messias, was,
Neither is this any wonder, seeing even the New Testament describeth the joy and glory of Heaven, by that which is glorious and pleasing to our senses.
Neither is this any wonder, seeing even the New Testament Describeth the joy and glory of Heaven, by that which is glorious and pleasing to our Senses.
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Secondly, Christ is to be preached as God and man, for so both his Natures are here mentioned. Wonderfull hath been the violence of the Devil, in raising up cursed Hereticks, who have with all their might endeavoured to dis-robe him of either of his Natures.
Secondly, christ is to be preached as God and man, for so both his Nature's Are Here mentioned. Wonderful hath been the violence of the devil, in raising up cursed Heretics, who have with all their might endeavoured to disrobe him of either of his Nature's.
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Now though Christ be thus often preached amongst us, How great is the ignorance of many people in this particular? Aske them, What was Christ? They will say, a Saviour, or some such thing;
Now though christ be thus often preached among us, How great is the ignorance of many people in this particular? Ask them, What was christ? They will say, a Saviour, or Some such thing;
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How canst thou be saved that knowest not what Christ was? Though it hath been a thousand times preached in thy eares, That Christ is God from all eternity,
How Canst thou be saved that Knowest not what christ was? Though it hath been a thousand times preached in thy ears, That christ is God from all eternity,
But let the true believer be daily exercising himself upon this mystery of Godlinesse, which the Apostle in a most compendious manner doth describe, 1 Timothy 3. 16. God was manifest in the flesh, &c. Neither is this speculatively to be believed,
But let the true believer be daily exercising himself upon this mystery of Godliness, which the Apostle in a most compendious manner does describe, 1 Timothy 3. 16. God was manifest in the Flesh, etc. Neither is this speculatively to be believed,
and therefore called the mystery of godlinesse. For what holinesse, what love, what thankfulnesse, what reformation should this make, in that God is made man? Cur Deus fit homo, si non corrigitur home? Therefore the Socinian, that denieth the God-head of Christ, taketh away that great incentive to godlinesse, which the Scripture urgeth from Gods manifestation in the flesh.
and Therefore called the mystery of godliness. For what holiness, what love, what thankfulness, what Reformation should this make, in that God is made man? Cur Deus fit homo, si non corrigitur home? Therefore the Socinian, that Denieth the Godhead of christ, Takes away that great incentive to godliness, which the Scripture urges from God's manifestation in the Flesh.
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Thirdly, Christ is to be preached in his Person and Offices, as well as his Nature. That he is one Person, not two Persons, though he hath two Natures:
Thirdly, christ is to be preached in his Person and Offices, as well as his Nature. That he is one Person, not two Persons, though he hath two Nature's:
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How were the Angels affected with this, though they did not immediately reape the benefit by his death? Now this Office of Christ is made by Divines three-fold, a Priest, a Prophet, and a King; the summe of it consisteth in being a Saviour and a Redeemer from all our sins, both in respect of the guilt of them,
How were the Angels affected with this, though they did not immediately reap the benefit by his death? Now this Office of christ is made by Divines threefold, a Priest, a Prophet, and a King; the sum of it Consisteth in being a Saviour and a Redeemer from all our Sins, both in respect of the guilt of them,
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What cause then have we to rejoyce under the full and exact preaching of Christ, where Christ in his Natures, in his Offices is so magnified, that he alone is to be our Mediatour? In his obedience alone, in his death alone we put all our confidence.
What cause then have we to rejoice under the full and exact preaching of christ, where christ in his Nature's, in his Offices is so magnified, that he alone is to be our Mediator? In his Obedience alone, in his death alone we put all our confidence.
The Popish Casuists did give consciences troubled for sinne, nothing but gall to drink; and in stead of healing did provoke and irritate the wound farre more.
The Popish Casuists did give Consciences troubled for sin, nothing but Gall to drink; and in stead of healing did provoke and irritate the wound Far more.
Fifthly, Christ is preached, when he is set up as the King and Lord of his Church, to whose Lawes and commands we are wholly to submit, else we shall hereafter finde him to be the great Judge of the world, who will judge it in righteousnesse.
Fifthly, christ is preached, when he is Set up as the King and Lord of his Church, to whose Laws and commands we Are wholly to submit, Else we shall hereafter find him to be the great Judge of the world, who will judge it in righteousness.
People are deceived, when they think Christ must be preached onely as a meer absolute Saviour, that though they live in prophanenesse and dissolutenesse,
People Are deceived, when they think christ must be preached only as a mere absolute Saviour, that though they live in profaneness and dissoluteness,
For, as Luther observed well to this effect, (Comment. in Gen.) The Antinomians, who cry down holinesse and mortification, they maintain themselves by my words and doctrin which I have preached;
For, as Luther observed well to this Effect, (Comment. in Gen.) The Antinomians, who cry down holiness and mortification, they maintain themselves by my words and Doctrine which I have preached;
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and the differencing characters between a temporary believer, and a true one: we must not then preach repentance, holy duties, nor the day of Judgement.
and the differencing characters between a temporary believer, and a true one: we must not then preach Repentance, holy duties, nor the day of Judgement.
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Therefore the Law is preached, hell and damnation are preached, that so Christ may be the more welcome, that so the grace of the Gospel may be the more conspicuous.
Therefore the Law is preached, hell and damnation Are preached, that so christ may be the more welcome, that so the grace of the Gospel may be the more conspicuous.
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The first is, His Divine Nature, in the former words, The Son of God. What is necessary for the Explication of this, shall be brought in the Amplification of the Doctrine; which is,
The First is, His Divine Nature, in the former words, The Son of God. What is necessary for the Explication of this, shall be brought in the Amplification of the Doctrine; which is,
It is not to be understood diminitively, as if he were not the most High God, and Jehovah; but distinctively, in respect of the Father, he is the Son of the Father; so that, he hath the true nature with God,
It is not to be understood diminutively, as if he were not the most High God, and Jehovah; but distinctively, in respect of the Father, he is the Son of the Father; so that, he hath the true nature with God,
And indeed, he that hath the Titles of Jehovah, the Properties of Jevovah, that doth those works only which Jehovah can do, he must needs be so the Son of God; that also he is God himself.
And indeed, he that hath the Titles of Jehovah, the Properties of Jevovah, that does those works only which Jehovah can do, he must needs be so the Son of God; that also he is God himself.
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such was his care to instruct his Disciples in that which was necessary to Salvation, that above all things he would have forewarned them, not to have taken him for the true High God,
such was his care to instruct his Disciples in that which was necessary to Salvation, that above all things he would have forewarned them, not to have taken him for the true High God,
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How solicitous was John Baptist, that he might not be thought the Christ? How passionately affected were Paul and Barnabas, when the Heathens called them Gods,
How solicitous was John Baptist, that he might not be Thought the christ? How passionately affected were Paul and Barnabas, when the heathens called them God's,
and would have attributed divine worship to him? Would not Christ have much more disclaimed these things, had it not been his due belonging to him? That he should be acknowledged the true God, equal with the Father.
and would have attributed divine worship to him? Would not christ have much more disclaimed these things, had it not been his due belonging to him? That he should be acknowledged the true God, equal with the Father.
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2. Hence, he is not the son of God in those Respects, which others are called so in the Scripture: as First, Some are called The sons of God in respect of creation:
2. Hence, he is not the son of God in those Respects, which Others Are called so in the Scripture: as First, some Are called The Sons of God in respect of creation:
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because of their excellent Dignity and Priviledg; in which sense the Angels are called the sons of God. But Christ is called in such a sense the Son of God, that it cannot be attributed to any but him;
Because of their excellent Dignity and Privilege; in which sense the Angels Are called the Sons of God. But christ is called in such a sense the Son of God, that it cannot be attributed to any but him;
yet that is to be understood in respect of Manifestation and Declaration only: then he was powerfully manifested to be indeed the only begotten Son of God.
yet that is to be understood in respect of Manifestation and Declaration only: then he was powerfully manifested to be indeed the only begotten Son of God.
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As for that Passage in Luke 1. 3. where the Angel speaking of the overshadowing by the Holy Ghost, addeth, Therefore also, that holy thing, which shall be born of thee, shall be called the Son of God:
As for that Passage in Lycia 1. 3. where the Angel speaking of the overshadowing by the Holy Ghost, adds, Therefore also, that holy thing, which shall be born of thee, shall be called the Son of God:
How many Hereticks blasphemously have derided at this, because we say, God had a Son, and that he is begotten of the Father? But we must know, there is a threefold Generation. First, Physical, of man begetting a man,
How many Heretics blasphemously have derided At this, Because we say, God had a Son, and that he is begotten of the Father? But we must know, there is a threefold Generation. First, Physical, of man begetting a man,
and this is accomplished with manifold Imperfections. 2. Metaphorical, in which sense Philosophers do often speak of the Conceptus mentis, that the minde doth degignere verbum; which instance some learned Divines delight to use in the Illustration of this Mysterious point. 3. There is an hyperphysical or supernatural Generation, above the way and course of nature;
and this is accomplished with manifold Imperfections. 2. Metaphorical, in which sense Philosophers do often speak of the Conceptus mentis, that the mind does degignere verbum; which instance Some learned Divines delight to use in the Illustration of this Mysterious point. 3. There is an hyperphysical or supernatural Generation, above the Way and course of nature;
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so that, we are to remove all those Imperfections, which adhere to humane Generation, especially that of Separation and Multiplication. For amongst men,
so that, we Are to remove all those Imperfections, which adhere to humane Generation, especially that of Separation and Multiplication. For among men,
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5. Because these Mysteries seem very difficult to flesh and blood, therefore under all temptations we must adhere immoveably to the Word of God, believing the testimony thereof,
5. Because these Mysteres seem very difficult to Flesh and blood, Therefore under all temptations we must adhere immoveably to the Word of God, believing the testimony thereof,
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Thou must no more regard the Socinian Cavils, than Hezekiah was to do the railing Language of Rabshaketh; and we are the more solemnly ingaged hereunto, by our Baptisme;
Thou must no more regard the Socinian Cavils, than Hezekiah was to do the railing Language of Rabshakeh; and we Are the more solemnly engaged hereunto, by our Baptism;
That place also of John, howsoever Socinians would wrest it, stands like Mount Zion, yea firmer than that, 1 John 5. 7. There are three that bear record in heaven, the Father, the Word,
That place also of John, howsoever socinians would wrest it, Stands like Mount Zion, yea firmer than that, 1 John 5. 7. There Are three that bear record in heaven, the Father, the Word,
When a man taketh off his heart from the Scripture, and beginneth to think, How can the Infinite Majesty of God have a Son, how can he have the same Essence,
When a man Takes off his heart from the Scripture, and begins to think, How can the Infinite Majesty of God have a Son, how can he have the same Essence,
and if he might beget one Son, why not more? while (I say) thy Imperfect low Soul is arguing after this matter, fly from these temptations of Reason, as Joseph from his Mistress;
and if he might beget one Son, why not more? while (I say) thy Imperfect low Soul is arguing After this matter, fly from these temptations of Reason, as Joseph from his Mistress;
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captivate thy understanding to Scripture-testimony, hide thy head in this cloud, as it were, and put off thy discussion of it, till thou come to that perfect Academy in heaven, where we shall no longer know in part, but compleatly and perfectly.
captivate thy understanding to Scripture testimony, hide thy head in this cloud, as it were, and put off thy discussion of it, till thou come to that perfect Academy in heaven, where we shall no longer know in part, but completely and perfectly.
Hence those Hereticks, who deny Christs his Godhead, that they may the more securely indulge themelves in these Blasphemous Doctrines, make Reason the Judg of all Controversies in Faith, The Scripture must be submitted to reason, not Reason to Scripture.
Hence those Heretics, who deny Christ his Godhead, that they may the more securely indulge themselves in these Blasphemous Doctrines, make Reason the Judge of all Controversies in Faith, The Scripture must be submitted to reason, not Reason to Scripture.
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as to think to comprehend by reason the things above reason? Such Pigmeis cannot measure the Pyramides. Yet this is not spoken as if that it were against true and solid Reason, that the Infinite God should have a Son:
as to think to comprehend by reason the things above reason? Such Pigmeis cannot measure the Pyramids. Yet this is not spoken as if that it were against true and solid Reason, that the Infinite God should have a Son:
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how canst thou reach to the manner of the Begetting of his Son? Let us therefore satisfie our souls with the belief that it is so, not daring curiously to search into the manner how,
how Canst thou reach to the manner of the Begetting of his Son? Let us Therefore satisfy our Souls with the belief that it is so, not daring curiously to search into the manner how,
6. That we may the more firmly believe this truth of Christs being the Son of God, we are to remember, that the Scripture maketh this Antichristianism;
6. That we may the more firmly believe this truth of Christ being the Son of God, we Are to Remember, that the Scripture makes this Antichristianism;
The Socinians also differ but gradually in their impiety from the Turks, and therefore, no wonder if some of them have fallen into Mahumetisme; for they make Christ to be a meer man,
The socinians also differ but gradually in their impiety from the Turks, and Therefore, no wonder if Some of them have fallen into Mohammedanism; for they make christ to be a mere man,
and although they pretend it is their conscience, that out of reverence and regard to the honor of God the Father, they dare not affirm the Son to be equal God with him,
and although they pretend it is their conscience, that out of Reverence and regard to the honour of God the Father, they Dare not affirm the Son to be equal God with him,
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And therefore all those Blasphemous Doctrines, which tend to the Dishonour of Christ, as the Son of God, do also tend to the dishonour of God the Father.
And Therefore all those Blasphemous Doctrines, which tend to the Dishonour of christ, as the Son of God, do also tend to the dishonour of God the Father.
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When therefore you hear how much this pestilential Doctrine of Socinianism prevaileth, that men dare boldly plead against the Godhead of Christ, tremble at it, humble thy self under the want of love to the truths of God;
When Therefore you hear how much this pestilential Doctrine of Socinianism prevails, that men Dare boldly plead against the Godhead of christ, tremble At it, humble thy self under the want of love to the truths of God;
take heed of pride, self-conceit, contempt of the faithfull Guides God hath set over thee; for those sinnes do hurry men headlong into everlasting Perdition:
take heed of pride, self-conceit, contempt of the faithful Guides God hath Set over thee; for those Sins do hurry men headlong into everlasting Perdition:
Volkelius the Socinian handling this Question, de ver â Relig. lib. 4. c. 11. Whether it be lawfull to pray to Christ, declareth his minde, in two Assertions. 1. That we may lawfully pray unto Christ alwayes.
Volkelius the Socinian handling this Question, de ver â Relig lib. 4. c. 11. Whither it be lawful to pray to christ, Declareth his mind, in two Assertions. 1. That we may lawfully pray unto christ always.
Is Christ the Son of God? Then with the Scripture let us admire that Love and condescension of the Father, who sent his only Son to become a most ignominious and accursed man for our sakes.
Is christ the Son of God? Then with the Scripture let us admire that Love and condescension of the Father, who sent his only Son to become a most ignominious and accursed man for our sakes.
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The Mystery of the Doctrine, and the Mystery of his love are both incomprehensible: the one is above our understanding, the other above our affections.
The Mystery of the Doctrine, and the Mystery of his love Are both incomprehensible: the one is above our understanding, the other above our affections.
What strong Obligations doth this lay upon us, to make us for ever to abhor all sin? All the Arguments of moral Philosophers against sin, are but like a wooden dagger to this Goliahs Sword.
What strong Obligations does this lay upon us, to make us for ever to abhor all since? All the Arguments of moral Philosophers against since, Are but like a wooden dagger to this Goliath's Sword.
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Christ is Jesus, a Saviour to his people. 2 COR. 1. 19. For the Son of God, Jesus Christ, &c. VVE have in a brief manner declared the former description of Christ, in respect of his divine nature, The Son of God;
christ is jesus, a Saviour to his people. 2 COR. 1. 19. For the Son of God, jesus christ, etc. WE have in a brief manner declared the former description of christ, in respect of his divine nature, The Son of God;
whose Deity, so much oppugned by blasphemous Heretiques, is yet the Foundation of our Christianity. Therefore, those Socinians, who would reckon the manner how he is God, among the Accessories,
whose Deity, so much oppugned by blasphemous Heretics, is yet the Foundation of our Christianity. Therefore, those socinians, who would reckon the manner how he is God, among the Accessories,
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But let us proceed to the other descriptions of Christ, which are partly in respect of his Humane Nature, Jesus; and partly, in respect of his Office, Christ. We have already said enough from the first Verse, to clear the Grammatical Interpretation of these words;
But let us proceed to the other descriptions of christ, which Are partly in respect of his Humane Nature, jesus; and partly, in respect of his Office, christ. We have already said enough from the First Verse, to clear the Grammatical Interpretation of these words;
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when this Jesus came into the World, who were not concerned so much in his Redemption? and shall distressed and sinfull man not have his heart leap within him,
when this jesus Come into the World, who were not concerned so much in his Redemption? and shall distressed and sinful man not have his heart leap within him,
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First, In that Christ is thus called a Saviour, their is necessarily implyed, that all mankinde are lost, that we are all in an undone and hopeless condition.
First, In that christ is thus called a Saviour, their is necessarily employed, that all mankind Are lost, that we Are all in an undone and hopeless condition.
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If then it be Christs proper work and Office to save, shall we think, he will be frustrated therein? and then it is to save, in that it comprehended all things.
If then it be Christ proper work and Office to save, shall we think, he will be frustrated therein? and then it is to save, in that it comprehended all things.
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Lastly, He came to save that, which was lost, actually lost, not in danger to be lost, not in probability to be lost; but lost; and then lost; that doth imply our hopeless estate.
Lastly, He Come to save that, which was lost, actually lost, not in danger to be lost, not in probability to be lost; but lost; and then lost; that does imply our hopeless estate.
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What then hast thou to do, but to sit down, and bewail thy loss? to aggravate thy loss? Oh wretched and undone man, I have lost God, I have lost his image, I have lost Eternal glory.
What then hast thou to do, but to fit down, and bewail thy loss? to aggravate thy loss? O wretched and undone man, I have lost God, I have lost his image, I have lost Eternal glory.
2. We are to consider, what kinde of Saviour he his, and what kinde of Salvation it is: And now that is plain, he is not a temporal Saviour, but a spiritual one.
2. We Are to Consider, what kind of Saviour he his, and what kind of Salvation it is: And now that is plain, he is not a temporal Saviour, but a spiritual one.
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so the Angel interpreteth it, for he shall save his people from their sinnes, Mat. 17. 21. In the Old Testament we read, that God did raise up his people many temporal Saviours.
so the Angel interpreteth it, for he shall save his people from their Sins, Mathew 17. 21. In the Old Testament we read, that God did raise up his people many temporal Saviors.
Now this carnal Opinion, that Christ would come as a temporal Saviour, did almost infect the whole Nation of the Jews; yea the Disciples were leavened with this sower leaven.
Now this carnal Opinion, that christ would come as a temporal Saviour, did almost infect the Whole nation of the jews; yea the Disciples were leavened with this sour leaven.
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and though natural men do not think so, yet this is the greatest Salvation, this alone deserveth to be called Salvation: To be saved from thy sinnes, to be saved from hell, to be saved from damnation.
and though natural men do not think so, yet this is the greatest Salvation, this alone deserveth to be called Salvation: To be saved from thy Sins, to be saved from hell, to be saved from damnation.
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But with what praise and joy are we to acknowledg Christ our Saviour, who doth thus vanquish our most potent and spiritual enemies? But no hearer can relish this truth, unless he be spiritual;
But with what praise and joy Are we to acknowledge christ our Saviour, who does thus vanquish our most potent and spiritual enemies? But no hearer can relish this truth, unless he be spiritual;
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and we have an excellent Expression, He is able to save those to the uttermost, that come unto him, Heb. 7. 25. He is not an half saviour, he doth not save in part.
and we have an excellent Expression, He is able to save those to the uttermost, that come unto him, Hebrew 7. 25. He is not an half Saviour, he does not save in part.
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which some indeed apply to a temporal deliverance, that they do hardly escape outward afflictions; for the Apostle had formerly spoken that Judgment must begin at the house of God.
which Some indeed apply to a temporal deliverance, that they do hardly escape outward afflictions; for the Apostle had formerly spoken that Judgement must begin At the house of God.
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such as are to be saved, and such as are to perish. not that this doth redound to the blame of any Decrees of God, about the salvation of some men only,
such as Are to be saved, and such as Are to perish. not that this does redound to the blame of any Decrees of God, about the salvation of Some men only,
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but because, in the men to perish, their own sinnes do indispose them for salvation, and they do wilfully and obstinately thrust it away far from them.
but Because, in the men to perish, their own Sins do indispose them for salvation, and they do wilfully and obstinately thrust it away Far from them.
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Not that this word denoteth a present Disposition, where by a man doth escape the sinnes of the world, (though all that are saved shall do that,) but the mercifull Grace of God pulling them out,
Not that this word denoteth a present Disposition, where by a man does escape the Sins of the world, (though all that Are saved shall do that,) but the merciful Grace of God pulling them out,
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He must be a sinner, for if he were not so, he needed not a Saviour; hence he saith, Matth. 9. 13. He came not to call the righteous, but sinners to Repentance:
He must be a sinner, for if he were not so, he needed not a Saviour; hence he Says, Matthew 9. 13. He Come not to call the righteous, but Sinners to Repentance:
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Hence this consideration of being a sinner is not to discourage thee is not to keep thee off from a saviour; for if thou wert not a sinner thou didst not need a Saviour: Who should come to a saviour but a sinner? to the Physician but the sick? Hence Paul comforted himself under this,
Hence this consideration of being a sinner is not to discourage thee is not to keep thee off from a Saviour; for if thou Wertenberg not a sinner thou didst not need a Saviour: Who should come to a Saviour but a sinner? to the physician but the sick? Hence Paul comforted himself under this,
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when he had been such a Persecutor, and Blasphemer, that Christ came to save sinners, whereof he was chief, 1 Tim. 1. 15. But I add, it must be the humbled sinner, the wounded sinner, that feeleth himself perishing;
when he had been such a Persecutor, and Blasphemer, that christ Come to save Sinners, whereof he was chief, 1 Tim. 1. 15. But I add, it must be the humbled sinner, the wounded sinner, that feeleth himself perishing;
as the Disciples in the waters, feeling themselves ready to sink, cryed out, Master, save us, we perish, Matth. 8. 25. So it must be such a broken-hearted sinner, that feeleth himself dropping into Hell, falling into those eternal flames,
as the Disciples in the waters, feeling themselves ready to sink, cried out, Master, save us, we perish, Matthew 8. 25. So it must be such a brokenhearted sinner, that feeleth himself dropping into Hell, falling into those Eternal flames,
There is a twofold salvation; the one, from Hell and damnation: and many look only upon this as salvation. But then, there is a salvation from the evil customes,
There is a twofold salvation; the one, from Hell and damnation: and many look only upon this as salvation. But then, there is a salvation from the evil customs,
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Therefore Act. 2. 37. when Peters hearers were pricked in their heart, (that is a preparatory way to conversion) they asked, Men and brethren what shall we do? They would gladly be saved from the guilt of these sinnes.
Therefore Act. 2. 37. when Peter's hearers were pricked in their heart, (that is a preparatory Way to conversion) they asked, Men and brothers what shall we do? They would gladly be saved from the guilt of these Sins.
Therefore if thou wouldest be saved hereafter, see, Art thou saved already? art thou delivered from the number of those wicked and ungodly men who will not obey Christ? How greatly would a man roaring in Hell be affected with such mercy,
Therefore if thou Wouldst be saved hereafter, see, Art thou saved already? art thou Delivered from the number of those wicked and ungodly men who will not obey christ? How greatly would a man roaring in Hell be affected with such mercy,
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Fourthly, They who are to be saved are Christs people and none else. Such as take him for a Lord, as well as a saviour. Every wicked wretch loveth to hear, that Christ is a saviour: but then,
Fourthly, They who Are to be saved Are Christ people and none Else. Such as take him for a Lord, as well as a Saviour. Every wicked wretch loves to hear, that christ is a Saviour: but then,
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therefore, they are called a little flock. Hence when one put that Question to our Saviour, Whether there would but few be saved, Luke 13. 23. Though our Saviour did not directly answer him,
Therefore, they Are called a little flock. Hence when one put that Question to our Saviour, Whither there would but few be saved, Lycia 13. 23. Though our Saviour did not directly answer him,
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There will be a time, when a saviour will be in request, though for the present we seek after other saviours. But alas, Will thy riches save thee? will thy wealth save thee at that day? If Christ then be a Saviour,
There will be a time, when a Saviour will be in request, though for the present we seek After other Saviors. But alas, Will thy riches save thee? will thy wealth save thee At that day? If christ then be a Saviour,
In his first coming his profession is, that he came not to judg, but to save the world, John 12. 47. But at his last coming, he will then appear, not to save, but to juge the world.
In his First coming his profession is, that he Come not to judge, but to save the world, John 12. 47. But At his last coming, he will then appear, not to save, but to juge the world.
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hence in allusion Christ is said to be anointed, not indeed with material oyl, but with the holy Ghost; which is called the oyl of gladness, Psal. 45. 7. And from hence we have our names, Christians, as much as anointed ones; A glorions title implying our participation of Gods Spirit, and his Graces.
hence in allusion christ is said to be anointed, not indeed with material oil, but with the holy Ghost; which is called the oil of gladness, Psalm 45. 7. And from hence we have our names, Christians, as much as anointed ones; A glorious title implying our participation of God's Spirit, and his Graces.
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and at the 21th verse in this Chapter, God is said, to have anointed us. I shall therefore put off this excellent point of our anointing by Christ, till we arrive at that Text.
and At the 21th verse in this Chapter, God is said, to have anointed us. I shall Therefore put off this excellent point of our anointing by christ, till we arrive At that Text.
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The First and principall is, Paul himself. The other two Colleagues and Associates are, Sylvanus, and Timotheus. Calvin propounds the Question, Why Apollo was not named as well as these? and he giveth this Answer, That probably these only were charged with the same Calumnies that Paul was, because they were his Attendants,
The First and principal is, Paul himself. The other two Colleagues and Associates Are, Sylvanus, and Timothy. calvin propounds the Question, Why Apollo was not nam as well as these? and he gives this Answer, That probably these only were charged with the same Calumnies that Paul was, Because they were his Attendants,
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but the most learned do make him to be the same with Sylas, mentioned often in the Acts of the Apostles, as a companion of Paul: hence some would expound that Periphrastical expression, 2 Cor. 8. 18. The brother whose praise is in the Gospel of Sylas, as not being applicable to Luke. Sylas and Sylvanus are generally thought to be the same name,
but the most learned doe make him to be the same with Silas, mentioned often in the Acts of the Apostles, as a Companion of Paul: hence Some would expound that Periphrastical expression, 2 Cor. 8. 18. The brother whose praise is in the Gospel of Silas, as not being applicable to Lycia. Silas and Sylvanus Are generally Thought to be the same name,
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Paul inscribeth both his Epistles to the Thessalonians, with his name, as well as his own, putting it also before Timotheus. He with Barsabas were chosen by the Synodat Jerusalem, to distribute the Apostolical letters, having this character, They were chief among the brethren; they were in great eminency and esteem.
Paul inscribeth both his Epistles to the Thessalonians, with his name, as well as his own, putting it also before Timothy. He with Barsabbas were chosen by the Synodat Jerusalem, to distribute the Apostolical letters, having this character, They were chief among the brothers; they were in great eminency and esteem.
for I cannot approve of those that take the word in a good sense, because it is so used Heb. 10. 24.) that Paul chose Sylas to be his companion (and no wonder he nameth him here) in this text;
for I cannot approve of those that take the word in a good sense, Because it is so used Hebrew 10. 24.) that Paul chosen Silas to be his Companion (and no wonder he names him Here) in this text;
Hence our Saviour directs us to pray unto God, that where there is work for a Ministry, suitable Ministers may be sent thither, Matth. 9. 37, 38. The harvest truly is plenteous, and the labourers are few.
Hence our Saviour directs us to pray unto God, that where there is work for a Ministry, suitable Ministers may be sent thither, Matthew 9. 37, 38. The harvest truly is plenteous, and the labourers Are few.
when the souls of people are ready to receivd the good message of the Lord. Two things the Scripture taketh notice of in harvest; the joy of harvest, and the labour in harvest; and both these are to be seen in a people fitted for Ministerial work, for Instruction, for Reformation.
when the Souls of people Are ready to received the good message of the Lord. Two things the Scripture Takes notice of in harvest; the joy of harvest, and the labour in harvest; and both these Are to be seen in a people fitted for Ministerial work, for Instruction, for Reformation.
How many Congregations are there, that cannot be called an harvest-field, but a wildernesse, an heath, a dunghill? Now, it is the meer goodnesse of God, that maketh such a difference between Congregations:
How many Congregations Are there, that cannot be called an harvest-field, but a Wilderness, an heath, a dunghill? Now, it is the mere Goodness of God, that makes such a difference between Congregations:
how much more is it to have a people damned for want of a faithfull and diligent Minister? Therefore saith our Saviour, Pray the Lord of the harvest that he would send labourers into his harvest. It's Gods harvest;
how much more is it to have a people damned for want of a faithful and diligent Minister? Therefore Says our Saviour, Pray the Lord of the harvest that he would send labourers into his harvest. It's God's harvest;
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If no Minister should be saved, unlesse he be a Paul, what would become of most of us? Again, they are called Labourers; therefore this confuteth the fancies of common people, that think the Ministers doth not labour at all, that he hath his Maintenance for his ease and idlenesse.
If not Minister should be saved, unless he be a Paul, what would become of most of us? Again, they Are called Labourers; Therefore this confuteth the fancies of Common people, that think the Ministers does not labour At all, that he hath his Maintenance for his ease and idleness.
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yea some, Bishops, Metropolitans and Diocesans, they plead to have all the Diocesses to be their charge, only not assuming other Pastors, in partem sollicitudinis, as Cyprian did.
yea Some, Bishops, Metropolis and Diocesans, they plead to have all the Dioceses to be their charge, only not assuming other Pastors, in partem sollicitudinis, as Cyprian did.
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if a man be not able to be a Pastor to one Congregation, how can he be to many? If Paul would have Sylvanus and Timotheus to help in this Church of Corinth, how much more doth the Pope and such Metropolitans need assistance? As for their distinction of inspection per se, vel per alium, that will not be made good by the Scripture;
if a man be not able to be a Pastor to one Congregation, how can he be to many? If Paul would have Sylvanus and Timothy to help in this Church of Corinth, how much more does the Pope and such Metropolis need assistance? As for their distinction of inspection per se, vel per Alium, that will not be made good by the Scripture;
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whereas, though Paul was supposed only faulty about his breach of promise, yet they charge Sylvanus and Timotheus with the same inconstancy, thinking all were alike.
whereas, though Paul was supposed only faulty about his breach of promise, yet they charge Sylvanus and Timothy with the same inconstancy, thinking all were alike.
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But how unreasonable is this, grant that some were truly blame-worthy, must all be so? If in the Old Testament there were many false prophets, that daubed with untempered mortar, that cried peace, peace to sinners, when destruction was at hand;
But how unreasonable is this, grant that Some were truly blameworthy, must all be so? If in the Old Testament there were many false Prophets, that daubed with untempered mortar, that cried peace, peace to Sinners, when destruction was At hand;
First, The policy and enmity of false teachers, who like Haman think it a small matter to destroy one Mordecai, unlesse they root out the whole race of the Jews. Thus the false Apostles concluded;
First, The policy and enmity of false Teachers, who like Haman think it a small matter to destroy one Mordecai, unless they root out the Whole raze of the jews. Thus the false Apostles concluded;
It is therefore the adversaries design to cast dung in the faces of all the faithfull Ministers of Christ, that so there might not one be left, that should be usefull in their place.
It is Therefore the Adversaries Design to cast dung in the faces of all the faithful Ministers of christ, that so there might not one be left, that should be useful in their place.
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How could it be, that the Pharisees by their calumniating Christ as an Impostor, and a Blasphemer, should prevail with the greater part of the people to be on their side? because they were blinde,
How could it be, that the Pharisees by their calumniating christ as an Impostor, and a Blasphemer, should prevail with the greater part of the people to be on their side? Because they were blind,
they were not yea, or nay. This accord and agreement among the Ministers of the Gospel is of so great concernment, that our Saviour in his valedictory prayer, doth with much efficacy and vigor press this Petition, That his Disciples may be one, and one in the most near manner imaginable,
they were not yea, or nay. This accord and agreement among the Ministers of the Gospel is of so great concernment, that our Saviour in his valedictory prayer, does with much efficacy and vigor press this Petition, That his Disciples may be one, and one in the most near manner imaginable,
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For whereas Auditors are of divers appetites, some are for doctrinal Preaching, some for affectionate; some are for legal terrible Sermons, others for sweet Evangelical discourses:
For whereas Auditors Are of diverse appetites, Some Are for doctrinal Preaching, Some for affectionate; Some Are for Legal terrible Sermons, Others for sweet Evangelical discourses:
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if Christ send Embassadours thus qualified every way, what can they look for, who are not by these several baits allured and taken? For this cause we have Christ himself upbraiding the Jews, that no kinde of heavenly way would please, no kinde of dressing the Word of life was acceptable to their palates, Matth. 11. 18. John came neither eating nor drinking,
if christ send ambassadors thus qualified every Way, what can they look for, who Are not by these several baits allured and taken? For this cause we have christ himself upbraiding the jews, that no kind of heavenly Way would please, no kind of dressing the Word of life was acceptable to their palates, Matthew 11. 18. John Come neither eating nor drinking,
Do not simply and enviously compare one Ministers gifts above another, but adore the mercy of God, that useth all the different abilities of men for the Churches good.
Do not simply and enviously compare one Ministers Gifts above Another, but adore the mercy of God, that uses all the different abilities of men for the Churches good.
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What advantages do the enemies of Gods Church make by the Divisions, and different Judgments of men, in the Reformed Church? The Papist doth confidently conclude, that all will turn to them at last;
What advantages do the enemies of God's Church make by the Divisions, and different Judgments of men, in the Reformed Church? The Papist does confidently conclude, that all will turn to them At last;
But, not to tell them of their Divisions, though our differences are a great stumbling-block, yet to any settled judicious Christian they should not prove so;
But, not to tell them of their Divisions, though our differences Are a great stumbling-block, yet to any settled judicious Christian they should not prove so;
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for the Scripture doth so evidently foretell, that there must be heresies: and that false Prophets will arise, that shall come in such deceivable wayes, that they would deceive the very Elect, if possible:
for the Scripture does so evidently foretell, that there must be heresies: and that false prophets will arise, that shall come in such deceivable ways, that they would deceive the very Elect, if possible:
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For what a stock or stone art thou, if so many droppings will not at last enter into thee? Go from one Minister to another, doest thou not hear every one cry down prophaneness, incourage to godliness? If you hear hundreds of faithfull Ministers, what is the work of all,
For what a stock or stone art thou, if so many droppings will not At last enter into thee? Go from one Minister to Another, dost thou not hear every one cry down profaneness, encourage to godliness? If you hear hundreds of faithful Ministers, what is the work of all,
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What can more convince, yea confound than this? It was this which brought utter destruction upon Jerusalem: there was then no more remedy, 2 Chron. 36. 15, 16. It was not one or two, but many Messengers he sent;
What can more convince, yea confound than this? It was this which brought utter destruction upon Jerusalem: there was then no more remedy, 2 Chronicles 36. 15, 16. It was not one or two, but many Messengers he sent;
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VVE are now arrived at the last Particular to be considered in this Verse; which is, The Predicate affirmed of the Doctrine preached by Paul and his Associates:
WE Are now arrived At the last Particular to be considered in this Verse; which is, The Predicate affirmed of the Doctrine preached by Paul and his Associates:
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whereas the truth of Christ is like Christ himself, The same yesterday, today, and for ever, Heb. 13. 8. and like God himself, who changeth not: yea, in whom is no shadow of change.
whereas the truth of christ is like christ himself, The same yesterday, today, and for ever, Hebrew 13. 8. and like God himself, who changes not: yea, in whom is no shadow of change.
As the Apostle (you heard) expressed it, If I build again the things which I destroyed, I make my self a transgressor, Gal. 2. 18. It is in an heynous manner to transgress,
As the Apostle (you herd) expressed it, If I built again the things which I destroyed, I make my self a transgressor, Gal. 2. 18. It is in an heinous manner to transgress,
This Doctrine is the more to be observed, because Stapleton in his Antidotes upon this Text maketh a long harangue, to demonstrate, that Luther, Melanchthon, Zwinglius, Calvin, all the eminent Reformers, cannot be the true Apostles of Christ;
This Doctrine is the more to be observed, Because Stapleton in his Antidotes upon this Text makes a long harangue, to demonstrate, that Luther, Melanchthon, Zwinglius, calvin, all the eminent Reformers, cannot be the true Apostles of christ;
Hence he alledgeth a Synod of the Flaccians, who were rigid Lutherans, that call his Common-places, Jocos communes, and not Locos communes; and much more to this purpose.
Hence he allegeth a Synod of the Flaccians, who were rigid Lutherans, that call his Commonplaces, Jocos communes, and not Locos communes; and much more to this purpose.
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and therefore we will grant the Thesis, but deny the Hypothesis, or application of it to Protestants; that wheresoever there is yea and nay, there cannot be the truths of Christ.
and Therefore we will grant the Thesis, but deny the Hypothesis, or application of it to Protestants; that wheresoever there is yea and nay, there cannot be the truths of christ.
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This great change, with some other Arguments, made the Marcionites of old conclude, that it was not the same God of the Old, and New Testament, but different; but that is absurd.
This great change, with Some other Arguments, made the Marcionites of old conclude, that it was not the same God of the Old, and New Testament, but different; but that is absurd.
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God then was pleased to appoint such a temporary worship, and afterwards to appoint another, which was more suteable to the Church, being now no longer an infant,
God then was pleased to appoint such a temporary worship, and afterwards to appoint Another, which was more suitable to the Church, being now no longer an infant,
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But the Apostle in his Epistle to the Hebrews doth admirably open the mysterious signification of those Jewish ceremonies and sacrifices, shewing that Christ was represented therein,
But the Apostle in his Epistle to the Hebrews does admirably open the mysterious signification of those Jewish ceremonies and Sacrifices, showing that christ was represented therein,
and Act. 15. 10, 11. Peter and the Councel speaking of the yoke laid upon our fathers, addeth, But we believe, that through the grace of the Lord Jesus Christ, we shall be saved, even as they.
and Act. 15. 10, 11. Peter and the Council speaking of the yoke laid upon our Father's, adds, But we believe, that through the grace of the Lord jesus christ, we shall be saved, even as they.
why did ye not see all truth presently? Why was it that some things did appear false to you afterwards, which did not so at first? This, saith he, is to envy us proficiency in the truth;
why did you not see all truth presently? Why was it that Some things did appear false to you afterwards, which did not so At First? This, Says he, is to envy us proficiency in the truth;
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if so be they must only receive the Doctrine delivered, and not excogitate new by their own wit? He answereth, There is profectus, but not permutatio allowed, a growth, but not a change. The work of the Ministers of the Gospel is not to finde out new, real, fundamental truths, no more than a new Christ, or a new Bible.
if so be they must only receive the Doctrine Delivered, and not excogitate new by their own wit? He Answers, There is profectus, but not permutatio allowed, a growth, but not a change. The work of the Ministers of the Gospel is not to find out new, real, fundamental truths, no more than a new christ, or a new bible.
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so that, as he saith ▪ they must not deliver nova, yet they may nova: not new things, but in a new manner. When a childe groweth up into a man, he still retaineth his humane nature,
so that, as he Says ▪ they must not deliver nova, yet they may nova: not new things, but in a new manner. When a child grows up into a man, he still retaineth his humane nature,
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So that if we see eminent men growing out of those errors, and those Superstitions they were once intangled in, you must not call this yea and nay, but a laudable duty:
So that if we see eminent men growing out of those errors, and those Superstitions they were once entangled in, you must not call this yea and nay, but a laudable duty:
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if from darkness he attaineth to more light: For, although many Heretical persons may shrowd themselves under the serious name of new light, yet it is plain;
if from darkness he attaineth to more Light: For, although many Heretical Persons may shroud themselves under the serious name of new Light, yet it is plain;
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not as if ever they could come to light enough, that they need not to attend to Scripture any further, that they may throw away the Bible as useless, having light enough within them.
not as if ever they could come to Light enough, that they need not to attend to Scripture any further, that they may throw away the bible as useless, having Light enough within them.
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and be condemned for novelllsm; and the Doctor who preached them, be thought to come with his yea and nay. And thus again Luther and Melancthon with many others are condemned for their inconstancy.
and be condemned for novelllsm; and the Doctor who preached them, be Thought to come with his yea and nay. And thus again Luther and Melanchthon with many Others Are condemned for their inconstancy.
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but now they are a nay to their yea. This calumny will easily vanish, if you distinguish between new things indeed, and new things appearingly so. The Protestant Doctrine was not new indeed,
but now they Are a nay to their yea. This calumny will Easily vanish, if you distinguish between new things indeed, and new things appearingly so. The Protestant Doctrine was not new indeed,
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we grant, what the Reformers did, all was new, their service new, their Doctrine new; but the iniquity and the corruption of the times made it appear to be so.
we grant, what the Reformers did, all was new, their service new, their Doctrine new; but the iniquity and the corruption of the times made it appear to be so.
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That Church which retaineth Doctrines of the greatest Antiquity, and which doth agree with the Primitive Apostolical Churches, that must needs be a true Church, for truth is alwayes alike.
That Church which retaineth Doctrines of the greatest Antiquity, and which does agree with the Primitive Apostolical Churches, that must needs be a true Church, for truth is always alike.
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and that the Authority of the Church maketh the Authority of the Scripture, at least towards us? So that the Scriptures would have no more authority then Titus Livius, or Aesops fables, in respect of our duty to believe, were it not for the Churches Authority.
and that the authority of the Church makes the authority of the Scripture, At least towards us? So that the Scriptures would have no more Authority then Titus Livius, or Aesops fables, in respect of our duty to believe, were it not for the Churches authority.
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It is a ridiculous passage of a Papist (Ford against Taylor) saying, that it is probable, the Church will make that Opinion about the immaculate Conception of the Virgin Mary to be an Article of Faith.
It is a ridiculous passage of a Papist (Ford against Taylor) saying, that it is probable, the Church will make that Opinion about the immaculate Conception of the Virgae Marry to be an Article of Faith.
This is the Apostles sence in this assertion, which Calvin doth well call, memorabilis sententia, &c. a memorable sentence, and one of the chiefest Articles of our Religion;
This is the Apostles sense in this assertion, which calvin does well call, memorabilis sententia, etc. a memorable sentence, and one of the chiefest Articles of our Religion;
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for herein is all our faith and confidence seated, that in Christ God maketh his gracious promises to us, by whose efficacy and impetration they be accomplished;
for herein is all our faith and confidence seated, that in christ God makes his gracious promises to us, by whose efficacy and impetration they be accomplished;
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The subject is described from the nature of it, NONLATINALPHABET promises. 2. From the universality and extent, NONLATINALPHABET all promises, as many as are made.
The Subject is described from the nature of it, promises. 2. From the universality and extent, all promises, as many as Are made.
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yet sometimes called promises, because of the many things both spirituall and temporall that are particularly promised by God, the summe whereof is contained in that great promise,
yet sometime called promises, Because of the many things both spiritual and temporal that Are particularly promised by God, the sum whereof is contained in that great promise,
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Now the word promise is sometimes used for the things promised; as when any are said to inherit the promise, Heb. 6. 12. and sometimes for the promise it self.
Now the word promise is sometime used for the things promised; as when any Are said to inherit the promise, Hebrew 6. 12. and sometime for the promise it self.
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The Greek word, NONLATINALPHABET is used often in the New Testament, whereas the Ancients did use the word NONLATINALPHABET more frequently for a promise: though the Apostle Peter useth that also twice, 2 Pet. 1. 4. 2 Pet. 3. 13. The theme of it is NONLATINALPHABET, which cometh of NONLATINALPHABET, say some; and for better pronunciation, NONLATINALPHABET.
The Greek word, is used often in the New Testament, whereas the Ancients did use the word more frequently for a promise: though the Apostle Peter uses that also twice, 2 Pet. 1. 4. 2 Pet. 3. 13. The theme of it is, which comes of, say Some; and for better pronunciation,.
From this root we have the word NONLATINALPHABET in the singular number, and NONLATINALPHABET applyed to the Gospel; Whereas among humane Authours the word is for the most part in the plurall number, signifying both glad tidings, and also the reward given to those that brought them;
From this root we have the word in the singular number, and applied to the Gospel; Whereas among humane Authors the word is for the most part in the plural number, signifying both glad tidings, and also the reward given to those that brought them;
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though sometimes it signifieth, besides the good thing preached, the very preaching it self, as 1 Cor. 4. 15. and therefore when the Apostle speaketh of one whose praise is in the Gospel, 2 Cor. 8. 18. the meaning is, one whose praise was in preaching the Gospel, and labouring therein;
though sometime it signifies, beside the good thing preached, the very preaching it self, as 1 Cor. 4. 15. and Therefore when the Apostle speaks of one whose praise is in the Gospel, 2 Cor. 8. 18. the meaning is, one whose praise was in preaching the Gospel, and labouring therein;
for then thereby would accrue justice on mans part, and a right or claim in him to the things promised, hereby also the liberty of God would seem to be infringed,
for then thereby would accrue Justice on men part, and a right or claim in him to the things promised, hereby also the liberty of God would seem to be infringed,
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The Greek word NONLATINALPHABET signifieth in the generall to declare, to denounce, sometimes to accuse; hence is that phrase NONLATINALPHABET spoken of by Budeus; but in Scripture use it is often taken more particularly for to promise: Hence Hesychius, and out of him Varinus rendreth NONLATINALPHABET and NONLATINALPHABET;
The Greek word signifies in the general to declare, to denounce, sometime to accuse; hence is that phrase spoken of by Budeus; but in Scripture use it is often taken more particularly for to promise: Hence Hesychius, and out of him Varinus rendereth and;
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And 1. take notice, That God might only have dealt with man by his absolute Soveraignty and dominion; imposing only upon him commands to do his duty, without adjoyning any promise of a reward, especially such a reward as eternall happinesse,
And 1. take notice, That God might only have dealt with man by his absolute Sovereignty and dominion; imposing only upon him commands to do his duty, without adjoining any promise of a reward, especially such a reward as Eternal happiness,
Now some have thought, that those passages which we call promises are not so properly and truly promises, as meer insinuations and significations of Gods will and purpose what he will do.
Now Some have Thought, that those passages which we call promises Are not so properly and truly promises, as mere insinuations and significations of God's will and purpose what he will do.
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And seeing the Scripture doth so often call them promises, and doth so constantly say, God doth promise; there is no reason why we should go from the proper signification of the word to an improper, especially there being no imperfection in the act of promising. For meerly as so, that denoteth a dominion and power in him that promiseth:
And seeing the Scripture does so often call them promises, and does so constantly say, God does promise; there is no reason why we should go from the proper signification of the word to an improper, especially there being no imperfection in the act of promising. For merely as so, that denoteth a dominion and power in him that promises:
This the Apostle notably considereth, Heb. 6. 7. when he saith, That God to declare the immutability of his counsell, confirmed the promise by an oath,
This the Apostle notably Considereth, Hebrew 6. 7. when he Says, That God to declare the immutability of his counsel, confirmed the promise by an oath,
It is not for his own sake that he promiseth, yea, that he sweareth, but for our sakes, that we might have not only consolation but strong consolation. O beatos nos, &c. cryed Tertullian, Oh happy us,
It is not for his own sake that he promises, yea, that he Sweareth, but for our sakes, that we might have not only consolation but strong consolation. O Beatos nos, etc. cried Tertullian, O happy us,
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It is said, God remembred his Covenant with Abraham, Isaac and Jacob, Exod. 2. 24. there was no natural necessity, nor no morall necessity that could induce God to make these promises to us.
It is said, God remembered his Covenant with Abraham, Isaac and Jacob, Exod 2. 24. there was no natural necessity, nor no moral necessity that could induce God to make these promises to us.
No naturall necessity, for God is a free agent, and so doth not as the Bee, that necessarily maketh his honey, God doth not necessarily communicate his goodnesse to us:
No natural necessity, for God is a free agent, and so does not as the Bee, that necessarily makes his honey, God does not necessarily communicate his Goodness to us:
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Therefore Divines speak well of a twofold debitum about Gods promises, debitum fidelitatis, and debitum justitiae; a debt of fidelity, and a debt of justice. When God maketh a promise of eternall life to a godly man, he may urge God with his promise;
Therefore Divines speak well of a twofold Debitum about God's promises, Debitum fidelitatis, and Debitum justitiae; a debt of Fidis, and a debt of Justice. When God makes a promise of Eternal life to a godly man, he may urge God with his promise;
They grant the promise of the first grace to be only from a debt of fidelity, but then for the second grace, they maintain a debt of justice. Hence it is that they conclude, that heaven and salvation,
They grant the promise of the First grace to be only from a debt of Fidis, but then for the second grace, they maintain a debt of Justice. Hence it is that they conclude, that heaven and salvation,
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and he telleth the Hebrews, that God is not unrighteous to forget their labour of love, Heb. 6. 10. but righteousnesse is not here taken strictly for proper justice, but for fidelity and faithfulnesse. If God should not give heaven to his people, who endure persecution for his Name sake, he would go against his own nature, he would deny his truth,
and he Telleth the Hebrews, that God is not unrighteous to forget their labour of love, Hebrew 6. 10. but righteousness is not Here taken strictly for proper Justice, but for Fidis and faithfulness. If God should not give heaven to his people, who endure persecution for his Name sake, he would go against his own nature, he would deny his truth,
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And as Durand well argueth, it is so far from justice or righteousnesse that we may claim glory, that the more grace God hath given us to prepare thereunto, the more we are beholding to him,
And as Durand well argue, it is so Far from Justice or righteousness that we may claim glory, that the more grace God hath given us to prepare thereunto, the more we Are beholding to him,
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These absolute promises then are the executions of his decrees of grace and salvation upon the Elect. But then there are conditional promises, and such are the promises of pardon to the beleever, of eternal glory to him that is godly;
These absolute promises then Are the executions of his decrees of grace and salvation upon the Elect. But then there Are conditional promises, and such Are the promises of pardon to the believer, of Eternal glory to him that is godly;
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this god•nesse is for happinesse, holinesse is for glory, faith is for justification, and if we speak exactly, we cannot so well say, Gods promises are conditionall,
this god•nesse is for happiness, holiness is for glory, faith is for justification, and if we speak exactly, we cannot so well say, God's promises Are conditional,
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as the things promised may be conditions to one another by Gods appointment. Lastly, There may be good reasons assigned why God is pleased thus to promise;
as the things promised may be conditions to one Another by God's appointment. Lastly, There may be good Reasons assigned why God is pleased thus to promise;
but before he is pleased to bestow the actuall benefits, he is pleased to give us many sure and gracious promises, that he will do such things for us in time: The reasons may be
but before he is pleased to bestow the actual benefits, he is pleased to give us many sure and gracious promises, that he will do such things for us in time: The Reasons may be
yet his providences seem to crosse all, and after Gods promise, as it was in the Israelites deliverance, all things seem to be more unlikely than before.
yet his providences seem to cross all, and After God's promise, as it was in the Israelites deliverance, all things seem to be more unlikely than before.
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A second Reason (for I shall instance in no more) may be to teach us humility and thankefulnesse, acknowledging Gods promise alone to be the fountain of all the good we enjoy;
A second Reason (for I shall instance in no more) may be to teach us humility and thankfulness, acknowledging God's promise alone to be the fountain of all the good we enjoy;
The Legal Promise is nothing but the Covenant of works, contained in that expression, Do this and live. For as they are cursed, who continue not in all things that the Law requireth:
The Legal Promise is nothing but the Covenant of works, contained in that expression, Do this and live. For as they Are cursed, who continue not in all things that the Law requires:
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yet he was pleased to have the Doctrine of the Law in its full perfection manifested to the people of Israel; but in an Evangelical intention, that so the Israelites being humbled under their utter impotency and inability ever to performe it, might make their earnest applications unto Christ for help and succour.
yet he was pleased to have the Doctrine of the Law in its full perfection manifested to the people of Israel; but in an Evangelical intention, that so the Israelites being humbled under their utter impotency and inability ever to perform it, might make their earnest applications unto christ for help and succour.
But naturally we regard the Legal promise more than Evangelical. What labour did the Apostle shew to bring the Jewes off from the Covenant of works? And whence is that Pharisaical and Popish principle of self-righteousnesse;
But naturally we regard the Legal promise more than Evangelical. What labour did the Apostle show to bring the Jews off from the Covenant of works? And whence is that Pharisaical and Popish principle of self-righteousness;
What is this but to desire to be under a curse, and perpetual malediction? Whereas the Evangelical promise is like the City of refuge to the pursued malefactour.
What is this but to desire to be under a curse, and perpetual malediction? Whereas the Evangelical promise is like the city of refuge to the pursued Malefactor.
So that the Evangelical promise being wholly of free-grace, God thereby pardoning us freely, sanctifying us freely, justifying us freely, is like the Land of promise flowing with milk and honey.
So that the Evangelical promise being wholly of Free grace, God thereby pardoning us freely, sanctifying us freely, justifying us freely, is like the Land of promise flowing with milk and honey.
In the next place, Promises are divided in respect of their object matter into spiritual and temporal. Spiritual are such as concern the welfare of the soul:
In the next place, Promises Are divided in respect of their Object matter into spiritual and temporal. Spiritual Are such as concern the welfare of the soul:
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Therefore godlinesse is said to have the promise of this life, and that which is to come, 1 Tim. 4. 8. In deed in the Old Testament temporal promises were more frequent, and spiritual more rare;
Therefore godliness is said to have the promise of this life, and that which is to come, 1 Tim. 4. 8. In deed in the Old Testament temporal promises were more frequent, and spiritual more rare;
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And certainly, If God hath given us Christ, as the Apostle argueth, Rom. 18. how shall he not with him give us all things else? So that we see the treasure of a Christian, it lieth in Gods promises, both for this life, and the life to come.
And Certainly, If God hath given us christ, as the Apostle argue, Rom. 18. how shall he not with him give us all things Else? So that we see the treasure of a Christian, it lies in God's promises, both for this life, and the life to come.
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Thus it may be, if thou shouldst have riches, they would doe thee hurt; if thou shouldst have health and strength, thy corruptions also would be the stronger.
Thus it may be, if thou Shouldst have riches, they would do thee hurt; if thou Shouldst have health and strength, thy corruptions also would be the Stronger.
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And certainly, if thou wert spiritual, as thou shouldst be, this would be enough to thee, that spiritual things are absolutely promised, that thou art sure to have Christ, to have Heaven,
And Certainly, if thou Wertenberg spiritual, as thou Shouldst be, this would be enough to thee, that spiritual things Are absolutely promised, that thou art sure to have christ, to have Heaven,
Doth it not argue thy heart to be too carnal, when thou mournest for want of outward mercies, and yet Christ is thine, God hath sanctified thee, God hath converted thee.
Does it not argue thy heart to be too carnal, when thou mournest for want of outward Mercies, and yet christ is thine, God hath sanctified thee, God hath converted thee.
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Alas hath not God in this done more for thee, than the greatest Emperours in the world, that have not godlinesse? What if thou hast not riches, the greatnesse others have? It may be they have not the Christ, the grace that God hath bestowed on thee.
Alas hath not God in this done more for thee, than the greatest emperors in the world, that have not godliness? What if thou hast not riches, the greatness Others have? It may be they have not the christ, the grace that God hath bestowed on thee.
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Onely when we say spiritual things are absolutely promised, you must distinguish of spiritual things: some are essential and necessarily conjoyned with eternal glory;
Only when we say spiritual things Are absolutely promised, you must distinguish of spiritual things: Some Are essential and necessarily conjoined with Eternal glory;
In the second general place, We are to know, that the promises of God, they are the executions in time of what he had decreed to doe from all eternity.
In the second general place, We Are to know, that the promises of God, they Are the executions in time of what he had decreed to do from all eternity.
therefore (say they) the meaning is, He decreed to promise. But there is another interpretation more probable, which is to render the Greek words, NONLATINALPHABET, before the ancient ages, alluding to the first promise that God made to Adam upon his fall concerning the womans seed, which was Christ.
Therefore (say they) the meaning is, He decreed to promise. But there is Another Interpretation more probable, which is to render the Greek words,, before the ancient ages, alluding to the First promise that God made to Adam upon his fallen Concerning the woman's seed, which was christ.
and because they manifest an outward acceptance of Gods offer with the conditions tendered, therefore we may call them the children of the promise in an externall sense.
and Because they manifest an outward acceptance of God's offer with the conditions tendered, Therefore we may call them the children of the promise in an external sense.
else circumcision, the seal of the promise had not been applied to them: yet they were not the seed of the promise, in the sense the Apostle intendeth, as Isaac was;
Else circumcision, the seal of the promise had not been applied to them: yet they were not the seed of the promise, in the sense the Apostle intends, as Isaac was;
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And indeed seeing the Text saith, The promises of God are confirmed in Christ; unlesse a man be in Christ, there is no promise can be effectual to him.
And indeed seeing the Text Says, The promises of God Are confirmed in christ; unless a man be in christ, there is no promise can be effectual to him.
because they have no promise? Hope in this is compared to an Anchor, Heb. 6. 19. Now what shipwrack must that ship needs endure, which under waves and tempests hath no Anchor for a defence?
Because they have no promise? Hope in this is compared to an Anchor, Hebrew 6. 19. Now what shipwreck must that ship needs endure, which under waves and tempests hath no Anchor for a defence?
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Indeed in Gods comminations and threatnings they are fulfilled, whether man will or no: Let him believe, or not believe, God will throw the ungodly into Hell;
Indeed in God's comminations and threatenings they Are fulfilled, whither man will or no: Let him believe, or not believe, God will throw the ungodly into Hell;
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Sixthly, It is therefore a very great skill to make use of the promises of God by faith. It is the Gospel-wisdome, a mystery it is, that even the Disciples of Christ are a long while ere they can learne it.
Sixthly, It is Therefore a very great skill to make use of the promises of God by faith. It is the Gospel-wisdome, a mystery it is, that even the Disciples of christ Are a long while ere they can Learn it.
For though God doth promise to doe such and such wonderfull things, yet he suffereth so many crosse providences to fall out, that we would think God had wholly forgot his promise. Hence the Church complaineth;
For though God does promise to do such and such wonderful things, yet he suffers so many cross providences to fallen out, that we would think God had wholly forgotten his promise. Hence the Church Complaineth;
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Doth his promises fail for ever? Yea the Apostle Peter doth speak of some prophane scoffers, that asked, Where was the promise of his coming? 2 Pet. 3. 4. because they saw all things continue as they did,
Does his promises fail for ever? Yea the Apostle Peter does speak of Some profane scoffers, that asked, Where was the promise of his coming? 2 Pet. 3. 4. Because they saw all things continue as they did,
but take heed of this, it is a very great sinne, when God giveth thee a sufficient testimony of his grace and favour to thee, by his promises and seals thereof, still to question and doubt,
but take heed of this, it is a very great sin, when God gives thee a sufficient testimony of his grace and favour to thee, by his promises and Seals thereof, still to question and doubt,
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This is grievously to tempt God, as the people of Israel did, Exod. 17. 7. who though they had so many miraculous discoveries of Gods presence with them,
This is grievously to tempt God, as the people of Israel did, Exod 17. 7. who though they had so many miraculous discoveries of God's presence with them,
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yet still they ask, Is the Lord amongst us, or not? Oh take heed of saying, Is the Lord mine? Will he do good to me? When he hath given proof enough, both by his promises, and seals, of his favour.
yet still they ask, Is the Lord among us, or not? O take heed of saying, Is the Lord mine? Will he do good to me? When he hath given proof enough, both by his promises, and Seals, of his favour.
HAving dispatched the Subject in this Proposition, we proceed to the Predicate, that which is affirmed of the promises of God; and that is their stability and immutability;
HAving dispatched the Subject in this Proposition, we proceed to the Predicate, that which is affirmed of the promises of God; and that is their stability and immutability;
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they are Yea and Amen: with the meritorious or fundamental cause, [ In him ] that is, Christ. Some indeed take the latter clause, viz. in him they are Amen, with relation to the final cause,
they Are Yea and Amen: with the meritorious or fundamental cause, [ In him ] that is, christ. some indeed take the latter clause, viz. in him they Are Amen, with Relation to the final cause,
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In the latter our duty, and what obligation lieth upon us in reference to them, viz. that we should set to our seal of Amen, giving our assent of confirmation;
In the latter our duty, and what obligation lies upon us in Referente to them, viz. that we should Set to our seal of Amen, giving our assent of confirmation;
Though he confesseth he will not be contentious, if the common path be trodden in. I shall therefore follow our Translators, which seem to go the genuine way.
Though he Confesses he will not be contentious, if the Common path be trodden in. I shall Therefore follow our Translators, which seem to go the genuine Way.
It is affirmed of Gods promises, that they are Yea; by that you heard the Apostle meaneth a constant affirmation, and verity. Hath God promised any good thing to an humbled soule? This will alwayes be Yea; God will alwayes grant it, he will say Yea, yea. How comfortable would this meditation be to a gracious heart? How often doth thy trembling, desponding soul go into his presence, fearing that God will give a Nay to thee? Because thou art apt to change,
It is affirmed of God's promises, that they Are Yea; by that you herd the Apostle means a constant affirmation, and verity. Hath God promised any good thing to an humbled soul? This will always be Yea; God will always grant it, he will say Yea, yea. How comfortable would this meditation be to a gracious heart? How often does thy trembling, desponding soul go into his presence, fearing that God will give a Nay to thee? Because thou art apt to change,
Now the Apostle for the greater certainty sake, doth double his expression to the same sense, [ In him they are Amen, In him they are Yea, ] In him they are Amen.
Now the Apostle for the greater certainty sake, does double his expression to the same sense, [ In him they Are Amen, In him they Are Yea, ] In him they Are Amen.
so that the promises of grace are made to the believing Gentile, as well as the believing Jew. To the Gentile the promises are Yea: to the Jewes they are Amen. To this purpose the Apostle also, Galat. 4. 6. speaking of the Spirit of Adoption, which is sent into the hearts of believers, addeth, That thereby we are enabled to call him Abba, Father.
so that the promises of grace Are made to the believing Gentile, as well as the believing Jew. To the Gentile the promises Are Yea: to the Jews they Are Amen. To this purpose the Apostle also, Galatians 4. 6. speaking of the Spirit of Adoption, which is sent into the hearts of believers, adds, That thereby we Are enabled to call him Abba, Father.
Hereby is certified, that Christ is a Christ to them, the promises are promises to them as well as to the Jewes. The word Amen is used sometimes nominally.
Hereby is certified, that christ is a christ to them, the promises Are promises to them as well as to the Jews. The word Amen is used sometime nominally.
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and so is to be understood by way of desire and wish, Let it be so; or by way of attestation and confirmation, It is so. Hence translated by the Interpreters of the Old Testament, sometimes NONLATINALPHABET, and sometimes NONLATINALPHABET.
and so is to be understood by Way of desire and wish, Let it be so; or by Way of attestation and confirmation, It is so. Hence translated by the Interpreters of the Old Testament, sometime, and sometime.
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The Rabbines speak of a two-fold Amen, a perfect Amen, and an imperfect. The imperfect Amen, they make three-fold, Amen Pupillum, when one saith Amen to the prayer he doth not understand.
The Rabbis speak of a twofold Amen, a perfect Amen, and an imperfect. The imperfect Amen, they make threefold, Amen Pupillum, when one Says Amen to the prayer he does not understand.
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Amen sectile, when a man saith Amen, but distracted and divided in his thoughts, so that he doth not attend to what he saith Amen. And certainly this latter Amen, most are guilty of that use to say it.
Amen sectile, when a man Says Amen, but distracted and divided in his thoughts, so that he does not attend to what he Says Amen. And Certainly this latter Amen, most Are guilty of that use to say it.
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Thus you have also at another time asserted by the Apostle, Rom. 15. 8. I say that Jesus Christ was a Minister of circumcision for the truth of God, to confirme the promises made unto the fathers,
Thus you have also At Another time asserted by the Apostle, Rom. 15. 8. I say that jesus christ was a Minister of circumcision for the truth of God, to confirm the promises made unto the Father's,
And therefore that we may both understand, and be affected with it, consider these things: First, By the promises of God we mean the promises of grace onely.
And Therefore that we may both understand, and be affected with it, Consider these things: First, By the promises of God we mean the promises of grace only.
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No man being able to plead eternal life, by a Doe this but by believing; and therefore the Law as a Covenant, is so farre from, being established or made good by Christ, that it is directly opposite to him.
No man being able to plead Eternal life, by a Do this but by believing; and Therefore the Law as a Covenant, is so Far from, being established or made good by christ, that it is directly opposite to him.
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as if it were the forbidden fruit, that he might not taste of it? This was the precious gold that the first Reformers with much labour digged out of the mines of the Scripture:
as if it were the forbidden fruit, that he might not taste of it? This was the precious gold that the First Reformers with much labour dug out of the mines of the Scripture:
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In what a wildernesse doth the child of God wander, till he hath this pillar of fire to guide him? Peace and joy cannot be obtained, till he come to this promise of grace in Christ.
In what a Wilderness does the child of God wander, till he hath this pillar of fire to guide him? Peace and joy cannot be obtained, till he come to this promise of grace in christ.
till he know that this onely is the way of justification, this onely is the way of pardon and acceptance with God? And Gods children, especially while in the pangs of conversion,
till he know that this only is the Way of justification, this only is the Way of pardon and acceptance with God? And God's children, especially while in the pangs of conversion,
Many an heavy temptation, many an heart-breaking doubt would be overcome, wert thou once perswaded, that in the matter of justification, thou must know nothing, live upon nothing,
Many an heavy temptation, many an Heartbreaking doubt would be overcome, Wertenberg thou once persuaded, that in the matter of justification, thou must know nothing, live upon nothing,
For according to this division, so some doe differently understand the Text. For there are Interpreters that make this the meaning, All the promises, viz. which have of old beene fore-told by the Prophets, they were all Yea and Amen in him, that is, They were all fullfilled in him;
For according to this division, so Some do differently understand the Text. For there Are Interpreters that make this the meaning, All the promises, viz. which have of old been foretold by the prophets, they were all Yea and Amen in him, that is, They were all Fulfilled in him;
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But then others, they say, not onely the promises of the Old Testament, but of the New also, they are sure in him, because through his worth and dignity they are accomplished;
But then Others, they say, not only the promises of the Old Testament, but of the New also, they Are sure in him, Because through his worth and dignity they Are accomplished;
and these were all accomplished in that person, Jesus of Nazareth. The first promise that was made concerning him, is Genes. 3. 15. where he is promised, As the seed of the woman that should destroy the seed of the Serpent.
and these were all accomplished in that person, jesus of Nazareth. The First promise that was made Concerning him, is Genesis. 3. 15. where he is promised, As the seed of the woman that should destroy the seed of the Serpent.
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which the Apostle doth industriously apply to Christ, and to Christ onely, Galat. 3. 16. So that we may say, the promise made to Adam, the promise made to Abraham, are fullfilled in Christ, they are Yea and Amen in him.
which the Apostle does industriously apply to christ, and to christ only, Galatians 3. 16. So that we may say, the promise made to Adam, the promise made to Abraham, Are Fulfilled in christ, they Are Yea and Amen in him.
And not onely the promises, but all the Levitical administrations, the Sacrifices, the Scape-Goat, the whole burnt Offering, the Paschal Lamb, these were types of Christ,
And not only the promises, but all the Levitical administrations, the Sacrifices, the Scape-Goat, the Whole burned Offering, the Paschal Lamb, these were types of christ,
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and were Yea in him; which made John the Baptist say, Behold the Lamb of God that taketh away the sinnes of the world, John 1. 29. Now the consideration of this serveth greatly to confirme our faith against Jewes, who blaspheme the Lord Christ, cavilling that those promises could not be applied to him,
and were Yea in him; which made John the Baptist say, Behold the Lamb of God that Takes away the Sins of the world, John 1. 29. Now the consideration of this serves greatly to confirm our faith against Jews, who Blaspheme the Lord christ, caviling that those promises could not be applied to him,
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but then the other, which floweth from this, is, That in Christ all the promises of God to his Church are confirmed, they have their vertue and efficacy from him.
but then the other, which flows from this, is, That in christ all the promises of God to his Church Are confirmed, they have their virtue and efficacy from him.
No wonder then if all Gospel-promises are said to be made in him, because the least good thing promised could never be vouchsafed to us without Christs mediation:
No wonder then if all Gospel promises Are said to be made in him, Because the least good thing promised could never be vouchsafed to us without Christ mediation:
There could not be remission of sin, there could not be accepting of our persons, there could not be the least drop of any blessing communicated to us, had not Christ as our Surety interposed.
There could not be remission of since, there could not be accepting of our Persons, there could not be the least drop of any blessing communicated to us, had not christ as our Surety interposed.
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The promise or proposition is onely Objectum quo; Christ, or the matter promised, is the Objectum quod. In all promises then we are still to have our eye upon Christ,
The promise or proposition is only Objectum quo; christ, or the matter promised, is the Objectum quod. In all promises then we Are still to have our eye upon christ,
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For here we have God indeed promising from his meer absolute goodnesse and mercy: but then the execution of this cannot be without the blood of Christ:
For Here we have God indeed promising from his mere absolute Goodness and mercy: but then the execution of this cannot be without the blood of christ:
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The Apostle therefore argueth the validity of this Covenant from that, which is amongst men, Galat. 3. 15. A mans testament when it is confirmed, cannot be disanulled or added unto;
The Apostle Therefore argue the validity of this Covenant from that, which is among men, Galatians 3. 15. A men Testament when it is confirmed, cannot be Disannulled or added unto;
how much rather then must the testament of Christ be confirmed for ever? The Apostle doth excellently consider this, Heb. 9. 15. For this cause Christ is a Mediatour of the New Testament, that by meanes of death, — they which are called might receive the promise of eternal inheritance.
how much rather then must the Testament of christ be confirmed for ever? The Apostle does excellently Consider this, Hebrew 9. 15. For this cause christ is a Mediator of the New Testament, that by means of death, — they which Are called might receive the promise of Eternal inheritance.
and the blood of Christ cannot but obtaine, God cannot deny himselfe, neither can he deny his onely Sonne? Therefore let the godly soule remember this, Gods promise is not onely a bare promise, but Christs Testament also:
and the blood of christ cannot but obtain, God cannot deny himself, neither can he deny his only Son? Therefore let the godly soul Remember this, God's promise is not only a bore promise, but Christ Testament also:
were it not for this promise in Christ, who could, who might, who dare draw nigh to God the Father? So that it is through Christ that the way is opened for us to come unto God.
were it not for this promise in christ, who could, who might, who Dare draw High to God the Father? So that it is through christ that the Way is opened for us to come unto God.
We may see this notably prefigured, as it were in Gods dispensation with the people of Israel, Exo. 33. 2, 3. for when they had by their sinnes greatly provoked God, the Lord denied his presence to go along with them:
We may see this notably prefigured, as it were in God's Dispensation with the people of Israel, Exo. 33. 2, 3. for when they had by their Sins greatly provoked God, the Lord denied his presence to go along with them:
It's a speech taken from the humour of men, otherwise the anger of the Lord is subject to his own power, only this is spoken to shew what distastefull objects they were to him;
It's a speech taken from the humour of men, otherwise the anger of the Lord is Subject to his own power, only this is spoken to show what distasteful objects they were to him;
Here God would not go, but his Angel, now this Angel is Christ, as appeareth Exod. 22. 20, 21, 22. where he is described as one, in whose power it is to pardon iniquities, with this addition, for my Name is in him.
Here God would not go, but his Angel, now this Angel is christ, as appears Exod 22. 20, 21, 22. where he is described as one, in whose power it is to pardon iniquities, with this addition, for my Name is in him.
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It is a long while ere the ministery of the Law hath any efficacy upon mens hearts, ere they are sensible of the weight and the heavinesse of sinne, ere they go bowed down because of this burden;
It is a long while ere the Ministry of the Law hath any efficacy upon men's hearts, ere they Are sensible of the weight and the heaviness of sin, ere they go bowed down Because of this burden;
and when that hath broken them, it is many times longer ere they are directed to an Evangelicall life, ere they can tell how to make use of the proper remedy, which is the promise of God in Christ;
and when that hath broken them, it is many times longer ere they Are directed to an Evangelical life, ere they can tell how to make use of the proper remedy, which is the promise of God in christ;
what? is it your meaning, that though I am a sinner, and while I abide in my sins, I should pleade the promise of God in Christ? Is not this to dash my soul at the Antinomian rock? This deserveth a full answer.
what? is it your meaning, that though I am a sinner, and while I abide in my Sins, I should plead the promise of God in christ? Is not this to dash my soul At the Antinomian rock? This deserveth a full answer.
how many have been seduced by Antinomian errours, under the specious pretence of free grace? and how many again have fallen into Armintan and Popish principles, thinking that way to asswage their bleeding hearts? but the Scripture truth doth lie between these two;
how many have been seduced by Antinomian errors, under the specious pretence of free grace? and how many again have fallen into Arminian and Popish principles, thinking that Way to assuage their bleeding hearts? but the Scripture truth does lie between these two;
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We complain that the Popish doctrines oppose Christ and duties, even as the Apostle argueth against the Galathians, who by works of the Law made Christ of none effect:
We complain that the Popish doctrines oppose christ and duties, even as the Apostle argue against the Galatians, who by works of the Law made christ of none Effect:
for even Christ will be a judge against thee because of thy disobedience: Well, let all this be granted, yet still the tender and broken heart will object:
for even christ will be a judge against thee Because of thy disobedience: Well, let all this be granted, yet still the tender and broken heart will Object:
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as if from that it did necessarily follow, that no Christian humbled for sin might apply the promises, till they first know whether they be elected or no.
as if from that it did necessarily follow, that no Christian humbled for since might apply the promises, till they First know whither they be elected or no.
And again, those that pleade for Universall redemption by Christ, they think, that unlesse that be received, we cannot rationally perswade any humbled sinner to apply a particular promise to himself, that Christ loved him, and gave himself for him;
And again, those that plead for Universal redemption by christ, they think, that unless that be received, we cannot rationally persuade any humbled sinner to apply a particular promise to himself, that christ loved him, and gave himself for him;
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If then the Scripture be full of such gracious invitations to all that are hungry and thirsty, to all that are humbled and debased under their unworthinesse, to come and finde rest for their souls;
If then the Scripture be full of such gracious invitations to all that Are hungry and thirsty, to all that Are humbled and debased under their unworthiness, to come and find rest for their Souls;
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Art thou one who findest thy self undone? Dost thou f•el thy self to be a lost man? then know it is Gods will and command to come unto him for pardon:
Art thou one who Findest thy self undone? Dost thou f•el thy self to be a lost man? then know it is God's will and command to come unto him for pardon:
The longer thou wandrest in this wildernesse, the more hard it will be at last to enter into Canaan: the longer the water is muddied, the harder will it be to see the face.
The longer thou wanderest in this Wilderness, the more hard it will be At last to enter into Canaan: the longer the water is muddied, the harder will it be to see the face.
But how wilt thou pleade for thy self, when the promise is indefinitely propounded to every one that findeth the need thereof? This is certain, it is inevitable ruine to run from the promise;
But how wilt thou plead for thy self, when the promise is indefinitely propounded to every one that finds the need thereof? This is certain, it is inevitable ruin to run from the promise;
that they are more immovable than the Laws of Medes and Persians: so that although David and others of Gods Children, have sometimes sadly complained, Hath the Lord forgot for ever? yet this was from their imbecillity, attending more to the dead womb of second causes than to Gods truth.
that they Are more immovable than the Laws of Medes and Persians: so that although David and Others of God's Children, have sometime sadly complained, Hath the Lord forgotten for ever? yet this was from their imbecility, attending more to the dead womb of second Causes than to God's truth.
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but our ears through continuall use are stupified, and hear them not. To be sure, the Scripture vouchsafeth excellent musick and ravishing joy to a gracious heart,
but our ears through continual use Are Stupified, and hear them not. To be sure, the Scripture vouchsafeth excellent music and ravishing joy to a gracious heart,
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But you may say, If this be so, that God breaketh not his promise, how shall we understand that place, Num. 14. 34? where God threatning the people of Israel for their murmuring against them,
But you may say, If this be so, that God breaks not his promise, how shall we understand that place, Num. 14. 34? where God threatening the people of Israel for their murmuring against them,
to this it may be answered, if we follow this Translation, that God speaketh of that particular promise about their entring into the land of Canaan, which was conditionall,
to this it may be answered, if we follow this translation, that God speaks of that particular promise about their entering into the land of Canaan, which was conditional,
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and therefore the most genuine translation is abruptionem meam, you shall know my breaking, that is as some, that disobedience whereby you have broken your selves from me;
and Therefore the most genuine Translation is abruptionem meam, you shall know my breaking, that is as Some, that disobedience whereby you have broken your selves from me;
the promises are fullfilled in him, and therefore without Christ, without the promises. He is the heir, and therefore contrary to those in the Parable;
the promises Are Fulfilled in him, and Therefore without christ, without the promises. He is the heir, and Therefore contrary to those in the Parable;
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but where is the Christ, in whose name this is to be obtained? Certainly if Christ be yours, the spirit of Christ also, subduing your lusts and sins for you.
but where is the christ, in whose name this is to be obtained? Certainly if christ be yours, the Spirit of christ also, subduing your Lustiest and Sins for you.
WE are now arrived at the finall cause or end of Gods promises, and their confirmation in Christ, which is said to be Gods glory, and that by us. The Ministers of the Gospel are the instruments who do offer these promises,
WE Are now arrived At the final cause or end of God's promises, and their confirmation in christ, which is said to be God's glory, and that by us. The Ministers of the Gospel Are the Instruments who do offer these promises,
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Some copies indeed reade our glory NONLATINALPHABET for NONLATINALPHABET, expounding it in this sence, that it is the glory of the Ministers of the Gospel to proclaim the year of Jubilee, the acceptable time of Gods promises;
some copies indeed read our glory for, expounding it in this sense, that it is the glory of the Ministers of the Gospel to proclaim the year of Jubilee, the acceptable time of God's promises;
and certainly it is a blessed thing for the people of God to be nourished up in the Evangelicall Amen. We do with more ease use the word Amen optatively, Let it be so, then confirmatively, So it is.
and Certainly it is a blessed thing for the people of God to be nourished up in the Evangelical Amen. We do with more ease use the word Amen optatively, Let it be so, then confirmatively, So it is.
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This is not sufficiently thought of, for we are apt to look upon faith in a Promise as that which is for our comfort, our profit only, and do not attend that.
This is not sufficiently Thought of, for we Are apt to look upon faith in a Promise as that which is for our Comfort, our profit only, and do not attend that.
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Secondly, As we may see the glory of his goodnesse in promises, so also the glory of his love: We may there reade how great his affections are to us, he layeth aside as it were his absolute Majesty, his terrible greatnesse,
Secondly, As we may see the glory of his Goodness in promises, so also the glory of his love: We may there read how great his affections Are to us, he Layeth aside as it were his absolute Majesty, his terrible greatness,
Now his promises they give us encouragement, and we are with Moses admitted as it were to speak to God face to face, as one familiar friend to another;
Now his promises they give us encouragement, and we Are with Moses admitted as it were to speak to God face to face, as one familiar friend to Another;
As Dalilah gathered Sampson loved her, when he would manifest where his strength was, so may we assure our selves of Gods love to us, by revealing his promises;
As Delilah gathered Sampson loved her, when he would manifest where his strength was, so may we assure our selves of God's love to us, by revealing his promises;
and as the people of Israel when amazed, under the terrible lightnings and thundrings at Gods presence, in giving the Law cried out, Let not God speak any more to us but Moses: so do thou:
and as the people of Israel when amazed, under the terrible lightnings and thunderings At God's presence, in giving the Law cried out, Let not God speak any more to us but Moses: so do thou:
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when therefore in stead of a threatning like a roaring lion to devour thee, thou meetest with a gracious promise to embrace thee, this must needs rejoyce thy heart:
when Therefore in stead of a threatening like a roaring Lion to devour thee, thou meetest with a gracious promise to embrace thee, this must needs rejoice thy heart:
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Go to the spring head of every promise, and thou wilt finde it to be alone free-grace. The Scripture useth these Arguments as equivalent, to have a thing by grace, to have it by a promise,
Go to the spring head of every promise, and thou wilt find it to be alone Free grace. The Scripture uses these Arguments as equivalent, to have a thing by grace, to have it by a promise,
And further, it is good to presse this, because the people of God look upon faith (as was hinted before) only as their ease, not as bringing any glory to God:
And further, it is good to press this, Because the people of God look upon faith (as was hinted before) only as their ease, not as bringing any glory to God:
Now all this preposterousnesse ariseth from the want of consideration in this particular, that Faith giveth glory to God as well as procureth mercies to our selves,
Now all this preposterousness arises from the want of consideration in this particular, that Faith gives glory to God as well as procureth Mercies to our selves,
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First, because by beleeving in Gods promises, we thereby proclaim our dependance upon him in all things, that we live both spiritually and corporally upon him only;
First, Because by believing in God's promises, we thereby proclaim our dependence upon him in all things, that we live both spiritually and corporally upon him only;
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Some have observed, that all the letters in the Name Jehovah, are literae quiefcentes, teaching us thereby to rest our souls alone upon him, it may be that is too curious, howsoever faith may be called the acquiescent or quietative grace; therefore to beleeve in the promises is to give glory to God,
some have observed, that all the letters in the Name Jehovah, Are literae quiefcentes, teaching us thereby to rest our Souls alone upon him, it may be that is too curious, howsoever faith may be called the acquiescent or quietative grace; Therefore to believe in the promises is to give glory to God,
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Thirdly, Herein doth beleeving in Gods promise so exceedingly glorifie God, because it exalteth that Evangelicall way of our justification and salvation, which God above all things purposed for his own glory.
Thirdly, Herein does believing in God's promise so exceedingly Glorify God, Because it Exalteth that Evangelical Way of our justification and salvation, which God above all things purposed for his own glory.
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Shouldest thou mortifie sinne to thy desire? Shouldest thou dye a Martyr for the Cause of God? thou wouldest not so glorifie God as thou dost by beleeving.
Shouldst thou mortify sin to thy desire? Shouldst thou die a Martyr for the Cause of God? thou Wouldst not so Glorify God as thou dost by believing.
And indeed what have other Duties admirable in them, that Faith it self in the Promise hath not? in beleeving the understanding is mortified, in beleeving the will is crucified, in beleeving the Heart and Affections are martyred:
And indeed what have other Duties admirable in them, that Faith it self in the Promise hath not? in believing the understanding is mortified, in believing the will is Crucified, in believing the Heart and Affections Are martyred:
This is that Faith by which a just man is said to live; so that thy doubts, thy fears, thy unbeleeving thoughts, these bring a dishonour to God, these reproach the Gospel-way:
This is that Faith by which a just man is said to live; so that thy doubts, thy fears, thy unbelieving thoughts, these bring a dishonour to God, these reproach the Gospel way:
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For this reason many Divines say, Sola infidelit as damnat, which is not to be understood as if other sinnes were not meritorious of damnation, yea, and did actually damn;
For this reason many Divines say, Sola infidelit as damnat, which is not to be understood as if other Sins were not meritorious of damnation, yea, and did actually damn;
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Secondly, As the Promises are thus to be improved for Gods glory by beleeving, so also attend to another effect, which the Scripture doth inferre from them,
Secondly, As the Promises Are thus to be improved for God's glory by believing, so also attend to Another Effect, which the Scripture does infer from them,
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and that is to cleanse our selves, to be every day perfecting holinesse. For so the Apostle notably exhorts us, 2 Cor. 7. 1. Having these Promises, let us cleanse our selves from all filthinesse of flesh and spirit:
and that is to cleanse our selves, to be every day perfecting holiness. For so the Apostle notably exhorts us, 2 Cor. 7. 1. Having these Promises, let us cleanse our selves from all filthiness of Flesh and Spirit:
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Neither is faith in them a light superficiall assent, swimming upon the heart as a fowl in the water, said Luther: but as water calefied doth no more manifest its own coldnesse,
Neither is faith in them a Light superficial assent, swimming upon the heart as a fowl in the water, said Luther: but as water calefied does not more manifest its own coldness,
but the heat of the water, so doth faith fermentate and leaven the whole soul of a man, that humane things do not so much appear as divine things in him:
but the heat of the water, so does faith fermentate and leaven the Whole soul of a man, that humane things do not so much appear as divine things in him:
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and that life is by faith in the Son of God, Gal. 2. 20. Thou then that sayest, all thy trust is in the Promises, thou hopest in them for mercy and pardon:
and that life is by faith in the Son of God, Gal. 2. 20. Thou then that Sayest, all thy trust is in the Promises, thou hopest in them for mercy and pardon:
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Our Settlement and establishment in the faith of the Promises is the gracious work of God alone. 2 COR. 1. 21. Now he which establisheth us with you in Christ,
Our Settlement and establishment in the faith of the Promises is the gracious work of God alone. 2 COR. 1. 21. Now he which Establisheth us with you in christ,
Now in this Verse he cometh to the certitudo subjecti, or to show whence it is that the children of God have this assured perswasion in their own hearts, that they are true and constant;
Now in this Verse he comes to the certitudo Subject, or to show whence it is that the children of God have this assured persuasion in their own hearts, that they Are true and constant;
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So that in these two Verses is the proper seat of that excellent and precious Doctrine, Which is, The assuring and sealing of the Spirit of God that is given unto Believers.
So that in these two Verses is the proper seat of that excellent and precious Doctrine, Which is, The assuring and sealing of the Spirit of God that is given unto Believers.
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It is God that establisheth us, NONLATINALPHABET, though we render it now, yet some make it causal, for he that stablisheth us, &c. and that seemeth more probable.
It is God that Establisheth us,, though we render it now, yet Some make it causal, for he that stablisheth us, etc. and that seems more probable.
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The Greek word is NONLATINALPHABET, or NONLATINALPHABET, which Varinus maketh the same with NONLATINALPHABET and NONLATINALPHABET, as if the Adjective NONLATINALPHABET used by the Apostle, 2 Pet. 1. 10. is made the same by Hesychius, with NONLATINALPHABET, that which cannot be shaken, or altered;
The Greek word is, or, which Varinus makes the same with and, as if the Adjective used by the Apostle, 2 Pet. 1. 10. is made the same by Hesychius, with, that which cannot be shaken, or altered;
Our hearts do so quake and tremble with the consideration of our own sinnes, and unworthiness, that unless the Lord make it stedfast and immoveable, we are tossed up and down like the leaves of a tree.
Our hearts do so quake and tremble with the consideration of our own Sins, and unworthiness, that unless the Lord make it steadfast and immoveable, we Are tossed up and down like the leaves of a tree.
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That it is God alone who doth thus preserve and confirm us is plain, by that notable place, 1 Pet. 5. 10. where the Apostle prayeth, that God who had called them would make them perfect, stablish, strengthen, and settle them.
That it is God alone who does thus preserve and confirm us is plain, by that notable place, 1 Pet. 5. 10. where the Apostle Prayeth, that God who had called them would make them perfect, establish, strengthen, and settle them.
The Apostle having before spoken of resisting the Devil, and of exspecting afflictions, because flesh and blood would soon sinck under these burdens, he directeth his prayer unto God for them,
The Apostle having before spoken of resisting the devil, and of expecting afflictions, Because Flesh and blood would soon sink under these burdens, he directeth his prayer unto God for them,
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for the word NONLATINALPHABET, that is used of nets, when they are to be mended, as Mark 1. 19. and thereby is implyed, That the work of Grace, which we are as it were weaving every day, would quickly be all broken, did not the Grace of God constantly restore it.
for the word, that is used of nets, when they Are to be mended, as Mark 1. 19. and thereby is employed, That the work of Grace, which we Are as it were weaving every day, would quickly be all broken, did not the Grace of God constantly restore it.
The next word is NONLATINALPHABET, and that properly signifieth to confirm inwardly, by taking away all that sinful weakness, that is apt to arise in us.
The next word is, and that properly signifies to confirm inwardly, by taking away all that sinful weakness, that is apt to arise in us.
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The •a• is, NONLATINALPHABET, which signifies, so to settle as to lay a foundation, thus Heb. 1. 10. it is used of Gods laying the foundation of the earth at the beginning;
The •a• is,, which signifies, so to settle as to lay a Foundation, thus Hebrew 1. 10. it is used of God's laying the Foundation of the earth At the beginning;
but then they may not have certain knowledg, they may be tossed up and down with divers fears, that they are but hypocrites, that they shall never persevere, that they shall not be able to hold out to the end.
but then they may not have certain knowledge, they may be tossed up and down with diverse fears, that they Are but Hypocrites, that they shall never persevere, that they shall not be able to hold out to the end.
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2. This effect which God is said to work, implyeth what miserable, weak, and impotent creatures we are, as to the work of grace, or any assurance by it.
2. This Effect which God is said to work, Implies what miserable, weak, and impotent creatures we Are, as to the work of grace, or any assurance by it.
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3. We are therefore to consider wherein lieth this establishing work of Gods grace: and that doth consist in some things antecedently, and something formally, by way of intrinsecal constitution. For the First.
3. We Are Therefore to Consider wherein lies this establishing work of God's grace: and that does consist in Some things antecedently, and something formally, by Way of intrinsical constitution. For the First.
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Before this can be done, It is necessary that the understanding of a man, which is a guide to all the other powers of the soul, that it be prepared and formed by God there unto.
Before this can be done, It is necessary that the understanding of a man, which is a guide to all the other Powers of the soul, that it be prepared and formed by God there unto.
When Peter had confidence of his own spiritual ability, in what a sad revolt did it end? he that had more than ordinary confidence, fell into more than ordinary fear.
When Peter had confidence of his own spiritual ability, in what a sad revolt did it end? he that had more than ordinary confidence, fell into more than ordinary Fear.
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that whatsoever burden we feel upon us by our sinnes, yet it is the way he taketh delight in, that we should wait on him, trust in him, roll our staggering soules as it were upon him:
that whatsoever burden we feel upon us by our Sins, yet it is the Way he Takes delight in, that we should wait on him, trust in him, roll our staggering Souls as it were upon him:
For what is it that maketh the afflicted sinner for his sinnes be tossed up and down with such fears and doubts? is it not because he seeeth nor that it is his duty to cast himself into the armes of Christ:
For what is it that makes the afflicted sinner for his Sins be tossed up and down with such fears and doubts? is it not Because he seeth nor that it is his duty to cast himself into the arms of christ:
he doth not consider how severely it's commanded, insomuch that that very sin of not believing, of not resting our soules upon the Lord Christ would damn us, if there were nothing else. How happy then is it!
he does not Consider how severely it's commanded, insomuch that that very since of not believing, of not resting our Souls upon the Lord christ would damn us, if there were nothing Else. How happy then is it!
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3. The minde of a man is antecedently wrought upon for establishment by illumination, concerning the Evangelical way of grace wherein God doth vouchsafe all spiritual mercies to the broken in heart.
3. The mind of a man is antecedently wrought upon for establishment by illumination, Concerning the Evangelical Way of grace wherein God does vouchsafe all spiritual Mercies to the broken in heart.
For the spirit of God doth not inable us to cry Abba Father, till our understandings are opened to know that glorious Gospel-way Christ hath taken for to save the humbled sinners;
For the Spirit of God does not inable us to cry Abba Father, till our understandings Are opened to know that glorious Gospel way christ hath taken for to save the humbled Sinners;
the sum whereof is this, That it is in believing, not in working, Rom. 4. the Apostle argueth against all conceits of Justification by the works we do;
the sum whereof is this, That it is in believing, not in working, Rom. 4. the Apostle argue against all conceits of Justification by the works we do;
although the poor humbled sinner cannot yet repose himself in the bosome of a Promise, though he doth nothing but stagger and reel up and down by fears and temptations;
although the poor humbled sinner cannot yet repose himself in the bosom of a Promise, though he does nothing but stagger and reel up and down by fears and temptations;
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yet this is no small proficiency to arrive at the certain perswasion of this Doctrine. For we see in the Apostles dayes that this very Doctrine was called into question,
yet this is no small proficiency to arrive At the certain persuasion of this Doctrine. For we see in the Apostles days that this very Doctrine was called into question,
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though indeed that be the life and soul of all, the primum vivens, and ultimum moriens. As it is with the roots of trees, they have no sweetness nor comeliness in them, when the fruit thereof hath:
though indeed that be the life and soul of all, the primum Living, and ultimum moriens. As it is with the roots of trees, they have no sweetness nor comeliness in them, when the fruit thereof hath:
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It is also an enligtening and teaching spirit, and that especially in this grand truth, which is the sum of the Gospel, viz. that by faith, and not by works, we become justified before God:
It is also an enligtening and teaching Spirit, and that especially in this grand truth, which is the sum of the Gospel, viz. that by faith, and not by works, we become justified before God:
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and where his Gospel-light hath not taken place in any afflicted conscience for sin, Oh the unspeakable temptations, oh the wofull dayes and nights that they meet with.
and where his Gospel light hath not taken place in any afflicted conscience for since, O the unspeakable temptations, o the woeful days and nights that they meet with.
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When the spirit of God hath thus antecedently wrought upon the judgment, then in the next place cometh this chief and special work of establishing and setling the heart. And as it is in planting of a tree,
When the Spirit of God hath thus antecedently wrought upon the judgement, then in the next place comes this chief and special work of establishing and settling the heart. And as it is in planting of a tree,
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The first is Presumption, and that is the damnable estate of most men, they are secure in their own condition, they rest contented in their own righteousness and goodness.
The First is Presumption, and that is the damnable estate of most men, they Are secure in their own condition, they rest contented in their own righteousness and Goodness.
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but are therefore the more dangerous. Such as these are the most untractable and unteachable, both about the promises of God, and their dependance on them;
but Are Therefore the more dangerous. Such as these Are the most untractable and unteachable, both about the promises of God, and their dependence on them;
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you can no more remove them out of their Presumption than mountains out of their places, the saddest subject in the world to preach upon, or to preach unto;
you can no more remove them out of their Presumption than Mountains out of their places, the Saddest Subject in the world to preach upon, or to preach unto;
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When therefore God doth confirm the heart of man in the Promises, both these sinnes are removed, he is no longer a self-righteous man, a self-full man, he looketh upon himself as wicked,
When Therefore God does confirm the heart of man in the Promises, both these Sins Are removed, he is no longer a self-righteous man, a self-full man, he looks upon himself as wicked,
For, whence is it that the heart is humbled for sin? whence is it sensible of the guilt and burthen thereof, that it flyeth from the Promise? whence is it that the Gospel of Grace,
For, whence is it that the heart is humbled for since? whence is it sensible of the guilt and burden thereof, that it flies from the Promise? whence is it that the Gospel of Grace,
and Justification of a sinner is such a Mystery to it? Whence is it that experience in a godly man teacheth him that Faith in the Promises of all works is the most difficult? Is not all this from the contrariety of the heart,
and Justification of a sinner is such a Mystery to it? Whence is it that experience in a godly man Teaches him that Faith in the Promises of all works is the most difficult? Is not all this from the contrariety of the heart,
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but also whereby he is strengthened to receive the Promises of God. And therefore as we have the Spirit of Sanctification, whereby we are fitted for Holiness,
but also whereby he is strengthened to receive the Promises of God. And Therefore as we have the Spirit of Sanctification, whereby we Are fitted for Holiness,
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The First, which doth immediately and formally work the soul thereunto is Faith. Faith and the Promises are mutually related one to another, They are like the stomach and meat,
The First, which does immediately and formally work the soul thereunto is Faith. Faith and the Promises Are mutually related one to Another, They Are like the stomach and meat,
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This Faith therefore in the Scripture is commended above all other Graces, both in respect of its working, ad intra, and ad extra: ad intra, for by it Christ dwelleth in our hearts, by it we receive the Promises, by it we are justified, by it the heart is purified:
This Faith Therefore in the Scripture is commended above all other Graces, both in respect of its working, ad intra, and ad extra: ad intra, for by it christ dwells in our hearts, by it we receive the Promises, by it we Are justified, by it the heart is purified:
If then thou wouldst have thy soul fixed upon the Promises, pray above all things for this grace of faith. Faith dispelleth fears, doubtings, and all temptations of Satan:
If then thou Wouldst have thy soul fixed upon the Promises, pray above all things for this grace of faith. Faith dispelleth fears, doubtings, and all temptations of Satan:
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Hence it is observed, that of the same root in the Hebrew, whence the word Faith cometh, there ariseth also the word signifying a nurse, NONLATINALPHABET Numb. 11. 12. as a nursing father beareth the sucking childe:
Hence it is observed, that of the same root in the Hebrew, whence the word Faith comes, there arises also the word signifying a nurse, Numb. 11. 12. as a nursing father bears the sucking child:
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This then is the most eminent and principal grace, establishing the heart: As on the contrary, unbelief is that which doth unsettle and distract the heart.
This then is the most eminent and principal grace, establishing the heart: As on the contrary, unbelief is that which does unsettle and distract the heart.
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but as a gracious and loving father, reconciled to us through the blood of Christ. Therefore not only faith, but love likewise doth expell tormenting fears, and doubts.
but as a gracious and loving father, reconciled to us through the blood of christ. Therefore not only faith, but love likewise does expel tormenting fears, and doubts.
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Slavish fear is tormenting: doth not every soul exercised therewith, subscribe thereunto? are not servile fears almost like the torments of Hell it self? How intolerable is it to fear God as Cain did,
Slavish Fear is tormenting: does not every soul exercised therewith, subscribe thereunto? Are not servile fears almost like the torments of Hell it self? How intolerable is it to Fear God as Cain did,
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as Judas did, with dreadfull apprehensions of Gods wrath against them? Thus fear produceth spiritual hornets as it were in the soul to sting it day and night;
as Judas did, with dreadful apprehensions of God's wrath against them? Thus Fear Produceth spiritual hornets as it were in the soul to sting it day and night;
yea this love seeketh not her own, but so that God is honoured, that his great name is magnified and glorified, he mattereth not his own consent and ease.
yea this love seeks not her own, but so that God is honoured, that his great name is magnified and glorified, he mattereth not his own consent and ease.
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Certainly if this be true of humane love, how much more of divine love? If therefore thou wouldst have thy heart setled upon the promises, preserve this love like the fire upon the altar of thy heart daily.
Certainly if this be true of humane love, how much more of divine love? If Therefore thou Wouldst have thy heart settled upon the promises, preserve this love like the fire upon the altar of thy heart daily.
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Thus Timothy is exhorted, To be strong in the grace that is in Jesus Christ, 2 Tim. 2. 1. there is his duty to be strong, but how must he come to have this strength, It is by Jesus Christ;
Thus Timothy is exhorted, To be strong in the grace that is in jesus christ, 2 Tim. 2. 1. there is his duty to be strong, but how must he come to have this strength, It is by jesus christ;
Fourthly, Divine hope doth exceedingly conduce to stablish the soul upon the promises, as you heard, from those admonitions of David to his soul, Hope thou still in God.
Fourthly, Divine hope does exceedingly conduce to establish the soul upon the promises, as you herd, from those admonitions of David to his soul, Hope thou still in God.
and therefore he that hopeth in God, is got into the Ark, while others float in the waters, Heb. 6. 19. it is compared to the Anchor of the soul, both sure and stedfast,
and Therefore he that Hopes in God, is god into the Ark, while Others float in the waters, Hebrew 6. 19. it is compared to the Anchor of the soul, both sure and steadfast,
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Take heed then of weakning this grace of hope, it's an excellent corroborater of the soul, staying it up with that glory, which will be revealed hereafter.
Take heed then of weakening this grace of hope, it's an excellent corroborater of the soul, staying it up with that glory, which will be revealed hereafter.
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This is one great reason, say Divines, why Angels and Saints in Heaven are so confirmed in that estate, that nothing can tempt them off from God, they never will be weary of the presence of God;
This is one great reason, say Divines, why Angels and Saints in Heaven Are so confirmed in that estate, that nothing can tempt them off from God, they never will be weary of the presence of God;
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First, Comfort, and then establish. How hardly is the heart dejected, and full of despondent thoughts established? But comfort and joy is oil to the wheels.
First, Comfort, and then establish. How hardly is the heart dejected, and full of despondent thoughts established? But Comfort and joy is oil to the wheels.
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There is not only habitual grace, but efficacious grace, whereby the Lord worketh in us both to will and to do. How many times do the principles of grace,
There is not only habitual grace, but efficacious grace, whereby the Lord works in us both to will and to do. How many times do the principles of grace,
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like Christ in the ship, lie asleep in us, insomuch that till they be awakened, we are in danger of shipwrack? Therefore when the Apostle exhorteth us, To work out our salvation with fear and trembling, Phil. 2. 13. he giveth a wonderfull reason;
like christ in the ship, lie asleep in us, insomuch that till they be awakened, we Are in danger of shipwreck? Therefore when the Apostle exhorteth us, To work out our salvation with Fear and trembling, Philip 2. 13. he gives a wonderful reason;
Did not Peter an eminent Apostle of Christ fall very dangerously? And yet how many weak women have been inabled to become Martyrs for Christ? Did not Abraham called the father of the faithfull, shew much sinfull fear when he was in Abimelechs country? Alas,
Did not Peter an eminent Apostle of christ fallen very dangerously? And yet how many weak women have been enabled to become Martyrs for christ? Did not Abraham called the father of the faithful, show much sinful Fear when he was in Abimelechs country? Alas,
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Lastly, That it is God alone who establisheth, as appeareth, By the prayers of Gods people. And it's a Rule of Austins of old against the Pelagians, It is an absurd thing to pray unto God for that which is in our own power.
Lastly, That it is God alone who Establisheth, as appears, By the Prayers of God's people. And it's a Rule of Austins of old against the Pelagians, It is an absurd thing to pray unto God for that which is in our own power.
If we can establish our selves, why do we pray, that God would not lead us into temptation? Do we not therein proclaim, that our own power, our own strength cannot preserve us in any temptation? Thus David prayeth, Uphold me according to thy Word, Psa. 119. 116. and Psal. 51. 12. Uphold me with thy free spirit.
If we can establish our selves, why do we pray, that God would not led us into temptation? Do we not therein proclaim, that our own power, our own strength cannot preserve us in any temptation? Thus David Prayeth, Uphold me according to thy Word, Psa. 119. 116. and Psalm 51. 12. Uphold me with thy free Spirit.
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and as the godly have declared this by prayer, so also by their praises and thanksgiving, acknowledging that they could never have gone through such exercises, conflicted with such temptations, had not the Lord supported them.
and as the godly have declared this by prayer, so also by their praises and thanksgiving, acknowledging that they could never have gone through such exercises, conflicted with such temptations, had not the Lord supported them.
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The most eminent for Godlinesse need to be established by God as well as the meanest, which Establishment is in Christ Jesus. 2 COR. 1. 21. Now he which establisheth us together with you in Christ, &c. THe next thing considerable is the Subject of this Establishment, with the Object wherein.
The most eminent for Godliness need to be established by God as well as the Meanest, which Establishment is in christ jesus. 2 COR. 1. 21. Now he which Establisheth us together with you in christ, etc. THe next thing considerable is the Subject of this Establishment, with the Object wherein.
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Thus writing to the Church of the Ephesians, he speaketh generally, Grieue not the Spirit of God, whereby ye are sealed unto the day of redemption, Ephes. 4. 30.
Thus writing to the Church of the Ephesians, he speaks generally, Grieve not the Spirit of God, whereby you Are sealed unto the day of redemption, Ephesians 4. 30.
and a guing for their justification, perseverance and eternal glory, by such arguments as are common to all believers, not from any thing peculiar and extraordinary in himself.
and a guing for their justification, perseverance and Eternal glory, by such Arguments as Are Common to all believers, not from any thing peculiar and extraordinary in himself.
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Thus we may see David a president herein, Psal. 32. 6. when he had declared Gods great goodnesse to him, upon his purpose to confess his sins, I said, I will confesse my transgressions unto the Lord, thou forgavest the iniquity of my sinne:
Thus we may see David a president herein, Psalm 32. 6. when he had declared God's great Goodness to him, upon his purpose to confess his Sins, I said, I will confess my transgressions unto the Lord, thou forgavest the iniquity of my sin:
Though God did so with David. yet will he with such an unworthy wretch as I am? But David answereth you, For this euery godly man shall be encouraged to pray.
Though God did so with David. yet will he with such an unworthy wretch as I am? But David Answers you, For this every godly man shall be encouraged to pray.
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but how sadly did he fall to the great bit ernesse of his soul? Thus the godly appear sometimes like Trees in the winter, which though having some life in the root,
but how sadly did he fallen to the great bit ernesse of his soul? Thus the godly appear sometime like Trees in the winter, which though having Some life in the root,
Moses was the meekest man upon the earth, yet in what a froward passion, when he struck the Rock? which so provoked God, that thereby he had onely a sight of Canaan, and was not permitted to enter thereinto.
Moses was the Meekest man upon the earth, yet in what a froward passion, when he struck the Rock? which so provoked God, that thereby he had only a sighed of Canaan, and was not permitted to enter thereinto.
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Peter is noted to have the greatest fervency and zeale of all the Apostles, and yet how surprized with cowardize and sinnefull feare? In these graces of all other, you would not have thought they should stumble and and fall:
Peter is noted to have the greatest fervency and zeal of all the Apostles, and yet how surprised with cowardice and sinful Fear? In these graces of all other, you would not have Thought they should Stumble and and fallen:
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Secondly, This truth is demonstrated from those wonderfull dispensations towards his best servants. Many are the temptations that they are assaulted with;
Secondly, This truth is demonstrated from those wonderful dispensations towards his best Servants. Many Are the temptations that they Are assaulted with;
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And what was the end of all this, but to keep them in continual dependance and waiting upon God? David also was constantly in a wildernesse, where no water was;
And what was the end of all this, but to keep them in continual dependence and waiting upon God? David also was constantly in a Wilderness, where no water was;
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yet lest hereby, as also from many other glorious priviledges he enjoyed, he should be puffed up above measure, 2 Cor. 12. he had the buffetings of Satan,
yet lest hereby, as also from many other glorious privileges he enjoyed, he should be puffed up above measure, 2 Cor. 12. he had the buffetings of Satan,
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Thirdly, That it is God alone who doth stablish the most holy, will appear, If you consider how great the power, subtilty and malice of the Devil is, who is set against them more than any others.
Thirdly, That it is God alone who does establish the most holy, will appear, If you Consider how great the power, subtlety and malice of the devil is, who is Set against them more than any Others.
As Christ told his Apostles, Satan had a desire to sift them as wheat, Luk. 22. 31. Thus the Devil doth with the greatest violence oppose those, that are more esteemed for gifts and graces than others.
As christ told his Apostles, Satan had a desire to sift them as wheat, Luk. 22. 31. Thus the devil does with the greatest violence oppose those, that Are more esteemed for Gifts and graces than Others.
and therefore those that are remarkably godly, they are to be so farre from high-mindednesse and self-confidence, that indeed they are to be in the greatest fear and watchfulnesse;
and Therefore those that Are remarkably godly, they Are to be so Far from high-mindedness and self-confidence, that indeed they Are to be in the greatest Fear and watchfulness;
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Fourthly, It is plain, that God alone doth establish the most able believers from that providence of God, whereby he many times leaveth such to themselves, that in their own experience and acknowledgement of others they may see all help is from God alone.
Fourthly, It is plain, that God alone does establish the most able believers from that providence of God, whereby he many times Leaveth such to themselves, that in their own experience and acknowledgement of Others they may see all help is from God alone.
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Thus it is noted of Hezekiah, a man full of integrity in Gods wayes, 2 Chron. 32. 31. God left him to try him, that he might know all that was in his heart.
Thus it is noted of Hezekiah, a man full of integrity in God's ways, 2 Chronicles 32. 31. God left him to try him, that he might know all that was in his heart.
Is not here then a plain instance, that God many times in much mercy leaveth the godly to themselves, that so they may have full sentiments of this truth upon their hearts? This also was the case of Peter, who did not answer his name of a Rock in this case;
Is not Here then a plain instance, that God many times in much mercy Leaveth the godly to themselves, that so they may have full sentiments of this truth upon their hearts? This also was the case of Peter, who did not answer his name of a Rock in this case;
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yea some have said that Christ left him meerly to himself, not for any preceding sinne in Peter, but only by way of meer dispensation, that hereby an example of humility and holy fear might be left upon record to all ages.
yea Some have said that christ left him merely to himself, not for any preceding sin in Peter, but only by Way of mere Dispensation, that hereby an Exampl of humility and holy Fear might be left upon record to all ages.
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only we grant that as God doth sometimes tempt, so also forsake sometimes for sinnes antecedent, sometimes from his meer soveraignty and holy wisdome, thereby to teach man, that which otherwise would not be acknowledged.
only we grant that as God does sometime tempt, so also forsake sometime for Sins antecedent, sometime from his mere sovereignty and holy Wisdom, thereby to teach man, that which otherwise would not be acknowledged.
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Thus the will of a man which was depressed to earthly things by sinne, when sanctified and made heavenly ascendeth up towards God and heavenly objects.
Thus the will of a man which was depressed to earthly things by sin, when sanctified and made heavenly Ascendeth up towards God and heavenly objects.
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and the elect Angels do therefore not leave their habitation, as the Apostate have, because the grace of God doth confirm them? So that the good use we are to make of this Doctrine, is to be exceeding watchfull and tender about all sinne,
and the elect Angels do Therefore not leave their habitation, as the Apostate have, Because the grace of God does confirm them? So that the good use we Are to make of this Doctrine, is to be exceeding watchful and tender about all sin,
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and so having lost an holy frame of heart, have thereby deprived themselves likewise of an Evangelical, comfortable one? Take heed through thy lazinesse, negligence, pride,
and so having lost an holy frame of heart, have thereby deprived themselves likewise of an Evangelical, comfortable one? Take heed through thy laziness, negligence, pride,
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but none so expresly, as that in the Sacrament of bread and wine, denoting us those elements are naturally turned into our nourishment, and made one with us:
but none so expressly, as that in the Sacrament of bred and wine, denoting us those elements Are naturally turned into our nourishment, and made one with us:
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And although these things are derided by the Arminian, yet this Doctrine of spiritual union with Christ, may compell every one to believe the truth thereof:
And although these things Are derided by the Arminian, yet this Doctrine of spiritual Union with christ, may compel every one to believe the truth thereof:
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yet because Christ hath deserved that God should alwayes love us, therefore it is that we stand faster than Mount Zion, which yet is said, not to be moved.
yet Because christ hath deserved that God should always love us, Therefore it is that we stand faster than Mount Zion, which yet is said, not to be moved.
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The second way is by efficient application; for he doth communicate of his power and strength to us, whereby when we are ready of our selves to fall, yet he doth prevent it.
The second Way is by efficient application; for he does communicate of his power and strength to us, whereby when we Are ready of our selves to fallen, yet he does prevent it.
If at any time through the common graces of Gods Spirit, they are got up to the pinacle of the Temple, they are eminent for gifts and place in the Church of God, all the godly have admired them for a while;
If At any time through the Common graces of God's Spirit, they Are god up to the pinnacle of the Temple, they Are eminent for Gifts and place in the Church of God, all the godly have admired them for a while;
Of the spiritual anointing which Believers receive from God. 2 COR. 1. 21. And hath anointed us, &c. THat which the Apostle called Confirmation and Establishment, the great and precious worke of God upon the hearts of his people, is metaphorically declared under three similitudes.
Of the spiritual anointing which Believers receive from God. 2 COR. 1. 21. And hath anointed us, etc. THat which the Apostle called Confirmation and Establishment, the great and precious work of God upon the hearts of his people, is metaphorically declared under three Similitudes.
The first is anointing, NONLATINALPHABET, because the Priests in the Old Testament used by anointing to be inaugurated into their Office, and sometimes the Prophets also;
The First is anointing,, Because the Priests in the Old Testament used by anointing to be inaugurated into their Office, and sometime the prophets also;
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For (saith he) he is asserting the dignity and excellency of the Ministry, in opposition to those calumnies that were cast upon Paul, and his Colleagues. This interpretation of Beza's, Stapleton doth greedily catch at,
For (Says he) he is asserting the dignity and excellency of the Ministry, in opposition to those calumnies that were cast upon Paul, and his Colleagues. This Interpretation of Beza's, Stapleton does greedily catch At,
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if any shall understand it of believers, comparing that place of Peter with this, where Christians are said to be a Royal Priesthood, 1 Pet. 2. 9. Neither doe I meet with any Popish Commentator,
if any shall understand it of believers, comparing that place of Peter with this, where Christians Are said to be a Royal Priesthood, 1 Pet. 2. 9. Neither do I meet with any Popish Commentator,
whereas in the Old Testament Kings and Priests were set apart for their Office, by an external anointing, which did externally represent some inward power and virtue of God poured out upon them:
whereas in the Old Testament Kings and Priests were Set apart for their Office, by an external anointing, which did externally represent Some inward power and virtue of God poured out upon them:
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Yea (Habak. 3. 13.) all the people of God are called his anointed, which caused Grotius, though very absurdly to understand the NONLATINALPHABET, spoken of Hebr. 11. 26. where Moses is said, To esteeme the reproaches of Christ greater riches than the treasures of Aegypt;
Yea (Habak. 3. 13.) all the people of God Are called his anointed, which caused Grotius, though very absurdly to understand the, spoken of Hebrew 11. 26. where Moses is said, To esteem the Reproaches of christ greater riches than the treasures of Egypt;
This will much gratifie the Socinian. In the New Testament we have a notable place to confirme this Doctrine, 1 John 2. 20. But ye have an unction from the holy one, and ye know all things.
This will much gratify the Socinian. In the New Testament we have a notable place to confirm this Doctrine, 1 John 2. 20. But you have an unction from the holy one, and you know all things.
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for the Apostle having before spoken of the Antichristian party, how that deluded many by specious pretences, he cometh with an adversative, But ye have the unction;
for the Apostle having before spoken of the Antichristian party, how that deluded many by specious pretences, he comes with an adversative, But you have the unction;
For then why should the Apostle teach them in this Epistle, while he saith, They need no man to teach them? Again, the Apostle speaketh of the fundamentals and essentials of Religion;
For then why should the Apostle teach them in this Epistle, while he Says, They need no man to teach them? Again, the Apostle speaks of the fundamentals and essentials of Religion;
Therefore because the Hebrewes were negligent herein, how severely doth the Apostle reprove them, Hebr. 5. and Chap. 6? Further, the meaning may be, Ye need not any other man, that is of the heretical way, should teach you, you have received the truth of God from us, you need not goe to them to be instructed.
Therefore Because the Hebrews were negligent herein, how severely does the Apostle reprove them, Hebrew 5. and Chap. 6? Further, the meaning may be, You need not any other man, that is of the heretical Way, should teach you, you have received the truth of God from us, you need not go to them to be instructed.
Now how will this title be applied to ignorant and prophane persons? Have they this choice anointing? May you not call a dunghill sweet ointment as well?
Now how will this title be applied to ignorant and profane Persons? Have they this choice anointing? May you not call a dunghill sweet ointment as well?
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and the Text saith, It is God. John saith, The holy one, that is, the Lord Christ, who therefore hath his name Messias and Christ, because he is anointed as the Head,
and the Text Says, It is God. John Says, The holy one, that is, the Lord christ, who Therefore hath his name Messias and christ, Because he is anointed as the Head,
Shalt thou who art a King over thy passions be a slave to them? And then we are also Priests, because we are to offer up soule and body, as a Sacrifice unto God:
Shalt thou who art a King over thy passion be a slave to them? And then we Are also Priests, Because we Are to offer up soul and body, as a Sacrifice unto God:
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Shall a man with this spiritual anointing roll himselfe in the mire and vomit of sinne? What pride and curiosity hath been used about ointments for smell and beauty? Insomuch that the very Poet could say, Male olet, qui benè olet.
Shall a man with this spiritual anointing roll himself in the mire and vomit of sin? What pride and curiosity hath been used about ointments for smell and beauty? Insomuch that the very Poet could say, Male olet, qui benè olet.
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May not this shame every godly Christian, to think how much vain and proud persons do regard such precious ointments, that are for the body only, above what thou doest for soul-ointment,
May not this shame every godly Christian, to think how much vain and proud Persons do regard such precious ointments, that Are for the body only, above what thou dost for soul-ointment,
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Secondly, Oyle was used to comfort the heart of a man, and beautifie the countenance. Therefore (Psalm. 45.) it is called, The oile of gladnesse. Hence it was that in their Feasts and Nuptial banquets, they anointed themselves.
Secondly, Oil was used to Comfort the heart of a man, and beautify the countenance. Therefore (Psalm. 45.) it is called, The oil of gladness. Hence it was that in their Feasts and Nuptial banquets, they anointed themselves.
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The oyle of gladnesse is opposed to mourning; and in this sense the Spirit of God may well be compared to oyle; for he is the Comforter as well as the Sanctifier. And this is part of the meaning in the Text, at least by way of consequent.
The oil of gladness is opposed to mourning; and in this sense the Spirit of God may well be compared to oil; for he is the Comforter as well as the Sanctifier. And this is part of the meaning in the Text, At least by Way of consequent.
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Ointment and perfume rejoyce the heart, (saith Solomon, Prov. 27. 9.) How much more will those inward and effectual operations of Gods Spirit? It is true, joy and reall godlinesse are many times separated from one another.
Ointment and perfume rejoice the heart, (Says Solomon, Curae 27. 9.) How much more will those inward and effectual operations of God's Spirit? It is true, joy and real godliness Are many times separated from one Another.
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Pray therefore for this anointing of Gods Spirit, even to fill thy heart with joy unspeakable. For this will make thee like Elijah, goe to Heaven in a fiery Chariot.
prey Therefore for this anointing of God's Spirit, even to fill thy heart with joy unspeakable. For this will make thee like Elijah, go to Heaven in a fiery Chariot.
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And thus also the Spirit of God, with his gracious effects, doth wonderfully exhilarate and cheer the heart after many wearisome labours and temptations.
And thus also the Spirit of God, with his gracious effects, does wonderfully exhilarate and cheer the heart After many wearisome labours and temptations.
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And if you aske, What is this oyle that is to be poured into such wounds? I answer, It is the balme of Gilead, the oyle of the Gospel, the precious promises that are in Christ.
And if you ask, What is this oil that is to be poured into such wounds? I answer, It is the balm of Gilead, the oil of the Gospel, the precious promises that Are in christ.
but onely the lovelinesse and excellency in the Lord Christ, which a gracious soul is so deeply affected with? For this it is, that the Virgins are said to love him.
but only the loveliness and excellency in the Lord christ, which a gracious soul is so deeply affected with? For this it is, that the Virgins Are said to love him.
Sixthly, Oyle was used to mollifie and soften things that were harsh and stiffe. So (Isaiah 10. 27.) the yoke is said to be destroyed, because of the anointing.
Sixthly, Oil was used to mollify and soften things that were harsh and stiff. So (Isaiah 10. 27.) the yoke is said to be destroyed, Because of the anointing.
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Seventhly, Oyle was used to comfort and strengthen men in their limbs. And therefore those who were accustomed to bodily exercises, did make much use of it.
Seventhly, Oil was used to Comfort and strengthen men in their limbs. And Therefore those who were accustomed to bodily exercises, did make much use of it.
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There must be a wildernesse and a red Sea to passe through, before thou canst enter into Canaan. And therefore for this end, have we this anointing, whereby we may be the more confirmed;
There must be a Wilderness and a read Sea to pass through, before thou Canst enter into Canaan. And Therefore for this end, have we this anointing, whereby we may be the more confirmed;
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and having done all things, to stand, as it is Ephes. 6. 13. What more is to be said to this point, will come in upon the other metaphorical termes. Therefore let us improve this. And
and having done all things, to stand, as it is Ephesians 6. 13. What more is to be said to this point, will come in upon the other metaphorical terms. Therefore let us improve this. And
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First, We see what a glorious and excellent title the name of a Christian is, for that signifieth as much as one anointed. If thou art a Christian in deed,
First, We see what a glorious and excellent title the name of a Christian is, for that signifies as much as one anointed. If thou art a Christian in deed,
How farre then are all prophane and wretched sinners from the reality of this name? What have they to doe with the name, who are so contrary to the thing it self? Art thou anointed, that smellest of the very flames of hell? Thy tongue, thy actions doe all discover it.
How Far then Are all profane and wretched Sinners from the reality of this name? What have they to do with the name, who Are so contrary to the thing it self? Art thou anointed, that smellest of the very flames of hell? Thy tongue, thy actions do all discover it.
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Use 2. Of Instruction. What is a special preservative against all heresies and damnable opinions? even this spiritual unction. For that doth not onely illuminate the minde, but sanctifie the heart also.
Use 2. Of Instruction. What is a special preservative against all heresies and damnable opinions? even this spiritual unction. For that does not only illuminate the mind, but sanctify the heart also.
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And if a man have never so much knowledge by education, and other meanes, if he hath not also this spiritual teaching, he is a ready prey for the Devil.
And if a man have never so much knowledge by education, and other means, if he hath not also this spiritual teaching, he is a ready prey for the devil.
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and he had the right to this even from his Incarnation, yet the actual exercise, and manifestation of this was not compleated, till his Ascension into his glory.
and he had the right to this even from his Incarnation, yet the actual exercise, and manifestation of this was not completed, till his Ascension into his glory.
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So the more God afflicteth thee, chastizeth thee, the more he doth pound thee (as it were) in the mortar, the more doth thy preciousnesse manifest thy selfe.
So the more God afflicts thee, Chastiseth thee, the more he does pound thee (as it were) in the mortar, the more does thy preciousness manifest thy self.
We reade, (Matthew 26. 7, 13.) that when a woman poured an Alabaster box of precious ointment upon Christs head, that Christ did so farre encourage her, that he said, Wheresoever the Gospel should be preached, there also should this, that the woman had done, for a memorial of her.
We read, (Matthew 26. 7, 13.) that when a woman poured an Alabaster box of precious ointment upon Christ head, that christ did so Far encourage her, that he said, Wheresoever the Gospel should be preached, there also should this, that the woman had done, for a memorial of her.
WE come to the second noble Priviledge which the Apostle attributeth to the Corinthians, for although we told you the same benefit is represented under three metaphoricall similitudes,
WE come to the second noble Privilege which the Apostle attributeth to the Corinthians, for although we told you the same benefit is represented under three metaphorical Similitudes,
yet every one of them hath a distinct notion, as this of sealing hath from that of anointing, though both intend the confirmation and establishment mentioned in the former verse:
yet every one of them hath a distinct notion, as this of sealing hath from that of anointing, though both intend the confirmation and establishment mentioned in the former verse:
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Some Popish Writers would from hence prove their spurious non-instituted Sacraments, as by anointing they would have their oylin baptism; as also in their extreme unction established;
some Popish Writers would from hence prove their spurious non-instituted Sacraments, as by anointing they would have their oylin Baptism; as also in their extreme unction established;
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and by sealing their Sacrament of Confirmation, wherein likewise they use their chrisme and oil, blasphemously calling it oleum salutis, the oyl of salvation.
and by sealing their Sacrament of Confirmation, wherein likewise they use their chrism and oil, blasphemously calling it oleum Salutis, the oil of salvation.
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Hence they tell us confirmation is usually called in antiquity signaculum, and the obsignation of the holy Ghost, bringing this Text for the proof thereof,
Hence they tell us confirmation is usually called in antiquity signaculum, and the obsignation of the holy Ghost, bringing this Text for the proof thereof,
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but first this Interpretation confuteth that of Stapleton, who limits the interpretation to Ministers only; whereas Baptism, Confirmation, and extreme Unction were applyed to private Christians:
but First this Interpretation confuteth that of Stapleton, who Limits the Interpretation to Ministers only; whereas Baptism, Confirmation, and extreme Unction were applied to private Christians:
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and that will appear to be a metaphor taken from men, who for severall ends make use of seals, and so accordingly it is to be applyed to that work of Gods spirit, which is in the hearts of beleevers:
and that will appear to be a metaphor taken from men, who for several ends make use of Seals, and so accordingly it is to be applied to that work of God's Spirit, which is in the hearts of believers:
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Therefore there is a passive sealing, which we reade applyed to Christ, and to all beleevers: To Christ, thus Joh. 6, 27. For him hath God the Father sealed:
Therefore there is a passive sealing, which we read applied to christ, and to all believers: To christ, thus John 6, 27. For him hath God the Father sealed:
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Gods visible sealing was again twofold, extraordinary or ordinary; extraordinary were the miracles and wonderful signes, which many beleevers did in the first plantation of the Gospel:
God's visible sealing was again twofold, extraordinary or ordinary; extraordinary were the Miracles and wondered Signs, which many believers did in the First plantation of the Gospel:
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Thus Paul cals miracles the signes of his Apostleship, 2 Cor. 12. 12. and they are said to be a sign to those that beleeve not, 1 Cor. 14. 22. Now some would have this sealing, which beleevers are said to receive, meant of these extraordinary miracles, which were visible to the world;
Thus Paul calls Miracles the Signs of his Apostleship, 2 Cor. 12. 12. and they Are said to be a Signen to those that believe not, 1 Cor. 14. 22. Now Some would have this sealing, which believers Are said to receive, meant of these extraordinary Miracles, which were visible to the world;
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In the next place there are visible ordinary seals, such are the two Sacraments of baptism and the Lords Supper; for as circumcision is called Rom. 4. 11. the seal of the righteousneste of faith, so that is to be applyed to every other Sacrament being of the genericall nature thereof:
In the next place there Are visible ordinary Seals, such Are the two Sacraments of Baptism and the lords Supper; for as circumcision is called Rom. 4. 11. the seal of the righteousneste of faith, so that is to be applied to every other Sacrament being of the generical nature thereof:
And first, Sealing of the godly, doth imply the precious and excellent esteem they have with God; for so amongst men, those things are sealed up by us, as we account precious:
And First, Sealing of the godly, does imply the precious and excellent esteem they have with God; for so among men, those things Are sealed up by us, as we account precious:
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Thus Hag. 2. 23. God promiseth Zerubbabel, he will make him as a signet, because he had chosen him, that is, he should be very precious and dear to him as the diamond in a ring.
Thus Hag. 2. 23. God promises Zerubbabel, he will make him as a signet, Because he had chosen him, that is, he should be very precious and dear to him as the diamond in a ring.
As these who dearly love any were wont to have their image engraven upon the rings they did wear on heir hands, to have them continually in remembrance.
As these who dearly love any were wont to have their image engraven upon the rings they did wear on heir hands, to have them continually in remembrance.
Thus we reade in Ezechiel, cap. 9. 4. when the Angel was to destroy the inhabitants of Jerusalem, yet there was a command given to set a mark upon the foreheads of such as did sigh and cry for the abominations thereof:
Thus we read in Ezechiel, cap. 9. 4. when the Angel was to destroy the inhabitants of Jerusalem, yet there was a command given to Set a mark upon the foreheads of such as did sighs and cry for the abominations thereof:
hence Rev. 7, 4. we reade of many thousands of Gods servants sealed in the foreheads; and they were therefore sealed, that they might be preserved from desolation:
hence Rev. 7, 4. we read of many thousands of God's Servants sealed in the foreheads; and they were Therefore sealed, that they might be preserved from desolation:
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Oh what unspeakable mercy is this, when the justice of God goeth with a drawn sword to throw such and such into hell, he passeth by thee because thou art one of Gods sealed people.
O what unspeakable mercy is this, when the Justice of God Goes with a drawn sword to throw such and such into hell, he passes by thee Because thou art one of God's sealed people.
and so farre we may yeeld that the encrease of grace and confirmation therein is a sealing of the spirit; but yet to speak exactly this sealing is after the work of grace in the soul:
and so Far we may yield that the increase of grace and confirmation therein is a sealing of the Spirit; but yet to speak exactly this sealing is After the work of grace in the soul:
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Come to the Learned and most eminent men devoid of spirituall discerning, and whose senses are not exercised evangelically, who have not the Spirit of Adoption effectually working in them,
Come to the Learned and most eminent men devoid of spiritual discerning, and whose Senses Are not exercised evangelically, who have not the Spirit of Adoption effectually working in them,
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Therefore this sealing is compared to other things, Rev. 2. 17. to the hidden manna: There was the manna that did fall from heaven, of which all did eat promiscuously;
Therefore this sealing is compared to other things, Rev. 2. 17. to the hidden manna: There was the manna that did fallen from heaven, of which all did eat promiscuously;
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Lastly, Which is the chiefest of all, and most principally intended in this expression, Sealing was to confirm and secure all contracts and bargains made amongst men. Thus Ieremiah cap. 32. 10. when he purchased some land, he had the evidence sealed: In which respect some understand that place, 2 Tim. 2. 19. The foundation of the Lord standeth sure having this seal:
Lastly, Which is the chiefest of all, and most principally intended in this expression, Sealing was to confirm and secure all contracts and bargains made among men. Thus Jeremiah cap. 32. 10. when he purchased Some land, he had the evidence sealed: In which respect Some understand that place, 2 Tim. 2. 19. The Foundation of the Lord Stands sure having this seal:
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by NONLATINALPHABET they understand not the foundation of an house, because that doth not use to be sealed, but a contract or bargain; to which a seal is annexed,
by they understand not the Foundation of an house, Because that does not use to be sealed, but a contract or bargain; to which a seal is annexed,
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and for this end it is, that we have the Spirit of God sealing; for the sense of our unworthinesse and guilt doth make us very propense to diffidence, to distrust, to continuall fears about Gods love to us:
and for this end it is, that we have the Spirit of God sealing; for the sense of our unworthiness and guilt does make us very propense to diffidence, to distrust, to continual fears about God's love to us:
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and then from those conjoyned we may be able to finde out the nature of this obsignation; for although our principall endeavour is to be made partaker of it,
and then from those conjoined we may be able to find out the nature of this obsignation; for although our principal endeavour is to be made partaker of it,
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and much agitated between Papists and Protestants in the doctrine of assurance, Rom. 8. 18. where the spirit it self is said to bear witnesse with our spirit, that we are the children of God.
and much agitated between Papists and Protestants in the Doctrine of assurance, Rom. 8. 18. where the Spirit it self is said to bear witness with our Spirit, that we Are the children of God.
Here the godly, who all have the spirit of God, first sanctifying and leading them on in all their waies, whereby they are said to be spiritually minded, are in the next place declared to have the spirit of God in another manner working upon them,
Here the godly, who all have the Spirit of God, First sanctifying and leading them on in all their ways, whereby they Are said to be spiritually minded, Are in the next place declared to have the Spirit of God in Another manner working upon them,
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A second Text reducible to this, is Gal. 4. 6. Because ye are sons, God hath sent forth the spirit of his Sonne into your hearts, crying, Abba, Father.
A second Text reducible to this, is Gal. 4. 6. Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Again, God hath sent the spirit of his Sonne, you see our Son-ship is built upon Christs Sonship; our Son-ship of Adoption is established upon that Son-ship which is by nature in him.
Again, God hath sent the Spirit of his Son, you see our Sonship is built upon Christ Sonship; our Sonship of Adoption is established upon that Sonship which is by nature in him.
Further, This is sent into our hearts, not into our memories or mindes only; for the temporary beleever hath some superficial and vanishing perswasion of Gods favour towards him;
Further, This is sent into our hearts, not into our memories or minds only; for the temporary believer hath Some superficial and vanishing persuasion of God's favour towards him;
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Oh then how unquiet and restlesse should the people of God be, till they finde this work of the spirit of Adoption upon them? Thou daily enquirest after the spirit in its sanctification of thee,
O then how unquiet and restless should the people of God be, till they find this work of the Spirit of Adoption upon them? Thou daily enquirest After the Spirit in its sanctification of thee,
Why doth not thy soul also long after the fruit of this spirit of Adoption in thee? Dost thou observe how it subdueth thy slavish fears? how it inclineth thee to a filiall and Evangelicall affection towards God as a Father? I tell thee, thy life is never a Gospel-life till this be obtained.
Why does not thy soul also long After the fruit of this Spirit of Adoption in thee? Dost thou observe how it subdueth thy slavish fears? how it Inclineth thee to a filial and Evangelical affection towards God as a Father? I tell thee, thy life is never a Gospel life till this be obtained.
He saith, which are freely given us, us in particular, that we might not think he speaketh of the priviledges of the Gospel in the generall, remission of sins,
He Says, which Are freely given us, us in particular, that we might not think he speaks of the privileges of the Gospel in the general, remission of Sins,
So that if a man have no more than the spirit of the world, if he have not as yet this spirit of God, dwelling in him, he is not a fit auditor for this truth.
So that if a man have no more than the Spirit of the world, if he have not as yet this Spirit of God, Dwelling in him, he is not a fit auditor for this truth.
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though of never such abilities and parts, yet if destitute of the spirit of God, altogether incapable of this truth? Therefore the spiritual hearers are only such who can give their testimony to these things.
though of never such abilities and parts, yet if destitute of the Spirit of God, altogether incapable of this truth? Therefore the spiritual hearers Are only such who can give their testimony to these things.
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A fourth Text is, 1 Joh. 3. 24. and indeed that Apostle doth often speak to this sealing of Gods Spirit upon the hearts of beleevers, though in other terms.
A fourth Text is, 1 John 3. 24. and indeed that Apostle does often speak to this sealing of God's Spirit upon the hearts of believers, though in other terms.
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Whereas it might be said, how shall we know that he dwelleth in us? May we not be deluded and deceived? No (saith he) hereby we know that he abideth in us by the spirit which he hath given us:
Whereas it might be said, how shall we know that he dwells in us? May we not be deluded and deceived? No (Says he) hereby we know that he Abideth in us by the Spirit which he hath given us:
Now although there be many perplexed controversies about this passage, yet I shall pitch upon that which is most probable, without further disquieting of you.
Now although there be many perplexed controversies about this passage, yet I shall pitch upon that which is most probable, without further disquieting of you.
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It seemeth to be without doubt that the Apostle alludeth to the legall administrations, wherein there was bloud for expiation, and water for cleansing:
It seems to be without doubt that the Apostle alludeth to the Legal administrations, wherein there was blood for expiation, and water for cleansing:
It is true, the same spirit is said to be a witnesse in heaven, but that was because of the extraordinary and visible Testimony that it gave to Christ;
It is true, the same Spirit is said to be a witness in heaven, but that was Because of the extraordinary and visible Testimony that it gave to christ;
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for he saith, verse 6. It is the spirit that beareth witnesse, because the spirit is truth, having there also mentioned water and bloud: Verse 10. he seith, He that beleeveth on the Sonne of God, hath the witnesse in himself.
for he Says, verse 6. It is the Spirit that bears witness, Because the Spirit is truth, having there also mentioned water and blood: Verse 10. he Saith, He that Believeth on the Son of God, hath the witness in himself.
Hath not the Spirit of God this Name given it, to be called the Comforter, John 14. and shall we divide the operations of Gods Spirit, minding him as he is an holy spirit,
Hath not the Spirit of God this Name given it, to be called the Comforter, John 14. and shall we divide the operations of God's Spirit, minding him as he is an holy Spirit,
I shall give you a large and popular description of the nature of this sealing, and the opening of the several parts touched therein, will much conduce to the knowledge thereof.
I shall give you a large and popular description of the nature of this sealing, and the opening of the several parts touched therein, will much conduce to the knowledge thereof.
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and although Adam was partaker of the holy Ghost, yet it was as he is the third person, not as the spirit of Christ, viz. purchased by his death for those that are his,
and although Adam was partaker of the holy Ghost, yet it was as he is the third person, not as the Spirit of christ, viz. purchased by his death for those that Are his,
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thus also might he forsake every guilty conscience under the burthen of thy sinnes, and suffer thee to be a Cain, to be a Judas, even to fall from an hell here into an hell hereafter:
thus also might he forsake every guilty conscience under the burden of thy Sins, and suffer thee to be a Cain, to be a Judas, even to fallen from an hell Here into an hell hereafter:
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It is true, in the Text it is said, That God doth seal us; and so whatsoever works there are, ad extra, from God to the creature, they are all common to the three Persons:
It is true, in the Text it is said, That God does seal us; and so whatsoever works there Are, ad extra, from God to the creature, they Are all Common to the three Persons:
therefore sanctification is attributed to the Spirit, so also consolation and sealing thereunto. Thus the Texts we mentioned formerly give all this work to the Spirit of God,
Therefore sanctification is attributed to the Spirit, so also consolation and sealing thereunto. Thus the Texts we mentioned formerly give all this work to the Spirit of God,
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But you will say, It may easily be granted, that a man being dead in sinne, he needeth the mighty work of Gods Spirit to raise him up, and to give spiritual life;
But you will say, It may Easily be granted, that a man being dead in sin, he needs the mighty work of God's Spirit to raise him up, and to give spiritual life;
but doth it follow, that he needeth the same spirit to establish and assure him of Gods love? Yes, no doubt but that the same Spirit of God, which bringeth thee out of the gulf of thy lusts, must also out of the gulf of thy doubts and fears.
but does it follow, that he needs the same Spirit to establish and assure him of God's love? Yes, no doubt but that the same Spirit of God, which brings thee out of the gulf of thy Lustiest, must also out of the gulf of thy doubts and fears.
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Secondly, We need the Spirit of God to this sealing, because that which doth oppose this, is indeed nothing but the fruit of sinne running down another channel:
Secondly, We need the Spirit of God to this sealing, Because that which does oppose this, is indeed nothing but the fruit of sin running down Another channel:
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No wonder then, if it must be Gods Spirit only that sealeth, because that alone can remove the guilt within thee, that only can take off these objections, these discouragements that are upon the soul:
No wonder then, if it must be God's Spirit only that Sealeth, Because that alone can remove the guilt within thee, that only can take off these objections, these discouragements that Are upon the soul:
As God raised an East-winde that suddenly delivered Pharaoh from those Locusts that molested him: (this was miraculous, none could do it but God) so it is the Spirit of God that alone can take off the heavy burthen of sinne upon thee:
As God raised an East wind that suddenly Delivered Pharaoh from those Locusts that molested him: (this was miraculous, none could do it but God) so it is the Spirit of God that alone can take off the heavy burden of sin upon thee:
THe third particular in the Description of the Spirits sealing, cometh to be considered, and that is the subject thereof, which is two-fold, 1. Of Inhesion. And 2. Of Predication.
THe third particular in the Description of the Spirits sealing, comes to be considered, and that is the Subject thereof, which is twofold, 1. Of Inhesion. And 2. Of Predication.
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For after this manner the Scripture speaketh, He hath sent his Spirit into our hearts, Gal. 4. 6. And in this Text, He hath given the earnest of the Spirit in our hearts.
For After this manner the Scripture speaks, He hath sent his Spirit into our hearts, Gal. 4. 6. And in this Text, He hath given the earnest of the Spirit in our hearts.
Therefore as the former is much disputed, and it doth greatly exercise tender hearts, viz. How they may know when they are carried on in the work of sanctification, beyond those inchoate and imperfect workings, which an hypocrite may have:
Therefore as the former is much disputed, and it does greatly exercise tender hearts, viz. How they may know when they Are carried on in the work of sanctification, beyond those inchoate and imperfect workings, which an hypocrite may have:
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How shall they know their assurance is not a delusion, is not a false perswasion arising out of an inordinate love to their own selves? For the Devil doth not only transform himself into an Angel of light,
How shall they know their assurance is not a delusion, is not a false persuasion arising out of an inordinate love to their own selves? For the devil does not only transform himself into an Angel of Light,
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Even as sanctifying grace entereth efficaciously into the heart, so also doth this sealing grace; whereas what hypocrites feel is in a confused general and flashy way;
Even as sanctifying grace entereth efficaciously into the heart, so also does this sealing grace; whereas what Hypocrites feel is in a confused general and flashy Way;
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Although doctrinal characters given by the most able Ministers of the Gospel, are not enough to make us find out this difference in our selves, without a rectified constitution of the powers of the soul within,
Although doctrinal characters given by the most able Ministers of the Gospel, Are not enough to make us find out this difference in our selves, without a rectified constitution of the Powers of the soul within,
unlesse we attain to that qualification spoken of by the Apostle, Heb. 5. 14. who by reason of use or habit, or perfection, as the word may be rendred, have their senses exercised to discerne between good and evil.
unless we attain to that qualification spoken of by the Apostle, Hebrew 5. 14. who by reason of use or habit, or perfection, as the word may be rendered, have their Senses exercised to discern between good and evil.
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but there must be an habitual use of the senses this way. Where mark also the Apostle attributeth to the soul NONLATINALPHABET, in a metaphorical manner:
but there must be an habitual use of the Senses this Way. Where mark also the Apostle attributeth to the soul, in a metaphorical manner:
In this dispute therefore, enquire not onely for doctrinal symptomes, and signes of this sealing of Gods Spirit, but heartily pray for these exercised senses in spiritual things.
In this dispute Therefore, inquire not only for doctrinal symptoms, and Signs of this sealing of God's Spirit, but heartily pray for these exercised Senses in spiritual things.
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The other subject is, the subject of predication, of whom it is affirmed, that they have this sealing of Gods Spirit, and that is sanctified persons. We speak of adult persons; for it is plain, that infants,
The other Subject is, the Subject of predication, of whom it is affirmed, that they have this sealing of God's Spirit, and that is sanctified Persons. We speak of adult Persons; for it is plain, that Infants,
though they may be sanctified, yet because not having actual faith, they neither have this sealing. And if you ask, Have all the sanctified persons of God this sealing? Have none the sanctification of the Spirit, but they must also have the witnessing of the Spirit? I answer this Question,
though they may be sanctified, yet Because not having actual faith, they neither have this sealing. And if you ask, Have all the sanctified Persons of God this sealing? Have none the sanctification of the Spirit, but they must also have the witnessing of the Spirit? I answer this Question,
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That which I shall here take notice of, is, That sanctification is necessarily presupposed to this sealing. A great Prince will not set his seal to dung, to make an impression there;
That which I shall Here take notice of, is, That sanctification is necessarily presupposed to this sealing. A great Prince will not Set his seal to dung, to make an impression there;
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Others, they consider of faith, as it hath two parts, Illumination of minde, and fiducial assurance. Now (say they) the Apostle meaneth by faith, the former work of faith;
Others, they Consider of faith, as it hath two parts, Illumination of mind, and fiducial assurance. Now (say they) the Apostle means by faith, the former work of faith;
It is plain then, that when the Spirit of God hath in order of nature (for in time they may be both together) sanctified a man throughout, whereby he is made a new creature, then the Spirit of God, maketh this glorious stamp upon him,
It is plain then, that when the Spirit of God hath in order of nature (for in time they may be both together) sanctified a man throughout, whereby he is made a new creature, then the Spirit of God, makes this glorious stamp upon him,
the Spirit of God cometh and consolidateth the soul, inabling it to rest satisfied in this, that God is his God, that his sinnes are pardoned, that he is become a reconciled Father in Christ.
the Spirit of God comes and consolidateth the soul, enabling it to rest satisfied in this, that God is his God, that his Sins Are pardoned, that he is become a reconciled Father in christ.
And if you say, Why do we not need the Spirit of God to do this? Cannot we by our graces, by our repentance and holy life, sufficiently establish our own souls in peace? No, by no means;
And if you say, Why do we not need the Spirit of God to do this? Cannot we by our graces, by our Repentance and holy life, sufficiently establish our own Souls in peace? No, by no means;
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First, It is very hard for a man, whose guilty conscience doth presse him and condemn him daily, telling him, that he hath deserved at Gods hands to be eternally tormented in hell;
First, It is very hard for a man, whose guilty conscience does press him and condemn him daily, telling him, that he hath deserved At God's hands to be eternally tormented in hell;
A second Reason followeth upon the former, We can hardly be perswaded, that the great and good things which we stand in need of, God will ever bestow upon us, who are so unworthy of them.
A second Reason follows upon the former, We can hardly be persuaded, that the great and good things which we stand in need of, God will ever bestow upon us, who Are so unworthy of them.
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Shall Joseph be freed not only from the prison, but promoted to the greatest honour in the Land, next to the King? Who would have believed it? And thus it is here;
Shall Joseph be freed not only from the prison, but promoted to the greatest honour in the Land, next to the King? Who would have believed it? And thus it is Here;
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the soul having low and humble thoughts of it self, cannot be perswaded, that the great God of Heaven will look upon such despicable wretches as they are.
the soul having low and humble thoughts of it self, cannot be persuaded, that the great God of Heaven will look upon such despicable wretches as they Are.
3. The way of evangelical confidence, with the comfortable effects thereof, are wholly supernatural. And therefore no wonder, if we need the Spirit of God to help us therein.
3. The Way of Evangelical confidence, with the comfortable effects thereof, Are wholly supernatural. And Therefore no wonder, if we need the Spirit of God to help us therein.
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Not only holinesse and grace is supernatural, but assurance and joy are likewise supernatural. As we cannot pray without the Spirit helping our infirmities;
Not only holiness and grace is supernatural, but assurance and joy Are likewise supernatural. As we cannot pray without the Spirit helping our infirmities;
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so neither are we able to call God Father. If faith in Christ, by which we are justified be supernatural, then also is the comfort and peace flowing from the knowledge thereof.
so neither Are we able to call God Father. If faith in christ, by which we Are justified be supernatural, then also is the Comfort and peace flowing from the knowledge thereof.
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it's no lesse to have this fiducial application with the sense thereof upon our souls. Wonder not then, if we make it the Spirits worke to have this assurance.
it's no less to have this fiducial application with the sense thereof upon our Souls. Wonder not then, if we make it the Spirits work to have this assurance.
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Furthermore, the flesh may suggest, Wilt thou be perswaded of Gods favour to thee in particular? Is not this to enter into Gods secrets? Is not this to climb up into Heaven in an arrogant manner? Yea, is not this the way to nourish security in thee,
Furthermore, the Flesh may suggest, Wilt thou be persuaded of God's favour to thee in particular? Is not this to enter into God's secrets? Is not this to climb up into Heaven in an arrogant manner? Yea, is not this the Way to nourish security in thee,
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and make thee presume of Gods favour, though thy iniquities be never so many and grosse? Lastly, The flesh telleth thee of former sins, thou didst once wallow in,
and make thee presume of God's favour, though thy iniquities be never so many and gross? Lastly, The Flesh Telleth thee of former Sins, thou didst once wallow in,
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Now are not these very plausible? Do they not importune to diffidence? And certainly these would overwhelme thee, did not the Spirit of God overcome all, and support thee against them. Yea
Now Are not these very plausible? Do they not importune to diffidence? And Certainly these would overwhelm thee, did not the Spirit of God overcome all, and support thee against them. Yea
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And do not many of Gods people feel this experimentally? Doe they not see they should sink and fall into all horrour and despair, did not the Spirit of God support? Little doe the natural men of the world apprehend what the agonies and spiritual conflicts are, which a tempted soul endureth in this case.
And do not many of God's people feel this experimentally? Do they not see they should sink and fallen into all horror and despair, did not the Spirit of God support? Little do the natural men of the world apprehend what the agonies and spiritual conflicts Are, which a tempted soul Endureth in this case.
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Lastly, The Spirit of God must seal us, because this assurance is not obtained in a natural way, as if we had perfectly obeyed the will of God, and therefore we merited pardon;
Lastly, The Spirit of God must seal us, Because this assurance is not obtained in a natural Way, as if we had perfectly obeyed the will of God, and Therefore we merited pardon;
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while we behold our own unworthinesse, and are deeply humbled under it, yet even then are we inabled to assure our selves of the grace of God towards us.
while we behold our own unworthiness, and Are deeply humbled under it, yet even then Are we enabled to assure our selves of the grace of God towards us.
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and herein doth the most expresse and efficacious effect of this sealing appear, that it particularizeth the Promises of grace; what is spoken generally, that it doth bring home in a peculiar manner to our own breast.
and herein does the most express and efficacious Effect of this sealing appear, that it particularizeth the Promises of grace; what is spoken generally, that it does bring home in a peculiar manner to our own breast.
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if not thy Christ? To know there are blessed and precious promises, if they doe not belong to thee? Doe not the Devils know in the general, that Christ is a Saviour, that there are excellent promises declared in the Word? But they are miserable and wretched howsoever, because not applicable unto them.
if not thy christ? To know there Are blessed and precious promises, if they do not belong to thee? Do not the Devils know in the general, that christ is a Saviour, that there Are excellent promises declared in the Word? But they Are miserable and wretched howsoever, Because not applicable unto them.
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Secondly, There is a special Faith, and that I call, The worke of Gods grace (for all faith is the gift of God) whereby a man is enabled to believe the promissory part in the Scripture, whereby he believeth this truth, that Jesus Christ is a Saviour to those that believe in him.
Secondly, There is a special Faith, and that I call, The work of God's grace (for all faith is the gift of God) whereby a man is enabled to believe the promissory part in the Scripture, whereby he Believeth this truth, that jesus christ is a Saviour to those that believe in him.
Thirdly, There is a particular Faith, and that is, When the Spirit of God doth enable us to receive Christ as our Christ, to apply the promises as belonging to us in particular.
Thirdly, There is a particular Faith, and that is, When the Spirit of God does enable us to receive christ as our christ, to apply the promises as belonging to us in particular.
Therefore for the present, you are to know, that this worke of Gods Spirit in confirming and sealing of us, is especially manifested in this particular,
Therefore for the present, you Are to know, that this work of God's Spirit in confirming and sealing of us, is especially manifested in this particular,
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Fear not to call God thy Father, though thou findest many discouragements within thee. The Devil would not have thee taste of this honey. But I proceed;
fear not to call God thy Father, though thou Findest many discouragements within thee. The devil would not have thee taste of this honey. But I proceed;
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We may not expect, that Christ should say to thee after some visible manner, as he did to Mary Magdalen, Be of good comfort, thy sinnes are forgiven thee.
We may not expect, that christ should say to thee After Some visible manner, as he did to Marry Magdalen, Be of good Comfort, thy Sins Are forgiven thee.
We are not to hearken to such Doctrines that may presse for such a witnessing; but we must give care to what the Spirit of God speaketh in the Scripture,
We Are not to harken to such Doctrines that may press for such a witnessing; but we must give care to what the Spirit of God speaks in the Scripture,
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as he hath appointed. For we must not thinke, that it is suitable to the workings of Gods Spirit, that we should have a blinde perswasion in us, whereby we are assured;
as he hath appointed. For we must not think, that it is suitable to the workings of God's Spirit, that we should have a blind persuasion in us, whereby we Are assured;
Hence you heard, the Sacraments are called seales; neither may we thinke that Christ hath appointed these Ordinances in a barren, formal, and empty manner.
Hence you herd, the Sacraments Are called Seals; neither may we think that christ hath appointed these Ordinances in a barren, formal, and empty manner.
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Whereas then the promises are indefinitely propounded, the Sacraments they are particular applied, and by these the Spirit of God doth assure us of our interest in the promises.
Whereas then the promises Are indefinitely propounded, the Sacraments they Are particular applied, and by these the Spirit of God does assure us of our Interest in the promises.
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He that findeth he is made a new creature, such an one may as undoubtedly conclude, being enabled thereunto by the Spirit of God, that the promises doe in particular belong to him,
He that finds he is made a new creature, such an one may as undoubtedly conclude, being enabled thereunto by the Spirit of God, that the promises do in particular belong to him,
So that this particular doth evacuate all those boasts and confidences which many may have of Gods love towards them, seeing the marks and signs are not applicable unto them, which the promises do require. But these I call External.
So that this particular does evacuate all those boasts and confidences which many may have of God's love towards them, seeing the marks and Signs Are not applicable unto them, which the promises do require. But these I call External.
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The first particular signe or marke by which the Spirit of God doth interest or seale unto, that I shall instance in, is, The sanctified and savoury improvement of afflictions. Such as are chastened from the Lord,
The First particular Signen or mark by which the Spirit of God does Interest or seal unto, that I shall instance in, is, The sanctified and savoury improvement of afflictions. Such as Are chastened from the Lord,
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The Apostle maketh this a sure effect of Predestination, Romans 8. 26. He did also predestinate us to be conformed to the image of his Sonne, which is partly in suffering, as he did, that so we might be glorified, as he was.
The Apostle makes this a sure Effect of Predestination, Romans 8. 26. He did also predestinate us to be conformed to the image of his Son, which is partly in suffering, as he did, that so we might be glorified, as he was.
Thou needest not say, Who will goe up into Heaven? What messenger will come immediately from God to perswade my soule of Gods favour towards me? For the testimony is on earth, it is neare thee, doe not cast thy eyes from it.
Thou Needest not say, Who will go up into Heaven? What Messenger will come immediately from God to persuade my soul of God's favour towards me? For the testimony is on earth, it is near thee, do not cast thy eyes from it.
he that findeth this Rock Christ to follow him with gracious effects (as some say) the waters out of the Rock followed the people of Israel in the wildernesse to refresh them;
he that finds this Rock christ to follow him with gracious effects (as Some say) the waters out of the Rock followed the people of Israel in the Wilderness to refresh them;
Lastly, The Spirit of God doth give us Consolation, by the antecedent workes of sanctification, Rom. 8. 9. If any man have not the Spirit of Christ, he is none of his.
Lastly, The Spirit of God does give us Consolation, by the antecedent works of sanctification, Rom. 8. 9. If any man have not the Spirit of christ, he is none of his.
shall we not much rather thinke, that the Spirit of Christ, where it dwelleth in a man, will make knowne it selfe? Shall we have these coales of fire in our bosome, and not perceive them?
shall we not much rather think, that the Spirit of christ, where it dwells in a man, will make known it self? Shall we have these coals of fire in our bosom, and not perceive them?
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Even as in faith dogmatically assenting to divine truths, the work of Gods Spirit is more upon the understanding, giving firmnesse and stedfast adhesion,
Even as in faith dogmatically assenting to divine truths, the work of God's Spirit is more upon the understanding, giving firmness and steadfast adhesion,
I proceed to the last thing in this Description, and that is, the final cause, which is, That under the sense of this we might live boldly, &c. I say, under this sense. For this sealing of Gods Spirit, doth make such a divine impression upon the soule, that we feele it,
I proceed to the last thing in this Description, and that is, the final cause, which is, That under the sense of this we might live boldly, etc. I say, under this sense. For this sealing of God's Spirit, does make such a divine impression upon the soul, that we feel it,
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This sense and apprehension of Gods sealing being thus experimentally in us, we find a three-fold advantage thereby. First, We walke boldly, confidently:
This sense and apprehension of God's sealing being thus experimentally in us, we find a threefold advantage thereby. First, We walk boldly, confidently:
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as if godlinesse lay in doubts, in fears, and dejections of spirit? Surely the people of God are to bewail their ignorance and low principles in these things.
as if godliness lay in doubts, in fears, and dejections of Spirit? Surely the people of God Are to bewail their ignorance and low principles in these things.
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Lastly, Hereby we also live thankefully, never satisfying our selves with admiring, and commending the unspeakable and unsearchable riches of Gods grace.
Lastly, Hereby we also live thankfully, never satisfying our selves with admiring, and commending the unspeakable and unsearchable riches of God's grace.
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and one tongue to be exercised in this matter? And the aggravation of all this is, that we may be thus bold, joyfull and thankfull, notwithstanding all discouragements to the contrary;
and one tongue to be exercised in this matter? And the aggravation of all this is, that we may be thus bold, joyful and thankful, notwithstanding all discouragements to the contrary;
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How many failings within? How many temptations without? What fiery darts from Satan? And yet a sealed Christian is able to looke upon these with as much joy,
How many failings within? How many temptations without? What fiery darts from Satan? And yet a sealed Christian is able to look upon these with as much joy,
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THe nature of this sealing being largely described, I shall conclude with an answer to that Question, Whether all sanctified ones are Gods sealed ones? for it might seem to be true of all, seeing the Apostle speaketh universally in the person of beleevers, who hath sealed us;
THe nature of this sealing being largely described, I shall conclude with an answer to that Question, Whither all sanctified ones Are God's sealed ones? for it might seem to be true of all, seeing the Apostle speaks universally in the person of believers, who hath sealed us;
And not only by Scripture, but by the testimony of many learned Protestants it should also seem so, especially of such who defined faith to be an assurance; for then, if no assurance, no faith.
And not only by Scripture, but by the testimony of many learned Protestants it should also seem so, especially of such who defined faith to be an assurance; for then, if no assurance, no faith.
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To the same sense also in his Institutions, lib. 3. cap. 2. par. 16. Vere fidelis non est, &c. he is not truly a beleever who is not perswaded with a solid perswasion, that God is a propitious and reconciled Father to him, whereby he doth promise to himself all things from his bounty.
To the same sense also in his Institutions, lib. 3. cap. 2. par. 16. Vere Fidelis non est, etc. he is not truly a believer who is not persuaded with a solid persuasion, that God is a propitious and reconciled Father to him, whereby he does promise to himself all things from his bounty.
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Then on the other side, if you do consult with the experiences of these whom we have cause to judge truly godly, we shall meet with few that say they have this sealing.
Then on the other side, if you do consult with the experiences of these whom we have cause to judge truly godly, we shall meet with few that say they have this sealing.
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but to say that they have ordinarily this sealing of Gods Spirit, that they dare not, what then shall be answered to the Objection? I shall not in this place enlarge on it, only I shall speak some things to satisfie the doubting soul in this Point.
but to say that they have ordinarily this sealing of God's Spirit, that they Dare not, what then shall be answered to the Objection? I shall not in this place enlarge on it, only I shall speak Some things to satisfy the doubting soul in this Point.
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Because yeare Sons. he hath sent the Spirit of Adoption into your hearts: Because you are Sonnes, now a quatenus ad omne valet consequentia, is a known Rule:
Because year Sons. he hath sent the Spirit of Adoption into your hearts: Because you Are Sons, now a quatenus ad omne valet consequentia, is a known Rule:
But yet in the second place, It is no wonder, if the primitive Christians, who lived in the Apostelical daies, did partake of it more powerfully and plentifully then beleevers generally do in this latter age.
But yet in the second place, It is no wonder, if the primitive Christians, who lived in the Apostelical days, did partake of it more powerfully and plentifully then believers generally do in this latter age.
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because then beleevers had a greater measure, not only of extraordinary gifts (many of them I mean) but also of the sanctifying graces of Gods spirit;
Because then believers had a greater measure, not only of extraordinary Gifts (many of them I mean) but also of the sanctifying graces of God's Spirit;
although it must be confessed, that even in those daies there were many hypocrites, and several temporary beleevers, who had only vanishing apprehensions in these great things, not solid perswasions.
although it must be confessed, that even in those days there were many Hypocrites, and several temporary believers, who had only vanishing apprehensions in these great things, not solid persuasions.
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so that experience doth unquestionably demonstrate this, that many truly sanctified ones may yet for a season at least want this sealing; yea, go bowed down and afflicted with thoughts clean contrary,
so that experience does unquestionably demonstrate this, that many truly sanctified ones may yet for a season At least want this sealing; yea, go bowed down and afflicted with thoughts clean contrary,
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First, On Gods part, for some speciall and peculiar reasons not known to us alwaies. The Lord hath wis• and just reasons to leave his people in darknesse;
First, On God's part, for Some special and peculiar Reasons not known to us always. The Lord hath wis• and just Reasons to leave his people in darkness;
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It was thus with Christ his only begotten Sonne, that he might accompish the bitter work of redemption for us, he was left to those strong agonies and fears, the Scrip•ure speaketh of;
It was thus with christ his only begotten Son, that he might accompish the bitter work of redemption for us, he was left to those strong agonies and fears, the Scrip•ure speaks of;
he there complaineth of his broken bones, he prayeth to have joy restored to him; all which argueth, that by sinne he had lost all comfortable enjoyment of God;
he there Complaineth of his broken bones, he Prayeth to have joy restored to him; all which argue, that by sin he had lost all comfortable enjoyment of God;
Oh the wofull condition that godly manis in, who in stead of the spirit of Adoption he once enjoyed, is now delivered up to Satan, to be under his fears, his black temptations;
O the woeful condition that godly manis in, who in stead of the Spirit of Adoption he once enjoyed, is now Delivered up to Satan, to be under his fears, his black temptations;
Dost thou then complain thou hast not this sealing? how can it be otherwise? How many frothy, foolish speeches hast thou? How many angry, bitter words come from thee? If you hereby grieve Gods spirit, no wonder that he leave thee to thy grief.
Dost thou then complain thou hast not this sealing? how can it be otherwise? How many frothy, foolish Speeches hast thou? How many angry, bitter words come from thee? If you hereby grieve God's Spirit, no wonder that he leave thee to thy grief.
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Thirdly, By any inward security, and secret self-confidence, we may deprive our selves of this sealing. For seeing this is a Gospel-privi edge, a ray from the Sunne of righteousnesse, it is only conveighed in an Evangelicall method:
Thirdly, By any inward security, and secret self-confidence, we may deprive our selves of this sealing. For seeing this is a Gospel-privi edge, a ray from the Sun of righteousness, it is only conveyed in an Evangelical method:
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Now all Gospel-dispensations are to the broken in heart, to the poor in spirit, to the humbled sinner, renouncing all righteousnesse and worth of our own;
Now all Gospel-dispensations Are to the broken in heart, to the poor in Spirit, to the humbled sinner, renouncing all righteousness and worth of our own;
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because he hath these comfortable refreshments, but presently they are substrated from us. Thus David did but say, his mountain was established that he should not be moved;
Because he hath these comfortable refreshments, but presently they Are substrated from us. Thus David did but say, his mountain was established that he should not be moved;
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and immediately God hid his face, and he was troubled, Psa. 30. 6, 7. Therefore that man who would enjoy this desirable priviledge, must walk with a tender, humble,
and immediately God hid his face, and he was troubled, Psa. 30. 6, 7. Therefore that man who would enjoy this desirable privilege, must walk with a tender, humble,
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This sealing therefore, and many fears and doubts may consist together, because it is not absolutely predominant and prevalent; only here is a conflict;
This sealing Therefore, and many fears and doubts may consist together, Because it is not absolutely predominant and prevalent; only Here is a conflict;
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because the corruptions of our heart are most perceived by us, and we are so exercised by them, that we do not consider what the spirit of God doth witnesse at that time, This then maketh the godly think they have not this sealing at all,
Because the corruptions of our heart Are most perceived by us, and we Are so exercised by them, that we do not Consider what the Spirit of God does witness At that time, This then makes the godly think they have not this sealing At all,
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and if we consider them relatively to the discourse precedent, we shall easily see, what great reason there is that the promises should not be only yea and Amen in themselves, but in bs also.
and if we Consider them relatively to the discourse precedent, we shall Easily see, what great reason there is that the promises should not be only yea and Amen in themselves, but in bs also.
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as seals confirm contracts that are already made (though hereby also is implyed a certain continuance and perseverance in that state, which is sealed;) but the earnest spoken of in the text, doth principally relate to the future:
as Seals confirm contracts that Are already made (though hereby also is employed a certain Continuance and perseverance in that state, which is sealed;) but the earnest spoken of in the text, does principally relate to the future:
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But though the word sealing doth also imply continuance, (for it is till the day of redemption) yet the word (earnest) doth more properly speak to that Objection;
But though the word sealing does also imply Continuance, (for it is till the day of redemption) yet the word (earnest) does more properly speak to that Objection;
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It is properly an Hebrew word, though from the Hebrews communicated to the Phenicians, which being great Merchants brought it into Greece, so that the Grecians adopted it for their ordinary wood;
It is properly an Hebrew word, though from the Hebrews communicated to the Phenicians, which being great Merchant's brought it into Greece, so that the Greeks adopted it for their ordinary wood;
where he saith, the same mony, for divers respects may be called dos, merces, arrabo, and corollarium, and addeth, the word arrabo is brought from the Grecians; but Scaliger in his Notes upon the place correcteth him for that saying, Ne graecum verbum quidem sed merum Syriacum.
where he Says, the same money, for diverse respects may be called dos, merces, arrabo, and corollarium, and adds, the word arrabo is brought from the Greeks; but Scaliger in his Notes upon the place Correcteth him for that saying, Ne Greek verbum quidem sed merum Syriacum.
Some have translated it pignus, which the Grecians call NONLATINALPHABET a pledge, pignus; It is so called either à pugno, (say some) because the pledge is delivered by the hand,
some have translated it pignus, which the Greeks call a pledge, pignus; It is so called either à pugno, (say Some) Because the pledge is Delivered by the hand,
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But Hierom of old, and others of late do no waies approve of rendring it a pledge, but an earnest; for there is this difference in the civil law, between arra and pignus, an earnest and a pledge: an earnest is part of the price that is to be paid down,
But Hieronymus of old, and Others of late do not ways approve of rendering it a pledge, but an earnest; for there is this difference in the civil law, between arra and pignus, an earnest and a pledge: an earnest is part of the price that is to be paid down,
It's therefore more proper and suitable to call it an earnest, which was commonly used two waies, either in civill commerce or matrimoniall contracts, called therefore in the latter subarrhatio: The end and use of it was to secure the full payment of the debt,
It's Therefore more proper and suitable to call it an earnest, which was commonly used two ways, either in civil commerce or matrimonial contracts, called Therefore in the latter subarrhatio: The end and use of it was to secure the full payment of the debt,
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These are fitly called an earnest (though there be also some dissimilitudes as is to be shewed) insomuch that he who findeth he hath grace here, may certainly conclude he shall have glory hereafter;
These Are fitly called an earnest (though there be also Some dissimilitudes as is to be showed) insomuch that he who finds he hath grace Here, may Certainly conclude he shall have glory hereafter;
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as if the spirit it self, both in this and the other Text, were the earnest, which may be received, provided, that by the spirit we mean not only the person of the spirit, but the gracious operations thereof;
as if the Spirit it self, both in this and the other Text, were the earnest, which may be received, provided, that by the Spirit we mean not only the person of the Spirit, but the gracious operations thereof;
for the people of God partake of both, Eph. 1. 13. They are said to be sealed with that holy spirit of promise, called so, not because it is the spirit promised, for that is too frigid, though it be true;
for the people of God partake of both, Ephesians 1. 13. They Are said to be sealed with that holy Spirit of promise, called so, not Because it is the Spirit promised, for that is too frigid, though it be true;
as he is called the holy spirit, because he is the authour of holinesse: But then Eph. 4. 30. there we are said to be sealed by the spirit, denoting the spirit of God to be the efficient cause of it:
as he is called the holy Spirit, Because he is the author of holiness: But then Ephesians 4. 30. there we Are said to be sealed by the Spirit, denoting the Spirit of God to be the efficient cause of it:
Si autem dixi, non est hoc quod dicere volui hoc unde scio, nisi quia Deus ineffabilis est? Quod autem a me dictum est, si ineffabile esset, non esset dictum, ac per hoc ne ineffabilis quidem dicendus est Deus.
Si autem I have said, non est hoc quod dicere volui hoc unde scio, nisi quia Deus ineffabilis est? Quod autem a me dictum est, si ineffabile esset, non esset dictum, ac per hoc ne ineffabilis quidem dicendus est Deus.
quia & hoc cum dicitur, aliquid dicitur, & fit nescio quae pugna verborum, quoniam si illud est ineffabile quod dici non potest, non est ineffabile, quod velut ineffabile dici potest. De Doctrinâ Christianâ. lib.
quia & hoc cum dicitur, Aliquid dicitur, & fit nescio Quae pugna verborum, quoniam si illud est ineffabile quod dici non potest, non est ineffabile, quod velut ineffabile dici potest. De Doctrinâ Christianâ. lib.
Thus he doth also infuse his comfort and assurance, which doth demonstrate the soveraign power of God over our hearts, he can make them holy when he pleaseth;
Thus he does also infuse his Comfort and assurance, which does demonstrate the sovereign power of God over our hearts, he can make them holy when he Pleases;
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That heart of thine which is not in thy own power, which no man can tame, the grace of God can tame it, that heart which thou desirest may be filled with holinesse and consolation; God alone can do it. The Observation is.
That heart of thine which is not in thy own power, which no man can tame, the grace of God can tame it, that heart which thou Desirest may be filled with holiness and consolation; God alone can do it. The Observation is.
as if thou wert already in heaven? This is a reviving truth, that grace is an earnest of glory, thou mindest grace as it subdueth thy corruptions,
as if thou Wertenberg already in heaven? This is a reviving truth, that grace is an earnest of glory, thou mindest grace as it subdueth thy corruptions,
The first is by our Apostle in this Epistle, cap. 5. 5. Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of his spirit.
The First is by our Apostle in this Epistle, cap. 5. 5. Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of his Spirit.
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But now because these are things far above the power of nature, we naturally are afraid of death, we are unwilling to be taken from our relations, we have not such assurance of heaven.
But now Because these Are things Far above the power of nature, we naturally Are afraid of death, we Are unwilling to be taken from our relations, we have not such assurance of heaven.
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The other Text is, Eph. 1. 14. where the Apostle having said, That we were sealed by the spirit of promise, he addeth, which is the earnest of our inheritance, until the redemption of the purchased possession.
The other Text is, Ephesians 1. 14. where the Apostle having said, That we were sealed by the Spirit of promise, he adds, which is the earnest of our inheritance, until the redemption of the purchased possession.
We are not yet brought into heaven, into Canaan; We are yet in the wildernesse, we meet with many dangers and temptations threatning us, that we shall never come there,
We Are not yet brought into heaven, into Canaan; We Are yet in the Wilderness, we meet with many dangers and temptations threatening us, that we shall never come there,
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So that as among the Israelites, an inheritance was not to be alienated from the Tribe, in the year of Jubilee it would return again to the true owner.
So that as among the Israelites, an inheritance was not to be alienated from the Tribe, in the year of Jubilee it would return again to the true owner.
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This is more than his meer promise, therefore the Civilians define an earnest to be a reall security, in opposition to that which is verball or conventionall only.
This is more than his mere promise, Therefore the Civilians define an earnest to be a real security, in opposition to that which is verbal or conventionall only.
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In which respect, we are already said to sit down with Christ in heavenly places, Eph. 2. 6. and certainly if to a godly mans sence and experience, the foretasting of heaven be so great and refreshing, what is heaven it self? If an earnest be so wonderfull a matter, what is the possession and inheritance it self?
In which respect, we Are already said to fit down with christ in heavenly places, Ephesians 2. 6. and Certainly if to a godly men sense and experience, the foretasting of heaven be so great and refreshing, what is heaven it self? If an earnest be so wonderful a matter, what is the possession and inheritance it self?
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Thus those who write de Jure and justitia, do under that treat, De pignoribus & hypothesis, but (alas) in this earnest God giveth us, here is no bargain, here is no justice, all is of free-grace;
Thus those who write de Jure and justitia, do under that Treat, De pignoribus & hypothesis, but (alas) in this earnest God gives us, Here is no bargain, Here is no Justice, all is of Free grace;
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and glory hereafter, do alone proceed from the sole bounty and free-love of God. Insomuch that the childe of God is both begotten, nourished and perfected by free-grace alone.
and glory hereafter, do alone proceed from the sole bounty and free-love of God. Insomuch that the child of God is both begotten, nourished and perfected by Free grace alone.
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Thirdly, There is another dissimilitude flowing from the former, for he who giveth an earnest, intending thereby a full payment for something he would have, doth thereby purpose to advantage himself.
Thirdly, There is Another dissimilitude flowing from the former, for he who gives an earnest, intending thereby a full payment for something he would have, does thereby purpose to advantage himself.
But why was this? Was this to advantage himself? Was it such purchasings as when men buy houses and lands to inrich themselves and their posterity? No,
But why was this? Was this to advantage himself? Was it such purchasings as when men buy houses and Lands to enrich themselves and their posterity? No,
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SERM. CXXXIX. What is implyed in Gods giving us the earnest of his Spirit? 2 COR. 1. 22. Who hath also given the earnest of the Spirit in our hearts.
SERMON. CXXXIX. What is employed in God's giving us the earnest of his Spirit? 2 COR. 1. 22. Who hath also given the earnest of the Spirit in our hearts.
He doth not (saith he) singly and barely call it the spirit, but an earnest, NONLATINALPHABET, that from this thou maist have boldnesse and confidence upon the whole,
He does not (Says he) singly and barely call it the Spirit, but an earnest,, that from this thou Mayest have boldness and confidence upon the Whole,
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and be as confident as if they were already crowned with glory, and reigning in heaven. Homil. 17. NONLATINALPHABET; oh then the unspeakable happinesse of such who do finde this earnest in their hearts!
and be as confident as if they were already crowned with glory, and reigning in heaven. Homily 17.; o then the unspeakable happiness of such who do find this earnest in their hearts!
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for in that he hath this passage, where speaking of some Ancients, who from the metaphor of an anchor and earnest conclude the certainty of eternal life, glosseth after this manner, Histor. Pelag. lib. 6. Thes. 13. Certos nos dicunt, quamdiu habemus arrhabonem spiritus sancti sed arrhabonem hunc siquis abjiciat, hinc certitudinem simul salutis amittere:
for in that he hath this passage, where speaking of Some Ancients, who from the metaphor of an anchor and earnest conclude the certainty of Eternal life, Glosseth After this manner, History Pelagius lib. 6. Thebes 13. Certos nos dicunt, Quamdiu habemus arrhabonem spiritus sancti sed arrhabonem hunc siquis abjiciat, hinc certitudinem simul Salutis amittere:
How inexcusable is this, though some learned men, great friends to that excellent Authour say, that he promised to review that History of Pelagian heresie in time? For therefore is this earnest given us to take away our fears about the future:
How inexcusable is this, though Some learned men, great Friends to that excellent Author say, that he promised to review that History of Pelagian heresy in time? For Therefore is this earnest given us to take away our fears about the future:
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and besides this earnest would need another earnest, and so in infinitum. The Scripture then by calling it an earnest would hereby inform us of Gods will, that he who hath given us the first-fruits will in time also give us the lump or harvest it self:
and beside this earnest would need Another earnest, and so in infinitum. The Scripture then by calling it an earnest would hereby inform us of God's will, that he who hath given us the Firstfruits will in time also give us the lump or harvest it self:
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since he hath received us into his friendship? To this purpose the Apostle also argueth very strongly, Rom. 5. 9, 10. While we were yet sinners, Christ dyed for us, much more then being now justified by his bloud, shall we be saved from wrath through him:
since he hath received us into his friendship? To this purpose the Apostle also argue very strongly, Rom. 5. 9, 10. While we were yet Sinners, christ died for us, much more then being now justified by his blood, shall we be saved from wrath through him:
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even then it did put comelinesse and beauty upon us, and shall he not much more do it since he hath made us his own? So that the same grace of God which received us,
even then it did put comeliness and beauty upon us, and shall he not much more do it since he hath made us his own? So that the same grace of God which received us,
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we must not then look upon our own dead womb, but the power and promise of God, concluding by this, Lord, I know thy will is, that I shall be saved, by this I am perswaded, that nothing, no, not I my self, shall separate my self from thy love,
we must not then look upon our own dead womb, but the power and promise of God, concluding by this, Lord, I know thy will is, that I shall be saved, by this I am persuaded, that nothing, no, not I my self, shall separate my self from thy love,
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Secondly, In that it is called an earnest, there is implyed, that grace here and glory hereafter are of the same nature; that they differ only gradually:
Secondly, In that it is called an earnest, there is employed, that grace Here and glory hereafter Are of the same nature; that they differ only gradually:
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for which cause it is called glory, 2 Cor. 3. 18. We are changed into the same image from glory to glory, that is, from grace to grace, till we come to inhabit glory:
for which cause it is called glory, 2 Cor. 3. 18. We Are changed into the same image from glory to glory, that is, from grace to grace, till we come to inhabit glory:
and that of glory hereafter to a virile estate, 1 Cor. 13. Now as a childe differeth from himself when made a man but gradually, he is the same individuall person still.
and that of glory hereafter to a virile estate, 1 Cor. 13. Now as a child differeth from himself when made a man but gradually, he is the same Individu person still.
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for some of the Papists make an inward condignity between grace and glory: we are not then to think, that grace of it self would in a naturall and necessary way spring up into glory,
for Some of the Papists make an inward condignity between grace and glory: we Are not then to think, that grace of it self would in a natural and necessary Way spring up into glory,
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grace is glory begun, otherwise such is the imperfection and drosse that is in our graces while in this life, that when we have arrived to the highest pitch, we might justly be deprived of glory.
grace is glory begun, otherwise such is the imperfection and dross that is in our graces while in this life, that when we have arrived to the highest pitch, we might justly be deprived of glory.
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But if we do now regard the covenant of Gods grace, he hath so appointed it, that whosoever hath grace here, that shall be preserved and kept so faithfully, that it shall be perfected into glory hereafter.
But if we do now regard the Covenant of God's grace, he hath so appointed it, that whosoever hath grace Here, that shall be preserved and kept so faithfully, that it shall be perfected into glory hereafter.
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God will by this inform us of the transcendant excellency of the covenant of grace above that of works, which he made with Adam; Thus our Saviour saith, Joh. 5. 24. He that beleeveth is passed from death to life, he is already, and therefore is sure of everlasting happinesse;
God will by this inform us of the Transcendent excellency of the Covenant of grace above that of works, which he made with Adam; Thus our Saviour Says, John 5. 24. He that Believeth is passed from death to life, he is already, and Therefore is sure of everlasting happiness;
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for while a godly man looketh upon what is to come, he seeth such a terrible wildernesse he is to go through, such a Red Sea to passe over, such Anakims in the way to be destroyed, that had he not this certain perswasion, that he shall overcome all these difficulties,
for while a godly man looks upon what is to come, he sees such a terrible Wilderness he is to go through, such a Read Sea to pass over, such Anakims in the Way to be destroyed, that had he not this certain persuasion, that he shall overcome all these difficulties,
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And thus much is comprehended in the metaphor of an earnest. It is not my purpose at this time to lanch into that ocean of the doctrine of perseverance,
And thus much is comprehended in the metaphor of an earnest. It is not my purpose At this time to launch into that Ocean of the Doctrine of perseverance,
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for the excellency and comfortablenesse of it will not let us wholly passe it by: This precious flower can be found only in the paradise of the Scripture;
for the excellency and comfortableness of it will not let us wholly pass it by: This precious flower can be found only in the paradise of the Scripture;
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Therefore Austin was weary of Platonical Books, because they had not these excellent things in them, the Scripture hath, whereof this arra spiritus, the earnest of the spirit is one he instanceth in, lib. confes. cap. 7.
Therefore Austin was weary of Platonical Books, Because they had not these excellent things in them, the Scripture hath, whereof this arra spiritus, the earnest of the Spirit is one he Instanceth in, lib. confess. cap. 7.
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Secondly, There are some Doctors and Teachers, who make the certainty of our present grace, and of perseverance therein, two distinct, yea, and separable things.
Secondly, There Are Some Doctors and Teachers, who make the certainty of our present grace, and of perseverance therein, two distinct, yea, and separable things.
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So that it's like, the assurance that Paul had concerning the preservation God would vouch safe to all his fellow-passengers in the ship with him, which yet did relate to the necessary use of means, as Paul exhorteth them;
So that it's like, the assurance that Paul had Concerning the preservation God would vouch safe to all his fellow-passengers in the ship with him, which yet did relate to the necessary use of means, as Paul exhorteth them;
The first I call a dogmaticall certainty, and that is when a man is fully convinced out of the Scripture of this truth in the generall, that whosoever hath once had true grace, shall never fall from it, but certainly shall be saved;
The First I call a dogmatical certainty, and that is when a man is Fully convinced out of the Scripture of this truth in the general, that whosoever hath once had true grace, shall never fallen from it, but Certainly shall be saved;
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But 2. there is a personal or reflexive certainty; and that is when a man doth not only beleeve this position as a truth, that he who hath true grace cannot fall from it,
But 2. there is a personal or reflexive certainty; and that is when a man does not only believe this position as a truth, that he who hath true grace cannot fallen from it,
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but also is perswaded, that he hath true grace in his own heart, and therefore that he is built upon such a rock, that no storms or tempests shall be able to overthrow him,
but also is persuaded, that he hath true grace in his own heart, and Therefore that he is built upon such a rock, that no storms or tempests shall be able to overthrow him,
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If you ask, what grounds there are, why he who findes grace in himself may thus conclude infallibly for heaven hereafter? I shall amongst many give three only, which is such a threefold cord that can never be broken.
If you ask, what grounds there Are, why he who finds grace in himself may thus conclude infallibly for heaven hereafter? I shall among many give three only, which is such a threefold cord that can never be broken.
therefore Tit. 1. 1. it's called the faith of Gods elect: so Eph. 1. 4. he hath chosen us before the foundation of the world, that we should be holy.
Therefore Tit. 1. 1. it's called the faith of God's elect: so Ephesians 1. 4. he hath chosen us before the Foundation of the world, that we should be holy.
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some by present grace only, and some by election also, and that there are persevering sons and apostatizing, wherein election maketh the difference (which opinion some attribute to Austin) is wholly inconsistent with Scripture,
Some by present grace only, and Some by election also, and that there Are persevering Sons and apostatizing, wherein election makes the difference (which opinion Some attribute to Austin) is wholly inconsistent with Scripture,
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The godly then are to look upon the grace of God wrought in them as the effect of Gods immutable and unchangeable love, which will certainly obtain its end.
The godly then Are to look upon the grace of God wrought in them as the Effect of God's immutable and unchangeable love, which will Certainly obtain its end.
Secondly, Their certainty of salvation, and so of perseverance therein, is built upon the many promises of God, which are made to this very end, as that famous one, Jer. 32. 40. I will make an everlasting covenant with them, that I will not turn away from them to do them good,
Secondly, Their certainty of salvation, and so of perseverance therein, is built upon the many promises of God, which Are made to this very end, as that famous one, Jer. 32. 40. I will make an everlasting Covenant with them, that I will not turn away from them to do them good,
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So that the wisedom, mercy, and glory of God is interested in our perseverance, and indeed if our sinnes should hinder him from continuance of his grace,
So that the Wisdom, mercy, and glory of God is interested in our perseverance, and indeed if our Sins should hinder him from Continuance of his grace,
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Lastly, The union that is between Christ and a beleever being indissoluble, doth necessarily infer the certainty of his salvation, a member of Christs body shall not be taken from him, and thrown into hell;
Lastly, The Union that is between christ and a believer being indissoluble, does necessarily infer the certainty of his salvation, a member of Christ body shall not be taken from him, and thrown into hell;
THe Apostle having made a short, but happy and admirable digression, occasioned from his discourse, vers. 17. about the calumny of levity and carnal reasonings, and motives concerning his promise to come to them, doth in this verse return to that matter again, plainly informing of them, that it was not any inconstancy or carnal respect in himself, that made him delay his coming;
THe Apostle having made a short, but happy and admirable digression, occasioned from his discourse, vers. 17. about the calumny of levity and carnal reasonings, and motives Concerning his promise to come to them, does in this verse return to that matter again, plainly informing of them, that it was not any inconstancy or carnal respect in himself, that made him Delay his coming;
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but the fault was wholly in themselves, they were not yet prepared for his coming, which for the greater confirmation and authority he doth attest, with a solemn and sacred Oath.
but the fault was wholly in themselves, they were not yet prepared for his coming, which for the greater confirmation and Authority he does attest, with a solemn and sacred Oath.
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Paul doth not swear, because he doth not use the Preposition per, or by, or NONLATINALPHABET and NONLATINALPHABET, in the Greek, it's an absurdity afterwards to be refelled.
Paul does not swear, Because he does not use the Preposition per, or by, or and, in the Greek, it's an absurdity afterwards to be refelled.
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The Oath in the Text is an Assertory Oath, wherein God is expresly called upon as a witnesse; and withall an Execration is added, Upon my soul, that is, Let God damn my soul, if it be not true:
The Oath in the Text is an Assertory Oath, wherein God is expressly called upon as a witness; and withal an Execration is added, Upon my soul, that is, Let God damn my soul, if it be not true:
The adversaries of Paul did accuse him and traduce him for a vain and inconstant person, which hereby did redound to the dishonour of the Ministry, the hinderance of the Gospel, the destruction of Christs Church;
The Adversaries of Paul did accuse him and traduce him for a vain and inconstant person, which hereby did redound to the dishonour of the Ministry, the hindrance of the Gospel, the destruction of Christ Church;
Thus at another time, speaking of his earnest affections to his brethren after the flesh, Rom. 9. 1. he sweareth after this manner, I speake the truth in Christ, I lie not, my conscience also bearing witnesse in the Holy Ghost.
Thus At Another time, speaking of his earnest affections to his brothers After the Flesh, Rom. 9. 1. he Sweareth After this manner, I speak the truth in christ, I lie not, my conscience also bearing witness in the Holy Ghost.
Thus you see by many instances, the holy Apostle making use of an Oath, but alwayes upon necessary occasions for Gods glory, and the edification of others. From whence observe,
Thus you see by many instances, the holy Apostle making use of an Oath, but always upon necessary occasions for God's glory, and the edification of Others. From whence observe,
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So that the handling of this truth about swearing, or a lawfull oath, is of great importance, both for doctrinal information against Pelagians, Socinians, some Anabaptists, who hold it unlawfull under the Gospel:
So that the handling of this truth about swearing, or a lawful oath, is of great importance, both for doctrinal information against Pelagians, socinians, Some Anabaptists, who hold it unlawful under the Gospel:
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And then withall, it is of great practical use, if possible, to remove that ungodly and wicked custome of ordinary swearing, without any due consideration of the nature of an oath.
And then withal, it is of great practical use, if possible, to remove that ungodly and wicked custom of ordinary swearing, without any due consideration of the nature of an oath.
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But Solomon's description of a godly man will abide good, when such prophane miscreants, shall lie for ever roaring in hell, viz. That he is one who feareth an oath, Eccles. 9. 2. A righteous man, a good man, and he that feareth an oath, are synonymous expressions.
But Solomon's description of a godly man will abide good, when such profane miscreants, shall lie for ever roaring in hell, viz. That he is one who fears an oath, Eccles. 9. 2. A righteous man, a good man, and he that fears an oath, Are synonymous expressions.
onely limit my self to my Text, which containeth onely an assertory Oath, not a promissory. And indeed because it is the most formal and expresse oath that we meet with in the Scripture, we must improve it according to the desert of it.
only limit my self to my Text, which Containeth only an assertory Oath, not a promissory. And indeed Because it is the most formal and express oath that we meet with in the Scripture, we must improve it according to the desert of it.
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First, Such who out of a great reverence to God, and because every mans word should be as good and as firm as an Oath, have therefore wholly refused to use it.
First, Such who out of a great Reverence to God, and Because every men word should be as good and as firm as an Oath, have Therefore wholly refused to use it.
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but also falsly, so as to forswear themselves, and become guilty of perjury; a sinne so contrary to the light of nature, that Heathens have severely punished it.
but also falsely, so as to forswear themselves, and become guilty of perjury; a sin so contrary to the Light of nature, that heathens have severely punished it.
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For that terrible threatning will not prove false or a lie, Zech. 5. 3, 4. where a flying roll, that is, the curse of God, is said, To enter into the house of him that sweareth falsly,
For that terrible threatening will not prove false or a lie, Zechariah 5. 3, 4. where a flying roll, that is, the curse of God, is said, To enter into the house of him that Sweareth falsely,
Or else because it doth Jus dare Deo, or because Jure introductum: All Heathens concluding on this remedy by an oath, against controversies, as most expedient.
Or Else Because it does Jus Dare God, or Because Jure introductum: All heathens concluding on this remedy by an oath, against controversies, as most expedient.
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and withall it is observed, that the word to swear is used in Niphal, a passive voice, signifying thereby, that a man is not to swear, unlesse he be (as it were) solemnly compelled unto it.
and withal it is observed, that the word to swear is used in Niphal, a passive voice, signifying thereby, that a man is not to swear, unless he be (as it were) solemnly compelled unto it.
The generical Nature, the Form, the Matter, and the End. 1. The generical Nature, it is a religious calling. 2. The Form, upon God as a witnesse. 3. The Matter, which is doubtfull and controversal.
The generical Nature, the From, the Matter, and the End. 1. The generical Nature, it is a religious calling. 2. The From, upon God as a witness. 3. The Matter, which is doubtful and controversal.
And thus Aristotle defined, That it was an indemonstrable argument or word without proof, with a reverent and sacred use, NONLATINALPHABET, Rhetorica ad Alex. cap. de Jurejurando.
And thus Aristotle defined, That it was an indemonstrable argument or word without proof, with a reverend and sacred use,, Rhetoric and Alexander cap. de Jurejurando.
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Thus it is made a prophetical promise in Gospel-times, That he who sweareth, shall swear by the God of truth, by which all Gospel-worship is intended, Isa. 65. 16. Oh how little is this considered by common swearers, whose mouths are filled with daily oaths.
Thus it is made a prophetical promise in Gospel times, That he who Sweareth, shall swear by the God of truth, by which all Gospel worship is intended, Isaiah 65. 16. O how little is this considered by Common swearers, whose mouths Are filled with daily Oaths.
as he doth ordinary songs, would you not call such a man a prophane man? Prayer also that is a worship of God, should a man in his prayer be no more reverent than in his merry tales,
as he does ordinary songs, would you not call such a man a profane man? Prayer also that is a worship of God, should a man in his prayer be no more reverend than in his merry tales,
or idle discourse, would you not say, such a man was a vile wretch? Take the Sacrament of the Lords Supper, Should a man receive that with no more reverence than he doth his ordinary food;
or idle discourse, would you not say, such a man was a vile wretch? Take the Sacrament of the lords Supper, Should a man receive that with no more Reverence than he does his ordinary food;
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Secondly, Again I say, It is a religious calling upon God. For an Oath may be either pronounced speculatively, and enuntiatively, or practicè, and invocativè; practically, and by way of invocation: As for example;
Secondly, Again I say, It is a religious calling upon God. For an Oath may be either pronounced speculatively, and enuntiatively, or practicè, and invocativè; practically, and by Way of invocation: As for Exampl;
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Although not onely Pagans and Papists, but even many Protestants, are guilty of this Idolatry, to swear by Saints and Angels, by creatures irrational, and rational.
Although not only Pagans and Papists, but even many Protestants, Are guilty of this Idolatry, to swear by Saints and Angels, by creatures irrational, and rational.
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for it is built upon this fundamental Article of Faith, That God hath an all-seeing eye, as also an avenging one, where men deale perfidiously, God is called as a witnesse, and so by consequence as a Judge. And in this an Oath differeth from a Vow. For though a Vow be also a religious worship of God,
for it is built upon this fundamental Article of Faith, That God hath an All-seeing eye, as also an avenging one, where men deal perfidiously, God is called as a witness, and so by consequence as a Judge. And in this an Oath differeth from a Voelli. For though a Voelli be also a religious worship of God,
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but in an Oath, we attend to God as a witnesse, as he that knoweth all things. And therefore how highly do these common swearers sinne? For while they swear, they make use of his name, who knoweth all things, who observeth those very words and expressions at that time.
but in an Oath, we attend to God as a witness, as he that Knoweth all things. And Therefore how highly do these Common swearers sin? For while they swear, they make use of his name, who Knoweth all things, who observeth those very words and expressions At that time.
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so that if mankinde were as honest, faithfull and righteous, as they ought to be, there would be no need of Oaths; and frequent use even of lawfull and necessary Oaths, suppose a distempered Nation,
so that if mankind were as honest, faithful and righteous, as they ought to be, there would be no need of Oaths; and frequent use even of lawful and necessary Oaths, suppose a distempered nation,
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It is true, your common swearers, they doe so grossely abuse an Oath, that the end is wholly frustrated, no sober man giving them the more credit, because they sweare:
It is true, your Common swearers, they do so grossly abuse an Oath, that the end is wholly frustrated, no Sobrium man giving them the more credit, Because they swear:
For when there is a meer allegation of some Text of Scripture, to confirme a truth, there is a witnesse of God made use of, he is then brought as a witnesse;
For when there is a mere allegation of Some Text of Scripture, to confirm a truth, there is a witness of God made use of, he is then brought as a witness;
This is good to be remembred, because many use execratory speeches, and thinke, because God is not named, here is no swearing, whereas they are terrible oaths, such are, Would I might never stirre, would I might be hanged, &c. These are horrible execratory oaths, though God be not named.
This is good to be remembered, Because many use execratory Speeches, and think, Because God is not nam, Here is no swearing, whereas they Are terrible Oaths, such Are, Would I might never stir, would I might be hanged, etc. These Are horrible execratory Oaths, though God be not nam.
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First, In that an Oath is said to be a religious calling upon God, it may be asked, Whether words be necessary to an oath? May it not be by other signes?
First, In that an Oath is said to be a religious calling upon God, it may be asked, Whither words be necessary to an oath? May it not be by other Signs?
Yea Austin 's observation is, That he doth not remember, that ever the Apostle did swear any otherwise than in writing, not in speech or discourse, he delivered by mouth:
Yea Austin is observation is, That he does not Remember, that ever the Apostle did swear any otherwise than in writing, not in speech or discourse, he Delivered by Mouth:
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The second Question is, We define an Oath to be a religious calling upon God as a witnesse; Whether then it be not lawfull to sweare by the creature? What is more ordinary, not onely amongst Papists,
The second Question is, We define an Oath to be a religious calling upon God as a witness; Whither then it be not lawful to swear by the creature? What is more ordinary, not only among Papists,
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but with this distinction, not absolutely and terminatively staying in them, but relatively to God, whose power and goodnesse is eminent in the creatures.
but with this distinction, not absolutely and terminatively staying in them, but relatively to God, whose power and Goodness is eminent in the creatures.
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therefore it is not lawfull to sweare by any creature, neither terminatively nor transitively; for all is Idolatry, giving the worship due to God, unto the creature.
Therefore it is not lawful to swear by any creature, neither terminatively nor transitively; for all is Idolatry, giving the worship due to God, unto the creature.
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This they called swearing, Pexr Jovem lapidem. Therefore it is a foolish and senslesse evasion of many, to say, they doe not sweare by God, they are but petty oaths (as is to be shewed.) For here is the more Idolatry,
This they called swearing, Pexr Jovem lapidem. Therefore it is a foolish and senseless evasion of many, to say, they do not swear by God, they Are but Petty Oaths (as is to be showed.) For Here is the more Idolatry,
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Is your Troth a God? Is the Light and Bread you sweare by a God? These oaths were usual amongst Heathens. Socrates, whether it was to deride the Heathens opinions about their gods, would sweare by a Cocke, and by a Dogge. It cannot be denied,
Is your Troth a God? Is the Light and Bred you swear by a God? These Oaths were usual among heathens. Socrates, whither it was to deride the heathens opinions about their God's, would swear by a Cock, and by a Dog. It cannot be denied,
And in this sense some excuse that speech of Joseph's, By the life of Pharaoh, Genes. 42. 15. For (say they) his meaning is, As deare as Pharaoh's life is unto me, which I would have God constantly preserve, it is thus and thus.
And in this sense Some excuse that speech of Joseph's, By the life of Pharaoh, Genesis. 42. 15. For (say they) his meaning is, As deer as Pharaoh's life is unto me, which I would have God constantly preserve, it is thus and thus.
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Even as in the primitive times, though the Christians refused to swear, Per genium Imperatoris, yet they did swear per salutem, as that which was dear unto them.
Even as in the primitive times, though the Christians refused to swear, Per genium Imperatoris, yet they did swear per salutem, as that which was dear unto them.
As when David said to Jonathan, As the Lord liveth, and as thy soule liveth, there is but a steppe betweene me and death, 1 Samuel 10. 3. Thus Hannah said to Eli, O my Lord,
As when David said to Johnathan, As the Lord lives, and as thy soul lives, there is but a step between me and death, 1 Samuel 10. 3. Thus Hannah said to Eli, Oh my Lord,
as thy soule liveth, I am the woman that stood here praying, 1 Sam. 1. 26. Thus Abner said to Saul, when he asked him, Whose sonne David was? he answered, As thy soule liveth, O King, I cannot tell, 1 Sam. 17. 55. In these places, they doe not sweare by the soule of a man,
as thy soul lives, I am the woman that stood Here praying, 1 Sam. 1. 26. Thus Abner said to Saul, when he asked him, Whose son David was? he answered, As thy soul lives, Oh King, I cannot tell, 1 Sam. 17. 55. In these places, they do not swear by the soul of a man,
And in this sense likewise some defend that Oath of the primitive Christians, By the safety or life of the Emperour, if thereby they did not meane God himself;
And in this sense likewise Some defend that Oath of the primitive Christians, By the safety or life of the Emperor, if thereby they did not mean God himself;
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In the third place, Concerning this Definition of an Oath, that is, A religious calling upon God; we may question concerning some forme of speeches, which are frequently used amongst us,
In the third place, Concerning this Definition of an Oath, that is, A religious calling upon God; we may question Concerning Some Form of Speeches, which Are frequently used among us,
but also very ungodly, and highly wicked. It is improper and absurd, for it confounds a vow with an oath. A vow is not properly used to confirme a thing,
but also very ungodly, and highly wicked. It is improper and absurd, for it confounds a Voelli with an oath. A Voelli is not properly used to confirm a thing,
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First, When there is a doubt and dispute, whether such a forme of speech be an Oath? then the safest way for thy conscience, is to abstaine from expressions,
First, When there is a doubt and dispute, whither such a Form of speech be an Oath? then the Safest Way for thy conscience, is to abstain from expressions,
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If then there be a dispute, and that amongst learned men, Whether in faith (for most grant by faith to be one) be an Oath? Is it not farre better for thee to leave off such forme of words? If there were nothing but the scandall to others, it is a just cause to make thee avoid such expressions:
If then there be a dispute, and that among learned men, Whither in faith (for most grant by faith to be one) be an Oath? Is it not Far better for thee to leave off such Form of words? If there were nothing but the scandal to Others, it is a just cause to make thee avoid such expressions:
But in the second place, lest you might say, Perhaps they are some Precisians and Doctors of that strictnesse that may thinke in faith, to be Oaths: Even amongst the Popish Authours, there are those who judge so.
But in the second place, lest you might say, Perhaps they Are Some precisians and Doctors of that strictness that may think in faith, to be Oaths: Even among the Popish Authors, there Are those who judge so.
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and so it's an Oath; if a moral faith, that is nothing, but humane veracity, or a civil faith, as we may call it, the faith of a Nobleman or Gentleman;
and so it's an Oath; if a moral faith, that is nothing, but humane veracity, or a civil faith, as we may call it, the faith of a Nobleman or Gentleman;
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it is to be presumed, that they meane the Christian faith; and if so, according to some Popish Authours, it is an Oath. Neither is that any thing considerable to say, we doe not use the Preposition by; we doe not say by faith, but in faith; as Soto the Papist saith, To say by faith is an Oath, but not to say in faith. For Suarez an acuter Jesuite saith, (Disp. de Juram.) That such an exception is vaine;
it is to be presumed, that they mean the Christian faith; and if so, according to Some Popish Authors, it is an Oath. Neither is that any thing considerable to say, we do not use the Preposition by; we do not say by faith, but in faith; as Soto the Papist Says, To say by faith is an Oath, but not to say in faith. For Suarez an acuter Jesuit Says, (Disp de Juram.) That such an exception is vain;
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And if you say, Why should in faith be more an Oath, than in deed, or in sincerity? To this Doctor Sanderson giveth a considerable answer, (De Juram. Praelect. 1. Sect. 8.) he maketh foure NONLATINALPHABET,
And if you say, Why should in faith be more an Oath, than in deed, or in sincerity? To this Doctor Sanderson gives a considerable answer, (De Juram. Praelect. 1. Sect. 8.) he makes foure,
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Yea, why doe many use that expression in faith, but because they would not be thought too precise? For by this they would be distinguished from others, who are more strict.
Yea, why do many use that expression in faith, but Because they would not be Thought too precise? For by this they would be distinguished from Others, who Are more strict.
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or force of words, indulgeth himselfe in a liberty of using such expressions in his common discourse, without any choice or scruple, which by long use have obtained with us the esteeme of an Oath, doth violate the command of Christ concerning not swearing;
or force of words, indulgeth himself in a liberty of using such expressions in his Common discourse, without any choice or scruple, which by long use have obtained with us the esteem of an Oath, does violate the command of christ Concerning not swearing;
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Therefore whatsoever the Dispute may be about these termes, whether oaths, or not, let him who loveth his soule, who would not give a just scandal to his brother,
Therefore whatsoever the Dispute may be about these terms, whither Oaths, or not, let him who loves his soul, who would not give a just scandal to his brother,
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how and when it is thus lawfull? 2 COR. 1. 23. Moreover I call God to record upon my soul, &c. THe definition of an oath being delivered, we now come to satisfie that party, which holdeth an oath is absolutely unlawfull under the Gospel:
how and when it is thus lawful? 2 COR. 1. 23. Moreover I call God to record upon my soul, etc. THe definition of an oath being Delivered, we now come to satisfy that party, which holds an oath is absolutely unlawful under the Gospel:
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as also to shew you, how it is lawfull, and when it is lawfull, that so common swearers may be ashamed and confounded, to see what guilt they daily bring upon themselves,
as also to show you, how it is lawful, and when it is lawful, that so Common swearers may be ashamed and confounded, to see what guilt they daily bring upon themselves,
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They thought a mans word should be as firm as an oath, yet that they were not absoluely aagainst swearing, appeareth in that they took an oath of every member admitted into their society, to walk according to their rules.
They Thought a men word should be as firm as an oath, yet that they were not absoluely against swearing, appears in that they took an oath of every member admitted into their society, to walk according to their rules.
and as for Pauls examples, they denied them to be oaths; and as for the instance taken from God himself, that he did swear, their answer was, that though God the Master might swear,
and as for Paul's Examples, they denied them to be Oaths; and as for the instance taken from God himself, that he did swear, their answer was, that though God the Master might swear,
The Papists some of them, though they hold it lawfull to swear, yet they judge abstinence from it a counsell belonging to perfect men, and not a precept.
The Papists Some of them, though they hold it lawful to swear, yet they judge abstinence from it a counsel belonging to perfect men, and not a precept.
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But this is built upon their false foundation, That Christ persected the morall Law, not by explication and declaration only, against Pharisaicall glosses,
But this is built upon their false Foundation, That christ persected the moral Law, not by explication and declaration only, against Pharisaical Glosses,
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yet Tertullian who said, Qucmodo pejerare quibus ne jurare est licitum? how shall Christians for swear, to whom it is not lawful to swear? acknowledgeth, that though the Christians,
yet Tertullian who said, Qucmodo pejerare quibus ne jurare est licitum? how shall Christians for swear, to whom it is not lawful to swear? acknowledgeth, that though the Christians,
for he sweareth by himself, because he hath no greater to swear by. Some Learned men indeed have thought, that it is but an improper and metaphoricall expression,
for he Sweareth by himself, Because he hath no greater to swear by. some Learned men indeed have Thought, that it is but an improper and metaphorical expression,
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The eternity of God is the attribute there mentioned, because of the fitnesse of it to the matter in hand, the Angel declaring what would befall the Church in future ages:
The eternity of God is the attribute there mentioned, Because of the fitness of it to the matter in hand, the Angel declaring what would befall the Church in future ages:
That holy men also have upon necessary occasions taken an oath, appeareth by many examples of Paul. So that if our Saviour had intended an absolute prohibition of all Oaths, this Apostle would have often offended against that command.
That holy men also have upon necessary occasions taken an oath, appears by many Examples of Paul. So that if our Saviour had intended an absolute prohibition of all Oaths, this Apostle would have often offended against that command.
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because many contingent things might have been known to one, which were not to another. Therefore he would have an Oath, not necessarily to suppose sinne but lesser perfection.
Because many contingent things might have been known to one, which were not to Another. Therefore he would have an Oath, not necessarily to suppose sin but lesser perfection.
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The second Argument is from the commands in the Old Testament, as Deut. 6. 13. Deut. 10. 20. The third Commandement in forbidding all irreverent use of Gods Name, especially in swearing, doth thereby command the lawfull and reverent use of his Name in Oaths;
The second Argument is from the commands in the Old Testament, as Deuteronomy 6. 13. Deuteronomy 10. 20. The third Commandment in forbidding all irreverent use of God's Name, especially in swearing, does thereby command the lawful and reverend use of his Name in Oaths;
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an oath is required, Num. 30, Lev. 5. 4. Num. 5. 19, 21. Lastly, The Apostle is clear for this, Heb. 6. 16. For men verily swear by the greater, and an oath for confirmation is to them ahend of strife:
an oath is required, Num. 30, Lev. 5. 4. Num. 5. 19, 21. Lastly, The Apostle is clear for this, Hebrew 6. 16. For men verily swear by the greater, and an oath for confirmation is to them ahend of strife:
Well then, you will say, all this may be granted, but what shall we say to those two places of Scripture, which seem as clearly to forbid all oaths at any time,
Well then, you will say, all this may be granted, but what shall we say to those two places of Scripture, which seem as clearly to forbid all Oaths At any time,
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Thus Athanasius did by an oath solemnly purge himself to Constantius the Emperour, that he had not spoken any thing against him to his brother Constans. Thus you have Scripture-ground for the lawfulnesse of it:
Thus Athanasius did by an oath solemnly purge himself to Constantius the Emperor, that he had not spoken any thing against him to his brother Constans. Thus you have scripture-ground for the lawfulness of it:
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it being introduced upon a faith, that God beholds all things, that he loveth truth, and will be a severe avenger of all those who take his Name in vain.
it being introduced upon a faith, that God beholds all things, that he loves truth, and will be a severe avenger of all those who take his Name in vain.
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And if you say, there is this unfitnesse in an Oath, because a spiritual thing is ordained to that which is temporall, a superiour for an inferiour, the worship of God to decide an humane businesse.
And if you say, there is this unfitness in an Oath, Because a spiritual thing is ordained to that which is temporal, a superior for an inferior, the worship of God to decide an humane business.
Because therefore of the awe and reverence to an Oath, some though they have thought it lawfull to swear in sacred things, wherein Gods honour is immediatly concerned,
Because Therefore of the awe and Reverence to an Oath, Some though they have Thought it lawful to swear in sacred things, wherein God's honour is immediately concerned,
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But the true answer is by distinguishing of the proxime and ultimate end, though an oath, which is a worship of God have for its proxime end a confirmation of some temporall matter,
But the true answer is by distinguishing of the proxime and ultimate end, though an oath, which is a worship of God have for its proxime end a confirmation of Some temporal matter,
for can we make God witnesse to a thing when we will? To this the answer is, that if the intention of the swearer in his oath should be so, to call God to witnesse, that he should immediatly by some signe in a sensible manner demonstrate his notice thereof;
for can we make God witness to a thing when we will? To this the answer is, that if the intention of the swearer in his oath should be so, to call God to witness, that he should immediately by Some Signen in a sensible manner demonstrate his notice thereof;
The first is, Matth. 5. 33, 34. &c. But I say unto you, Swear not at all, &c. where first our Saviour doth universally prohibit, NONLATINALPHABET, at no time, in no thing, as it might seem. 2. He saith, Let your yea be yea; and nay, nay:
The First is, Matthew 5. 33, 34. etc. But I say unto you, Swear not At all, etc. where First our Saviour does universally prohibit,, At no time, in no thing, as it might seem. 2. He Says, Let your yea be yea; and nay, nay:
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Now if you compare the Apostle James, who alludeth to this of our Saviour, he speaketh more positively, Jam. 5. 12. Above all things, my brethren, swear not,
Now if you compare the Apostle James, who alludeth to this of our Saviour, he speaks more positively, Jam. 5. 12. Above all things, my brothers, swear not,
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As in the doctrine of Universall Redemption, because some places say, Christ dyed for all, they runne away with them, not considering other places which do restrain them,
As in the Doctrine of Universal Redemption, Because Some places say, christ died for all, they run away with them, not considering other places which do restrain them,
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So because it is said, Swear not at all, nor by any other oath, therefore they conclude, that no swearing is lawfull, And how guilty then must Paul be, who yet bid us follow him as he did Christ, for he sweareth often? It is certain then, that our Saviour Christ doth not forbid swearing in the generall,
So Because it is said, Swear not At all, nor by any other oath, Therefore they conclude, that no swearing is lawful, And how guilty then must Paul be, who yet bid us follow him as he did christ, for he Sweareth often? It is certain then, that our Saviour christ does not forbid swearing in the general,
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Grotius indeed thinketh, that this place, with that of James, is to be understood of promissory oaths: and Volkelius the Socinian, he seemeth to say, That though this place may not forbid all assertory oaths,
Grotius indeed Thinketh, that this place, with that of James, is to be understood of promissory Oaths: and Volkelius the Socinian, he seems to say, That though this place may not forbid all assertory Oaths,
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when necessity requireth, yet promissory oaths are not allowable, when the thing is not certain, and it may not be in our power to fullfill it. But the Texts comprehend both.
when necessity requires, yet promissory Oaths Are not allowable, when the thing is not certain, and it may not be in our power to fulfil it. But the Texts comprehend both.
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It is true, Learned Interpreters go contrary waies, though they both meet in the end. For some say, Our Saviour doth not forbid all oaths, but all oaths by creatures;
It is true, Learned Interpreters go contrary ways, though they both meet in the end. For Some say, Our Saviour does not forbid all Oaths, but all Oaths by creatures;
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and some make the Word NONLATINALPHABET not to relate to swearing, but the words following, Neither by heaven or earth, as if it were a distribution of that NONLATINALPHABET.
and Some make the Word not to relate to swearing, but the words following, Neither by heaven or earth, as if it were a distribution of that.
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Thus it is like that universall All; Whatsoever they bid you observe, do, Matth. 23. 3. that is, all lawfull things: So when Paul saith, I became all things to all men, that is, in things lawful and indifferent; he did not become an Idolater:
Thus it is like that universal All; Whatsoever they bid you observe, do, Matthew 23. 3. that is, all lawful things: So when Paul Says, I became all things to all men, that is, in things lawful and indifferent; he did not become an Idolater:
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Others they grant, that our Saviour forbiddeth all oaths, as well those by God as by the creatures, because he giveth this reason, That whosoever sweareth by the creatures sweareth by God in effect;
Others they grant, that our Saviour forbiddeth all Oaths, as well those by God as by the creatures, Because he gives this reason, That whosoever Sweareth by the creatures Sweareth by God in Effect;
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Thus we have briefly vindicated that Text. In the next place, how may we swear lawfully? And in this the Prophet Jeremiah informeth us of three necessary concomitants of every oath, which all Writers almost upon this Subject take notice of, Jer. 4. 3. Thou shalt swear, the Lord liveth, (therefore not by any creature.)
Thus we have briefly vindicated that Text. In the next place, how may we swear lawfully? And in this the Prophet Jeremiah Informeth us of three necessary concomitants of every oath, which all Writers almost upon this Subject take notice of, Jer. 4. 3. Thou shalt swear, the Lord lives, (Therefore not by any creature.)
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3. In righteousnesse, that is, be sure the matter thou swearest, especially in promissory oaths, be lawfull and just, such which is agreeable to Gods Word.
3. In righteousness, that is, be sure the matter thou Swearst, especially in promissory Oaths, be lawful and just, such which is agreeable to God's Word.
Oh what trembling and confusion may this work upon rash and passionate common swearers? How often hath the name of God been taken into thy mouth rashly and prophanely? Thou who when thou art to do with a great man in place and honour, dost with all reverence approach to him,
O what trembling and confusion may this work upon rash and passionate Common swearers? How often hath the name of God been taken into thy Mouth rashly and profanely? Thou who when thou art to do with a great man in place and honour, dost with all Reverence approach to him,
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Ordinary Swearing reproved and put to Silence. 2 COR. 1. 23. Moreover I call God to record upon my soul, &c. I Shall now conclude the Subject, which the former part of this verse hath afforded unto us.
Ordinary Swearing reproved and put to Silence. 2 COR. 1. 23. Moreover I call God to record upon my soul, etc. I Shall now conclude the Subject, which the former part of this verse hath afforded unto us.
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From what hath been delivered concerning an Oath, I proceed to an Use of severe Reproof against that common Epidemicall sinne of ordinary swearing. It is a Nationall sinne;
From what hath been Delivered Concerning an Oath, I proceed to an Use of severe Reproof against that Common Epidemical sin of ordinary swearing. It is a National sin;
it is the City-sinne, it is the Village-sinne, it is the Family-sinne, it is the rich mans sinne, the poor mans sinne, the old mans sin, the young mans;
it is the City-sinne, it is the Village-sinne, it is the Family-sinne, it is the rich men sin, the poor men sin, the old men since, the young men;
But if an oath be a religious calling upon God as a witnesse, if it be a sacred worship of his holy Name, where will such prophane contemners of the honour and glory of God appear? What mountains shall cover them from the wrath of God? What shall be done unto thee thou cursing swearing tongue? Not coals of juniper, but of hell fire shall be powred upon thee.
But if an oath be a religious calling upon God as a witness, if it be a sacred worship of his holy Name, where will such profane contemners of the honour and glory of God appear? What Mountains shall cover them from the wrath of God? What shall be done unto thee thou cursing swearing tongue? Not coals of juniper, but of hell fire shall be poured upon thee.
and deride at such who are so precise as to be offended at such passages? Oh therefore that God would so blesse this Discourse at this time to you, that the prophane swearing tongue may be converted into a praying tongue, a repenting and confessing tongue:
and deride At such who Are so precise as to be offended At such passages? O Therefore that God would so bless this Discourse At this time to you, that the profane swearing tongue may be converted into a praying tongue, a repenting and confessing tongue:
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First, That there is an expresse precept and command against such ordinary, rash swearing: and therefore you cannot with any forehead pleade for the lawfulnesse of it:
First, That there is an express precept and command against such ordinary, rash swearing: and Therefore you cannot with any forehead plead for the lawfulness of it:
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You see this command is laid down so strictly both in the negative and affirmative part, that some have judged it wholly unlawful to swear in any case;
You see this command is laid down so strictly both in the negative and affirmative part, that Some have judged it wholly unlawful to swear in any case;
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Shall not this command of Christ be more to thee than all custome and example? But I say unto you (saith Christ) Swear not at all; who dareth then thus contradict Christ? Why dost thou not all the daylong minde thy self of this? Why doth not thy conscience put thee in remembrance of this command? Say,
Shall not this command of christ be more to thee than all custom and Exampl? But I say unto you (Says christ) Swear not At all; who dareth then thus contradict christ? Why dost thou not all the daylong mind thy self of this? Why does not thy conscience put thee in remembrance of this command? Say,
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when thou risest, when thou walkest, when thou goest to bed, this commandment to thy self, Swear not. The Apostle James also because of the great necessity and utility of this precept doth repeat it to beleevers.
when thou risest, when thou walkest, when thou goest to Bed, this Commandment to thy self, Swear not. The Apostle James also Because of the great necessity and utility of this precept does repeat it to believers.
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then they are most prone to forget themselves, and fall into this sinne of swearing: therefore the Apostle by way of caution, saith, above all things swear not.
then they Are most prove to forget themselves, and fallen into this sin of swearing: Therefore the Apostle by Way of caution, Says, above all things swear not.
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yet thou hast a good heart, and hopest that thou shalt do as well as the most precise, whom thou slanderest with that ordinary calumny, that though they will not swear, yet they will lye;
yet thou hast a good heart, and hopest that thou shalt do as well as the most precise, whom thou slanderest with that ordinary calumny, that though they will not swear, yet they will lie;
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For Solomon making an opposition between a godly man and a wicked, describing them by contrary characters, Eccl. 9. 2. concludeth with this, he that sweareth, and he that feareth an oath:
For Solomon making an opposition between a godly man and a wicked, describing them by contrary characters, Ecclesiastes 9. 2. Concludeth with this, he that Sweareth, and he that fears an oath:
but then the godly man is deciphered by this, that he feareth an oath: observe that he doth not say, he that swsareth not, but he that feareth an oath.
but then the godly man is deciphered by this, that he fears an oath: observe that he does not say, he that swsareth not, but he that fears an oath.
By lifting up the soul to vanity, some learned men understand vain swearing; and then followeth another and greater sinne, which is perjury and false swearing, which commonly followeth upon the frequent use of the former sinne.
By lifting up the soul to vanity, Some learned men understand vain swearing; and then follows Another and greater sin, which is perjury and false swearing, which commonly follows upon the frequent use of the former sin.
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For this is a rule, all sins against the first Table, are more hainous than those against the 2d, caeteris paribus, because they are immediatly against God; these against our neighbour;
For this is a Rule, all Sins against the First Table, Are more heinous than those against the 2d, caeteris paribus, Because they Are immediately against God; these against our neighbour;
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and shalt thou pollute it in thy wicked mouth? This Commandment doth not only forbid ordinary swearing, but all light and irreverent using of Gods Name;
and shalt thou pollute it in thy wicked Mouth? This Commandment does not only forbid ordinary swearing, but all Light and irreverent using of God's Name;
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It is a figure NONLATINALPHABET, lesse is said, and more is intended, that is, he will certainly deal with such a man as a guilty person, he shall find that sin doth provoke God in an high manner.
It is a figure, less is said, and more is intended, that is, he will Certainly deal with such a man as a guilty person, he shall find that since does provoke God in an high manner.
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and then it's very broad and long, it will meet with every swearer: and then it is an utter consumption, God will make him such an example, that all who go by, shall say, here lived such a prophane swearer:
and then it's very broad and long, it will meet with every swearer: and then it is an utter consumption, God will make him such an Exampl, that all who go by, shall say, Here lived such a profane swearer:
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Suarez speaketh of a prophane blasphemous Proverb, that the Spaniards have to excuse their common oaths, Qui bene jurat (by bene is meant multum) benè credit, he that sweareth much, beleeveth well.
Suarez speaks of a profane blasphemous Proverb, that the Spanish have to excuse their Common Oaths, Qui bene jurat (by bene is meant multum) benè credit, he that Sweareth much, Believeth well.
Now all those sins that make the publique obnoxious to Gods judgements, are sins of a grosse nature, Jer. 23. 10. because of swearing the land mourneth:
Now all those Sins that make the public obnoxious to God's Judgments, Are Sins of a gross nature, Jer. 23. 10. Because of swearing the land Mourneth:
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only when Magistrates make good and severe Laws against swearing, and the under-Officers are diligent in execution (for good laws without execution are like a Bell without a clapper,
only when Magistrates make good and severe Laws against swearing, and the under-Officers Are diligent in execution (for good laws without execution Are like a Bell without a clapper,
Lastly, This sin or common and irreverent swearing is condemned by the very light of nature. Heathens as the Pythagoreans have thought it a reproach to a man to swear;
Lastly, This since or Common and irreverent swearing is condemned by the very Light of nature. heathens as the pythagoreans have Thought it a reproach to a man to swear;
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The more inexcusable are those Christians, of whom Hierom complaineth, that would use those Latine Oaths, mehercule, medius fidius. Plutarch reports, that when some were to swear among the heathens, they took them out of the house,
The more inexcusable Are those Christians, of whom Hieronymus Complaineth, that would use those Latin Oaths, mehercule, medius Fidius. Plutarch reports, that when Some were to swear among the Heathens, they took them out of the house,
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Will not these heathens rise up in judgement against our common swearers, who yet glory in this Title of Christianity? But let us hear their excuses and cavils, such swearers use to make.
Will not these Heathens rise up in judgement against our Common swearers, who yet glory in this Title of Christianity? But let us hear their excuses and cavils, such swearers use to make.
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and may not this custome of swearing be parted with upon easier terms? Bid thy Wife tell thee of it, thy children, thy servants; saith the same Ancient:
and may not this custom of swearing be parted with upon Easier terms? Bid thy Wife tell thee of it, thy children, thy Servants; Says the same Ancient:
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In the next place, Many do so, even all generally (except some few Precisians) do swear, and why should not I do as most do? But to answer this, the command is clear, thou shalt not follow a multitude to do evil, Exo. 23. 2. Most men go in the broad way to hell, most men will be damned,
In the next place, Many do so, even all generally (except Some few precisians) do swear, and why should not I do as most doe? But to answer this, the command is clear, thou shalt not follow a multitude to do evil, Exo. 23. 2. Most men go in the broad Way to hell, most men will be damned,
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Again, art thou in a passion? therefore the more unfit to take the Name of God in thy mouth, the greater thy irreverence, by how much more violent the passion is.
Again, art thou in a passion? Therefore the more unfit to take the Name of God in thy Mouth, the greater thy irreverence, by how much more violent the passion is.
and is that such an offence? To answer this, 1. there is no petty oath, no more than a petty God, or a petty damnation. And 2. While you think to honour God, you dishonour him;
and is that such an offence? To answer this, 1. there is no Petty oath, no more than a Petty God, or a Petty damnation. And 2. While you think to honour God, you dishonour him;
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THe next thing to be considered in this Text, is the Matter of the Oath, which is indeed a full answer to the calumny charged upon him, vers. 17. about his lightnesse and inconstancy in altering of his purpose concerning his coming to them.
THe next thing to be considered in this Text, is the Matter of the Oath, which is indeed a full answer to the calumny charged upon him, vers. 17. about his lightness and inconstancy in altering of his purpose Concerning his coming to them.
It was not then any mutability or carnal principles that moved him herein; but a prudent and mercifull ordering of his coming to them, for their spiritual good.
It was not then any mutability or carnal principles that moved him herein; but a prudent and merciful ordering of his coming to them, for their spiritual good.
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and therefore he forbeareth a while, to see whether his former Epistle might work a full humiliation and reformation amongst them, being unwilling to proceed to further and more severe censures.
and Therefore he forbeareth a while, to see whither his former Epistle might work a full humiliation and Reformation among them, being unwilling to proceed to further and more severe censures.
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yet he saith you in the general, because the matter did concern the whole Church. The reason then given of delaying his coming, is, That he might spare them.
yet he Says you in the general, Because the matter did concern the Whole Church. The reason then given of delaying his coming, is, That he might spare them.
Thus it is often applied unto God, who ruleth in the world, as a Judge. Jon. 4. 11. Should I not spare Ni•eveh? And he is said, Not to spare the Angels,
Thus it is often applied unto God, who Ruleth in the world, as a Judge. Jon. 4. 11. Should I not spare Ni•eveh? And he is said, Not to spare the Angels,
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but because he saith afterwards, 2 Cor. 10. 8. that this authority is given for edification and not destruction, which he repeateth, 2 Cor. 13. 10. as being very memorable and considerable,
but Because he Says afterwards, 2 Cor. 10. 8. that this Authority is given for edification and not destruction, which he repeateth, 2 Cor. 13. 10. as being very memorable and considerable,
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therefore he manageth this power with all wisdome and tendernesse, that so he may attain his end of edification, that in stead of converting, he doth not more harden men in impiety,
Therefore he manageth this power with all Wisdom and tenderness, that so he may attain his end of edification, that in stead of converting, he does not more harden men in impiety,
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as he feared he should, 2 Cor. 12. 21. then if he did not put forth the power God had given him to punish their disobedience, his authority would have been contemned,
as he feared he should, 2 Cor. 12. 21. then if he did not put forth the power God had given him to Punish their disobedience, his Authority would have been contemned,
and withall the wicked would have been hardened more in their impiety, and the godly who desired godly order in the Church would have been discouraged.
and withal the wicked would have been hardened more in their impiety, and the godly who desired godly order in the Church would have been discouraged.
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therefore he often proclaimeth the integrity of his heart and intentions, that he was not in the number of those, who did corrupt the word of God, 2 Cor. 2. 17. & Chap. 3. 2. he there renounceth the hidden things of dishonesty, not walking in craftinesse, — but commending our selves to every mans conscience in the sight of God.
Therefore he often proclaims the integrity of his heart and intentions, that he was not in the number of those, who did corrupt the word of God, 2 Cor. 2. 17. & Chap. 3. 2. he there Renounceth the hidden things of dishonesty, not walking in craftiness, — but commending our selves to every men conscience in the sighed of God.
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and most fit for the spiritual good of others, and a crafty politick way, indulging men in their lusts, that so they may obtain their corrupt intentions.
and most fit for the spiritual good of Others, and a crafty politic Way, indulging men in their Lustiest, that so they may obtain their corrupt intentions.
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but yet do farre surpasse the greatest Ahitophel in the world in spiritual things: crafty and worldly wise men, are like the owls that see best in the dark;
but yet do Far surpass the greatest Ahithophel in the world in spiritual things: crafty and worldly wise men, Are like the owls that see best in the dark;
For in antiquity, when any Church had excommunicated some for their prophanenesse and ill demeanours, who appealing to the Church of Rome for redresse, hereby to advance their power, they would encourage such,
For in antiquity, when any Church had excommunicated Some for their profaneness and ill demeanours, who appealing to the Church of Room for redress, hereby to advance their power, they would encourage such,
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This carnal craft and ungodly policy, is used by too many Officers in the Church, that contemn Christs order, that despise all wholsome means to true piety, that thereby they may satisfie their earthly ends.
This carnal craft and ungodly policy, is used by too many Officers in the Church, that contemn Christ order, that despise all wholesome means to true piety, that thereby they may satisfy their earthly ends.
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and so they comfortably proceed in Christs worke, maugre all opposition. It's holy prudence then, not carnal policy, which must manage ministerial power.
and so they comfortably proceed in Christ work, maugre all opposition. It's holy prudence then, not carnal policy, which must manage ministerial power.
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Secondly, When we require holy prudence and meeknesse, we do not hereby exclude zeal; as if a man should not with much fervency and ardour of spirit set himself for the truth of God,
Secondly, When we require holy prudence and meekness, we do not hereby exclude zeal; as if a man should not with much fervency and ardour of Spirit Set himself for the truth of God,
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so must knowledge be with zeale. They must be as Castor and Pollux, alwayes appearing together, which was represented in the Sacrifice, which was to have salt, as well as fire.
so must knowledge be with zeal. They must be as Castor and Pollux, always appearing together, which was represented in the Sacrifice, which was to have salt, as well as fire.
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It is true, we must distinguish holy zeale from our owne passions, and cholerick distempers, but that which is the pure fire of Gods Spirit kindled in our hearts,
It is true, we must distinguish holy zeal from our own passion, and choleric distempers, but that which is the pure fire of God's Spirit kindled in our hearts,
like those false prophets of old, that daubed with untempered mortar, and cryed Peace, peace to him, whom God hath promised no peace. This is highly offending God.
like those false Prophets of old, that daubed with untempered mortar, and cried Peace, peace to him, whom God hath promised no peace. This is highly offending God.
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Such a word so spoken, is said to be like Apples of gold in pictures of silver, Prov. 25. 11. wherein is implyed both preciousnesse and excellency, as also delight and refreshment.
Such a word so spoken, is said to be like Apples of gold in pictures of silver, Curae 25. 11. wherein is employed both preciousness and excellency, as also delight and refreshment.
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A fit word, is called in the Hebrew, A word upon the wheeles (as some thinke) because of the smoothnesse and readinesse of it to enter into the hearts of others.
A fit word, is called in the Hebrew, A word upon the wheels (as Some think) Because of the smoothness and readiness of it to enter into the hearts of Others.
especially in reproof this is most necessary, because it is said, Genus quoddam Martyrii est, &c. It is a kinde of Martyrdome to take a reproof patiently.
especially in reproof this is most necessary, Because it is said, Genus Quoddam Martyr est, etc. It is a kind of Martyrdom to take a reproof patiently.
Thirdly, Our prudence is seene, when we discerne of sinnes, not judging little and great alike. To excommunicate for lesser faults, is (saith Gerson) To strike off a flie from a mans fore-head with a beetle.
Thirdly, Our prudence is seen, when we discern of Sins, not judging little and great alike. To excommunicate for lesser Faults, is (Says Gerson) To strike off a fly from a men forehead with a beetle.
This was Austin 's knowne counsell to a Bishop, who desired his advice about the sinne of drunkennesse, which was general in all, he adviseth him to proceed by degrees,
This was Austin is known counsel to a Bishop, who desired his Advice about the sin of Drunkenness, which was general in all, he adviseth him to proceed by Degrees,
Fourthly, Prudence is seene about the order of the meanes which God hath appointed to reclaime others. In private or personal sinnes, that is a golden ru•e full of wisdome, which our Saviour prescribeth, Matth. 18. 15, 16, &c. To deale with such an offending brother first alone, and as we finde him obstinate,
Fourthly, Prudence is seen about the order of the means which God hath appointed to reclaim Others. In private or personal Sins, that is a golden ru•e full of Wisdom, which our Saviour prescribeth, Matthew 18. 15, 16, etc. To deal with such an offending brother First alone, and as we find him obstinate,
To acknowledge any gift that God hath bestowed upon them, as Paul doth often, joyning himself with other believers, sometimes as if they were not inferiour to him;
To acknowledge any gift that God hath bestowed upon them, as Paul does often, joining himself with other believers, sometime as if they were not inferior to him;
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he doth not only use loving compellations of brethren and children, but also doth with much sympathy take their infirmities and sins as it were upon himself.
he does not only use loving compellations of brothers and children, but also does with much Sympathy take their infirmities and Sins as it were upon himself.
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As it's noted of Atticus Bishop of Constantinople (one of the successours of Chrysostome) that he was farre inferiour to Chrysostome for learning and abilities,
As it's noted of Atticus Bishop of Constantinople (one of the Successors of Chrysostom) that he was Far inferior to Chrysostom for learning and abilities,
and also from the miscarriages of those that are mentioned, we may get experience, and they may be as so many pillars of salt to season us. Lege Historiam, ne fias Historia.
and also from the miscarriages of those that Are mentioned, we may get experience, and they may be as so many pillars of salt to season us. Lege Historiam, ne fias History.
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Use 2. Of Instruction. Of what consequence it is for a people to be perswaded of the love and faithfull intentions of their Pastors to their souls good;
Use 2. Of Instruction. Of what consequence it is for a people to be persuaded of the love and faithful intentions of their Pastors to their Souls good;
lest he should seem hereby to assume to himself some absolute dominion, and lordly power over them, he addeth, Not that we have dominion over your faith.
lest he should seem hereby to assume to himself Some absolute dominion, and lordly power over them, he adds, Not that we have dominion over your faith.
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Because in the Greek it is NONLATINALPHABET; Erasmus thinketh the Preposition NONLATINALPHABET is to be understood; as if the sense were, We have not dominion over you, for your faiths sake.
Because in the Greek it is; Erasmus Thinketh the Preposition is to be understood; as if the sense were, We have not dominion over you, for your faiths sake.
Hence he wisheth that Text in Peter, 1 Pet. 5. 3. Not being lords over Gods heritage, &c. were written upon all Bishops halls or palaces, Vel aureis literis, even in golden letters. The Greek word is NONLATINALPHABET;
Hence he wishes that Text in Peter, 1 Pet. 5. 3. Not being Lords over God's heritage, etc. were written upon all Bishops halls or palaces, Vel aureis literis, even in golden letters. The Greek word is;
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But though NONLATINALPHABET doth sometimes aggravate, yet that it doth not there, appeareth in that the same passage, in Luk. 22. 25. is related by the simple Verb NONLATINALPHABET,
But though does sometime aggravate, yet that it does not there, appears in that the same passage, in Luk. 22. 25. is related by the simple Verb,
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Now if Paul, so eminent an Apostle, made so not by men, but having immediate revelation from God, who was also infallible in his Doctrine, doth yet disclaim this dominion;
Now if Paul, so eminent an Apostle, made so not by men, but having immediate Revelation from God, who was also infallible in his Doctrine, does yet disclaim this dominion;
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That the Pope hath the same tribunal with Christ, that he can dispense against Paul ' s Epistles, that he can do any thing, praeter, super and extra jus;
That the Pope hath the same tribunal with christ, that he can dispense against Paul ' s Epistles, that he can do any thing, praeter, super and extra jus;
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That though Christ hath invested the Officers of the Church, with some kinde of ministerial power, yet they have not thereby any dominion over the faith of believers.
That though christ hath invested the Officers of the Church, with Some kind of ministerial power, yet they have not thereby any dominion over the faith of believers.
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That all such dominion by compulsion and force is excluded from the Ministry, appeareth plainly by those two Texts, Luk. 22. 15. & 1 Pet. 5. 2. Those places do not forbid such a fatherly pastor-like power, that Christ hath bestowed upon his Church-officers,
That all such dominion by compulsion and force is excluded from the Ministry, appears plainly by those two Texts, Luk. 22. 15. & 1 Pet. 5. 2. Those places do not forbid such a fatherly pastorlike power, that christ hath bestowed upon his Church-officers,
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whatsoever he saith, we are commanded to hear him, and that for his own authority; there is no disputing, no doubting, no examination allowed of what he saith:
whatsoever he Says, we Are commanded to hear him, and that for his own Authority; there is no disputing, no doubting, no examination allowed of what he Says:
but all Ministers since the Apostles dayes are subject to errour, and may be deceived, and withall by their office they are stewards, not lords in the family;
but all Ministers since the Apostles days Are Subject to error, and may be deceived, and withal by their office they Are Stewards, not Lords in the family;
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And truly (as was said) if the Apostles, though infallible, would not challenge such a dominion, such a commanding power in the Church, (1 Cor. 7. 6. I speak this not by commandment) but referreth all his doctrine, his power,
And truly (as was said) if the Apostles, though infallible, would not challenge such a dominion, such a commanding power in the Church, (1 Cor. 7. 6. I speak this not by Commandment) but Refers all his Doctrine, his power,
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What shall become of those ambitious Diotrephesses, who affect a greater power in the Church? But the Doctrine needeth explication in several particulars. And
What shall become of those ambitious Diotrephesses, who affect a greater power in the Church? But the Doctrine needs explication in several particulars. And
1. The Apostle doth not here exclude that lawfull Ecclesiastical power which the Ministers of God have after a spiritual manner in dispensing of the Ordinances appointed by Christ.
1. The Apostle does not Here exclude that lawful Ecclesiastical power which the Ministers of God have After a spiritual manner in dispensing of the Ordinances appointed by christ.
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Some indeed think it is not power or authority, but a gift. Others, that all their power is swallowed up by the Magistrate, when he becometh Christian;
some indeed think it is not power or Authority, but a gift. Others, that all their power is swallowed up by the Magistrate, when he Becometh Christian;
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but certainly Christ appointed Pastors and Teachers in his Church till his second coming, and gave them power to preach the Word, to administer Sacraments, to exercise Church-discipline,
but Certainly christ appointed Pastors and Teachers in his Church till his second coming, and gave them power to preach the Word, to administer Sacraments, to exercise Church discipline,
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only he saith, it is for edification, not destruction, 2 Cor. 13. 10. And he telleth these Corinthians, If he come again, he will not spare, 2 Cor. 13. 2. & 2 Cor. 10. 6. he saith, He was in a readinesse to revenge all disobedience:
only he Says, it is for edification, not destruction, 2 Cor. 13. 10. And he Telleth these Corinthians, If he come again, he will not spare, 2 Cor. 13. 2. & 2 Cor. 10. 6. he Says, He was in a readiness to revenge all disobedience:
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Yea the names given them, that they are called Pastors and Rulers, and that the people are to obey them, argue plainly there is a spiritual ministerial power appointed by Christ in his Church.
Yea the names given them, that they Are called Pastors and Rulers, and that the people Are to obey them, argue plainly there is a spiritual ministerial power appointed by christ in his Church.
It's true, they are sometimes called, The servants of the Church, but that is finaliter, not originaliter, because the end of their office is for the good of the people;
It's true, they Are sometime called, The Servants of the Church, but that is finaliter, not originaliter, Because the end of their office is for the good of the people;
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So that although in respect of Christ, they are meerly Ministers and servants, yet in respect of the Church and the people, they are Fathers and Pastors, having a spiritual rule over them.
So that although in respect of christ, they Are merely Ministers and Servants, yet in respect of the Church and the people, they Are Father's and Pastors, having a spiritual Rule over them.
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because they are not infallible, because they are not commanded absolutely to depend on them. Therefore some runne into a disorderly extream, cavilling and questioning every thing that is taught.
Because they Are not infallible, Because they Are not commanded absolutely to depend on them. Therefore Some run into a disorderly extreme, caviling and questioning every thing that is taught.
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When the Apostle commanded this incestuous person (whom some think to be a man of great place among the Corinthians) to be cast out, when he delivered Hymenaeus and Philetus up to Satan;
When the Apostle commanded this incestuous person (whom Some think to be a man of great place among the Corinthians) to be cast out, when he Delivered Hymenaeus and Philetus up to Satan;
yea where reproof, admonition, and excommunication are rightly administred to a spiritual heart awakened, they become more dreadfull than civil, or bodily punishments;
yea where reproof, admonition, and excommunication Are rightly administered to a spiritual heart awakened, they become more dreadful than civil, or bodily punishments;
Even as when Lot reproved those wicked Sodomites, they replied, He would be a Judge over them, Gen. 19. 9. and Moses, when he rebuked the Hebrews, striving one with another.
Even as when Lot reproved those wicked Sodomites, they replied, He would be a Judge over them, Gen. 19. 9. and Moses, when he rebuked the Hebrews, striving one with Another.
as worse than Turkish slavery. How little do such men consider, what their Christianity obligeth them unto? What it is to be baptized into the name of Christ,
as Worse than Turkish slavery. How little do such men Consider, what their Christianity obliges them unto? What it is to be baptised into the name of christ,
Is not the Discipline of Christ to be received, as well as his Doctrine? Did not the Apostle rejoyce to behold the faith and order of the Colossians? Col. 2. 5.
Is not the Discipline of christ to be received, as well as his Doctrine? Did not the Apostle rejoice to behold the faith and order of the colossians? Col. 2. 5.
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For those who are true officers of Christ, having a lawfull power committed to them, may yet abuse it, they may shew much rashnesse, too much austerity in the exercise of it.
For those who Are true Officers of christ, having a lawful power committed to them, may yet abuse it, they may show much rashness, too much austerity in the exercise of it.
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as appeareth by many Canons made against some sinners, who for two or three years were not to be received into Church-communion, though truly repenting;
as appears by many Canonas made against Some Sinners, who for two or three Years were not to be received into Church-communion, though truly repenting;
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yet some excuse them, because the condition of the times did then, they say, require it, that the Churches zeal against sinne, might vindicate her against those abominable calumnies cast upon her by the Heathens, as if she did secretly nourish all impiety.
yet Some excuse them, Because the condition of the times did then, they say, require it, that the Churches zeal against sin, might vindicate her against those abominable calumnies cast upon her by the heathens, as if she did secretly nourish all impiety.
Hence the word NONLATINALPHABET, signifieth one in NONLATINALPHABET, saith Varinus; and one that hath NONLATINALPHABET, saith Budaeus. The Apostles did not invade the Magistrates office,
Hence the word, signifies one in, Says Varinus; and one that hath, Says Budaeus. The Apostles did not invade the Magistrates office,
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neither would Christ the fountain of all Church-power, be a divider of an inheritance. A civil power is coactive and compelling by force, which Church-power is not.
neither would christ the fountain of all Church power, be a divider of an inheritance. A civil power is coactive and compelling by force, which Church power is not.
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And this is that, for which the Protestants accuse the Roman Church, That their Officers arrogate to themselves a Magisterial power in the Church, pleading an infallibility in Doctrine, by which they anathematize all as hereticks, who will not subscribe thereunto.
And this is that, for which the Protestants accuse the Roman Church, That their Officers arrogate to themselves a Magisterial power in the Church, pleading an infallibility in Doctrine, by which they anathematise all as Heretics, who will not subscribe thereunto.
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Officers are for the Church, the Church is not for them. He that hath a lordly government or despotical, saith Aristotle, administreth it, NONLATINALPHABET.
Officers Are for the Church, the Church is not for them. He that hath a lordly government or despotical, Says Aristotle, administereth it,.
it is not Res publica, but Res propria. All tyrannical administrations are for the tyrants profit, they Non praesunt ut prosint; whereas good Governours, they relate to the publick good, knowing they are for it, not it for them.
it is not Rest Public, but Rest propria. All tyrannical administrations Are for the Tyrants profit, they Non praesunt ut prosint; whereas good Governors, they relate to the public good, knowing they Are for it, not it for them.
All disorder in the Church hath for the most part come in at this breach. If a Church be Plebs adunita clero, as Cyprian said, Church and people united together,
All disorder in the Church hath for the most part come in At this breach. If a Church be Plebs adunita Clero, as Cyprian said, Church and people united together,
How much doth Ignatius (if they be his genuine Epistles) presse this subjection of people to Pastors? And the Apostle Peter doth as earnestly presse a loving and meek government in Officers.
How much does Ignatius (if they be his genuine Epistles) press this subjection of people to Pastors? And the Apostle Peter does as earnestly press a loving and meek government in Officers.
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as between Abimelech and the Shechemites, which tendeth to the consumption of both. Let Ministers therefore carefully avoid all affectation of unlawfull power, and people of unlawfull liberty.
as between Abimelech and the Shechemites, which tendeth to the consumption of both. Let Ministers Therefore carefully avoid all affectation of unlawful power, and people of unlawful liberty.
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NONLATINALPHABET, helpers or co-workers; for the word relateth to a concurrence with others, and therefore by some is made to respect the Corinthians themselves,
, helpers or coworkers; for the word relateth to a concurrence with Others, and Therefore by Some is made to respect the Corinthians themselves,
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Others relate it to his fellow-Ministers and workmen in the Lord, in which sense he often speaketh of his NONLATINALPHABET, Rom. 16. 21. Phil. 1. 2. & 24. Phil. 4. 3. and this is very probable.
Others relate it to his fellow-Ministers and workmen in the Lord, in which sense he often speaks of his, Rom. 16. 21. Philip 1. 2. & 24. Philip 4. 3. and this is very probable.
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and this the Apostle plainly affirmeth, 1 Cor. 3. 9. This also may be granted; and then the Apostles scope is to shew that they have not indeed any dominion;
and this the Apostle plainly Affirmeth, 1 Cor. 3. 9. This also may be granted; and then the Apostles scope is to show that they have not indeed any dominion;
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but a magisteriall authority, which the Papall party pleade for, calling it NONLATINALPHABET, whereas it is rather NONLATINALPHABET or NONLATINALPHABET.
but a magisterial Authority, which the Papal party plead for, calling it, whereas it is rather or.
We might have thought he would rather have said your grace, or your faith; but he saith joy, by which some understand heaven and happinesse, as the word is used, Heb. 12. 1. Matth. 25. 23. This indeed is necessarily implyed,
We might have Thought he would rather have said your grace, or your faith; but he Says joy, by which Some understand heaven and happiness, as the word is used, Hebrew 12. 1. Matthew 25. 23. This indeed is necessarily employed,
but the proxime and immediate sense is their spirituall joy and comfort. For this is made opposite to that imperious and austere exercise of Church-power, which some being guilty of, do exceedingly grieve and discourage the hearts of such who fear God,
but the proxime and immediate sense is their spiritual joy and Comfort. For this is made opposite to that imperious and austere exercise of Church power, which Some being guilty of, do exceedingly grieve and discourage the hearts of such who Fear God,
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We see our Saviour himself, after whose example all Ministers are to walk, was very carefull heerin, Joh. 17. 13. These things have I spoken that my joy might be fullfilled in you, not only joy, but perfected and compleated joy. Therefore when his Disciples were cast down with sorrow about his departure from them,
We see our Saviour himself, After whose Exampl all Ministers Are to walk, was very careful herein, John 17. 13. These things have I spoken that my joy might be Fulfilled in you, not only joy, but perfected and completed joy. Therefore when his Disciples were cast down with sorrow about his departure from them,
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There have indeed been such unsavoury salt, prophane Ministers of the Gospel, whose work hath been to strengthen the hands of wicked men, to preach peace and mercy to them while wallowing in their sinnes;
There have indeed been such unsavoury salt, profane Ministers of the Gospel, whose work hath been to strengthen the hands of wicked men, to preach peace and mercy to them while wallowing in their Sins;
These are sharply reproved in the Scripture, for there alwaies will be such men-pleasers, such daubers with untempered mortar, as Jer. 6. 14. They heal the hurt of my daughter slightly, saying, Peace, Peace, when there is no peace.
These Are sharply reproved in the Scripture, for there always will be such men-pleasers, such daubers with untempered mortar, as Jer. 6. 14. They heal the hurt of my daughter slightly, saying, Peace, Peace, when there is no peace.
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when thou feelest it to putrifie more and more? Such spirituall Mountebanks the Prophet Ezechiel complaineth of also, cap. 13. 10. They have seduced my people, saying, peace, peace, especially at 22. verse.
when thou Feel it to putrify more and more? Such spiritual Mountebanks the Prophet Ezechiel Complaineth of also, cap. 13. 10. They have seduced my people, saying, peace, peace, especially At 22. verse.
in your prophane pleasures, in your superstitious and vain customes to encourage you; no, this were to deprive both our selves and you of true solid joy.
in your profane pleasures, in your superstitious and vain customs to encourage you; no, this were to deprive both our selves and you of true solid joy.
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Hence in the second place, We are to help the joy of those whose grace we have helped before. Joy cannot be the first stone in Gods building, grace and holinesse is first, and then consolation;
Hence in the second place, We Are to help the joy of those whose grace we have helped before. Joy cannot be the First stone in God's building, grace and holiness is First, and then consolation;
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Fond and foolish people, why would ye be tickled into hell? why would ye be pleased into damnation? oh it cannot be that thou shouldst have comfort before godlinesse, this would be to falsifie the covenant of God, to abuse the seal of pardon, applying it to him;
Found and foolish people, why would you be tickled into hell? why would you be pleased into damnation? o it cannot be that thou Shouldst have Comfort before godliness, this would be to falsify the Covenant of God, to abuse the seal of pardon, applying it to him;
but if thou art found godly, then we are to comfort and to comfort, as Isa. 40. 1. again and again, not giving over till that evil spirit of unbeleef be cast out:
but if thou art found godly, then we Are to Comfort and to Comfort, as Isaiah 40. 1. again and again, not giving over till that evil Spirit of unbelief be cast out:
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how ready and willing are the faithfull Ministers of the Gospel to bring the balm of Gilead to such persons? how pittifull and compassionate because they know the terrour of the Lord? God hath commanded us to be Messengers of peace, and like Noahs dove to come with an Olivebranch, assuring them that the waters are abated;
how ready and willing Are the faithful Ministers of the Gospel to bring the balm of Gilead to such Persons? how pitiful and compassionate Because they know the terror of the Lord? God hath commanded us to be Messengers of peace, and like Noahs dove to come with an Olivebranch, assuring them that the waters Are abated;
we have work enough to reprove the prophane, to instruct the erroneous; but how few do need comfort because their sinnes are a heavy burthen upon them.
we have work enough to reprove the profane, to instruct the erroneous; but how few do need Comfort Because their Sins Are a heavy burden upon them.
Hence in the third place, Before the Ministers of the Gospel can administer comfort to unregenerate persons, they must necessarily use sharp and bitter means, as preparatory there unto. Neither are we then to be blamed,
Hence in the third place, Before the Ministers of the Gospel can administer Comfort to unregenerate Persons, they must necessarily use sharp and bitter means, as preparatory there unto. Neither Are we then to be blamed,
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and not such as preach Christ, for hereby we levell the mountain for Christ to come, hereby we streighten the camels back, that it may go through the eye of the needle;
and not such as preach christ, for hereby we level the mountain for christ to come, hereby we straighten the Camels back, that it may go through the eye of the needle;
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yea, all those spirituall censures inflicted upon offenders, are for comfort; if thou art reproved, and that sharply and zealously, it is for thy comfort:
yea, all those spiritual censures inflicted upon offenders, Are for Comfort; if thou art reproved, and that sharply and zealously, it is for thy Comfort:
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and what is that but the glad tidings of pardon of sin, of reconciliation, and of everlasting happinesse? NONLATINALPHABET is noted to signifie not only glad tidings but the reward also given unto the messengers thereof.
and what is that but the glad tidings of pardon of since, of reconciliation, and of everlasting happiness? is noted to signify not only glad tidings but the reward also given unto the messengers thereof.
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as David of Ahimaaz, he is a good man, and bringeth good tidings? If a Minister be a Boanerges, a son of thunder, it is that he may be a son of consolation. It is not contrary to their commission to preach of sinne,
as David of Ahimaaz, he is a good man, and brings good tidings? If a Minister be a Boanerges, a son of thunder, it is that he may be a son of consolation. It is not contrary to their commission to preach of sin,
but to vouchsafe consolation also, so that as a man hath a dead womb, in respect of grace, he is not able to have one good thought without Gods spirit,
but to vouchsafe consolation also, so that as a man hath a dead womb, in respect of grace, he is not able to have one good Thought without God's Spirit,
he loveth to keep us as he did the lunatick person about the tombs, in thoughts of our hypocrisie and damnation, that God doth not love us, that he hath cast us off.
he loves to keep us as he did the lunatic person about the tombs, in thoughts of our hypocrisy and damnation, that God does not love us, that he hath cast us off.
With what delight and gladnesse doth a joyfull beleever exercise himself in all holihesse? with what courage and confidence doth he discharge all the duties required of him? The spirit of God did come upon the Prophet when he played upon the harp;
With what delight and gladness does a joyful believer exercise himself in all holihesse? with what courage and confidence does he discharge all the duties required of him? The Spirit of God did come upon the Prophet when he played upon the harp;
We see with what readinesse and undaunted courage the Martyrs endured the most exquisite torments; and why so? but because they were filled with unspeakable joy:
We see with what readiness and undaunted courage the Martyrs endured the most exquisite torments; and why so? but Because they were filled with unspeakable joy:
Use first of instruction to the Ministers of the Gospel, to answer the main end of their office, which is to be comforters; not to be Marahs but Naomies:
Use First of instruction to the Ministers of the Gospel, to answer the main end of their office, which is to be Comforters; not to be Marahs but Naomies:
and that they may do this, they must attend to their doctrine and their practise: Their doctrine, and thus in Popery in stead of building up they destroy comfort;
and that they may do this, they must attend to their Doctrine and their practise: Their Doctrine, and thus in Popery in stead of building up they destroy Comfort;
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Indeed some adversaries say, the doctrine of absolute predestination, and that Christ died but for some only, and not all, is an uncomfortable doctrine.
Indeed Some Adversaries say, the Doctrine of absolute predestination, and that christ died but for Some only, and not all, is an uncomfortable Doctrine.
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The Antinomians they also say, to preach the Law and repentance, thereby as in a way to obtain remission of sins, is a method of preaching, that destroyeth all comfort,
The Antinomians they also say, to preach the Law and Repentance, thereby as in a Way to obtain remission of Sins, is a method of preaching, that Destroyeth all Comfort,
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And then for their practise, they must be carefull that all reproofs, admonitions, and spiritual censures be so managed, that though for the while they may seem bitter,
And then for their practice, they must be careful that all reproofs, admonitions, and spiritual censures be so managed, that though for the while they may seem bitter,
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for whereas it is plain by the causall particle NONLATINALPHABET, it is brought in as an argument of something preceding, it is very difficult to finde out the reason:
for whereas it is plain by the causal particle, it is brought in as an argument of something preceding, it is very difficult to find out the reason:
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as well as a sound Orthodox one, Hence Paul in his first Epistle to the Thessalonians, c. 3. v. 5, 6, 7. doth much rejoyce in their faith, that they stood stedfast therein;
as well as a found Orthodox one, Hence Paul in his First Epistle to the Thessalonians, c. 3. v. 5, 6, 7. does much rejoice in their faith, that they stood steadfast therein;
Hence Heinsius thinketh there is a transposition of the words, which is usuall with Paul, and that they should be inserted before the later clause, thus;
Hence Heinsius Thinketh there is a transposition of the words, which is usual with Paul, and that they should be inserted before the later clause, thus;
These humane motives are manifold, as the Authority of the Church, the Authority of Ministers and Pastors, our education by parents, custome and universality,
These humane motives Are manifold, as the authority of the Church, the authority of Ministers and Pastors, our education by Parents, custom and universality,
Now whosoever maketh this the chief reason of the profession of his faith, is upon no better ground than the Turkes, is for their Mahumetan, the Papists for their Popish faith. Insomuch that many Protestants, Turkes and Papists, though they exceedingly differ in the materials of Religion,
Now whosoever makes this the chief reason of the profession of his faith, is upon no better ground than the Turkes, is for their Mahumetan, the Papists for their Popish faith. Insomuch that many Protestants, Turkes and Papists, though they exceedingly differ in the materials of Religion,
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It is that which the Papists upbraid us with, that our Religion is but a Parliament-Religion, or a Queen Elizabeths-Religion, because when they established it, the Land generally received it.
It is that which the Papists upbraid us with, that our Religion is but a Parliament-Religion, or a Queen Elizabeths-Religion, Because when they established it, the Land generally received it.
Now to this we say, That no doubt the generality of people, except such as are enlightned by Gods Spirit, doe receive even the Christian or true Religion,
Now to this we say, That no doubt the generality of people, except such as Are enlightened by God's Spirit, do receive even the Christian or true Religion,
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and therefore when Emperours have been Arrians, the people have been Arrians; when the Kings of Israel were Idolaters, the inhabitants became Idolaters. And thus when the Kings of the Earth have been Papists, the people have been Papists also.
and Therefore when emperors have been Arians, the people have been Arians; when the Kings of Israel were Idolaters, the inhabitants became Idolaters. And thus when the Kings of the Earth have been Papists, the people have been Papists also.
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So that they cannot object any thing more against the Protestant Religion, than we may against the Papist. Onely we adde a further position, which introduceth a divir•e faith, which they overthrow,
So that they cannot Object any thing more against the Protestant Religion, than we may against the Papist. Only we add a further position, which introduceth a divir•e faith, which they overthrow,
if he content himself with this, That he believeth as the Church believeth, never troubling himself in reading of books, or searching of the Scripture.
if he content himself with this, That he Believeth as the Church Believeth, never troubling himself in reading of books, or searching of the Scripture.
So then, a Papist, as a Papist, cannot reach any higher than to an humane faith. For though they will not yeeld the Authority of the Church to be an humane Authority,
So then, a Papist, as a Papist, cannot reach any higher than to an humane faith. For though they will not yield the authority of the Church to be an humane authority,
But let us come to our own people, and sadly bewail the ignorance and stupidity of Protestants in general, who are not moved by any divine motives or Scripture-respects to imbrace their Religion,
But let us come to our own people, and sadly bewail the ignorance and stupidity of Protestants in general, who Are not moved by any divine motives or Scripture-respects to embrace their Religion,
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but onely are perswaded herein by external motives, very few being able to give a reason of the faith or hope that is in them, which yet the Apostle Peter requireth of every man and woman, 1 Pet. 3. 15. What reason have they,
but only Are persuaded herein by external motives, very few being able to give a reason of the faith or hope that is in them, which yet the Apostle Peter requires of every man and woman, 1 Pet. 3. 15. What reason have they,
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and another thing of the ultimate and formal motive or reason, why I do believe. We do readily grant, That the true Churches Ministery may prepare for a divine faith:
and Another thing of the ultimate and formal motive or reason, why I do believe. We do readily grant, That the true Churches Ministry may prepare for a divine faith:
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What is Paul, and what is Apollo, but Ministers by whom ye believe? saith the Scripture (1 Corinth. 3.) Thus Timothy had his faith by the godly education of his Mother and Grandmother. Yea (John 4.) we reade of the woman of Samaria, instrumental to bring many people to believe on Christ onely;
What is Paul, and what is Apollo, but Ministers by whom you believe? Says the Scripture (1 Corinth. 3.) Thus Timothy had his faith by the godly education of his Mother and Grandmother. Yea (John 4.) we read of the woman of Samaria, instrumental to bring many people to believe on christ only;
So that it would be a fanatick presumption, out of a perswasion that onely worketh faith, thereby to cast off those usefull helps and means which he hath appointed for the producing of faith.
So that it would be a fanatic presumption, out of a persuasion that only works faith, thereby to cast off those useful helps and means which he hath appointed for the producing of faith.
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Again, The second thing necessarily concurring to a divine faith, is a Divine testimony; it must be Gods word. We must have the Doctrine from Christ, else our faith is but an humane faith,
Again, The second thing necessarily concurring to a divine faith, is a Divine testimony; it must be God's word. We must have the Doctrine from christ, Else our faith is but an humane faith,
and hereby they are justly deemed to be a Political, or Church-Antichrist, as there is a Doctrinal Antichrist. But we affirme, That no kinde of persons can have dominion over a mans faith, seeing it hath such a peculiar reference to God.
and hereby they Are justly deemed to be a Political, or Church-Antichrist, as there is a Doctrinal Antichrist. But we affirm, That no kind of Persons can have dominion over a men faith, seeing it hath such a peculiar Referente to God.
If the Apostles would not assume it, who then may? It is true, there are several Texts in Scripture, which command us to hear our Pastours, to obey them, to submit unto them, to have them highly in esteeme for their workes sake.
If the Apostles would not assume it, who then may? It is true, there Are several Texts in Scripture, which command us to hear our Pastors, to obey them, to submit unto them, to have them highly in esteem for their works sake.
Such as doe not hear them, are to be accounted as Heathens and Publicans. They are endowed with power to Admonish and rebuke sharply: Yea, where obstinacy is in sinners, To cast them out of the Church.
Such as do not hear them, Are to be accounted as heathens and Publicans. They Are endowed with power to Admonish and rebuke sharply: Yea, where obstinacy is in Sinners, To cast them out of the Church.
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Faith is not Caesar's gift, neither can any man believe, Praecisè quia vult, as Mirandula declareth, meerly because he will. How farre Magistrates have power in matters of Religion is greatly disputed and determined by the excesse in some,
Faith is not Caesar's gift, neither can any man believe, Praecisè quia vult, as Mirandula Declareth, merely Because he will. How Far Magistrates have power in matters of Religion is greatly disputed and determined by the excess in Some,
Fourthly, Although divine faith be such a noble and excellent work, coming from Heaven, and ascending up to Heaven againe, Yet it doth admit of degrees in the subject where it is.
Fourthly, Although divine faith be such a noble and excellent work, coming from Heaven, and ascending up to Heaven again, Yet it does admit of Degrees in the Subject where it is.
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Some have stronger faith, some weaker, some have more explicite and extensive faith, than others; yea and the most setled beleevers are subject to temptations;
some have Stronger faith, Some Weaker, Some have more explicit and extensive faith, than Others; yea and the most settled believers Are Subject to temptations;
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they are often assaulted, and that even in their faith about the principles and fundamentals, about God, about the Scriptures, about the immortality of the Soul, about the state of Glory, and eternal Torments.
they Are often assaulted, and that even in their faith about the principles and fundamentals, about God, about the Scriptures, about the immortality of the Soul, about the state of Glory, and Eternal Torments.
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Therefore we must distinguish between little faith, and no faith, between doubtings and Atheisme. And truely for this end doth God suffer errours and heresies to arise in his Church, that truth may be more confirmed,
Therefore we must distinguish between little faith, and no faith, between doubtings and Atheism. And truly for this end does God suffer errors and heresies to arise in his Church, that truth may be more confirmed,
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We may not relie on Austine, on Chrysostome; neither doe we owne those expressions of Lutherans and Calvinists. For although we acknowledge them eminent instruments in propagating of the Gospel,
We may not rely on Augustine, on Chrysostom; neither do we own those expressions of Lutherans and Calvinists. For although we acknowledge them eminent Instruments in propagating of the Gospel,
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It is true, nothing is more ordinary, than to admire mens persons, and while we extoll their gifts and abilities, we are secretly enticed to thinke of worthy men•, above what we ought,
It is true, nothing is more ordinary, than to admire men's Persons, and while we extol their Gifts and abilities, we Are secretly enticed to think of worthy men•, above what we ought,
Secondly, This instructeth, that grosse ignorant men cannot have any divine faith; for they feel nothing of any work of Gods Spirit, or illumination upon their understandings;
Secondly, This Instructeth, that gross ignorant men cannot have any divine faith; for they feel nothing of any work of God's Spirit, or illumination upon their understandings;
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When men of great parts and learning are chosen by God and sanctified, they become eminently usefull in their place Christs chusing of illiterate men to be Apostles, makes not for the chusing of such now to be publick preachers.
When men of great parts and learning Are chosen by God and sanctified, they become eminently useful in their place Christ choosing of illiterate men to be Apostles, makes not for the choosing of such now to be public Preachers.
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Yet to arm our selves against the Devil, and all Hereticks, 'tis good to consider, 1. That we have as good ground to believe the Scriptures were written by their acknowledged Pen-men, as that any humane works were made by their Authors.
Yet to arm our selves against the devil, and all Heretics, it's good to Consider, 1. That we have as good ground to believe the Scriptures were written by their acknowledged Penmen, as that any humane works were made by their Authors.
3. Hitherto we are to add the heavenly Doctrine and matter of the Scriptures; as also the consent of all, and martyrdom of many Christians and miracles, testifying the truth of them. 4. To these we are earnestly to beg the assistance of the Spirit of God.
3. Hitherto we Are to add the heavenly Doctrine and matter of the Scriptures; as also the consent of all, and martyrdom of many Christians and Miracles, testifying the truth of them. 4. To these we Are earnestly to beg the assistance of the Spirit of God.
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10. Though they were extraordinary Officers, yet they contained what was inferiour under them. Lastly, though they were thus admirably qualified, yet they did not convert all below them.
10. Though they were extraordinary Officers, yet they contained what was inferior under them. Lastly, though they were thus admirably qualified, yet they did not convert all below them.
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Those only can make fit applications to others, who have the work of Gods Spirit upon their own souls. A two-fold knowledge of spiritual things 1. Speculative and Theoretical.
Those only can make fit applications to Others, who have the work of God's Spirit upon their own Souls. A twofold knowledge of spiritual things 1. Speculative and Theoretical.
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2. Because perhaps by our sins we have deserved it. 3. God often denies comforts for the that they may be the more welcome when they come. 4. And often to try whether my obedience be pure.
2. Because perhaps by our Sins we have deserved it. 3. God often Denies comforts for thee that they may be the more welcome when they come. 4. And often to try whither my Obedience be pure.
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Propositions clearing the truth. 1. The sufferings of Saints for the good of the Church, are still to be distinguished from Christs sufferings. How Christian Martyrs sufferings differ. 1. His death was not only a Martyrdom, but a propitiation.
Propositions clearing the truth. 1. The sufferings of Saints for the good of the Church, Are still to be distinguished from Christ sufferings. How Christian Martyrs sufferings differ. 1. His death was not only a Martyrdom, but a propitiation.
How the afflictions of others for Christ work our comfort and salvation. 1. Hereby we shall have greater assurance of these divine truths for which they suffer.
How the afflictions of Others for christ work our Comfort and salvation. 1. Hereby we shall have greater assurance of these divine truths for which they suffer.
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Reasons why partaking with the Saints afflictions, doth interest us in their glory. 1. This demonstrates our faith in Christ to be upon spiritual grounds.
Reasons why partaking with the Saints afflictions, does Interest us in their glory. 1. This demonstrates our faith in christ to be upon spiritual grounds.
Two sorts which oppose the truth and wayes of Christ. 1. Such as take the true Religion to be blasphemy and idolatry, or superstition the true service of God.
Two sorts which oppose the truth and ways of christ. 1. Such as take the true Religion to be blasphemy and idolatry, or Superstition the true service of God.
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More characters of such who professe Religion only upon worldly respects. 1. Such who in time of temptations prove adversaries to the Gospel and Ministry of it.
More characters of such who profess Religion only upon worldly respects. 1. Such who in time of temptations prove Adversaries to the Gospel and Ministry of it.
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Why a man should so much study to discern betwixt the flesh and spirit within him. 1. Because otherwise he will be apt to passe a false sentence upon himself.
Why a man should so much study to discern betwixt the Flesh and Spirit within him. 1. Because otherwise he will be apt to pass a false sentence upon himself.
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4. It is therefore their duty to go further in praise and thankfulness for these mercies, then usually they do. 1 Whatsoever evil is not inflicted that we have deserved, is to be acknowledged a preventing mercy.
4. It is Therefore their duty to go further in praise and thankfulness for these Mercies, then usually they do. 1 Whatsoever evil is not inflicted that we have deserved, is to be acknowledged a preventing mercy.
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How we should relie wholly upon Christ, and yet make use of the means, and how we may know whether we do or no. 1. When we acknowledge whatsoever we have to come from Christ.
How we should rely wholly upon christ, and yet make use of the means, and how we may know whither we do or no. 1. When we acknowledge whatsoever we have to come from christ.
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What a Christian ought to do in his doubtings of his interest in the promises. 1. He is not to ascend into the high points of predestination and universal redemption.
What a Christian ought to do in his doubtings of his Interest in the promises. 1. He is not to ascend into the high points of predestination and universal redemption.
