CXLV expository sermons upon the whole 17th chapter of the Gospel according to St. John, or, Christs prayer before his passion explicated, and both practically and polemically improved by Anthony Burgess ...
And what are the requisites of Heavenly and Spirituall Prayer. JOHN 17.1. These words spake Jesus, and lift up his eyes to Heaven, and said, &c. MY Purpose is (God assisting) to go through this Chapter, being the Praier of Christ immediately before his Passion:
And what Are the requisites of Heavenly and Spiritual Prayer. JOHN 17.1. These words spoke jesus, and lift up his eyes to Heaven, and said, etc. MY Purpose is (God assisting) to go through this Chapter, being the Prayer of christ immediately before his Passion:
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If the words of a dying man are much to be regarded, how much more of a dying Christ? And words put up in a Praier way, which came from the most serious and heavenly affection within;
If the words of a dying man Are much to be regarded, how much more of a dying christ? And words put up in a Prayer Way, which Come from the most serious and heavenly affection within;
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For as it is commonly received, He outliving all the other Apostles, there were damnable Hereticks risen up that denied Christ to be God, at the Churches entreaty therefore he wrote this Book, mainly asserting Christs Godhead,
For as it is commonly received, He outliving all the other Apostles, there were damnable Heretics risen up that denied christ to be God, At the Churches entreaty Therefore he wrote this Book, mainly asserting Christ Godhead,
and handling those things especially which the other Evangelists had left out, especially insisting upon those excellent discourses and dialogues Christ had with the Pharisees;
and handling those things especially which the other Evangelists had left out, especially insisting upon those excellent discourses and dialogues christ had with the Pharisees;
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As also those divine Instructions and consolations he gave his Disciples at his departure from them, of which the other Evangelists record nothing at all:
As also those divine Instructions and consolations he gave his Disciples At his departure from them, of which the other Evangelists record nothing At all:
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Now when our Saviour had been large in instructing and confirming them, he bends himself to earnest praier for them, that what he had said might take place in their hearts,
Now when our Saviour had been large in instructing and confirming them, he bends himself to earnest prayer for them, that what he had said might take place in their hearts,
how much more is this to be seen in the means of grace, which work not by inherent but instituted efficacy altogether? If therefore we would have our preaching and your hearing doe any good, be powerfull to an heavenly alteration and change,
how much more is this to be seen in the means of grace, which work not by inherent but instituted efficacy altogether? If Therefore we would have our preaching and your hearing do any good, be powerful to an heavenly alteration and change,
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In vain is a Teacher without if there be not also a Teacher within, 1 Cor. 3. You see the Apostle there taking beleevers off from all Ministers and Instruments,
In vain is a Teacher without if there be not also a Teacher within, 1 Cor. 3. You see the Apostle there taking believers off from all Ministers and Instruments,
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unlesse the Spirit of God breathe upon us, Jam. 1. Every good and perfect gift is said to come from above, That as the naturall Philosophers say, The Sun and Stars are the cause of all the life and perfection which is in these things below, insomuch that without them all things would be destroyed;
unless the Spirit of God breathe upon us, Jam. 1. Every good and perfect gift is said to come from above, That as the natural Philosophers say, The Sun and Stars Are the cause of all the life and perfection which is in these things below, insomuch that without them all things would be destroyed;
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This is much more true in heavenly and supernaturall effects, therefore he is called the God of all grace, and the God of all consolations, 2 Cor. 1.3. There is no godlinesse, no comfort can stream in the heart, but from this Fountain;
This is much more true in heavenly and supernatural effects, Therefore he is called the God of all grace, and the God of all consolations, 2 Cor. 1.3. There is no godliness, no Comfort can stream in the heart, but from this Fountain;
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So then to have any doctrine or truth enter into thy heart, to have the Ministry effectuall and powerful to thee, is of greater consequence then thou art aware of.
So then to have any Doctrine or truth enter into thy heart, to have the Ministry effectual and powerful to thee, is of greater consequence then thou art aware of.
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how much rather can he make a heavy, dull, earthly, carnall people, glorious and admirable in variety of graces, he can make them a Paradise who were a parched heath;
how much rather can he make a heavy, dull, earthly, carnal people, glorious and admirable in variety of graces, he can make them a Paradise who were a parched heath;
2. On Gods part we are therefore to pray, that so all the glory and praise in every thing may redound to him, so 1 Cor. 1. that he who glorieth may glory in God only ;
2. On God's part we Are Therefore to pray, that so all the glory and praise in every thing may redound to him, so 1 Cor. 1. that he who Glorieth may glory in God only;
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So it is here, God many times causeth not the best and choicest Ministers, to be fruitfull in conversion of others, to be able to say, Behold I and the Children which thou hast given me, that hereby all the glory may be attributed to God onely.
So it is Here, God many times Causes not the best and Choicest Ministers, to be fruitful in conversion of Others, to be able to say, Behold I and the Children which thou hast given me, that hereby all the glory may be attributed to God only.
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3. Therefore after all doctrinall Instructions is Praier to be used, because God in anger many times for mens sins doth blast the Word to them, doth not give them a tender and an understanding heart;
3. Therefore After all doctrinal Instructions is Prayer to be used, Because God in anger many times for men's Sins does blast the Word to them, does not give them a tender and an understanding heart;
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Observe that expression, it denoteth Gods absolute Soveraignty, that all the devils in hell, and all the wicked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon,
Observe that expression, it denoteth God's absolute Sovereignty, that all the Devils in hell, and all the wicked Instruments in the world Are not able to hinder the good Effect that God hath appointed such a Sermon,
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The seeing eye, and the hearing ear are both said to be the gift of God, Pro. 20.12. and what a terrible expression is that to the Israelites, where after all the miracles and wonderfull works that God had done before them, it's said, God had not given them an heart to understand till that day, Deut. 19.4.
The seeing eye, and the hearing ear Are both said to be the gift of God, Pro 20.12. and what a terrible expression is that to the Israelites, where After all the Miracles and wonderful works that God had done before them, it's said, God had not given them an heart to understand till that day, Deuteronomy 19.4.
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lest he be left to a spirit of slumber and giddinesse, lest God sware in his wrath, that no preaching shall ever do thee good? How did Paul rejoice to be at Ephesus, because an effectual and large door was opened to him, 1 Cor. 16 9 It was opened by God, the Ministers themselves, nor the people, had not ability to doe it;
lest he be left to a Spirit of slumber and giddiness, lest God sware in his wrath, that not preaching shall ever do thee good? How did Paul rejoice to be At Ephesus, Because an effectual and large door was opened to him, 1 Cor. 16 9 It was opened by God, the Ministers themselves, nor the people, had not ability to do it;
and we preach you into greater and greater spirituall judgements daily, because few are diligent in praying for a blessing upon that which shall be delivered to them.
and we preach you into greater and greater spiritual Judgments daily, Because few Are diligent in praying for a blessing upon that which shall be Delivered to them.
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Such is the contrariety and enmity in every mans heart against Truth preached, that we had need pray and pray again that God would open our eyes, and soften our hearts;
Such is the contrariety and enmity in every men heart against Truth preached, that we had need pray and pray again that God would open our eyes, and soften our hearts;
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and certainly if the godly themselves, though endowed already with an heavenly life do yet earnestly pray that God would open their eyes, Psa. 119. That he would quicken them, and make them to grow up in an higher stature,
and Certainly if the godly themselves, though endowed already with an heavenly life do yet earnestly pray that God would open their eyes, Psa. 119. That he would quicken them, and make them to grow up in an higher stature,
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Ʋse of Instruction, From this order of Christs, learn we in Preaching, and you in hearing what we ought to do, know it must be Praier that will sanctifie every Sermon;
Ʋse of Instruction, From this order of Christ, Learn we in Preaching, and you in hearing what we ought to do, know it must be Prayer that will sanctify every Sermon;
And at the first Reformation out of Popery, the Kingdom of God suffered violence, but now he that is prophane is prophane still, the blinde are blinde still, the proud proud still:
And At the First Reformation out of Popery, the Kingdom of God suffered violence, but now he that is profane is profane still, the blind Are blind still, the proud proud still:
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and truly the Spirit of praier is a sure fore-runner of spirituall mercies to be bestowed, Optat dare qui mandat orare, when God will blesse the Word and Ministery to thee, he will stir up thy appetite, make thee hungry and thirsty, fill thee with daily pantings after his grace.
and truly the Spirit of prayer is a sure forerunner of spiritual Mercies to be bestowed, Optat Dare qui mandat orare, when God will bless the Word and Ministry to thee, he will stir up thy appetite, make thee hungry and thirsty, fill thee with daily pantings After his grace.
In the Scripture we reade of severall gestures in praier, one of the Publican clean contrary, He cast his eyes upon the earth, and that did arise from the great and reall sence he had of his unworthinesse,
In the Scripture we read of several gestures in prayer, one of the Publican clean contrary, He cast his eyes upon the earth, and that did arise from the great and real sense he had of his unworthiness,
and of the multitude of sins that were upon him, but yet that which is most commendable and indeed most natural, is to lift up the eyes to Heaven, the place of Gods speciall presence,
and of the multitude of Sins that were upon him, but yet that which is most commendable and indeed most natural, is to lift up the eyes to Heaven, the place of God's special presence,
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though he be also every where, for the eye in this case should be the demonstration of the heart, Cor in oculis, that if it were possible we would both in soul and body,
though he be also every where, for the eye in this case should be the demonstration of the heart, Cor in oculis, that if it were possible we would both in soul and body,
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how canst thou be replenished? You ask, and pray, and have not; Jam. 4.2. No sins are removed, no spirituall mercies are bestowed on thee, and all because thy praier is not heavenly;
how Canst thou be replenished? You ask, and pray, and have not; Jam. 4.2. No Sins Are removed, no spiritual Mercies Are bestowed on thee, and all Because thy prayer is not heavenly;
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Thou saiest thy praiers, and thou hast thy praiers, but oh consider the Spirit of God must move upon thy heart, else thou art onely a worm crawling on the ground.
Thou Sayest thy Prayers, and thou hast thy Prayers, but o Consider the Spirit of God must move upon thy heart, Else thou art only a worm crawling on the ground.
but who is sufficient for this duty? The Heathens did often presse this, that God was to be worshiped prae mente, but the Apostle more divinely, 1 Tim. 2.8. Lifting up holy or pure hands, Mat. 6. Blessed are the pure in heart for they shall see God ;
but who is sufficient for this duty? The heathens did often press this, that God was to be worshipped Prae mente, but the Apostle more divinely, 1 Tim. 2.8. Lifting up holy or pure hands, Mathew 6. Blessed Are the pure in heart for they shall see God;
then there should be Sabbatum mentis the rest of the Soul, there should be no distractions, no debasings of it by earthly affections, we should have a garden readily dressed for the Spouse to walk in;
then there should be Sabbatum mentis the rest of the Soul, there should be no distractions, no debasings of it by earthly affections, we should have a garden readily dressed for the Spouse to walk in;
Heavenly Praier leaveth an heavenly frame, it keepeth a soul in longings after God; As Moses who had been in Gods presence his face did shine with great lustre.
Heavenly Prayer Leaveth an heavenly frame, it Keepeth a soul in longings After God; As Moses who had been in God's presence his face did shine with great lustre.
Thus the soul that is heavenly in Praier to God, leaveth an excellent and spiritual lustre upon all his actions, his conferences, his conversation speaks the mighty glory of this praier;
Thus the soul that is heavenly in Prayer to God, Leaveth an excellent and spiritual lustre upon all his actions, his conferences, his Conversation speaks the mighty glory of this prayer;
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as being Mediatory, his Person and Relation, &c. ) held forth as a ground of unspeakable comfort to Beleevers. JOH. 17.1. These words spake Jesus, and lift up his eyes to heaven, and said, Father.
as being Mediatory, his Person and Relation, etc.) held forth as a ground of unspeakable Comfort to Believers. JOHN. 17.1. These words spoke jesus, and lift up his eyes to heaven, and said, Father.
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and thus Christs praier here is a vocall praier, neither may such kinde of praying be thought needlesse, for we do not use words as if God needed these signs, in which sence Eliah derided Baals Priests, bidding them cry aloud, it may be Baal was asleep, or in a journey, 1 King. 8.27.
and thus Christ prayer Here is a vocal prayer, neither may such kind of praying be Thought needless, for we do not use words as if God needed these Signs, in which sense Elijah derided Baal's Priests, bidding them cry aloud, it may be Baal was asleep, or in a journey, 1 King. 8.27.
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and partly because we are to glorifie God with our body, and with our soul, and lastly what is strongly in the heart cannot but empty it self in words:
and partly Because we Are to Glorify God with our body, and with our soul, and lastly what is strongly in the heart cannot but empty it self in words:
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Hence are those expressions, I cried unto the Lord with a loud voice, so that a vocall praier is commanded as well as a mentall, only in that we must remember there ought to be a threefold attention,
Hence Are those expressions, I cried unto the Lord with a loud voice, so that a vocal prayer is commanded as well as a mental, only in that we must Remember there ought to be a threefold attention,
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first unto God the object unto whom we pray that our thoughts be not distracted. 2. To the matter that it be lawfull and according to Gods will. 3. To the words, that they be sober, grave and decent in so religious a duty.
First unto God the Object unto whom we pray that our thoughts be not distracted. 2. To the matter that it be lawful and according to God's will. 3. To the words, that they be Sobrium, grave and decent in so religious a duty.
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but oh the charge and Inditement that is against thee before God, only the godly they have Christ an Advocate, he dosh constantly pleade for them, he takes their parts and he is sure to prevail;
but o the charge and Indictment that is against thee before God, only the godly they have christ an Advocate, he dosh constantly plead for them, he Takes their parts and he is sure to prevail;
Thus it is here, Christ said, he went to his Father to provide mansion places in heaven for them, Joh. 14.2. Oh the unspeakable dignity and happinesse to be under Christs Intercession;
Thus it is Here, christ said, he went to his Father to provide mansion places in heaven for them, John 14.2. O the unspeakable dignity and happiness to be under Christ Intercession;
when yet their praier needed Christs praier for acceptation and impetration, how prevalent must Christs praier be for his beleevers? To open this Doctrine, Consider
when yet their prayer needed Christ prayer for acceptation and impetration, how prevalent must Christ prayer be for his believers? To open this Doctrine, Consider
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but that is not necessary, though all the men in the world should pray for such a mans conversion, it might not be, only we may say, It's impossible a childe of Christs praiers and tears should perish.
but that is not necessary, though all the men in the world should pray for such a men conversion, it might not be, only we may say, It's impossible a child of Christ Prayers and tears should perish.
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3. Further, Another main spirituall mercy praied for, is preservation from sin, v. 15. I pray not thou shouldest take them out of the world, but that thou shouldest keep them from the evil ; Oh admirable and necessary praier;
3. Further, another main spiritual mercy prayed for, is preservation from since, v. 15. I pray not thou Shouldst take them out of the world, but that thou Shouldst keep them from the evil; O admirable and necessary prayer;
for this River to run into the Sea, and not to partake of the salt taste thereof is beyond expression, Christ hath not praied that we should have no afflictions or troubles in the world,
for this River to run into the Sea, and not to partake of the salt taste thereof is beyond expression, christ hath not prayed that we should have no afflictions or Troubles in the world,
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and Paul argued Rom. 8. he gave his only Son for them, how shall he not give all things else? Yet the great things that Christ before his sufferings thought fit to commend unto God, were spirituall and heavenly benefits.
and Paul argued Rom. 8. he gave his only Son for them, how shall he not give all things Else? Yet the great things that christ before his sufferings Thought fit to commend unto God, were spiritual and heavenly benefits.
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Even as the bloud of the Martyrs came farre short of Christs; Their bloud was not expiatory, it was not by way of a Sacrifice for sinnes, whereas Christs was;
Even as the blood of the Martyrs Come Far short of Christ; Their blood was not expiatory, it was not by Way of a Sacrifice for Sins, whereas Christ was;
His praier can be no more refused then his bloud, they both are in the same nature, they go along under the same respect, his bloud may as well be without advantage as his praier;
His prayer can be no more refused then his blood, they both Are in the same nature, they go along under the same respect, his blood may as well be without advantage as his prayer;
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Christ who praied for us being God and man, in regard of his divine nature, there cometh an infinite worth upon his praier, his praier is like himself,
christ who prayed for us being God and man, in regard of his divine nature, there comes an infinite worth upon his prayer, his prayer is like himself,
What fault can be found with Christ? What blame or imperfection is to be seen or found in him? how can Christ be denied in justice? It is his right to have his Requests answered.
What fault can be found with christ? What blame or imperfection is to be seen or found in him? how can christ be denied in Justice? It is his right to have his Requests answered.
Fourthly, Consider the respect and relation Christ stands in towards God the Father, And then you will still say, his praier is of great concernment to 〈 ◊ 〉,
Fourthly, Consider the respect and Relation christ Stands in towards God the Father, And then you will still say, his prayer is of great concernment to 〈 ◊ 〉,
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So that his praiers are heard unquestionably upon a twofold ground, the one of justice because infinite in worth, the other of love because the only begotten Son; This Heb. 5.7. He is said, while he praied, to be heard in what he feared, and Joh. 11.12.
So that his Prayers Are herd unquestionably upon a twofold ground, the one of Justice Because infinite in worth, the other of love Because the only begotten Son; This Hebrew 5.7. He is said, while he prayed, to be herd in what he feared, and John 11.12.
Some have doubted whether Christ was heard in every thing he praied for, and they instance in his praier, that the cup might passe from him, but that was only conditionall ▪ If it be thy will,
some have doubted whither christ was herd in every thing he prayed for, and they instance in his prayer, that the cup might pass from him, but that was only conditional ▪ If it be thy will,
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so that we need not doubt of speeding, when we bring Christ with us. Hence Joh. 16.24. Whatsoever you shall ask the Father in my Name, he will give it you ;
so that we need not doubt of speeding, when we bring christ with us. Hence John 16.24. Whatsoever you shall ask the Father in my Name, he will give it you;
but God is not angry with Christ, he doth not frown upon Christ. Fifthly, The praier of Christ had all those internall qualifications that are requisite to acceptation :
but God is not angry with christ, he does not frown upon christ. Fifthly, The prayer of christ had all those internal qualifications that Are requisite to acceptation:
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At the end of thy praier, when thy heart smiteth thee for thy roving thoughts, thy dulnesse, thy distractions, comfort thy self with this, there was no such defect in Christs praier;
At the end of thy prayer, when thy heart smites thee for thy roving thoughts, thy dulness, thy distractions, Comfort thy self with this, there was no such defect in Christ prayer;
Sixthly, Consider this Praier of Christs had that generall nature in it, which all our praiers have, to be a condition and medium to bring about the good things we desire:
Sixthly, Consider this Prayer of Christ had that general nature in it, which all our Prayers have, to be a condition and medium to bring about the good things we desire:
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and as mankinde is to be multiplied, but by marriage, so good things are appointed for the godly but by praier, Mat. 7.7. This is therefore called the golden chain reaching from earth to heaven, Ascendit precatio, descendit miseratio ;
and as mankind is to be multiplied, but by marriage, so good things Are appointed for the godly but by prayer, Mathew 7.7. This is Therefore called the golden chain reaching from earth to heaven, Ascendit precatio, descendit miseratio;
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As it is thus with praier in the general so also with Christs praier, whatsoever Christ was to purchase at Gods hand for his people, the same he was to pray for, Psa. 2.8.
As it is thus with prayer in the general so also with Christ prayer, whatsoever christ was to purchase At God's hand for his people, the same he was to pray for, Psa. 2.8.
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Ask of me and I will give thee the Heathen for thine Inheritance, And thus in this Chapter he praieth for that glory which yet was from the beginning appointed for him,
Ask of me and I will give thee the Heathen for thine Inheritance, And thus in this Chapter he Prayeth for that glory which yet was from the beginning appointed for him,
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so our praiers are for other ends, to set up God, to debase our selves, to quicken up our graces, to give us an holy Communion and fellowship with him, to shew our obedience to his command, who doth in so speciall a manner require this duty.
so our Prayers Are for other ends, to Set up God, to debase our selves, to quicken up our graces, to give us an holy Communion and fellowship with him, to show our Obedience to his command, who does in so special a manner require this duty.
Ʋse, Are the people of God under the benefit of Christs praier, then how happy and blessed are they, what can be denied them? There is no fear of having their requests granted,
Ʋse, are the people of God under the benefit of Christ prayer, then how happy and blessed Are they, what can be denied them? There is no Fear of having their requests granted,
SERMON III. Sheweth how prevalent the Praiers are that are poured out to God as a Father, And what disposition and frame of heart this compellation Father may breed in every one that doth fervently pray to God. JOH. 17.1.
SERMON III. Shows how prevalent the Prayers Are that Are poured out to God as a Father, And what disposition and frame of heart this compellation Father may breed in every one that does fervently pray to God. JOHN. 17.1.
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yet because a Father to both, and that we may improve this Title for comfort with him, our Saviour doth put these together in a most excellent manner, Joh. 10.17. I ascend to my Father and your Father, to my God and your God;
yet Because a Father to both, and that we may improve this Title for Comfort with him, our Saviour does put these together in a most excellent manner, John 10.17. I ascend to my Father and your Father, to my God and your God;
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It's this Title, this relation that giveth life and efficacy to our praiers, Dulce nomen Patris, said he, it works much both in the Father to move his bowels and in the Sonne to enlarge his affections and hopes;
It's this Title, this Relation that gives life and efficacy to our Prayers, Dulce Nome Patris, said he, it works much both in the Father to move his bowels and in the Son to enlarge his affections and hope's;
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Joh. 12.27, 28. And that we may not think this Prerogative belongs only to him, our Saviour in that Directory of praier which he hath left, teacheth us to come unto him as unto a Father,
John 12.27, 28. And that we may not think this Prerogative belongs only to him, our Saviour in that Directory of prayer which he hath left, Teaches us to come unto him as unto a Father,
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No, the Scripture telleth us of another Father to such, Ye âre of your Father the devil, Joh. 8.44. There are many may say, Our Father which art in hell, not which art in heaven;
No, the Scripture Telleth us of Another Father to such, You âre of your Father the Devil, John 8.44. There Are many may say, Our Father which art in hell, not which art in heaven;
unlesse he shew his filiall fear and obedience. Mal. 1.6. If I be a Father where is mine honour. 1 Pet. 1.15. If ye call on the Father, passe the time of your sojourning here in fear ;
unless he show his filial Fear and Obedience. Malachi 1.6. If I be a Father where is mine honour. 1 Pet. 1.15. If you call on the Father, pass the time of your sojourning Here in Fear;
Among Brethren what envy is there apt to be, yea, what murthers have been committed by one brother upon another, that they might solely enjoy the dignity and great estate.
Among Brothers what envy is there apt to be, yea, what murders have been committed by one brother upon Another, that they might solely enjoy the dignity and great estate.
Thirdly, To be able to call God Father is so great a matter that there needeth the Spirit of Adoption to move us thereunto, Gal. 4 6. He hath sent the Spirit of his Sonne into our hearts, crying Abba Father.
Thirdly, To be able to call God Father is so great a matter that there needs the Spirit of Adoption to move us thereunto, Gal. 4 6. He hath sent the Spirit of his Son into our hearts, crying Abba Father.
Although it be easie for a presumptuous self-justifying man to call God Father, yet take the afflicted mourner for sinne, who is sensible of the great dishonour he puts upon God, it's the hardest thing in the world to think God is a Father to him,
Although it be easy for a presumptuous Self-justifying man to call God Father, yet take the afflicted mourner for sin, who is sensible of the great dishonour he puts upon God, it's the Hardest thing in the world to think God is a Father to him,
Where then we would use this compellation with power and life, with successe and heavenly advantage, there the Spirit of God must inflame the heart, there all our servile fears and tormenting doubts must be removed;
Where then we would use this compellation with power and life, with success and heavenly advantage, there the Spirit of God must inflame the heart, there all our servile fears and tormenting doubts must be removed;
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These things premised, let us consider in the next place what disposition and frame of heart this compellation ( Father ) may breed in every one that doth fervently pray to God.
These things premised, let us Consider in the next place what disposition and frame of heart this compellation (Father) may breed in every one that does fervently pray to God.
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They do not think with themselves, behold, I am a Father, I am a Mother, will my bowels let me deny my poor children (if afflicted) any thing that I can give them? why then shall I have such low thoughts of God? He that giveth the father bowels, shall not he much more have bowels? If it be thus with a drop, shall it not be much more with the Fountain.
They do not think with themselves, behold, I am a Father, I am a Mother, will my bowels let me deny my poor children (if afflicted) any thing that I can give them? why then shall I have such low thoughts of God? He that gives the father bowels, shall not he much more have bowels? If it be thus with a drop, shall it not be much more with the Fountain.
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The more confidence to speed the more earnestnesse, as on the other side, where there is no hope there is fainting and languishing, he said, Qui timidè rogat docet negare, we may say, Qui tepidè, It's the fervent praier of a righteous man that prevaileth much,
The more confidence to speed the more earnestness, as on the other side, where there is no hope there is fainting and languishing, he said, Qui timidè Rogat docet negare, we may say, Qui tepidè, It's the fervent prayer of a righteous man that prevails much,
lest God give Physick, lest he chasten thee and seem as if he were no Father, David upon security and other neglects, into what sad darknesse is he cast? He knoweth not how to call God, Father, he thinketh on God,
lest God give Physic, lest he chasten thee and seem as if he were no Father, David upon security and other neglects, into what sad darkness is he cast? He Knoweth not how to call God, Father, he Thinketh on God,
but his goodnesse meerly, Mat. 5.25, 26. Our Saviour doth there at large give heavenly Physick to kill these worms, these moths of cares that are ready to eat into us and devour us,
but his Goodness merely, Mathew 5.25, 26. Our Saviour does there At large give heavenly Physic to kill these worms, these moths of Cares that Are ready to eat into us and devour us,
Know then that all those gnawing worms of unbelief and fears upon thee, whereby thou makest thy self an hell to thy self, they come from want of this consideration.
Know then that all those gnawing worms of unbelief and fears upon thee, whereby thou Makest thy self an hell to thy self, they come from want of this consideration.
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A good childe loveth to imitate and conform to all those lovely perfections that are in his Father, his endeavour is, that in him his Father may live, even while he is dead;
A good child loves to imitate and conform to all those lovely perfections that Are in his Father, his endeavour is, that in him his Father may live, even while he is dead;
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and that ye may be perfect as your heavenly Father is perfect, Matth. 5.48. and He that hath this hope, viz. to be a Sonne of God, purifieth himself even as God is pure ;
and that you may be perfect as your heavenly Father is perfect, Matthew 5.48. and He that hath this hope, viz. to be a Son of God, Purifieth himself even as God is pure;
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Now let every one see upon what grounds he cals God Father, Is it not a meer lye and mockery? Dost thou not delude thy own self? If God be thy Father, wherein art thou like him? Art thou holy as he is? pure as he is? Certainly even in the godly this should raise up their spirits to higher exercise of holinesse;
Now let every one see upon what grounds he calls God Father, Is it not a mere lie and mockery? Dost thou not delude thy own self? If God be thy Father, wherein art thou like him? Art thou holy as he is? pure as he is? Certainly even in the godly this should raise up their spirits to higher exercise of holiness;
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then to be proud, passionate, earthly and carnall, They are to be as Ignatius was called NONLATINALPHABET Those that bear God about with them, you may see the resemblance of God in their lives;
then to be proud, passionate, earthly and carnal, They Are to be as Ignatius was called Those that bear God about with them, you may see the resemblance of God in their lives;
What childe can endure to hear his Father spoken against, to have his name defamed, You see in Christ himself, the zeal of his Fathers house did eat him up, he could not endure to see the corruption and defilement of his Fathers worship,
What child can endure to hear his Father spoken against, to have his name defamed, You see in christ himself, the zeal of his Father's house did eat him up, he could not endure to see the corruption and defilement of his Father's worship,
and thus it is with the Children of God, his honour is dear unto them; To see and hear the wickednesse and prophanenesse of others torments his righteous soul;
and thus it is with the Children of God, his honour is dear unto them; To see and hear the wickedness and profaneness of Others torments his righteous soul;
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They are the corrections of a Father, not the punishments of a Judge, and the Apostle argueth the great reasonablenesse of bearing Gods afflictions, seeing we endure the chastisement of our Fathers according to the flesh, Heb. 12.9, 10. where the Apostle shews that a good childe, though chastened by his Father;
They Are the corrections of a Father, not the punishments of a Judge, and the Apostle argue the great reasonableness of bearing God's afflictions, seeing we endure the chastisement of our Father's according to the Flesh, Hebrew 12.9, 10. where the Apostle shows that a good child, though chastened by his Father;
and if among men it be so unnaturall for a Father not to love his childe, can we think God will not love his? He that hath commanded us to love our enemies,
and if among men it be so unnatural for a Father not to love his child, can we think God will not love his? He that hath commanded us to love our enemies,
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Though they may call him so a thousand times over, yet he is not, he is thy enemy, thy adversary, what good things thou hast cometh from him as the governour of the world, not as a Father.
Though they may call him so a thousand times over, yet he is not, he is thy enemy, thy adversary, what good things thou hast comes from him as the governor of the world, not as a Father.
and his Church and Churches Enemies. JOH. 17.1. Father, the hour is come, glorifie thy Sonne, &c. THE next Argument in order that is in this full and pithy praier of Christ, is from the time and seasonablenesse of the mercy he praied for, The hour is now come, God is to help now or never;
and his Church and Churches Enemies. JOHN. 17.1. Father, the hour is come, Glorify thy Son, etc. THE next Argument in order that is in this full and pithy prayer of christ, is from the time and seasonableness of the mercy he prayed for, The hour is now come, God is to help now or never;
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but I passe it. 2. Hour is used for a short but indefinite time, Joh. 4. you did for a season (for an hour in the Greek) rejoice in his light, 3. It's used for those things that are to be done in that hour or time, it doth not only signifie the mensura but the res mensurata, Mar. 14.35. Christ praied that hour may passe from him, viz. those afflictions and that bitter suffering to be in such a time. 4. Which is a very frequent and the most common use, it signifieth any particular set time, that is, a fit occasion for the doing or suffering any thing;
but I pass it. 2. Hour is used for a short but indefinite time, John 4. you did for a season (for an hour in the Greek) rejoice in his Light, 3. It's used for those things that Are to be done in that hour or time, it does not only signify the Mensura but the Rest mensurata, Mar. 14.35. christ prayed that hour may pass from him, viz. those afflictions and that bitter suffering to be in such a time. 4. Which is a very frequent and the most Common use, it signifies any particular Set time, that is, a fit occasion for the doing or suffering any thing;
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though when twelve years old he argued with the Doctors, but as the Tradition is, it was about thirty years of his age ere he undertook a publique Ministery, and did miracles;
though when twelve Years old he argued with the Doctors, but as the Tradition is, it was about thirty Years of his age ere he undertook a public Ministry, and did Miracles;
The first Miracle he ever wrought was at Cana in Galilee, Joh. 2.4. where because his Mother was over-hasty for him, to do a Miracle he reproveth her, saying, My hour is not yet come;
The First Miracle he ever wrought was At Cana in Galilee, John 2.4. where Because his Mother was overhasty for him, to do a Miracle he Reproveth her, saying, My hour is not yet come;
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whereas when that hour was come, he willingly gave up himself to be a Sacrifice. Joh. 7.30. They sought to take him, but no man laid hands on him, because his hour was not yet come, So Ioh. 8.20. Lastly, There is the hour of his glorification upon his passions and sufferings, and that is meant here, Father, the hour is come, glorifie thy Sonne ;
whereas when that hour was come, he willingly gave up himself to be a Sacrifice. John 7.30. They sought to take him, but no man laid hands on him, Because his hour was not yet come, So John 8.20. Lastly, There is the hour of his glorification upon his passion and sufferings, and that is meant Here, Father, the hour is come, Glorify thy Son;
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The time of Israels Captivity was seventy years, Though all the godly on earth had praied to God, there would not have been a shortning of that time;
The time of Israel's Captivity was seventy Years, Though all the godly on earth had prayed to God, there would not have been a shortening of that time;
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Their very enemies procure it for them; Therefore that of the Psalmist is very pertinent, Psa. 102.13. The time to favour her, yea, the set time is come :
Their very enemies procure it for them; Therefore that of the Psalmist is very pertinent, Psa. 102.13. The time to favour her, yea, the Set time is come:
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Hence you have in the Prophecies of Daniel and Revelation, the determinate fixed times for the great troubles and great deliverances of the Church, though expressed obscurely;
Hence you have in the Prophecies of daniel and Revelation, the determinate fixed times for the great Troubles and great Deliverances of the Church, though expressed obscurely;
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but though it was so happy a thing to have seen these things, therefore Simeon desired to depart as having happinesse enough when he had seen Christ the salvation of Israel, yet unlesse also they did behold him with the eye of faith at the same time, they are so farre from being the more happy, that they were the more miserable,
but though it was so happy a thing to have seen these things, Therefore Simeon desired to depart as having happiness enough when he had seen christ the salvation of Israel, yet unless also they did behold him with the eye of faith At the same time, they Are so Far from being the more happy, that they were the more miserable,
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and doing such Miracles as might confirm him to be a Messias, as you heard, Joh. 2.4. and certainly in that Christ did not before publish himself to the world, but staid till Gods call came, till the time appointed by him;
and doing such Miracles as might confirm him to be a Messias, as you herd, John 2.4. and Certainly in that christ did not before publish himself to the world, but stayed till God's call Come, till the time appointed by him;
and Paul would not have a novice taken into the Ministry, lest he should be puft up with pride and fall into condemnation of the devil ; 1 Tim. 3.6. We may justly wonder what Christ did all that time, as some have;
and Paul would not have a novice taken into the Ministry, lest he should be puffed up with pride and fallen into condemnation of the Devil; 1 Tim. 3.6. We may justly wonder what christ did all that time, as Some have;
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What God did before he made the world, and although the Papists have feigned many things yet we must conclude he lived a private life, following the trade and profession of his Father, which made them say, Is not this the Carpenters Sonne? Mar. 6.5.
What God did before he made the world, and although the Papists have feigned many things yet we must conclude he lived a private life, following the trade and profession of his Father, which made them say, Is not this the Carpenters Son? Mar. 6.5.
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And it's good to observe how diligent our Saviour was, while he had this hour to work, I must work while I have day, the night cometh and none can work, Joh. 9 4. Thus we should be like Bees gathering honey, while we have the Spring;
And it's good to observe how diligent our Saviour was, while he had this hour to work, I must work while I have day, the night comes and none can work, John 9 4. Thus we should be like Bees gathering honey, while we have the Spring;
3. The third hour of Christ was the time of his sufferings, concerning which he often said, My hour is not yet come, and when it was come, he most readily yeelded himself;
3. The third hour of christ was the time of his sufferings, Concerning which he often said, My hour is not yet come, and when it was come, he most readily yielded himself;
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and be preserved till his hour did come, so that all endeavours, all counsels are frustrated which meet not with Gods appointed time, only Christ knew when his hour was, which God keepeth sometimes secret from his people. Again
and be preserved till his hour did come, so that all endeavours, all Counsels Are frustrated which meet not with God's appointed time, only christ knew when his hour was, which God Keepeth sometime secret from his people. Again
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So the Prophets in Jezabels time were hid by many in a cave, and those Noble Worthies recorded by the Apostle that fled and hid themselves in caves and mountains, they are said to do it by faith;
So the prophets in Jezebel's time were hid by many in a cave, and those Noble Worthies recorded by the Apostle that fled and hid themselves in caves and Mountains, they Are said to do it by faith;
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and though he could have commanded Legions of Angels to have rescued him, and we reade that those who come to surprise him fell down immediatly being stricken with his Majesty,
and though he could have commanded Legions of Angels to have rescued him, and we read that those who come to surprise him fell down immediately being stricken with his Majesty,
when God manifestly discovers it must be the time of our trouble, that then we do with all patience and chearfulnesse resign our selves into his hands.
when God manifestly discovers it must be the time of our trouble, that then we do with all patience and cheerfulness resign our selves into his hands.
so that there hath been an unclean Leprosie over the whole body, God oath appointed an hour, a time for its Reformation and purity, which shall certainly take effect,
so that there hath been an unclean Leprosy over the Whole body, God oath appointed an hour, a time for its Reformation and purity, which shall Certainly take Effect,
and oh how happy is it when such a time comes, how wonderfully are m•ns hearts prepared to forsake all their former Idolatry and prophanesse? This you have notably Joh. 4.23. Our Saviour tels that ignorant superstitious woman, The hour is coming and now is, when the true worshipers shall worship the Father in spirit and truth :
and o how happy is it when such a time comes, how wonderfully Are m•ns hearts prepared to forsake all their former Idolatry and profaneness? This you have notably John 4.23. Our Saviour tells that ignorant superstitious woman, The hour is coming and now is, when the true worshippers shall worship the Father in Spirit and truth:
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This was so terrible as that the Prophet crieth out, Who may abide the day of his coming? It was to the Pharisees and chief Priests as terrible as the day of Judgement:
This was so terrible as that the Prophet cries out, Who may abide the day of his coming? It was to the Pharisees and chief Priests as terrible as the day of Judgement:
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and which aggravateth this, There had been many before Luthers time who witnessed against the practices and doctrines of the Church of Rome, yet still they were vanquished till Luther came,
and which Aggravateth this, There had been many before Luthers time who witnessed against the practices and doctrines of the Church of Rome, yet still they were vanquished till Luther Come,
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Now why was all this Gods power was as able to go along with Iohn Husse or Jerome of Prague as well as Luther ? but now was Gods hour, now was his appointed time:
Now why was all this God's power was as able to go along with John Husse or Jerome of Prague as well as Luther? but now was God's hour, now was his appointed time:
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yea, neither men or Angels could remove, and therefore it's called the time of Reformation, Heb. 9.10, 2. God in his just judgement lets wicked men have their hour :
yea, neither men or Angels could remove, and Therefore it's called the time of Reformation, Hebrew 9.10, 2. God in his just judgement lets wicked men have their hour:
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and was as some Philosophers prophanely thought included within the circles of the heaven, and had given the earth to the Sonnes of men to do what they would:
and was as Some Philosophers profanely Thought included within the Circles of the heaven, and had given the earth to the Sons of men to do what they would:
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Thus in the Revelation we see that Satan was let loose for many years, and then he was bound up for many years, which denoteth that God by his just permission did suffer Satan and his Instruments to prevail in the world;
Thus in the Revelation we see that Satan was let lose for many Years, and then he was bound up for many Years, which denoteth that God by his just permission did suffer Satan and his Instruments to prevail in the world;
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And this we may finde even from the beginning of the world, since there was an Abel and a Cain, that God lets some wicked men have their hour, a power and season to act their impieties,
And this we may find even from the beginning of the world, since there was an Abel and a Cain, that God lets Some wicked men have their hour, a power and season to act their impieties,
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This is an hour, a day, a set time, that the word of God doth often speak of, pressing every one to watch and pray lest it take us in our sinnes, Luk. 12, 12, 39, 49. &c. how large and admirable is our Saviour in telling us such an hour is coming,
This is an hour, a day, a Set time, that the word of God does often speak of, pressing every one to watch and pray lest it take us in our Sins, Luk. 12, 12, 39, 49. etc. how large and admirable is our Saviour in telling us such an hour is coming,
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how much rather now when this time is uncertain, and the matter is of such everlasting consequence, should we tremble and look to our selves? and for this end God hath left the knowledge of that day and hour secret from men and Angels, that every one might prepare themselves:
how much rather now when this time is uncertain, and the matter is of such everlasting consequence, should we tremble and look to our selves? and for this end God hath left the knowledge of that day and hour secret from men and Angels, that every one might prepare themselves:
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Look we then to our selves, Art thou in such a condition, hast thou so repented of thy sinnes and made thy peace with God, that if this hour were to come immediatly thou couldst think of it with joy,
Look we then to our selves, Art thou in such a condition, hast thou so repented of thy Sins and made thy peace with God, that if this hour were to come immediately thou Couldst think of it with joy,
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and the Scripture doth unquestionably assert it, Job 4.5. His daies are determined, the number of his moneths are with the•, thou hast appointed his bounds which he cannot passe ;
and the Scripture does unquestionably assert it, Job 4.5. His days Are determined, the number of his months Are with the•, thou hast appointed his bounds which he cannot pass;
This place is so clear that I need not mention more, and whereas the Scripture saith, Wicked men shall not live out half their daies, that is, in respect of second causes,
This place is so clear that I need not mention more, and whereas the Scripture Says, Wicked men shall not live out half their days, that is, in respect of second Causes,
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Behold, now is the accepted time, speaking of that season of grace God vouchsafed them, and Heb. 4. To day, if you will heare harden not your hearts : Hence Luk. 19.44. Christ doth so bitterly bewail Jerusalem, Oh that thou hadst known in this thy day, and that thou hadst known the time of thy visitation:
Behold, now is the accepted time, speaking of that season of grace God vouchsafed them, and Hebrew 4. To day, if you will hear harden not your hearts: Hence Luk. 19.44. christ does so bitterly bewail Jerusalem, O that thou Hadst known in this thy day, and that thou Hadst known the time of thy Visitation:
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This hour is of great consequence, Jerusalem had her hour, all the severall Churches of Asia had their hours, England, Sutton, every place where the Gospel is preached, they have their hour:
This hour is of great consequence, Jerusalem had her hour, all the several Churches of Asia had their hours, England, Sutton, every place where the Gospel is preached, they have their hour:
There is a set time for grace, and our Saviour he threatens to remove the Candlestick when men walk unworthy of the light, Rev. 13.11, 12. The Apostle presseth this consideration.
There is a Set time for grace, and our Saviour he threatens to remove the Candlestick when men walk unworthy of the Light, Rev. 13.11, 12. The Apostle Presseth this consideration.
Lastly, God hath appointed for his Church a set time of afflictions and troubles, as also an appointed time of salvation and deliverance, which made Job say, that affliction riseth not out of the dust,
Lastly, God hath appointed for his Church a Set time of afflictions and Troubles, as also an appointed time of salvation and deliverance, which made Job say, that affliction Riseth not out of the dust,
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As there are times of snow and rain, of winter and hard weather, so there are of calamities and exercises of the Church of God, Jer. 30.7. This is the time of Jacobs trouble. Rev. 3.10. It's called the hour of temptation, Rev. 2.10.
As there Are times of snow and rain, of winter and hard weather, so there Are of calamities and exercises of the Church of God, Jer. 30.7. This is the time of Jacobs trouble. Rev. 3.10. It's called the hour of temptation, Rev. 2.10.
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or chance, nor is it according to the counsels and purposes of men, but the great God of heaven he appoints the hours and seasons for all things, and they fall out accordingly.
or chance, nor is it according to the Counsels and Purposes of men, but the great God of heaven he appoints the hours and seasons for all things, and they fallen out accordingly.
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Ʋse of Admonition, Are the times and hours for all things appointed by God, and they may be divided either into the hours of his anger, or the hours of his mercy,
Ʋse of Admonition, are the times and hours for all things appointed by God, and they may be divided either into the hours of his anger, or the hours of his mercy,
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As God doth every thing beautifull in his season, so let thy graces be beautifull in season, God complaineth that when he looked for mourning and sackcloth, there was jollity and carnall mirth.
As God does every thing beautiful in his season, so let thy graces be beautiful in season, God Complaineth that when he looked for mourning and Sackcloth, there was jollity and carnal mirth.
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We reade in the Scripture that the more extreme and desperate his peoples case was, the greater was their hour of deliverance, Hab. 1. speaks much to this.
We read in the Scripture that the more extreme and desperate his peoples case was, the greater was their hour of deliverance, Hab. 1. speaks much to this.
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3. The hour of Gods anger is farre shorter then the hour of his mercy, The night is not so long as the day, Isa 54.7, 8. and Mat. 24. Christ speaking of the calamity which should fall on the Jews, he saith,
3. The hour of God's anger is Far shorter then the hour of his mercy, The night is not so long as the day, Isaiah 54.7, 8. and Mathew 24. christ speaking of the calamity which should fallen on the jews, he Says,
2. Do thou improve the day of grace and Gods mercy, Oh say, this is Gods hour, this is mine hour, what I will do for my soul, what I will lay up for Eternity must be now done or never;
2. Do thou improve the day of grace and God's mercy, O say, this is God's hour, this is mine hour, what I will do for my soul, what I will lay up for Eternity must be now done or never;
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WE take the words as they lie in order, The two former Arguments to enforce Christs Petition have been dispatched, We come now to the Petition it self, Glorifie thy Sonne, and here it will be at first objected,
WE take the words as they lie in order, The two former Arguments to enforce Christ Petition have been dispatched, We come now to the Petition it self, glorify thy Son, and Here it will be At First objected,
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and thus God glorifieth us, Whom he justifieth, he glorifieth, Rom. 8. 1 Joh. 2. Those that honour me, viz. by declaration or manifestation, God will honour by reall exhibition;
and thus God Glorifieth us, Whom he Justifieth, he Glorifieth, Rom. 8. 1 John 2. Those that honour me, viz. by declaration or manifestation, God will honour by real exhibition;
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Now if we look on Christ as God, having the same honour with him, then when he praieth God would glorifie him, it must be only in manifestation, That whereas he had been in outward appearance the meanest of men,
Now if we look on christ as God, having the same honour with him, then when he Prayeth God would Glorify him, it must be only in manifestation, That whereas he had been in outward appearance the Meanest of men,
This God bestowed upon him after he had been in the state of humiliation, for after all that debasement and misery he willingly undertook, God did exalt him to glory,
This God bestowed upon him After he had been in the state of humiliation, for After all that debasement and misery he willingly undertook, God did exalt him to glory,
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The government of the whole Church, and a command over all Ordinances and duties therein, to blesse and give successe to them, of which the Scripture speaketh often.
The government of the Whole Church, and a command over all Ordinances and duties therein, to bless and give success to them, of which the Scripture speaks often.
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whether from his sufferings he merited at Gods hand all that glory he speaks of; All confesse he did not merit to himself the hypostatical Union nor his habituall grace,
whither from his sufferings he merited At God's hand all that glory he speaks of; All confess he did not merit to himself the hypostatical union nor his habitual grace,
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Whether all that honour and glory which accrewed to him after his birth, and before and after his death, he did truly merit at Gods hand by his active and passive obedience:
Whither all that honour and glory which accrued to him After his birth, and before and After his death, he did truly merit At God's hand by his active and passive Obedience:
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but I have spoken to this more fully in the doctrine of Justification, and shall ere we come to the end of this Chapter more particularly consider the Socinian errours in this Point.
but I have spoken to this more Fully in the Doctrine of Justification, and shall ere we come to the end of this Chapter more particularly Consider the Socinian errors in this Point.
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Rom. 5.9 ▪ Here is an order, but whether it be of meer antecedency, or causality and merit, that is not expresly said, I shall not trouble you in it, it's enough, that we see God did answer this Petition he praieth for,
Rom. 5.9 ▪ Here is an order, but whither it be of mere antecedency, or causality and merit, that is not expressly said, I shall not trouble you in it, it's enough, that we see God did answer this Petition he Prayeth for,
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and what comfort or profit is that to us, to hear that Christ in his own person is invested with such glory, you must know that this redounds to our profit and advantage much every way; For
and what Comfort or profit is that to us, to hear that christ in his own person is invested with such glory, you must know that this redounds to our profit and advantage much every Way; For
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For had death and the grave, or the Prince of this world been prevailing over him still, he could not have been glorified, and so that would have been true, he did not save himself,
For had death and the grave, or the Prince of this world been prevailing over him still, he could not have been glorified, and so that would have been true, he did not save himself,
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so that when those innumerable Objections do arise, how shall these vile bodies ever be made glorious? How shall these corrupt and weak souls ever be made happy and blessed? The answer is easie, What is already done to Christ glorified, will in time be fulfilled to us;
so that when those innumerable Objections do arise, how shall these vile bodies ever be made glorious? How shall these corrupt and weak Souls ever be made happy and blessed? The answer is easy, What is already done to christ glorified, will in time be fulfilled to us;
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Fear not then, such a glorified head will not forget his members: He said, He went to provide a mansion place, Joh. 14.2. It cannot then be but that Christ will set you on Thrones of his glory as well as he himself is set;
fear not then, such a glorified head will not forget his members: He said, He went to provide a mansion place, John 14.2. It cannot then be but that christ will Set you on Thrones of his glory as well as he himself is Set;
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and to desire to be there where our glorified head is ; Thus the Apostle he longs to depart to be with Christ, Phil. 1.23. and the Church longs for and hastens the coming of Christ, from whence we look for Christ, saith the Apostle, Phil. 3.21. Who shall change our vile bodies into his glorious body.
and to desire to be there where our glorified head is; Thus the Apostle he longs to depart to be with christ, Philip 1.23. and the Church longs for and hastens the coming of christ, from whence we look for christ, Says the Apostle, Philip 3.21. Who shall change our vile bodies into his glorious body.
Oh this should make us draw off all our affections and desires from other things, Christ glorified should be the loadstone, we should not be at ease or quietnesse till we come to him, which made Austin say, That as there were some men who needed patience to die,
O this should make us draw off all our affections and Desires from other things, christ glorified should be the Loadstone, we should not be At ease or quietness till we come to him, which made Austin say, That as there were Some men who needed patience to die,
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so there were others, who needed patience to live, for the love and desire after Christ did so burn in their hearts, that having tasted of this honey, they judged every thing else gall and wormwood,
so there were Others, who needed patience to live, for the love and desire After christ did so burn in their hearts, that having tasted of this honey, they judged every thing Else Gall and wormwood,
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Till this was, in all mens thoughts Christ seemed to be overcome, in all appearance he was now brought under the power and command of death and Satan.
Till this was, in all men's thoughts christ seemed to be overcome, in all appearance he was now brought under the power and command of death and Satan.
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in promulging such doctrine, and only in the Church of God, Was ever such a thing heard of? But this Resurrection was remarkable in Christ who not only raised himself from the dead,
in promulging such Doctrine, and only in the Church of God, Was ever such a thing herd of? But this Resurrection was remarkable in christ who not only raised himself from the dead,
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They all stood admiring when he was carried up thither, Act. 1. 3. The last and chiefest degree of this glory, was sitting down at the right hand of God;
They all stood admiring when he was carried up thither, Act. 1. 3. The last and chiefest degree of this glory, was sitting down At the right hand of God;
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By which expression is meant that great and wonderfull honour which God put upon him, he sitteth at the right hand, that demonstrateth a full and compleat victory over all his enemies,
By which expression is meant that great and wonderful honour which God put upon him, he Sitteth At the right hand, that Demonstrates a full and complete victory over all his enemies,
In these three things lieth all the glory Christ praieth for, Resurrection, Ascension, and sitting down at Gods right hand, all which immediatly followed his passions and sufferings,
In these three things lies all the glory christ Prayeth for, Resurrection, Ascension, and sitting down At God's right hand, all which immediately followed his passion and sufferings,
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for all the successe and benefit to be reaped by them, We are to look up to Christ, hereupon we say, that to bring any other doctrine, any other Sacrament or worship then Christ hath appointed, is a capitall crime;
for all the success and benefit to be reaped by them, We Are to look up to christ, hereupon we say, that to bring any other Doctrine, any other Sacrament or worship then christ hath appointed, is a capital crime;
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It's to invade the Jura regalia, which Christ hath obtained of God, and therefore to despise the Ordinances, the gifts, the Ministery that Christ hath appointed in his Church, is to neglect and contemn a great part of that glory God put on Christ for this end Col. 3. You have the Apostle running out into such full and large expressions concerning Christ, making him the head of the Church, in whom God hath put all fulnesse, that he is to have the preheminence in all things;
It's to invade the Jura regalia, which christ hath obtained of God, and Therefore to despise the Ordinances, the Gifts, the Ministry that christ hath appointed in his Church, is to neglect and contemn a great part of that glory God put on christ for this end Col. 3. You have the Apostle running out into such full and large expressions Concerning christ, making him the head of the Church, in whom God hath put all fullness, that he is to have the pre-eminence in all things;
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whatsoever dignities or principalities there are, that all should acknowledge and bow to him; This is the Sunne to which all the Stars do their obeisance;
whatsoever dignities or principalities there Are, that all should acknowledge and bow to him; This is the Sun to which all the Stars do their obeisance;
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This is the name that God gave him above all Names, that every knee, every creature should submit to him, Phil. 2. By name is not meant bowing the knee at the name of it, that was never heard of till many years after Christ in the Church,
This is the name that God gave him above all Names, that every knee, every creature should submit to him, Philip 2. By name is not meant bowing the knee At the name of it, that was never herd of till many Years After christ in the Church,
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Now this subjection all give to him as the King of Kings and Lord of Lords, is twofold, in some it is voluntary and willing, Psa. 110. Thy people shall be willing in the day of thy power, Christ doth by his glorious power change and alter their natures, whereby they are full of love and chearfulness in taking him to be their Lord and King;
Now this subjection all give to him as the King of Kings and Lord of lords, is twofold, in Some it is voluntary and willing, Psa. 110. Thy people shall be willing in the day of thy power, christ does by his glorious power change and altar their nature's, whereby they Are full of love and cheerfulness in taking him to be their Lord and King;
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All Church-meetings, all Church-censures, all Church-duties, should be wholly performed in and by him; Thus for praier, whatsoever ye shall ask in my name, Joh. 14.13.
All church-meetings, all Church censures, all Church-duties, should be wholly performed in and by him; Thus for prayer, whatsoever you shall ask in my name, John 14.13.
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For Church-censures, When you are met together in Christs Name to deliver such an one to Satan, 1 Cor. 5. Thus the glory of Christ is wonderfully magnified in the Assembly of the Saints,
For Church censures, When you Are met together in Christ Name to deliver such an one to Satan, 1 Cor. 5. Thus the glory of christ is wonderfully magnified in the Assembly of the Saints,
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If it be the Fathers will to glorifie him, it should be ours much more. 4. This glory given to Christ will be wonderfully expressed in the day of judgement,
If it be the Father's will to Glorify him, it should be ours much more. 4. This glory given to christ will be wonderfully expressed in the day of judgement,
what glorious descriptions have we in the Scripture of Christ coming to judge? with what terrour and trembling to all beholders? what great alterations and changes will be upon the whole world? What a glorious train of Angels accompanying him? never was such a sight seen, No words can expresse it;
what glorious descriptions have we in the Scripture of christ coming to judge? with what terror and trembling to all beholders? what great alterations and changes will be upon the Whole world? What a glorious train of Angels accompanying him? never was such a sighed seen, No words can express it;
The Fathar hath given all judgement to him, and he hath appointed to judge the world by that man Christ Jesus, Act. 17.21. Howsoever then while he was in the flesh, he was judged by others, he was as a worm and no man, yet then a great alteration will be made;
The Fathar hath given all judgement to him, and he hath appointed to judge the world by that man christ jesus, Act. 17.21. Howsoever then while he was in the Flesh, he was judged by Others, he was as a worm and no man, yet then a great alteration will be made;
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and then his stubborn and obstinate enemies shall receive their compleat punishments, all the honour Ahashuerus could put on his favorites was nothing to this spiritual and heavenly glory, which the Father will put on the Son,
and then his stubborn and obstinate enemies shall receive their complete punishments, all the honour Ahasuerus could put on his favorites was nothing to this spiritual and heavenly glory, which the Father will put on the Son,
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SERMON VI. Of Heavenly mindednesse, Shewing that we should seek both Earthy and Heavenly blessings, chiefly for this end, viz. That God may be glorified. JOH. 17.1.
SERMON VI. Of Heavenly Mindedness, Showing that we should seek both Earthy and Heavenly blessings, chiefly for this end, viz. That God may be glorified. JOHN. 17.1.
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so truly did he say, Nulla Creatura humilior Deo, that is, Christ, you see then this Sun of Righteousnesse making himself like one of the inferiour Starres, borrowing all light,
so truly did he say, Nulla Creatura humilior God, that is, christ, you see then this Sun of Righteousness making himself like one of the inferior Stars, borrowing all Light,
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It's not the much eating but the good digesting that gives health, and it's not the possessing of great abundance but the wise improving of all for Gods glory that makes happy,
It's not the much eating but the good digesting that gives health, and it's not the possessing of great abundance but the wise improving of all for God's glory that makes happy,
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That as Christ so much more all men, are to pray for and desire any comfort or advantages, not so much for themselves as that thereby God may be glorified.
That as christ so much more all men, Are to pray for and desire any Comfort or advantages, not so much for themselves as that thereby God may be glorified.
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Thus not only all our earthly comforts here below, but all that eternall glory and happinesse which we shall have in heaven is but a medium to promote the glory of God,
Thus not only all our earthly comforts Here below, but all that Eternal glory and happiness which we shall have in heaven is but a medium to promote the glory of God,
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for this Sunne of Righteousnesse had his setting as well as his rising, and if God be said to humble himself to look on the Children of men, Psa. 113.6. how much more then to become a childe of man;
for this Sun of Righteousness had his setting as well as his rising, and if God be said to humble himself to look on the Children of men, Psa. 113.6. how much more then to become a child of man;
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NONLATINALPHABET and NONLATINALPHABET, Though he was equal with God, yet he laid aside all the glorious manifestation and appearance of this, and was of no repu•ation;
and, Though he was equal with God, yet he laid aside all the glorious manifestation and appearance of this, and was of no repu•ation;
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Though he be called Heb. 1 ▪ 3. NONLATINALPHABET, The brightnesse of Gods glory, yet by his humiliation, he is said to have no comelinesse on him, a worm and no man :
Though he be called Hebrew 1 ▪ 3., The brightness of God's glory, yet by his humiliation, he is said to have no comeliness on him, a worm and no man:
and revealing the truth of God from the bosome of his Father, He in all this professeth, Joh. 8.50. He sought not his own glory but the glory of his Father ;
and revealing the truth of God from the bosom of his Father, He in all this Professes, John 8.50. He sought not his own glory but the glory of his Father;
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yea, that is remarkable, Heb. 5.5. Christ is there said not to glorifie himself, he did not undertake that office of a spirituall Priest till he was called by God, he glorified not himself;
yea, that is remarkable, Hebrew 5.5. christ is there said not to Glorify himself, he did not undertake that office of a spiritual Priest till he was called by God, he glorified not himself;
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And as for his passive obedience, all those sufferings and ignominious reproaches which he did undergo, it was only thereby to glorifie the wisedom and goodnesse and infinite love of God to man, which made the Apostle call Christ crucified, the power and wisedom of God, 1 Cor. 1.24, 25. Joh. 13.31. There we have Christs glorifying of God, and Gods glorifying of Christ both put together;
And as for his passive Obedience, all those sufferings and ignominious Reproaches which he did undergo, it was only thereby to Glorify the Wisdom and Goodness and infinite love of God to man, which made the Apostle call christ Crucified, the power and Wisdom of God, 1 Cor. 1.24, 25. John 13.31. There we have Christ glorifying of God, and God's glorifying of christ both put together;
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Christs sufferings were his glory, and Gods glory, and then mark the connexion, If God be glorified by him God will glorifie him again, he shall be no loser,
Christ sufferings were his glory, and God's glory, and then mark the connexion, If God be glorified by him God will Glorify him again, he shall be no loser,
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There remaineth the second part of Christs state, which is his Exaltation, and in that we shall finde all the glory and honour he had did not stay in him,
There remains the second part of Christ state, which is his Exaltation, and in that we shall find all the glory and honour he had did not stay in him,
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yet so that at the last he shall deliver up the Kingdome unto his Father, that so God may be all in all, 1 Cor. 15.28. Not but that all honour and glory shall be given by the Saints in heaven to all Eternity to the Sonne, only it shall be to him as the meritorious and procuring cause, whereby we are brought to enjoy the Father.
yet so that At the last he shall deliver up the Kingdom unto his Father, that so God may be all in all, 1 Cor. 15.28. Not but that all honour and glory shall be given by the Saints in heaven to all Eternity to the Son, only it shall be to him as the meritorious and procuring cause, whereby we Are brought to enjoy the Father.
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then his holy will was from all oblique and sinister respects, Let us consider man, who being a meer creature, having all both in being and continuation from God,
then his holy will was from all oblique and sinister respects, Let us Consider man, who being a mere creature, having all both in being and continuation from God,
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And of both these we commit a kinde of horrible Idolatry, when we desire them upon any other terms then in tendency to God ▪ If it be so great a sinne to alter the bounds and change the Landmarks which the Laws of a Nation have set,
And of both these we commit a kind of horrible Idolatry, when we desire them upon any other terms then in tendency to God ▪ If it be so great a sin to altar the bounds and change the Landmarks which the Laws of a nation have Set,
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how much more to break that good and excellent order which God hath appointed between him and the creature? Let us consider the first kinde of a godly mans good, his eternall felicity and salvation;
how much more to break that good and excellent order which God hath appointed between him and the creature? Let us Consider the First kind of a godly men good, his Eternal felicity and salvation;
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When men are made godly, you cannot say, O Curoae in terras animae, No, then their souls as well as their bodies are made streight up towards heaven;
When men Are made godly, you cannot say, Oh Curoae in terras Spirits, No, then their Souls as well as their bodies Are made straight up towards heaven;
This is dangerous as well as false, for it's not lawfull but a duty to seek our salvation, Rom. 2.7. To them who by patient continuance in well-doing seek for honour and glory, and Moses is said NONLATINALPHABET, to have a fixed earnest eye upon the reward, Heb. 11.26.
This is dangerous as well as false, for it's not lawful but a duty to seek our salvation, Rom. 2.7. To them who by patient Continuance in welldoing seek for honour and glory, and Moses is said, to have a fixed earnest eye upon the reward, Hebrew 11.26.
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for such a thing cannot be, and our salvation we are bound to desire, so that we must take heed lest by overmuch wringing a good truth we make bloud come out, instead of milk;
for such a thing cannot be, and our salvation we Are bound to desire, so that we must take heed lest by overmuch wringing a good truth we make blood come out, instead of milk;
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yet though this be so, it's no contradiction to say, that a godly man hath such an holy principle within him that would carry him out to the obedience of God,
yet though this be so, it's no contradiction to say, that a godly man hath such an holy principle within him that would carry him out to the Obedience of God,
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The water will ascend upwards that there may not be a vacuum, and the particular orbes are carried about against their own motion, according to the power of the first mobile, how much more must this hold in man and God? all his life comforts and happinesse it self is to give place for Gods honour and glory, Let God be glorified,
The water will ascend upward that there may not be a vacuum, and the particular orbs Are carried about against their own motion, according to the power of the First mobile, how much more must this hold in man and God? all his life comforts and happiness it self is to give place for God's honour and glory, Let God be glorified,
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but only thereby to glorifie God, but who doth this? yea, who is able to bear this truth, to take this yoke, till a renewed nature hath made it easie? And therefore let us first consider the causes procreant,
but only thereby to Glorify God, but who does this? yea, who is able to bear this truth, to take this yoke, till a renewed nature hath made it easy? And Therefore let us First Consider the Causes procreant,
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Jacobs great love made him do every thing to obtain Rachell, and so a strong love to God will make us sacrifice all to him, insomuch that our love is of so great an operation that God in a speciall manner commands that for himself,
Jacobs great love made him do every thing to obtain Rachel, and so a strong love to God will make us sacrifice all to him, insomuch that our love is of so great an operation that God in a special manner commands that for himself,
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if riches, if honors, if friends oppose this, it trampleth on them all, and for this reason it is that our Saviour saith, If a man hate not Father and Mother he is not worthy of me, Luk. 14 20. so that the love of God is not kindled in mens hearts,
if riches, if honours, if Friends oppose this, it trampleth on them all, and for this reason it is that our Saviour Says, If a man hate not Father and Mother he is not worthy of me, Luk. 14 20. so that the love of God is not kindled in men's hearts,
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Thus where there is an heavenly love, that makes use of every thing to glorifie God, that studieth and meditateth how may I advance and set up the honour of God by these things;
Thus where there is an heavenly love, that makes use of every thing to Glorify God, that studieth and meditateth how may I advance and Set up the honour of God by these things;
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3. Mortified affections to every thing here below, when we can perform the Apostles commands, To buy as we bought not, to weep as if we wept not, 1 Co. 7. This duty of mortification the Scripture often speaketh of,
3. Mortified affections to every thing Here below, when we can perform the Apostles commands, To buy as we bought not, to weep as if we wept not, 1 Co. 7. This duty of mortification the Scripture often speaks of,
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2. From the nature of Gods glory and all these earthly comforts respectively, that is the ultimus finis, and these are the media, and morall Philosophy teacheth us that media movent bonitate finis, it's not absolute goodnesse in the means,
2. From the nature of God's glory and all these earthly comforts respectively, that is the Ultimus finis, and these Are the media, and moral Philosophy Teaches us that media movent bonitate finis, it's not absolute Goodness in the means,
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It was too great for him, and in stead of being serviceable was cumbersome, and truly hence ariseth the inordinate sinfulnesse of our sences in all earthly comforts, we desire them for their own sake,
It was too great for him, and in stead of being serviceable was cumbersome, and truly hence arises the inordinate sinfulness of our Senses in all earthly comforts, we desire them for their own sake,
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and so are infinite and never satisfied, still saying Give, whereas this regulated desire would much moderate us, Appetitus non est regula concoctionis, the appetite is not the rule of our concoction, is in Divinity true, as well as in Philosophy.
and so Are infinite and never satisfied, still saying Give, whereas this regulated desire would much moderate us, Appetitus non est regula concoctionis, the appetite is not the Rule of our concoction, is in Divinity true, as well as in Philosophy.
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Oh then how should this make us whatsoever we do, to do all to his glory, 1 Cor. 10.31. because the Sun is far above one Star, the Ocean above one drop.
O then how should this make us whatsoever we do, to do all to his glory, 1 Cor. 10.31. Because the Sun is Far above one Star, the Ocean above one drop.
Ʋse of Instruction, How few then take notice of this doctrine, who desire mercies only to serve God thereby, riches and greatnesse, to promote God therewith;
Ʋse of Instruction, How few then take notice of this Doctrine, who desire Mercies only to serve God thereby, riches and greatness, to promote God therewith;
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If this were so, there could not be those immoderate and unsatisfied affections in thee; Thou wouldst be more solliciuous bow to improve all for God, Thy heart would tremble,
If this were so, there could not be those immoderate and unsatisfied affections in thee; Thou Wouldst be more solliciuous bow to improve all for God, Thy heart would tremble,
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lest God receive not more glory by giving thee more mercies, We give thee of thy own said David, 1 Chro. 29 14. and certainly if we have any thing to glorifie God by both the gift and the good use of it, is wholly of Gods grace;
lest God receive not more glory by giving thee more Mercies, We give thee of thy own said David, 1 Chro 29 14. and Certainly if we have any thing to Glorify God by both the gift and the good use of it, is wholly of God's grace;
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What wilt thou do who takest the good mercies of God, and usest them as weapons against him? Thou servest thy own lusts and the devils, Will the patience of God alwaies bear this?
What wilt thou do who Takest the good Mercies of God, and usest them as weapons against him? Thou servest thy own Lustiest and the Devils, Will the patience of God always bear this?
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Now this second verse is specificative or declarative of that wherein or whereby the Sonne may and doth glorifie the Father, viz. by the power that he hath in the whole world, more especially in the Church of God, giving eternal life to them that do beleeve;
Now this second verse is specificative or declarative of that wherein or whereby the Son may and does Glorify the Father, viz. by the power that he hath in the Whole world, more especially in the Church of God, giving Eternal life to them that do believe;
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As among the Latines potentia and potestas are diversified, but this is not universally true, for NONLATINALPHABET is sometimes applied to those powers and principalities of the Kingdome of darknesse.
As among the Latins potentia and potestas Are diversified, but this is not universally true, for is sometime applied to those Powers and principalities of the Kingdom of darkness.
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2. You have the extent of this power by the universality of the Object, over all flesh; Flesh is usuall put Synechdochically for man, to denote his fragility and meannesse.
2. You have the extent of this power by the universality of the Object, over all Flesh; Flesh is usual put Synecdochically for man, to denote his fragility and meanness.
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1. The blasphemous doctrine of the Arians, What Christ hath (say they) is given him, Therefore he is, Deus constitutus, Deus creatus, Deus datus, not Deus natus, how can he be of the same nature with God, who hath all he hath given him in time.
1. The blasphemous Doctrine of the Arians, What christ hath (say they) is given him, Therefore he is, Deus Constituted, Deus creatus, Deus Datus, not Deus Born, how can he be of the same nature with God, who hath all he hath given him in time.
yet God had so ordered it that he should not have the manifestation of it, till he had suffered and run through the whole course of his active and passive obedience;
yet God had so ordered it that he should not have the manifestation of it, till he had suffered and run through the Whole course of his active and passive Obedience;
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for in Scripture-language Haec aliquid dicitur fieri, quando incipit patefieri, as God said, This day have I begotten thee, Act. 13.33. upon Christs Resurrection, because then he was truly manifested to be the Sonne of God.
for in Scripture-language Haec Aliquid dicitur fieri, quando incipit patefieri, as God said, This day have I begotten thee, Act. 13.33. upon Christ Resurrection, Because then he was truly manifested to be the Son of God.
Those Lutherans that are called Ubiquitarians, because they hold, that the humane nature of Christ is every where, saying, that the properties of the divine nature are communicated to the humane ;
Those Lutherans that Are called Ubiquitarians, Because they hold, that the humane nature of christ is every where, saying, that the properties of the divine nature Are communicated to the humane;
For suppose this be an infinite power that is here spoken of, it only followeth that it's given to Christ in the concrete, to be omnipotent, not to his humane nature in the abstract, Christ is made omnipotent, his humane nature is not.
For suppose this be an infinite power that is Here spoken of, it only follows that it's given to christ in the concrete, to be omnipotent, not to his humane nature in the abstract, christ is made omnipotent, his humane nature is not.
There is no man so great, so powerful, nor no company of men, nor all the men joyned together in the world, can exempt themselves from that power Christ hath over them;
There is no man so great, so powerful, nor no company of men, nor all the men joined together in the world, can exempt themselves from that power christ hath over them;
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Before we come to mention what acts there are which declare this power of Christ, we must lay down severall particulars to clear the nature of this power.
Before we come to mention what acts there Are which declare this power of christ, we must lay down several particulars to clear the nature of this power.
And First, When its said, that Christ hath power over all men, that is not to be understood restrictly or exclusively, as if his dominion was only over men ;
And First, When its said, that christ hath power over all men, that is not to be understood restrictly or exclusively, as if his dominion was only over men;
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The devils are wholly in subjection to him, We reade of his power over the unclean spirits, casting them out against their wils from the possessed, insomuch that they could not enter into the Swine, without his permission;
The Devils Are wholly in subjection to him, We read of his power over the unclean spirits, casting them out against their wills from the possessed, insomuch that they could not enter into the Swine, without his permission;
In their temptations how greatly are the godly in danger of being swallowed by them? but Christ hath power over them, he bids them go our leave of tempting,
In their temptations how greatly Are the godly in danger of being swallowed by them? but christ hath power over them, he bids them go our leave of tempting,
Therefore Heb. 1. when Christ is coming into the world, The Angels are bid to worship him, So then here is a glorious power indeed, which reacheth not only to men but to devils, to Angels, oh how happy are the Children of God who have this Christ for their Saviour, that is cloathed with so much power!
Therefore Hebrew 1. when christ is coming into the world, The Angels Are bid to worship him, So then Here is a glorious power indeed, which reaches not only to men but to Devils, to Angels, o how happy Are the Children of God who have this christ for their Saviour, that is clothed with so much power!
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Secondly, We are to know, That though all power be given to Christ, yet the administration and exercise of it is by his spirit called therefore the Spirit of Christ, by that he convinceth, by that he converteth, by that he comforteth;
Secondly, We Are to know, That though all power be given to christ, yet the administration and exercise of it is by his Spirit called Therefore the Spirit of christ, by that he Convinces, by that he Converts, by that he comforts;
Insomuch that Christ told his Disciples, It was expedient he should bodily depart from them, but he would send the Comforter to them, Joh. 15.26. so that not the Pope but the Spirit of God is Vicarius Christs, in Christs stead;
Insomuch that christ told his Disciples, It was expedient he should bodily depart from them, but he would send the Comforter to them, John 15.26. so that not the Pope but the Spirit of God is Vicar Christ, in Christ stead;
3. Although the power of Christ extend to the bodies and externals of men, yet that which in the Text is considerable, is, that it reacheth to the hearts and consciences of men ;
3. Although the power of christ extend to the bodies and externals of men, yet that which in the Text is considerable, is, that it reaches to the hearts and Consciences of men;
It's by this their mindes are enlightned, their hearts changed, their lusts subdued, and they made new creatures, which made him say, he was the life, the truth, and the way, Joh. 14.6.) he is all things efficiently for our salvation,
It's by this their minds Are enlightened, their hearts changed, their Lustiest subdued, and they made new creatures, which made him say, he was the life, the truth, and the Way, John 14.6.) he is all things efficiently for our salvation,
Fourthly, As it's the heart of a man this power reacheth to, so the main and chiefest effects of this power are spiritual and such as tend to salvation ;
Fourthly, As it's the heart of a man this power reaches to, so the main and chiefest effects of this power Are spiritual and such as tend to salvation;
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Though Christ as God made the world, all things are supported and born up by him, Heb. 1. yet these things are not so considerable as what is done to mans salvation;
Though christ as God made the world, all things Are supported and born up by him, Hebrew 1. yet these things Are not so considerable as what is done to men salvation;
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Fifthly, This power must needs be infinite, for although it doth not follow that because he hath power over all flesh, that therefore he is omnipotent and infinite,
Fifthly, This power must needs be infinite, for although it does not follow that Because he hath power over all Flesh, that Therefore he is omnipotent and infinite,
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yet the person that is the Judge must be so qualified; This infinite power which Christ hath on one side proclaimeth unspeakable terrour to Christs enemies,
yet the person that is the Judge must be so qualified; This infinite power which christ hath on one side proclaims unspeakable terror to Christ enemies,
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and hiding them from the wise of the world, he addeth, All things are delivered me of my Father, No man knoweth the Father but he to whom the Sonne will reveal him ;
and hiding them from the wise of the world, he adds, All things Are Delivered me of my Father, No man Knoweth the Father but he to whom the Son will reveal him;
These things laid as Foundations Let us consider some of the remarkable particulars wherein Christs dominion over all flesh and especially the Church doth so appear, that so we may take heed how we neglect him.
These things laid as Foundations Let us Consider Some of the remarkable particulars wherein Christ dominion over all Flesh and especially the Church does so appear, that so we may take heed how we neglect him.
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Whatsoever thy thoughts may be about the nullity or uselesnesse of it, yet this is a clear effect of his power, Mat. 28. when he said, All power was given him in heaven and earth,
Whatsoever thy thoughts may be about the nullity or uselessness of it, yet this is a clear Effect of his power, Mathew 28. when he said, All power was given him in heaven and earth,
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They come from him who is able to defend them against the whole world, how easily might the Apostles be dejected with the greatnesse of the work ▪ and their utter unfitnesse? What are such poor and despicable men as they are to set against the lives and manners of the whole world? but he that hath all power in heaven and earth bid them Go preach, Go baptize, and thus Eph. 4.11.
They come from him who is able to defend them against the Whole world, how Easily might the Apostles be dejected with the greatness of the work ▪ and their utter unfitness? What Are such poor and despicable men as they Are to Set against the lives and manners of the Whole world? but he that hath all power in heaven and earth bid them Go preach, Go baptise, and thus Ephesians 4.11.
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While one cried up this Teacher, another that, he bid them remember that all the Pauls and Apolloes in the Word though never so eminent, were but Ministers by whom they did beleeve, yea Col. 3.19.
While one cried up this Teacher, Another that, he bid them Remember that all the Paul's and Apollo's in the Word though never so eminent, were but Ministers by whom they did believe, yea Col. 3.19.
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yet Paul throweth all such doctrine down to the ground, and bids them hold the head Christ, from whence all parts of the body receive their nourishment;
yet Paul throweth all such Doctrine down to the ground, and bids them hold the head christ, from whence all parts of the body receive their nourishment;
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Oh this cannot be pressed enough on you, Many are not so prophane to despise the Ministery, to cry down Ordinances (though there be such in the world) but then they are without Christ in the Ministery, without Christ in the Ordinances:
O this cannot be pressed enough on you, Many Are not so profane to despise the Ministry, to cry down Ordinances (though there be such in the world) but then they Are without christ in the Ministry, without christ in the Ordinances:
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Thirdly, Christs power is seen in convincing and enlightning mens understandings so farre as to see their sinful and damnable estate, as also the absolute necessity of a remedy through Christ.
Thirdly, Christ power is seen in convincing and enlightening men's understandings so Far as to see their sinful and damnable estate, as also the absolute necessity of a remedy through christ.
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and deaf to hear, but those that are spiritually darkened in their understandings, he makes them to know Christ he doth so teach, that the soul cannot but learn, it cannot refuse or gainsay, O Lord, I feel such light in my heart, such evidence upon my conscience, that I cannot hide this light any way;
and deaf to hear, but those that Are spiritually darkened in their understandings, he makes them to know christ he does so teach, that the soul cannot but Learn, it cannot refuse or gainsay, Oh Lord, I feel such Light in my heart, such evidence upon my conscience, that I cannot hide this Light any Way;
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And it was wonderfull in the beginning of the Gospel yea, in the first beginnings of Reformation out of Popery, the glorious workings of Christ were admirable to this purpose;
And it was wonderful in the beginning of the Gospel yea, in the First beginnings of Reformation out of Popery, the glorious workings of christ were admirable to this purpose;
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The first Reformers were so many divine Orpheus 's that made the very beasts and trees to move, the illiterate and stupid people to seek out for wisedom and heavenly understanding, You may say then,
The First Reformers were so many divine Orpheus is that made the very beasts and trees to move, the illiterate and stupid people to seek out for Wisdom and heavenly understanding, You may say then,
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Why doth not Christ still come with the same power? Why are not our Churches Christs Schools, wherein every day he teacheth some or other, many learn by the Minister,
Why does not christ still come with the same power? Why Are not our Churches Christ Schools, wherein every day he Teaches Some or other, many Learn by the Minister,
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1. The atheism and unbelief reigning every where, so that we may take up that old complaint, Lord, Who will beleeue our report? It's said of some, Christ could do no miracles there,
1. The atheism and unbelief reigning every where, so that we may take up that old complaint, Lord, Who will believe our report? It's said of Some, christ could do no Miracles there,
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When they insulted over Christ at the Crosse, Let him come down and save himself, if he be the Sonne of God let him deliver him, Heb. 4.2. Christ did not these things not because he wanted power but they were wicked;
When they insulted over christ At the Cross, Let him come down and save himself, if he be the Son of God let him deliver him, Hebrew 4.2. christ did not these things not Because he wanted power but they were wicked;
3. The unthankefulnesse and unfruitfulnesse under the means of grace makes Christ deny his power; When the people of Israel murmured at their Manna, then God was provoked against them;
3. The unthankfulness and unfruitfulness under the means of grace makes christ deny his power; When the people of Israel murmured At their Manna, then God was provoked against them;
Let such then who have been thus taught, so as no man, no book could teach them, give glory to Christ, blesse Christ for good Sermons, good Books, especially the Word of God,
Let such then who have been thus taught, so as no man, no book could teach them, give glory to christ, bless christ for good Sermons, good Books, especially the Word of God,
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Though the woman had touched the hem of Christs garments a thousand times, yet if Christ had not caused vertue to come out of him, she had not been cured, so it is here.
Though the woman had touched the hem of Christ garments a thousand times, yet if christ had not caused virtue to come out of him, she had not been cured, so it is Here.
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And this is a glorious demonstration of his power, that not we our selves or any Angel in heaven can inspire one good thought, mollifie and convert the heart, adorn the soul with all kinde of graces, but Christ only, Joh. 1.16.
And this is a glorious demonstration of his power, that not we our selves or any Angel in heaven can inspire one good Thought, mollify and convert the heart, adorn the soul with all kind of graces, but christ only, John 1.16.
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as it were, or grace that is sutable and proportionable to that in Christ, As the childe receiveth from the Father limb for limb, Of his Fulnesse, Christ then hath Fulnesse not only for himself but for us,
as it were, or grace that is suitable and proportionable to that in christ, As the child receives from the Father limb for limb, Of his Fullness, christ then hath Fullness not only for himself but for us,
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Therefore in other places he is compared to the Olive Tree, from which the godly receive all their fatnesse, Rom. 9. To the Vine, Joh. 15. so that unlesse we are branches in him we can do nothing :
Therefore in other places he is compared to the Olive Tree, from which the godly receive all their fatness, Rom. 9. To the Vine, John 15. so that unless we Are branches in him we can do nothing:
If than we should say, Where is the power of Christ, how is it manifested? I answer, look upon all the godly, Are they able to mourn for sinne with a godly sorrow? Are they able to beleeve in the promise? Can they mortifie their lusts? Herein is Christs glorious power seen, I know this doth not so much affect us,
If than we should say, Where is the power of christ, how is it manifested? I answer, look upon all the godly, are they able to mourn for sin with a godly sorrow? are they able to believe in the promise? Can they mortify their Lustiest? Herein is Christ glorious power seen, I know this does not so much affect us,
for as Moses and Joshua 's deliverance of the people of Israel out of Egipt, is nothing to that spiritual deliverance which Christ as Jesus vouchsafeth to his people in saving them from sin and hell,
for as Moses and joshua is deliverance of the people of Israel out of Egypt, is nothing to that spiritual deliverance which christ as jesus vouchsafeth to his people in Saving them from since and hell,
It's observed by Drusius a Learned man, that those Titles were usually given to the great Kings of Persia, then which there were none assumed more to themselves then they did,
It's observed by Drusius a Learned man, that those Titles were usually given to the great Kings of Persiam, then which there were none assumed more to themselves then they did,
so we should magnifie and glorifie him accordingly, certainly if we Christians did put forth our faith and meditations about the greatnesse of this power, it would work great joy and confidence in us;
so we should magnify and Glorify him accordingly, Certainly if we Christians did put forth our faith and meditations about the greatness of this power, it would work great joy and confidence in us;
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To give them of the same Spirit with him, They that were dead and noisome in sinne to make them live in holinesse and to adorn them with all the graces of his Spirit;
To give them of the same Spirit with him, They that were dead and noisome in sin to make them live in holiness and to adorn them with all the graces of his Spirit;
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Conversion is not usually called a Miracle, yet it's a greater wonder then a Miracle, Let that soul then which hath found Christ thus powerfull upon him, admire the unsearchable greatnesse of his Christ wonder at it as the most admirable expression of Gods power to thee.
Conversion is not usually called a Miracle, yet it's a greater wonder then a Miracle, Let that soul then which hath found christ thus powerful upon him, admire the unsearchable greatness of his christ wonder At it as the most admirable expression of God's power to thee.
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or eternal happinesse hereafter, both which are in Christs power and munificence, It was alwaies a flower in the chiefest power to be able to remunerate those that did great service,
or Eternal happiness hereafter, both which Are in Christ power and munificence, It was always a flower in the chiefest power to be able to remunerate those that did great service,
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Now all this peace and comfort especially between God and the soul is wrought by Christ only who is called the King of Peace, Isa. 9. yea, our peace, Eph. 2.14. because he reconcileth God and man;
Now all this peace and Comfort especially between God and the soul is wrought by christ only who is called the King of Peace, Isaiah 9. yea, our peace, Ephesians 2.14. Because he reconcileth God and man;
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Hence he promiseth to send the Comforter, and it's his Spirit which is sent into our hearts, making us to cry Abba Father, Gal. 4.6. Oh then let the grieved and perplexed soul through the guilt of sin, that can finde no rest, no ease, go to him that hath power indeed to command these waves to be still, See with what love and power Mat. 11.28. this is expressed, Come to me ye that are heavy laden, and I will ease you : Christ will give ease;
Hence he promises to send the Comforter, and it's his Spirit which is sent into our hearts, making us to cry Abba Father, Gal. 4.6. O then let the grieved and perplexed soul through the guilt of since, that can find no rest, no ease, go to him that hath power indeed to command these waves to be still, See with what love and power Mathew 11.28. this is expressed, Come to me you that Are heavy laden, and I will ease you: christ will give ease;
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See how imperiously he speaks, Let your sinne be never so terrifying, your conscience never so disquieted, The devils never so much troubling and tempting of you,
See how imperiously he speaks, Let your sin be never so terrifying, your conscience never so disquieted, The Devils never so much troubling and tempting of you,
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At the day of judgement we reade of him putting them into possession, Come ye blessed of my Father inherite the Kingdom prepared for you, Mat. 25. Heb. 5.9.
At the day of judgement we read of him putting them into possession, Come you blessed of my Father inherit the Kingdom prepared for you, Mathew 25. Hebrew 5.9.
What a glorious and powerful Master do ye serve? one who is able to requite thee with eternal glory and everlasting happinesse, If we suffer with him we shall reign with him, Rom. 8.17. The greatnesse and bounty of the Master doth quicken the Servant;
What a glorious and powerful Master do you serve? one who is able to requite thee with Eternal glory and everlasting happiness, If we suffer with him we shall Reign with him, Rom. 8.17. The greatness and bounty of the Master does quicken the Servant;
But oh how should our hearts be enflamed to work for Christ, what cannot such a Master do for us? Ask any thing in earth or heaven he can bestow it on thee:
But o how should our hearts be inflamed to work for christ, what cannot such a Master do for us? Ask any thing in earth or heaven he can bestow it on thee:
How unworthy is it when we grudge at the work Christ requireth, when we repine at the Crosse he would have us take up, This is not to attend whom we serve;
How unworthy is it when we grudge At the work christ requires, when we repine At the Cross he would have us take up, This is not to attend whom we serve;
yea, he doth not only remit sinne, but he appointeth the Ministers of the Gospel to remit and forgive sins, viz. by declaration and application of the Promises,
yea, he does not only remit sin, but he appoints the Ministers of the Gospel to remit and forgive Sins, viz. by declaration and application of the Promises,
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Certainly no power can be denied him who can authoritatively and of himself pardon sinne, sinne being an infinite injury and dishonour to God, he must be equall with God that can remit this,
Certainly no power can be denied him who can authoritatively and of himself pardon sin, sin being an infinite injury and dishonour to God, he must be equal with God that can remit this,
Oh how comfortable is this to meditate on by faith, he hath power to forgive sinne, who died for thy sinne, who was crucified that it might be done away:
O how comfortable is this to meditate on by faith, he hath power to forgive sin, who died for thy sin, who was Crucified that it might be done away:
Oh do not say, whether will Christ pardon or no, for seeing he hath power, his will was abundantly manifested in the sacrificing of himself on the Crosse:
O do not say, whither will christ pardon or no, for seeing he hath power, his will was abundantly manifested in the sacrificing of himself on the Cross:
Therefore he cals them his Commandements, and the Apostle urgeth, If they died without mercy that refused Moses speaking, of how much sorer punishment shall they be thought worthy who refuse him speaking from heaven? In this respect it is that he is so often called a King, and a Kingdom is attributed to him,
Therefore he calls them his commandments, and the Apostle urges, If they died without mercy that refused Moses speaking, of how much Sorer punishment shall they be Thought worthy who refuse him speaking from heaven? In this respect it is that he is so often called a King, and a Kingdom is attributed to him,
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He saith, Let not your hearts be overcharged with surfeting and drunkennesse, Do you obey this Law? and so of adultery and uncleannesse, He that doth but lust after a woman is guilty of eternal death ;
He Says, Let not your hearts be overcharged with surfeiting and Drunkenness, Do you obey this Law? and so of adultery and uncleanness, He that does but lust After a woman is guilty of Eternal death;
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What think you of these Laws? Are not these holy and just? Do you think Christ hath not power to be avenged on you? Oh take heed of making this power against thee;
What think you of these Laws? are not these holy and just? Do you think christ hath not power to be avenged on you? O take heed of making this power against thee;
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But whence came they to be thus endowed with power? Had not they flesh and bloud as well as others? Was not death with the exquisite torments of it in it self dreadfull to them as well as others? yea, certainly but Christs power in them made them above themselves:
But whence Come they to be thus endowed with power? Had not they Flesh and blood as well as Others? Was not death with the exquisite torments of it in it self dreadful to them as well as Others? yea, Certainly but Christ power in them made them above themselves:
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Paul speaking of this wonderfull disposition, to know how to abound and how to want, addeth, He can do all things through Christ that strengthneth him, Phil. 4.13.
Paul speaking of this wonderful disposition, to know how to abound and how to want, adds, He can do all things through christ that strengtheneth him, Philip 4.13.
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Oh then here is a good subject for the Children of God to dwell on, God doth not call them sometimes to lay down their lives to a bloudy agony, he doth but exercise them with ordinary calamities, such as are common to man, Every carnal natural man hath the like,
O then Here is a good Subject for the Children of God to dwell on, God does not call them sometime to lay down their lives to a bloody agony, he does but exercise them with ordinary calamities, such as Are Common to man, Every carnal natural man hath the like,
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Why art thou so weak and full of unbelief? Is not Christs power for thy good? Hath he not all this power in heaven and earth for the good of his Children? Doth not thy diffidence make thee doubt whether Christ be able,
Why art thou so weak and full of unbelief? Is not Christ power for thy good? Hath he not all this power in heaven and earth for the good of his Children? Does not thy diffidence make thee doubt whither christ be able,
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whether he can support thee or no? Alas, if these lesse troubles be so irksome, what wouldst thou do if thou wert called to more fiery trouble? If thou canst not bear rods,
whither he can support thee or not? Alas, if these less Troubles be so irksome, what Wouldst thou do if thou Wertenberg called to more fiery trouble? If thou Canst not bear rods,
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Sixthly, If all Instances were so signally demonstrating the power Christ hath over all flesh as this, that he is appointed to judge the whole world, both quick and dead are to stand at his Tribunal;
Sixthly, If all Instances were so signally Demonstrating the power christ hath over all Flesh as this, that he is appointed to judge the Whole world, both quick and dead Are to stand At his Tribunal;
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for Christ by his power shall raise up all out of their graves, those that for many years have been consuming into dust, shall then by his power come out of their graves, 1 Cor. 15.22. As in Adam all died, so by Christ shall all be made alive ;
for christ by his power shall raise up all out of their graves, those that for many Years have been consuming into dust, shall then by his power come out of their graves, 1 Cor. 15.22. As in Adam all died, so by christ shall all be made alive;
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And the ungodly they shall be raised by him as a Judge, What temporall power can be imagined like this? and then his solemn coming to judgement, in what power Majesty and trembling will it be, 1 Thes. 1.7, 8, Christ shall come with his mighty Angels in flaming fire of vengeance ;
And the ungodly they shall be raised by him as a Judge, What temporal power can be imagined like this? and then his solemn coming to judgement, in what power Majesty and trembling will it be, 1 Thebes 1.7, 8, christ shall come with his mighty Angels in flaming fire of vengeance;
The rage of the Heathens and all their Imaginations were but a vain thing, God will set his Sonne upon the holy hill of Sion, therefore the Judges of the world are exhorted to kisse the Sonne, to give him hearty and humble obedience,
The rage of the heathens and all their Imaginations were but a vain thing, God will Set his Son upon the holy hill of Sion, Therefore the Judges of the world Are exhorted to kiss the Son, to give him hearty and humble Obedience,
for they are not able to bear, though but a little of his anger; Hence Rev. 2.27. Christ is said to rule the Nations with a rod of Iron, and he will break them in pieces like a Potters vessell :
for they Are not able to bear, though but a little of his anger; Hence Rev. 2.27. christ is said to Rule the nations with a rod of Iron, and he will break them in Pieces like a Potters vessel:
And if you say, Why then is the power of Turk and Pope still lifted up against him? The Apostle tels us, 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him, he hath a Kingdom and power,
And if you say, Why then is the power of Turk and Pope still lifted up against him? The Apostle tells us, 1 Cor. 15. and Hebrew 2. All things Are not yet in subjection to him, he hath a Kingdom and power,
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Oh then we proclaim aloud to wicked men, As you love your souls, as you would avoid this dreadfull power, go on no longer in your rebellion and disobedience;
O then we proclaim aloud to wicked men, As you love your Souls, as you would avoid this dreadful power, go on no longer in your rebellion and disobedience;
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As thou hast given him power over all flesh, &c. THE several Instances or Acts of Christs power have been dispatched, I shall only name one Title usually given him, which will serve greatly to illustrate this power;
As thou hast given him power over all Flesh, etc. THE several Instances or Acts of Christ power have been dispatched, I shall only name one Title usually given him, which will serve greatly to illustrate this power;
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and the Scripture most delighting in, is, That he is an Head to his Church ; The Apostle doth frequently use this property, 1 Cor. 1.3. The head of every man is Christ. Eph. 1.22. He is there set to be Head over all things. Col. 2.20. The head of all Principality.
and the Scripture most delighting in, is, That he is an Head to his Church; The Apostle does frequently use this property, 1 Cor. 1.3. The head of every man is christ. Ephesians 1.22. He is there Set to be Head over all things. Col. 2.20. The head of all Principality.
1. In regard of his eminency and dignity, for he is exalted above every name, any thing that hath the greatest fame and glory either in this world or that to come, Col. 1.18. That he might have the preheminence in all things.
1. In regard of his eminency and dignity, for he is exalted above every name, any thing that hath the greatest fame and glory either in this world or that to come, Col. 1.18. That he might have the pre-eminence in all things.
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All the great men with their great power that in their generations have made such wonderfull changes in the world, in respect of Christ, should be but as a Mole-hill to the vast Heavens:
All the great men with their great power that in their generations have made such wonderful changes in the world, in respect of christ, should be but as a Molehill to the vast Heavens:
as being too great a Title, only Domni, by diminution, yea, it's said of Augustus, in whose Reign Christ was born, that he prohibited himself to be called Dominus. Some make a peculiar Providence of God in this,
as being too great a Title, only Domni, by diminution, yea, it's said of Augustus, in whose Reign christ was born, that he prohibited himself to be called Dominus. some make a peculiar Providence of God in this,
because then Christ came into the world, who was the Lord of the world, The world was made by him, and in this particular there is a great difference between a naturall head,
Because then christ Come into the world, who was the Lord of the world, The world was made by him, and in this particular there is a great difference between a natural head,
It's true, Christ in the state of his humiliation was a little lower, or as the word is to be interpreted for a little while lower then the Angels, Heb. 2. But after this he was lifted up above all principality and power, and certainly this is a wonderfull thing, that so great part of the world should set up that Christ as their God in whom they beleeve, that was crucified, dead,
It's true, christ in the state of his humiliation was a little lower, or as the word is to be interpreted for a little while lower then the Angels, Hebrew 2. But After this he was lifted up above all principality and power, and Certainly this is a wonderful thing, that so great part of the world should Set up that christ as their God in whom they believe, that was Crucified, dead,
neither is his Kingdom and power after an earthly and pompous administration, yet for what a long season, with so many thousands and millions of men, rich men, great men, Learned men, Kings and Emperours of the world, hath he been worshiped, This sheweth the Name God hath given him:
neither is his Kingdom and power After an earthly and pompous administration, yet for what a long season, with so many thousands and millions of men, rich men, great men, Learned men, Kings and emperors of the world, hath he been worshipped, This shows the Name God hath given him:
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2. Christ is an head in respect of his spirituall influence and powerfull communication of his grace and strength to those that are his members, Col. 2.19. The Apostle there and in other places doth much dwell on this;
2. christ is an head in respect of his spiritual influence and powerful communication of his grace and strength to those that Are his members, Col. 2.19. The Apostle there and in other places does much dwell on this;
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That as the head is the Fountain of all life and motion (for the Scripture seemeth to go with them that make the head, not the heart, the Fountain of all life and motion,) From that every part hath its proper nourishment,
That as the head is the Fountain of all life and motion (for the Scripture seems to go with them that make the head, not the heart, the Fountain of all life and motion,) From that every part hath its proper nourishment,
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for is the godly man fearfull his sins will overcome, this lust or that lust will be too strong for him, he shall not have grace enough to conquer it? Let him consider the Fulnesse of his head;
for is the godly man fearful his Sins will overcome, this lust or that lust will be too strong for him, he shall not have grace enough to conquer it? Let him Consider the Fullness of his head;
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is there such a sinne that Christ himself is not able to subdue? Again, do the godly complain they cannot grow, they continue dwarfs, They do not finde any progresse, Oh let them consider, that Christ is the head,
is there such a sin that christ himself is not able to subdue? Again, do the godly complain they cannot grow, they continue dwarfs, They do not find any progress, O let them Consider, that christ is the head,
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Further, Is there any one sinne, any passion, or lust that is apt to prevail over them, to captivate them? here also they may have strong confidence in praier, saying, O Lord,
Further, Is there any one sin, any passion, or lust that is apt to prevail over them, to captivate them? Here also they may have strong confidence in prayer, saying, Oh Lord,
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What head is there that would suffer a leprous, noisome part in the body, if it could help it? Again, Do the godly say, they cannot perform their relative graces, their general calling they are able to discharge comfortably,
What head is there that would suffer a leprous, noisome part in the body, if it could help it? Again, Do the godly say, they cannot perform their relative graces, their general calling they Are able to discharge comfortably,
but as a Minister, as a Husband, as a Wife, herein they fail; O the weaknesse and imperfections there, Consider this head gives nourishment to every part sutably;
but as a Minister, as a Husband, as a Wife, herein they fail; Oh the weakness and imperfections there, Consider this head gives nourishment to every part suitably;
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Lastly, If the meannesse and lownesse of thy condition trouble thee, saying, though Christ the head may communicate to such worthy and eminent Christians, they are enabled to doe him great service,
Lastly, If the meanness and lowness of thy condition trouble thee, saying, though christ the head may communicate to such worthy and eminent Christians, they Are enabled to do him great service,
yet the head mindes that, and procureth its welfare as well as other parts, so that this very consideration is a Catholicon, It's a Remedy against every Disease.
yet the head minds that, and procureth its welfare as well as other parts, so that this very consideration is a Catholicon, It's a Remedy against every Disease.
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Shall Christ lose one member of his body totally, and suffer it to be damned in hell? Oh the comfortable and hopeful thoughts the children of God should have from this relation, from Wife, from Husband,
Shall christ loose one member of his body totally, and suffer it to be damned in hell? O the comfortable and hopeful thoughts the children of God should have from this Relation, from Wife, from Husband,
This Union with Christ is the foundation of all our comfort and hope against Apostacy; Again, because of this conjunction we may expect protection and provision even in outward things:
This union with christ is the Foundation of all our Comfort and hope against Apostasy; Again, Because of this conjunction we may expect protection and provision even in outward things:
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Doth not the Apostle say, No man yet ever hated his own flesh, but cherished it, Eph. 5.29. Shall Christ then the head forget thee? Shall he withhold his e•e from his own flesh? Will the head suffer the foot to starve? Certainly this consideration should wonderfully support against all discouragements and necessities whatsoever.
Does not the Apostle say, No man yet ever hated his own Flesh, but cherished it, Ephesians 5.29. Shall christ then the head forget thee? Shall he withhold his e•e from his own Flesh? Will the head suffer the foot to starve? Certainly this consideration should wonderfully support against all discouragements and necessities whatsoever.
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Lastly, Because of this conjunction Christ hath a sympathy and f•llow-fe•ling with us; What is done against the Saints on earth is also against Christ;
Lastly, Because of this conjunction christ hath a Sympathy and f•llow-fe•ling with us; What is done against the Saints on earth is also against christ;
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If one part suffers the head condoleth with it, and for this end Christ endured those many temptations, that he might know how to pity those that were in the same condition, Heb 4.15.
If one part suffers the head condoleth with it, and for this end christ endured those many temptations, that he might know how to pity those that were in the same condition, Hebrew 4.15.
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It's from this gracious government that nothing shall fall out either through the malice or policy of hell, that shall be able to hinder them from their crown;
It's from this gracious government that nothing shall fallen out either through the malice or policy of hell, that shall be able to hinder them from their crown;
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If not love, let fear bring you in, and that quickly, lest it be too late; The Apostle Heb. 10.17. aggravateth this, that if they that despised Moses died without mercy, of how much sorer judgement shall they be thought worthy who refuse Christ speaking.
If not love, let Fear bring you in, and that quickly, lest it be too late; The Apostle Hebrew 10.17. Aggravateth this, that if they that despised Moses died without mercy, of how much Sorer judgement shall they be Thought worthy who refuse christ speaking.
But where is Christ? You will say, how can we refuse him speaking? The Apostle tels you, Those that hear not his Ministers declaring his will, they do not hear him;
But where is christ? You will say, how can we refuse him speaking? The Apostle tells you, Those that hear not his Ministers declaring his will, they do not hear him;
Well then, we must lay this down for an undoubted Axiome, Every man that liveth in the constant practise of his wickednesse, he refuseth Christ who hath all this power;
Well then, we must lay this down for an undoubted Axiom, Every man that lives in the constant practice of his wickedness, he Refuseth christ who hath all this power;
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Now let these Motives from his power terrifie thee: 1. If it were but an earthly worldly power, what fear, what subjection will that put thee in, Rom. 13. If thou do evil, be afraid,
Now let these Motives from his power terrify thee: 1. If it were but an earthly worldly power, what Fear, what subjection will that put thee in, Rom. 13. If thou do evil, be afraid,
and not thy soul, and all happinesse? Thou fearest earthly power, but can that damn thee, Can that throw body and soul into hell? Ignosce O Imperator, said one, tu carcerem Deus gehennam minatur ;
and not thy soul, and all happiness? Thou Fearest earthly power, but can that damn thee, Can that throw body and soul into hell? Ignosce O Imperator, said one, tu carcerem Deus gehennam minatur;
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because his power doth not reach to him, he is none of his Subject; But Christ hath an universal jurisdiction, we must all appear whether we will or no,
Because his power does not reach to him, he is none of his Subject; But christ hath an universal jurisdiction, we must all appear whither we will or no,
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What dost thou think or beleeve about these things? Why dost thou stop thy ear? Why dost thou stifle thy Conscience? Why dost thou labour to suppresse these thoughts within? If that all this power will not passe by thee,
What dost thou think or believe about these things? Why dost thou stop thy ear? Why dost thou stifle thy Conscience? Why dost thou labour to suppress these thoughts within? If that all this power will not pass by thee,
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Then he comes in flaming fire of vengeance, cry then, if thou wilt, Lord, where is thy power to save? thy power to forgive? and he will say, there is no more time for such power any longer;
Then he comes in flaming fire of vengeance, cry then, if thou wilt, Lord, where is thy power to save? thy power to forgive? and he will say, there is no more time for such power any longer;
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Expect no more blessings, no more invitations, but now prepare for those torments thou art adjudg'd unto, Did we preach these things to Heathens and Pagans that do not beleeve the truth of them, it would be no wonder,
Expect no more blessings, no more invitations, but now prepare for those torments thou art adjudged unto, Did we preach these things to heathens and Pagans that do not believe the truth of them, it would be no wonder,
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when nothing but outward calamity compasseth thee about, then he commands those black and thick clouds to cover thy heart, which are as a gulf between Gods mercy and thee;
when nothing but outward calamity Compasseth thee about, then he commands those black and thick Clouds to cover thy heart, which Are as a gulf between God's mercy and thee;
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but shall not the Judge of the world be just also? And is it not the greatest justice in the world, that as thou wouldst not hear him speaking in the day of grace,
but shall not the Judge of the world be just also? And is it not the greatest Justice in the world, that as thou Wouldst not hear him speaking in the day of grace,
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Now what power in the world is like this? Can any make thee miserable for ever? Can any say, Be thou in torment to all Eternity? but this is the power we speak of:
Now what power in the world is like this? Can any make thee miserable for ever? Can any say, Be thou in torment to all Eternity? but this is the power we speak of:
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1. The Children of God they are subject to sad temptations about the weaknesse of their graces and the strength of their lusts, David was not more fearful one day or other of being overthrown by Saul, then they are at last to be destroied either by hypocrisie or apostacy,
1. The Children of God they Are Subject to sad temptations about the weakness of their graces and the strength of their Lustiest, David was not more fearful one day or other of being overthrown by Saul, then they Are At last to be destroyed either by hypocrisy or apostasy,
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Now what surer remedy, what more precious cordial can there be then this Omnipotency of Christ, this plenitude of power? It was said of the Pope who pleaded for fulnesse of Church-power, that it was not plenitudo potestatis but tempestatis ;
Now what Surer remedy, what more precious cordial can there be then this Omnipotency of christ, this plenitude of power? It was said of the Pope who pleaded for fullness of Church power, that it was not plenitudo potestatis but tempestatis;
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But it's otherwise with Christ, his fulnesse of sufficiency is for every want of thine in any spiritual way, he can as easily give thee spiritual things as temporal,
But it's otherwise with christ, his fullness of sufficiency is for every want of thine in any spiritual Way, he can as Easily give thee spiritual things as temporal,
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yet Christ hath power to do it, and as for his willingnesse, what cause of doubt, seeing he was crucified and underwent voluntarily all that ignominy and curses, that he might be exalted to this power to help thee? Josephs Brethren were afraid because of their guilt, that Joseph now so much preferred would not help them,
yet christ hath power to do it, and as for his willingness, what cause of doubt, seeing he was Crucified and underwent voluntarily all that ignominy and curses, that he might be exalted to this power to help thee? Josephs Brothers were afraid Because of their guilt, that Joseph now so much preferred would not help them,
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This is the Whales belly that swalloweth up all, Oh but here is a blessed haven, here is one can command the windes and waves to be still, here is one can say, Son, be of good comfort, thy sins be forgiven thee.
This is the Whale's belly that swalloweth up all, O but Here is a blessed Haven, Here is one can command the winds and waves to be still, Here is one can say, Son, be of good Comfort, thy Sins be forgiven thee.
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You see all the cures he worketh, all the wonderfull works he did, it was still beleeve and it shall be thus to you, according to thy faith, so be it to thee:
You see all the cures he works, all the wonderful works he did, it was still believe and it shall be thus to you, according to thy faith, so be it to thee:
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And what unspeakable Grounds of Comfort to Gods People flow from thence. JOH. 17.2. That to as many as thou hast given him, he should give Eternall Life.
And what unspeakable Grounds of Comfort to God's People flow from thence. JOHN. 17.2. That to as many as thou hast given him, he should give Eternal Life.
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Or else it's used emphatically to shew, that not so much totus homo as the torum hominis, the every thing of a godly man is given to Christ, not his soul but his body also;
Or Else it's used emphatically to show, that not so much totus homo as the torum hominis, the every thing of a godly man is given to christ, not his soul but his body also;
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but as a Mediatour and Redeemer, so that the sence is, God the Father gave some of Mankind• to Christ, committed them to his care and trust, that he should be their Mediatour, and obtain everlasting Salvation. From whence Observe,
but as a Mediator and Redeemer, so that the sense is, God the Father gave Some of Mankind• to christ, committed them to his care and trust, that he should be their Mediator, and obtain everlasting Salvation. From whence Observe,
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Though Christ have a sufficiency and fulnesse in him to obtain Salvation for all, yet some only are given to him intentionally by Gods Decree to be their actuall Saviour and Mediatour, To as many (saith the Text, as the Father hath given him ;
Though christ have a sufficiency and fullness in him to obtain Salvation for all, yet Some only Are given to him intentionally by God's decree to be their actual Saviour and Mediator, To as many (Says the Text, as the Father hath given him;
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and if so, then all must be saved, for mark that place, Joh. 10.28, 29, speaking of his Sheep, They shall not perish, neither shall any man pluck them out of my hand,
and if so, then all must be saved, for mark that place, John 10.28, 29, speaking of his Sheep, They shall not perish, neither shall any man pluck them out of my hand,
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We need not a cleerer place for these two things, 1. That there are but some that the Father hath given Christ. 2. All those that are given they are sure to have eternal life,
We need not a clearer place for these two things, 1. That there Are but Some that the Father hath given christ. 2. All those that Are given they Are sure to have Eternal life,
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Now because it's invisible and altogether a secret, known only to God, who they are that are given to Christ, he sheweth a sure and certain fruit of this, They will in time come to him, i. e.
Now Because it's invisible and altogether a secret, known only to God, who they Are that Are given to christ, he shows a sure and certain fruit of this, They will in time come to him, i. e.
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thus for the present, yet for the future they may be undone, he addeth v. 39. It's the Fathers will, of all which he hath given me, I should lose nothing,
thus for the present, yet for the future they may be undone, he adds v. 39. It's the Father's will, of all which he hath given me, I should loose nothing,
One place there is that may be a stumbling-block, and seem to weaken all, Joh. 17.12. Those that thou gavest me I have kept, and there is none lost but the Sonne of Perdition :
One place there is that may be a stumbling-block, and seem to weaken all, John 17.12. Those that thou Gavest me I have kept, and there is none lost but the Son of Perdition:
This disparity of Gods grace choosing some and leaving others, is plainly asserted by Scripture, Mat. 11. where Christ maketh a solemn acknowledging of it:
This disparity of God's grace choosing Some and leaving Others, is plainly asserted by Scripture, Mathew 11. where christ makes a solemn acknowledging of it:
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And again, if this Answer of the Apostle, Who art thou O man, that repliest against God? will not satisfie, Quaerat doctiorem, sed caveat, ne inveniat presumptiorem.
And again, if this Answer of the Apostle, Who art thou Oh man, that repliest against God? will not satisfy, Quaerat doctiorem, sed caveat, ne inveniat presumptiorem.
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2. This Truth although it be not wholly to be buried, yet it ought to be preached with much sobriety and circumspection, that so no just offence be given ;
2. This Truth although it be not wholly to be buried, yet it ought to be preached with much sobriety and circumspection, that so no just offence be given;
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For we see the Apostle Eph. 1. and in many other places doth greatly encourage and comfort the godly with that mercy of God in choosing of them before the Foundation of the world, Certainly if this be not known, we cannot set forth the riches of his glory and grace, as the Apostle implieth.
For we see the Apostle Ephesians 1. and in many other places does greatly encourage and Comfort the godly with that mercy of God in choosing of them before the Foundation of the world, Certainly if this be not known, we cannot Set forth the riches of his glory and grace, as the Apostle Implies.
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So that we see the Scripture is clear in these three things, that God from all Eternity did choose some to eternal salvation, which cannot be frustrated,
So that we see the Scripture is clear in these three things, that God from all Eternity did choose Some to Eternal salvation, which cannot be frustrated,
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and 3. Those who die and are damned, have cause to blame none but themselves, Thy destruction is of thy self, Death and hell is alwaies made the Wages of sinne :
and 3. Those who die and Are damned, have cause to blame none but themselves, Thy destruction is of thy self, Death and hell is always made the Wages of sin:
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Now if you say, how can Gods Election and converting grace in time be reconciled with the use of means, this is clear, the Scripture asserts one and commands the other,
Now if you say, how can God's Election and converting grace in time be reconciled with the use of means, this is clear, the Scripture asserts one and commands the other,
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nor the use of means contradict an absolute Election is affirmed by the Orthodox, several waies have been attempted by the Learned for the concord of them,
nor the use of means contradict an absolute Election is affirmed by the Orthodox, several ways have been attempted by the Learned for the concord of them,
3. Nor to dwell at this time long on this Subject which is but obliquely touched on, Gods giving of some only to Christ, is so to be preached, that it doth not discourage any humble Penitent,
3. Nor to dwell At this time long on this Subject which is but obliquely touched on, God's giving of Some only to christ, is so to be preached, that it does not discourage any humble Penitent,
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To this we easily answer, that all those who thus repent of sinne and seek after Gods favour, they are to be ashamed that this is an effect of their being given to Christ, as you heard, Joh. 18.6.
To this we Easily answer, that all those who thus Repent of sin and seek After God's favour, they Are to be ashamed that this is an Effect of their being given to christ, as you herd, John 18.6.
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To be given unto Christ is indeed a secret Mystery transacted in heaven, but to come unto Christ, that is the sure effect of those that are given to him,
To be given unto christ is indeed a secret Mystery transacted in heaven, but to come unto christ, that is the sure Effect of those that Are given to him,
These things premised, let us consider what admirable treasures are bound up in this Truth, that God the Father hath given and betrusted some with Christ, that he should be their Mediatour,
These things premised, let us Consider what admirable treasures Are bound up in this Truth, that God the Father hath given and betrusted Some with christ, that he should be their Mediator,
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The impulsive cause was the only good pleasure and counsell of God, yet this love you must know was not a Law of reconciliation or amor amicitiae, for so God is reconciled with us only in Christ,
The impulsive cause was the only good pleasure and counsel of God, yet this love you must know was not a Law of reconciliation or amor Friendship, for so God is reconciled with us only in christ,
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so then if we go to the Spring and root out of all those glorious priviledges Beleevers partake of, it will be found the meer good-will and pleasure of God,
so then if we go to the Spring and root out of all those glorious privileges Believers partake of, it will be found the mere goodwill and pleasure of God,
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They are called Gods Jewels, They are called his hidden ones, all the other part of mankinde is but as refuse, drosse, these are his Pearls, These are his Stars, his peculiar people, Though all the earth be his,
They Are called God's Jewels, They Are called his hidden ones, all the other part of mankind is but as refuse, dross, these Are his Pearls, These Are his Stars, his peculiar people, Though all the earth be his,
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No marvel then if God make such comfortable promises to them, if all Angels must be their guardians, If all things shall work to their good, for God hath set his seal on them;
No marvel then if God make such comfortable promises to them, if all Angels must be their guardians, If all things shall work to their good, for God hath Set his seal on them;
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So that Christ saith, The Father gave him these to he a Mediatour to them, yea, that the Father loveth him, because he laid down his life for his Sheep:
So that christ Says, The Father gave him these to he a Mediator to them, yea, that the Father loves him, Because he laid down his life for his Sheep:
This followeth unquestionably, that whom Christ presents to his Father, the Father will not refuse; Oh then stand and admire at the felicity which the Scripture hath assured thee of;
This follows unquestionably, that whom christ presents to his Father, the Father will not refuse; O then stand and admire At the felicity which the Scripture hath assured thee of;
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Fourthly, Those whom the Father giveth to Christ, that they may know this mercy by the effects of it, shall assuredly one time or other finde this glorious work upon them, that they shall come to Christ.
Fourthly, Those whom the Father gives to christ, that they may know this mercy by the effects of it, shall assuredly one time or other find this glorious work upon them, that they shall come to christ.
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Though their temptations be never so great, their oppositions never so many, Though of all men in the world you would think such were the farthest off from Christ,
Though their temptations be never so great, their oppositions never so many, Though of all men in the world you would think such were the farthest off from christ,
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yet Joh. 6. They shall come to him, God will so wonderfully change their hearts, mollifie and soften them, he will so overcome and conquer all contrary resolutions, that of unwilling they shall be made willing;
yet John 6. They shall come to him, God will so wonderfully change their hearts, mollify and soften them, he will so overcome and conquer all contrary resolutions, that of unwilling they shall be made willing;
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Oh that is a commanding expression, He shall come unto me, and lest we doubt of it, again it is said, None can come unto me unlosse my Father draw him ;
O that is a commanding expression, He shall come unto me, and lest we doubt of it, again it is said, None can come unto me unloss my Father draw him;
So the Father will draw him to Christ, that is, he will certainly and surely so overpower his heart, that he will not, he cannot withstand any longer the motions of grace upon his soul.
So the Father will draw him to christ, that is, he will Certainly and surely so overpower his heart, that he will not, he cannot withstand any longer the motions of grace upon his soul.
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Lastly, In that God the Father giveth some to Christ and not other, we see all works, all merits, any supposed good or worth in us fals to the ground ;
Lastly, In that God the Father gives Some to christ and not other, we see all works, all merits, any supposed good or worth in us falls to the ground;
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howsoever he submited to his Fathers will, What is man or the salvation of man to Christ that he should so prize it? Could their salvation have been as easily obtained,
howsoever he submitted to his Father's will, What is man or the salvation of man to christ that he should so prize it? Could their salvation have been as Easily obtained,
as Christ made all things, by a word, it had been something but it cost him many agonies, He became a curse for us, he seemed to be forsaken both of God and man,
as christ made all things, by a word, it had been something but it cost him many agonies, He became a curse for us, he seemed to be forsaken both of God and man,
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so then stand and admire the terms upon which these are given to Christ, God the Father saith thus to him, I will that thou procure the salvation of these men,
so then stand and admire the terms upon which these Are given to christ, God the Father Says thus to him, I will that thou procure the salvation of these men,
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Now then will it not be blasphemy to say, Christ will be found unfaithful in his trust? To say that Christ should lose any of those jewels that were put into his custody? indeed if our salvation and happinesse were in our keeping, we should be prodigal of it every day, we are found unfaithful in every temptation, but so is not Christ:
Now then will it not be blasphemy to say, christ will be found unfaithful in his trust? To say that christ should loose any of those Jewels that were put into his custody? indeed if our salvation and happiness were in our keeping, we should be prodigal of it every day, we Are found unfaithful in every temptation, but so is not christ:
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I and my Father are one, said Christ, even to this particular, Now none is greater then my Father, None can pluck them out of his hands, Consider that they are in Gods hands, he keeps them alwaies as a precious jewell,
I and my Father Are one, said christ, even to this particular, Now none is greater then my Father, None can pluck them out of his hands, Consider that they Are in God's hands, he keeps them always as a precious jewel,
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It was Caesars boast that he had ten Legions of such valiant Souldiers that could vel ipsum coelum diruere, pull down even heaven it self, a vain and wicked boast,
It was Caesars boast that he had ten Legions of such valiant Soldiers that could vel ipsum coelum diruere, pull down even heaven it self, a vain and wicked boast,
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Now coming to Christ is not pedibus but affectibus, Dost thou take him for thy Lord and King? Art thou willing to renounce all those lusts and sins which have had dominion over thee? Dost thou cry out and say, Oh blessed Lord, my sins, my oaths, my pride, my uncleannesse, have kept me from thee? Conscience bid me come, the Word of God bid me come,
Now coming to christ is not pedibus but affectibus, Dost thou take him for thy Lord and King? Art thou willing to renounce all those Lustiest and Sins which have had dominion over thee? Dost thou cry out and say, O blessed Lord, my Sins, my Oaths, my pride, my uncleanness, have kept me from thee? Conscience bid me come, the Word of God bid me come,
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But now Lord I have broken all the snares, here I am to do what thou wilt have me, oh it's to be lamented with bitter lamentations to see how few come to him though he giveth such encouragements.
But now Lord I have broken all the snares, Here I am to do what thou wilt have me, o it's to be lamented with bitter lamentations to see how few come to him though he gives such encouragements.
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SERMON XI. Treateth of Eternall Life in the Nature and Properties of it, JOH. 17.2. That he should give eternall life to as many as thou hast given him.
SERMON XI. Treateth of Eternal Life in the Nature and Properties of it, JOHN. 17.2. That he should give Eternal life to as many as thou hast given him.
HAving dispatched the Subject to whom this fruit of Christs power is to be vouchsafed, we come now to the Fruit and benefit thereof, and that is Eternal Life ;
HAving dispatched the Subject to whom this fruit of Christ power is to be vouchsafed, we come now to the Fruit and benefit thereof, and that is Eternal Life;
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yet these were but generall indigested notions, only the Scripture doth give us a distinct and accurate account of this blessednesse after our lives in this world,
yet these were but general indigested notions, only the Scripture does give us a distinct and accurate account of this blessedness After our lives in this world,
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though poor, though miserable, though afflicted, though troubled, yet they shall have an eternal life. Obs. That Christ will give to those that are his Eternal life.
though poor, though miserable, though afflicted, though troubled, yet they shall have an Eternal life. Obs. That christ will give to those that Are his Eternal life.
as he did, what God was, yet I shall limit my Discourse to a threefold general head. 1. To speak of it positively what it is. 2. Comparatively to this temporal and present life. 3. Oppositely, to eternal death.
as he did, what God was, yet I shall limit my Discourse to a threefold general head. 1. To speak of it positively what it is. 2. Comparatively to this temporal and present life. 3. Oppositely, to Eternal death.
This the Scripture doth often call seeing of God, for howsoever it be disputed by the Learned whether the bodily eye shall be elevated so supernaturally, that it shall be able to see the divine essence, though spirituall and immaterial,
This the Scripture does often call seeing of God, for howsoever it be disputed by the Learned whither the bodily eye shall be elevated so supernaturally, that it shall be able to see the divine essence, though spiritual and immaterial,
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Now David even in this life he saith, Whom have I in heaven and earth but thee? Psa. 13.35. how much rather will this be true in heaven? God is the center of the soul, it is unquiet and restlesse till it fix there:
Now David even in this life he Says, Whom have I in heaven and earth but thee? Psa. 13.35. how much rather will this be true in heaven? God is the centre of the soul, it is unquiet and restless till it fix there:
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If the Creator cannot satisfie, can the Creature? From hence it is that the godly do so long for this time of enjoying him, I desire to depart, saith Paul, Phil. 2.23. The Church crieth for Christ to Come quickly :
If the Creator cannot satisfy, can the Creature? From hence it is that the godly do so long for this time of enjoying him, I desire to depart, Says Paul, Philip 2.23. The Church cries for christ to Come quickly:
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The Creatures have their particular limited goodnesse, health hath its, wealth hath its, learning its, but now God is the Jehovah, all beings are eminently in him;
The Creatures have their particular limited Goodness, health hath its, wealth hath its, learning its, but now God is the Jehovah, all beings Are eminently in him;
or Children, and not much rather to love God? so that that Command Mat. 22. hath the greatest reason, where God willeth to be loved with all the heart, all the soul, all the might ;
or Children, and not much rather to love God? so that that Command Mathew 22. hath the greatest reason, where God wills to be loved with all the heart, all the soul, all the might;
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or from him, There is none good but God saith Christ, so then what are Stars to the Sunne? The Starres cannot dispell the night, only the light of the Sun can do that;
or from him, There is none good but God Says christ, so then what Are Stars to the Sun? The Stars cannot dispel the night, only the Light of the Sun can do that;
Though they have this, yet they want another, and hence Solomon who gave himself to finde out this Philosophers stone, to obtain an happinesse if it could be in this world,
Though they have this, yet they want Another, and hence Solomon who gave himself to find out this Philosophers stone, to obtain an happiness if it could be in this world,
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But do the Saints in heaven, who have had the experience of enjoying God, passe such a sentence upon that happinesse in heaven? Of this honey in the world we must not eat too much lest we surfet;
But do the Saints in heaven, who have had the experience of enjoying God, pass such a sentence upon that happiness in heaven? Of this honey in the world we must not eat too much lest we surfeit;
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and so as farre as we are regenerated and this holy Image restored in us, Nothing can satisfie us but God, We see David in many of his Psalm•, he discovers severall extremities and necessities upon him,
and so as Far as we Are regenerated and this holy Image restored in us, Nothing can satisfy us but God, We see David in many of his Psalm•, he discovers several extremities and necessities upon him,
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It was a general received opinion, as appeareth by severall examples in the Old Testament, that if God made any glorious appearance to man, he should presently die,
It was a general received opinion, as appears by several Examples in the Old Testament, that if God made any glorious appearance to man, he should presently die,
This should make us all despise this valley of tears for that Mount of Vision or transfiguration, What is this Wildernesse to that Canaan? What are these husks to that Manna? Why are we so hardly plucked out of this world that hath so many thorns and troubles with it, to enter into heaven? where there is no grief, no complaining or discontent at all.
This should make us all despise this valley of tears for that Mount of Vision or transfiguration, What is this Wilderness to that Canaan? What Are these husks to that Manna? Why Are we so hardly plucked out of this world that hath so many thorns and Troubles with it, to enter into heaven? where there is no grief, no complaining or discontent At all.
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Alas, if here we should have the most desirable comforts that can be, yet we would call for a time to sleep, they could not keep us alive without this bodily Rect;
Alas, if Here we should have the most desirable comforts that can be, yet we would call for a time to sleep, they could not keep us alive without this bodily Rect;
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It's impossible for the godly in this life to have an actual love and complacency in God, never to be distracted or diverted by other thoughts, something or other comes and steals the heart away,
It's impossible for the godly in this life to have an actual love and complacency in God, never to be distracted or diverted by other thoughts, something or other comes and steals the heart away,
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as Mahomets Alcoran speaketh, of a bruitish happinesse altogether sensual, but from earthly things would lift up your hearts to heavenly, it would gather you a Posie of the finest flowers,
as Mahomets Alcorani speaks, of a brutish happiness altogether sensual, but from earthly things would lift up your hearts to heavenly, it would gather you a Posy of the Finest flowers,
Even as Divines say concerning the perfections of creatures, God hath them, but in an eminent manner abstracted from the imperfections, he hath wisedom but not the imperfection of mans wisedom, he doth understand, he willeth as well as a man,
Even as Divines say Concerning the perfections of creatures, God hath them, but in an eminent manner abstracted from the imperfections, he hath Wisdom but not the imperfection of men Wisdom, he does understand, he wills as well as a man,
He that beleeveth hath eternal life, Joh. 6.54. He hath it already, both in respect of a sure Title and interest, as also of the taste and pledges of it in his soul;
He that Believeth hath Eternal life, John 6.54. He hath it already, both in respect of a sure Title and Interest, as also of the taste and pledges of it in his soul;
As when the Sunne ariseth we cannot see the Starres, so when God shall come to fill the capacity and potentiality of the soul, no more earthly comforts can be discerned by us:
As when the Sun arises we cannot see the Stars, so when God shall come to fill the capacity and potentiality of the soul, no more earthly comforts can be discerned by us:
Hence it is that Divines say, The beatificall vision or fruition of God makes it impossible for the Saints to sinne, They cannot leave God so excellent and full to cleave to any creature;
Hence it is that Divines say, The beatifical vision or fruition of God makes it impossible for the Saints to sin, They cannot leave God so excellent and full to cleave to any creature;
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If Moses by speaking with God face to face had such glory communicated to him, that the people were not able to behold the glory of his face, what a Transmutation will that immediare beholding of God make in us? We see the Disciples in a transient sight of this were so transported that they said, It is good for us to be here, let us build Tabernacles ;
If Moses by speaking with God face to face had such glory communicated to him, that the people were not able to behold the glory of his face, what a Transmutation will that immediare beholding of God make in us? We see the Disciples in a Transient sighed of this were so transported that they said, It is good for us to be Here, let us built Tabernacles;
But how do you, like the blinde Sodomites grope and feel after that which you cannot finde? Go home and say, I am not yet happy, I am rich but not happy;
But how do you, like the blind Sodomites grope and feel After that which you cannot find? Go home and say, I am not yet happy, I am rich but not happy;
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Oh then perswade thy self thou art not yet in the haven, Thou art in the Wildernesse, not yet in Canaan; Nulla verior miseria quam falsa laetitia, and such joy, such comfort, such delight is all thou hast who hast not God.
O then persuade thy self thou art not yet in the Haven, Thou art in the Wilderness, not yet in Canaan; Nulla verior Miseria quam Falsa Laetitia, and such joy, such Comfort, such delight is all thou hast who hast not God.
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SERMON XII. A Consideration of Eternal Life compared with this present life, And with its contrary, viz. Eternal Death. JOH. 17.2. That he should give to them Eternal Life.
SERMON XII. A Consideration of Eternal Life compared with this present life, And with its contrary, viz. Eternal Death. JOHN. 17.2. That he should give to them Eternal Life.
ETernal life in the nature and some properties of it hath been treated on; There remains one more, which I shall mention, viz. that in the Text Eternall ;
Eternal life in the nature and Some properties of it hath been treated on; There remains one more, which I shall mention, viz. that in the Text Eternal;
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Therefore take the best wine at the last, That which crowneth all, and without which whatsoever happinesse or glory might be had, it would in time fall as the leaf from the Tree, and this is Eternity ;
Therefore take the best wine At the last, That which Crowneth all, and without which whatsoever happiness or glory might be had, it would in time fallen as the leaf from the Tree, and this is Eternity;
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I shall not perplex you with such intricacies, Eternity it self being only a fit space to know what Eternity is This only take notice of, That a thing may be said to be eternal in a twofold sence, 1. Absolutely and simply,
I shall not perplex you with such intricacies, Eternity it self being only a fit Molle to know what Eternity is This only take notice of, That a thing may be said to be Eternal in a twofold sense, 1. Absolutely and simply,
Let us then consider as much as we are able what an infinite and incomprehensible happiness this is, which shall be for ever, Then shall we be with the Lord for ever, saith Paul, 1 Thes. 4.17.
Let us then Consider as much as we Are able what an infinite and incomprehensible happiness this is, which shall be for ever, Then shall we be with the Lord for ever, Says Paul, 1 Thebes 4.17.
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Who is not put into extasies and raptures, while he seriously meditateth on these things? Alas in this life if we had the confluence of all desirable comforts,
Who is not put into ecstasies and raptures, while he seriously meditateth on these things? Alas in this life if we had the confluence of all desirable comforts,
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yet because our life is short and uncertain, our joy also can be no longer; But there, whatsoever glory thou dost once partake of, thou shalt never lose it;
yet Because our life is short and uncertain, our joy also can be no longer; But there, whatsoever glory thou dost once partake of, thou shalt never loose it;
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Oh then that by faith we could fix our hearts upon this eternal life, that we could say, what do we here? What is this life that we now live to that eternal life? Why have I not this more in my thoughts and desires? Why do I not rise and go to bed with hungrings and thirstings after this? especially let wicked men, who for to fulfill every base and unworthy lust, lose this eternal life, to go home weeping and how•ing, and making bitter Lamentations;
O then that by faith we could fix our hearts upon this Eternal life, that we could say, what do we Here? What is this life that we now live to that Eternal life? Why have I not this more in my thoughts and Desires? Why do I not rise and go to Bed with hungerings and thirstings After this? especially let wicked men, who for to fulfil every base and unworthy lust, loose this Eternal life, to go home weeping and how•ing, and making bitter Lamentations;
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In the next place consider it comparatively with this present life, and you will see what a Mole-bill is to the vast heavens, that is, this life to eternal life.
In the next place Consider it comparatively with this present life, and you will see what a Mole-bill is to the vast heavens, that is, this life to Eternal life.
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This life is no life, it deserveth not the name of a life, and yet as poor and short as it is, what an imbred desire have we to it? Skin for skin, and all that we have we would exchange for it ;
This life is no life, it deserveth not the name of a life, and yet as poor and short as it is, what an imbred desire have we to it? Skin for skin, and all that we have we would exchange for it;
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how welcome then and desired should eternal life be, which compared with this life, is like the Ocean to a drop? Now lay up both these lives together, this fading moment,
how welcome then and desired should Eternal life be, which compared with this life, is like the Ocean to a drop? Now lay up both these lives together, this fading moment,
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2. This life as it is short so it is full of troubles and miseries; Few and evil have my daies been, said Jacob, Gen. 49.9. though a godly man who had sometimes the presence of God immediatly refreshing him in this Pilgrimage.
2. This life as it is short so it is full of Troubles and misery's; Few and evil have my days been, said Jacob, Gen. 49.9. though a godly man who had sometime the presence of God immediately refreshing him in this Pilgrimage.
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Hence Job saith, Man that is born of a woman is for adversity as the sparks fly upwards, Job 5.7. Nothing is so connatural and proper for man as to be miserable:
Hence Job Says, Man that is born of a woman is for adversity as the sparks fly upward, Job 5.7. Nothing is so connatural and proper for man as to be miserable:
Yet here again is a great discovery of every wicked mans madnesse, To have a few evil daies, wherein thou hast more vexation then comfort, thou wilt lose this eternal blessed life,
Yet Here again is a great discovery of every wicked men madness, To have a few evil days, wherein thou hast more vexation then Comfort, thou wilt loose this Eternal blessed life,
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How much more shall they in heaven triumph after this manner? If those that are tossed up and down in the Sea have such security, what may they have who are in the haven? Upon this account it is that our Saviour bids them treasure up that wealth, Mat. 6.20. where theeves cannot break through and steal ;
How much more shall they in heaven triumph After this manner? If those that Are tossed up and down in the Sea have such security, what may they have who Are in the Haven? Upon this account it is that our Saviour bids them treasure up that wealth, Mathew 6.20. where thieves cannot break through and steal;
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They venture their souls, and God, and heaven and all to get this uncertain wealth, these uncertain pleasures, which when they have they may fear every moment that voice from heaven;
They venture their Souls, and God, and heaven and all to get this uncertain wealth, these uncertain pleasures, which when they have they may Fear every moment that voice from heaven;
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but then for heaven and eternal happinesse, there they are devoid of all understanding. 4. This life is measured by time, as are all the things therein:
but then for heaven and Eternal happiness, there they Are devoid of all understanding. 4. This life is measured by time, as Are all the things therein:
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There is a succession of comforts, we cannot have all comforts together: All these things in the world are in a swift motion, and nothing stands still:
There is a succession of comforts, we cannot have all comforts together: All these things in the world Are in a swift motion, and nothing Stands still:
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What man is there who liveth a meer earthly life, that can say, he is satisfied, he desireth nothing? Indeed we reade of Paul Phi. 4. saying, I have all things,
What man is there who lives a mere earthly life, that can say, he is satisfied, he Desires nothing? Indeed we read of Paul Phi. 4. saying, I have all things,
and abound, but that is through grace, because enjoying of God otherwise, the Air can as soon fill the hungry stomack as earthly things the appetite of the soul;
and abound, but that is through grace, Because enjoying of God otherwise, the Air can as soon fill the hungry stomach as earthly things the appetite of the soul;
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Thus have we handled it comparatively, the last way is to consider it oppositely, for that is an old Rule, contraries put together, illustrate one another the more;
Thus have we handled it comparatively, the last Way is to Consider it oppositely, for that is an old Rule, contraries put together, illustrate one Another the more;
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and indeed man is so slavish and bruitish that fear doth more prevail then love; Therefore though we propound all the joys of heaven, and invite to this eternal life,
and indeed man is so slavish and brutish that Fear does more prevail then love; Therefore though we propound all the Joys of heaven, and invite to this Eternal life,
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yet few make that Question, as he did to Christ, Master, what shall I do that I may inherit eternal life? but if we speak of eternal death in all the terrour of it,
yet few make that Question, as he did to christ, Master, what shall I do that I may inherit Eternal life? but if we speak of Eternal death in all the terror of it,
At the day of judgement, that dreadful doom runneth thus, Depart from me, Mat. 25. 41. That is worse then the eternal fire they are cast into, you have heard that God was the fountain of all good, every creatures goodnesse is but a stream from that Fountain;
At the day of judgement, that dreadful doom Runneth thus, Depart from me, Mathew 25. 41. That is Worse then the Eternal fire they Are cast into, you have herd that God was the fountain of all good, every creatures Goodness is but a stream from that Fountain;
Oh that wicked men would lay this to heart, you that now bid God depart from you, you will have none of his knowledge, none of his commands, God will requite you in your own kinde, he will then command you to depart from him:
O that wicked men would lay this to heart, you that now bid God depart from you, you will have none of his knowledge, none of his commands, God will requite you in your own kind, he will then command you to depart from him:
Because a dark dungeon and prison with chains in the darknesse are so miserable, It's resembled to that, because men in extremity of pain and misery do use to weep and wail,
Because a dark dungeon and prison with chains in the darkness Are so miserable, It's resembled to that, Because men in extremity of pain and misery do use to weep and wail,
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and gnash their teeth, therefore is hell set out by all these dreadful things, so that as the glorified in heaven have every thing they can desire, there is no good they want;
and gnash their teeth, Therefore is hell Set out by all these dreadful things, so that as the glorified in heaven have every thing they can desire, there is no good they want;
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What are we preaching follies and fictions to you? If you beleeve the Scripture, you must beleeve those things to be the portion of every unreformed sinner;
What Are we preaching follies and fictions to you? If you believe the Scripture, you must believe those things to be the portion of every unreformed sinner;
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There is no time set when the fire of hell shall go out, called therefore unquenchable fire, So that these two properties easelesse and endlesse might startle and amaze every ungodly man,
There is no time Set when the fire of hell shall go out, called Therefore unquenchable fire, So that these two properties easeless and endless might startle and amaze every ungodly man,
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Why wilt thou buy these eternal torments at so dear a rate, for a moments pleasure to have everlasting woe? So that here are two Eternities before thee,
Why wilt thou buy these Eternal torments At so dear a rate, for a moments pleasure to have everlasting woe? So that Here Are two Eternities before thee,
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an Eternity of happinesse, an Eternity of misery, Sinne saith, and the devil saith, taste of the honey of sinne, God saith, There is eternal gall for this;
an Eternity of happiness, an Eternity of misery, Sin Says, and the Devil Says, taste of the honey of sin, God Says, There is Eternal Gall for this;
Now which wilt thou beleeve, either sinne tempting, or God threatning? Was not Eve at first undone? because she would hearken to the devil against God;
Now which wilt thou believe, either sin tempting, or God threatening? Was not Eve At First undone? Because she would harken to the Devil against God;
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but our graces do not heaven, and whereas it might be thought an unjust thing in God for a transient sinne to inflict eternal torments, yet that is no wonder.
but our graces do not heaven, and whereas it might be Thought an unjust thing in God for a Transient sin to inflict Eternal torments, yet that is no wonder.
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For 1. We see amongst men, that Malefactors for a crime committed by them, which was acted in a very short time, do yet suffer death, which as to this world is their eternal destruction, they can never come back to live here again. 2. All sinne being committed against God who is of infinite glory hath thereby an infinite guilt, and so deserveth eternal damnation.
For 1. We see among men, that Malefactors for a crime committed by them, which was acted in a very short time, do yet suffer death, which as to this world is their Eternal destruction, they can never come back to live Here again. 2. All sin being committed against God who is of infinite glory hath thereby an infinite guilt, and so deserveth Eternal damnation.
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for Gods honour is more worth then ever our sufferings can make up again: And lastly, There is no injustice because all those torments can never make any satisfaction;
for God's honour is more worth then ever our sufferings can make up again: And lastly, There is no injustice Because all those torments can never make any satisfaction;
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If a man should have the whole world given him for lifting up a straw, that is not so great a disproportion as to give heaven for Martyrdom, the highest act of love to God.
If a man should have the Whole world given him for lifting up a straw, that is not so great a disproportion as to give heaven for Martyrdom, the highest act of love to God.
Ʋse Of Invitation, Who is there of you that hath heard of the nature and properties of this eternall life that is not brought in love with it? Who is there that hath heard of this pearl, that will not sell all, throw away every sinne to enjoy it? If there were nothing but this it might work on thee:
Ʋse Of Invitation, Who is there of you that hath herd of the nature and properties of this Eternal life that is not brought in love with it? Who is there that hath herd of this pearl, that will not fell all, throw away every sin to enjoy it? If there were nothing but this it might work on thee:
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Hast thou any lust that will be equivalent to eternall life, that will be in stead of that to the•? What wilt thou do when a mortall disease hath surprized thee? thy friends weeping, thy children crying,
Hast thou any lust that will be equivalent to Eternal life, that will be in stead of that to the•? What wilt thou do when a Mortal disease hath surprised thee? thy Friends weeping, thy children crying,
and thou dying, Will these lusts then help call to them and see if they can give thee eternall life? What, wilt thou be worse then Balaam? he wished, Oh that I might dye the death of the righteous,
and thou dying, Will these Lustiest then help call to them and see if they can give thee Eternal life? What, wilt thou be Worse then balaam? he wished, O that I might die the death of the righteous,
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It was the fault of one of the Kings of Israel that he did not strike arrows often enough to the ground, 2 King. 13.19. for then he should have obtained more victories.
It was the fault of one of the Kings of Israel that he did not strike arrows often enough to the ground, 2 King. 13.19. for then he should have obtained more victories.
And first, The chief and most principall and necessary question which every one should seriously propound, ought to be that Luk. 18.18. What shall I do to inherit eternall life? Not indeed upon such a corrupt opinion as he did, who thought by his own works meerly to obtain this eternall life;
And First, The chief and most principal and necessary question which every one should seriously propound, ought to be that Luk. 18.18. What shall I do to inherit Eternal life? Not indeed upon such a corrupt opinion as he did, who Thought by his own works merely to obtain this Eternal life;
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and when we have done all, this eternall life is of grace, not merit, but in a right sense, viz. what way ought we to walk in, what is to be done that at last we may not eternally perish.
and when we have done all, this Eternal life is of grace, not merit, but in a right sense, viz. what Way ought we to walk in, what is to be done that At last we may not eternally perish.
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This (I say) is a most noble and necessary question, if this were more studied and practised, it would advantage the soul ten thousand times more then other unnecessary and impertinent disputations.
This (I say) is a most noble and necessary question, if this were more studied and practised, it would advantage the soul ten thousand times more then other unnecessary and impertinent disputations.
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The first thing then in your thoughts and meditations should be, What is that end for which I was made? how may I obtain that eternall life for which I came into this world? Oh why are we busie in unnecessary things? for what end and purpose were you made? Was it to heap up wealth? To satisfie the lusts and pleasures of the flesh? No, it was at last to injoy this eternall life.
The First thing then in your thoughts and meditations should be, What is that end for which I was made? how may I obtain that Eternal life for which I Come into this world? O why Are we busy in unnecessary things? for what end and purpose were you made? Was it to heap up wealth? To satisfy the Lustiest and pleasures of the Flesh? No, it was At last to enjoy this Eternal life.
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say then, let me consider what way the Scripture would put me into, my life I yet live is wholly repugnant to Gods Word, whatsoever course that prescribeth,
say then, let me Consider what Way the Scripture would put me into, my life I yet live is wholly repugnant to God's Word, whatsoever course that prescribeth,
Time is the most precious jewell in the world, eternity depends on it, and therefore wilt thou let thy lusts or wicked companions steal away this jewel that is more worth then all the world? Oh let us so live every day, every hour as those that say,
Time is the most precious jewel in the world, eternity depends on it, and Therefore wilt thou let thy Lustiest or wicked Sodales steal away this jewel that is more worth then all the world? O let us so live every day, every hour as those that say,
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What will make thee cast off presumption, security and negligence, if this do not? The number of those who shall have this eternall life is very few, a little flock they are comparatively to those many millions that are cast into everlasting flames.
What will make thee cast off presumption, security and negligence, if this do not? The number of those who shall have this Eternal life is very few, a little flock they Are comparatively to those many millions that Are cast into everlasting flames.
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Many shall be cut off by famine or the sword, and a very few shall be preserved, who would not fear lest he should be one of the many? And yet in these things many are as idle, having ears they hear not, and hearts they understand not.
Many shall be Cut off by famine or the sword, and a very few shall be preserved, who would not Fear lest he should be one of the many? And yet in these things many Are as idle, having ears they hear not, and hearts they understand not.
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how they loved it? would they not make miserable howlings, it's that which hath undone us, oh that is the sting that enters into the very bowels, that's the scorpion which pierceth to the very heart:
how they loved it? would they not make miserable howlings, it's that which hath undone us, o that is the sting that enters into the very bowels, that's the scorpion which pierces to the very heart:
Think you they are not then altered and changed, do they not cry out of those bitter sinnes which were once so sweet? Should God give them leave to be here again upon the earth, would they not repent in sackcloth and ashes? would they not day and night mourn after God and his forgivenesse? Oh that every wicked man, who findes pleasure and delight in his sinnes, would think and say, Do the damned in hell judge it so? Do they feel sinne so sweet? And thus also desire to have the same inlarged affections and delight in God,
Think you they Are not then altered and changed, do they not cry out of those bitter Sins which were once so sweet? Should God give them leave to be Here again upon the earth, would they not Repent in Sackcloth and Ashes? would they not day and night mourn After God and his forgiveness? O that every wicked man, who finds pleasure and delight in his Sins, would think and say, Do the damned in hell judge it so? Do they feel sin so sweet? And thus also desire to have the same enlarged affections and delight in God,
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Dost thou finde thy heart worldly, unruly, distempered, say, Do those in eternall life rejoyce no more? have they no more enlivened flames of zeal for God then I have? Thus to judge as those who are in eternity, would be an excellent spurre to all piety.
Dost thou find thy heart worldly, unruly, distempered, say, Do those in Eternal life rejoice no more? have they no more enlivened flames of zeal for God then I have? Thus to judge as those who Are in eternity, would be an excellent spur to all piety.
Now if a moments pain be so grievous, what is eternall? If thou art not able to endure the sudden scorch of fire, what then to be in everlasting fire, Isa. 33.14. Who amongst us shall dwell with the everlasting burnings.
Now if a moments pain be so grievous, what is Eternal? If thou art not able to endure the sudden scorch of fire, what then to be in everlasting fire, Isaiah 33.14. Who among us shall dwell with the everlasting burnings.
If we are not able to endure the rod, how shall we the scorpion? If the gout, the stone be thus grievous, what is everlasting torment? Should not we judge him a mad man, that to have one night of quiet rest and sweet sleep, would all his life after be tormented with restlesse nights and terrifying dreams? such folly is in all wicked men, They to have this short life of pleasures and jollity, which is but a dream, will undo themselves for ever in this endlesse and easelesse wo:
If we Are not able to endure the rod, how shall we the scorpion? If the gout, the stone be thus grievous, what is everlasting torment? Should not we judge him a mad man, that to have one night of quiet rest and sweet sleep, would all his life After be tormented with restless nights and terrifying dreams? such folly is in all wicked men, They to have this short life of pleasures and jollity, which is but a dream, will undo themselves for ever in this endless and easeless woe:
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and once in every thousand year, no oftner, a bird carry away one crum of it in her bill, what a long while would it be ere this vast huge heap would be carried quite away;
and once in every thousand year, no oftener, a bird carry away one crumb of it in her bill, what a long while would it be ere this vast huge heap would be carried quite away;
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But thou wilt say, this subject is indeed very necessary, this eternity is a wonderfull and transcendent point, oh that I could rise with it and walk with it;
But thou wilt say, this Subject is indeed very necessary, this eternity is a wonderful and transcendent point, o that I could rise with it and walk with it;
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Faith is the substance of things hoped for, Heb. 11. so that this eternall life which is the great hope and expectation of the godly, by faith is made really to subsist in the heart, it doth as lively imbrace it,
Faith is the substance of things hoped for, Hebrew 11. so that this Eternal life which is the great hope and expectation of the godly, by faith is made really to subsist in the heart, it does as lively embrace it,
Oh then let a firm and divine assent over-rule thy heart, say, I do beleeve it more then any thing of sense or of reason, more then that I breath or live ▪ For the Word of God is so punctuall and positive in afirming such a condition of eternity hereafter, that faith must needs bear witnesse to it.
O then let a firm and divine assent overrule thy heart, say, I do believe it more then any thing of sense or of reason, more then that I breath or live ▪ For the Word of God is so punctual and positive in afirming such a condition of eternity hereafter, that faith must needs bear witness to it.
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Now this Divine faith of such a thing would be like so many sparks of fire in our breast, it would make us speak and live and do all for this eternity, we do so certainly beleeve it.
Now this Divine faith of such a thing would be like so many sparks of fire in our breast, it would make us speak and live and do all for this eternity, we do so Certainly believe it.
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though much neglected, yet wonderfully necessary, to set thy self to meditate and think over and over some main points of Scripture truth, whereof this eternity is not the least.
though much neglected, yet wonderfully necessary, to Set thy self to meditate and think over and over Some main points of Scripture truth, whereof this eternity is not the least.
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Meditation is like the birds sitting upon her egges, if she should not be constant upon them, there would never be warmth enough to cause living young ones; thus it is here:
Meditation is like the Birds sitting upon her eggs, if she should not be constant upon them, there would never be warmth enough to cause living young ones; thus it is Here:
and why is all this? because eternall life should be desired by thee. God seeth thy mouth cannot be brought off from sucking the breasts of the creatures,
and why is all this? Because Eternal life should be desired by thee. God sees thy Mouth cannot be brought off from sucking the breasts of the creatures,
As God therefore suffered the Egyptians to afflict and oppresse the Israelites, that so they might be weary of Egypt, and long for Canaan, thus it is here, God makes this world a valley of tears and fears, a valley of death, there is no ground but some worm or other devoureth it,
As God Therefore suffered the egyptians to afflict and oppress the Israelites, that so they might be weary of Egypt, and long for Canaan, thus it is Here, God makes this world a valley of tears and fears, a valley of death, there is no ground but Some worm or other devoureth it,
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And thus those holy Patriarchs mentioned Heb. 11. they accounted themselves pilgrims and strangers, and they sought a City to come, not built with hands.
And thus those holy Patriarchs mentioned Hebrew 11. they accounted themselves pilgrim's and Strangers, and they sought a city to come, not built with hands.
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Thou complainest thy heart is so full of deadnesse, dulnesse, so full of the world, the cares and distractions thereof devour thee up, there is nothing will help thee against this temptation,
Thou complainest thy heart is so full of deadness, dulness, so full of the world, the Cares and distractions thereof devour thee up, there is nothing will help thee against this temptation,
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2. As the thoughts of eternall life will thus moderate our affections, so it will work in us 〈 ◊ 〉 longing for and hasting of the coming of Christ, who then will bestow this eternall life upon us.
2. As the thoughts of Eternal life will thus moderate our affections, so it will work in us 〈 ◊ 〉 longing for and hasting of the coming of christ, who then will bestow this Eternal life upon us.
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We wonder how Paul should be lifted up above all these earthly comforts, as to desire to depart and to be with Christ, Phil. 1. It seemeth very difficult to us, that any hasten in their praiers and desires Christs coming,
We wonder how Paul should be lifted up above all these earthly comforts, as to desire to depart and to be with christ, Philip 1. It seems very difficult to us, that any hasten in their Prayers and Desires Christ coming,
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If an heavenly frame of heart were powerfull in us, this very world would be a wildernesse, it would be tedious to us to be kept so long from that home we have in heaven.
If an heavenly frame of heart were powerful in us, this very world would be a Wilderness, it would be tedious to us to be kept so long from that home we have in heaven.
so doth my soul after thee O God, Psal. 42.1. David spake this but of enjoying God in the Ordinances in this life, Oh but how greatly must the soul be inflamed for the life to come.
so does my soul After thee Oh God, Psalm 42.1. David spoke this but of enjoying God in the Ordinances in this life, O but how greatly must the soul be inflamed for the life to come.
Paul abundantly witnesseth that we account not the light afflictions of this life comparable to that eternal weight of glory, 2 Cor. 4. so this Eternity made him not value or regard any temporary affliction:
Paul abundantly Witnesseth that we account not the Light afflictions of this life comparable to that Eternal weight of glory, 2 Cor. 4. so this Eternity made him not valve or regard any temporary affliction:
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Eternal Life will give thee a better body, a better house, a better heart, oh this Eternal life, it's the health of our bones, the light of our countenance, a continual Feast, and a perpetual cordial;
Eternal Life will give thee a better body, a better house, a better heart, o this Eternal life, it's the health of our bones, the Light of our countenance, a continual Feast, and a perpetual cordial;
How many thoughts hast thou unbeleeving, disquieting and troubling, if fixed on Eternity, they would all vanish, especially let the wicked man turn from all sinne, saying, There is an Eternity;
How many thoughts hast thou unbelieving, disquieting and troubling, if fixed on Eternity, they would all vanish, especially let the wicked man turn from all sin, saying, There is an Eternity;
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IN the Verse before we had the great priviledge vouchsafed, viz. eternall Life, and the Subject to whom, viz. Those that are given to Christ In this Verse our Saviour informeth of the manner or way how we may come to it;
IN the Verse before we had the great privilege vouchsafed, viz. Eternal Life, and the Subject to whom, viz. Those that Are given to christ In this Verse our Saviour Informeth of the manner or Way how we may come to it;
and although our Saviour had described such as should inherit eternal life, yet because it's a secret written in Gods Book, which no man can reade, who are given by the Father to Christ, and who not;
and although our Saviour had described such as should inherit Eternal life, yet Because it's a secret written in God's Book, which no man can read, who Are given by the Father to christ, and who not;
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None can ever attain it that take not this course, for NONLATINALPHABET may either relate to NONLATINALPHABET, or else after the manner of the Hebrews be put absolutely for NONLATINALPHABET;
None can ever attain it that take not this course, for may either relate to, or Else After the manner of the Hebrews be put absolutely for;
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1. That which is meerly speculative and apprehensive; If ye know these things, happy are you if ye do them, Joh. 13.17. 2. Which is practicall and operative, for it's a known Rule, that among the Hebrews, Words of Knowledge are put for all the affections and effects that use to follow such Knowledge ;
1. That which is merely speculative and apprehensive; If you know these things, happy Are you if you do them, John 13.17. 2. Which is practical and operative, for it's a known Rule, that among the Hebrews, Words of Knowledge Are put for all the affections and effects that use to follow such Knowledge;
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so to know as to approve and preserve the righteous, and in this sence To know the true God is taken so to know as to do all those things that are commanded by him,
so to know as to approve and preserve the righteous, and in this sense To know the true God is taken so to know as to do all those things that Are commanded by him,
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whereas Faith hath three acts ingredient to it: 1. Knowledge. 2. Assent. 3. Fiducial application. The Scripture describeth the whole nature of Faith sometimes by one act, sometimes by another:
whereas Faith hath three acts ingredient to it: 1. Knowledge. 2. Assent. 3. Fiducial application. The Scripture Describeth the Whole nature of Faith sometime by one act, sometime by Another:
For whereas the Papists would make ignorance rather of the definition of faith then knowledge, they shew plainly what an ignorant faith and Religion they would have people take up with.
For whereas the Papists would make ignorance rather of the definition of faith then knowledge, they show plainly what an ignorant faith and Religion they would have people take up with.
In the second place there is the object which is twofold, 1. The only true God. 2. Jesus Christ That is both God in respect of his nature and attributes, oppositely to those Heathens who worshiped Idols;
In the second place there is the Object which is twofold, 1. The only true God. 2. jesus christ That is both God in respect of his nature and attributes, oppositely to those heathens who worshipped Idols;
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It must be, as he is Father in Christ, so that hereby is implied that the knowing of God absolutely is not saving, it must be relatively in the glorious dispensation and mystery which is by Jesus Christ.
It must be, as he is Father in christ, so that hereby is implied that the knowing of God absolutely is not Saving, it must be relatively in the glorious Dispensation and mystery which is by jesus christ.
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But this is absurd, That the only true God is opposed to Idols and to the heathenish gods which were worshiped by them, in which sence he is sometimes called The Holy One of Israel, and not to Christ,
But this is absurd, That the only true God is opposed to Idols and to the Heathenish God's which were worshipped by them, in which sense he is sometime called The Holy One of Israel, and not to christ,
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and that Christ is truly God, take instead of many, two undeniable places, Rom. 9.5. Of whom after the flesh came Christ, who is over all God blessed for evermore ;
and that christ is truly God, take instead of many, two undeniable places, Rom. 9.5. Of whom After the Flesh Come christ, who is over all God blessed for evermore;
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This Answer is sufficient, and indeed the Socinians themselves may be convinced, for they grant this Rule, that the word NONLATINALPHABET solus doth not exclude the inclusa or subordinate,
This Answer is sufficient, and indeed the socinians themselves may be convinced, for they grant this Rule, that the word solus does not exclude the inclusa or subordinate,
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Whereas by their Argument Christ as true God should be excluded, and nothing is more ordinary then to use the word solus, not to exclude what is concomitant or homogeneall but diverse, as Mat. 11.16.
Whereas by their Argument christ as true God should be excluded, and nothing is more ordinary then to use the word solus, not to exclude what is concomitant or homogeneal but diverse, as Mathew 11.16.
and then this expression doth not exclude the Sonne or holy Ghost ▪ but because by other places it's evident they are also the true God, therefore they are necessarily included.
and then this expression does not exclude the Son or holy Ghost ▪ but Because by other places it's evident they Are also the true God, Therefore they Are necessarily included.
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Obs. That by the knowledge of the true God and Jesus Christ we come to eternal life, 1 Tim. 2.4, God would have all men to be saved and come to the knowledge of the Truth :
Obs. That by the knowledge of the true God and jesus christ we come to Eternal life, 1 Tim. 2.4, God would have all men to be saved and come to the knowledge of the Truth:
1. That all men by nature are ignorant of God in a saving true manner, For although Rom. 1. it's plain, that God hath implanted NONLATINALPHABET, some imbred apprehension about a God,
1. That all men by nature Are ignorant of God in a Saving true manner, For although Rom. 1. it's plain, that God hath implanted, Some imbred apprehension about a God,
so that Divines say, there cannot be a natural Athiest, yet this knowledge is so confused and dimmed, that it is better called ignorance then knowledge.
so that Divines say, there cannot be a natural Atheist, yet this knowledge is so confused and dimmed, that it is better called ignorance then knowledge.
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Yet 2. This imbred knowledge may be actuated and perfected by the contemplation of the Creatures, as Rom. 1. None that observeth such a curious Fabrick as the world is, can conclude it made it self, but it had some Creator;
Yet 2. This imbred knowledge may be actuated and perfected by the contemplation of the Creatures, as Rom. 1. None that observeth such a curious Fabric as the world is, can conclude it made it self, but it had Some Creator;
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Even as when a man heareth curious Musick upon some Musical Instrument, every one will conclude there is some artificiall hand playing upon it, that it doth not move it self:
Even as when a man hears curious Music upon Some Musical Instrument, every one will conclude there is Some artificial hand playing upon it, that it does not move it self:
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Therefore 3. The true and right knowledge of God is only had within the Church, That as God saith of his people, You only of all Nations have I known ;
Therefore 3. The true and right knowledge of God is only had within the Church, That as God Says of his people, You only of all nations have I known;
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so they only of all Nations have known God, Hence the Samaritan Woman is said to worship she did not know what, Joh. 4.22. because Salvation was only of the Jews, viz. the knowledge and true revelation of it.
so they only of all nations have known God, Hence the Samaritan Woman is said to worship she did not know what, John 4.22. Because Salvation was only of the jews, viz. the knowledge and true Revelation of it.
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Now whatsoever they might know of God, yet it is plain they could not by the Creatures know any thing of Christ, his Nature and Offices, being of meer Revelation,
Now whatsoever they might know of God, yet it is plain they could not by the Creatures know any thing of christ, his Nature and Offices, being of mere Revelation,
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4. Though the true knowledge of God and Christ is to be had in the Church, yet all true knowledge that is most plentiful and exact, is not presently saving knowledge ;
4. Though the true knowledge of God and christ is to be had in the Church, yet all true knowledge that is most plentiful and exact, is not presently Saving knowledge;
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and Christ, that is, with the due concomitants and genuine effects thereof, when we so know as that it is an acknowledgement of the truth after godliness, Tit. 1. This is good to be considered by those who have obtained some good measure of knowledge,
and christ, that is, with the due concomitants and genuine effects thereof, when we so know as that it is an acknowledgement of the truth After godliness, Tit. 1. This is good to be considered by those who have obtained Some good measure of knowledge,
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how apt are men to be puffed up by it, They swell with this winde, as those in antiquity that were called Gnosticks, because of the knowledge they gloried in,
how apt Are men to be puffed up by it, They swell with this wind, as those in antiquity that were called Gnostics, Because of the knowledge they gloried in,
but bruit beasts below, look then that with thy knowledge there be also a good conscience and a godly life, otherwise thy knowledge will serve but to make hell hotter for thee.
but bruit beasts below, look then that with thy knowledge there be also a good conscience and a godly life, otherwise thy knowledge will serve but to make hell hotter for thee.
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5. Though all knowledge be not saving, yet without knowledge there cannot be any salvation ; I speak not of Infants, They come not within the ordinary way of Gods dispensation,
5. Though all knowledge be not Saving, yet without knowledge there cannot be any salvation; I speak not of Infants, They come not within the ordinary Way of God's Dispensation,
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For the Apostle saith, Faith cometh by hearing, Rom. 10.17. Even as Aristotle saith, Disciplina est ex auditu, the Ear is the organ of Learning; No knowledge, no faith;
For the Apostle Says, Faith comes by hearing, Rom. 10.17. Even as Aristotle Says, Discipline est ex auditu, the Ear is the organ of Learning; No knowledge, no faith;
As without this there cannot be any salvation, so neither any true piety, Psa. 14.3. All the wickednesse of man is because he doth not understand or seek after God, and Hos. 4.1. The Land was full of swearing, lying, and killing because there was no knowledge of God in the Land ;
As without this there cannot be any salvation, so neither any true piety, Psa. 14.3. All the wickedness of man is Because he does not understand or seek After God, and Hos. 4.1. The Land was full of swearing, lying, and killing Because there was no knowledge of God in the Land;
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Knowledge then is the eye of the soul, the needle to draw in the thread, and to neglect this is willfully to refuse the Salvation of God offered to them.
Knowledge then is the eye of the soul, the needle to draw in the thread, and to neglect this is wilfully to refuse the Salvation of God offered to them.
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Who can take up Lamentations bitter enough? Who hath bowels tender enough to pity those ignorant and sencelesse people that are every where, who know nothing of God or Christ? we use to pity poor blinde people that are not able to step one step without danger,
Who can take up Lamentations bitter enough? Who hath bowels tender enough to pity those ignorant and senseless people that Are every where, who know nothing of God or christ? we use to pity poor blind people that Are not able to step one step without danger,
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What danger remaineth for them who have not so much as attained to first principles, who have not yet laid a Foundation? yet this is the sad condition of many who though in the Land of Goshen have Egyptian darknesse upon their hearts;
What danger remains for them who have not so much as attained to First principles, who have not yet laid a Foundation? yet this is the sad condition of many who though in the Land of Goshen have Egyptian darkness upon their hearts;
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7. It's not therefore enough for a man to beleeve as others beleeve, or as the Church beleeveth, without some personall or explicate knowledge of his own ;
7. It's not Therefore enough for a man to believe as Others believe, or as the Church Believeth, without Some personal or explicate knowledge of his own;
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So that this doth palpably condemn that strange but politique doctrine maintained in the Church of Rome, That the common people need no more faith then this, to beleeve as the Church beleeveth, Politique I call it,
So that this does palpably condemn that strange but politic Doctrine maintained in the Church of Rome, That the Common people need no more faith then this, to believe as the Church Believeth, Politique I call it,
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for hereby they keep the people in a blinde obedience, They receive any kinde of worship, any kinde of doctrine, without triall or comparing it by the Scripture,
for hereby they keep the people in a blind Obedience, They receive any kind of worship, any kind of Doctrine, without trial or comparing it by the Scripture,
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But the Apostles Exhortation is to all private persons as well as others, Prove all things, 1 Thes. 5.21. Beleeve not every spirit, 1 Joh. 4.1. Let the Word of God dwell plentifully in you, Col. 3.16.
But the Apostles Exhortation is to all private Persons as well as Others, Prove all things, 1 Thebes 5.21. Believe not every Spirit, 1 John 4.1. Let the Word of God dwell plentifully in you, Col. 3.16.
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and the people are commanded to hear them, and to submit to them, but all this is to be understood as Paul saith, Follow me, even as I do Jesus Christ. Phil. 3.17. We must take heed of extreme errours either to make the Ministry infallible, or else to account of it as nothing at all;
and the people Are commanded to hear them, and to submit to them, but all this is to be understood as Paul Says, Follow me, even as I do jesus christ. Philip 3.17. We must take heed of extreme errors either to make the Ministry infallible, or Else to account of it as nothing At all;
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though not of infallibility, but this by the way to comm•nd ignorance, to praise blinde obedience and devotion, is to offer God a Sacrifice without eyes:
though not of infallibility, but this by the Way to comm•nd ignorance, to praise blind Obedience and devotion, is to offer God a Sacrifice without eyes:
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It's for Learned men and knowing men to goe to heaven, not for such as I am, certainly our voices are to sound like the Angels Trumpet at the day of judgement, to awaken men out of their ignorance, Men in the dark are usually afraid:
It's for Learned men and knowing men to go to heaven, not for such as I am, Certainly our voices Are to found like the Angels Trumpet At the day of judgement, to awaken men out of their ignorance, Men in the dark Are usually afraid:
And First, In respect of the Object it self, there are many duties God and Christ require of us, which we are never able to perform without some knowledge of them.
And First, In respect of the Object it self, there Are many duties God and christ require of us, which we Are never able to perform without Some knowledge of them.
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I grant that as the Starres do differ in their glory and light, so one man may farre exceed another in knowledge, yea, God doth not require so much of some as he doth of others, such a degree of knowledge will God accept of in some, which he will not in others,
I grant that as the Stars do differ in their glory and Light, so one man may Far exceed Another in knowledge, yea, God does not require so much of Some as he does of Others, such a degree of knowledge will God accept of in Some, which he will not in Others,
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for if it had been to Moloch, to Baal or Ashtaroth, had it been to Mahomet, or to Images and Idols in every high way, thou wouldst have done that as well as this,
for if it had been to Moloch, to Baal or Ashtaroth, had it been to Mahomet, or to Images and Idols in every high Way, thou Wouldst have done that as well as this,
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As it is thus for the generality of Gods worship, so in more special manner ignorance doth wholly overthrow praier unto God, which is more necessary then food or raiment,
As it is thus for the generality of God's worship, so in more special manner ignorance does wholly overthrow prayer unto God, which is more necessary then food or raiment,
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He that cometh to God must beleeve that he is, and that he is a rewarder of those that seek him, but how can this be? when a man by ignorance is in a confused chaos, Oh that ignorant people would attend to this, They say, they pray,
He that comes to God must believe that he is, and that he is a rewarder of those that seek him, but how can this be? when a man by ignorance is in a confused chaos, O that ignorant people would attend to this, They say, they pray,
yea, they hope to be saved by their good praiers, when (alas) thou that knowest nothing of God or Christ canst not pray at all, Thou never didst pray acceptably to God all thy life time;
yea, they hope to be saved by their good Prayers, when (alas) thou that Knowest nothing of God or christ Canst not pray At all, Thou never didst pray acceptably to God all thy life time;
If a Parrot be taught to say the Lords Praier, shall that be accounted a praier? and is there not many that pray Gods Name may be hallowed, his Kingdom may come, and yet understand not at all the sence of their praier? Thus in Popery they do sinfully nourish people in their ignorant praiers,
If a Parrot be taught to say the lords Prayer, shall that be accounted a prayer? and is there not many that pray God's Name may be hallowed, his Kingdom may come, and yet understand not At all the sense of their prayer? Thus in Popery they do sinfully nourish people in their ignorant Prayers,
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The Apostle 1 Cor. 14. doth expresly argue against praying in an unknown tongue, saying for himself, He will pray in the spirit, and with understanding also.
The Apostle 1 Cor. 14. does expressly argue against praying in an unknown tongue, saying for himself, He will pray in the Spirit, and with understanding also.
If that Question should be put to them which Philip put to the Eunuch, Ʋnderstandest thou what thou readest? So Understandest thou what thou praiest? Were they able to say one word of knowledge to you? We may cry out, Be astonished O Heavens and the Earth at the ignorance and blindenesse of many people,
If that Question should be put to them which Philip put to the Eunuch, Ʋnderstandest thou what thou Readest? So Understandest thou what thou Prayest? Were they able to say one word of knowledge to you? We may cry out, Be astonished Oh Heavens and the Earth At the ignorance and blindness of many people,
3. We cannot do that great and necessary duty which is the substance of all Gods command, viz. to love him with all our heart, with all our soul and might,
3. We cannot do that great and necessary duty which is the substance of all God's command, viz. to love him with all our heart, with all our soul and might,
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For all duties without zeal are like a Sacrifice without fire, a Bird without wings, a Messenger without feet, Now all zeal without knowledge is refused by God;
For all duties without zeal Are like a Sacrifice without fire, a Bird without wings, a Messenger without feet, Now all zeal without knowledge is refused by God;
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They have a zeal but not according to knowledge, Rom. 10.2. Ignorant people may be very zealous as those that offered their children to Moloch, That did cut and lance themselves in calling upon Baal, but this fire of zeal was like that of hell, calidus and not lucidus, hot but not light.
They have a zeal but not according to knowledge, Rom. 10.2. Ignorant people may be very zealous as those that offered their children to Moloch, That did Cut and lance themselves in calling upon Baal, but this fire of zeal was like that of hell, calidus and not Lucidus, hight but not Light.
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but how few finde the fruit of this promise? How many Families, how many persons are there, who do all they do to the unknown God? yet these hope to be saved,
but how few find the fruit of this promise? How many Families, how many Persons Are there, who do all they do to the unknown God? yet these hope to be saved,
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The first ground or reason of this was from those several duties that are required of us towards God, which without some knowledge could never be acceptably performed.
The First ground or reason of this was from those several duties that Are required of us towards God, which without Some knowledge could never be acceptably performed.
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And herein damnable ignorance will farre sooner possesse us then in the former, for there are some common notions and dictates about a god, which made Tertullian cry out, O animam naturaliter Christianam ;
And herein damnable ignorance will Far sooner possess us then in the former, for there Are Some Common notions and dictates about a god, which made Tertullian cry out, O animam naturaliter Christianam;
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But in respect of Christ, we have not the least implanted notion about him, so that the doctrine of Christ is far more supernatural then that about God,
But in respect of christ, we have not the least implanted notion about him, so that the Doctrine of christ is Far more supernatural then that about God,
and trust in for salvation, and the great ignorance of Christ is present death; He is the door, he is the truth, the way, and the life, Joh. 14.6. All that misse of him are carried violently to death and destruction.
and trust in for salvation, and the great ignorance of christ is present death; He is the door, he is the truth, the Way, and the life, John 14.6. All that miss of him Are carried violently to death and destruction.
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and where there is no historical faith there cannot be any justifying, for how can a man trust in Christ for salvation, whom he doth not beleeve to be,
and where there is no historical faith there cannot be any justifying, for how can a man trust in christ for salvation, whom he does not believe to be,
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so that historical, or as some call it dogmaticall faith, whereby we beleeve that there was a Christ both God and man, is the first stone that must be laid in our Christian building,
so that historical, or as Some call it dogmatical faith, whereby we believe that there was a christ both God and man, is the First stone that must be laid in our Christian building,
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yet this is the case of thousands that have no explicit formal faith in this fundamental Point, I grant they have a traditional forme, whereby they say they beleeve in Christ,
yet this is the case of thousands that have no explicit formal faith in this fundamental Point, I grant they have a traditional Form, whereby they say they believe in christ,
Now that traditional form is not a reasonable worship of God, as the Scripture expresseth it, Rom. 12. where we are commanded to give up our selves as reasonable sacrifices, But here men are as bruit beasts in respect of any expresse, formal faith, insomuch that hundreds of people if they be asked what they beleeve concerning Christ, they cannot give any knowing or expresse answer;
Now that traditional from is not a reasonable worship of God, as the Scripture Expresses it, Rom. 12. where we Are commanded to give up our selves as reasonable Sacrifices, But Here men Are as bruit beasts in respect of any express, formal faith, insomuch that hundreds of people if they be asked what they believe Concerning christ, they cannot give any knowing or express answer;
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and yet there is some kinde of knowledge that Faith is opposite unto, for the present we conclude, that where there is not some knowledge of Christ there cannot be so much as a bare historical faith, They have no faith that have no knowledge, I know whom I have beleeved, saith Paul, 2 Tim. 1.12. 2. Where grosse Ignorance is, if there cannot be historical Faith about Christ, much lesse can there be saving and justifying Faith, a fiducial relying and resting of the soul upon him as the Mediatour appointed by God :
and yet there is Some kind of knowledge that Faith is opposite unto, for the present we conclude, that where there is not Some knowledge of christ there cannot be so much as a bore historical faith, They have no faith that have no knowledge, I know whom I have believed, Says Paul, 2 Tim. 1.12. 2. Where gross Ignorance is, if there cannot be historical Faith about christ, much less can there be Saving and justifying Faith, a fiducial relying and resting of the soul upon him as the Mediator appointed by God:
So truly we may say, there is actio Christiani, and actio Christiani, a Christian action is that which comes from knowledge and faith, either directly or indirectly,
So truly we may say, there is actio Christians, and actio Christians, a Christian actium is that which comes from knowledge and faith, either directly or indirectly,
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or with the love of Christ, This made the Apostle pray that they might know the breadth and depth of the love of God through Christ, Eph. 3. For without this knowledge all Gods love and Christs love is disregarded;
or with the love of christ, This made the Apostle pray that they might know the breadth and depth of the love of God through christ, Ephesians 3. For without this knowledge all God's love and Christ love is disregarded;
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Christ is of God unto us wisedom, righteousnesse, and sanctification, 1 Cor. 1. Of his Fulnesse we all receive grace for grace, Joh. 3. But the ignorant and unwise man cannot make any advantage of this, The ignorant man knoweth not the vertue and good use may be made of such herbs as grow in the field,
christ is of God unto us Wisdom, righteousness, and sanctification, 1 Cor. 1. Of his Fullness we all receive grace for grace, John 3. But the ignorant and unwise man cannot make any advantage of this, The ignorant man Knoweth not the virtue and good use may be made of such herbs as grow in the field,
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but the wise Artist doth, Solomon asketh, Why is a price put into the hands of a Fool, seeing he knoweth not how to make use of it? If the man in the Parable that found a Pearl had not known it to be a Pearl, he would not have sold all to have bought it;
but the wise Artist does, Solomon asks, Why is a price put into the hands of a Fool, seeing he Knoweth not how to make use of it? If the man in the Parable that found a Pearl had not known it to be a Pearl, he would not have sold all to have bought it;
for didst thou know thy own poverty and guilt, nothing could hold thee till thou mightst get some interest in Christ, pain of body will make a man cry out for ease,
for didst thou know thy own poverty and guilt, nothing could hold thee till thou Mightest get Some Interest in christ, pain of body will make a man cry out for ease,
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Thirdly, Grosse Ignorance must needs be damnable, because it's immediatly opposite to the sanctified and appointed means that bring to God and Christ, viz. the Ministery :
Thirdly, Gross Ignorance must needs be damnable, Because it's immediately opposite to the sanctified and appointed means that bring to God and christ, viz. the Ministry:
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and though potent by the power of God, yet it doth by argument convince and perswade, where men are bruitish like beasts, what improbability is there of doing good? Indeed the Word doth give eyes to the blinde, and understanding to the simple, where God useth it efficaciously,
and though potent by the power of God, yet it does by argument convince and persuade, where men Are brutish like beasts, what improbability is there of doing good? Indeed the Word does give eyes to the blind, and understanding to the simple, where God uses it efficaciously,
for nothing can resist it then because it takes away the actual obstinacy, yet the Ignorance of men is that which of it self would make all Preaching to drop like the water upon the rock, where no fruit can grow;
for nothing can resist it then Because it Takes away the actual obstinacy, yet the Ignorance of men is that which of it self would make all Preaching to drop like the water upon the rock, where no fruit can grow;
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For what doth the ignorant man understand? what can he remember? what can he meditate upon when he is gone hence? Take a knowing though prophane man in his life,
For what does the ignorant man understand? what can he Remember? what can he meditate upon when he is gone hence? Take a knowing though profane man in his life,
Consider then lest thy ignorance doth not damn thee, in that all the means and instituted waies of God become altogether unprofitable unto thee, That makes all preaching in vain:
Consider then lest thy ignorance does not damn thee, in that all the means and instituted ways of God become altogether unprofitable unto thee, That makes all preaching in vain:
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Here is an Objection will presently be made, Doth not ignorance quite absolve a man from guilt? Is he not to be pitied rather then blamed? I •t doth not excuse a toto, yet a tanto, He doth not sinne so much as knowing men do, which doth greatly encourage and comfort them.
Here is an Objection will presently be made, Does not ignorance quite absolve a man from guilt? Is he not to be pitied rather then blamed? I •t does not excuse a toto, yet a tanto, He does not sin so much as knowing men do, which does greatly encourage and Comfort them.
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yet the meer ignorance of Christ who was never revealed to them, doth not condemn them, Infidelitas negativa non damnat, but then there is an affected and wilfull Ignorance, this doth not excuse but accuse and aggravate,
yet the mere ignorance of christ who was never revealed to them, does not condemn them, Infidelitas Negativa non damnat, but then there is an affected and wilful Ignorance, this does not excuse but accuse and aggravate,
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You say, as those in Job, let the knowledge of the most High depart from you, Job 21.14. Seeing you will not see, and hearing you will not hear, Therefore your condemnation is the greater.
You say, as those in Job, let the knowledge of the most High depart from you, Job 21.14. Seeing you will not see, and hearing you will not hear, Therefore your condemnation is the greater.
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It's disputed among Casu•sts, whether God may not have mercy upon natural fools, that cannot know any thing of God or Christ because of a natural incapacity;
It's disputed among Casu•sts, whither God may not have mercy upon natural Fools, that cannot know any thing of God or christ Because of a natural incapacity;
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If the estate of an ignorant person be thus dangerous, how comes it about that there are so many ignorant persons? Why cannot all say with the Apostle, We know that we know? 2 Cor. 8.1.
If the estate of an ignorant person be thus dangerous, how comes it about that there Are so many ignorant Persons? Why cannot all say with the Apostle, We know that we know? 2 Cor. 8.1.
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If thou didst know what curses hang over thy head, If thou didst know what a gulf is between God and thee, In what utter darknesse thou art in here, which will be rewarded with utter darknesse hereafter, thou wouldst have no rest within thy self.
If thou didst know what curses hang over thy head, If thou didst know what a gulf is between God and thee, In what utter darkness thou art in Here, which will be rewarded with utter darkness hereafter, thou Wouldst have no rest within thy self.
Then shall ye know if ye follow on to know the Lord, Hos. 6.3. and Solomon bids us seek after it more then for gold, or the richest treasures, Pro. 2.3. & 8.10.
Then shall you know if you follow on to know the Lord, Hos. 6.3. and Solomon bids us seek After it more then for gold, or the Richest treasures, Pro 2.3. & 8.10.
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for they have little knowledge, and where is the fault all this while? Is it not thy negligence, thy slothfulnesse? May we not produce many instances of those who have been very ignorant and stupid,
for they have little knowledge, and where is the fault all this while? Is it not thy negligence, thy slothfulness? May we not produce many instances of those who have been very ignorant and stupid,
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and for Christian knowledge wherein is our happinesse and eternel life, shall we not be as industrious? Why dost thou not rather cry out of thy self every night? I goe to bed,
and for Christian knowledge wherein is our happiness and Eternal life, shall we not be as Industria? Why dost thou not rather cry out of thy self every night? I go to Bed,
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At the day of judgement when God will call for an account of every day and hour, thou wilt bewail thy folly, that time was not more redeemed to get knowledge.
At the day of judgement when God will call for an account of every day and hour, thou wilt bewail thy folly, that time was not more redeemed to get knowledge.
Why is it that men, ordinary plain men get so much skill and craft in worldly affairs, they know the best way for improving every worldy advantage? It is because their heart is set upon it, They minde and regard this thing, They rise with the thoughts of it and so goe to bed;
Why is it that men, ordinary plain men get so much skill and craft in worldly affairs, they know the best Way for improving every worldy advantage? It is Because their heart is Set upon it, They mind and regard this thing, They rise with the thoughts of it and so go to Bed;
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They would know how to improve Christ, To make the best advantage of the means of grace, They would not let any truth go till they did fully understand it,
They would know how to improve christ, To make the best advantage of the means of grace, They would not let any truth go till they did Fully understand it,
And 2. Negligence of Parents and Masters, All Governours who have Inferiours under them, they are to teach the principles of knowledge, Parents are often required to do it,
And 2. Negligence of Parents and Masters, All Governors who have Inferiors under them, they Are to teach the principles of knowledge, Parents Are often required to do it,
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There is no praying, no catechizing, no instructing, and when these are Nurseries of blindenesse and impiety, what good can be expected, Oh that Parents and Masters would remember how much God requireth of them in this particular;
There is no praying, no catechizing, no instructing, and when these Are Nurseries of blindness and impiety, what good can be expected, O that Parents and Masters would Remember how much God requires of them in this particular;
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It was the commendation God gave Abraham, that he would teach his Family, and make them worship him, Gen. 17. I shall no longer insist about this Point,
It was the commendation God gave Abraham, that he would teach his Family, and make them worship him, Gen. 17. I shall no longer insist about this Point,
Let it therefore be a Use of importunate Exhortation to follow you as closely as that Widow did the Judge, that if nothing else importunity might prevail with you, Let the ignorant pray that they may receive their sight, Let them not give over day and night those means that may help them, What though thou canst say, I am no thief, no adulterer, no unclean person,
Let it Therefore be a Use of importunate Exhortation to follow you as closely as that Widow did the Judge, that if nothing Else importunity might prevail with you, Let the ignorant prey that they may receive their sighed, Let them not give over day and night those means that may help them, What though thou Canst say, I am no thief, no adulterer, no unclean person,
yet if ignorant, thou art upon the brink of hell, and so you that are Parents and Masters, bring up your Inferiors in the true knowledge and fear of God;
yet if ignorant, thou art upon the brink of hell, and so you that Are Parents and Masters, bring up your Inferiors in the true knowledge and Fear of God;
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Thou wouldst not have a Servant that knoweth not how to do his proper emploiment, much lesse then shouldst thou have one that knoweth not his Christianity;
Thou Wouldst not have a Servant that Knoweth not how to do his proper employment, much less then Shouldst thou have one that Knoweth not his Christianity;
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This undoeth you, you are not possessed with the necessity of it, you will not beleeve this text of Scripture, you hope to do well enough for all this,
This undoth you, you Are not possessed with the necessity of it, you will not believe this text of Scripture, you hope to do well enough for all this,
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though the Word saith, He that made them will not save them, Isa. 11. 2. Be stirred up hereunto, because there cannot be any godlinesse, any true holinesse in thee, till this knowledge be in thee.
though the Word Says, He that made them will not save them, Isaiah 11. 2. Be stirred up hereunto, Because there cannot be any godliness, any true holiness in thee, till this knowledge be in thee.
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Ephes. 4. Those that are to have the Image of God restored in them by righteousnesse and true holinesse, they are to be renewed in the spirit of their minde:
Ephesians 4. Those that Are to have the Image of God restored in them by righteousness and true holiness, they Are to be renewed in the Spirit of their mind:
hence they are called light in the Lord, Ephes. 5.8. and conversion is a translation from a state of darknesse into light. Oh what a goad should this be in thy side to get knowledge.
hence they Are called Light in the Lord, Ephesians 5.8. and conversion is a Translation from a state of darkness into Light. O what a goad should this be in thy side to get knowledge.
and men are said to escape the pollutions of the world, through the knowledge of the Gospel, 2 Pet. 2.20. 3. Consider what pains men take to get humane knowledge ;
and men Are said to escape the pollutions of the world, through the knowledge of the Gospel, 2 Pet. 2.20. 3. Consider what pains men take to get humane knowledge;
When thou shalt fall into hell, that is like thy soul, utter darknesse, and there remember, The time was when Manna fell and I might have gathered it:
When thou shalt fallen into hell, that is like thy soul, utter darkness, and there Remember, The time was when Manna fell and I might have gathered it:
There was a time to have gotten knowledge and understanding, but I desperately refused it, and now I am suffering the just punishment of my ignorance! This must perpetually torment thee.
There was a time to have got knowledge and understanding, but I desperately refused it, and now I am suffering the just punishment of my ignorance! This must perpetually torment thee.
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We will enumerate the first and then the later. Saving knowledge hath this internall effect: 1. That it makes a man have a firm and divine immoveable assent to Scripture-truths:
We will enumerate the First and then the later. Saving knowledge hath this internal Effect: 1. That it makes a man have a firm and divine immoveable assent to Scriptural truths:
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For if we should have all the knowledge of men and Angels, yet believe nothing, what advantage could it be to us? There may be knowledge meerly apprehensive,
For if we should have all the knowledge of men and Angels, yet believe nothing, what advantage could it be to us? There may be knowledge merely apprehensive,
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and to imbrace the goodnesse of all those things we know; for the devils they have knowledge enough, called therefore NONLATINALPHABET, because of their exceeding great knowledge,
and to embrace the Goodness of all those things we know; for the Devils they have knowledge enough, called Therefore, Because of their exceeding great knowledge,
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and we may not place them any where but on him, and things relating thereunto, it behoveth us to see whether our knowledge do thus kindle and inflame us after God or no.
and we may not place them any where but on him, and things relating thereunto, it behooveth us to see whither our knowledge do thus kindle and inflame us After God or no.
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Certainly it's the greatest reason that our knowledge should have such Divine operations, for if we know God as he is revealed in his word, he is there discovered to be so great,
Certainly it's the greatest reason that our knowledge should have such Divine operations, for if we know God as he is revealed in his word, he is there discovered to be so great,
Thus Manasseh, after his great troubles and afflictions laid upon him, when he had prayed, mourned and humbled himself, it's said, Then Manasseh knew that God was the Lord:
Thus Manasses, After his great Troubles and afflictions laid upon him, when he had prayed, mourned and humbled himself, it's said, Then Manasses knew that God was the Lord:
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Then he knew, not before, 2 Chron. 33.13. A man then truly comes to know God, when through the apprehension of his Majesty and glorious power, he abhorreth himself, is afflicted because of his rebellions:
Then he knew, not before, 2 Chronicles 33.13. A man then truly comes to know God, when through the apprehension of his Majesty and glorious power, he abhorreth himself, is afflicted Because of his rebellions:
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and the Prophet makes him accursed, that makes not God his trust, Jer. 17. The rich man trusts in his riches, the idolater in his Idols, the great man in his power,
and the Prophet makes him accursed, that makes not God his trust, Jer. 17. The rich man trusts in his riches, the idolater in his Idols, the great man in his power,
and all creatures are but instruments depending on him both quoad esse and operari, will quickly see it a sacrilegious and idololatricall sinne to trust in any but the true God, Psal. 9.10. They that know thy Name will trust in thee:
and all creatures Are but Instruments depending on him both quoad esse and operari, will quickly see it a sacrilegious and Idolatrical sin to trust in any but the true God, Psalm 9.10. They that know thy Name will trust in thee:
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Hence when Israel did see her vanity by false confidences in the creatures, see what God saith of her, Hos. 13.4. Thou shalt know no God but me, for there is no Saviour beside me ; and Hos. 8.2. Israel shall cry unto me, My God we know thee.
Hence when Israel did see her vanity by false confidences in the creatures, see what God Says of her, Hos. 13.4. Thou shalt know no God but me, for there is no Saviour beside me; and Hos. 8.2. Israel shall cry unto me, My God we know thee.
Though therefore knowledge be better then the greatest duties performed out of ignorant devotion, the same Hosea 6 6. God there desireth knowledge more then burnt offerings, yet this is but a lame imperfect knowledge,
Though Therefore knowledge be better then the greatest duties performed out of ignorant devotion, the same Hosea 6 6. God there Desires knowledge more then burned offerings, yet this is but a lame imperfect knowledge,
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The other branch of dependance is on Christ for Justification and Salvation, that is the beleeving on him which our Saviour so often promiseth eternall life to:
The other branch of dependence is on christ for Justification and Salvation, that is the believing on him which our Saviour so often promises Eternal life to:
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This is that excellency of knowledge Paul, Phil. 3. counted all things dung unto comparatively. See then what trust and dependance doth the knowledge of God cause in thee;
This is that excellency of knowledge Paul, Philip 3. counted all things dung unto comparatively. See then what trust and dependence does the knowledge of God cause in thee;
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6. Then is our knowledge saving, when it makes us glorifie God as God, giving the praise of all things to him, Rom. 1. This the Apostle taxeth the Gentiles withall, that though they had a knowledge of God by the creatures,
6. Then is our knowledge Saving, when it makes us Glorify God as God, giving the praise of all things to him, Rom. 1. This the Apostle Taxes the Gentiles withal, that though they had a knowledge of God by the creatures,
for they that know God, know him to be a Spirit, and that he must be worshipped in Spirit and truth, that all outward duties done without the heart, are but a meer hypocrisie;
for they that know God, know him to be a Spirit, and that he must be worshipped in Spirit and truth, that all outward duties done without the heart, Are but a mere hypocrisy;
To say we know God and yet give our selves to sin, is a lye, and it argueth no truth in us, 1· John 3.6. He that commits sin hath not known or seen God, which is the reason why the Prophets attribute all the ungodlinesse in a Land to the not knowing of God:
To say we know God and yet give our selves to since, is a lie, and it argue no truth in us, 1· John 3.6. He that commits since hath not known or seen God, which is the reason why the prophets attribute all the ungodliness in a Land to the not knowing of God:
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for thou art out of the way to heaven, 1 Pet. 2.20. some are said to have escaped the pollutions of the world through the knowledge of God, yet these did it externally only.
for thou art out of the Way to heaven, 1 Pet. 2.20. Some Are said to have escaped the pollutions of the world through the knowledge of God, yet these did it externally only.
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David is much affected with this omnipotence and omniscience of God, Psal. 139.2, 4. Thou knowest my downsitting, and uprising, yea every thought thou knowest afarre off.
David is much affected with this omnipotence and omniscience of God, Psalm 139.2, 4. Thou Knowest my downsit, and uprising, yea every Thought thou Knowest afar off.
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If so be the Apostle say, that he which doubteth whether such a thing be sinne, he is damned if he do it, Rom. 14. how damnable is that mans condition, who knoweth and is assured that he sinneth,
If so be the Apostle say, that he which doubteth whither such a thing be sin, he is damned if he do it, Rom. 14. how damnable is that men condition, who Knoweth and is assured that he Sinneth,
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and there to sit down, No, but Rom. 12.2. we are to be transformed in our minde, that we may prove what is that good and acceptable and perfect will of God:
and there to fit down, No, but Rom. 12.2. we Are to be transformed in our mind, that we may prove what is that good and acceptable and perfect will of God:
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Dost thou that which is well-pleasing to God? Doth God accept of such a life as thine? Is there not a plain contrariety and opposition between Gods will and thy lusts? A man of great knowledge,
Dost thou that which is Well-pleasing to God? Does God accept of such a life as thine? Is there not a plain contrariety and opposition between God's will and thy Lustiest? A man of great knowledge,
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and also great impiety, were he not puffed up with self-flattery, would easily see the opposition between his life and Gods Word, the one is strict, his life is dissolute;
and also great impiety, were he not puffed up with Self-flattery, would Easily see the opposition between his life and God's Word, the one is strict, his life is dissolute;
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Oh consider all thy knowledge and understanding helps thee no more then the devils knowledge doth them, they are not able to love or delight in God and his will.
O Consider all thy knowledge and understanding helps thee no more then the Devils knowledge does them, they Are not able to love or delight in God and his will.
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it will make him do duties in secret, as well as openly, for whosoever is not afraid to sinne in secret, whosoever neglects private duties and holinesse, this man knoweth not God, he doth not understand that he is omnipresent, that his eye is every where beholding all things, that darknesse and light are all one to him:
it will make him do duties in secret, as well as openly, for whosoever is not afraid to sin in secret, whosoever neglects private duties and holiness, this man Knoweth not God, he does not understand that he is omnipresent, that his eye is every where beholding all things, that darkness and Light Are all one to him:
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Oh this is a precious and necessary effect of the knowledge of God, when it makes a man cry out with Joseph, though in the most secret temptation, How can I do this and sinne against God, Gen. 39.21. Those wicked men incouraged themselves in their wickednesse by this, Doth the Lord see, and is there knowledge in the most high? Psal. 73.11.
O this is a precious and necessary Effect of the knowledge of God, when it makes a man cry out with Joseph, though in the most secret temptation, How can I do this and sin against God, Gen. 39.21. Those wicked men encouraged themselves in their wickedness by this, Does the Lord see, and is there knowledge in the most high? Psalm 73.11.
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Consider thy self therefore under any exercises and afflictions, Is thy heart presently thinking of God? dost thou search and enquire into the cause, what sinnes of mine have thus offended God? have deprived me of my good things I enjoyed? this is in a saving way to know him.
Consider thy self Therefore under any exercises and afflictions, Is thy heart presently thinking of God? dost thou search and inquire into the cause, what Sins of mine have thus offended God? have deprived me of my good things I enjoyed? this is in a Saving Way to know him.
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and what an unspeakable reward is laid up for those that deny themselves for him: 2 Cor. 4. This made the Apostle say, We account these light afflictions not comparable to the eternall weight of glory:
and what an unspeakable reward is laid up for those that deny themselves for him: 2 Cor. 4. This made the Apostle say, We account these Light afflictions not comparable to the Eternal weight of glory:
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What made Moses choose the afflictions and reproaches of Christ, Heb. 11. rather then the treasures of Egypt, it was because by faith he saw him that was invisible.
What made Moses choose the afflictions and Reproaches of christ, Hebrew 11. rather then the treasures of Egypt, it was Because by faith he saw him that was invisible.
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And first, Because knowledge in it self is only a perfection in the understanding, and seeing that the whole heart is fully corrupted, it must be universally healed, else there cannot be any salvation.
And First, Because knowledge in it self is only a perfection in the understanding, and seeing that the Whole heart is Fully corrupted, it must be universally healed, Else there cannot be any salvation.
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So that howsoever it be a necessary duty to get knowledge, yet when that is obtained there is a greater work behinde in the cleansing and purifying of the heart.
So that howsoever it be a necessary duty to get knowledge, yet when that is obtained there is a greater work behind in the cleansing and purifying of the heart.
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SERMON XVII. Of the Knowledge and Worship of the One true God: And the contrary thereto, viz. Idolatry. JOH. 17.3. To Know thee the Onely true God, and Jesus Christ, whom thou hast sent.
SERMON XVII. Of the Knowledge and Worship of the One true God: And the contrary thereto, viz. Idolatry. JOHN. 17.3. To Know thee the Only true God, and jesus christ, whom thou hast sent.
The Apostle, 1 Cor. 8.4, 5. hath given us this distinction, where having asserted, that an Idol is nothing, viz. formaliter, though it be made of wood or stone,
The Apostle, 1 Cor. 8.4, 5. hath given us this distinction, where having asserted, that an Idol is nothing, viz. formaliter, though it be made of wood or stone,
Though there were such men as Saturn and Jupiter, yet relatively as Idols representing a God, they were a non-entity. He brings this verse in by way of accusation to answer the objection:
Though there were such men as Saturn and Jupiter, yet relatively as Idols representing a God, they were a nonentity. He brings this verse in by Way of accusation to answer the objection:
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they have their Celestes, Acrii, Terrestes, Marini, as many Gods as creatures almost; but to us, viz. Beleevers, there is one only true God the Father:
they have their Celestes, Acrii, Terrestes, Marini, as many God's as creatures almost; but to us, viz. Believers, there is one only true God the Father:
So that you see there is one reall existent true God, and there are many fictitious and constituted Gods made by man, which the Scripture cals Idols, and that by very significant names:
So that you see there is one real existent true God, and there Are many fictitious and constituted God's made by man, which the Scripture calls Idols, and that by very significant names:
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Sometimes by a word that signifieth nothing, sometimes by a lye and vanity, sometimes by dung and dirt that is rowled up and down, sometimes by scar-crows, or terricula muta, and very often by abomination. The beginning and progresse of this Idolatry is handled by Learned men,
Sometime by a word that signifies nothing, sometime by a lie and vanity, sometime by dung and dirt that is rolled up and down, sometime by scarecrows, or terricula muta, and very often by abomination. The beginning and progress of this Idolatry is handled by Learned men,
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and Learned Tractates are written de Diis Syris, de Diis Romanorum and Germanorum, in all which we may mourn over that horrible blindnesse and folly which doth seize upon all men by nature,
and Learned Tractates Are written de Dis Syriac, de Dis Romanorum and Germans, in all which we may mourn over that horrible blindness and folly which does seize upon all men by nature,
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when they have considered the greater world, and especially man in all his curious parts, have been forced to acknowledge some wise and supream power the maker of these things, as it's said of Galen.
when they have considered the greater world, and especially man in all his curious parts, have been forced to acknowledge Some wise and supreme power the maker of these things, as it's said of Galen.
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it's but apprehensive, not comprehensive, which made an ancient say, De Deo etiam vera dicere periculosum est, because we are subject to such ignorance and blindnesse, God himself doth only comprehend himself;
it's but apprehensive, not comprehensive, which made an ancient say, De God etiam vera dicere Periculosum est, Because we Are Subject to such ignorance and blindness, God himself does only comprehend himself;
Therefore Divines say we have a twofold way of knowing God, the one is affirmative and positive, when those perfections we see in creatures we attribute to God in a supereminent manner:
Therefore Divines say we have a twofold Way of knowing God, the one is affirmative and positive, when those perfections we see in creatures we attribute to God in a supereminent manner:
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and but a childes knowledge in respect of that we shall have in heaven, what a shadow of knowledge then, rather then true knowledge, is that we have by nature? so that it faileth in many necessary particulars, it's lame in essentiall things.
and but a child's knowledge in respect of that we shall have in heaven, what a shadow of knowledge then, rather then true knowledge, is that we have by nature? so that it Faileth in many necessary particulars, it's lame in essential things.
In this life every mans knowledge is imperfect, we know but in part, Paul said so, that was wrapped up into the third heavens, 1 Cor. 13. And although in heaven our knowledge shall be perfected, described by that expression, We shall see him face to face, yet even then it cannot be comprehensive of the whole nature of God, there being no proportion between a finite faculty and an infinite object.
In this life every men knowledge is imperfect, we know but in part, Paul said so, that was wrapped up into the third heavens, 1 Cor. 13. And although in heaven our knowledge shall be perfected, described by that expression, We shall see him face to face, yet even then it cannot be comprehensive of the Whole nature of God, there being no proportion between a finite faculty and an infinite Object.
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Now the Heathens when they worshipped Jupiter as the chiefest and highest God, there was the truth of the thing, there was a supream and a chief that they intended,
Now the heathens when they worshipped Jupiter as the chiefest and highest God, there was the truth of the thing, there was a supreme and a chief that they intended,
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Such a distinction as this the Apostle insinuates, Acts 17.23. where reproving them for their Idolatry, and telling them of an Altar with this inscription, To the unknown God, whom (saith he) you ignorantly worship, we declare to you.
Such a distinction as this the Apostle insinuates, Acts 17.23. where reproving them for their Idolatry, and telling them of an Altar with this inscription, To the unknown God, whom (Says he) you ignorantly worship, we declare to you.
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The summe of this particular is no more, then that even in their Polytheism and multiplied Idolatry that the Heathens lived in, there was a generall implyed assent that there was a God;
The sum of this particular is no more, then that even in their Polytheism and multiplied Idolatry that the heathens lived in, there was a general employed assent that there was a God;
Whatsoever knowledge the greatest naturalist hath, though never so heightened, yet it's mixed with much drosse, it hath many absurd and erroneous intertextures with it;
Whatsoever knowledge the greatest naturalist hath, though never so heightened, yet it's mixed with much dross, it hath many absurd and erroneous intertextures with it;
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but they detained the truth in unrighteousnesse, Rom. 1. And if you say many Christians that have great revealed knowledge are not yet cleansed from their impieties;
but they detained the truth in unrighteousness, Rom. 1. And if you say many Christians that have great revealed knowledge Are not yet cleansed from their impieties;
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They professe they know God, but in works they deny him, Tit. 1.16. therefore the Scripture complaineth of such as not knowing God, The Ox knoweth his owner,
They profess they know God, but in works they deny him, Tit. 1.16. Therefore the Scripture Complaineth of such as not knowing God, The Ox Knoweth his owner,
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and the Asse his masters crib, but Israel hath not known me saith God, Isa. 1.6. We might adde more things, but I shall spend the other part by way of Use in practicall corollaries of great use in our lives.
and the Ass his Masters crib, but Israel hath not known me Says God, Isaiah 1.6. We might add more things, but I shall spend the other part by Way of Use in practical corollaries of great use in our lives.
therefore they said, To morrow shall be a feast to Jehovah, Exod. 32.5. It was Jehovah the God of Israel they intended to worship, but they would make such an Image or representation that they had seen in Egypt. And thus also in Popery, all the water of Tyber cannot wash them clean from Idolatry;
Therefore they said, To morrow shall be a feast to Jehovah, Exod 32.5. It was Jehovah the God of Israel they intended to worship, but they would make such an Image or representation that they had seen in Egypt. And thus also in Popery, all the water of Tiber cannot wash them clean from Idolatry;
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for although their Learned men runne to multitude of distinctions, sometimes between an Idol and an Image, whereas they differ only as Greek and Latine, NONLATINALPHABET is maguncula, a diminutive of NONLATINALPHABET;
for although their Learned men run to multitude of Distinctions, sometime between an Idol and an Image, whereas they differ only as Greek and Latin, is maguncula, a diminutive of;
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and when they have disputed all they can, they confesse ignorant people commit much Idolatry, and that he must be very Metaphysicall that can in his worship make such distinctions;
and when they have disputed all they can, they confess ignorant people commit much Idolatry, and that he must be very Metaphysical that can in his worship make such Distinctions;
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Rome had a Temple called NONLATINALPHABET, wherein they would have all kinde of Gods, and there was nothing so much as love to Idolatry, that made men so opposite to the Christian Religion,
Room had a Temple called, wherein they would have all kind of God's, and there was nothing so much as love to Idolatry, that made men so opposite to the Christian Religion,
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for not only the Heathen that worships Stock and Stone, is an Idolater, but every Christian that puts this hope and confidence in any creature, that placeth the chiefest of his affections and desires otherwise then on God, he is a spirituall Idoloter.
for not only the Heathen that worships Stock and Stone, is an Idolater, but every Christian that puts this hope and confidence in any creature, that places the chiefest of his affections and Desires otherwise then on God, he is a spiritual Idoloter.
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Thus covetousnesse is called Idolatry, Col. 3.5. Charge them that are rich, that they trust not in uncertain riches, but in the living God, saith Paul, 1 Tim. 6.17. If I have made gold my hope, saith Job, chap. 31.24.
Thus covetousness is called Idolatry, Col. 3.5. Charge them that Are rich, that they trust not in uncertain riches, but in the living God, Says Paul, 1 Tim. 6.17. If I have made gold my hope, Says Job, chap. 31.24.
Why halt ye between God and the creature? If God be the only true God, let him have the only true love and joy of thy soul? If riches and lusts be God,
Why halt you between God and the creature? If God be the only true God, let him have the only true love and joy of thy soul? If riches and Lustiest be God,
Thus all those proud and arrogant opinions which advance free-will, make it able to work with God in conversion, this is to derogate from God, he shall not then be the God from whom every good and perfect gift doth proceed. The Apostle, 1 Cor. 8.2.
Thus all those proud and arrogant opinions which advance freewill, make it able to work with God in conversion, this is to derogate from God, he shall not then be the God from whom every good and perfect gift does proceed. The Apostle, 1 Cor. 8.2.
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yet in God there is no change, or shadow of change. Though therefore the Olive tree fail, and the Fig tree do not blossom, Hab. 3.17. though every thing in this world lieth and proveth false, yet thou maiest put confidence in God.
yet in God there is no change, or shadow of change. Though Therefore the Olive tree fail, and the Fig tree do not blossom, Hab. 3.17. though every thing in this world lies and Proves false, yet thou Mayest put confidence in God.
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4. Is God the onely true God? Then what cause have we, who are called to the true knowledge of him, to blesse and praise his Name, that he suffered us not to perish in our black and horrible darknesse ;
4. Is God the only true God? Then what cause have we, who Are called to the true knowledge of him, to bless and praise his Name, that he suffered us not to perish in our black and horrible darkness;
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and suffer others to walk and stumble in their darknesse? What cause have we Christians to honour God! How great will our condemnation be if we neglect so great salvation! Our Saviour would have affected the people of Capernaum, Mat. 11.23. and other places with this mercy.
and suffer Others to walk and Stumble in their darkness? What cause have we Christians to honour God! How great will our condemnation be if we neglect so great salvation! Our Saviour would have affected the people of Capernaum, Mathew 11.23. and other places with this mercy.
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He was the light that came into the world, and men love darknesse rather then light, John 1. Now in these respects we shall be found very guilty and sinfull.
He was the Light that Come into the world, and men love darkness rather then Light, John 1. Now in these respects we shall be found very guilty and sinful.
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1. If we do not highly prize and esteem the knowledge of the true God, if the means of this heavenly wisdom be not more then any other mercy whatsoever:
1. If we do not highly prize and esteem the knowledge of the true God, if the means of this heavenly Wisdom be not more then any other mercy whatsoever:
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This will provoke God to do with us, as he did to the Jews, and to other Churches who are now made waste and become a wildernesse, he will take the light away,
This will provoke God to do with us, as he did to the jews, and to other Churches who Are now made waste and become a Wilderness, he will take the Light away,
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Some have not the knowledge of God, saith Paul, I speak it to your shame, 1 Cor. 15. Oh, to how many persons, to how many families may we say you have not the knowledge of God! What, shalt thou be in the School of Christ,
some have not the knowledge of God, Says Paul, I speak it to your shame, 1 Cor. 15. O, to how many Persons, to how many families may we say you have not the knowledge of God! What, shalt thou be in the School of christ,
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5. Is God the true God, Then how great and hainous a sinne is it to have any communion or commerce with the devil or his instruments, and yet this is a sin too commonly practised.
5. Is God the true God, Then how great and heinous a sin is it to have any communion or commerce with the Devil or his Instruments, and yet this is a since too commonly practised.
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but with what a dreadfull message doth Gods Prophet entertain him, telling him, his childe should die, withall saying, Is it because there is not a God in Israel that thou doest so? May not we say so,
but with what a dreadful message does God's Prophet entertain him, telling him, his child should die, withal saying, Is it Because there is not a God in Israel that thou dost so? May not we say so,
when you go to the devils instruments, witches, wise men and sorcerers, Is it because there is not a true God in heaven? Some have questioned whether such as compact with the devil,
when you go to the Devils Instruments, Witches, wise men and sorcerers, Is it Because there is not a true God in heaven? some have questioned whither such as compact with the Devil,
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Take heed then of ever doing so, and if thy heart hath been so gracelesse and wicked heretofore, oh abhorre thy self, let thy conscience cry out, I have committed a great and abominable sinne, thou art the chiefest sinner of many thousands.
Take heed then of ever doing so, and if thy heart hath been so graceless and wicked heretofore, o abhor thy self, let thy conscience cry out, I have committed a great and abominable sin, thou art the chiefest sinner of many thousands.
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When the devils confessed Christ was the true Son of God, he rebuked them, and would not own such a confession: So Paul also, Act. 16.16. would not own a confession though true, because by one possessed by the devil.
When the Devils confessed christ was the true Son of God, he rebuked them, and would not own such a Confessi: So Paul also, Act. 16.16. would not own a Confessi though true, Because by one possessed by the Devil.
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yet certainly the most common derivation of it is most true, viz. that it comes from the word NONLATINALPHABET to save, as the Angell plainly interprets it, his Name shall be called Jesus, because he shall save his people from their sinnes, Mat. 1.21.
yet Certainly the most Common derivation of it is most true, viz. that it comes from the word to save, as the Angel plainly interprets it, his Name shall be called jesus, Because he shall save his people from their Sins, Mathew 1.21.
3. There is the Original or Fountain of this office, It's from God the Father, Now when the Father is said to send him, it is not to be understood as if it were against Christs will, no,
3. There is the Original or Fountain of this office, It's from God the Father, Now when the Father is said to send him, it is not to be understood as if it were against Christ will, no,
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or else God revealeth it to them extraordinarily, but others positively say, the knowledge we have by nature and meer light of reason is enough to conduct to heaven:
or Else God Revealeth it to them extraordinarily, but Others positively say, the knowledge we have by nature and mere Light of reason is enough to conduct to heaven:
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As for Cornelius the Centurion whom they instance in, the first Heathen converted and baptized under the New Testament, it is plain that he had a knowledge of Christ, though imperfect;
As for Cornelius the Centurion whom they instance in, the First Heathen converted and baptised under the New Testament, it is plain that he had a knowledge of christ, though imperfect;
Neither is that expression of Peter upon Cornelius his admission, Act. 10.35. where he saith, God is no accepter of persons, but in every Nation he that feareth him and worketh righteousnesse shall be saved, any waies favouring salvation without Christ;
Neither is that expression of Peter upon Cornelius his admission, Act. 10.35. where he Says, God is no accepter of Persons, but in every nation he that fears him and works righteousness shall be saved, any ways favouring salvation without christ;
For now the partition wall being broken down, and the Gospel to be preached to all Nations, which was represented in the vision of a sheet full of clean and unclean beasts, the Knowledge of Christ was likewise therewith to be propagated:
For now the partition wall being broken down, and the Gospel to be preached to all nations, which was represented in the vision of a sheet full of clean and unclean beasts, the Knowledge of christ was likewise therewith to be propagated:
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and Faith in his Name, yea, that Text Act. 4.12. is plainly excluding any other way of salvation, There is no other Name under Heaven whereby we must be saved ;
and Faith in his Name, yea, that Text Act. 4.12. is plainly excluding any other Way of salvation, There is no other Name under Heaven whereby we must be saved;
Howsoever men may tropically explain and say, how can we think so merciful a God can suffer so many thousands and thousands who never heard of Christ to perish? yea, their poor Infants, who committed no actual sinne;
Howsoever men may tropically explain and say, how can we think so merciful a God can suffer so many thousands and thousands who never herd of christ to perish? yea, their poor Infants, who committed no actual sin;
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as Luther said, It's not Deus absolutus but relativus, not God considered absolutely but relatively as a Father in Covenant, through Christ that is the ground of all our hope and comfort;
as Luther said, It's not Deus Absolutus but relativus, not God considered absolutely but relatively as a Father in Covenant, through christ that is the ground of all our hope and Comfort;
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This knowledge would only terrifie and drive to despair, as you see in Adam till he was comforted with the promise. 2. On our part, It's necessary to know Christ as well as God,
This knowledge would only terrify and drive to despair, as you see in Adam till he was comforted with the promise. 2. On our part, It's necessary to know christ as well as God,
Can two walk together unlesse they be agreed? What concord or agreement can there be between a righteous God and a corrupted sinner? For this cause it is that the most holy men have praied that God would not enter into strict judgement with them, Psa. 143.2,
Can two walk together unless they be agreed? What concord or agreement can there be between a righteous God and a corrupted sinner? For this cause it is that the most holy men have prayed that God would not enter into strict judgement with them, Psa. 143.2,
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Who is not afraid of justice? Who hath so much purity that the Law cannot finde any fault with him? So that if we consider of these two particulars we shall see great reason that we have to know Christ and God also.
Who is not afraid of Justice? Who hath so much purity that the Law cannot find any fault with him? So that if we Consider of these two particulars we shall see great reason that we have to know christ and God also.
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but yet the Apostle saith, they are cast off by God for the present, that they are branches broken off from the Olive, Rom. 11. and why? because they erre in two particulars: 1. They deny that Jesus born of the Virgin Mary to be the Messiah,
but yet the Apostle Says, they Are cast off by God for the present, that they Are branches broken off from the Olive, Rom. 11. and why? Because they err in two particulars: 1. They deny that jesus born of the Virgae Marry to be the Messiah,
but now since he is come, it's necessary to salvation to beleeve that Person born of the Virgin Mary, and crucified by the Jews under Pilate, was the true and promised Messias,
but now since he is come, it's necessary to salvation to believe that Person born of the Virgae Marry, and Crucified by the jews under Pilate, was the true and promised Messias,
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Fourthly, In that Christ makes Eternall Life to lie in these two necessary things, therefore the Papists are horribly presumptuous, who adde a third thing necessary to Eternal Life, which is Subesse Romano Pontifici, To acknowledge the Pope to be head of the Church,
Fourthly, In that christ makes Eternal Life to lie in these two necessary things, Therefore the Papists Are horribly presumptuous, who add a third thing necessary to Eternal Life, which is Subesse Romano Pontifici, To acknowledge the Pope to be head of the Church,
and to submit to him, This is de necessitate salutis saith Bellarmine. But they have never yet been able to make this out that there is such an universal visible and infallible head of the Church:
and to submit to him, This is de necessitate Salutis Says Bellarmine. But they have never yet been able to make this out that there is such an universal visible and infallible head of the Church:
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Though they be Antichrists also that deny Christ to be come in the flesh, 1 Joh. 2.16. yet the great Antichrist is described by the Church-power, and universal dominion;
Though they be Antichrists also that deny christ to be come in the Flesh, 1 John 2.16. yet the great Antichrist is described by the Church power, and universal dominion;
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3. To know Jesus Christ implieth also that we have some understanding of his Offices ; Of his anointing with all sufficiency and fulnesse, to be a Mediatour for us;
3. To know jesus christ Implies also that we have Some understanding of his Offices; Of his anointing with all sufficiency and fullness, to be a Mediator for us;
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as if they were not in a way to Eternal Life, yet this Scripture may abundantly encourage, where there is a true knowledge of God and Christ, there is a possibility of Eternal Life.
as if they were not in a Way to Eternal Life, yet this Scripture may abundantly encourage, where there is a true knowledge of God and christ, there is a possibility of Eternal Life.
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1. That he is really and truly God, for how can he be a spiritual Saviour if he be not God? Is it not God only that can raise from the dead ? Could meer man satisfie the justice of God, destroy the works of the devil? It's not my purpose here to confirm that main Article of Religion, I only inform you that he who truly knoweth Christ must know him to be God the only begotten of the Father, else he cannot know him as a Jesus, as a Saviour;
1. That he is really and truly God, for how can he be a spiritual Saviour if he be not God? Is it not God only that can raise from the dead? Could mere man satisfy the Justice of God, destroy the works of the Devil? It's not my purpose Here to confirm that main Article of Religion, I only inform you that he who truly Knoweth christ must know him to be God the only begotten of the Father, Else he cannot know him as a jesus, as a Saviour;
yet they do not truly know Christ, if the Apostle makes it so great a sinne to deny Christ to be come in the flesh, to be man, that he saith, he is Antichrist that doth so, 1 Joh. 2.18.
yet they do not truly know christ, if the Apostle makes it so great a sin to deny christ to be come in the Flesh, to be man, that he Says, he is Antichrist that does so, 1 John 2.18.
Shall Christ himself Phil. 2. think it no robbery to be equal with God, and will they make Christ guilty of such robbery? for he assumed to himself both the Title and reality of God.
Shall christ himself Philip 2. think it no robbery to be equal with God, and will they make christ guilty of such robbery? for he assumed to himself both the Title and reality of God.
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who concerning the flesh, was of the Seed of Abraham, and yet he is God for evermore, concerning the flesh, that is spoken oppositely to his divine nature,
who Concerning the Flesh, was of the Seed of Abraham, and yet he is God for evermore, Concerning the Flesh, that is spoken oppositely to his divine nature,
yet this is not to know Christ, Therefore the Marcionists and some Anabaptists who said he had not a true reall body, that he was only in the appearance of a man, They do not know Christ.
yet this is not to know christ, Therefore the Marcionists and Some Anabaptists who said he had not a true real body, that he was only in the appearance of a man, They do not know christ.
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for if Christ be the Messiah, if he be the full Mediatour, to what purpose are all these? Although therefore in Popery there is the true doctrine retained about Christs Natures, he is acknowledged to be God and man,
for if christ be the Messiah, if he be the full Mediator, to what purpose Are all these? Although Therefore in Popery there is the true Doctrine retained about Christ Nature's, he is acknowledged to be God and man,
Therefore it's added, whom thou hast sent, and for this reason it's said, he that knoweth and honoureth the Son, must know and honour the Father also, Joh. 5.23.
Therefore it's added, whom thou hast sent, and for this reason it's said, he that Knoweth and Honoureth the Son, must know and honour the Father also, John 5.23.
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For from the Father comes the Spring of all this love, He so loved the world that he gave his only Son, Joh. 3. and certainly this is of great consequence to know the Father sent Christ into the world,
For from the Father comes the Spring of all this love, He so loved the world that he gave his only Son, John 3. and Certainly this is of great consequence to know the Father sent christ into the world,
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Now how great a matter was this, for God the Father to do? Was not Christ the only begotten and beloved of the Father? Did he not come out of his Fathers bosome to the Crosse,
Now how great a matter was this, for God the Father to do? Was not christ the only begotten and Beloved of the Father? Did he not come out of his Father's bosom to the Cross,
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and shall not this make us return all thankfulnesse and obedience unto him. Lastly, This must necessarily imply a knowledge of our misery and damnable condition by sinne:
and shall not this make us return all thankfulness and Obedience unto him. Lastly, This must necessarily imply a knowledge of our misery and damnable condition by sin:
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For if we were not lost what need had we of a Saviour? If we were not sinners what need of a Mediatour? So that the acknowledging of a Christ sent into the world to be a Mediatour is the beleeving also of man by nature to be the childe of wrath, the Enemy of God, one who may not come into his presence,
For if we were not lost what need had we of a Saviour? If we were not Sinners what need of a Mediator? So that the acknowledging of a christ sent into the world to be a Mediator is the believing also of man by nature to be the child of wrath, the Enemy of God, one who may not come into his presence,
yet was there any discovery or Knowledge of Christ in those daies, This is so great a matter that some have looked upon all the Jews as knowing only temporall promises;
yet was there any discovery or Knowledge of christ in those days, This is so great a matter that Some have looked upon all the jews as knowing only temporal promises;
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This is plain by the Apostles Arguments in his Epistle to the Galatians, and we see by the Prophets they so relied upon these externall services, that they thought themselves beloved of God, though abounding in all wickednesse:
This is plain by the Apostles Arguments in his Epistle to the Galatians, and we see by the prophets they so relied upon these external services, that they Thought themselves Beloved of God, though abounding in all wickedness:
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so the Priests and Prophets they explained the meaning thereof to the people, and sometimes they have clear promises of a Saviour, a Messias to come to them, who shall be a Prince of Peace,
so the Priests and prophets they explained the meaning thereof to the people, and sometime they have clear promises of a Saviour, a Messias to come to them, who shall be a Prince of Peace,
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and shall bear their sinnes for them, as Isaiah speaks like an Evangelist to this purpose, which made the Apostle say that the Prophets did bear witnesse of Christ;
and shall bear their Sins for them, as Isaiah speaks like an Evangelist to this purpose, which made the Apostle say that the prophets did bear witness of christ;
Now all the godly have the same faith Abraham had, therefore he is made the Father of the Faithfull, so that what was covered in the Old Testament is revealed in the New;
Now all the godly have the same faith Abraham had, Therefore he is made the Father of the Faithful, so that what was covered in the Old Testament is revealed in the New;
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For he was in respect of his humane nature conceived by the holy Ghost, when he was to leave his Apostles bodily, he promiseth his Spirit to supply his presence,
For he was in respect of his humane nature conceived by the holy Ghost, when he was to leave his Apostles bodily, he promises his Spirit to supply his presence,
And in the 2d place we may say it's not necessary that this Text should speak of all things necessary to Salvation, It's enough that other places doe sufficiently testifie it;
And in the 2d place we may say it's not necessary that this Text should speak of all things necessary to Salvation, It's enough that other places do sufficiently testify it;
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yet none may from thence gather the Spirit is excluded, for 2 Cor. 1.13, 14. There is the communion of the Spirit added to the love of God and the grace of Jesus Christ.
yet none may from thence gather the Spirit is excluded, for 2 Cor. 1.13, 14. There is the communion of the Spirit added to the love of God and the grace of jesus christ.
3. You may demand, If the Knowledge of those things be enough to eternall Life, what then needs the Ministry or Preaching to a man that knoweth these :
3. You may demand, If the Knowledge of those things be enough to Eternal Life, what then needs the Ministry or Preaching to a man that Knoweth these:
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The Apostle that was lifted up to the third heavens, yet he saith, We know but in part, 1 Cor. 13. If Paul then knew but in part, what must others do? We see the Angels themselves desire to have the Mystery of Christ made more known to them, Eph. 3. so that it's a foolish conceit to think thou knowest enough already,
The Apostle that was lifted up to the third heavens, yet he Says, We know but in part, 1 Cor. 13. If Paul then knew but in part, what must Others doe? We see the Angels themselves desire to have the Mystery of christ made more known to them, Ephesians 3. so that it's a foolish conceit to think thou Knowest enough already,
Ʋse of Instruction to the full self-righteous man that is not burthened and loaded with the sence of his sinnes, whatsoever knowledge thou maist have, yet thou canst not know any thing in a saving manner about Christ;
Ʋse of Instruction to the full self-righteous man that is not burdened and loaded with the sense of his Sins, whatsoever knowledge thou Mayest have, yet thou Canst not know any thing in a Saving manner about christ;
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or to those who labour and are greatly affected with their sinne, They know sin, They know the Law, They know the terrors of an angry God, but they know not Christ:
or to those who labour and Are greatly affected with their sin, They know since, They know the Law, They know the terrors of an angry God, but they know not christ:
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Consider how Paal was affected herein, he knew nothing but Christ crucified, 2 Cor. 2.2. All things were accounted dung and drosse for the excellency of this knowledge, Phil. 3.8.
Consider how Paal was affected herein, he knew nothing but christ Crucified, 2 Cor. 2.2. All things were accounted dung and dross for the excellency of this knowledge, Philip 3.8.
IN this Verse our Saviour addeth a new argument for that Petition mention mentioned v. 1. Glorifie me. Why? because I have glorified thee on earth, I have finished my work :
IN this Verse our Saviour adds a new argument for that Petition mention mentioned v. 1. glorify me. Why? Because I have glorified thee on earth, I have finished my work:
These words our Saviour doth not speak out of ostentation and boasting, but to shew the order God appointed, that by his sufferings when perfected he should enter into glory.
These words our Saviour does not speak out of ostentation and boasting, but to show the order God appointed, that by his sufferings when perfected he should enter into glory.
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I have glorified thee, though Christ as God had all divine glory due to him, yet as Mediatour in the state of humiliation, so he was inferiour to the Father,
I have glorified thee, though christ as God had all divine glory due to him, yet as Mediator in the state of humiliation, so he was inferior to the Father,
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For when we glorifie God, we adde nothing to him, we do not make him more glorious then he is indeed, We cannot advantage him but our selves by serving of him,
For when we Glorify God, we add nothing to him, we do not make him more glorious then he is indeed, We cannot advantage him but our selves by serving of him,
Christ then being by the state of humiliation made lower then God, yea, lower then Angels, had this purity of intention in all that he did and all that he suffered, to glorifie God.
christ then being by the state of humiliation made lower then God, yea, lower then Angels, had this purity of intention in all that he did and all that he suffered, to Glorify God.
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That is mentioned, because here only on the earth was he to be in a state of debasement, here only he was to work, in heaven he was to receive his glory;
That is mentioned, Because Here only on the earth was he to be in a state of debasement, Here only he was to work, in heaven he was to receive his glory;
Now they say, That Christ was both viator and comprehensor together, but if they mean, that in this life he possessed all that glory which he should have in heaven, that is false,
Now they say, That christ was both viator and comprehensor together, but if they mean, that in this life he possessed all that glory which he should have in heaven, that is false,
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Indeed the humane nature of Christ was alwaies united personally to the godhead, but there was a suspension of that glorious influance and happinesse while on the earth.
Indeed the humane nature of christ was always united personally to the godhead, but there was a suspension of that glorious influance and happiness while on the earth.
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Obs. That it is a blessed and most happy thing to be able at the time of death truly to say, Lord, I have glorified thee in my life, I have finished all the work I was to do.
Obs. That it is a blessed and most happy thing to be able At the time of death truly to say, Lord, I have glorified thee in my life, I have finished all the work I was to do.
This Subject will be very profitable and necessary, you cannot expect health and life alwaies in this world, your time is running, your daies are decaying, you are hasting to the grave, who knoweth how soon God will put a period to thy life in this world? What then should be more in your hearts and thoughts then this,
This Subject will be very profitable and necessary, you cannot expect health and life always in this world, your time is running, your days Are decaying, you Are hasting to the grave, who Knoweth how soon God will put a Period to thy life in this world? What then should be more in your hearts and thoughts then this,
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Hezekiah had great outward prosperity, he had many earthly delights as a King, but see how every earthly comfort vanisheth away, That he had served God in the uprightnesse of his heart comforted him more then all earthly honour or greatnesse.
Hezekiah had great outward Prosperity, he had many earthly delights as a King, but see how every earthly Comfort Vanishes away, That he had served God in the uprightness of his heart comforted him more then all earthly honour or greatness.
If all the glory of the world had been given Paul, would it have comforted him like this Testimony of a godly conversation? Oh how many dying men may say, I have served the devil, I have fullfilled his lusts,
If all the glory of the world had been given Paul, would it have comforted him like this Testimony of a godly Conversation? O how many dying men may say, I have served the Devil, I have Fulfilled his Lustiest,
No, God hath appointed a time when every man shall appear before him, and he must give an account of all his time, all his Talents, all his actions, all his thoughts, of all things in this world that have been his;
No, God hath appointed a time when every man shall appear before him, and he must give an account of all his time, all his Talents, all his actions, all his thoughts, of all things in this world that have been his;
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The Scripture is very clear in this formidable Truth, 2 Cor. 5. We must all appear before the Judgement Seat of Christ to give an account for what hath been done in the flesh, Mat. 12.36. yea, of every idle word we must give an account, yea, of every secret thing, Eccl. 12.16. The Parable of the Talents Mat. 25.15.
The Scripture is very clear in this formidable Truth, 2 Cor. 5. We must all appear before the Judgement Seat of christ to give an account for what hath been done in the Flesh, Mathew 12.36. yea, of every idle word we must give an account, yea, of every secret thing, Ecclesiastes 12.16. The Parable of the Talents Mathew 25.15.
where the man with ten, with five, with two, are called to give an account of their improvement doth evidently shew, that there is no good thing we have, let it be health, wealth, riches,
where the man with ten, with five, with two, Are called to give an account of their improvement does evidently show, that there is no good thing we have, let it be health, wealth, riches,
Oh beloved, what an overwhelming consideration is this, to think the time is coming when every thought, every word, every hour, every day, every opportunity, every penny, every thing I have had will be called for, who can hear these things and not tremble? Never think all thy sins are forgotten, no, the Scripture attributes a Book to God, God writeth down every thing,
O Beloved, what an overwhelming consideration is this, to think the time is coming when every Thought, every word, every hour, every day, every opportunity, every penny, every thing I have had will be called for, who can hear these things and not tremble? Never think all thy Sins Are forgotten, no, the Scripture attributes a Book to God, God Writeth down every thing,
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yet who considers this? Do I promote the glory of God? Is God honoured by me in my place and calling? Do not I hide my talent in a Napkin? Am I able to answer for my great neglect? For thy health, who can speak for that? For time and many daies given to repent, who can speak for that? These things will be fire in your bones, They will be thunder in your ears,
yet who considers this? Do I promote the glory of God? Is God honoured by me in my place and calling? Do not I hide my talon in a Napkin? Am I able to answer for my great neglect? For thy health, who can speak for that? For time and many days given to Repent, who can speak for that? These things will be fire in your bones, They will be thunder in your ears,
Indeed Christ he being God and man did all these things without sinne, therefore he was a full Mediatour for us, God had nothing, the Law had nothing to object against him,
Indeed christ he being God and man did all these things without sin, Therefore he was a full Mediator for us, God had nothing, the Law had nothing to Object against him,
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if God judge him in strict justice· Hence David praieth, that God would not enter into judgement with him, that he would not mark every thing done amisse ;
if God judge him in strict justice· Hence David Prayeth, that God would not enter into judgement with him, that he would not mark every thing done amiss;
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yet doth not challenge any perfection, for at another time he accounts all things dung and drosse, and would be found in Christ, Phil. 3. having the righteousnesse by faith, so that all doctrines of perfection,
yet does not challenge any perfection, for At Another time he accounts all things dung and dross, and would be found in christ, Philip 3. having the righteousness by faith, so that all doctrines of perfection,
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Fifthly, Because no works we do can be perfect, hence at the end of our daies, when we look over all our former life, we may not put any trust or confidence in what we have done ;
Fifthly, Because no works we do can be perfect, hence At the end of our days, when we look over all our former life, we may not put any trust or confidence in what we have done;
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The Pharisees are condemned for this, that they trusted in their own righteousnesse, yea, the whole Nation of the Jews, that they went about to establish their own righteousnesse,
The Pharisees Are condemned for this, that they trusted in their own righteousness, yea, the Whole nation of the jews, that they went about to establish their own righteousness,
and would not submit to the righteousnesse of Christ, Rom. 10. Though self-righteousnesse be not a grosse scandalous sinne, making men abominable and no•some in the world,
and would not submit to the righteousness of christ, Rom. 10. Though self-righteousness be not a gross scandalous sin, making men abominable and no•some in the world,
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yet it is as damnable and as dangerous as those sins, yea, more damnable, partly because it overthroweth all the principles of being cured, None being more miserable then those who are so,
yet it is as damnable and as dangerous as those Sins, yea, more damnable, partly Because it Overthroweth all the principles of being cured, None being more miserable then those who Are so,
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This is like the Psalmists arrow that destroieth at mid-day, and then partly because it doth so immediatly oppose Christ revealed as a Mediatour and Saviour,
This is like the Psalmists arrow that Destroyeth At midday, and then partly Because it does so immediately oppose christ revealed as a Mediator and Saviour,
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Lastly, Though all this be true, our godlinesse is no merit, no ground of confidence, yet a faithful zealous performing of those duties God hath required of us may as a sign and evidence wonderfully comfort and imbolden our hearts:
Lastly, Though all this be true, our godliness is no merit, no ground of confidence, yet a faithful zealous performing of those duties God hath required of us may as a Signen and evidence wonderfully Comfort and embolden our hearts:
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and that thou art in the number of those who are prepared for glory, our rejoycing is this, saith Paul, the testimony of a good conscience, 2 Cor. 1.12. and 1 Joh. 3.21. Hereby we are sure he heareth us, if our hearts condemn us not;
and that thou art in the number of those who Are prepared for glory, our rejoicing is this, Says Paul, the testimony of a good conscience, 2 Cor. 1.12. and 1 John 3.21. Hereby we Are sure he hears us, if our hearts condemn us not;
but a drop of this heavenly assurance of our endeavour to please God, will be more precious then all the world, Oh foolish people and unwise that do no more consider your latter end, Can you but look on your body and say, this face, these arms, this body will one day moulder in the dust:
but a drop of this heavenly assurance of our endeavour to please God, will be more precious then all the world, O foolish people and unwise that do no more Consider your latter end, Can you but look on your body and say, this face, these arms, this body will one day moulder in the dust:
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Can you but look on your houses and habitations, and say, These dwellings will know me no more, must every thing break thy heart, thou lookest upon thy husband, thy Children, thy friends mourning by thee, must there be such a sad and dolefull time,
Can you but look on your houses and habitations, and say, These dwellings will know me no more, must every thing break thy heart, thou Lookest upon thy husband, thy Children, thy Friends mourning by thee, must there be such a sad and doleful time,
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and dost thou provide no comfort, no hopes to encourage thee? The Psalmist saith not as the horse and mule, without understanding, whose mouth must be held in by a Bridle, Psa. 31.9.
and dost thou provide no Comfort, no hope's to encourage thee? The Psalmist Says not as the horse and mule, without understanding, whose Mouth must be held in by a Bridle, Psa. 31.9.
2. It's a blessed thing to have this Testimony and Seal upon our hearts, that we have glorified God and done his work, because Conscience if ever is then awakened,
2. It's a blessed thing to have this Testimony and Seal upon our hearts, that we have glorified God and done his work, Because Conscience if ever is then awakened,
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When Simeon had seen Christ, and taken him in his arms, then he saith, Lord, let thy Servant depart in thy Peace, Luk. 2. When Paul hath thus discharged his trust,
When Simeon had seen christ, and taken him in his arms, then he Says, Lord, let thy Servant depart in thy Peace, Luk. 2. When Paul hath thus discharged his trust,
and what makes it sometimes so but want of this assurance this good testimony about themselves, oh their life troubles them, such sins and such barrenesse;
and what makes it sometime so but want of this assurance this good testimony about themselves, o their life Troubles them, such Sins and such barrenesse;
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Their hearts are within them, They think of death, and their soul is troubled, so that it's a most desirable thing to have this in thy heart when thou art dying;
Their hearts Are within them, They think of death, and their soul is troubled, so that it's a most desirable thing to have this in thy heart when thou art dying;
how will God look on me? who can endure his frowns and displeasures? Doth not the Apostle say, It's a fearfull thing to fall into the hands of the living God, Heb. 10.3.
how will God look on me? who can endure his frowns and displeasures? Does not the Apostle say, It's a fearful thing to fallen into the hands of the living God, Hebrew 10.3.
Canst thou truly say thus? then it's an immortall Crown of Glory that is laid up for thee, no more deaths, no more changes, no more fears or tears, thou art made for ever: But of this heretofore.
Canst thou truly say thus? then it's an immortal Crown of Glory that is laid up for thee, no more death's, no more changes, no more fears or tears, thou art made for ever: But of this heretofore.
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if thou hast been doing the work that sinne and Satan tempted thee to, why art thou so devoid of all understanding, will thy health and strength alwaies hold? Art thou exempted from the stroke of death? Is not thy time running on? sit down then and consider what thoughts will at thy death possesse thee, What testimony have I, that I have done the work of the Lord? Oh doth not thy life accuse thee!
if thou hast been doing the work that sin and Satan tempted thee to, why art thou so devoid of all understanding, will thy health and strength always hold? Art thou exempted from the stroke of death? Is not thy time running on? fit down then and Consider what thoughts will At thy death possess thee, What testimony have I, that I have done the work of the Lord? O does not thy life accuse thee!
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Is it not all over bloody? Canst thou think of what thou hast been with any content? Is thy life at present such that thou canst say, O Lord I am doing thy work? Oh the amazement and astonishment that should take hold on such men!
Is it not all over bloody? Canst thou think of what thou hast been with any content? Is thy life At present such that thou Canst say, Oh Lord I am doing thy work? O the amazement and astonishment that should take hold on such men!
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I have glorified thee on earth, &c. THe Doctrine observed was, That it is a most blessed and happy thing in the close of our daies to be able to say upon good grounds, We have finished the work God gave us to do.
I have glorified thee on earth, etc. THe Doctrine observed was, That it is a most blessed and happy thing in the close of our days to be able to say upon good grounds, We have finished the work God gave us to do.
If therefore it be possible, my endeavour shall be that this arrow of Gods truth may enter in at the joynts of thy armour, seeing it cannot any where else.
If Therefore it be possible, my endeavour shall be that this arrow of God's truth may enter in At the Joints of thy armour, seeing it cannot any where Else.
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and is not this the condition of most? Look generally upon mens lives, are they not doing the devils works? are they not dishonouring God all the day long by their ungodly conversation? If there be any that are tender and consciencious, are they not like gleanings after a Vintage? here a man, and there a woman;
and is not this the condition of most? Look generally upon men's lives, Are they not doing the Devils works? Are they not Dishonoring God all the day long by their ungodly Conversation? If there be any that Are tender and conscientious, Are they not like gleanings After a Vintage? Here a man, and there a woman;
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What wilt thou do, when God, when thy conscience, when the law, when devils will accuse thee? Where wilt thou hide thy self? Remember Jacob, Gen. 32.13.
What wilt thou do, when God, when thy conscience, when the law, when Devils will accuse thee? Where wilt thou hide thy self? remember Jacob, Gen. 32.13.
when his brother Esau was to meet him, who was enraged and provoked against him, how carefull he was by Presents and humble deprecations to mitigate his anger.
when his brother Esau was to meet him, who was enraged and provoked against him, how careful he was by Presents and humble deprecations to mitigate his anger.
our Saviour speaks that parable to this purpose, That when God shall say to every one of us, Thou shalt be no long or steward, in this relation, in that condition I will have an account of all, that then we manage all things so, that we may be able to have some comfortable refuge.
our Saviour speaks that parable to this purpose, That when God shall say to every one of us, Thou shalt be no long or steward, in this Relation, in that condition I will have an account of all, that then we manage all things so, that we may be able to have Some comfortable refuge.
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It's NONLATINALPHABET, not NONLATINALPHABET, though they do not male, yet they do aliud agere, a servant, though he do not contrary to his Masters work,
It's, not, though they do not male, yet they do Aliud agere, a servant, though he do not contrary to his Masters work,
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And this is very considerable, for the Pharisee at the close of his life may strive to say, Lord, I have fasted twice a week, I washed my hands, my house, my pots, &c. thus I have glorified thee,
And this is very considerable, for the Pharisee At the close of his life may strive to say, Lord, I have fasted twice a Week, I washed my hands, my house, my pots, etc. thus I have glorified thee,
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but what saith Christ, In vain do ye worship me, Mat. 16.9. and who hath required these things at your hands? Thus the Papist, if he say, I have gone a Pilgrimage, I have made such penall satisfactions, I have said so many Ave Maries, I have done penance, I have received extream unction.
but what Says christ, In vain do you worship me, Mathew 16.9. and who hath required these things At your hands? Thus the Papist, if he say, I have gone a Pilgrimage, I have made such penal satisfactions, I have said so many Have Mary's, I have done penance, I have received extreme unction.
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Now because this is not required or commanded work, therefore it will have no reward: So then it's not enough to see thy work be not contrary to Gods will,
Now Because this is not required or commanded work, Therefore it will have no reward: So then it's not enough to see thy work be not contrary to God's will,
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though it be not contra, yet it is preter, and indeed what is preter, because not secundum, must needs be contra. It's contrary to Gods will, whatsoever is not commanded.
though it be not contra, yet it is preter, and indeed what is preter, Because not secundum, must needs be contra. It's contrary to God's will, whatsoever is not commanded.
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Consider then how fruitfull are thy duties, are thy hours for God, maiest thou not cry out many times, hodie diem perdidi? doest thou put that of the Apostle in practice, to redeem the time? Ephes. 5.16. Heaven would not be heaven, if it were only a negation of torment, not a positive affluence of all happinesse;
Consider then how fruitful Are thy duties, Are thy hours for God, Mayest thou not cry out many times, hodie diem perdidi? dost thou put that of the Apostle in practice, to Redeem the time? Ephesians 5.16. Heaven would not be heaven, if it were only a negation of torment, not a positive affluence of all happiness;
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Paul having found the reliques of corruption rebelling against grace, and contra vitia pugnamus non ut vincamus sed ne vincamus, Jebusites will abide in the land,
Paul having found the Relics of corruption rebelling against grace, and contra Vices We fight non ut Vincamus sed ne Vincamus, Jebusites will abide in the land,
but we speak of a totall plenary lukewarmnesse, such which Christ condemneth, Revel. 2. when he wisheth she were either hot or cold, but being lukewarm, God would spew her out of his mouth:
but we speak of a total plenary lukewarmness, such which christ Condemneth, Revel. 2. when he wishes she were either hight or cold, but being lukewarm, God would spew her out of his Mouth:
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Never then think a meer formall and customary way of Religious duties will ever be any comfort to thee, no, God will say, Thy heart was not in these, thou didst not serve me as the world, as thy lusts;
Never then think a mere formal and customary Way of Religious duties will ever be any Comfort to thee, no, God will say, Thy heart was not in these, thou didst not serve me as the world, as thy Lustiest;
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It was so with Christ, though there was a peculiar reason, and why not with his members? only when God dealeth so, they are meer exercises to increase their Crown of glory;
It was so with christ, though there was a peculiar reason, and why not with his members? only when God deals so, they Are mere exercises to increase their Crown of glory;
1. Immoderate affections to lawfull things, they do so dead the heart and clog the soul, that when a man comes to die, these earthly things lye upon the heart,
1. Immoderate affections to lawful things, they do so dead the heart and clog the soul, that when a man comes to die, these earthly things lie upon the heart,
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the godly man dying is compared to ripe corn, so that if these earthy and worldly affections be not dried up in thee, it will much hinder thy joy, this green wood will make a great smoak.
the godly man dying is compared to ripe corn, so that if these earthy and worldly affections be not dried up in thee, it will much hinder thy joy, this green wood will make a great smoke.
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howsoever this is sure, an heart not weaned from the world, and yet must be parted from, is like a tooth not cut from the flesh, which will cause great pain in the pulling out.
howsoever this is sure, an heart not weaned from the world, and yet must be parted from, is like a tooth not Cut from the Flesh, which will cause great pain in the pulling out.
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as long as you live slothfully and negligently, you can never come to any assurance: the more lazy and cold thou art, the greater will thy fears and doubtings be:
as long as you live slothfully and negligently, you can never come to any assurance: the more lazy and cold thou art, the greater will thy fears and doubtings be:
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3. This will much weaken, though not quite destroy thy comfort, when thou hast not been carefull and active to improve all the opportunities and prizes God put into thy hand.
3. This will much weaken, though not quite destroy thy Comfort, when thou hast not been careful and active to improve all the opportunities and prizes God put into thy hand.
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These thoughts will be so many drops of gall in thy hony: Therefore the Apostle presseth that duty to redeem the time, Ephes. 4.16. to take all the occasions and opportunities before thee:
These thoughts will be so many drops of Gall in thy honey: Therefore the Apostle Presseth that duty to Redeem the time, Ephesians 4.16. to take all the occasions and opportunities before thee:
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We are commanded to learn of the unreasonable creatures, that know their times and seasons. Christs tears over Jerusalem, Luk. 19.41. were because she did not know her day;
We Are commanded to Learn of the unreasonable creatures, that know their times and seasons. Christ tears over Jerusalem, Luk. 19.41. were Because she did not know her day;
therefore you heard no man could put any confidence in the best improved life that can be, only he is happy that hath lesse worms gnawing upon his conscience then others:
Therefore you herd no man could put any confidence in the best improved life that can be, only he is happy that hath less worms gnawing upon his conscience then Others:
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Oh then take this home with thee, thou godly soul, when Christ knocketh at the door there is an opportunity of doing or receiving good, take heed with the Church, thou do not make excuses,
O then take this home with thee, thou godly soul, when christ knocketh At the door there is an opportunity of doing or receiving good, take heed with the Church, thou do not make excuses,
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yet we did it upon constraint and slavish fears, not from filiall and voluntary principles. As the heart hath been free and willing, so commonly will thy joyes be.
yet we did it upon constraint and slavish fears, not from filial and voluntary principles. As the heart hath been free and willing, so commonly will thy Joys be.
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When the people offered so willingly about the Temple, how joyfull and glad is David, blessing God, Who are we that we should be able to offer thus willingly, 1 Chron. 29.14. and Lord keep this alwaies in their hearts;
When the people offered so willingly about the Temple, how joyful and glad is David, blessing God, Who Are we that we should be able to offer thus willingly, 1 Chronicles 29.14. and Lord keep this always in their hearts;
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therefore as the Apostle spake concerning Ministers, Heb. 3.17. people should obey them, that they might give their account with joy and not with grief, the same is to be applied by every one;
Therefore as the Apostle spoke Concerning Ministers, Hebrew 3.17. people should obey them, that they might give their account with joy and not with grief, the same is to be applied by every one;
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there were self-respects, self-considerations, and these will be so many thorns by thy roses, if it had not been for such ingredients thy heart had been more serene and calm.
there were self-respects, self-considerations, and these will be so many thorns by thy roses, if it had not been for such ingredients thy heart had been more serene and Cam.
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shouldst thou abound in the most Angelicall duties that are, be admired of all, yet if in all these things thou hast not been purely fixed, thy hopes will fail;
Shouldst thou abound in the most Angelical duties that Are, be admired of all, yet if in all these things thou hast not been purely fixed, thy hope's will fail;
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even as the Papists define spes hope, to be partim à gratiâ, partim à meritis nostris proveniens, but those that go thus to divide, must needs divide themselves from comfort,
even as the Papists define spes hope, to be Partim à gratiâ, Partim à Meritis nostris proveniens, but those that go thus to divide, must needs divide themselves from Comfort,
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3. This mistake may breed much disconsolatenesse when we limit our assurance and evidence to the time of our death, that if God give us it not then, we give up our case as desperate.
3. This mistake may breed much disconsolateness when we limit our assurance and evidence to the time of our death, that if God give us it not then, we give up our case as desperate.
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Indeed it's a most blessed thing, and a mercy much to be prayed for, that as Simeon, so we having seen Christ in our hearts and lives, may then depart in peace:
Indeed it's a most blessed thing, and a mercy much to be prayed for, that as Simeon, so we having seen christ in our hearts and lives, may then depart in peace:
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For as the wicked ungodly man, who the next moment is to drop into eternall flames, may yet die with great carnal presumption that God is his God, that Christ is his Mediator in whom he will trust,
For as the wicked ungodly man, who the next moment is to drop into Eternal flames, may yet die with great carnal presumption that God is his God, that christ is his Mediator in whom he will trust,
as that thou art able to make this glorious profession? Is not God, is not his word, is not thy own conscience against thee? How speechlesse and confounded wilt thou be,
as that thou art able to make this glorious profession? Is not God, is not his word, is not thy own conscience against thee? How speechless and confounded wilt thou be,
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With what comfort wilt thou look upon the devils work, and sins work, which thou hast been doing all thy life time? especially take heed of unprofitablenesse and decayings in the way of godlinesse;
With what Comfort wilt thou look upon the Devils work, and Sins work, which thou hast been doing all thy life time? especially take heed of unprofitableness and decayings in the Way of godliness;
thou that hast looked towards heaven, but art turned out of the way, be sure thy end will be miserable, It had been better for thee, saith the Apostle, never to have known the way of righteousnesse.
thou that hast looked towards heaven, but art turned out of the Way, be sure thy end will be miserable, It had been better for thee, Says the Apostle, never to have known the Way of righteousness.
You may have desires, may have breakings of heart, and yet return to sinne again; oh think with what a violent flood these thoughts will come upon thee!
You may have Desires, may have breakings of heart, and yet return to sin again; o think with what a violent flood these thoughts will come upon thee!
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That Christs chief end in what he did for man, was the Glory of God, which bespeaks both our Imitation and unspeakable Consolation. JOH. 17.4. I have glorified thee on earth.
That Christ chief end in what he did for man, was the Glory of God, which bespeaks both our Imitation and unspeakable Consolation. JOHN. 17.4. I have glorified thee on earth.
THe cirumstance of this holy profession which Christ made being considered, Let us proceed to the Profession it self, and that is, He had glorified God on earth.
THe cirumstance of this holy profession which christ made being considered, Let us proceed to the Profession it self, and that is, He had glorified God on earth.
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so that in this profession we may consider, 1. What is the matter or object whereby God is glorified. 2. The end or final cause that moved Christ therein.
so that in this profession we may Consider, 1. What is the matter or Object whereby God is glorified. 2. The end or final cause that moved christ therein.
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It being of infinite comfort to know this, for how many times are we apt to be cast down? What are we that God should regard our salvation? who are we that God should crown us with glory? God doth not need us, he is happy without us;
It being of infinite Comfort to know this, for how many times Are we apt to be cast down? What Are we that God should regard our salvation? who Are we that God should crown us with glory? God does not need us, he is happy without us;
If there were nothing but our good and happinesse involved in Christs death, who would think it probable Christ should suffer meerly and ultimately for us,
If there were nothing but our good and happiness involved in Christ death, who would think it probable christ should suffer merely and ultimately for us,
Now Gods goodnesse and his mercy is that which doth highly exalt him; When Moses desired to see the glory of God Exo. 34.6. then God made this Proclamation, that he was merciful, long-suffering, ready to forgive ;
Now God's Goodness and his mercy is that which does highly exalt him; When Moses desired to see the glory of God Exo. 34.6. then God made this Proclamation, that he was merciful, long-suffering, ready to forgive;
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The Church was greatly affected, Psa. 136. with the goodnesse of God, when enumerating the severall Instances of Gods mercy, she addeth in every verse, For his mercy endureth for ever,
The Church was greatly affected, Psa. 136. with the Goodness of God, when enumerating the several Instances of God's mercy, she adds in every verse, For his mercy Endureth for ever,
now in his creation or preservation he doth not will that good, which he doth in our redemption, Gods goodnesse is that whereby though full in himself and sufficient,
now in his creation or preservation he does not will that good, which he does in our redemption, God's Goodness is that whereby though full in himself and sufficient,
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In other things he giveth but drops and crums, here he giveth the ocean, he fils us up with happinesse, that the soul saith it hath enough, especially Gods grace is seen in no thing but this, the Creation of the world,
In other things he gives but drops and crumbs, Here he gives the Ocean, he fills us up with happiness, that the soul Says it hath enough, especially God's grace is seen in no thing but this, the Creation of the world,
this is peculiar for our salvation, Oh then what hope is here when we shall consider, there never was, there never can be any thing wherein God may be so glorified as in our salvation by Christ, urge this duty at the Throne of grace, O Lord, It is not my cause but thy cause;
this is peculiar for our salvation, O then what hope is Here when we shall Consider, there never was, there never can be any thing wherein God may be so glorified as in our salvation by christ, urge this duty At the Throne of grace, Oh Lord, It is not my cause but thy cause;
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We preach Christ the wisodom of God, why so? Because never was the wisedom so discovered as in finding out and procuring such a remedy for undone man as he hath through Christ,
We preach christ the wisodom of God, why so? Because never was the Wisdom so discovered as in finding out and procuring such a remedy for undone man as he hath through christ,
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if you do regard by the remedy it self Christ God and man, the use of this remedy by faith only excluding all works, we may then cry out, Oh the unsearchable depths of the manifold wisedom of God ; The Apostle cals it NONLATINALPHABET;
if you do regard by the remedy it self christ God and man, the use of this remedy by faith only excluding all works, we may then cry out, O the unsearchable depths of the manifold Wisdom of God; The Apostle calls it;
but farre more wisedom was seen in redeeming and saving, especially the wisedom of God was herein wonderful, that whereas upon man fallen his estate seemed desperate and incurable, on one side Mercy was willing to help and releeve,
but Far more Wisdom was seen in redeeming and Saving, especially the Wisdom of God was herein wondered, that whereas upon man fallen his estate seemed desperate and incurable, on one side Mercy was willing to help and relieve,
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so that in mans salvation there was a merciful justice, and a just mercy cooperant together, Solomons wisedom was greatly admired for deciding that hard controversie about the living childe,
so that in men salvation there was a merciful Justice, and a just mercy cooperant together, Solomons Wisdom was greatly admired for deciding that hard controversy about the living child,
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We reade of an excellent temperament found out by one Law-giver, who having made a Law that every adulterer should have both his eyes boared out, it so hapned that the Law-givers own Son was taken in Adultery,
We read of an excellent temperament found out by one Lawgiver, who having made a Law that every adulterer should have both his eyes bored out, it so happened that the Lawgivers own Son was taken in Adultery,
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The Father therefore commanded one of his Sons eyes should be put out, and yeelded that one of his eyes should be put out for the other eye of his Sonnes.
The Father Therefore commanded one of his Sons eyes should be put out, and yielded that one of his eyes should be put out for the other eye of his Sons.
This is greatly applauded in histories, though hardly is the fact justifiable, but it is a meer shadow to this excellent temperament the wisedom of God found out, Oh that ever any soul under any perplexity whatsoever should be cast down or say,
This is greatly applauded in histories, though hardly is the fact justifiable, but it is a mere shadow to this excellent temperament the Wisdom of God found out, O that ever any soul under any perplexity whatsoever should be cast down or say,
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how can I be delivered in this? how shall this ever tend to my good? for what is it greater then to finde out a way to save thee? yet God hath done that.
how can I be Delivered in this? how shall this ever tend to my good? for what is it greater then to find out a Way to save thee? yet God hath done that.
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We reade of many instances wherein God hath revealed his power to the world, That all the world hath been forced to say, Great is the might and Majecty of God:
We read of many instances wherein God hath revealed his power to the world, That all the world hath been forced to say, Great is the might and Majecty of God:
Now saith Christ when he was to suffer, the Prince of this world is judged, Joh. 16.11. By the blowing of Rams horns the wals of Jericho fell down, but here by contemptible and weak things, the gates of hell fall to the ground;
Now Says christ when he was to suffer, the Prince of this world is judged, John 16.11. By the blowing of Rams horns the walls of Jericho fell down, but Here by contemptible and weak things, the gates of hell fallen to the ground;
Alas all the power done in temporal deliverances cannot be compared to this redemption; It's true, the eye of faith and not of the body must admire this.
Alas all the power done in temporal Deliverances cannot be compared to this redemption; It's true, the eye of faith and not of the body must admire this.
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yet in respect of Christ there was exact justice, God laid our sins upon him, he became a Surety in our stead, he undergoeth that wrath, that curse that did belong to us, God did not abate of any thing that Christ could suffer without sinne,
yet in respect of christ there was exact Justice, God laid our Sins upon him, he became a Surety in our stead, he undergoeth that wrath, that curse that did belong to us, God did not abate of any thing that christ could suffer without sin,
so that if a man would consider what arguments should keep him from sinne, if he would be affected with Gods wrath against it, let him look on Christ crucified, oh how can it be that sinne should be so pleasing and delightfull unto thee which was so bitter and full of wrath to Christ:
so that if a man would Consider what Arguments should keep him from sin, if he would be affected with God's wrath against it, let him look on christ Crucified, o how can it be that sin should be so pleasing and delightful unto thee which was so bitter and full of wrath to christ:
then what may wicked men expect? Are they able to conflict with Gods wrath? Can they satisfie his justice? This bloud of Christ though it speak better things then that of Abel to the godly,
then what may wicked men expect? are they able to conflict with God's wrath? Can they satisfy his Justice? This blood of christ though it speak better things then that of Abel to the godly,
Though to us a Son be given, and to us a childe was born, Isa. 9.6. (He was a Saviour and Mediatour in respect of us not himself,) yet all this did at last referre to Gods glory;
Though to us a Son be given, and to us a child was born, Isaiah 9.6. (He was a Saviour and Mediator in respect of us not himself,) yet all this did At last refer to God's glory;
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In the next place consider the end that Christ did propound in all his doings and sufferings, I mean the ultimate and chief end not the proxime or immediate end,
In the next place Consider the end that christ did propound in all his doings and sufferings, I mean the ultimate and chief end not the proxime or immediate end,
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as love to God, so purity of intentions, and an excellent rectitude of the heart is requisite, else self-love and self-respect will be more prevalent then Gods glory.
as love to God, so purity of intentions, and an excellent rectitude of the heart is requisite, Else Self-love and self-respect will be more prevalent then God's glory.
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yet this doth not at all derogate from the Love of Christ to us, neither doth it make us the lesse beholding to him though he would not have saved us, had it not been for Gods glory;
yet this does not At all derogate from the Love of christ to us, neither does it make us the less beholding to him though he would not have saved us, had it not been for God's glory;
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Had it been possible (for we may suppose impossibilities for illustration sake) for Christ, to have procured our salvation for other ends then to glorifie God, it had been sinne in him,
Had it been possible (for we may suppose impossibilities for illustration sake) for christ, to have procured our salvation for other ends then to Glorify God, it had been sin in him,
how much would his jealousie have been provoked if this matter wherein his glory is most visible, should have been given to any other, Gods glory then is the supreme and universal end to which all are to subordinate themselves.
how much would his jealousy have been provoked if this matter wherein his glory is most visible, should have been given to any other, God's glory then is the supreme and universal end to which all Are to subordinate themselves.
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for Paul spake conditionally, I could wish to be separated from the presence of God : If it be not lawfully to will our bodily death, much lesse our eternall damnation;
for Paul spoke conditionally, I could wish to be separated from the presence of God: If it be not lawfully to will our bodily death, much less our Eternal damnation;
yet they command that to be done which is both unlawful and impossible, only this is certain the glory of God is a greater good then our own salvation,
yet they command that to be done which is both unlawful and impossible, only this is certain the glory of God is a greater good then our own salvation,
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Certainly this glory of God is not apprehended by us so noble and excellent a thing as it ought to be? Oh how often do we desire these outward mercies for our own ease, our own benefit,
Certainly this glory of God is not apprehended by us so noble and excellent a thing as it ought to be? O how often do we desire these outward Mercies for our own ease, our own benefit,
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for first, Thou maist pleade God will be glorified by thy pardon, by thy salvation, God will be no loser, here will be no wrong done to him, Maist thou not use this divine Rhetorick? O Lord. did I beg my Salvation upon such terms as were not consistent with thy honour and glory? Were my Salvation and thy honour incompatible,
for First, Thou Mayest plead God will be glorified by thy pardon, by thy salvation, God will be no loser, Here will be no wrong done to him, Mayest thou not use this divine Rhetoric? Oh Lord. did I beg my Salvation upon such terms as were not consistent with thy honour and glory? Were my Salvation and thy honour incompatible,
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yet how can justice be satisfied? Thus thou hast an unanswerable argument put into thy mouth. 2. The glory of God will be more magnified in thy justification then in thy condemnation;
yet how can Justice be satisfied? Thus thou hast an unanswerable argument put into thy Mouth. 2. The glory of God will be more magnified in thy justification then in thy condemnation;
Thou maist truly say, Lord, if thou cast me out of thy presence, If I be adjudged to eternal flames, thou wilt lose of thy glory and honour, Thy Name will not be so much exalted ;
Thou Mayest truly say, Lord, if thou cast me out of thy presence, If I be adjudged to Eternal flames, thou wilt loose of thy glory and honour, Thy Name will not be so much exalted;
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and how prevailing must this be? Now Gods glory must be lesse in thy condemnation then in thy salvation for a twofold respect, 1. As you heard, The attributes of God are not made so glorious in one as in the other ;
and how prevailing must this be? Now God's glory must be less in thy condemnation then in thy salvation for a twofold respect, 1. As you herd, The attributes of God Are not made so glorious in one as in the other;
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That the goodnesse, mercy, and grace of God is not so illustrious none can deny, and as for his justice and power which might claim the preheminence in mans condemnation,
That the Goodness, mercy, and grace of God is not so illustrious none can deny, and as for his Justice and power which might claim the pre-eminence in men condemnation,
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yet they are not so celebrated, for Gods justice is but in fieri, It's not compleated, They lie in the prison of hell but are never able to pay the debt;
yet they Are not so celebrated, for God's Justice is but in fieri, It's not completed, They lie in the prison of hell but Are never able to pay the debt;
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because those that are saved are affected with this infinite goodnesse of God ; They speak of it, they aggravate it, as Hezekiah said, Isa. 38.19. Do the dead praise thee? The living, the living they will speak of thy goodnesse ; Thus it is here;
Because those that Are saved Are affected with this infinite Goodness of God; They speak of it, they aggravate it, as Hezekiah said, Isaiah 38.19. Do the dead praise thee? The living, the living they will speak of thy Goodness; Thus it is Here;
O Lord if thou lay my sins upon me, if they presse me into hell, shall I then love thee? Shall I then glorifie thee? Do not the justified, the sanctified, the saved speak of thy praises all the day long.
Oh Lord if thou lay my Sins upon me, if they press me into hell, shall I then love thee? Shall I then Glorify thee? Do not the justified, the sanctified, the saved speak of thy praises all the day long.
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3 In that God is thus glorified by thy salvation, thou maist make it Gods cause, his interest, O Lord, I have sins enough to damn me, I am worthy to be thrown into hell,
3 In that God is thus glorified by thy salvation, thou Mayest make it God's cause, his Interest, Oh Lord, I have Sins enough to damn me, I am worthy to be thrown into hell,
O Lord, because I have deserved hell, doth thy Name deserve to be dishonoured? Observe how the people of God in all their miseries still engaged Gods Name in their help, for his Names sake, as if they had said, O Lord, though we are unworthy to be delivered,
Oh Lord, Because I have deserved hell, does thy Name deserve to be dishonoured? Observe how the people of God in all their misery's still engaged God's Name in their help, for his Names sake, as if they had said, Oh Lord, though we Are unworthy to be Delivered,
so that it's Gods cause more then thine, yea, and why do the devils thus desire to draw thee into sin and hell? Is it not chiefly because of their enmity against God? It's not so much thy damnation as the dishonour to God they look at;
so that it's God's cause more then thine, yea, and why do the Devils thus desire to draw thee into since and hell? Is it not chiefly Because of their enmity against God? It's not so much thy damnation as the dishonour to God they look At;
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And if you say, it being thus, Why are not all saved, would not God have the more glory? I answer, God doth not need any glory from the creature, he needeth not the glory that Angels and Saints give him;
And if you say, it being thus, Why Are not all saved, would not God have the more glory? I answer, God does not need any glory from the creature, he needs not the glory that Angels and Saints give him;
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Ʋse 2. Is Gods glory and our Salvation thus linked together? Is he so good that he inseparably doth joyn these together? Then do thou likewise, joyn all thy profit, all thy comforts and his glory together;
Ʋse 2. Is God's glory and our Salvation thus linked together? Is he so good that he inseparably does join these together? Then do thou likewise, join all thy profit, all thy comforts and his glory together;
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SERMON XXII. Of Christs finishing the work he undertook, with the End and Properties of it, and the great comfort of it to Beleevers. JOH. 17.4. I have finished the work thou gavest me to do.
SERMON XXII. Of Christ finishing the work he undertook, with the End and Properties of it, and the great Comfort of it to Believers. JOHN. 17.4. I have finished the work thou Gavest me to do.
And herein consider the means or manner it self, expressed under this notion, Work. Christ came not into the world to have his ease and pleasure and outward glory,
And herein Consider the means or manner it self, expressed under this notion, Work. christ Come not into the world to have his ease and pleasure and outward glory,
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but to Work: This obedience of his it was both active and passive. 2. Here is the description of the nature or quality of this work, that which was given him by the Father to do,
but to Work: This Obedience of his it was both active and passive. 2. Here is the description of the nature or quality of this work, that which was given him by the Father to do,
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If you say, How could Christ say he had finished his work, when yet the dregs of the cup were to be drunk up, the worst seem'd to be behind, viz. all that agony and sorrow he was to suffer?
If you say, How could christ say he had finished his work, when yet the dregs of the cup were to be drunk up, the worst seemed to be behind, viz. all that agony and sorrow he was to suffer?
when yet actually he did not offer him, but he was immediatly fitted for it. Obs. Christ did fully and perfectly finish that work the Father gave him to do. John 4.34. see what a notable expression our Saviour useth to this purpose, My meat is to do the will of him that sent me; My meat, i. e. my joy, my refreshing;
when yet actually he did not offer him, but he was immediately fitted for it. Obs. christ did Fully and perfectly finish that work the Father gave him to do. John 4.34. see what a notable expression our Saviour uses to this purpose, My meat is to do the will of him that sent me; My meat, i. e. my joy, my refreshing;
Oh why should the godly soul be dejected with doubts, whether Christ will receive him or no, it's his meat to be communicating grace and mercy to thee;
O why should the godly soul be dejected with doubts, whither christ will receive him or no, it's his meat to be communicating grace and mercy to thee;
Indeed duties are required of us, but not as additaments or suppliments to his mediation, but as qualifications fitting us to partake of the fruit of it.
Indeed duties Are required of us, but not as additaments or supplements to his mediation, but as qualifications fitting us to partake of the fruit of it.
but suppose this will and purpose of his, then there was a duty and charge laid upon him to perform all he was betrusted with, he would have been found unfaithfull, had he not done every thing to the uttermost.
but suppose this will and purpose of his, then there was a duty and charge laid upon him to perform all he was betrusted with, he would have been found unfaithful, had he not done every thing to the uttermost.
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Although the Covenant of grace be made with beleevers, yet there was a previous and antecedent Covenant or agreement between the Father and the Sonne to be a Mediator,
Although the Covenant of grace be made with believers, yet there was a previous and antecedent Covenant or agreement between the Father and the Son to be a Mediator,
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The Arminian doctrine therefore that holds an Universall Redemption in imputation only, and not application, maketh it possible that his soul might be in all that travell,
The Arminian Doctrine Therefore that holds an Universal Redemption in imputation only, and not application, makes it possible that his soul might be in all that travel,
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for it may be asked, How could Christ be said to obey, seeing he could not but do Gods will? there was an inward necessity from the Hypostaticall union, and as we do not say, the service that Angels and Saints do in heaven is properly obedience,
for it may be asked, How could christ be said to obey, seeing he could not but doe God's will? there was an inward necessity from the Hypostatical Union, and as we do not say, the service that Angels and Saints do in heaven is properly Obedience,
for then that should be rewarded with a new heaven, and so in infinitum, Why then can it be said, that Christs doing and suffering is obedience? To this we Answer, The Scripture doth expresly call it obedience,
for then that should be rewarded with a new heaven, and so in infinitum, Why then can it be said, that Christ doing and suffering is Obedience? To this we Answer, The Scripture does expressly call it Obedience,
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although concerning the later, viz. meriting his own glory, many sound Divines think otherwise. There was an intrinsecall worth and excellency in Christs obedience answering to our salvation.
although Concerning the later, viz. meriting his own glory, many found Divines think otherwise. There was an intrinsical worth and excellency in Christ Obedience answering to our salvation.
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and this consideration laieth a firm and sure foundation for our peace and comfort. For our salvation is not grounded upon our works, but Christs works;
and this consideration Layeth a firm and sure Foundation for our peace and Comfort. For our salvation is not grounded upon our works, but Christ works;
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so that we should with serious and affectionate hearts hear of this work of Christ, oh how full of agonies and conflicts was he, insomuch that an Angell from heaven came to comfort him,
so that we should with serious and affectionate hearts hear of this work of christ, o how full of agonies and conflicts was he, insomuch that an Angel from heaven Come to Comfort him,
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Do not thou then say of any duty he commands, if it be to pull out thy right eye, to cut off thy right hand, to part with thy dearest lusts and comforts for his sake:
Do not thou then say of any duty he commands, if it be to pull out thy right eye, to Cut off thy right hand, to part with thy dearest Lustiest and comforts for his sake:
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Oh what blessed and comfortable doctrine is this to the loaded and burdened soul, that sits mourning like deflowred Tamar, and I whither shall I go? if the Lord enquire about this duty,
O what blessed and comfortable Doctrine is this to the loaded and burdened soul, that sits mourning like deflowered Tamar, and I whither shall I go? if the Lord inquire about this duty,
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for this one thing it will condemn thee, and therefore the Law brings every man under condemnation, it makes the most holy of men see their damnable condition,
for this one thing it will condemn thee, and Therefore the Law brings every man under condemnation, it makes the most holy of men see their damnable condition,
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even to the Law, even to the justice of God, wherein can you finde any spot in me, demand to the utmost farthing, abate nothing, I am ready to discharge all.
even to the Law, even to the Justice of God, wherein can you find any spot in me, demand to the utmost farthing, abate nothing, I am ready to discharge all.
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and here again the godly heart may lift up it self and be comforted, for what though thou come short many degrees of what the Law requireth, yet Christ did not:
and Here again the godly heart may lift up it self and be comforted, for what though thou come short many Degrees of what the Law requires, yet christ did not:
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but the holy Ghost overshadowed the Virgin Mary, and therefore he is called NONLATINALPHABET, that holy thing which was to be born of her, Luke 1.35. and thus the Apostle, It behoved us to have an Highpriest, holy and separated from sinners, Heb. 7.26.
but the holy Ghost overshadowed the Virgae Marry, and Therefore he is called, that holy thing which was to be born of her, Lycia 1.35. and thus the Apostle, It behooved us to have an High priest, holy and separated from Sinners, Hebrew 7.26.
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Therefore all these doctrines that maintain free-will, that hold the mediation and intercession of Saints in heaven, that maintain merits and satisfactions, all these blaspheam the sufficiency of Christ,
Therefore all these doctrines that maintain freewill, that hold the mediation and Intercession of Saints in heaven, that maintain merits and satisfactions, all these Blaspheme the sufficiency of christ,
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and it's made the sinful property of man fallen, to seek out many inventions; God made man upright, but they have sought •ut many inventions, Eccl. 7.29. They have many colours and pretences, many distinctions and excuses to cover their sins with;
and it's made the sinful property of man fallen, to seek out many Inventions; God made man upright, but they have sought •ut many Inventions, Ecclesiastes 7.29. They have many colours and pretences, many Distinctions and excuses to cover their Sins with;
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This is to make Christ of no effect, whosoever repents, beleeveth, doth any holy duty for this end, is guilty of spiritual Idolatry, he maketh another Christ to himself, besides the true Christ,
This is to make christ of no Effect, whosoever repents, Believeth, does any holy duty for this end, is guilty of spiritual Idolatry, he makes Another christ to himself, beside the true christ,
2. They were Mediatory works, all that he did and suffered tended to a propitiation and reconciliation with God, so that as the nature of them was infinite,
2. They were Mediatory works, all that he did and suffered tended to a propitiation and reconciliation with God, so that as the nature of them was infinite,
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They are our works both impetrativè they merit for us, they procure good for us, and imputativè we are made the righteousnesse of God, as our sins were accounted his.
They Are our works both impetrativè they merit for us, they procure good for us, and imputativè we Are made the righteousness of God, as our Sins were accounted his.
It would have been injustice in God to have given us heaven otherwise, and then partly from the holinesse of the Law, that admits of no works but perfect, pure, and holy;
It would have been injustice in God to have given us heaven otherwise, and then partly from the holiness of the Law, that admits of no works but perfect, pure, and holy;
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Lastly, Here is the glorious visibility of Christs perfect working in his resurrection, ascension, and now sitting at the right hand of God in glory, which could not have been had not Christ perfected his work,
Lastly, Here is the glorious visibility of Christ perfect working in his resurrection, Ascension, and now sitting At the right hand of God in glory, which could not have been had not christ perfected his work,
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Is it not because of their insufficiency to perfect their sufferings, to make them adequate to Gods justice, to bring as great glory to God as ever sin did evil or dishonour;
Is it not Because of their insufficiency to perfect their sufferings, to make them adequate to God's Justice, to bring as great glory to God as ever since did evil or dishonour;
yet this is a most natural sin in all, either in whole or in part to take off from Christ, not to be beholding to him only, God hath commanded us to come out of our sins by repentance,
yet this is a most natural since in all, either in Whole or in part to take off from christ, not to be beholding to him only, God hath commanded us to come out of our Sins by Repentance,
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and our own works by faith, and the Apostle doth not only exclude sins, but even working also from Abrahams Justification, Rom. 4. There is a danger of being a Pharisee when thou ceasest being a Publican.
and our own works by faith, and the Apostle does not only exclude Sins, but even working also from Abrahams Justification, Rom. 4. There is a danger of being a Pharisee when thou ceasest being a Publican.
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His works have a satisfaction in them, and therefore whatsoever failings and corruptions there are if humbled for and endeavouring to be reformed, they are sufficiently conquered,
His works have a satisfaction in them, and Therefore whatsoever failings and corruptions there Are if humbled for and endeavouring to be reformed, they Are sufficiently conquered,
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and his works have a meriting nature in them, and therefore though thy work be weak his work was perfect and compleat, say not then who shall go up to heaven? this is to bring Christ back;
and his works have a meriting nature in them, and Therefore though thy work be weak his work was perfect and complete, say not then who shall go up to heaven? this is to bring christ back;
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where the beleever is forbid to doubt or say in his heart, Is Christ ascended? or was he made a curse for us? or how shall we be able to ascend to heaven,
where the believer is forbid to doubt or say in his heart, Is christ ascended? or was he made a curse for us? or how shall we be able to ascend to heaven,
though appointed and promised to him. We may observe two particulars. 1. That all repetition and ingemination of the same matter in praier is not unlawful,
though appointed and promised to him. We may observe two particulars. 1. That all repetition and ingemination of the same matter in prayer is not unlawful,
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This may be spoken exclusively to all humane glory which he regarded not, or else in opposition to his work, he had done, I have finished thy work on earth,
This may be spoken exclusively to all humane glory which he regarded not, or Else in opposition to his work, he had done, I have finished thy work on earth,
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And now glorifie me, as if he had said, Hitherto I have been finishing my work, all the while I was doing that I looked for no reward, I expected no glory,
And now Glorify me, as if he had said, Hitherto I have been finishing my work, all the while I was doing that I looked for no reward, I expected no glory,
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That as Christ, so all the people of God when they have finished their work, and not till then, may look for and desire the glory prepared for them, 2 Tim. 4.8. Henceforth is laid up for me a Crown of Glory ;
That as christ, so all the people of God when they have finished their work, and not till then, may look for and desire the glory prepared for them, 2 Tim. 4.8. Henceforth is laid up for me a Crown of Glory;
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and then should have a reward; It behoved him first to suffer and so to enter into glory, Luk. 24.26. Ought not Christ to have suffered these things? There was a debt and duty upon Christ to wear the Crown of thorns before he put on the Crown of glory;
and then should have a reward; It behooved him First to suffer and so to enter into glory, Luk. 24.26. Ought not christ to have suffered these things? There was a debt and duty upon christ to wear the Crown of thorns before he put on the Crown of glory;
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To be debased more then all before he was exalted above all, so that the stipulation and agreement which the Father made with the Sonne, contained in it both duty to be done by Christ,
To be debased more then all before he was exalted above all, so that the stipulation and agreement which the Father made with the Son, contained in it both duty to be done by christ,
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He was to drink of the brook, and so to lift up his head, Psa. 110.7. This was the order that God had indispensably commanded, and nothing could hinder it, though all this was supposing Christs willingnesse to undergo the office of a Mediatour;
He was to drink of the brook, and so to lift up his head, Psa. 110.7. This was the order that God had indispensably commanded, and nothing could hinder it, though all this was supposing Christ willingness to undergo the office of a Mediator;
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Therefore though there be a similitude between Christs work and his glory, and ours, yet there is not an equality, The one is of justice and merit, the other of grace and favour;
Therefore though there be a similitude between Christ work and his glory, and ours, yet there is not an equality, The one is of Justice and merit, the other of grace and favour;
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The more inexcusable then are all these Popish doctrines that would puff up a man to such a conceit of himself and Christ together, of his free-will and grace together ▪ not Christ and grace alone, that hence they will pleade their Title to heaven, Christs merits and their own.
The more inexcusable then Are all these Popish doctrines that would puff up a man to such a conceit of himself and christ together, of his freewill and grace together ▪ not christ and grace alone, that hence they will plead their Title to heaven, Christ merits and their own.
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In the next place let us consider this doctrine as true in our selves, for hereby our security and carelesnesse, especially our prophanesse, shall be greatly confounded,
In the next place let us Consider this Doctrine as true in our selves, for hereby our security and carelessness, especially our profaneness, shall be greatly confounded,
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because we shall have a recompence, if we faint not, Gal. 6.9, That implieth such labour and discouragements in the way to heaven, that it is very hard not to faint, not to be weary, to give over all;
Because we shall have a recompense, if we faint not, Gal. 6.9, That Implies such labour and discouragements in the Way to heaven, that it is very hard not to faint, not to be weary, to give over all;
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then how will they cry out of their lukewarmnesse and unprofitablenesse? what a terrible sentence is pronounced upon the unprofitable Servant? Mat. 25.30. He is to be cast into utter darknesse where there is weeping and gnashing of teeth ;
then how will they cry out of their lukewarmness and unprofitableness? what a terrible sentence is pronounced upon the unprofitable Servant? Mathew 25.30. He is to be cast into utter darkness where there is weeping and gnashing of teeth;
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If Christ himself must first work and then look for a reward, let not the Servant think to be above his Master, We must not think to have heavenly glory,
If christ himself must First work and then look for a reward, let not the Servant think to be above his Master, We must not think to have heavenly glory,
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No, but the Scripture crieth out aloud to every one, To work out his Salvation with fear and trembling, Phil. 2.12. Oh then that the consideration that Christianity is a work, No work no glory, would make us shake off slothfulnesse and negligence;
No, but the Scripture cries out aloud to every one, To work out his Salvation with Fear and trembling, Philip 2.12. O then that the consideration that Christianity is a work, No work no glory, would make us shake off slothfulness and negligence;
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Our Saviour by those Parables of divers talents, as also of the foolish Virgins, and of the unjust steward, Mat. 25. of hiring Labourers into the Vineyard, did hereby commend the necessity of working, Paul fought a good fight, and all the godly Worthies commended by him, Heb. 11. had an active laborious faith,
Our Saviour by those Parables of diverse Talents, as also of the foolish Virgins, and of the unjust steward, Mathew 25. of hiring Labourers into the Vineyard, did hereby commend the necessity of working, Paul fought a good fight, and all the godly Worthies commended by him, Hebrew 11. had an active laborious faith,
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so that concerning this duty of working there have been errours on both sides, sometimes Satan hath so prevailed as to perswade men against working, to fancy a kinde of notional faith that will not purifie or clense the heart, a painted fire that will not burn:
so that Concerning this duty of working there have been errors on both sides, sometime Satan hath so prevailed as to persuade men against working, to fancy a kind of notional faith that will not purify or cleanse the heart, a painted fire that will not burn:
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Sometimes again when he could not prevail that waies, then he hath set up working to overthrow beleeving to make Christ and his grace ineffectuall, Take we heed then that we split not our selves at either of these rocks,
Sometime again when he could not prevail that ways, then he hath Set up working to overthrow believing to make christ and his grace ineffectual, Take we heed then that we split not our selves At either of these Rocks,
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The Popish Doctrines they have so infected men about works, teaching them to put confidence therein, that it was an infinite mercy to the Church when the true doctrine about Christ and the grace of the Gospel be•a•e to be published,
The Popish Doctrines they have so infected men about works, teaching them to put confidence therein, that it was an infinite mercy to the Church when the true Doctrine about christ and the grace of the Gospel be•a•e to be published,
and by reason of some expressions there arose up the Antinomians and others, who cried down working as if that were to bring the Law in again for justification,
and by reason of Some expressions there arose up the Antinomians and Others, who cried down working as if that were to bring the Law in again for justification,
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4. There is therefore a necessity for many considerations, while we are in our journey to heaven, that we should be working, all which are good to be laid to heart, that so we may avoid all unprofitablenesse,
4. There is Therefore a necessity for many considerations, while we Are in our journey to heaven, that we should be working, all which Are good to be laid to heart, that so we may avoid all unprofitableness,
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yea, we are to be stedfast, immoveable, alwaies abounding in the work of the Lord, 1 Cor. 15. So that if there were no other motive to excite us, the command of God might be greatly provoking;
yea, we Are to be steadfast, immoveable, always abounding in the work of the Lord, 1 Cor. 15. So that if there were no other motive to excite us, the command of God might be greatly provoking;
Whereas for all other works of the flesh and the devil, they will prove thorns in thy side, There will be a horrour upon thy Spirit for them, making thee to cry out, Oh that I had never done this or that;
Whereas for all other works of the Flesh and the Devil, they will prove thorns in thy side, There will be a horror upon thy Spirit for them, making thee to cry out, O that I had never done this or that;
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Hence if we consider every gracious work of patience, love, meeknesse, we shall see blessednesse is promised to them, Not that these justifie, only the person justified cannot be without them;
Hence if we Consider every gracious work of patience, love, meekness, we shall see blessedness is promised to them, Not that these justify, only the person justified cannot be without them;
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3. Working is necessary by way of gratitude and thankefulnesse to God and Christ, If there were nothing else but this, this might pour coals of fire upon thee,
3. Working is necessary by Way of gratitude and thankfulness to God and christ, If there were nothing Else but this, this might pour coals of fire upon thee,
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for how many works of Gods grace hast thou been partaker of? If Gods grace did not work all the day long for thee, thou couldst not be a moment preserved out of hell,
for how many works of God's grace hast thou been partaker of? If God's grace did not work all the day long for thee, thou Couldst not be a moment preserved out of hell,
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and as for Christs working, reade the History of his Life, he was alwaies finishing the work of thy Redemption and Salvation, he had nothing to do for himself, all was in reference to thee;
and as for Christ working, read the History of his Life, he was always finishing the work of thy Redemption and Salvation, he had nothing to do for himself, all was in Referente to thee;
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No thirsty man did more greedily swallow down water then thou didst sinne, yea, how active to draw on others, to infect others with the same plague thou hadst, I tell you this will lie heavy upon the godly soul,
No thirsty man did more greedily swallow down water then thou didst sin, yea, how active to draw on Others, to infect Others with the same plague thou Hadst, I tell you this will lie heavy upon the godly soul,
In the next place Consider, That it's lawful for the people of God in all the work they do for God, to encourage themselves with this, that there is an everlasting glory laid up for them :
In the next place Consider, That it's lawful for the people of God in all the work they do for God, to encourage themselves with this, that there is an everlasting glory laid up for them:
Thus Moses had an eye to the recompence of the reward, Heb. 11. The godly Rom. 2. are said to be such as seek for immortality and glory, Rom. 5.2. They rejoyce in hope of the glory of God, and Paul accounted all these sufferings but light in respect of that eternal weight of glory, 2 Cor. 4.17. Indeed Gods glory is to be sought in the first place, and then our glory;
Thus Moses had an eye to the recompense of the reward, Hebrew 11. The godly Rom. 2. Are said to be such as seek for immortality and glory, Rom. 5.2. They rejoice in hope of the glory of God, and Paul accounted all these sufferings but Light in respect of that Eternal weight of glory, 2 Cor. 4.17. Indeed God's glory is to be sought in the First place, and then our glory;
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Again, are all the works of God painful, difficult, and contrary to flesh and bloud thou must strive and wrastle much in praier, be alwaies in a combat and conflict, Remember this everlasting glory,
Again, Are all the works of God painful, difficult, and contrary to Flesh and blood thou must strive and wrestle much in prayer, be always in a combat and conflict, remember this everlasting glory,
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Furthermore is there self-denial required in Gods work? Must thou part with thy pleasures, with thy profit, thy delights? still remember, this glory will make thee no loser,
Furthermore is there self-denial required in God's work? Must thou part with thy pleasures, with thy profit, thy delights? still Remember, this glory will make thee no loser,
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In the sixth place, That the glory of Gods people may be full, he giveth them time and large opportunities of working for him, and keeps thee in this world, not for any earthly and outward advancement of thy self,
In the sixth place, That the glory of God's people may be full, he gives them time and large opportunities of working for him, and keeps thee in this world, not for any earthly and outward advancement of thy self,
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But for others whose daies are prolonged they are thus to think with themselves, I have this day, this week, longer to adde to my work God hath for me to doe;
But for Others whose days Are prolonged they Are thus to think with themselves, I have this day, this Week, longer to add to my work God hath for me to do;
Their work is done, now they have nothing but the Robes of glory to put on, That fulnesse of glory they are immediatly to possesse should swallow up the fears of death,
Their work is done, now they have nothing but the Robes of glory to put on, That fullness of glory they Are immediately to possess should swallow up the fears of death,
so the more I have done the more I am obliged to thee, and the reason why there cannot be any hope or confidence put in the works we do, is from the imperfection and insufficiency of them;
so the more I have done the more I am obliged to thee, and the reason why there cannot be any hope or confidence put in the works we do, is from the imperfection and insufficiency of them;
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I would be found not having mine own righteousnesse, but that by faith in Christ, saith Paul, Phil. 3. 2. Therefore after all his works though it were Martyrdom it self, he is to look for glory by vertue of Gods promise as a meer gift ;
I would be found not having mine own righteousness, but that by faith in christ, Says Paul, Philip 3. 2. Therefore After all his works though it were Martyrdom it self, he is to look for glory by virtue of God's promise as a mere gift;
and there it merces debiti, of debt and strict justice, but that cannot be between the creature and the Creator, much lesse the creature fallen and corrupted.
and there it merces debiti, of debt and strict Justice, but that cannot be between the creature and the Creator, much less the creature fallen and corrupted.
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Oh that the name of death, the thoughts of death should not fill thee with all fear and amazement, oh that this should not be like a sword at thy heart, whose work am I doing? whom have I served? and now I am a dying man, whose wages am I to receive? Oh that thou shouldst not mourn and pray,
O that the name of death, the thoughts of death should not fill thee with all Fear and amazement, o that this should not be like a sword At thy heart, whose work am I doing? whom have I served? and now I am a dying man, whose wages am I to receive? O that thou Shouldst not mourn and pray,
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and get all others to mourn and pray for thee, if God will deliver thee out of this gall and wormwood, Blessed are they that die in the Lord, their works follow them ;
and get all Others to mourn and pray for thee, if God will deliver thee out of this Gall and wormwood, Blessed Are they that die in the Lord, their works follow them;
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None can think that our Saviour in whom is the Treasure of Wisedom, and who is the essentiall Word of God, who also giveth the gifts of praier to the Church, that he himself should be straitned either for matter or words,
None can think that our Saviour in whom is the Treasure of Wisdom, and who is the essential Word of God, who also gives the Gifts of prayer to the Church, that he himself should be straitened either for matter or words,
but this ingemination proceeds from some other excellent ground. To open this Point Consider, 1. That the same matter may be repeated either insence only but in different words,
but this ingemination proceeds from Some other excellent ground. To open this Point Consider, 1. That the same matter may be repeated either incense only but in different words,
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unlesse there be some grave and serious cause, it's a vain Tautology, for the former kinde of repetition, the Psalms which are accounted like the Stars in the Scripture Firmament, are very frequent in it;
unless there be Some grave and serious cause, it's a vain Tautology, for the former kind of repetition, the Psalms which Are accounted like the Stars in the Scripture Firmament, Are very frequent in it;
Many verses being the ingemination of the same sence, only in some different words, and this we do not so commonly call a repetition of the same thing,
Many Verses being the ingemination of the same sense, only in Some different words, and this we do not so commonly call a repetition of the same thing,
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2. That in our prayers which are a communion with the great God, wo ought to have a diligent attention to severall things s Praier is not slightly, formally,
2. That in our Prayers which Are a communion with the great God, woe ought to have a diligent attention to several things s Prayer is not slightly, formally,
and customarily to be hasted over, but being a divine worship of God, If ever a man would be in an heavenly, holy, fervent and indistracted disposition, it ought to be when he sets himself to this duty, Praier is like that curious oyntment to be made by the High-Priest, which consisted of many choice ingredients, You may call most mens praiers no more praiers then an Ape a man,
and customarily to be hasted over, but being a divine worship of God, If ever a man would be in an heavenly, holy, fervent and indistracted disposition, it ought to be when he sets himself to this duty, Prayer is like that curious ointment to be made by the High-Priest, which consisted of many choice ingredients, You may call most men's Prayers no more Prayers then an Ape a man,
To ask of God any thing that is unlawful and sinful would be to make God a Patron of sinnes as he in the Poet, Da mihi fallere, da justum sanctumque videri Jupiter ;
To ask of God any thing that is unlawful and sinful would be to make God a Patron of Sins as he in the Poet, Dam mihi fallere, da Justum sanctumque videri Jupiter;
Hence Rom. 8. we need the Spirit of God to enable us to know what we pray for, Some Heathens have been admired for such a praier as this, that they entreated the gods to give them, not what they would have,
Hence Rom. 8. we need the Spirit of God to enable us to know what we pray for, some heathens have been admired for such a prayer as this, that they entreated the God's to give them, not what they would have,
but what was good for them, whether they desired it or not, but we that are Christians are not in such darknesse, we have the Word of God to direct us,
but what was good for them, whither they desired it or not, but we that Are Christians Are not in such darkness, we have the Word of God to Direct us,
That which is absolutely necessary is to be preferred before what is convenient, only what relates to Gods glory and our salvation is farre to be preferred before any temporall good thing,
That which is absolutely necessary is to be preferred before what is convenient, only what relates to God's glory and our salvation is Far to be preferred before any temporal good thing,
When Abraham was admitted to a discourse with God, how greatly did he debase himself, he was but dust and ashes, Gen. 18.27. and who was he that he should speak to God, Eccl. 5.2. There is a notable advice to look to our words when we have to do with God, He is in heaven and thou on earth :
When Abraham was admitted to a discourse with God, how greatly did he debase himself, he was but dust and Ashes, Gen. 18.27. and who was he that he should speak to God, Ecclesiastes 5.2. There is a notable Advice to look to our words when we have to do with God, He is in heaven and thou on earth:
and repeated this Petition very often, Then hear thou in heaven and forgive, and heal this people, 1 Kin. 8. But that we should look to our words that they be not idle, superfluous and vain;
and repeated this Petition very often, Then hear thou in heaven and forgive, and heal this people, 1 Kin. 8. But that we should look to our words that they be not idle, superfluous and vain;
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If the Majesty of an earthly King strike such terrour, then what ought not the presence of so great a God? so that a diligent attention to his greatness must greatly elevate and raise up the Spirit, must unite and strengthen it to one object,
If the Majesty of an earthly King strike such terror, then what ought not the presence of so great a God? so that a diligent attention to his greatness must greatly elevate and raise up the Spirit, must unite and strengthen it to one Object,
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3. Vocal praier or the use of the tongue in praier is not for information of God, as if thereby we would discover to him that which he did not know before;
3. Vocal prayer or the use of the tongue in prayer is not for information of God, as if thereby we would discover to him that which he did not know before;
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and partly because the voice and exercise thereof doth stir up and move the affections, there being a reciprocal efficacy one upon another, and a circular causality:
and partly Because the voice and exercise thereof does stir up and move the affections, there being a reciprocal efficacy one upon Another, and a circular causality:
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These things premised let us consider, When Repetitions or ingeminations of the same matter in Praier may be useful and necessary, and we shall speak of such a vocal Praier as is publique, wherein not only the Petitions but the edification of others is greatly to be respected,
These things premised let us Consider, When Repetitions or ingeminations of the same matter in Prayer may be useful and necessary, and we shall speak of such a vocal Prayer as is public, wherein not only the Petitions but the edification of Others is greatly to be respected,
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for this you must know, and it may serve for a fourth particular to preface this matter, That in publique praier wherein many joyn together, he that praieth is not only to attend to all the forementioned particulars,
for this you must know, and it may serve for a fourth particular to preface this matter, That in public prayer wherein many join together, he that Prayeth is not only to attend to all the forementioned particulars,
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and therefore fit words and fit matter are especially to be attended unto in such publique praier, where not only supplication but edification is intended.
and Therefore fit words and fit matter Are especially to be attended unto in such public prayer, where not only supplication but edification is intended.
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and thus our Saviour when he was upon those agonies and extremities, he praieth, Father, if it be possible let this cup passe away, and the Text saith, he went thrice and said the same words, Mat. 26.44.
and thus our Saviour when he was upon those agonies and extremities, he Prayeth, Father, if it be possible let this cup pass away, and the Text Says, he went thrice and said the same words, Mathew 26.44.
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2. When the matter is excellent then it may be repeated again, because by often striking the same stroak at last the Instrument enters, sometimes a sudden transient passage doth not touch the heart,
2. When the matter is excellent then it may be repeated again, Because by often striking the same stroke At last the Instrument enters, sometime a sudden Transient passage does not touch the heart,
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and hence it is that there are some sentences of choice and excellent vertue, that our Saviour himself would use more then once, Such as that, Many are called but few are chosen, and some Parables also are twice spoken to by our Saviour,
and hence it is that there Are Some sentences of choice and excellent virtue, that our Saviour himself would use more then once, Such as that, Many Are called but few Are chosen, and Some Parables also Are twice spoken to by our Saviour,
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It's not want of matter but height of affection and zeal that makes the tongue utter the same thing twice, as Gal. 4.6. it's said The Spirit of God is sent into our hearts whereby we cry Abba Father ;
It's not want of matter but height of affection and zeal that makes the tongue utter the same thing twice, as Gal. 4.6. it's said The Spirit of God is sent into our hearts whereby we cry Abba Father;
Here is an Ingemination, we cry Father, Father, and why so? the Spirit of God doth so kindle and inflame the heart, that it's so sweetly and passionately affected, that as he said pro dulcedine vix labris expedire possit, he is unwilling to let this hony out of his mouth:
Here is an Ingemination, we cry Father, Father, and why so? the Spirit of God does so kindle and inflame the heart, that it's so sweetly and passionately affected, that as he said Pro dulcedine vix labris Expire possit, he is unwilling to let this honey out of his Mouth:
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Thus that crying Abba Father, did not only argue zeal but assurance and certainty: They were so fully perswaded that they were bold to speak it again and again,
Thus that crying Abba Father, did not only argue zeal but assurance and certainty: They were so Fully persuaded that they were bold to speak it again and again,
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or that it is so, and thus indeed those Petitions which God sets home with certainty upon the heart they are again and again mentioned, The Lord will do them yea, he hath done them.
or that it is so, and thus indeed those Petitions which God sets home with certainty upon the heart they Are again and again mentioned, The Lord will do them yea, he hath done them.
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and so it's such as we ought to be deeply affected with, for as it is with Preaching, that matter which doth greatly concern the hearer, it's lawful to mention it over and over again,
and so it's such as we ought to be deeply affected with, for as it is with Preaching, that matter which does greatly concern the hearer, it's lawful to mention it over and over again,
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So it is in publique praier, such sinnes as we would have the Congregation sensible of in their confessions, such duties as we would have them diligently perform, it's useful in praier to mention these more then once,
So it is in public prayer, such Sins as we would have the Congregation sensible of in their confessions, such duties as we would have them diligently perform, it's useful in prayer to mention these more then once,
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for how dull and distracted are our thoughts, how hard and sencelesse are they? So that like Moses his rock, till we be stricken over and over again, water cannot come forth, like the Shunamites dead childe;
for how dull and distracted Are our thoughts, how hard and senseless Are they? So that like Moses his rock, till we be stricken over and over again, water cannot come forth, like the Shunamites dead child;
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It's a great sinne in all, that they endeavour not to have their hearts affected in publique praier, in our Congregations, we should all be like so many Jacobs wrastling with God, We should be like so many Hezekiahs or Jonahs crying out of the Whales belly,
It's a great sin in all, that they endeavour not to have their hearts affected in public prayer, in our Congregations, we should all be like so many Jacobs wrestling with God, We should be like so many Hezekiah's or Jonahs crying out of the Whale's belly,
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yet may there not be idle bablings and sinfull repetitions in the same Praier? May there not be such Tautologies as may be offensive and distastful to a godly heart?
yet may there not be idle babblings and sinful repetitions in the same Prayer? May there not be such Tautologies as may be offensive and distasteful to a godly heart?
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& erant sub montibus illis, Others more probably from the Hebrew word baetta, that signifies to pour out froth, a blatero, and so Hesychius expounds it NONLATINALPHABET, empty words of any sence or matter,
& Erant sub montibus illis, Others more probably from the Hebrew word baetta, that signifies to pour out froth, a blatero, and so Hesychius expounds it, empty words of any sense or matter,
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Therefore our Saviour cals it NONLATINALPHABET much speaking, not that he condemneth long praiers, but to make many words without sence or the affection of the heart;
Therefore our Saviour calls it much speaking, not that he Condemneth long Prayers, but to make many words without sense or the affection of the heart;
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If repetitions then come for want of judgement, they have not a good understanding to digest and order their matter, this is not a seemly Sacrifice to offer to God;
If repetitions then come for want of judgement, they have not a good understanding to digest and order their matter, this is not a seemly Sacrifice to offer to God;
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It's a strange position of some devout Papists, that this is the best Praier, When a man is so ravished that he knoweth not what he saith, So when Repetition comes for want of an affectionate heart, this is blameworthy, affections make eloquent and copious,
It's a strange position of Some devout Papists, that this is the best Prayer, When a man is so ravished that he Knoweth not what he Says, So when Repetition comes for want of an affectionate heart, this is blameworthy, affections make eloquent and copious,
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and we have examples of such in Scripture, yet out of ostentation to affect length, and thereby to come over with the same things in a tedious and empty manner;
and we have Examples of such in Scripture, yet out of ostentation to affect length, and thereby to come over with the same things in a tedious and empty manner;
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and this seemed to be the Heathens sinne, our Saviour said, they thought by their NONLATINALPHABET their many words, in that so much was said, to have a good answer;
and this seemed to be the heathens sin, our Saviour said, they Thought by their their many words, in that so much was said, to have a good answer;
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Ʋse of Instruction, That to pray is such a solemn worship of God, that it requireth the whole man, the intellectual part, all our judgement, invention,
Ʋse of Instruction, That to pray is such a solemn worship of God, that it requires the Whole man, the intellectual part, all our judgement, invention,
and yet how many requisites go to this? Oh therefore that we could awaken three sorts of men by this: 1. The ignorant man that hath his praiers but without any understanding, any affection,
and yet how many requisites go to this? O Therefore that we could awaken three sorts of men by this: 1. The ignorant man that hath his Prayers but without any understanding, any affection,
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or upon such a number, but as for the spirituall discharge of the duty that they do not understand. 3. All formall and customary people who dare not but pray publikely,
or upon such a number, but as for the spiritual discharge of the duty that they do not understand. 3. All formal and customary people who Dare not but pray publicly,
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You have a better heart and more lively affections, and why then put you God off with the worst? Doth not the Prophet say, He is cursed that hath a Male in his Flock, and yet offers the maimed;
You have a better heart and more lively affections, and why then put you God off with the worst? Does not the Prophet say, He is cursed that hath a Male in his Flock, and yet offers the maimed;
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WE are treating on the Petition it self, and whereas we see our Saviour praying for that which was appointed and promised before the Petition for it, we may observe,
WE Are treating on the Petition it self, and whereas we see our Saviour praying for that which was appointed and promised before the Petition for it, we may observe,
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This is the order God hath appointed, Ask and ye shall have, seek and ye shall finde, knock and it shall be opened to you, Mat. 7. Thus when God had promised he would do such and such things for his Church by his Prophet, he addeth, Neverthelesse he would be sought unto by the House of Israel for those things, Ezek. 33.33. There is much considerable matter in this Doctrine, and therefore it needs the more diligent explication:
This is the order God hath appointed, Ask and you shall have, seek and you shall find, knock and it shall be opened to you, Mathew 7. Thus when God had promised he would do such and such things for his Church by his Prophet, he adds, Nevertheless he would be sought unto by the House of Israel for those things, Ezekiel 33.33. There is much considerable matter in this Doctrine, and Therefore it needs the more diligent explication:
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Others have runne into a contrary extremity, making praier altogether uselesse and unnecessary, and that because all things came about in an inevitable and fatal manner,
Others have run into a contrary extremity, making prayer altogether useless and unnecessary, and that Because all things Come about in an inevitable and fatal manner,
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If therefore thou in thy Praiers to God should go with these thoughts, as if by thy praiers thou couldst provoke God to will that at the present which he did not will before from all Eternity;
If Therefore thou in thy Prayers to God should go with these thoughts, as if by thy Prayers thou Couldst provoke God to will that At the present which he did not will before from all Eternity;
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Thou thinkest of him as a man like thy own self, and the ground why such apprehensions are ungodly and unbeseeming the Majesty of God, is because he is immutable and unchangeable in his nature:
Thou Thinkest of him as a man like thy own self, and the ground why such apprehensions Are ungodly and unbeseeming the Majesty of God, is Because he is immutable and unchangeable in his nature:
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There is no ground of change or alteration in him, because there is no ignorance in his understanding, he foreknoweth all things, no mutability in hi• will,
There is no ground of change or alteration in him, Because there is no ignorance in his understanding, he foreknoweth all things, no mutability in hi• will,
As the initiall workings of grace, The beginning• of our conversion, especially that promise, Zech. 12, that God will pour on us the Spirit of praier and supplication ;
As the initial workings of grace, The beginning• of our conversion, especially that promise, Zechariah 12, that God will pour on us the Spirit of prayer and supplication;
As we may exercise Faith in the promise for a further degree of Faith, we may beleeve that God thereby may encrease our faith, and make it more strong:
As we may exercise Faith in the promise for a further degree of Faith, we may believe that God thereby may increase our faith, and make it more strong:
but it's an abomination to God, yet for all that it's their duty to pray, not indeed to pray sinfully, not to keep up their sins and their praiers together,
but it's an abomination to God, yet for all that it's their duty to pray, not indeed to pray sinfully, not to keep up their Sins and their Prayers together,
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as David, I will wash my hands in innocency, so will I compasse thy Altar, Psa. 26.6. It's therefore a duty enjoyned all and that indispensably to pray unto God;
as David, I will wash my hands in innocency, so will I compass thy Altar, Psa. 26.6. It's Therefore a duty enjoined all and that indispensably to pray unto God;
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but as for Petitions and Confessions they are so perfect they are above them, Why do not such men refuse to eat and drink, saying, they have such perfect bodies they need no sustenance? Doth not Christ himself here importunately and fervently put up his Petitions to the Father?
but as for Petitions and Confessions they Are so perfect they Are above them, Why do not such men refuse to eat and drink, saying, they have such perfect bodies they need no sustenance? Does not christ himself Here importunately and fervently put up his Petitions to the Father?
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Doth the beggar deserve an alms, because he asketh? Who would not rather say that praier is a plain profession of our beggery, emptinesse, and utter impotency;
Does the beggar deserve an alms, Because he asks? Who would not rather say that prayer is a plain profession of our beggary, emptiness, and utter impotency;
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but as they say of clothes, Pride of them is an extreme vanity, because the very putting them on should put us in minde of our sin that made nakednesse a shame,
but as they say of clothes, Pride of them is an extreme vanity, Because the very putting them on should put us in mind of our since that made nakedness a shame,
and yet the mercy it self be never given us, but then it will be with us as with Paul, My grace is sufficient for thee, 2 Cor. 12. So that still God is good to thee though thou hast not that thou praiest for,
and yet the mercy it self be never given us, but then it will be with us as with Paul, My grace is sufficient for thee, 2 Cor. 12. So that still God is good to thee though thou hast not that thou Prayest for,
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So that as we see in all natural effects that are produced, God doth not those things immediatly himself but hath second causes and means whereby they are compleated, So it is here;
So that as we see in all natural effects that Are produced, God does not those things immediately himself but hath second Causes and means whereby they Are completed, So it is Here;
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because he alone and none else is the Authour of all good things, Jam. 1. From him cometh every good and perfect gift, So that if we take praier away, we do in effect take God away;
Because he alone and none Else is the Author of all good things, Jam. 1. From him comes every good and perfect gift, So that if we take prayer away, we do in Effect take God away;
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and not from a wise God, so that to pray is to give a solemn Testimony unto the world, that we beleeve there is a God who governeth in the world, with whom are the treasures of all good things,
and not from a wise God, so that to pray is to give a solemn Testimony unto the world, that we believe there is a God who Governs in the world, with whom Are the treasures of all good things,
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That as the Scripture saith he hath the Key of the Heavens, he shutteth and no man can open, so he keeps the Key of all other mercies, No wonder then that though God will give us good things,
That as the Scripture Says he hath the Key of the Heavens, he shutteth and no man can open, so he keeps the Key of all other Mercies, No wonder then that though God will give us good things,
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how can the consuming fire and stubble be near one another? Might not God say to all, which he doth to some, What hast thou to do to take my words into thy mouth? Psal. 50. As Christ rebuked the devils,
how can the consuming fire and stubble be near one Another? Might not God say to all, which he does to Some, What hast thou to do to take my words into thy Mouth? Psalm 50. As christ rebuked the Devils,
when any such listlisnesse and unwillingnesse is on thee, Oh consider can there be more glory and honour put on me? Did Haman grudge to come in Ahashuerus his presence,
when any such listlisnesse and unwillingness is on thee, O Consider can there be more glory and honour put on me? Did Haman grudge to come in Ahasuerus his presence,
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so likewise it is, if we earnestly pray and seek to him, and this is the very reason why Divines say that though God hath absolutely decreed and promised such mercies,
so likewise it is, if we earnestly pray and seek to him, and this is the very reason why Divines say that though God hath absolutely decreed and promised such Mercies,
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so that it's a prophane cavil to say, What need I pray, I cannot alter Gods purposes what he hath purposed, shall be, whether I pray or no; This is false reasoning;
so that it's a profane cavil to say, What need I pray, I cannot altar God's Purposes what he hath purposed, shall be, whither I pray or no; This is false reasoning;
so when we come into Gods presence and pray effectually, a divine Spirit, an heavenly frame of heart may come upon us, we shall go from Praier ravished with the Church, saying, My Beloved is the chiefest of ten thousand;
so when we come into God's presence and pray effectually, a divine Spirit, an heavenly frame of heart may come upon us, we shall go from Prayer ravished with the Church, saying, My beloved is the chiefest of ten thousand;
The demand then may be, What is that Praier, and how must it be accomplished, that is a fruitful Praier, such a praier as will bring about what we desire.
The demand then may be, What is that Prayer, and how must it be accomplished, that is a fruitful Prayer, such a prayer as will bring about what we desire.
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Hence a wicked mans praier is said to be an abomination to the Lord, Pro. 28.9. and the blinde man could see and say this, God heareth not the praiers of a sinner;
Hence a wicked men prayer is said to be an abomination to the Lord, Pro 28.9. and the blind man could see and say this, God hears not the Prayers of a sinner;
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David hath expressed it fully, If I regard iniquity in my heart God will not hear me, Psa. 66.18. Oh then look to thy self and thy life when thou goest to pray;
David hath expressed it Fully, If I regard iniquity in my heart God will not hear me, Psa. 66.18. O then look to thy self and thy life when thou goest to pray;
This is the grace that crowneth our praiers, This grace God highly honoureth, insomuch that Without faith it's said it's impossible to please God, Heb. 11. Now though presumption be a weed that comes up of it self,
This is the grace that Crowneth our Prayers, This grace God highly Honoureth, insomuch that Without faith it's said it's impossible to please God, Hebrew 11. Now though presumption be a weed that comes up of it self,
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Lastly, It must be persevering and constant Praier, our Saviour spake that Parable of the unjust Judge, that we should pray incessantly, not give God over till we obtain the blessing, not to be discouraged though we meet with many delaies and great discouragements,
Lastly, It must be persevering and constant Prayer, our Saviour spoke that Parable of the unjust Judge, that we should pray incessantly, not give God over till we obtain the blessing, not to be discouraged though we meet with many delays and great discouragements,
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Oh what shall those prophane persons and prophane Families expect but Gods dreadfull vengeance, who rise and go to bed without such fervent, zealous praiers? never expect good from that man or Family that is not tender and constant in this duty, he is like a Tree in the barren Wildernesse that cannot bring forth any fruit,
O what shall those profane Persons and profane Families expect but God's dreadful vengeance, who rise and go to Bed without such fervent, zealous Prayers? never expect good from that man or Family that is not tender and constant in this duty, he is like a Tree in the barren Wilderness that cannot bring forth any fruit,
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neither plow, or sow, or take pains, and yet expect his ground should yeeld a plentiful crop? oh what hope would there be that God would blesse the Ministry, work conversion by it,
neither blow, or sow, or take pains, and yet expect his ground should yield a plentiful crop? o what hope would there be that God would bless the Ministry, work conversion by it,
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And how the hopes thereof earnestly sought and prayed for will comfort a man against the fear and in the midst, of all Trials and Afflictions. JOH. 17.5.
And how the hope's thereof earnestly sought and prayed for will Comfort a man against the Fear and in the midst, of all Trials and Afflictions. JOHN. 17.5.
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For Christ being near the bitterest part of his Cross, and seeing nothing but gall for him to drink, he comforteth and encourageth himself with that glory which is provided for him,
For christ being near the Bitterest part of his Cross, and seeing nothing but Gall for him to drink, he comforts and Encourageth himself with that glory which is provided for him,
They will give thanks to God as Angels do, but their perfection is such that they need not present Petitions in Praier, what a Diabolical delusion is this,
They will give thanks to God as Angels do, but their perfection is such that they need not present Petitions in Prayer, what a Diabolical delusion is this,
Christ praied not with such imperfections as the godly do, as is in time more largely to be shewed, only both he and the godly agree in the matter praied for viz. glory in the generall,
christ prayed not with such imperfections as the godly doe, as is in time more largely to be showed, only both he and the godly agree in the matter prayed for viz. glory in the general,
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though poor here, though miserable here, though despised here, yet my eye is fastened upon the glory hereafter, oh that our Auditors were so spirituall as to be affected with this eternal Crown of glory,
though poor Here, though miserable Here, though despised Here, yet my eye is fastened upon the glory hereafter, o that our Auditors were so spiritual as to be affected with this Eternal Crown of glory,
But of the first The nature of this glory, and that is expressed first in the Text, a glory with Gods own self, and that doth imply these particulars.
But of the First The nature of this glory, and that is expressed First in the Text, a glory with God's own self, and that does imply these particulars.
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None can violently invade this glory or break into those heavenly mansions whether God will or no, all heavenly glory is with God, who is therefore called the God of glory, or glorious;
None can violently invade this glory or break into those heavenly mansions whither God will or no, all heavenly glory is with God, who is Therefore called the God of glory, or glorious;
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Though Ahashuerus could make Haman and Mordecai outwardly glorious, yet for this heavenly glory the greatest powers of the world need it from God as well as the poorest beggar.
Though Ahasuerus could make Haman and Mordecai outwardly glorious, yet for this heavenly glory the greatest Powers of the world need it from God as well as the Poorest beggar.
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Even in this life we are forbidden to glory in riches, in honours and greatnesse, but let him that glorieth, glory in this, that he knoweth God, 1 Cor. 1.31. and then much more in heaven, it is our glory that we enjoy God;
Even in this life we Are forbidden to glory in riches, in honours and greatness, but let him that Glorieth, glory in this, that he Knoweth God, 1 Cor. 1.31. and then much more in heaven, it is our glory that we enjoy God;
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Dost thou not think thy self happy, if thou hast the good things and the great things of this world? Art thou not of the Serpents breed and not the womans seed, in that thou lickest up the dust of the earth? It is that that all men miscarry in;
Dost thou not think thy self happy, if thou hast the good things and the great things of this world? Art thou not of the Serpents breed and not the woman's seed, in that thou lickest up the dust of the earth? It is that that all men miscarry in;
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As the Apostle distinguisheth between Circumcision of the Letter and the Spirit, which latter he saith hath its praise of God and not of men, Rom. 2. ult.
As the Apostle Distinguisheth between Circumcision of the letter and the Spirit, which latter he Says hath its praise of God and not of men, Rom. 2. ult.
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That which is highly esteemed amongst men, is abominable before God, Luk. 18. Think it not enough to live so, that thy self and others do applaud thee, no though they be good men,
That which is highly esteemed among men, is abominable before God, Luk. 18. Think it not enough to live so, that thy self and Others do applaud thee, no though they be good men,
for God judgeth the heart, Oh then again and again say, Is this glory such as God accounts of? Doth the Lord say this is happinesse that I have? The rich man bid his soul take his ease,
for God Judgeth the heart, O then again and again say, Is this glory such as God accounts of? Does the Lord say this is happiness that I have? The rich man bid his soul take his ease,
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Take we heed then that we be not in the Number of those who minde earthly things, that judge nothing glorious but what seems in this world full of greatness and admiration, The state of men living here is a condition of misery and calamity, which made Job say that man who is born of a woman is born for sorrow,
Take we heed then that we be not in the Number of those who mind earthly things, that judge nothing glorious but what seems in this world full of greatness and admiration, The state of men living Here is a condition of misery and calamity, which made Job say that man who is born of a woman is born for sorrow,
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and certainly were we heavenly and holy, this would greatly enlarge our hearts, but these two things are wanting that would put us highly to esteem it, There are few that have a spiritual nature :
and Certainly were we heavenly and holy, this would greatly enlarge our hearts, but these two things Are wanting that would put us highly to esteem it, There Are few that have a spiritual nature:
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What careth a Swine for the pearl, no more doth a natural man for this heavenly glory, he cals for that which may satisfie his carnal appetite, his lustful heart;
What Careth a Swine for the pearl, no more does a natural man for this heavenly glory, he calls for that which may satisfy his carnal appetite, his lustful heart;
Oh what a shame is it that when the earthly man can day and night comfort himself in his great treasures and abundance of wealth, that this eternal glory should not raise thee up, There is nothing will make thee a Christian of an excellent and heroical Spirit,
O what a shame is it that when the earthly man can day and night Comfort himself in his great treasures and abundance of wealth, that this Eternal glory should not raise thee up, There is nothing will make thee a Christian of an excellent and heroical Spirit,
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So this glory in heaven is a massie weighty glory, it hath all fulnesse in it, There is fulnesse of holinesse, We are made pure and without the least spot, There is fulnesse of peace and joy, The Sea is not fuller of waters then their hearts and souls of eternal comforts;
So this glory in heaven is a massy weighty glory, it hath all fullness in it, There is fullness of holiness, We Are made pure and without the least spot, There is fullness of peace and joy, The Sea is not fuller of waters then their hearts and Souls of Eternal comforts;
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but the matter is nothing at all, but here this glory is above our thoughts, above our desires, above our wishes, we cannot desire better then what we have.
but the matter is nothing At all, but Here this glory is above our thoughts, above our Desires, above our wishes, we cannot desire better then what we have.
The Protestants do acknowledge it not only lawfull but a duty to seek after and pray for this crown of glory, only we say, The love to Gods glory should be preferred before ours;
The Protestants do acknowledge it not only lawful but a duty to seek After and pray for this crown of glory, only we say, The love to God's glory should be preferred before ours;
when their night approacheth, for how canst thou look for glory who never didst pray for it? how canst thou think to be partaker of it who wast never much in seeking after it?
when their night Approaches, for how Canst thou look for glory who never didst pray for it? how Canst thou think to be partaker of it who wast never much in seeking After it?
there are cold praiers, where there are importunate desires, there are importunate praiers, and for this reason it is that even natural men can put up hearty praiers to God for earthly mercies,
there Are cold Prayers, where there Are importunate Desires, there Are importunate Prayers, and for this reason it is that even natural men can put up hearty Prayers to God for earthly Mercies,
as they are their desires, because of the sutablenesse therein, but as for spirituall mercies they are like dead men in the grave, not at all affected,
as they Are their Desires, Because of the suitableness therein, but as for spiritual Mercies they Are like dead men in the grave, not At all affected,
and not pray for this which containeth it all, for everlasting glory is all mercy. 3. By earnest praying for it our hope of it is much strengthened and confirmed ;
and not pray for this which Containeth it all, for everlasting glory is all mercy. 3. By earnest praying for it our hope of it is much strengthened and confirmed;
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In the third place let us consider how this glory earnestly praied for will be a cordiall against all temptations, will be a reviving to the dry bones in all afflictions,
In the third place let us Consider how this glory earnestly prayed for will be a cordial against all temptations, will be a reviving to the dry bones in all afflictions,
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as we cannot breath without it, so neither can we live without this hope, so that the things we hope for in heaven should be the bread we feed on, the treasure we inrich our selves by, And
as we cannot breath without it, so neither can we live without this hope, so that the things we hope for in heaven should be the bred we feed on, the treasure we enrich our selves by, And
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In praying for glory thou praiest for all things together in one, this one word glory hath every thing in it, to say Lord glorifie me there is all things comprehended in it.
In praying for glory thou Prayest for all things together in one, this one word glory hath every thing in it, to say Lord Glorify me there is all things comprehended in it.
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To be glorified is to be put out of a state of sinne into pure and perfect holinesse, It's from seeing God in a glasse and obscurely to see him face to face;
To be glorified is to be put out of a state of sin into pure and perfect holiness, It's from seeing God in a glass and obscurely to see him face to face;
If the branches of this Canaan be so goodly, what is Canaan it self? If the Church praied so earnestly, Let him kisse me with the kisses of his mouth, Cant. 1. What then would the total and full enjoyment of God be, never to be divided or separated more? Glory is not only the advantage and welfare of a godly man, the preservation of him from hell and misery,
If the branches of this Canaan be so goodly, what is Canaan it self? If the Church prayed so earnestly, Let him kiss me with the Kisses of his Mouth, Cant 1. What then would the total and full enjoyment of God be, never to be divided or separated more? Glory is not only the advantage and welfare of a godly man, the preservation of him from hell and misery,
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but in the world to come, there the faculties of the soul and all the parts of the body are fully replenished, There is no want, no desire, no wish for more then they have;
but in the world to come, there the faculties of the soul and all the parts of the body Are Fully replenished, There is no want, no desire, no wish for more then they have;
For it cannot be otherwise, Can an hungry man fill his belly with empty air? Can a cold man warm himself at a painted fire? Could these birds fill themselves that fled to Zeuxes painted grapes, taking them for true ones, no more can any thing in this world satisfie man;
For it cannot be otherwise, Can an hungry man fill his belly with empty air? Can a cold man warm himself At a painted fire? Could these Birds fill themselves that fled to Zeuxes painted grapes, taking them for true ones, no more can any thing in this world satisfy man;
There is glory coming will make amends for all, Heaven in reversion is better then all the world in actual possession, know then if at any time thy soul be dejected or cast down within thee,
There is glory coming will make amends for all, Heaven in reversion is better then all the world in actual possession, know then if At any time thy soul be dejected or cast down within thee,
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Even as the Romans consecrated a Temple to it, yea, which is the highest degree of vanity, men have made all their Religious actions to serve this Goddesse;
Even as the Romans consecrated a Temple to it, yea, which is the highest degree of vanity, men have made all their Religious actions to serve this Goddess;
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This is the Pirate that many times surpriseth the Ship which is come richly laden to the very haven, it depriveth us of our duties, and the benefit by them;
This is the Pirate that many times surpriseth the Ship which is come richly laden to the very Haven, it depriveth us of our duties, and the benefit by them;
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No doubt but the Pharisees humored and flattered Judas to betray his Master, but what could that help him when he roared out, I have sinned in betraying the innocent bloud, Gal. 5. Let every man prove his own work,
No doubt but the Pharisees humored and flattered Judas to betray his Master, but what could that help him when he roared out, I have sinned in betraying the innocent blood, Gal. 5. Let every man prove his own work,
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or else greatly weaken your thoughts and hopes about it: That which totally depriveth is a constant wilful continuance in grosse sinnes, Be not deceived,
or Else greatly weaken your thoughts and hope's about it: That which totally depriveth is a constant wilful Continuance in gross Sins, Be not deceived,
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neither whoremonger or drunkards, &c. shall inherit the Kingdom of God, 1 Cor. 6.9. and without the heavenly Jerusalem are said to be dogs, Rev. 22.15. The Scripture cals all wicked men such who lick up the vomit of their sin;
neither whoremonger or drunkards, etc. shall inherit the Kingdom of God, 1 Cor. 6.9. and without the heavenly Jerusalem Are said to be Dogs, Rev. 22.15. The Scripture calls all wicked men such who lick up the vomit of their since;
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Doth not the Land in every place mourn for the whoredoms, and drunkennesse, and oaths that are every where? if God say, the Lord shall spue out such Inhabitants, God thinketh the earth too good for them, will he bestow heaven on them?
Does not the Land in every place mourn for the whoredoms, and Drunkenness, and Oaths that Are every where? if God say, the Lord shall spue out such Inhabitants, God Thinketh the earth too good for them, will he bestow heaven on them?
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because Christ here praieth for his Mediatory glory, which was given him by God upon the performance of his Mediatorship, viz. to be exalted above all Principalities as head of his Church;
Because christ Here Prayeth for his Mediatory glory, which was given him by God upon the performance of his Mediatorship, viz. to be exalted above all Principalities as head of his Church;
WE are now arrived to the last clause in this Verse, which containeth a second description of the glory Christ praied for, viz. From the externall efficiency of it, it was a glory provided for him before the world was.
WE Are now arrived to the last clause in this Verse, which Containeth a second description of the glory christ prayed for, viz. From the external efficiency of it, it was a glory provided for him before the world was.
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as also there is a trajection of NONLATINALPHABET, before the world was, NONLATINALPHABET, So in the Original; But our Translators do well interpose it, where the sence is to be made up;
as also there is a trajection of, before the world was,, So in the Original; But our Translators do well interpose it, where the sense is to be made up;
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and his inward purpose of minde, as if the meaning were, that the Father would glorifie him with that glory which God the Father had decreed for him before the world was,
and his inward purpose of mind, as if the meaning were, that the Father would Glorify him with that glory which God the Father had decreed for him before the world was,
though he vindicated those that were clear and pregnant against the Anti-Trinitarians, Hunnius a Lutheran wrote a Book calling i• Calvinus Judaizans, as if he turned Jew;
though he vindicated those that were clear and pregnant against the Anti-Trinitarians, Hunnius a Lutheran wrote a Book calling i• Calvinus Judaizans, as if he turned Jew;
But in the second place Christ doth not only pray for his Mediatory glory but his divine glory in respect of the manifestation of it, viz. that now it might be discovered to all the world, that he was not only man but God also, eternal, blessed for evermore, and in this sence the Text doth strongly maintain the Eternal Deity of Christ, for he praieth for the manifestation of that divine and essentiall glory he had with the Father before the world was;
But in the second place christ does not only pray for his Mediatory glory but his divine glory in respect of the manifestation of it, viz. that now it might be discovered to all the world, that he was not only man but God also, Eternal, blessed for evermore, and in this sense the Text does strongly maintain the Eternal Deity of christ, for he Prayeth for the manifestation of that divine and essential glory he had with the Father before the world was;
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Hence the godly though they are said to be elected and predestinated from Eternity, yet that doth not suppose them to be abaeterno, because Predestinatio ect actio immanens, and nihil ponit in esse ;
Hence the godly though they Are said to be elected and predestinated from Eternity, yet that does not suppose them to be abaeterno, Because Predestinatio ect actio immanens, and nihil Ponit in esse;
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and Heb. 11. Moses in his daies accounted the reproach of Christ above the Treasures of Egipt : And 1 Pet. 1.11. The Spirit of God is said to be in the Prophets of old:
and Hebrew 11. Moses in his days accounted the reproach of christ above the Treasures of Egypt: And 1 Pet. 1.11. The Spirit of God is said to be in the prophets of old:
The same thing is affirmed also, Col. 2. That all things in heaven or earth, visible and invisible were made by him, So that he who was before all things made them and gave them a being, must needs be Eternal,
The same thing is affirmed also, Col. 2. That all things in heaven or earth, visible and invisible were made by him, So that he who was before all things made them and gave them a being, must needs be Eternal,
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2. It's plain he was from all Eternity in that he is truly God, and so hath all the essentiall attributes of God, whereof eternity and immutability are very choice ones ;
2. It's plain he was from all Eternity in that he is truly God, and so hath all the essential attributes of God, whereof eternity and immutability Are very choice ones;
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and that directly which is not in all the Scripture attributed directly to any creature, Angel or man, All the divine attributes of God, All the peculiar and proper operations of God, which only God can do, are given to him,
and that directly which is not in all the Scripture attributed directly to any creature, Angel or man, All the divine attributes of God, All the peculiar and proper operations of God, which only God can do, Are given to him,
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and therefore in being God he must needs be from Eternity, and for Christs Immutability you have a full place, Heb. 13.18. Jesus Christ the same yesterday, and to day, and for ever ;
and Therefore in being God he must needs be from Eternity, and for Christ Immutability you have a full place, Hebrew 13.18. jesus christ the same yesterday, and to day, and for ever;
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but I am, to signifie there is no succession or difference of time in his being as he was God, It's an allusion to that name God takes to himself when he bid Moses say, I AM hath sent thee, Exo. 3.14. and this is the more fully confirmed, Rev. 1.7.
but I am, to signify there is no succession or difference of time in his being as he was God, It's an allusion to that name God Takes to himself when he bid Moses say, I AM hath sent thee, Exo. 3.14. and this is the more Fully confirmed, Rev. 1.7.
That very attribute which v. 3. is given to God the Father, is here given to God the Sonne, called also omnipotent, who would think any should be so wilfully blinde as not to see light out of this Text.
That very attribute which v. 3. is given to God the Father, is Here given to God the Son, called also omnipotent, who would think any should be so wilfully blind as not to see Light out of this Text.
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for it's impossible that God should cease to be God, all creatures if they are not corruptible, yet they are annihilable, if they have no principle of dissolution,
for it's impossible that God should cease to be God, all creatures if they Are not corruptible, yet they Are annihilable, if they have no principle of dissolution,
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Thirdly, In that Christ had an eternal being it's plain that even before his Incarntion, he did many things tending to the Reconciliation of his people ;
Thirdly, In that christ had an Eternal being it's plain that even before his Incarntion, he did many things tending to the Reconciliation of his people;
It's true indeed he is a Mediatour in respect of both his Natures, and it's clear he could not make propitiation for our sins by his bloud, till he was made man, he could not be as a Priest to his Church,
It's true indeed he is a Mediator in respect of both his Nature's, and it's clear he could not make propitiation for our Sins by his blood, till he was made man, he could not be as a Priest to his Church,
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As a Prophet revealing Gods will, and inspiring the Prophets of the Old Testament, yea, It's maintained by the learned that he was the Angel, that guided the Church of Israel, and therefore the people in the Wildernesse are said to tempt Christ, as was said;
As a Prophet revealing God's will, and inspiring the prophets of the Old Testament, yea, It's maintained by the learned that he was the Angel, that guided the Church of Israel, and Therefore the people in the Wilderness Are said to tempt christ, as was said;
That deny it to him making him but a creature only of an higher rank, What creature can take the proper Name of God to him? What creature can create the world? What creature can be called God blessed for evermore as he is? Rom. 9.5. What creature can say he is, and was, and was to come? Rev. 1.7.
That deny it to him making him but a creature only of an higher rank, What creature can take the proper Name of God to him? What creature can create the world? What creature can be called God blessed for evermore as he is? Rom. 9.5. What creature can say he is, and was, and was to come? Rev. 1.7.
and all satisfaction for sinne, all reconciliation by his bloud is removed, Take this away and the devils Kingdom will be promoted by Christianity as well as by Paganism;
and all satisfaction for sin, all reconciliation by his blood is removed, Take this away and the Devils Kingdom will be promoted by Christianity as well as by Paganism;
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But in these latter times after so much light of the Gospel, that any should let such poisonous Snakes as these lodge in their breasts, may make us cry out, O the depth of mans presumption and Gods severity !
But in these latter times After so much Light of the Gospel, that any should let such poisonous Snakes as these lodge in their breasts, may make us cry out, Oh the depth of men presumption and God's severity!
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1. When men will bring down matters of Faith to humane Reason, They will be no longer beleevers but Rationalists, Their Maxime in Religion is not God hath said so, but this we can demonstrate:
1. When men will bring down matters of Faith to humane Reason, They will be no longer believers but Rationalists, Their Maxim in Religion is not God hath said so, but this we can demonstrate:
yet not capacity of reason to comprehend them, insomuch that the Scripture is said to bring into captivity the understanding of man, 2 Cor. 10.5. and it's called the obedience of faith, Rom. 16.26.
yet not capacity of reason to comprehend them, insomuch that the Scripture is said to bring into captivity the understanding of man, 2 Cor. 10.5. and it's called the Obedience of faith, Rom. 16.26.
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and therefore for a man to come to the things of Religion with the same disposition as to humane Sciences, hoping by his natural abilities to dive to the bottome of them, is to think to hold the Sea in an Oistershell,
and Therefore for a man to come to the things of Religion with the same disposition as to humane Sciences, hoping by his natural abilities to dive to the bottom of them, is to think to hold the Sea in an Oyster shell,
Why are they called Mysteries, and said to be revealed by God If Reason could finde them out? Therefore lay aside all those cavils and arguments of reason where Scripture asserts these things.
Why Are they called Mysteres, and said to be revealed by God If Reason could find them out? Therefore lay aside all those cavils and Arguments of reason where Scripture asserts these things.
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For as Rom. 1. we see God as a just Judge delivering up men partly to vile affections, to Idolatry, to change the Image of God into the likenesse of an Oxe ;
For as Rom. 1. we see God as a just Judge delivering up men partly to vile affections, to Idolatry, to change the Image of God into the likeness of an Ox;
The Lord gave them up, and as it was with the Jews, though our Saviour did all those wonderfull miracles amongst them, yet they did not see with their eyes, or understand with their hearts ;
The Lord gave them up, and as it was with the jews, though our Saviour did all those wonderful Miracles among them, yet they did not see with their eyes, or understand with their hearts;
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1. Pride and self-conceit, this undid the devil at first, and this draweth many into the like condemnation, The humble and the meek he will teach his way ;
1. Pride and self-conceit, this undid the Devil At First, and this draws many into the like condemnation, The humble and the meek he will teach his Way;
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It's pride that lifts up so many to such high Pinacles of dangerous opinions, from which they fall headlong, God resisteth the proud, and giveth grace to the humble man, Jam. 4.6. He resisteth the proud by not giving grace to him;
It's pride that lifts up so many to such high Pinnacles of dangerous opinions, from which they fallen headlong, God Resisteth the proud, and gives grace to the humble man, Jam. 4.6. He Resisteth the proud by not giving grace to him;
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The proud man hath no grace to fear and tremble lest he be carried away with the errours of the wicked, he thinketh not, O Lord, Am not I swallowing down poyson now? Will not this infect me for ever.
The proud man hath no grace to Fear and tremble lest he be carried away with the errors of the wicked, he Thinketh not, Oh Lord, Am not I swallowing down poison now? Will not this infect me for ever.
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2. Ʋnfruitfulnesse under the Gospel, Oh when men live wantonly under the Light, They love not the Truths of God, They do not conform to the practical power of them, this seduceth likewise;
2. Ʋnfruitfulnesse under the Gospel, O when men live wantonly under the Light, They love not the Truths of God, They do not conform to the practical power of them, this seduceth likewise;
They never had any saving delight in the waies of God, so far as they could carnally advantage themselves by the knowledge of Christ, have esteem and applause,
They never had any Saving delight in the ways of God, so Far as they could carnally advantage themselves by the knowledge of christ, have esteem and applause,
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3, A neglect of the godly and learned Ministry which God hath appointed, he runneth into the Whales belly of all errours, that runneth from the Ministry God appointeth, and dislikes that;
3, A neglect of the godly and learned Ministry which God hath appointed, he Runneth into the Whale's belly of all errors, that Runneth from the Ministry God appoints, and dislikes that;
The Scripture is plain, Eph 4. He hath set Pastors and Teachers in his Church ; Why? That henceforth we should not be carried with divers errours ;
The Scripture is plain, Ephesians 4. He hath Set Pastors and Teachers in his Church; Why? That henceforth we should not be carried with diverse errors;
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for some deny the Scripture, they say, How can you prove Scripture? Thus do men wilfully run from the light into darknesse, from denying one truth and another, till at last they deny Christ and the Scripture.
for Some deny the Scripture, they say, How can you prove Scripture? Thus do men wilfully run from the Light into darkness, from denying one truth and Another, till At last they deny christ and the Scripture.
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Thus Christ promised his disciples, he would be with them to the end of the world, Mat. 28. How apt are we to think that the death of such Magistrates or such Ministers will wholly ruine the Church of God, not considering that the Church hath an eternal head:
Thus christ promised his Disciples, he would be with them to the end of the world, Mathew 28. How apt Are we to think that the death of such Magistrates or such Ministers will wholly ruin the Church of God, not considering that the Church hath an Eternal head:
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Thus David preferred Jerusalem above all his joy, Psa. 137.6. and the remembrancers of the Lord are to give him no rest till he hath made Jerusalem a praise upon the earth, Isa. 62.7.
Thus David preferred Jerusalem above all his joy, Psa. 137.6. and the remembrancers of the Lord Are to give him no rest till he hath made Jerusalem a praise upon the earth, Isaiah 62.7.
When godly learned men have died, they have cried as he did to the Prophet, The horsemen and charets of Israel, but this should support under all, Christ is eternal;
When godly learned men have died, they have cried as he did to the Prophet, The horsemen and charets of Israel, but this should support under all, christ is Eternal;
but as for his spiritual presence, he will never forsake them, and this is the reason why the Church of God hath been preserved though the whole world hath combined against it, had they not had this eternal head in heaven, it could not have been supported:
but as for his spiritual presence, he will never forsake them, and this is the reason why the Church of God hath been preserved though the Whole world hath combined against it, had they not had this Eternal head in heaven, it could not have been supported:
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All those Jews and Pharisees that refused him to be their Saviour, and all wicked men who do so in their lives, they will finde they had to do with an eternal God, Psa. 2. It's said, he will break the Nations with a rod of Iron, as easily as men do an earthen vessell:
All those jews and Pharisees that refused him to be their Saviour, and all wicked men who do so in their lives, they will find they had to do with an Eternal God, Psa. 2. It's said, he will break the nations with a rod of Iron, as Easily as men do an earthen vessel:
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You apprehend nothing but meekness and mercy in him, but though a Lamb, yet the ungodly are brought in crying to the Mountains to cover them from the wrath of the Lamb, Rev. 6.16.
You apprehend nothing but meekness and mercy in him, but though a Lamb, yet the ungodly Are brought in crying to the Mountains to cover them from the wrath of the Lamb, Rev. 6.16.
Though he be thus a glorious God, yet there are men that despise his Word, that crample under their feet his bloud, that will not have Christ reign over them, that say, Let us break his bonds, O such shall know to their terrour, that Christ is an eternal God.
Though he be thus a glorious God, yet there Are men that despise his Word, that crample under their feet his blood, that will not have christ Reign over them, that say, Let us break his bonds, Oh such shall know to their terror, that christ is an Eternal God.
Canst thou say of an earthly comfort or help, that it is like an eternal God? Again, for thy Children, thou many times thinkest what will become of them when thou art dead in the grave, Thou thinkest thou hast no friend in the world will be a Father to them, still remember that Christ is Eternal,
Canst thou say of an earthly Comfort or help, that it is like an Eternal God? Again, for thy Children, thou many times Thinkest what will become of them when thou art dead in the grave, Thou Thinkest thou hast no friend in the world will be a Father to them, still Remember that christ is Eternal,
The Sun and Stars though such glorious creatures, yet began to be in time, yea, those glorious Angels, which have no principle of corruption within them, they were also made in time,
The Sun and Stars though such glorious creatures, yet began to be in time, yea, those glorious Angels, which have no principle of corruption within them, they were also made in time,
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I shall adde one pregnant Text to confirm this, Heb. 11.3. where the Apostle intending to commend faith in all the several effects of it, begins with this as the foundation, By faith we understand the worlds were made ;
I shall add one pregnant Text to confirm this, Hebrew 11.3. where the Apostle intending to commend faith in all the several effects of it, begins with this as the Foundation, By faith we understand the world's were made;
for howsoever some Philosophers held the world was not from Eternity, yet those that did hold it was made, did grosly and foolishly mistake about the manner of it,
for howsoever Some Philosophers held the world was not from Eternity, yet those that did hold it was made, did grossly and foolishly mistake about the manner of it,
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Again he saith, By faith we understand, NONLATINALPHABET, so that you see Faith hath knowledge in it, and is not as the Papists would have it to be defined by Ignorance, He that beleeveth knoweth, Therefore ignorant people have no faith because no knowledge ▪ Hence it is 〈 ◊ 〉 faith and knowledge are so often put for one another. 3. He saith, We understand the worlds, NONLATINALPHABET in the plural number;
Again he Says, By faith we understand,, so that you see Faith hath knowledge in it, and is not as the Papists would have it to be defined by Ignorance, He that Believeth Knoweth, Therefore ignorant people have no faith Because no knowledge ▪ Hence it is 〈 ◊ 〉 faith and knowledge Are so often put for one Another. 3. He Says, We understand the world's, in the plural number;
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because of the many ages and revolutions that are in the world, one generation passing and another succeeding: 4. He saith were framed, This denoteth the excellent wisedom of God ordering all things therein, called therefore NONLATINALPHABET mundus. 5. The manner how, not as Artificers make a house by handy labour but by the Word of his mouth only.
Because of the many ages and revolutions that Are in the world, one generation passing and Another succeeding: 4. He Says were framed, This denoteth the excellent Wisdom of God ordering all things therein, called Therefore World. 5. The manner how, not as Artificers make a house by handy labour but by the Word of his Mouth only.
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As for those Philosophers called Peripateticks, whose Master was Aristotle, they generally affirmed the world was from Eternity, indeed it's doubted what Aristotles minde was,
As for those Philosophers called Peripatetics, whose Master was Aristotle, they generally affirmed the world was from Eternity, indeed it's doubted what Aristotle mind was,
but it's plain in his Topicks, he makes this Proposition, whether the world be eternall, only a dialecticall Probleme, a Proposition that might be disputed either way,
but it's plain in his Topicks, he makes this Proposition, whither the world be Eternal, only a dialectical Problem, a Proposition that might be disputed either Way,
2. Although Scripture be the surest and choicest argument, yet there are many convictions from reason likewise, that may convince men that it had a beginning.
2. Although Scripture be the Surest and Choicest argument, yet there Are many convictions from reason likewise, that may convince men that it had a beginning.
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As in the first place, If it had been from Eternity so many thousands and thousands years would have been past, that we should have had some reliques at least of some things done so long ago ;
As in the First place, If it had been from Eternity so many thousands and thousands Years would have been passed, that we should have had Some Relics At least of Some things done so long ago;
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whereas it's observed by the learned that even in all the heathen Antiquities, though they brag much yet they record nothing, that was done before the Floud;
whereas it's observed by the learned that even in all the heathen Antiquities, though they brag much yet they record nothing, that was done before the Flood;
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how comes there to be such a deep silence of all things done formerly, as for that of the Aegyptians who speak of things done an hundred thousand years agoe;
how comes there to be such a deep silence of all things done formerly, as for that of the egyptians who speak of things done an hundred thousand Years ago;
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The Artificer is not necessitated to make a house, or a garment, then certainly much more must be allowed to God himself, who doth in heaven and in earth what he pleaseth,
The Artificer is not necessitated to make a house, or a garment, then Certainly much more must be allowed to God himself, who does in heaven and in earth what he Pleases,
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and this should satisfie those curious Questions why God made the world no sooner, what he did in that long imaginary time before the world was, the freedom of God and his absolute Soveraignty, with his infinite wisedom, may easily stop such mouths.
and this should satisfy those curious Questions why God made the world no sooner, what he did in that long imaginary time before the world was, the freedom of God and his absolute Sovereignty, with his infinite Wisdom, may Easily stop such mouths.
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and this is the reason why we Christians should lift our hearts above the world, which had a beginning unto God, who is God from everlasting to everlasting.
and this is the reason why we Christians should lift our hearts above the world, which had a beginning unto God, who is God from everlasting to everlasting.
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4. The world was not without beginning, but made in time, because it's corruptible ; It's subject to a dissolution, Now what is without a beginning is without an end;
4. The world was not without beginning, but made in time, Because it's corruptible; It's Subject to a dissolution, Now what is without a beginning is without an end;
so that it groaneth for a freedome, and 2 Pet. 3. We have there a large description of the Funerals of the whole world, The heavens shall passe away with a noise,
so that it Groaneth for a freedom, and 2 Pet. 3. We have there a large description of the Funerals of the Whole world, The heavens shall pass away with a noise,
and the Elements with a burning heat, &c. Indeed the learned do dispute whether the world in all the choice parts of it shall suffer an utter abolition, or only a perfective alteration;
and the Elements with a burning heat, etc. Indeed the learned do dispute whither the world in all the choice parts of it shall suffer an utter abolition, or only a perfective alteration;
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But whatsoever it be, a wonderful change shall be made of it, and therefore the Apostle from this amazing dissolution, inferreth, Seeing these things shall be, what manner of persons ought we to be ; NONLATINALPHABET not NONLATINALPHABET, even to admiration;
But whatsoever it be, a wondered change shall be made of it, and Therefore the Apostle from this amazing dissolution, infers, Seeing these things shall be, what manner of Persons ought we to be; not, even to admiration;
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So that this serveth to magnifie the glorious nature of God, that all the world with all the creatures therein make not at all to his happinesse; They adde not to him;
So that this serves to magnify the glorious nature of God, that all the world with all the creatures therein make not At all to his happiness; They add not to him;
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Think with thy self if God had never created me, if he had never given me any being, he would have been glorious howsoever, What then is my drop to this Ocean?
Think with thy self if God had never created me, if he had never given me any being, he would have been glorious howsoever, What then is my drop to this Ocean?
2. Did God give the world a beginning, whatsoever excellency, usefulnesse, and lovelinesse there is therein, Did it come wholly from God? then how might this raise us up to be with God,
2. Did God give the world a beginning, whatsoever excellency, usefulness, and loveliness there is therein, Did it come wholly from God? then how might this raise us up to be with God,
if there be so much excellency in the creatures, what in the Creator? Therefore when the Psalmist speaks of all the Creatures in the world, he cals upon them to blesse God;
if there be so much excellency in the creatures, what in the Creator? Therefore when the Psalmist speaks of all the Creatures in the world, he calls upon them to bless God;
Oh check thy self, and say, Who gave this delight, this comfort, this usefulnesse to the creature, did not God? What delight then must be in the fountain or Ocean,
O check thy self, and say, Who gave this delight, this Comfort, this usefulness to the creature, did not God? What delight then must be in the fountain or Ocean,
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This hath been a great Objection with many, If God made the world, why are there any evil or troublesome things in it? How cometh it to be such a miserable wicked world? This made the Manichees hold there were two eternal principles, The one good, from which cometh all good things;
This hath been a great Objection with many, If God made the world, why Are there any evil or troublesome things in it? How comes it to be such a miserable wicked world? This made the manichees hold there were two Eternal principles, The one good, from which comes all good things;
but you must know that the word world is used divers waies in Scripture, by which this Objection may be answered, Sometimes for the Fabrick of the Universe with all the parts thereof, Sometimes for the wickednesse that is, in the world,
but you must know that the word world is used diverse ways in Scripture, by which this Objection may be answered, Sometime for the Fabric of the Universe with all the parts thereof, Sometime for the wickedness that is, in the world,
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so that the wickednesse of the world is not of God, but by man, as also death and hell is of man, God onely inflicts them as just punishments upon ungodly offenders:
so that the wickedness of the world is not of God, but by man, as also death and hell is of man, God only inflicts them as just punishments upon ungodly offenders:
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Take heed of saying The world might have been better, and this thing or that might have been made more compleatly, this is to reproach God the Maker of it:
Take heed of saying The world might have been better, and this thing or that might have been made more completely, this is to reproach God the Maker of it:
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Hence it is that God is so often, called the Judge of the world, that he is said to Reign, that the hearts of Kings even the chiefest powers in the world are in his hand, he can order them as he pleaseth;
Hence it is that God is so often, called the Judge of the world, that he is said to Reign, that the hearts of Kings even the chiefest Powers in the world Are in his hand, he can order them as he Pleases;
Matter of joy to the godly, for he is a Supreme Ruler, who is their God, whose eye runneth up and down in their behalf, who keeps up the world for their sake, who takes care of every godly man so fully as if there were no creature else but he:
Matter of joy to the godly, for he is a Supreme Ruler, who is their God, whose eye Runneth up and down in their behalf, who keeps up the world for their sake, who Takes care of every godly man so Fully as if there were no creature Else but he:
1. To demonstrate his own glory, Thus Psa. 19. The heavens shew forth the glory of God, They discover his wisedom, his power, his goodnesse, and so there is not any one creature,
1. To demonstrate his own glory, Thus Psa. 19. The heavens show forth the glory of God, They discover his Wisdom, his power, his Goodness, and so there is not any one creature,
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Therefore the Apostle saith, We have here no abiding City, Heb. 12. Oh then that we could remember to what end God made this world, not to place our hopes and utmost desires here,
Therefore the Apostle Says, We have Here no abiding city, Hebrew 12. O then that we could Remember to what end God made this world, not to place our hope's and utmost Desires Here,
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Ʋse 6. Did God lay the Foundations of the world, and that in time, how greatly then are the people of God to be affected with his love in electing of them? for God chose them before the Foundations of the world, he loved them before the world was;
Ʋse 6. Did God lay the Foundations of the world, and that in time, how greatly then Are the people of God to be affected with his love in electing of them? for God chosen them before the Foundations of the world, he loved them before the world was;
Doubt not then of the efficacy of this love in all the effects of it, He that hath chosen thee from Eternity, will call thee, will justifie thee, will glorifie thee, not that these are done from Eternity, only God purposed to do them in time:
Doubt not then of the efficacy of this love in all the effects of it, He that hath chosen thee from Eternity, will call thee, will justify thee, will Glorify thee, not that these Are done from Eternity, only God purposed to do them in time:
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Lastly, Did God create the world out of nothing, and that in six daies, such glorious Heavens and all other parts, from a dark Chaos and Abysse? then this may teach us to depend on God in all publike straights of the Church, or all thy Personal Temptations ;
Lastly, Did God create the world out of nothing, and that in six days, such glorious Heavens and all other parts, from a dark Chaos and Abyss? then this may teach us to depend on God in all public straights of the Church, or all thy Personal Temptations;
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What a foolish thing was it in the people of Israel to say, Can God provide a Table in the Wildernesse? Cannot he that made this great world of nothing doe a lesse matter? This should be seriously thought of by thee when thou art dejected and overwhelmed, saying,
What a foolish thing was it in the people of Israel to say, Can God provide a Table in the Wilderness? Cannot he that made this great world of nothing do a less matter? This should be seriously Thought of by thee when thou art dejected and overwhelmed, saying,
How shall God help me in this distresse? and for this reason is it that in the Psalms and Prophets Gods creating the world is often brought in as an argument to support the Children of God under all miseries, Fear not, God made the world.
How shall God help me in this distress? and for this reason is it that in the Psalms and prophets God's creating the world is often brought in as an argument to support the Children of God under all misery's, fear not, God made the world.
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So that the Ministers duty is to bring people to know God, but of that in its time. 2. There is the action it self, of this person or efficient, I have manifested. There is a twofold manifestation,
So that the Ministers duty is to bring people to know God, but of that in its time. 2. There is the actium it self, of this person or efficient, I have manifested. There is a twofold manifestation,
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but by Gods Name is meant his nature, his properties, and those relations, especially whereby he becomes a gracious Father through Christ to an humbled sinner.
but by God's Name is meant his nature, his properties, and those relations, especially whereby he becomes a gracious Father through christ to an humbled sinner.
This doth so affect one of the Disciples, that out of a sence of Gods great goodnesse and grace to them rather then the world, he saith, Lord, how is it that thou wilt manifest thy self to us rather then the world ;
This does so affect one of the Disciples, that out of a sense of God's great Goodness and grace to them rather then the world, he Says, Lord, how is it that thou wilt manifest thy self to us rather then the world;
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telleth the Pharisees who beleeved the Scriptures, and acknowledged one God Creator of the world, yea, and said, God was their God, that they did not know God ;
Telleth the Pharisees who believed the Scriptures, and acknowledged one God Creator of the world, yea, and said, God was their God, that they did not know God;
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1. By inward light of a natural conscience, There are imbred notions and dictates about a God, which all the wicked affections and lusts of men cannot wholly obscure,
1. By inward Light of a natural conscience, There Are imbred notions and dictates about a God, which all the wicked affections and Lustiest of men cannot wholly Obscure,
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There is then a natural manifestation of God in the consciences of men, whereby there is an horrour and trembling upon them upon the committing of some evil, especially when the stroak of death is upon them:
There is then a natural manifestation of God in the Consciences of men, whereby there is an horror and trembling upon them upon the committing of Some evil, especially when the stroke of death is upon them:
Oh the quakings, oh the confusions that are sometimes upon men, what will become of them? what shall they do? All this cometh from some generall knowledge of a God.
O the quakings, o the confusions that Are sometime upon men, what will become of them? what shall they do? All this comes from Some general knowledge of a God.
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If then all do acknowledge that there is a God, though there be different Religions, different opinions, yet both Heathen, Turk, Jew and Christian agree in this, the more inexcusable will all wicked men be who live in rebellion and disobedience to him.
If then all do acknowledge that there is a God, though there be different Religions, different opinions, yet both Heathen, Turk, Jew and Christian agree in this, the more inexcusable will all wicked men be who live in rebellion and disobedience to him.
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but he had a Father, and so that Father, a Father, and because there cannot be an infinite progresse we must stay at one first cause, only you must know this Knowledge by the world is insufficient to salvation;
but he had a Father, and so that Father, a Father, and Because there cannot be an infinite progress we must stay At one First cause, only you must know this Knowledge by the world is insufficient to salvation;
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Therefore it's a pernicious assertion of Venator the Remonstrant, that the Heathens they had the Light as it were of the Starres, The Jews of the Moon, The Christians of the Sunne,
Therefore it's a pernicious assertion of Venator the Remonstrant, that the heathens they had the Light as it were of the Stars, The jews of the Moon, The Christians of the Sun,
Lastly, There is a knowledge of God in a practicall obedient way, so to know him as to fear him, to obey his Commandments, to walk humbly before him, and to depend upon him,
Lastly, There is a knowledge of God in a practical obedient Way, so to know him as to Fear him, to obey his commandments, to walk humbly before him, and to depend upon him,
neither have they any enjoyment of him, Oh that we could make every Auditor sensible of this, I live in the world, I know much, I have great acquaintance,
neither have they any enjoyment of him, O that we could make every Auditor sensible of this, I live in the world, I know much, I have great acquaintance,
yea, above Father, Mother, life, and every thing that is dear, Insomuch that the Scripture saith, Whosoever loveth the world the love of the Father is not in him, 1 Joh. 2.15.
yea, above Father, Mother, life, and every thing that is dear, Insomuch that the Scripture Says, Whosoever loves the world the love of the Father is not in him, 1 John 2.15.
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Now whence is it that we love these poor empty comforts more then God, Is it not because we do not know God? Had we clear manifestations of the goodnesse, excellency,
Now whence is it that we love these poor empty comforts more then God, Is it not Because we do not know God? Had we clear manifestations of the Goodness, excellency,
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and hence it is that they cannot sinne, The understanding seeth such infinite perfection in God, that they abhorre all things that would divert from him;
and hence it is that they cannot sin, The understanding sees such infinite perfection in God, that they abhor all things that would divert from him;
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how pure and just he is, how full of wrath and vengeance against impenitent sinners, we would cry out with Joseph upon every temptation, How can I do this and sinne against God? I cannot, I dare not;
how pure and just he is, how full of wrath and vengeance against impenitent Sinners, we would cry out with Joseph upon every temptation, How can I do this and sin against God? I cannot, I Dare not;
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Did men know the greatnesse and the terrour of God, the power and Majesty he is cloathed with, That no sinner though never so great can stand before him any more then the stubble before the fire, That he can immediatly raise hellish torments in thy conscience, That he can bid thee go out of this Church, a trembling Cain, a despairing Judas, Did (I say) People know this God to be so great,
Did men know the greatness and the terror of God, the power and Majesty he is clothed with, That no sinner though never so great can stand before him any more then the stubble before the fire, That he can immediately raise hellish torments in thy conscience, That he can bid thee go out of this Church, a trembling Cain, a despairing Judas, Did (I say) People know this God to be so great,
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how could they riot it in all excesse as they do? as our Saviour told the Woman, Joh. 4. If thou hadst known who it is that asked water of thee, thou wouldst have given him, Had you or did you know that the God whom you offend all the day long, is so great and terrible in Majesty, it would have been a stop to all thy bold impieties, but men know not God.
how could they riot it in all excess as they do? as our Saviour told the Woman, John 4. If thou Hadst known who it is that asked water of thee, thou Wouldst have given him, Had you or did you know that the God whom you offend all the day long, is so great and terrible in Majesty, it would have been a stop to all thy bold impieties, but men know not God.
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though he knoweth every Chapter in the Bible, yet he knoweth nothing of God, for whereas God saith, Be not drunk with wine, &c. and Wo be to those that are strong to drink,
though he Knoweth every Chapter in the bible, yet he Knoweth nothing of God, for whereas God Says, Be not drunk with wine, etc. and Woe be to those that Are strong to drink,
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and injustice, he saith, There is no Knowledge of God in the Land, Hos. 4.1. 4. The godly man only knoweth God because he only hath these gracious effects of Gods grace upon his heart, he plainly feeleth God working in him ;
and injustice, he Says, There is no Knowledge of God in the Land, Hos. 4.1. 4. The godly man only Knoweth God Because he only hath these gracious effects of God's grace upon his heart, he plainly feeleth God working in him;
and this is the most excellent knowledge, when he knoweth God by the regeneration and sanctification of his nature, by his heavenly and gracious quicknings to holy duties, and against sinne;
and this is the most excellent knowledge, when he Knoweth God by the regeneration and sanctification of his nature, by his heavenly and gracious quickenings to holy duties, and against sin;
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Thus it is with the truly sanctified, though you tell him what good parts, what Scripture understanding, what abilities in duties he had, Oh saith he, all that time I did not know God, I never knew him till these inward workings were upon me, I spoke of him as a man will do of some strange Countrey he had often heard of but never saw.
Thus it is with the truly sanctified, though you tell him what good parts, what Scripture understanding, what abilities in duties he had, O Says he, all that time I did not know God, I never knew him till these inward workings were upon me, I spoke of him as a man will do of Some strange Country he had often herd of but never saw.
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All wicked men though never so knowing are at a great distance from God, They know not the light of his countenance, what it is to have the assurance of his favour, what to have those experimental sweetnesses of heart which flow from the enjoying of him,
All wicked men though never so knowing Are At a great distance from God, They know not the Light of his countenance, what it is to have the assurance of his favour, what to have those experimental Sweetnesses of heart which flow from the enjoying of him,
but God himself that the heart partakes of; Thus the Psalmist inviteth to taste and see how good God is, Psa. 34.8. Oh hast thou ever had this tasting and seeing? then thou knowest God comfortably;
but God himself that the heart partakes of; Thus the Psalmist Inviteth to taste and see how good God is, Psa. 34.8. O hast thou ever had this tasting and seeing? then thou Knowest God comfortably;
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therefore that knowledge which doth not obtain its end, is no knowledge, and hence the Scripture saith, If ye know these things happy are ye if ye do them, Joh. 13.17.
Therefore that knowledge which does not obtain its end, is no knowledge, and hence the Scripture Says, If you know these things happy Are you if you do them, John 13.17.
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but alas where are the persons, where is the Family, where are the people that know God? The ungodliness they live in, proclaim they know no such divine Majesty;
but alas where Are the Persons, where is the Family, where Are the people that know God? The ungodliness they live in, proclaim they know no such divine Majesty;
Oh that we were such of whom it may be said, Their obedience, their pure and holy life, their delight and acquaintance with God manifests they know God,
O that we were such of whom it may be said, Their Obedience, their pure and holy life, their delight and acquaintance with God manifests they know God,
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And what should be the end of both Ministers and people in their Preaching and hearing. JOH. 17.6. I have manifested thy Name to as many as thou hast given me out of the world.
And what should be the end of both Ministers and people in their Preaching and hearing. JOHN. 17.6. I have manifested thy Name to as many as thou hast given me out of the world.
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and to save their souls, must needs say, The Lion of the Tribe of Judah went up and down more earnestly to save then the roaring Lion of hell is busie to destroy,
and to save their Souls, must needs say, The lion of the Tribe of Judah went up and down more earnestly to save then the roaring lion of hell is busy to destroy,
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Hence Joh. 4. while he is emploied to bring home but one poor Sheep that was gone astray, the Woman of Samaria, he is so earnest in it that he forgets to eat his bread,
Hence John 4. while he is employed to bring home but one poor Sheep that was gone astray, the Woman of Samaria, he is so earnest in it that he forgets to eat his bred,
Thus Paul exceeded the Heathen Hercules in his manifold labours to this purpose, especially see what a divine profession he makes to them of Ephisus, Act. 20.26, 27. I take you to record this day, that I am pure from the bloud of all men ;
Thus Paul exceeded the Heathen Hercules in his manifold labours to this purpose, especially see what a divine profession he makes to them of Ephisus, Act. 20.26, 27. I take you to record this day, that I am pure from the blood of all men;
for if the bloud of Abels body crieth aloud, what outcries will the bloud of peoples souls make? Now Paul kept himself thus pure by declaring unto them all the Counsell of God, so that if we would doe our duty we must be Lights shining upon the understandings of men, that they may know, beleeve in, and obey God;
for if the blood of Abel's body cries aloud, what Outcries will the blood of peoples Souls make? Now Paul kept himself thus pure by declaring unto them all the Counsel of God, so that if we would do our duty we must be Lights shining upon the understandings of men, that they may know, believe in, and obey God;
Now indeed there should be alwaies the same end of both, The Minister should aim at that end for which the Ministry is appointed, viz. to enlighten men, to bring them to a saving knowledge of God, but such are mens corruptions that they many times take the office only for ambition or earthly advantages;
Now indeed there should be always the same end of both, The Minister should aim At that end for which the Ministry is appointed, viz. to enlighten men, to bring them to a Saving knowledge of God, but such Are men's corruptions that they many times take the office only for ambition or earthly advantages;
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so do the people sin dangerously if they come out of formality and custome, or if they come to have the ear and fancy pleased but attend not at all to the saving knowledge of God;
so do the people since dangerously if they come out of formality and custom, or if they come to have the ear and fancy pleased but attend not At all to the Saving knowledge of God;
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Therefore the Ignorance and prophanesse of most men, proclaimeth that they never made a right use of one Sabbath or one Sermon all their life time, though they have heard many;
Therefore the Ignorance and profaneness of most men, proclaims that they never made a right use of one Sabbath or one Sermon all their life time, though they have herd many;
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Oh then that every Sabbath day you would put this quest•on, To what end am I going to the publike Assembly? Why go I to hear the Word preached? If I do not attain to the end I lose my labour;
O then that every Sabbath day you would put this quest•on, To what end am I going to the public Assembly? Why go I to hear the Word preached? If I do not attain to the end I loose my labour;
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Seeing then we have innate darknesse, and much voluntary blindenesse upon our mindes, oh how diligent should the Ministers of the Gospel be to bring this light into peoples hearts;
Seeing then we have innate darkness, and much voluntary blindness upon our minds, o how diligent should the Ministers of the Gospel be to bring this Light into peoples hearts;
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How many say with those in Job, Let the knowledge of the most High depart from us, Job 21.14. that when they are invited have this lust or that sin, this or that worldly advantage to look after;
How many say with those in Job, Let the knowledge of the most High depart from us, Job 21.14. that when they Are invited have this lust or that since, this or that worldly advantage to look After;
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Men know that powerfull Preaching and their wicked lives cannot agree together, oh they know that God and his Word are wholly against their conversation, Therefore they will not know or understand lest they should be converted ;
Men know that powerful Preaching and their wicked lives cannot agree together, o they know that God and his Word Are wholly against their Conversation, Therefore they will not know or understand lest they should be converted;
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All wicked men are as unwillingly brought out of their sins as the Israelites out of Egypt, Lot out of Sodom, unlesse they be even driven or forced out they will not move.
All wicked men Are as unwillingly brought out of their Sins as the Israelites out of Egypt, Lot out of Sodom, unless they be even driven or forced out they will not move.
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Though Solomon useth so many arguments that we should seek and dig for this knowledge, more then for silver or gold, Pro. 3 ▪ That we are to say unto her, She is our Mother and Sister, yet the things of the world, the profits hereof do wholly divert;
Though Solomon uses so many Arguments that we should seek and dig for this knowledge, more then for silver or gold, Pro 3 ▪ That we Are to say unto her, She is our Mother and Sister, yet the things of the world, the profits hereof do wholly divert;
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This sluggishnesse in men in Families, whereby they will not take time that young and old may come to the knowledge of God, is an universal reigning sin.
This sluggishness in men in Families, whereby they will not take time that young and old may come to the knowledge of God, is an universal reigning since.
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Therefore let both set their hands to this, Let Ministers teach, Let people hear, Let Ministers instruct, Let people come with obedient ears, otherwise though thou livest under the glorious light of the Gospel,
Therefore let both Set their hands to this, Let Ministers teach, Let people hear, Let Ministers instruct, Let people come with obedient ears, otherwise though thou Livest under the glorious Light of the Gospel,
2. The end of the Ministery is to bring men to the knowledge of God in a saving way, because of the nature and property of it, which is wholly supernatural ;
2. The end of the Ministry is to bring men to the knowledge of God in a Saving Way, Because of the nature and property of it, which is wholly supernatural;
and commanded a diligent dispensation therein for sublime and holy ends, to enlighten thy minde, to soften thy heart, to spiritualize thy affections, to reform thy life,
and commanded a diligent Dispensation therein for sublime and holy ends, to enlighten thy mind, to soften thy heart, to spiritualize thy affections, to reform thy life,
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Thus also it is for the Preacher, if he preach to shew his Learning, to make himself admired, to satisfie any corrupt end, This is also low and unworthy;
Thus also it is for the Preacher, if he preach to show his Learning, to make himself admired, to satisfy any corrupt end, This is also low and unworthy;
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Malo ut me reprehendant grammatici, quam non intelligant populi, yet oh how prone are corrupt and insincere motives to creep in, few being able to say with Paul, That they handle the Word of God sincerely as of God,
Malo ut me reprehendant Grammarians, quam non Intelligent People, yet o how prove Are corrupt and insincere motives to creep in, few being able to say with Paul, That they handle the Word of God sincerely as of God,
3. The Ministers of the Gospel are to urge this, because of the dignity and excellency of the work, To bring men to the saving knowledge of God is a noble emploiment, a work for Angels to do;
3. The Ministers of the Gospel Are to urge this, Because of the dignity and excellency of the work, To bring men to the Saving knowledge of God is a noble employment, a work for Angels to do;
This made Paul so often rejoyce in and blesse God that he had chosen him a vessel to make known the Name of God, We are a sweet savour unto God, saith the Apostle;
This made Paul so often rejoice in and bless God that he had chosen him a vessel to make known the Name of God, We Are a sweet savour unto God, Says the Apostle;
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We are the precious Apothecaries that open the sweet box of the Gospel, Hence it is that the Apostle exhorts people to honour and to have the Ministers of the Gospel in high esteem,
We Are the precious Apothecaries that open the sweet box of the Gospel, Hence it is that the Apostle exhorts people to honour and to have the Ministers of the Gospel in high esteem,
if to direct a Traveller that is farre out of the way into a ready path, be so acceptable a work, what is it then to inform people who are going securely and joyfully in the broad way to hell, of the danger herein,
if to Direct a Traveller that is Far out of the Way into a ready path, be so acceptable a work, what is it then to inform people who Are going securely and joyfully in the broad Way to hell, of the danger herein,
All those black cloudy times which have been upon the Church brought in Idolatrous Superstition and prophanesse, insomuch that the devil reigned almost within the Church as much as without, his Kingdom was not more promoted by those without then those within;
All those black cloudy times which have been upon the Church brought in Idolatrous Superstition and profaneness, insomuch that the Devil reigned almost within the Church as much as without, his Kingdom was not more promoted by those without then those within;
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because the bright shining of the Gospel doth immediatly destroy Satans dominion, as when our Saviour sent his Apostles to preach, he said, he saw Satan fall from heaven like lighening, Luk. 10.18.
Because the bright shining of the Gospel does immediately destroy Satan dominion, as when our Saviour sent his Apostles to preach, he said, he saw Satan fallen from heaven like lighening, Luk. 10.18.
2. The difficulty doth arise in that the true doctrine and knowledge of God is hardly obtained, for there must be constant study in the Word of God, daily praier unto God to be led into the Truth;
2. The difficulty does arise in that the true Doctrine and knowledge of God is hardly obtained, for there must be constant study in the Word of God, daily prayer unto God to be led into the Truth;
yea, many shall bring in damnable heresies, that they shall have much craft, much seeming piety, that if it were possible they would deceive the very Elect, Mat. 26. So that you see how difficult it is even for the Ministers of the Gospel to finde out the Truth ▪ how many think they teach you the way to heaven and leade you to hell? Doth not the Papist, Doth not the Socinian, Doth not every heretick say, None teacheth with the true knowledge of God as they do? yea,
yea, many shall bring in damnable heresies, that they shall have much craft, much seeming piety, that if it were possible they would deceive the very Elect, Mathew 26. So that you see how difficult it is even for the Ministers of the Gospel to find out the Truth ▪ how many think they teach you the Way to heaven and lead you to hell? Does not the Papist, Does not the Socinian, Does not every heretic say, None Teaches with the true knowledge of God as they do? yea,
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Take heed how you hear, and what you hear, if there had not been such danger in hearing. 3. It's difficult because of the hearers, Every man naturally is so corrupt that he loveth error,
Take heed how you hear, and what you hear, if there had not been such danger in hearing. 3. It's difficult Because of the hearers, Every man naturally is so corrupt that he loves error,
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though his severity was mingled with much meeknesse, and thus it is alwaies, any errour, any false way, is more pleasing to corrupt men then the truth;
though his severity was mingled with much meekness, and thus it is always, any error, any false Way, is more pleasing to corrupt men then the truth;
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Ʋse, Is this the end of the Ministry, of all our labour and preaching, to bring you to the saving knowledge of God? Oh then may we not take up the Prophets complaint, That we labour in vain, the bellows is burnt, the lead is consumed,
Ʋse, Is this the end of the Ministry, of all our labour and preaching, to bring you to the Saving knowledge of God? O then may we not take up the prophets complaint, That we labour in vain, the bellows is burned, the led is consumed,
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Do not many Families and persons proclaim they know not God, for in this it is seen, that they call not upon God, there are no Family-duties, no worshiping of him,
Do not many Families and Persons proclaim they know not God, for in this it is seen, that they call not upon God, there Are no Family duties, no worshipping of him,
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Christ is to come in flaming vengeance against those that know not God; May not the Ministers of God cry with Isaiah, Isa. 6.5. Wo be to us we dwell among men of polluted lips and lives :
christ is to come in flaming vengeance against those that know not God; May not the Ministers of God cry with Isaiah, Isaiah 6.5. Woe be to us we dwell among men of polluted lips and lives:
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SERMON XXXI. That Gods People are not of (though in) this world; Wherein is also shewed the vast difference between them and the men of the world. JOH. 17.5. I have manifested thy Name to those that thou gavest me out of the world.
SERMON XXXI. That God's People Are not of (though in) this world; Wherein is also showed the vast difference between them and the men of the world. JOHN. 17.5. I have manifested thy Name to those that thou Gavest me out of the world.
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but in respect of their nature, affections, and conversation; localiter they are not but in respect of heart and affections, in which sence Paul said he was crucified to the world and the world to him, Gal. 6.14.
but in respect of their nature, affections, and Conversation; localiter they Are not but in respect of heart and affections, in which sense Paul said he was Crucified to the world and the world to him, Gal. 6.14.
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Now you must know that the word world hath several significations in Scriptures, Est mundus cujus Deus est creator, est mundus cujus Deus est redemptor, est mundus cujus Satan est seductor ;
Now you must know that the word world hath several significations in Scriptures, Est World cujus Deus est creator, est World cujus Deus est redemptor, est World cujus Satan est seductor;
or the world said to be taxed by Augustus, Luk. 2.1. Sometimes for the power, riches, pleasures and glory of the world, but then most commonly fot the wicked men of the world ;
or the world said to be taxed by Augustus, Luk. 2.1. Sometime for the power, riches, pleasures and glory of the world, but then most commonly fot the wicked men of the world;
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Thus often by John, The world hath not known thee, if ye were of the world the world would love you, and now wicked men are called the world because their whole heart and desires are fixed on worldly things;
Thus often by John, The world hath not known thee, if you were of the world the world would love you, and now wicked men Are called the world Because their Whole heart and Desires Are fixed on worldly things;
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He that is truly godly is no more a man of this world, as we say of a dying man, he is not for this world, his heart, his thoughts, his desires are quite taken off;
He that is truly godly is no more a man of this world, as we say of a dying man, he is not for this world, his heart, his thoughts, his Desires Are quite taken off;
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and yet the drunkard of the world? the fornicator of the world, the proud, the earthly of the world, this ought not to be, no more then the Angel a worm, no more then a Starre a clod of earth;
and yet the drunkard of the world? the fornicator of the world, the proud, the earthly of the world, this ought not to be, no more then the Angel a worm, no more then a Star a clod of earth;
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And first, This makes it manifest because they have not the Spirit of the world but of God, 1 Cor. 2.12. Now what is the Spirit of the world, even a judgement and wisedom to discern only worldly things, to see the necessity of them, the excellency of them;
And First, This makes it manifest Because they have not the Spirit of the world but of God, 1 Cor. 2.12. Now what is the Spirit of the world, even a judgement and Wisdom to discern only worldly things, to see the necessity of them, the excellency of them;
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They have hearts alwaies depending upon God, and they have hearts wholly fixed and placed upon God, They see incomparable excellency in heavenly things above all earthly;
They have hearts always depending upon God, and they have hearts wholly fixed and placed upon God, They see incomparable excellency in heavenly things above all earthly;
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They say with David, My soul breaketh for the longing it hath to God at all times, Psa. 119.20. They cry out, As the Hart panteth after the water-brooks, so do our souls after thee O God, Psa. 41.1.
They say with David, My soul breaks for the longing it hath to God At all times, Psa. 119.20. They cry out, As the Heart pants After the Water brooks, so do our Souls After thee Oh God, Psa. 41.1.
Secondly, They are not of this world because they walk not after the rudiments or elements of the world, Col. 2.8, 20. The Apostle there sheweth how inconsistent such a life is with an heavenly life, When we are risen with Christ ;
Secondly, They Are not of this world Because they walk not After the rudiments or elements of the world, Col. 2.8, 20. The Apostle there shows how inconsistent such a life is with an heavenly life, When we Are risen with christ;
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as if godlinesse were not able to consist it, and Elements of the world, because men by humane wisedom without the Scripture do presse them and do not walk by the light of Gods Word;
as if godliness were not able to consist it, and Elements of the world, Because men by humane Wisdom without the Scripture do press them and do not walk by the Light of God's Word;
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whereas the righteousnesse and grace of the Gospel is wholly different from such principles, manifest then by thy adoration of the fulnesse of the Scripture,
whereas the righteousness and grace of the Gospel is wholly different from such principles, manifest then by thy adoration of the fullness of the Scripture,
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He doth not live as one that takes this world for his home, They declare by their words and actions they seek for another Countrey, Heb. 11. As the Israelites were to manifest the Wildernesse was not a place for them to abide in but Canaan : Hence Rom. 12.1.
He does not live as one that Takes this world for his home, They declare by their words and actions they seek for Another Country, Hebrew 11. As the Israelites were to manifest the Wilderness was not a place for them to abide in but Canaan: Hence Rom. 12.1.
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and living as most in the world do, 2 Pet. 3.6, Even those that have but a common bare profession of the Christian faith are said to escape the pollutions of the world ;
and living as most in the world do, 2 Pet. 3.6, Even those that have but a Common bore profession of the Christian faith Are said to escape the pollutions of the world;
if you have heard of it but by the ear onely, it should make thee avoid such pollutions, Jam. 1.17. What saith the Apostle James, Pure Religion is to keep a man unspotted from the world; Pure Religion ;
if you have herd of it but by the ear only, it should make thee avoid such pollutions, Jam. 1.17. What Says the Apostle James, Pure Religion is to keep a man unspotted from the world; Pure Religion;
how many trust to sin, come and do as we do, will you be so pure? but whether will you beleeve the Word of God or the devil tempting by such beastly Instruments?
how many trust to since, come and do as we do, will you be so pure? but whither will you believe the Word of God or the Devil tempting by such beastly Instruments?
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Fourthly, He is discovered not to be off the world because he is principally taken up with heavenly priviledges, Jam. 4.4. The friendship of this world is enmity against God ; and 1 Joh. 2.15. If any man love the world the love of the Father is not in him ;
Fourthly, He is discovered not to be off the world Because he is principally taken up with heavenly privileges, Jam. 4.4. The friendship of this world is enmity against God; and 1 John 2.15. If any man love the world the love of the Father is not in him;
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Hence the godly man is said to be born of God, he is said to be heavenly, to be from above, to he risen with Christ, to sit in heavenly places, to have his Conversation in heaven ;
Hence the godly man is said to be born of God, he is said to be heavenly, to be from above, to he risen with christ, to fit in heavenly places, to have his Conversation in heaven;
but do not the inordinate affections about lawful things still ensnare thee? Dost thou buy as if thou boughtst not? Dost thou marry as if thou marriedst not? 1 Cor. 7. Art thou rich as if thou wert not? That is, thou usest these things as comforts against thy necessities, not as Masters over thy affections.
but do not the inordinate affections about lawful things still ensnare thee? Dost thou buy as if thou boughtest not? Dost thou marry as if thou marriedst not? 1 Cor. 7. Art thou rich as if thou Wertenberg not? That is, thou usest these things as comforts against thy necessities, not as Masters over thy affections.
and is wholly opposite to them, Joh 17.14. Because they are not of the world therefore that hateth them, If they were of the world the world would love his own ; and 1 Joh. 4.5. They that are of the world speak of the world, and the world heareth them ;
and is wholly opposite to them, John 17.14. Because they Are not of the world Therefore that hates them, If they were of the world the world would love his own; and 1 John 4.5. They that Are of the world speak of the world, and the world hears them;
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There cannot be a better discovery then this, The world knoweth his own, Let a man be a wise worldly man that matters not religion, that regards not the power of godlinesse, nor strictnesse;
There cannot be a better discovery then this, The world Knoweth his own, Let a man be a wise worldly man that matters not Religion, that regards not the power of godliness, nor strictness;
but the opposition, the hatred and violence that is used against that way makes thee draw back? Oh foolish and deluded wretch, was it not thus with Christ, with his Apostles? Were they not told they should be hated of all men for his Names sake? There cannot be a more comfortable sign of thy grace then to have all the wicked men where thou livest, either thy hypocritical Friends, or thy open enemies;
but the opposition, the hatred and violence that is used against that Way makes thee draw back? O foolish and deluded wretch, was it not thus with christ, with his Apostles? Were they not told they should be hated of all men for his Names sake? There cannot be a more comfortable Signen of thy grace then to have all the wicked men where thou Livest, either thy hypocritical Friends, or thy open enemies;
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For if thou wouldest be prophane, dissolute, if thou wouldst be a Minister to prostitute the Ordinances of God to every prophane man, thou wouldst be as good as any in the world but now it's not for thy infirmities but thy graces they malice thee.
For if thou Wouldst be profane, dissolute, if thou Wouldst be a Minister to prostitute the Ordinances of God to every profane man, thou Wouldst be as good as any in the world but now it's not for thy infirmities but thy graces they malice thee.
This life of faith is a mystery, it is a Riddle, yea, it's a madnesse to the world, To part with all present advantages upon faith for eternal, that are to come;
This life of faith is a mystery, it is a Riddle, yea, it's a madness to the world, To part with all present advantages upon faith for Eternal, that Are to come;
this is to them extreme folly, and truly herein a godly man is discovered exceedingly, Doth he not live by his sensible props but by the Promises? Doth he overlook all creatures,
this is to them extreme folly, and truly herein a godly man is discovered exceedingly, Does he not live by his sensible props but by the Promises? Does he overlook all creatures,
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Observe first, it's an evil wicked world, The whole world lieth in wickednesse saith John, 1 Joh. 5.19. There is nothing but the works of sin, and the devil in it, therefore the devil is called the Prince of this world, Joh. 16.11. because he reigneth in every mans heart;
Observe First, it's an evil wicked world, The Whole world lies in wickedness Says John, 1 John 5.19. There is nothing but the works of since, and the Devil in it, Therefore the Devil is called the Prince of this world, John 16.11. Because he Reigneth in every men heart;
Now how can those whose natures are made holy, who will and love what God wils and loveth, come to agree with sin? how can they who are sanctified by the Spirit of God be where the devil ruleth? 2. It's the present world ;
Now how can those whose nature's Are made holy, who will and love what God wills and loves, come to agree with since? how can they who Are sanctified by the Spirit of God be where the Devil Ruleth? 2. It's the present world;
but Paul to the eternal world, the world to come. 2. Christ died that we might be delivered from it, This is a pregnant reason, one main reason of the death of Christ was that thou shouldst not be as the world is,
but Paul to the Eternal world, the world to come. 2. christ died that we might be Delivered from it, This is a pregnant reason, one main reason of the death of christ was that thou Shouldst not be as the world is,
Ʋse of Exhortation, To come out of the world in respect of your affections and conversations, you cannot abide there no more then Lot in Sodom, and be saved,
Ʋse of Exhortation, To come out of the world in respect of your affections and conversations, you cannot abide there no more then Lot in Sodom, and be saved,
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yet, are not the greatest part of men, of the Church, thus of the world? Oh how unworthy is this, that whereas thy Christianity, thy Religion engageth thee not to be of the world, thy conversation proveth thou art;
yet, Are not the greatest part of men, of the Church, thus of the world? O how unworthy is this, that whereas thy Christianity, thy Religion engageth thee not to be of the world, thy Conversation Proves thou art;
and know thou must go out of the place of the world though thou wilt not out of the wickednesse of the world, the world cannot, will not hold thee alwaies.
and know thou must go out of the place of the world though thou wilt not out of the wickedness of the world, the world cannot, will not hold thee always.
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SERMON XXXII. Of the peculiar Propriety Gods People have in him and he in them. JOH. 17.6. Thine they were, and thou gavest them me, and they have kept thy Word.
SERMON XXXII. Of the peculiar Propriety God's People have in him and he in them. JOHN. 17.6. Thine they were, and thou Gavest them me, and they have kept thy Word.
Now here is a threefold description of them, wherein indeed is laid down divinely the Cause of mans Salvation, with the effects flowing from it. The two Causes are these,
Now Here is a threefold description of them, wherein indeed is laid down divinely the Cause of men Salvation, with the effects flowing from it. The two Causes Are these,
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Both the reprobate and the godly are his in this sence, it's impossible but that every creature should be his because he cannot alienate his dominion and property
Both the Reprobate and the godly Are his in this sense, it's impossible but that every creature should be his Because he cannot alienate his dominion and property
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Doct. That the truly godly are Gods people in a peculiar manner ; They have an indeared propriety in God, They may say with Dauid, Psa. 119.94. I am thine, save me ;
Doct. That the truly godly Are God's people in a peculiar manner; They have an endeared propriety in God, They may say with David, Psa. 119.94. I am thine, save me;
To open this Consider the distinction before premised, That we may be said to be the Lords, either generally by right of Creation and his absolute Soveraignty;
To open this Consider the distinction before premised, That we may be said to be the lords, either generally by right of Creation and his absolute Sovereignty;
how much more may it hold in inferiour things, if God deny thee this or that mercy and giveth it to others, who art thou (O man) that arguest against God? We are his to be disposed of as he pleaseth:
how much more may it hold in inferior things, if God deny thee this or that mercy and gives it to Others, who art thou (Oh man) that arguest against God? We Are his to be disposed of as he Pleases:
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Lord, we are thine by creation and dominion, but that is no ground of comfort, only this latter is an unanswerable argument, God himself cannot deny this,
Lord, we Are thine by creation and dominion, but that is no ground of Comfort, only this latter is an unanswerable argument, God himself cannot deny this,
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when we can pray, Lord, we are thine by thy peculiar grace and purpose of love, We did not of our selves become thus, it was thy goodnesse to make us thy own;
when we can pray, Lord, we Are thine by thy peculiar grace and purpose of love, We did not of our selves become thus, it was thy Goodness to make us thy own;
and they are his people, God challengeth them as his, and they may claim God as theirs ▪ as you see the Covenant of grace runneth reciprocally, I will be their God and they shall be my people, Jer. 31.33. this is expressed under those similitudes of a Vine and a branch, of an husband and a Wife ;
and they Are his people, God Challengeth them as his, and they may claim God as theirs ▪ as you see the Covenant of grace Runneth reciprocally, I will be their God and they shall be my people, Jer. 31.33. this is expressed under those Similitudes of a Vine and a branch, of an husband and a Wife;
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The wife hath power over and right to her husband as well as the Husband to the Wife, The Vine hath a relation to the branches as well as the branches to the Vine, only as the good of the branch lieth in being in the Vine,
The wife hath power over and right to her husband as well as the Husband to the Wife, The Vine hath a Relation to the branches as well as the branches to the Vine, only as the good of the branch lies in being in the Vine,
so then let the people of God know, that the ground and rise of all their spirituall advantage is because God hath a propriety in them, not so much because they have a propriety in God;
so then let the people of God know, that the ground and rise of all their spiritual advantage is Because God hath a propriety in them, not so much Because they have a propriety in God;
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It's said, David encouraged himself in his God, 1 Sam. 30.6. The evidence of his propriety was his encouragement, and Paul acknowledgeth an appropiration, when speaking of Christ, he said, Who loved me and gave himself for me, Gal. 2.20.
It's said, David encouraged himself in his God, 1 Sam. 30.6. The evidence of his propriety was his encouragement, and Paul acknowledgeth an appropiration, when speaking of christ, he said, Who loved me and gave himself for me, Gal. 2.20.
Hence it is that our Saviour upon his departure out of the world doth so fully inform his Disciples, that he will be theirs still though he bodily leaveth them;
Hence it is that our Saviour upon his departure out of the world does so Fully inform his Disciples, that he will be theirs still though he bodily Leaveth them;
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Therefore it's a main duty of the people of God to study this Point above all, viz. their propriety in God, Am I the Lords or no? It's not impossible to finde out the truth of this,
Therefore it's a main duty of the people of God to study this Point above all, viz. their propriety in God, Am I the lords or no? It's not impossible to find out the truth of this,
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so that he should not destroy or damn us, yet we made our selves no children of his, we cast our selves out of his favour, of a loving Father we made him an enraged enemy.
so that he should not destroy or damn us, yet we made our selves no children of his, we cast our selves out of his favour, of a loving Father we made him an enraged enemy.
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so that if any soul comes to know this, that he is now the Lords, he hath cause with astonishment and amazement to fall down and admite the grace of God, we did not make our selves his, we could not become his people of our own strength.
so that if any soul comes to know this, that he is now the lords, he hath cause with astonishment and amazement to fallen down and adamite the grace of God, we did not make our selves his, we could not become his people of our own strength.
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and he had a right to us, he is the god of the world, and he rules in the hearts of those that are disobedient, Eph. 2. seeing I say he is their Father and they are of him,
and he had a right to us, he is the god of the world, and he rules in the hearts of those that Are disobedient, Ephesians 2. seeing I say he is their Father and they Are of him,
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Though it be such an unspeakable happ•nesse to be the Lords, yet no man naturally is willing to this, he had rather be the devils and sins then the Lords, such cursed wickednesse is in every mans heart,
Though it be such an unspeakable happ•nesse to be the lords, yet no man naturally is willing to this, he had rather be the Devils and Sins then the lords, such cursed wickedness is in every men heart,
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Thus he is said to create us, and we are said to be his Children born of him; We are Gal. 2.10. called his •orkmanship created to good works, so that in this particular the people of God are ramarkably his, They have his Image put upon them, They have a divi•• nature bestowed upon them, It's he that hath made us not we our selves, even 〈 ◊ 〉 this sence Lev. 20.26.
Thus he is said to create us, and we Are said to be his Children born of him; We Are Gal. 2.10. called his •orkmanship created to good works, so that in this particular the people of God Are ramarkably his, They have his Image put upon them, They have a divi•• nature bestowed upon them, It's he that hath made us not we our selves, even 〈 ◊ 〉 this sense Lev. 20.26.
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Doth thy nature, thy frame of heart discover an interest in God, then thou maist take comfort, there are many who desire to be the Lords by Redemption but not by Sanctification;
Does thy nature, thy frame of heart discover an Interest in God, then thou Mayest take Comfort, there Are many who desire to be the lords by Redemption but not by Sanctification;
and this is no mean foundation of our propriety in him, The Promise runneth, I will be their God and they shall be my people, Jer. 31.33. We have Gods Word as well as his work causing us to be his, and in this sence God is said to be the God of Abraham, and the God of his Faithfull Seed, viz. by a gracious promise;
and this is no mean Foundation of our propriety in him, The Promise Runneth, I will be their God and they shall be my people, Jer. 31.33. We have God's Word as well as his work causing us to be his, and in this sense God is said to be the God of Abraham, and the God of his Faithful Seed, viz. by a gracious promise;
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This is that which may bear up the heart, how often do we by our sins and infirmities break off our propriety and lose our interest as much as lieth in us,
This is that which may bear up the heart, how often do we by our Sins and infirmities break off our propriety and loose our Interest as much as lies in us,
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It's for his truths sake that sin and Satan shall not quite overwhelm us, and how comfortable is this to pleade, Lord, we are thine, not by any merits of our own, not by any gracious works of ours, but by thy promise;
It's for his truths sake that since and Satan shall not quite overwhelm us, and how comfortable is this to plead, Lord, we Are thine, not by any merits of our own, not by any gracious works of ours, but by thy promise;
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5. We are the Lords by several peculiar relations, all which administer their peculiar comfort; We are the Lords house in which he continually dwels and is present;
5. We Are the lords by several peculiar relations, all which administer their peculiar Comfort; We Are the lords house in which he continually dwells and is present;
By these is signified that we are the Lords in his most indeared affections, That no Father to a childe, no husband to a Wife is as God to us, Isa. 43.1. I have called thee by Name, thou art mine.
By these is signified that we Are the lords in his most endeared affections, That no Father to a child, no husband to a Wife is as God to us, Isaiah 43.1. I have called thee by Name, thou art mine.
if apprehended to be none of thy God, or if doubted of, all this while thou art in a wildernesse, not in the Land of Canaan, thou art but in the porch not taken into the presence-chamber;
if apprehended to be none of thy God, or if doubted of, all this while thou art in a Wilderness, not in the Land of Canaan, thou art but in the porch not taken into the presence-chamber;
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It's a great sin of the godly that they are not more particularly here, In other things you take no delight unlesse it be yours, a pleasant garden if not yours, health if not yours, makes no comfort, Propriety is the cause of joy;
It's a great since of the godly that they Are not more particularly Here, In other things you take no delight unless it be yours, a pleasant garden if not yours, health if not yours, makes no Comfort, Propriety is the cause of joy;
Oh then let not Satan, nor the black doubts of thy own heart make thee keep at a distance from God, Let not Popish or Arminian Doctrines that presse no more then a general faith any waies move thee,
O then let not Satan, nor the black doubts of thy own heart make thee keep At a distance from God, Let not Popish or Arminian Doctrines that press no more then a general faith any ways move thee,
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Lord, am I not thy treasure, thy Jewell, and if the devil or the world destroy me, is it not thy losse as well as mine? 4, Contentation in every condition;
Lord, am I not thy treasure, thy Jewel, and if the Devil or the world destroy me, is it not thy loss as well as mine? 4, Contentation in every condition;
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If God be thine and thou his, Oh then live to him, why is not thy heart Gods, thy tongue Gods? Wouldst thou be the Lords in counsel and not in duty? Oh think all I have is not mine but Gods.
If God be thine and thou his, O then live to him, why is not thy heart God's, thy tongue God's? Wouldst thou be the lords in counsel and not in duty? O think all I have is not mine but God's
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so that they are his trust, and it lieth upon his faithfulnesse to procure salvation for them, Only it's good to consider that within six Verses he doth thrice use this expression, They are given him by the Father, for this laieth the Axe to the very root of Arminianism;
so that they Are his trust, and it lies upon his faithfulness to procure salvation for them, Only it's good to Consider that within six Verses he does thrice use this expression, They Are given him by the Father, for this Layeth the Axe to the very root of Arminianism;
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It's not their free-will, nor their good improvement of the means of grace, but Gods gracious giving of them to Christ that makes them have an Interest in salvation,
It's not their freewill, nor their good improvement of the means of grace, but God's gracious giving of them to christ that makes them have an Interest in salvation,
There was you heard the efficient cause Gods Election, the meritorious cause Christ, and now we have the effect of these, which is by way of signe to describe who they are that are the Lords,
There was you herd the efficient cause God's Election, the meritorious cause christ, and now we have the Effect of these, which is by Way of Signen to describe who they Are that Are the lords,
The Scripture hath equivalent expressions to this, sometimes John 8.31. it's called continuing in his Word, because it's not enough for a while to cleave to it unlesse we persevere;
The Scripture hath equivalent expressions to this, sometime John 8.31. it's called Continuing in his Word, Because it's not enough for a while to cleave to it unless we persevere;
for the godly sometimes may not understand or delight, and receive the Word, but that the Word should at no time finde any place in a mans heart, that is the mark of an hardened sinner, look to it then and tremble all you who have many years lived under the Word preached,
for the godly sometime may not understand or delight, and receive the Word, but that the Word should At no time find any place in a men heart, that is the mark of an hardened sinner, look to it then and tremble all you who have many Years lived under the Word preached,
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and yet to this day it hath had no place in your hearts, This is the dreadful condition of many thousand hearers, sometimes this keeping of the Word is called hearing of the Word,
and yet to this day it hath had no place in your hearts, This is the dreadful condition of many thousand hearers, sometime this keeping of the Word is called hearing of the Word,
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as in the same Chapter, v. 43. Ye cannot hear my Word because ye are not of God, where hearing the Antecedent is put for the consequent obedience, and the reason is because Faith and Obedience comes by hearing,
as in the same Chapter, v. 43. You cannot hear my Word Because you Are not of God, where hearing the Antecedent is put for the consequent Obedience, and the reason is Because Faith and obedience comes by hearing,
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Now the word of God hath these parts: 1. It's a word of doctrine to be understood and beleeved. 2. It's a word of commands to be obeyed. 3. It's a word of threatning to be humbled at.
Now the word of God hath these parts: 1. It's a word of Doctrine to be understood and believed. 2. It's a word of commands to be obeyed. 3. It's a word of threatening to be humbled At.
1. There is the word of Doctrine to be understood and beleeved, and so to keep his word, is to abhorre all errours, all false doctrines, all unsound opinions, Those that are Christs Disciples are as tender about Gods truths as about his commands,
1. There is the word of Doctrine to be understood and believed, and so to keep his word, is to abhor all errors, all false doctrines, all unsound opinions, Those that Are Christ Disciples Are as tender about God's truths as about his commands,
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now who is a stranger? any one, though an Angel from heaven, that shall bring any thing that is contrary to the Scripture, whosoever shall obtrude that to be beleeved as a truth which is not in the word of God, this man is a stranger, his doctrine is strange doctrine, the sheep of Christ will not hear it;
now who is a stranger? any one, though an Angel from heaven, that shall bring any thing that is contrary to the Scripture, whosoever shall obtrude that to be believed as a truth which is not in the word of God, this man is a stranger, his Doctrine is strange Doctrine, the sheep of christ will not hear it;
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Oh what pity is it that thou who art tender about the commands of God wouldst not commit a sinne for a world, sh•u•d•t be large and wanton in thy understanding about the Truths of God, Remember it's his word,
O what pity is it that thou who art tender about the commands of God Wouldst not commit a sin for a world, sh•u•d•t be large and wanton in thy understanding about the Truths of God, remember it's his word,
God commands the captivity of your understanding as well as of your affections, and partly because the true doctrine of God only is instrumental to holinesse, a man will never be godly by beleeving any errour, Joh. 19. Sanctifie them by thy Truth thy Word is Truth, so that as in the use of Superstious customes, Popish Sacraments, a man can never receive true grace because Gods promise and his efficacy will go only together,
God commands the captivity of your understanding as well as of your affections, and partly Because the true Doctrine of God only is instrumental to holiness, a man will never be godly by believing any error, John 19. Sanctify them by thy Truth thy Word is Truth, so that as in the use of Superstitious customs, Popish Sacraments, a man can never receive true grace Because God's promise and his efficacy will go only together,
thus, the more errours thou beleevest, the more carnal thou wilt grow, God will never blesse a lie, chaffe and poison shall never be true and good nourishing meat.
thus, the more errors thou Believest, the more carnal thou wilt grow, God will never bless a lie, chaff and poison shall never be true and good nourishing meat.
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and yet disobey his commands, so that this particular cuts off most hearers from being as yet at least in the number of those who can truly pleade a propriety in God,
and yet disobey his commands, so that this particular cuts off most hearers from being as yet At least in the number of those who can truly plead a propriety in God,
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This is fiducial recumbency on Christ, a holy boldnesse in God as a Father, and herein the people of God are many times to be blamed, you receive the true doctrine of God to beleeve it, his Commandments to obey them, his threatnings you tremble under,
This is fiducial recumbency on christ, a holy boldness in God as a Father, and herein the people of God Are many times to be blamed, you receive the true Doctrine of God to believe it, his commandments to obey them, his threatenings you tremble under,
but the promises by strong acts of faith you do not embrace, you do not take him for your Mediatour on whom you trust in the midst of all your infirmities and weaknesses,
but the promises by strong acts of faith you do not embrace, you do not take him for your Mediator on whom you trust in the midst of all your infirmities and Weaknesses,
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That wherein he intends to get himself the greatest glory by, oh then when Satan tempts and thy heart is cloudy, Thou puts off the promise, think how can I do this and sin against God? If it were a command I could not refuse it,
That wherein he intends to get himself the greatest glory by, o then when Satan tempts and thy heart is cloudy, Thou puts off the promise, think how can I do this and since against God? If it were a command I could not refuse it,
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For no actions are holy till the motive be holy that draweth them out, and this we told you, is the reason why our Saviour saith, They have kept thy Word, and not mine;
For no actions Are holy till the motive be holy that draws them out, and this we told you, is the reason why our Saviour Says, They have kept thy Word, and not mine;
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Oh then if thou keep Gods Word look it be because it's Gods Word, Let not any sinful or corrupt ingredients of thy own mingle themselvs, who wold not have thought that Judas for a long while kept Gods Word when he left all, wrought Miracles,
O then if thou keep God's Word look it be Because it's God's Word, Let not any sinful or corrupt ingredients of thy own mingle themselves, who would not have Thought that Judas for a long while kept God's Word when he left all, wrought Miracles,
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as the Apostle saith the Corinthians were his Epistle to be read and seen of all men, 2 Cor. 3.2. so should you be the Bible to be read and seen of all men;
as the Apostle Says the Corinthians were his Epistle to be read and seen of all men, 2 Cor. 3.2. so should you be the bible to be read and seen of all men;
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This is the good and honest heart that retaineth the Word, for if the Word be superficially received only, it will nor transform the whole man into its likenesse;
This is the good and honest heart that retaineth the Word, for if the Word be superficially received only, it will nor transform the Whole man into its likeness;
David expressed this well when he aid, He had hid the Word of God in his heart, Psa. 119.11. Oh then if thou wouldst have this propriety in God, see how close and inward this Word is received into thee;
David expressed this well when he aid, He had hid the Word of God in his heart, Psa. 119.11. O then if thou Wouldst have this propriety in God, see how close and inward this Word is received into thee;
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David made this use of it, when he said, It was a Lamp and light to his feet, and then he exhorts the young man so to attend it, Psa. 119 9. and thereby to clense his waies :
David made this use of it, when he said, It was a Lamp and Light to his feet, and then he exhorts the young man so to attend it, Psa. 119 9. and thereby to cleanse his ways:
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and curest all thy wrinkles and deformities, look then to this, Doth the Word of God in thy minde and heart break out into thy life? Doth it take away the Leprosie there? certainly there is no other effectuall means but this;
and curest all thy wrinkles and deformities, look then to this, Does the Word of God in thy mind and heart break out into thy life? Does it take away the Leprosy there? Certainly there is no other effectual means but this;
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5. Then we keep the word of God when we have an high and choice esteem of it, when we can take more delight in that because of the spirituall effects of it,
5. Then we keep the word of God when we have an high and choice esteem of it, when we can take more delight in that Because of the spiritual effects of it,
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then in any worldly pleasures or contents, as David doth so often profess and Job likewise, more then the honey or honeycomb, more then their appointed food;
then in any worldly pleasures or contents, as David does so often profess and Job likewise, more then the honey or honeycomb, more then their appointed food;
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1. For the spiritual effects of it, as David did, because it did enlighten his minde, forewarn him of sin, quicken him up to his duty, There may be a sinister and corrupt end made of Gods Word,
1. For the spiritual effects of it, as David did, Because it did enlighten his mind, forewarn him of since, quicken him up to his duty, There may be a sinister and corrupt end made of God's Word,
when we make it an argument only of dispute, when we are diligent in it only to maintain opinions, in which sence Luther said, it was the Heretiques book,
when we make it an argument only of dispute, when we Are diligent in it only to maintain opinions, in which sense Luther said, it was the Heretics book,
Oh then take heed of spiritual wantonesse and luxury, to make the Bible the argument of thy opinions or notions, thereby to get applause and esteem, No, thou are to prize it for the spiritual effects of it;
O then take heed of spiritual wantonness and luxury, to make the bible the argument of thy opinions or notions, thereby to get applause and esteem, No, thou Are to prize it for the spiritual effects of it;
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or step a step, without the guidance of it; This is able to make thee wise to salvation, 2 Tim. 3.15. A man cannot have any wise thought or purpose towards heaven, but by this;
or step a step, without the guidance of it; This is able to make thee wise to salvation, 2 Tim. 3.15. A man cannot have any wise Thought or purpose towards heaven, but by this;
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3. For the usefulnesse of it, The Scripture is profitable for instruction, exhortation, and to make a man perfect for every good work, 2 Tim. 3. There is no sin to be avoided, no duty to be done,
3. For the usefulness of it, The Scripture is profitable for instruction, exhortation, and to make a man perfect for every good work, 2 Tim. 3. There is no since to be avoided, no duty to be done,
It's an hammer against thy corruptions, It's fire to consume thy drosse, It's oyl for thy wounds, It's a Catholicon, an universal Shop of all spiritual medicines;
It's an hammer against thy corruptions, It's fire to consume thy dross, It's oil for thy wounds, It's a Catholicon, an universal Shop of all spiritual medicines;
The Word of God is full of heavenly and supernatural excellency, especially the Gospel, or the will of God revealed for the salvation of man, Oh how welcome must these glad tidings be to the troubled sinner that hath received the sentence of condemnation upon his soul, Christ with his benefits discovered are the onely treasure to a tender broken heart;
The Word of God is full of heavenly and supernatural excellency, especially the Gospel, or the will of God revealed for the salvation of man, O how welcome must these glad tidings be to the troubled sinner that hath received the sentence of condemnation upon his soul, christ with his benefits discovered Are the only treasure to a tender broken heart;
They are the Field wherein this pearl is hid, To you that beleeve Christ is precious, 1 Pet. 2.7. and it must needs be so, for he is the Mediatour between God and them, he hath fulnesse for all their wants and necessities;
They Are the Field wherein this pearl is hid, To you that believe christ is precious, 1 Pet. 2.7. and it must needs be so, for he is the Mediator between God and them, he hath fullness for all their Wants and necessities;
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Lastly, They keep the Word who persevere in it notwithstanding all the temptations and difficulties ; It's both against the flesh and the devil for any man to keep Christs Word,
Lastly, They keep the Word who persevere in it notwithstanding all the temptations and difficulties; It's both against the Flesh and the Devil for any man to keep Christ Word,
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Therefore John saith, If ye continue in my word, and Mat. 13. The good ground is said to hold fast the Word, NONLATINALPHABET the word signifieth so to hold as that many are striving to take it out of our hearts again,
Therefore John Says, If you continue in my word, and Mathew 13. The good ground is said to hold fast the Word, the word signifies so to hold as that many Are striving to take it out of our hearts again,
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Ʋse of Instruction, what they may judge of themselves who though living long under the means of grace finde the Word hath no place in their hearts, their lives, their conversation proclaim to all, that they care not for Gods Word, Oh what a sad Symptome is this of thy obstinate incurable condition, oh men to be mourned over as dead and buried in the grave of sin!
Ʋse of Instruction, what they may judge of themselves who though living long under the means of grace find the Word hath no place in their hearts, their lives, their Conversation proclaim to all, that they care not for God's Word, O what a sad symptom is this of thy obstinate incurable condition, o men to be mourned over as dead and buried in the grave of since!
Ʋse of Exhortation to the godly, keep close to Gods Word, let your thoughts, your affections, your actions be according to that, you never wound your consciences, you never bring woe to your selves, you never are at a distance from God but when you go astray from this rule;
Ʋse of Exhortation to the godly, keep close to God's Word, let your thoughts, your affections, your actions be according to that, you never wound your Consciences, you never bring woe to your selves, you never Are At a distance from God but when you go astray from this Rule;
while attending to this, and if you keep the Word of God Gods Word will keep you. 1. In the hour of temptation that you sin not. 2. At the hour of death that you sink not;
while attending to this, and if you keep the Word of God God's Word will keep you. 1. In the hour of temptation that you sin not. 2. At the hour of death that you sink not;
It will be a tree of life to you, that we through the Scriptures might have consolation, The Word that was your rule will now be your comfort, it will speak nothing but consolation to thee, It will be more then all friends, all comforters whatsoever. 3. It is everlasting, it will abide for ever, the consolations of it will be eternal.
It will be a tree of life to you, that we through the Scriptures might have consolation, The Word that was your Rule will now be your Comfort, it will speak nothing but consolation to thee, It will be more then all Friends, all Comforters whatsoever. 3. It is everlasting, it will abide for ever, the consolations of it will be Eternal.
SERMON XXXIV. Of Growth in Grace, The Duty, Necessity, and Glory of it. JOH. 17.7. Now they have known that all things whatsoever thou hast given me are of thee.
SERMON XXXIV. Of Growth in Grace, The Duty, Necessity, and Glory of it. JOHN. 17.7. Now they have known that all things whatsoever thou hast given me Are of thee.
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Now as before he had commended them for their obedience, so here for their faith in him as a Mediatour, and this faith is necessary to all Christian obedience ;
Now as before he had commended them for their Obedience, so Here for their faith in him as a Mediator, and this faith is necessary to all Christian Obedience;
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so then we have the disciples Faith in Christ as a Mediatour described and commended. 1. By one main particular act which doth synecdochically contain the whole, They have known ;
so then we have the Disciples Faith in christ as a Mediator described and commended. 1. By one main particular act which does synecdochically contain the Whole, They have known;
In the next place consider the circumstance of time when this is affirmed of them, Now they have known, &c. What is the sence of that? Did they not know and beleeve in Christ before? Yes,
In the next place Consider the circumstance of time when this is affirmed of them, Now they have known, etc. What is the sense of that? Did they not know and believe in christ before? Yes,
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Thou art so farre to exceed thy self over what thou wast once, that thou maist say my faith, my heavenly-mindednesse, my love to God was none at all comparatively to what it is now.
Thou art so Far to exceed thy self over what thou wast once, that thou Mayest say my faith, my Heavenly-mindedness, my love to God was none At all comparatively to what it is now.
If thou have received a Talent, and canst not say, Thy five hath gained a ten, there is a fearful curse against thee as an unprofitable Servant, Joh. 15.2. See what quick work God makes, and how it is growth he looks at, Every branch in him that bringeth not forth fruit he taketh away ;
If thou have received a Talon, and Canst not say, Thy five hath gained a ten, there is a fearful curse against thee as an unprofitable Servant, John 15.2. See what quick work God makes, and how it is growth he looks At, Every branch in him that brings not forth fruit he Takes away;
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Therefore the Apostle in that place threatens such Non proficients with that dreadful sinne of Apostacy, 2 Cor. 7.1. Let us perfect holinesse in the fear of God ;
Therefore the Apostle in that place threatens such Non proficients with that dreadful sin of Apostasy, 2 Cor. 7.1. Let us perfect holiness in the Fear of God;
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Mat. 22. The duty of growth in grace is required of the highest Gyant as well as the lowest dwarf in grace, Phil 3. See how Paul stretcheth out himself to run as if he were but a new beginner;
Mathew 22. The duty of growth in grace is required of the highest Giant as well as the lowest dwarf in grace, Philip 3. See how Paul Stretcheth out himself to run as if he were but a new beginner;
That man knoweth not what godlinesse is, that can say, Soul, take thy ease, thou hast godlinesse enough, No, they cry out, Their leannesse, their poverty, they are climbing up the hill,
That man Knoweth not what godliness is, that can say, Soul, take thy ease, thou hast godliness enough, No, they cry out, Their leanness, their poverty, they Are climbing up the hill,
As the Apostle speaks of the dimensions of Gods love, it hath a depth, and a breath, Eph. 1. Thus the love of the godly and all their graces have their spirituall dimensions,
As the Apostle speaks of the dimensions of God's love, it hath a depth, and a breath, Ephesians 1. Thus the love of the godly and all their graces have their spiritual dimensions,
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and as before we spake of their growth in height, so now of growth downwards, in a better setl•ng and deeper radicating of their holinesse within them;
and as before we spoke of their growth in height, so now of growth downwards, in a better setl•ng and Deeper radicating of their holiness within them;
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Our Saviour speaks of a foolish builder, who did not dig deep enough, nor build on a rock, Mat. 7.26. and the three sort of hearers did all miscarry upon this Point; There was not root rnough;
Our Saviour speaks of a foolish builder, who did not dig deep enough, nor built on a rock, Mathew 7.26. and the three sort of hearers did all miscarry upon this Point; There was not root rnough;
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What makes the backsliding Demas, the apostate Judas, but neglect of rooting? Oh then look every day that thy Repentance root it self more in the heart, That thy faith be more deeply implanted in thee, otherwise when a temptation or storm ariseth, thou wilt be plucked up by the roots,
What makes the backsliding Demas, the apostate Judas, but neglect of rooting? O then look every day that thy Repentance root it self more in the heart, That thy faith be more deeply implanted in thee, otherwise when a temptation or storm arises, thou wilt be plucked up by the roots,
whereas we see in all trees the deeper the rooting is the better they are enabled to spread abroad, sear then lest thy graces be not got to the bottome of thy heart, fear lest something lie closer and deeper in thy heart then grace doth.
whereas we see in all trees the Deeper the rooting is the better they Are enabled to spread abroad, sear then lest thy graces be not god to the bottom of thy heart, Fear lest something lie closer and Deeper in thy heart then grace does.
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It's the Apostle bids them adde vertue to temperance, and so chains graces together, 1 Pet. 1. The people of God they sometimes are careful to avoid such and such sins,
It's the Apostle bids them add virtue to temperance, and so chains graces together, 1 Pet. 1. The people of God they sometime Are careful to avoid such and such Sins,
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Hence are thy languishings and decays, Heb. 10. The Apostle speaking of those who willingly sin by a •otal Apostacy, laieth the foundation of this in that they forsook the Assemblies ;
Hence Are thy languishings and decays, Hebrew 10. The Apostle speaking of those who willingly since by a •otal Apostasy, Layeth the Foundation of this in that they forsook the Assemblies;
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The way then to keep up the life and encrease of grace is to keep up duties in their power and vigour, formality and customarinesse in them will make thee quickly like a withered branch;
The Way then to keep up the life and increase of grace is to keep up duties in their power and vigour, formality and customariness in them will make thee quickly like a withered branch;
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but that also it did diffuse it self to others; They brought on many others also to beleeve, Eph. 2.21. The godly are said to grow up to an holy Temple, that implieth, they do not only grow singly in themselves but in an united manner;
but that also it did diffuse it self to Others; They brought on many Others also to believe, Ephesians 2.21. The godly Are said to grow up to an holy Temple, that Implies, they do not only grow singly in themselves but in an united manner;
The sheep of God are scattered from one another what by difference of opinions, and what by carnall suspicions, that thereby they cannot say, I have been an helper to such a mans faith, to such a mans repentance;
The sheep of God Are scattered from one Another what by difference of opinions, and what by carnal suspicions, that thereby they cannot say, I have been an helper to such a men faith, to such a men Repentance;
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Sixthly, The people of God are to grow in the solidity and fortitude of their graces, That thereby they may overcome such temptations which the babes of Christ cannot;
Sixthly, The people of God Are to grow in the solidity and fortitude of their graces, That thereby they may overcome such temptations which the babes of christ cannot;
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The soundnesse of judgement, This is a special matter, for we see Rom. 14. and Act. 15. what sad rents and dissentions the weak judgements of some brethren made in the Church, insomuch that the Apostle giveth many directions therein;
The soundness of judgement, This is a special matter, for we see Rom. 14. and Act. 15. what sad rends and dissensions the weak Judgments of Some brothers made in the Church, insomuch that the Apostle gives many directions therein;
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Those that are new Converts and have felt the power and guilt of sin, and the sweetnesse of Gods favour have many times strong affections, but weak judgemens and upon such the devil with his heretical instruments doth commonly prevail;
Those that Are new Converts and have felt the power and guilt of since, and the sweetness of God's favour have many times strong affections, but weak Judgments and upon such the Devil with his heretical Instruments does commonly prevail;
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Hence the Apostle blameth those that were children, and had not their sences exercised to discern between good and evil, Heb 5.14. Oh then account it an especial matter in Religion, to grow in a sound minde, to be more solid in judgement;
Hence the Apostle blameth those that were children, and had not their Senses exercised to discern between good and evil, Hebrew 5.14. O then account it an especial matter in Religion, to grow in a found mind, to be more solid in judgement;
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bids Timothy endure hardship as a Souldier of Christ, and in the Revelation c. 3. The promise is made to him that overcometh, and our Saviour saith, Blessed is he that endureth to the end, Mat. 26. many begin in the Spirit, and end in the flesh ;
bids Timothy endure hardship as a Soldier of christ, and in the Revelation c. 3. The promise is made to him that Overcometh, and our Saviour Says, Blessed is he that Endureth to the end, Mathew 26. many begin in the Spirit, and end in the Flesh;
and even then to remember that he who would have his life shall lose it ; Our Saviour did train up his Disciples at the very beginning in this hard service;
and even then to Remember that he who would have his life shall loose it; Our Saviour did train up his Disciples At the very beginning in this hard service;
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Hence it is that Christianity is compared to a warfare, to running in a race, to fighting not only with flesh and bloud but even Prinoipalities in high places, so that thou art not to expect a Bed of Roses in the way to heaven.
Hence it is that Christianity is compared to a warfare, to running in a raze, to fighting not only with Flesh and blood but even Prinoipalities in high places, so that thou art not to expect a Bed of Roses in the Way to heaven.
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How can it be when there is no growth? Is not God angry for those weak graces, that still thou art a babe? Did he not tell the Church Rev. 2. he had something against her,
How can it be when there is no growth? Is not God angry for those weak graces, that still thou art a babe? Did he not tell the Church Rev. 2. he had something against her,
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because her works were not perfect, were not filled up? Oh here were many empty holes, oh what godly man may not tremble at this, who hath not much emptinesse that needs to be filled up?
Because her works were not perfect, were not filled up? O Here were many empty holes, o what godly man may not tremble At this, who hath not much emptiness that needs to be filled up?
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You cannot give a good account of any Sermon unlesse it hath made thee grow; Every Sabbath day will be a dreadful witnesse against thee unlesse it make thee grow;
You cannot give a good account of any Sermon unless it hath made thee grow; Every Sabbath day will be a dreadful witness against thee unless it make thee grow;
Is not thy slothfulnesse, thy unprofitablenesse, an apparent sinne? Doth not God plainly aim at this to have thy heart more heavenly, thy affections more quickned and enlivened, Is not this fire to get out thy drosse? Hence in heaven there shall be no Ministry, no afflictions,
Is not thy slothfulness, thy unprofitableness, an apparent sin? Does not God plainly aim At this to have thy heart more heavenly, thy affections more quickened and enlivened, Is not this fire to get out thy dross? Hence in heaven there shall be no Ministry, no afflictions,
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so that it's a dishonour to God and his way when thou art negligent and slothful, what evil hast thou found? What hurt is there in godlinesse? What distaste doth it give thee? Oh what a shame is it that the rich man shall desire more wealth, still he hath not enough,
so that it's a dishonour to God and his Way when thou art negligent and slothful, what evil haste thou found? What hurt is there in godliness? What distaste does it give thee? O what a shame is it that the rich man shall desire more wealth, still he hath not enough,
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and this is the case of many that live under the Ministry, they grow more blinde, more obstinate, more wicked, This is a dreadful speech, Let him that is wicked be wicked still, yea more wicked.
and this is the case of many that live under the Ministry, they grow more blind, more obstinate, more wicked, This is a dreadful speech, Let him that is wicked be wicked still, yea more wicked.
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Now they have known that all things whatsoever thou hast given me are of thee. THE circumstance of time being dispatched which declared the Disciples growth and proficiency.
Now they have known that all things whatsoever thou hast given me Are of thee. THE circumstance of time being dispatched which declared the Disciples growth and proficiency.
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and acknowledged every thing he had to be of God, so that this expression may be parallelled with that confession Peter made in the Name of the disciples, Joh. 6.69. We beleeve and are sure that thou art that Christ the Sonne of the living God;
and acknowledged every thing he had to be of God, so that this expression may be paralleled with that Confessi Peter made in the Name of the Disciples, John 6.69. We believe and Are sure that thou art that christ the Son of the living God;
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3. That it's our duty to beleeve in and receive him thus appointed by God, And all these particulars will be accounted sweeter then the honeycomb to the empty hungry soul, that findes it self undone without Christ;
3. That it's our duty to believe in and receive him thus appointed by God, And all these particulars will be accounted Sweeten then the honeycomb to the empty hungry soul, that finds it self undone without christ;
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Oh then that this Truth might overtake you that hear it, as David did the poor fainting famished Amalekite, to whom those clusters of Raisins he gave were so reviving,
O then that this Truth might overtake you that hear it, as David did the poor fainting famished Amalekite, to whom those clusters of Raisins he gave were so reviving,
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Christ is made of God unto us wisedom, righteousnesse, and sanctification, So that it's plain Christ was not a Messias, a Mediatour, in reference to himself, that is impossible, but to us:
christ is made of God unto us Wisdom, righteousness, and sanctification, So that it's plain christ was not a Messias, a Mediator, in Referente to himself, that is impossible, but to us:
For if we take the main particulars in Christ, we shall see how they all tend to beleevers, that had it not been for their good, such things had never been.
For if we take the main particulars in christ, we shall see how they all tend to believers, that had it not been for their good, such things had never been.
how much more then that the Word is made flesh for man, oh what an encouragement have the true Disciples of Christ from this, was not such a glorious mystery performed for my sake, was it not for me that God was made man? For this you must know, that if there had been but one man of all mankinde to be saved, Christ would have died,
how much more then that the Word is made Flesh for man, o what an encouragement have the true Disciples of christ from this, was not such a glorious mystery performed for my sake, was it not for me that God was made man? For this you must know, that if there had been but one man of all mankind to be saved, christ would have died,
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Thus Christ became obedient to the Law, and fulfilled the righteousnesse thereof for our sakes, Oh what an admirable overwhelming Point is this, that all the labour and obedience which Christ performed, of which he said, It was meat and drink to do his Fathers will, Joh. 4. That all this should not be for himself, but in reference to us;
Thus christ became obedient to the Law, and fulfilled the righteousness thereof for our sakes, O what an admirable overwhelming Point is this, that all the labour and Obedience which christ performed, of which he said, It was meat and drink to do his Father's will, John 4. That all this should not be for himself, but in Referente to us;
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And here again, the people of God may lift up their heads wiih joy, Christ died, he became a Sacrifice to the justice of God not because of himself but of us;
And Here again, the people of God may lift up their Heads wiih joy, christ died, he became a Sacrifice to the Justice of God not Because of himself but of us;
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Hence it's said, His bloud speaks better things then that of Abel Heb. 12.24. Abels bloud cried for vengeance, this for mercy, and if Abel though dead speaketh, how much more must Christ who though dead is risen again:
Hence it's said, His blood speaks better things then that of Abel Hebrew 12.24. Abel's blood cried for vengeance, this for mercy, and if Abel though dead speaks, how much more must christ who though dead is risen again:
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May not this be an Axe laid to the root of all thy unbelief? Shall the godly heart be any more bowed down when he shall remember all those Agonies which Christ did undergo were for us;
May not this be an Axe laid to the root of all thy unbelief? Shall the godly heart be any more bowed down when he shall Remember all those Agonies which christ did undergo were for us;
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Shall thy sins be accounted great, and Christs death not greater? Go thou troubled and grieved Soul, we will give thee leave to aggravate thy sins to the highest;
Shall thy Sins be accounted great, and Christ death not greater? Go thou troubled and grieved Soul, we will give thee leave to aggravate thy Sins to the highest;
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but to those only for whom he was appointed a Saviour, he needed none of these priviledges, no more then the heavens where the Sun and Starres are do need rain;
but to those only for whom he was appointed a Saviour, he needed none of these privileges, no more then the heavens where the Sun and Stars Are do need rain;
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It's his will and gracious appointment that Christ should do all these things for his: They have known that all I have is of thee, and thou hast sent me ;
It's his will and gracious appointment that christ should do all these things for his: They have known that all I have is of thee, and thou hast sent me;
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The Father willing, and the Son willing, yea, the Father loving Christ, because he laid down his life for the Sheep, Joh. 10.17. All this makes for the encouragement of the godly.
The Father willing, and the Son willing, yea, the Father loving christ, Because he laid down his life for the Sheep, John 10.17. All this makes for the encouragement of the godly.
and to look upon Christ with all his benefits as for them : Now faith thus fixed on Christ hath these either ingredient or concomitant acts and effects.
and to look upon christ with all his benefits as for them: Now faith thus fixed on christ hath these either ingredient or concomitant acts and effects.
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They look upon Christ as a Fountain sealed up, as a garden enclosed, They apprehend it's not for every godly person to go and drink of this fountain, unlesse attaining to such an high measure of grace;
They look upon christ as a Fountain sealed up, as a garden enclosed, They apprehend it's not for every godly person to go and drink of this fountain, unless attaining to such an high measure of grace;
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So that it removeth all cares and fears, Have I enough or no? Is it sufficient to carry me out? He is therefore said to save to the uttermost, Heb. 5. and it's called The riches of grace by Christ, the unsearchable riches ;
So that it Removeth all Cares and fears, Have I enough or no? Is it sufficient to carry me out? He is Therefore said to save to the uttermost, Hebrew 5. and it's called The riches of grace by christ, the unsearchable riches;
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Thus by Faith we are said to be branches partaking of the fatnesse of the Olive, Rom. 11. Oh then how excellent is this act of Faith, which is the hand to put on all the glorious robes of Christ upon our soul;
Thus by Faith we Are said to be branches partaking of the fatness of the Olive, Rom. 11. O then how excellent is this act of Faith, which is the hand to put on all the glorious robes of christ upon our soul;
5. This beleeving works an holy confidence and boldnesse at the Throne of grace ; It makes our praiers and duties full of fervency and alacrity, Eph. 3.12. We come with boldnesse through Faith ;
5. This believing works an holy confidence and boldness At the Throne of grace; It makes our Prayers and duties full of fervency and alacrity, Ephesians 3.12. We come with boldness through Faith;
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This file their hearts and mouths with Christ, as you see the Apostle Paul in every verse almost affectionately mentioning him, Phil. 3. with what disdain doth he renounce and throw away all things in comparison of Christ, The excellency of the knowledge of Christ,
This file their hearts and mouths with christ, as you see the Apostle Paul in every verse almost affectionately mentioning him, Philip 3. with what disdain does he renounce and throw away all things in comparison of christ, The excellency of the knowledge of christ,
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and at another time, He would know nothing but Christ crucified, 1 Cor. 2.2. He that doth thus beleeve in Christ so manifested, cannot but have his soul and all within him taken up this way;
and At Another time, He would know nothing but christ Crucified, 1 Cor. 2.2. He that does thus believe in christ so manifested, cannot but have his soul and all within him taken up this Way;
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Is then Christ dearer and closer to thy heart then all earthly comforts and delights? Canst thou say, the thoughts of Christ are sweet, the meditations about him are my meat and drink all the day long, this is precious.
Is then christ Dearer and closer to thy heart then all earthly comforts and delights? Canst thou say, the thoughts of christ Are sweet, the meditations about him Are my meat and drink all the day long, this is precious.
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If we be risen with Christ, we set our affections on things above, Col. 3.1, 2. and he that hath this hope purifieth himself as God is pure, 1 Joh. 3.3.
If we be risen with christ, we Set our affections on things above, Col. 3.1, 2. and he that hath this hope Purifieth himself as God is pure, 1 John 3.3.
Therefore while thou abatest in thy faith thou dost not only lose thy comfort but thy spiritual strength If thou cease to beleeve not only doubts and fears but even lusts and sinnes will prevail over thee;
Therefore while thou abatest in thy faith thou dost not only loose thy Comfort but thy spiritual strength If thou cease to believe not only doubts and fears but even Lustiest and Sins will prevail over thee;
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If then the Apostle makes those false Teachers in such a dangerous estate, that by corrupt opinions did make Christ to die in vain, and his Crosse of none effect, no lesse provoking must thy sin of unbelief be, It takes Christ out of the world.
If then the Apostle makes those false Teachers in such a dangerous estate, that by corrupt opinions did make christ to die in vain, and his Cross of none Effect, no less provoking must thy since of unbelief be, It Takes christ out of the world.
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The Creation of the world, and all the mercifull wondrous works God hath done for his Church, were not intended to exalt God as Christ in all his benefits,
The Creation of the world, and all the merciful wondrous works God hath done for his Church, were not intended to exalt God as christ in all his benefits,
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If they run to their duties, to their graces, these are too weak to lean upon, They are as Noahs Dove that findes the waters covering all the Mountains and highest Trees;
If they run to their duties, to their graces, these Are too weak to lean upon, They Are as Noahs Dove that finds the waters covering all the Mountains and highest Trees;
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Doth not thy own heart disquiet thee? Doth not the perfect Law trouble thee? Doth not the devil accuse thee? and shall not all this make thee seek out for that which will answer all;
Does not thy own heart disquiet thee? Does not the perfect Law trouble thee? Does not the Devil accuse thee? and shall not all this make thee seek out for that which will answer all;
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He is a Pearl, and so the least of that must be very precious, if thou continuest in fears and lusts, it's because thou dost not improve all of Chrsst;
He is a Pearl, and so the least of that must be very precious, if thou Continuest in fears and Lustiest, it's Because thou dost not improve all of Christ;
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Ʋse of Instruction, That all those sinners who love their sins and will not depart from them, are wholly barred from all this comfort, stand aloof off, and bewail thy Leprosie;
Ʋse of Instruction, That all those Sinners who love their Sins and will not depart from them, Are wholly barred from all this Comfort, stand aloof off, and bewail thy Leprosy;
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Oh miserable and wretched though they live in ease and pleasures, having all things their carnal appetites desire, one thing is necessary, and that thou wantest:
O miserable and wretched though they live in ease and pleasures, having all things their carnal appetites desire, one thing is necessary, and that thou Wantest:
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All thy other sins have not that aggravation, as thy rejecting of grace, of how much sorer punishment saith the Apostle, shall such an one be thought worthy.
All thy other Sins have not that aggravation, as thy rejecting of grace, of how much Sorer punishment Says the Apostle, shall such an one be Thought worthy.
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Oh that thou shouldst onely aggravate thy sinne and thy unworthinesse, and not be as diligent to study and finde out all the fulnesse in Christ, Christ as a Mediatour ordained by God should be the Book thou art to reade alwaies, not a Page, not a word but thou shouldst be acquainted with it;
O that thou Shouldst only aggravate thy sin and thy unworthiness, and not be as diligent to study and find out all the fullness in christ, christ as a Mediator ordained by God should be the Book thou art to read always, not a Page, not a word but thou Shouldst be acquainted with it;
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Thou sittest complaining and bewailing, and Christ he complains of thee, Learn then at last that heavenly prudence and Evangelicall skill to make use of whole Christ and all of Christ for thy spiritual good.
Thou Sittest complaining and bewailing, and christ he complains of thee, Learn then At last that heavenly prudence and Evangelical skill to make use of Whole christ and all of christ for thy spiritual good.
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so that he doth still continue in narrating and commending the Disciples Obedience and Faith, which are the Jachin and the Boaz, the two Pillars of practicall Christianity;
so that he does still continue in narrating and commending the Disciples obedience and Faith, which Are the Jachin and the Boaz, the two Pillars of practical Christianity;
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Their obedience is commended in the former part, 1. By their readinesse and willingnesse NONLATINALPHABET, They have received, as willingly as men do food, or gold and silver;
Their Obedience is commended in the former part, 1. By their readiness and willingness, They have received, as willingly as men do food, or gold and silver;
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They put forth their hands to take it with all delight, I mean the hands of their soul, viz. their affections which are both the feet and the hands of the soul.
They put forth their hands to take it with all delight, I mean the hands of their soul, viz. their affections which Are both the feet and the hands of the soul.
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1. Whereas we see that Obedience doth alwaies relate to some Word of God, and that we may not of our own heads choose to do what we please in matters of Religion; We observe,
1. Whereas we see that obedience does always relate to Some Word of God, and that we may not of our own Heads choose to do what we please in matters of Religion; We observe,
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Thus in Popery he is judged a very pious and obedient man, who is most industriously diligent in all that invented worship the Church of Rome abounded with;
Thus in Popery he is judged a very pious and obedient man, who is most industriously diligent in all that invented worship the Church of Room abounded with;
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so is it of obedience, Faith and the Word must accompany one another, and so must obedience and the word commanding ▪ Therefore Christ tels the Pharisees their devotion it was a vain devotion,
so is it of Obedience, Faith and the Word must accompany one Another, and so must Obedience and the word commanding ▪ Therefore christ tells the Pharisees their devotion it was a vain devotion,
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and therefore howsoever heresie or an heretick which is as much as a chooser of his own way be by Scripture and Ecclesiastical Writers limited to a way of faith,
and Therefore howsoever heresy or an heretic which is as much as a chooser of his own Way be by Scripture and Ecclesiastical Writers limited to a Way of faith,
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because they are waies chosen of men to walk in contrary to Gods Word, so he who would have comfort in his obedience must look to Gods command. The grounds of this are,
Because they Are ways chosen of men to walk in contrary to God's Word, so he who would have Comfort in his Obedience must look to God's command. The grounds of this Are,
but are they svch as God hath required? Did not our Saviour at one word throw to the ground all that glistering golden Piety of the Pharisees? There is no command for it;
but Are they such as God hath required? Did not our Saviour At one word throw to the ground all that glistering golden Piety of the Pharisees? There is no command for it;
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Secondly, Obedience must have Gods command, else it cannot enjoy Gods promise and blessing ; Whatsoever God commands he hath annexed a gracious promise thereto for our encouragement and reward; Therefore it's said.
Secondly, obedience must have God's command, Else it cannot enjoy God's promise and blessing; Whatsoever God commands he hath annexed a gracious promise thereto for our encouragement and reward; Therefore it's said.
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Now how sad a thing is it, when the same Motto which Solomon puts upon all these fading things here below, shall likewise be set upon thy Religion and devotion;
Now how sad a thing is it, when the same Motto which Solomon puts upon all these fading things Here below, shall likewise be Set upon thy Religion and devotion;
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so it's not thy performance, thy grace, but the promise that bears thee out; Therefore we are all said to be Children of the Promise, Gal. 4.28. and heirs of the Promise, and 2 Cor. 7.1. Having these Promises let us cleanse our selves ;
so it's not thy performance, thy grace, but the promise that bears thee out; Therefore we Are all said to be Children of the Promise, Gal. 4.28. and Heirs of the Promise, and 2 Cor. 7.1. Having these Promises let us cleanse our selves;
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As they did them upon humane inferiour motived, not supreme and divine, so their recompence was but the cockleshels of this world, not that weight of glory in heaven.
As they did them upon humane inferior motived, not supreme and divine, so their recompense was but the cockleshells of this world, not that weight of glory in heaven.
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so that it's impossible it should ever choose or do that which is acceptable to God, Rom. 8. They that are in the flesh cannot please God, And the Heathens,
so that it's impossible it should ever choose or do that which is acceptable to God, Rom. 8. They that Are in the Flesh cannot please God, And the heathens,
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So that by this you may judge of what little consequence those excuses are which some make for superstition, That they were done out of pious Intentions, and a fervent zeal,
So that by this you may judge of what little consequence those excuses Are which Some make for Superstition, That they were done out of pious Intentions, and a fervent zeal,
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for although such things may in some respects excuse a tanto, yet not a toto. Hence Ʋzziah though out of a good intention stopping the Ark not according to Gods order, is stricken dead;
for although such things may in Some respects excuse a tanto, yet not a toto. Hence Ʋzziah though out of a good intention stopping the Ark not according to God's order, is stricken dead;
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So that the right understanding of our deep pollution, may justly make us afraid of any thing which is ours, and hath not Gods command; The Apostle Col. 3.2. condemneth even those things, because not of God, which yet had a shew of humility and great mortification.
So that the right understanding of our deep pollution, may justly make us afraid of any thing which is ours, and hath not God's command; The Apostle Col. 3.2. Condemneth even those things, Because not of God, which yet had a show of humility and great mortification.
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Fourthly, Obedience must have a command, from the fulness and sufficiency of the Scripture ; It's a perfect Rule, Whosoever walketh according to this Rule ; Gal. 6.16.
Fourthly, obedience must have a command, from the fullness and sufficiency of the Scripture; It's a perfect Rule, Whosoever walks according to this Rule; Gal. 6.16.
and David commends it for a Lanthorn and Light to his feet, Psal. 119. So that if our obedience might run out in such things where there is no word for it, the Word would not be an adequate Rule, It would be too narrow,
and David commends it for a Lantern and Light to his feet, Psalm 119. So that if our Obedience might run out in such things where there is no word for it, the Word would not be an adequate Rule, It would be too narrow,
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but either there are reasons or lusts, or temporal interests, so that it's necessary we have the Word for obedience, else the Enthusiastical Revelations and Popish Traditions they will both pleade a good Title for acceptableness with God.
but either there Are Reasons or Lustiest, or temporal interests, so that it's necessary we have the Word for Obedience, Else the Enthusiastical Revelations and Popish Traditions they will both plead a good Title for acceptableness with God.
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Ʋse 1. of Instruction, Of how terrible and dreadful a judgement are they worthy of, who are so farre from being obedient to Gods command, that they live in open and professed disobedience to it,
Ʋse 1. of Instruction, Of how terrible and dreadful a judgement Are they worthy of, who Are so Far from being obedient to God's command, that they live in open and professed disobedience to it,
when thou hast been wallowing in the mire of sin, to which of Gods commands hast thou been obedient? Nay sinne hath its command, the devil hath his commands,
when thou hast been wallowing in the mire of since, to which of God's commands hast thou been obedient? Nay sin hath its command, the Devil hath his commands,
Oh that the eyes of men shall not yet be opened, nor their hearts yet mollified, who is thy Father, thy Master, thy Lord, Is it not the devil? When God commands thee who is the Lord of Hosts, who promiseth heaven and an eternal reward, that God who hath all sharp arrows of vengeance in his quiver to shoot immediatly into thy heart;
O that the eyes of men shall not yet be opened, nor their hearts yet mollified, who is thy Father, thy Master, thy Lord, Is it not the Devil? When God commands thee who is the Lord of Hosts, who promises heaven and an Eternal reward, that God who hath all sharp arrows of vengeance in his quiver to shoot immediately into thy heart;
Ʋse 2. of Direction to people, That they would be like those noble Bereans, examine the ground of their faith and obedience, Do not offer a Sacrifice without eyes? Blinde obedience is contrary to that command, offer up your selves a reasonable Sacrifice,
Ʋse 2. of Direction to people, That they would be like those noble Bereans, examine the ground of their faith and Obedience, Do not offer a Sacrifice without eyes? Blind Obedience is contrary to that command, offer up your selves a reasonable Sacrifice,
or a Sacrifice according to the Word, as some expound, Rom. 12 1. There are dangerous Syrens that would in•ice you out of this way, we are apt to judge that a duty that most do, not which God commands, we think a multitude will dispense against a precept,
or a Sacrifice according to the Word, as Some expound, Rom. 12 1. There Are dangerous Sire's that would in•ice you out of this Way, we Are apt to judge that a duty that most doe, not which God commands, we think a multitude will dispense against a precept,
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We come to the second Observation, the object of Obedience is described in the plural number, Thy words thou hast given me, They did not neglect or break any wilfully, They looked upon all as precious gold wherein the least O••e is not to be lost.
We come to the second Observation, the Object of obedience is described in the plural number, Thy words thou hast given me, They did not neglect or break any wilfully, They looked upon all as precious gold wherein the least O••e is not to be lost.
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That man who because he hath done many things looketh for heaven, will be in dreadful confusion when he shall see one sin able to shut the door of heaven against him,
That man who Because he hath done many things looks for heaven, will be in dreadful confusion when he shall see one since able to shut the door of heaven against him,
Thus James also doth severely reprove this partiall mutilated obedience, and pronounceth that heavy doom, He that breaketh one is guilty of all, Jam. 2.11. viz. because of the vinculum formale, the authority of God, which is in one as well as in another: To improve this consider,
Thus James also does severely reprove this partial mutilated Obedience, and pronounceth that heavy doom, He that breaks one is guilty of all, Jam. 2.11. viz. Because of the vinculum formal, the Authority of God, which is in one as well as in Another: To improve this Consider,
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and so in the time of many good Kings, who made an exact Reformation, yet the high places were not taken away, there was either non - attendance or sinful connivance at that,
and so in the time of many good Kings, who made an exact Reformation, yet the high places were not taken away, there was either non - attendance or sinful connivance At that,
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But as for the latter we see by Pauls complaint they have not a full conquest over them, Rom. 7. They may be possessors of Canaan, though they have some Jebusites alive to humble them and keep them low.
But as for the latter we see by Paul's complaint they have not a full conquest over them, Rom. 7. They may be Possessors' of Canaan, though they have Some Jebusites alive to humble them and keep them low.
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Thirdly, Though the godly have a respect to all Gods Commadements, yet they acknowledge an order amongst the commands, they know some are greater, and others lesse ;
Thirdly, Though the godly have a respect to all God's Commandments, yet they acknowledge an order among the commands, they know Some Are greater, and Others less;
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Saul lost both a temporall and spirituall Kingdom in this respect; For Samuell tels him, Obedience was better then Sacrifice, 1 Sam. 15.22. and Rebellion is like the sin of witchcraft ;
Saul lost both a temporal and spiritual Kingdom in this respect; For Samuel tells him, obedience was better then Sacrifice, 1 Sam. 15.22. and Rebellion is like the since of witchcraft;
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an hand, or a foot is not an Image, So then seeing that in Regeneration there is infused the habit or principles of all grace, no wonder if there be an Inclination to all,
an hand, or a foot is not an Image, So then seeing that in Regeneration there is infused the habit or principles of all grace, no wonder if there be an Inclination to all,
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Even a cup of cold water doth not lose its reward, Mat. 10.42. Ʋse, To discover that Hypocrisie and falshood in many men, some sins they avoid, others again they embrace;
Even a cup of cold water does not loose its reward, Mathew 10.42. Ʋse, To discover that Hypocrisy and falsehood in many men, Some Sins they avoid, Others again they embrace;
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Is not all sinne poison? Is there any good sinne? Were thy heart sound, those beloved and customary sins of thine could have no more welcome in thy heart then toads in thy bosome.
Is not all sin poison? Is there any good sin? Were thy heart found, those Beloved and customary Sins of thine could have no more welcome in thy heart then toads in thy bosom.
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The next thing to be considered is their readinesse and willingnesse implied in the word NONLATINALPHABET, They did not cavill or dispute, They did not draw back or maliciously oppose,
The next thing to be considered is their readiness and willingness implied in the word, They did not cavil or dispute, They did not draw back or maliciously oppose,
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yet our Saviour excuseth it saying, The spirit is willing but the flesh is weak, and certainly had there not been a ready free spirit in the Disciples to take Christ above all,
yet our Saviour excuseth it saying, The Spirit is willing but the Flesh is weak, and Certainly had there not been a ready free Spirit in the Disciples to take christ above all,
Thus we reade the Church when Christ knocked at the door, though he had stood all night, and his locks were wet with the dew, yet the Church out of a dull sluggish humour doth refuse to open to him, Cant. 5.2, 3. So Rev. 2. There the Church is reproved for suffering her graces to decay,
Thus we read the Church when christ knocked At the door, though he had stood all night, and his locks were wet with the due, yet the Church out of a dull sluggish humour does refuse to open to him, Cant 5.2, 3. So Rev. 2. There the Church is reproved for suffering her graces to decay,
What is that which fils their hearts with so many complaints but this, what makes them so full of fears and doubts about their spiritual condition, Is it not want of life, vigour,
What is that which fills their hearts with so many complaints but this, what makes them so full of fears and doubts about their spiritual condition, Is it not want of life, vigour,
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and dignity in holy things then in all the whole world to draw out the heart ▪ so then let the godly for their comfort distinguish between the presence of unwillingnesse and the power of it ;
and dignity in holy things then in all the Whole world to draw out the heart ▪ so then let the godly for their Comfort distinguish between the presence of unwillingness and the power of it;
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while they are not in the fire of Gods displeasure, they are stubborn and untractable, but when they are kindely humbled for sin then they will do anything;
while they Are not in the fire of God's displeasure, they Are stubborn and untractable, but when they Are kindly humbled for since then they will do anything;
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Thus Paul, He that was mad in his oppositions against Christ, no sooner did the Lord touch his heart with the sense of his sins but he crieth out, Lord, what wilt thou have me to do? Thus David, when the Lord had humbled him,
Thus Paul, He that was mad in his oppositions against christ, no sooner did the Lord touch his heart with the sense of his Sins but he cries out, Lord, what wilt thou have me to do? Thus David, when the Lord had humbled him,
behold, here I am let him do what he pleaseth, 2 Sam. 15.26. and the Church Mic. 7. I will hear the indignation of the Lord, because I have sinned against him ;
behold, Here I am let him do what he Pleases, 2 Sam. 15.26. and the Church Mic. 7. I will hear the Indignation of the Lord, Because I have sinned against him;
Secondly, As the sence of sinne, so the sence of Gods goodnesse and grace in being reconciled, notwithstanding all our provocations, doth much more enlarge the heart to thankefulnesse and obedience;
Secondly, As the sense of sin, so the sense of God's Goodness and grace in being reconciled, notwithstanding all our provocations, does much more enlarge the heart to thankfulness and Obedience;
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and to praise God in the great Congregation, Psa 116.13. Gospel grace doth not in a filiall spirit harden and make wanton, but doth more soften and enflame to an active obedience;
and to praise God in the great Congregation, Psa 116.13. Gospel grace does not in a filial Spirit harden and make wanton, but does more soften and inflame to an active Obedience;
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Those inward principles of Sanctification they do so new mold a man that now the will of God is his delight, the Law of God is written in the inward man;
Those inward principles of Sanctification they do so new mould a man that now the will of God is his delight, the Law of God is written in the inward man;
Indeed for the unregenerated man it's no wonder he must be haled and constrained to what he doth, That he like the Mill cannot move any longer then the waters of affliction fall upon him,
Indeed for the unregenerated man it's no wonder he must be haled and constrained to what he does, That he like the Mill cannot move any longer then the waters of affliction fallen upon him,
as Christ professed, Joh. 4. and David doth often acknowledge those indeared affections he had to the Word of God above Kingdomes and all other earthly advantages.
as christ professed, John 4. and David does often acknowledge those endeared affections he had to the Word of God above Kingdoms and all other earthly advantages.
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Fourthly, They are a willing people because in their former time of unregeneracy they were so willing and ready to serve sin and Satan, and were constantly obedient thereunto ;
Fourthly, They Are a willing people Because in their former time of unregeneracy they were so willing and ready to serve since and Satan, and were constantly obedient thereunto;
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Now saith the Apostle, As they had given themselves servants to sinne, so now to righteousnesse, Rom. 6.19. They readily set themselves, as the word signifieth, whensoever lust bad them go, they did go;
Now Says the Apostle, As they had given themselves Servants to sin, so now to righteousness, Rom. 6.19. They readily Set themselves, as the word signifies, whensoever lust bade them go, they did go;
This by way of an holy revenge, and to make a godly satisfaction, They are the more serviceable to God, They grudge the devil had so much time, that so much of their choicest and best affections were lessened in time;
This by Way of an holy revenge, and to make a godly satisfaction, They Are the more serviceable to God, They grudge the Devil had so much time, that so much of their Choicest and best affections were lessened in time;
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They therefore strive to redeem the time, to recover all for God, They shame themselves saying, What, was I willing and glad to doe the works of the devil,
They Therefore strive to Redeem the time, to recover all for God, They shame themselves saying, What, was I willing and glad to do the works of the Devil,
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It's not thy faith, thy humiliation, thy zeal, unlesse there be willingnesse and delight in it, that God accepts of, Isa. 1.29. If ye be willing and obedient, so God accepts of a willing minde:
It's not thy faith, thy humiliation, thy zeal, unless there be willingness and delight in it, that God accepts of, Isaiah 1.29. If you be willing and obedient, so God accepts of a willing mind:
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Oh then it's no wonder if the people of God are so glad and chearfull within them in the work of the Lord, otherwise their work would lose their reward,
O then it's no wonder if the people of God Are so glad and cheerful within them in the work of the Lord, otherwise their work would loose their reward,
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If the Apostle spake of the most extreme sufferings that could be in this life, they were not worthy to be compared to that eternal weight of glory, 2 Cor. 4, 17. How much more is it true of those good works we do, which are but little in quantity, and defiled in quality;
If the Apostle spoke of the most extreme sufferings that could be in this life, they were not worthy to be compared to that Eternal weight of glory, 2 Cor. 4, 17. How much more is it true of those good works we do, which Are but little in quantity, and defiled in quality;
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If the Kingdomes of the world should be given to a man for lifting up a straw, it would not be so great a matter as when God and Heaven became thy reward for every holy duty:
If the Kingdoms of the world should be given to a man for lifting up a straw, it would not be so great a matter as when God and Heaven became thy reward for every holy duty:
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Lastly, Even in the very duty it self though there were no heaven hereafter, yet there is so much present comfort and joy attending it, that it's both work,
Lastly, Even in the very duty it self though there were no heaven hereafter, yet there is so much present Comfort and joy attending it, that it's both work,
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Oh then that wicked men who though they have some pleasure in sinne, yet finde many wounds and torments within them, would make an exchange, in stead of drunkennesse put on temperance, in stead of riot and wantonnesse live in all chastity, Thou wouldest finde an heaven for a hell immediately:
O then that wicked men who though they have Some pleasure in sin, yet find many wounds and torments within them, would make an exchange, in stead of Drunkenness put on temperance, in stead of riot and wantonness live in all chastity, Thou Wouldst find an heaven for a hell immediately:
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yet they should be so dead, so heartlesse, so full of excuses as they are, Oh is not this the sinne of every godly man? May he not cry out of his slothfulnesse and barrennesse? Are the things of God and Heaven as operative and lively upon thee as the things of the earth? Oh how hard is thy heart many times like the Mountains of Gilboa whereon no dew fals;
yet they should be so dead, so heartless, so full of excuses as they Are, O is not this the sin of every godly man? May he not cry out of his slothfulness and Barrenness? are the things of God and Heaven as operative and lively upon thee as the things of the earth? O how hard is thy heart many times like the Mountains of Gilboa whereon no due falls;
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Oh how many times are we not so much as capable of that excuse our Saviour gave the Disciples, The spirit is willing but the flesh is weak, for how often is thy flesh weak and thy Spirit unwilling also;
O how many times Are we not so much as capable of that excuse our Saviour gave the Disciples, The Spirit is willing but the Flesh is weak, for how often is thy Flesh weak and thy Spirit unwilling also;
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If Pythagoras Disciples were satisfied with nothing but ipse dixit, how much rather must the beleever whose Faith in the very nature of it doth relate to some word or Testimony;
If Pythagoras Disciples were satisfied with nothing but ipse dixit, how much rather must the believer whose Faith in the very nature of it does relate to Some word or Testimony;
Hence it is that they are called the Embassadors of God, 2 Cor. 4. And such must not go a word from their Commission, We are to be Conduits not Fountains;
Hence it is that they Are called the ambassadors of God, 2 Cor. 4. And such must not go a word from their Commission, We Are to be Conduits not Fountains;
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The Word of God must exire per te non a te, as Bernard ; It's the good thing committed to our trust, 2 Tim. 1.14. We must therefore give the same that is committed unto us, we have received gold, we must not deliver copper;
The Word of God must exire per te non a te, as Bernard; It's the good thing committed to our trust, 2 Tim. 1.14. We must Therefore give the same that is committed unto us, we have received gold, we must not deliver copper;
It's the greatest honour we are capable of, to have such divine Mysteries committed to us, the Truths of God have onely Majesty in them, they onely convince the Conscience and awe it;
It's the greatest honour we Are capable of, to have such divine Mysteres committed to us, the Truths of God have only Majesty in them, they only convince the Conscience and awe it;
Hence are those commands, to attend to their doctrine, 1 Tim. 3.13, 15, 16. and to give themselves to reading, that so they may deliver only Gods will as it is revealed in Gods Word.
Hence Are those commands, to attend to their Doctrine, 1 Tim. 3.13, 15, 16. and to give themselves to reading, that so they may deliver only God's will as it is revealed in God's Word.
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Men will hear thee and applaud thee, but they will retain their lusts still, they th•nk thou art not in earnest, That thou lookest more to an expression that may please,
Men will hear thee and applaud thee, but they will retain their Lustiest still, they th•nk thou art not in earnest, That thou Lookest more to an expression that may please,
His comfort because his own heart tels him he hath not dealt deceitfully, he hath not purloined, he hath not corrupted or mixed the Word of God, to serve mens lusts and pleasures;
His Comfort Because his own heart tells him he hath not dealt deceitfully, he hath not purloined, he hath not corrupted or mixed the Word of God, to serve men's Lustiest and pleasures;
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Lastly, It's most usefull and profitable, For they are the Scriptures only that are able to make us wise to Salvation, 1 Tim. 3. From this Brook we can only get stones that will kill the Goliah, The Word of God is an Hammer,
Lastly, It's most useful and profitable, For they Are the Scriptures only that Are able to make us wise to Salvation, 1 Tim. 3. From this Brook we can only get stones that will kill the Goliath, The Word of God is an Hammer,
For Obedience without faith is but a maimed and lame Sacrifice; yea, there cannot be any acceptation of our Obedience because of the imperfection of it,
For obedience without faith is but a maimed and lame Sacrifice; yea, there cannot be any acceptation of our obedience Because of the imperfection of it,
unlesse Faith cover it in Christ, and this our Saviour now undertakes, that the Disciples were not as the Pharisees and Jews who trusted in the righteousnesse of their Obedience,
unless Faith cover it in christ, and this our Saviour now undertakes, that the Disciples were not as the Pharisees and jews who trusted in the righteousness of their obedience,
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yet our Saviour would not commit himself to them because they sought the glory of men more then of God, Joh. 2. or else it may be opposed to doubting and staggering, as our Translators seem to go;
yet our Saviour would not commit himself to them Because they sought the glory of men more then of God, John 2. or Else it may be opposed to doubting and staggering, as our Translators seem to go;
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They did surely, overcoming all unbelief, and doubts that might oppose them. Lastly, Here is the object of their Faith, viz. That Christ came from the Father,
They did surely, overcoming all unbelief, and doubts that might oppose them. Lastly, Here is the Object of their Faith, viz. That christ Come from the Father,
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They looked upon him, not only in respect of his person, God and man, but also in relation to his office, that he was the Jesus, and the anointed one to save his people from their sinnes ;
They looked upon him, not only in respect of his person, God and man, but also in Relation to his office, that he was the jesus, and the anointed one to save his people from their Sins;
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but also of beleeving or resting the soul upon Christ, as in whom all fulnesse is, and though when God only becomes well-pleased with us, Joh. 6.29. when the people asked, What they should do that they might do the works of God ;
but also of believing or resting the soul upon christ, as in whom all fullness is, and though when God only becomes well-pleased with us, John 6.29. when the people asked, What they should do that they might do the works of God;
They still hope by something they do to be accepted, so that to the humbled sinner there seemeth nothing more paradoxal and difficult ▪ Whereas we would think thus to beleeve in Christ and receive him as a Mediatour would be very easie for all; None would keep off;
They still hope by something they do to be accepted, so that to the humbled sinner there seems nothing more paradoxal and difficult ▪ Whereas we would think thus to believe in christ and receive him as a Mediator would be very easy for all; None would keep off;
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For it is to come and take comfort and ease, and who will refuse this? But it's certain that the Children of God sensible of their sinnes are a long while ere they are fully directed into this way of beleeving;
For it is to come and take Comfort and ease, and who will refuse this? But it's certain that the Children of God sensible of their Sins Are a long while ere they Are Fully directed into this Way of believing;
They grow wholly despondent, and all their thoughts and Meditations are as if there were nothing but sinne to be thought upon, Nothing but sin to be meditated on,
They grow wholly despondent, and all their thoughts and Meditations Are as if there were nothing but sin to be Thought upon, Nothing but since to be meditated on,
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2. There is an innate inbred principle of a Legal Justification or acceptation by works that we doe, and this makes Faith in the Mediatour as a stranger, as an absurd thing;
2. There is an innate inbred principle of a Legal Justification or acceptation by works that we do, and this makes Faith in the Mediator as a stranger, as an absurd thing;
See how all they that come to Christ propound this, What shall we do that we may be saved? They look upon doing not beleeving, Thus the Jews generally, they sought to establish the righteousnesse of the Law,
See how all they that come to christ propound this, What shall we do that we may be saved? They look upon doing not believing, Thus the jews generally, they sought to establish the righteousness of the Law,
and, would not submit to the Righteousnesse of faith, Rom. 10.3. Oh it is a great matter to humble and empty the heart of a man so as that he will submit to a Righteousnesse of Faith;
and, would not submit to the Righteousness of faith, Rom. 10.3. O it is a great matter to humble and empty the heart of a man so as that he will submit to a Righteousness of Faith;
but admirable glory to God, even more then Martyrdom, or the highest expressions of Obedience; Do not therefore tempt thy self, and be a Satan to thy own peace;
but admirable glory to God, even more then Martyrdom, or the highest expressions of obedience; Do not Therefore tempt thy self, and be a Satan to thy own peace;
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Thou art rather joyfully to receive his grace then frowardly to dispute against it, so that if this beleeving be a self-seeking, it's such as God would have thee to do,
Thou art rather joyfully to receive his grace then frowardly to dispute against it, so that if this believing be a self-seeking, it's such as God would have thee to doe,
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and as he that will not eat or drink is guilty of bodily murder, so he that will not beleeve on Christ which is called eating and drinking, is guilty of soul-murder.
and as he that will not eat or drink is guilty of bodily murder, so he that will not believe on christ which is called eating and drinking, is guilty of Soul-murder.
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because it's a way that neither the state of Integrity or of man fallen was acquainted with, insomuch that a godly man in the sence of his sins, must bring such a faith in the Mediatour as he doth in other mysterious supernatural objects of Faith,
Because it's a Way that neither the state of Integrity or of man fallen was acquainted with, insomuch that a godly man in the sense of his Sins, must bring such a faith in the Mediator as he does in other mysterious supernatural objects of Faith,
and his heart saith, It's unlikely such a sinner, such an offender should finde mercy, say, O my Soul, Are not the other supernaturall Points of Religion that I beleeve very unlikely also and incredible to flesh and bloud?
and his heart Says, It's unlikely such a sinner, such an offender should find mercy, say, Oh my Soul, are not the other supernatural Points of Religion that I believe very unlikely also and incredible to Flesh and blood?
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In this the godly are so much plunged, Christ indeed bids those Come that are heavy laden, that hunger and thirst after him, But I have great cause to question my self whether I doe thus or not.
In this the godly Are so much plunged, christ indeed bids those Come that Are heavy laden, that hunger and thirst After him, But I have great cause to question my self whither I do thus or not.
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yet the Prophet complaineth they would come and lean themselves upon the Lord, and trust in lying words, saying, The Temple of the Lord, &c. That is not faith which most of the world have;
yet the Prophet Complaineth they would come and lean themselves upon the Lord, and trust in lying words, saying, The Temple of the Lord, etc. That is not faith which most of the world have;
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It's presumption, it's carnal-confidence, such as those had who said, Lord, have not we prophesied in thy Name, Such as the foolish Virgins had, Mat. 25. Such as Paul had before his Conversion,
It's presumption, it's carnal-confidence, such as those had who said, Lord, have not we prophesied in thy Name, Such as the foolish Virgins had, Mathew 25. Such as Paul had before his Conversion,
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This is indeed the rock that splits many, tell them of beleeving in Christ, and they think that is only to rest for salvation, They attend not that it's the receiving of Christ for all the ends and purposes God sent him into the world;
This is indeed the rock that splits many, tell them of believing in christ, and they think that is only to rest for salvation, They attend not that it's the receiving of christ for all the ends and Purposes God sent him into the world;
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Now one main end besides our justification and salvation is our Sanctification; To redeem to himself a people zealous of good works, Tit. 2.14. To communicate his Spirit for to make holy as well as his merit to make happy.
Now one main end beside our justification and salvation is our Sanctification; To Redeem to himself a people zealous of good works, Tit. 2.14. To communicate his Spirit for to make holy as well as his merit to make happy.
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but yet the Scripture tels who and what kinde of persons they are that must claim an Interest in Christ, They are blessed that hunger and thirst, for such shall be satisfied, Mat. 5. Every one that is athirst is to Come, Rev. 22.17. Repent that your sins may be blotted out, Act. 3.19.
but yet the Scripture tells who and what kind of Persons they Are that must claim an Interest in christ, They Are blessed that hunger and thirst, for such shall be satisfied, Mathew 5. Every one that is athirst is to Come, Rev. 22.17. repent that your Sins may be blotted out, Act. 3.19.
They love not those places, The way to heaven is a narrow and straight way, Not all that say Lord, Lord, shall finde the gate of heaven opened to them;
They love not those places, The Way to heaven is a narrow and straight Way, Not all that say Lord, Lord, shall find the gate of heaven opened to them;
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Thus Abraham in that of his concerning a Seed, which did relate to Christ, it's said, he staggered not, but gave glory to God, Rom. 4.20. The glory of his power, of his goodnesse, he regarded not the dead womb, nor any other difficulties;
Thus Abraham in that of his Concerning a Seed, which did relate to christ, it's said, he staggered not, but gave glory to God, Rom. 4.20. The glory of his power, of his Goodness, he regarded not the dead womb, nor any other difficulties;
Oh then ckeck thy unbeleeving thoughts, Say, Is there any way in the world whereby I can glorifie God like to the relying on Christ and leaning upon his grace;
O then ckeck thy unbelieving thoughts, Say, Is there any Way in the world whereby I can Glorify God like to the relying on christ and leaning upon his grace;
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The question he propounded to most that came to him was, Do ye beleeve? This is so great a duty in Christianity, that the Heathens abhorred our Religion as irrational, saying, It's only beleeved with them, whereupon they called them in scorn Beleevers;
The question he propounded to most that Come to him was, Do you believe? This is so great a duty in Christianity, that the heathens abhorred our Religion as irrational, saying, It's only believed with them, whereupon they called them in scorn Believers;
But this is the grand and primary duty, Heb. 11.1. There is no coming to God without this, and Eternal life is said to be in this, Above all take the Shield of faith, Eph. 6.16.
But this is the grand and primary duty, Hebrew 11.1. There is no coming to God without this, and Eternal life is said to be in this, Above all take the Shield of faith, Ephesians 6.16.
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Why then shouldst thou doubt whether being burthened with sin thou shouldst seek ease by faith in him, Is not the command as indispensable for one as the other.
Why then Shouldst thou doubt whither being burdened with since thou Shouldst seek ease by faith in him, Is not the command as indispensable for one as the other.
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What shall such unsearchable riches of grace as are bound up in Christ be buried? Shall there not be daily acknowledgements of him? Now consider, that if by Faith thou dost not receive him, thou declarest Christ lived in vain,
What shall such unsearchable riches of grace as Are bound up in christ be buried? Shall there not be daily acknowledgements of him? Now Consider, that if by Faith thou dost not receive him, thou declarest christ lived in vain,
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We may in some sence call it thy Antichristian unbelief, He that denieth Christ to be come in the flesh is Antichrist, 2 Joh. 7 Doth not thy unbelief deny him? For the denying of his office is by consequence the denying of his person;
We may in Some sense call it thy Antichristian unbelief, He that Denieth christ to be come in the Flesh is Antichrist, 2 John 7 Does not thy unbelief deny him? For the denying of his office is by consequence the denying of his person;
Oh then know it's not all thy sins do so immediatly oppose Christ as a Mediatour as thy unbelief doth, which makes Divines say, that in some sence only unbelief damneth, beeause that rejecteth the Mediatour, refuseth the Saviour,
O then know it's not all thy Sins do so immediately oppose christ as a Mediator as thy unbelief does, which makes Divines say, that in Some sense only unbelief damneth, Because that rejecteth the Mediator, Refuseth the Saviour,
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5. Faith in Christ must needs be acceptable, because hereby we bring a righteousnesse into Gods presence which doth best please him, which satisfieth him to the utmost,
5. Faith in christ must needs be acceptable, Because hereby we bring a righteousness into God's presence which does best please him, which Satisfieth him to the utmost,
O Lord, It is not my Righteousnesse, nor the Righteousnesse of Adam, nor the Righteousnesse of Angels but of Christ who is infinite, that I bring before thee;
Oh Lord, It is not my Righteousness, nor the Righteousness of Adam, nor the Righteousness of Angels but of christ who is infinite, that I bring before thee;
for that brings Christ, that presents not our persons or duties but Christ; Thus Paul, he would be found in Christ not having his own righteousn•sse, Phil. 3.9. Ye know not how righteous God is, nor the Law, nor what God requireth, that do not thus press to beleeve.
for that brings christ, that presents not our Persons or duties but christ; Thus Paul, he would be found in christ not having his own righteousn•sse, Philip 3.9. You know not how righteous God is, nor the Law, nor what God requires, that do not thus press to believe.
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Art thou dejected, filled with unbelieving thoughts, it's from thy ignorance of this Truth; You would be more filial and Evangelical were you possessed with this Truth more;
Art thou dejected, filled with unbelieving thoughts, it's from thy ignorance of this Truth; You would be more filial and Evangelical were you possessed with this Truth more;
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whereas if they had not forborn it their enemies had been quite vanquished, he keepeth thee from this honey, he knoweth if thou wert beleeving no sin or temptation could stand before thee, Heb. 5.13.
whereas if they had not forborn it their enemies had been quite vanquished, he Keepeth thee from this honey, he Knoweth if thou Wertenberg believing no since or temptation could stand before thee, Hebrew 5.13.
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When we are seriously sensible of sinne, yet to rely on the love of God in Christ is like Esthers venturing into Ahashuerus his presence, If I perish, I perish, or like the Lepers into their enemies the Syrians Camp;
When we Are seriously sensible of sin, yet to rely on the love of God in christ is like Esthers venturing into Ahasuerus his presence, If I perish, I perish, or like the Lepers into their enemies the Syrians Camp;
Thus saith the afflicted soul, If I lye despairing under the burthen of my sin I am sure to be undone, I cannot finde any hope within my self, It's therefore venturing on Christ;
Thus Says the afflicted soul, If I lie despairing under the burden of my since I am sure to be undone, I cannot find any hope within my self, It's Therefore venturing on christ;
Like that of the Canaanitish woman, whose faith Christ so commended, Though she were put off and called dog, and told the bread did not belong to her, Mat. 15.27. the promises of grace and pardon were not her due, yet for all that she will hold upon Christ and not let him go;
Like that of the Canaanitish woman, whose faith christ so commended, Though she were put off and called dog, and told the bred did not belong to her, Mathew 15.27. the promises of grace and pardon were not her due, yet for all that she will hold upon christ and not let him go;
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As it is with love to God when God doth afflict and chastise us, yet to keep up a tender fervent love to God argueth the greatnesse and purity of thy love,
As it is with love to God when God does afflict and chastise us, yet to keep up a tender fervent love to God argue the greatness and purity of thy love,
Our Saviour when he said, Blessed are they that beleeve and see not, sheweth, that he who beleeveth, Joh. 20 9. when he hath the least prop of sence and encouragement from outward things doth put forth the purer and nobler acts of Faith;
Our Saviour when he said, Blessed Are they that believe and see not, shows, that he who Believeth, John 20 9. when he hath the least prop of sense and encouragement from outward things does put forth the Purer and Nobler acts of Faith;
For a man in beleeving walketh not by sence or humane reason, or principles of the world but the meer revealed will of God so that whether we regard the doctrine to be beleeved,
For a man in believing walks not by sense or humane reason, or principles of the world but the mere revealed will of God so that whither we regard the Doctrine to be believed,
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and would not submit themselves to the Righteousnesse by Christ, Rom. 10.3. You see by that expressien how a man must be much humbled and captivated ere he can yield up himself to Christs Righteousnesse;
and would not submit themselves to the Righteousness by christ, Rom. 10.3. You see by that expressien how a man must be much humbled and captivated ere he can yield up himself to Christ Righteousness;
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and receiveth Christ, so that the Scripture useth a peculiar phrase to expresse the nature of Faith, making it a supernatural Instrument or organon to receive Christ,
and receives christ, so that the Scripture uses a peculiar phrase to express the nature of Faith, making it a supernatural Instrument or organon to receive christ,
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4. Faith in Christ as a Mediatour is well-pleasing, because by this we also are enabled to all obedience, to all duties of mortification and holinesse,
4. Faith in christ as a Mediator is Well-pleasing, Because by this we also Are enabled to all Obedience, to all duties of mortification and holiness,
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so that this Faith which receiveth Christ as a Mediatour ▪ receiveth him in his fulnesse of grace as an head, and thereby we have strength and ability to every thing that is holy, Act. 15. purifying their hearts by Faith ;
so that this Faith which receives christ as a Mediator ▪ receives him in his fullness of grace as an head, and thereby we have strength and ability to every thing that is holy, Act. 15. purifying their hearts by Faith;
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Hence we are said to be in the Olive Tree, viz. Christ. and to receive of the fatnesse thereof by Faith, Rom. 11. Thus all Beleevers they are branches in Christ the Vine, Joh. 15. So that you see there is great reason why Faith in Christ as a Mediatour should be preserved,
Hence we Are said to be in the Olive Tree, viz. christ. and to receive of the fatness thereof by Faith, Rom. 11. Thus all Believers they Are branches in christ the Vine, John 15. So that you see there is great reason why Faith in christ as a Mediator should be preserved,
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And when Christ praied for Peter, he praied that his Faith might not fail him, Luk. 22.32. why not his courage and boldnesse, but because Faith is the root of all;
And when christ prayed for Peter, he prayed that his Faith might not fail him, Luk. 22.32. why not his courage and boldness, but Because Faith is the root of all;
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5. Faith in Christ is so well pleasing to Christ, because that only will put us upon such a life and conversation as is acceptable to him, which is joy and thankefulnesse ;
5. Faith in christ is so well pleasing to christ, Because that only will put us upon such a life and Conversation as is acceptable to him, which is joy and thankfulness;
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It's very pleasing to God that those who are his would walk chearfully and thankfully, that all the world may see it's better to serve the Lord then sinne;
It's very pleasing to God that those who Are his would walk cheerfully and thankfully, that all the world may see it's better to serve the Lord then sin;
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And for thankfulnesse we should have our hearts and mouths filled with praises; Praise is comely for the upright, Psa. 33.1. It is very fit, that he who is full of Gods love and his mercies should also be full of Thanks-giving, In all things give thanks, 1 Thes. 5.18.
And for thankfulness we should have our hearts and mouths filled with praises; Praise is comely for the upright, Psa. 33.1. It is very fit, that he who is full of God's love and his Mercies should also be full of Thanksgiving, In all things give thanks, 1 Thebes 5.18.
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but how can these be unlesse there be faith in Christ, Being justified by Faith we have peace with God, Rom. 5.1. where there is no peace, there is no joy, no thankfulnesse, and indeed all those bitrer briars and thorns which the godly have, arise from that bitter root of unbelief;
but how can these be unless there be faith in christ, Being justified by Faith we have peace with God, Rom. 5.1. where there is no peace, there is no joy, no thankfulness, and indeed all those bitrer briers and thorns which the godly have, arise from that bitter root of unbelief;
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and wonder how he indulged himself in such doubting, fearing, and unbeleeving thoughts, he may cry out, what glory have I rob'd Christ and the Gospel of? What heretiques and Papists with their corrupt doctrines have done against Christ the same did my perplexing, inflaming fears do;
and wonder how he indulged himself in such doubting, fearing, and unbelieving thoughts, he may cry out, what glory have I robbed christ and the Gospel of? What Heretics and Papists with their corrupt doctrines have done against christ the same did my perplexing, Inflaming fears do;
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Thou wilt then stand and wonder, how could I be so injurious by my low and narrow thoughts of Christ? Was it for a light matter that Christ should leave all his heavenly glory and come to endure all that reproach and misery for our sakes.
Thou wilt then stand and wonder, how could I be so injurious by my low and narrow thoughts of christ? Was it for a Light matter that christ should leave all his heavenly glory and come to endure all that reproach and misery for our sakes.
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so that as he said in some sence he would have Obedience rather then Sacrifice, so may we say in some respects, He will have Faith rather then Obedience.
so that as he said in Some sense he would have obedience rather then Sacrifice, so may we say in Some respects, He will have Faith rather then obedience.
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The Publican in some respects is better then the Pharisee, as those Diseases which are quickly discerned are more curable then those that are not discovered, Ille morbus vix est sanabilis qui sanitatem imitatur ;
The Publican in Some respects is better then the Pharisee, as those Diseases which Are quickly discerned Are more curable then those that Are not discovered, Isle morbus vix est sanabilis qui sanitatem imitatur;
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Our Saviour found this untoward disposition in the Pharisees, as that which was plainly their mortal disease, had not this besotted and benummed them, they had sooner set open the gates of their soul for the Prince of Glory to come;
Our Saviour found this untoward disposition in the Pharisees, as that which was plainly their Mortal disease, had not this besotted and benumbed them, they had sooner Set open the gates of their soul for the Prince of Glory to come;
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when he told them, They were such as justified themselves, but what was highly esteemed amongst men was abomination before God, Luk 18. So that not only prophane and grosse sins,
when he told them, They were such as justified themselves, but what was highly esteemed among men was abomination before God, Luk 18. So that not only profane and gross Sins,
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But Paul while in that Pharisaical Righteousnesse was as senceless of any such spiritual confidence in himself as any dead man of the greatest burden upon him;
But Paul while in that Pharisaical Righteousness was as senseless of any such spiritual confidence in himself as any dead man of the greatest burden upon him;
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for this is felt and discovered, and thereby the better prevented, but the other is a secret Impostume never manifesting it self but when immediatly killing.
for this is felt and discovered, and thereby the better prevented, but the other is a secret Impostume never manifesting it self but when immediately killing.
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You see by these many disputes that Paul had against those who would joyn the works of the Law with the Lord Christ, that it is not only imbred in us to put confidence in them,
You see by these many disputes that Paul had against those who would join the works of the Law with the Lord christ, that it is not only imbred in us to put confidence in them,
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Do not say within thy heart Such and such sinnes I have left, I am none of the prophane ones of the world, I have a constant care about all holy duties,
Do not say within thy heart Such and such Sins I have left, I am none of the profane ones of the world, I have a constant care about all holy duties,
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As the Schoolmens Rule is, The sinnes of the Spirit are maioris reatus, but bodily sinnes maioris infamiae, We see it in the Devils, Their sinnes are wholly sinnes of the Spirit,
As the Schoolmen's Rule is, The Sins of the Spirit Are maioris Rheatus, but bodily Sins maioris infamiae, We see it in the Devils, Their Sins Are wholly Sins of the Spirit,
Therefore they are called spirituall wickednesses in high places, Eph. 6. Though then these sinnes of spirituall pride and secret confidence in our selves do not make a noise in the world,
Therefore they Are called spiritual Wickednesses in high places, Ephesians 6. Though then these Sins of spiritual pride and secret confidence in our selves do not make a noise in the world,
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They thought they had a Righteousnesse of their own which made our Saviour call them Blessed that did hunger and thirst after Righteousnesse, That were heavy laden and burthened ;
They Thought they had a Righteousness of their own which made our Saviour call them Blessed that did hunger and thirst After Righteousness, That were heavy laden and burdened;
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Seeing therefore that God requireth a Righteousnesse there must be a Righteousnesse procured, and this of Christs can onely be satisfactory, it is an high sinne to set up thy Absalom King instead of this David ;
Seeing Therefore that God requires a Righteousness there must be a Righteousness procured, and this of Christ can only be satisfactory, it is an high sin to Set up thy Absalom King instead of this David;
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and that continuly, Gen. 6. Who can bring a clean thing out of an unclean? We are by nature the Children of wrath, Ephes. 2.3. Oh the true apprehension of this loathsome contagion will quickly make us cry out of our selves and any thing that is ours.
and that continuly, Gen. 6. Who can bring a clean thing out of an unclean? We Are by nature the Children of wrath, Ephesians 2.3. O the true apprehension of this loathsome contagion will quickly make us cry out of our selves and any thing that is ours.
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David that is so highly commended, and who breaths out such divine affections to God, 〈 ◊ 〉 saith, If thou enter into Judgement with thy Servant who can be Justified:
David that is so highly commended, and who breathes out such divine affections to God, 〈 ◊ 〉 Says, If thou enter into Judgement with thy Servant who can be Justified:
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Therefore I shall proceed in exalting and pressing this Faith in a Mediator, that at last we may come to have a spirituall and sound understanding herein;
Therefore I shall proceed in exalting and pressing this Faith in a Mediator, that At last we may come to have a spiritual and found understanding herein;
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They have something else they put a confidence in, and therefore what the Lord saith in another case, is also true here, He will reject their confidence, Jer. 2.37.
They have something Else they put a confidence in, and Therefore what the Lord Says in Another case, is also true Here, He will reject their confidence, Jer. 2.37.
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They must be Children of the Adoption, They must be Evangelical hearers, such as have been in a spirituall Transfiguration with Christ on the Mount as it were, That are refreshed with these Truths;
They must be Children of the Adoption, They must be Evangelical hearers, such as have been in a spiritual Transfiguration with christ on the Mount as it were, That Are refreshed with these Truths;
It's not every hearer, It's not every one that cometh to the Assemblies that can say, How welcome are the feet of those that bring glad tidings of the Gospel:
It's not every hearer, It's not every one that comes to the Assemblies that can say, How welcome Are the feet of those that bring glad tidings of the Gospel:
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If you ask why the Word of God was written, the Answer is, That the chief principal end was, that man being convinced of his sinne and of the utter impotency of any righteousnesse in himself or other Creatures, should fly unto Christs Righteousnesse as the onely Sanctuary;
If you ask why the Word of God was written, the Answer is, That the chief principal end was, that man being convinced of his sin and of the utter impotency of any righteousness in himself or other Creatures, should fly unto Christ Righteousness as the only Sanctuary;
It's true the Scripture hath many other subordinate ends, but the chief is to direct us to Christ, to make us see that nothing in the world can pacifie God for our sinnes but Christ;
It's true the Scripture hath many other subordinate ends, but the chief is to Direct us to christ, to make us see that nothing in the world can pacify God for our Sins but christ;
It is to make us see that all humane Righteousnesse, all moral duties, no, nor the graces God bestoweth on his people, are the Righteousnesse God looks for, Joh. 16.9, 10. The Spirit of God is there said to reprove or convince the world of sinne, especially of that great sinne of Unbelief,
It is to make us see that all humane Righteousness, all moral duties, no, nor the graces God bestoweth on his people, Are the Righteousness God looks for, John 16.9, 10. The Spirit of God is there said to reprove or convince the world of sin, especially of that great sin of Unbelief,
Because in the matter of Justification and the doctrine of Righteousnesse they have too much consulted with Aristotle, as if the Scripture spake of such a Righteousnesse as the Heathens do;
Because in the matter of Justification and the Doctrine of Righteousness they have too much consulted with Aristotle, as if the Scripture spoke of such a Righteousness as the heathens do;
and therefore though you hear ten thousand Sermons of this Subject, your hearts will never be convinced of your own sinfulnesse and Christs Righteousnesse till you are overpowerd by Gods Spirit;
and Therefore though you hear ten thousand Sermons of this Subject, your hearts will never be convinced of your own sinfulness and Christ Righteousness till you Are overpowerd by God's Spirit;
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Those that would not have the Law preached cannot have Christ preached truly and effectually, for Rom. 10.4. Christ is the end of the Law for righteousnesse ;
Those that would not have the Law preached cannot have christ preached truly and effectually, for Rom. 10.4. christ is the end of the Law for righteousness;
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Now into what horrour and despair doth this put men till we come to hear that voice, Beleeve in Christ who hath fullfilled the righteousnesse of the Law ;
Now into what horror and despair does this put men till we come to hear that voice, Believe in christ who hath Fulfilled the righteousness of the Law;
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and peace on the Earth, Luk. 2.14. This is that which we finde the Apostle Paul so magnifying every where, This is a faithfull saying and worthy of all acceptation, 1 Tim. 1.15. Great is the Mystery of godlinesse, God manifested in the flesh, 1 Tim. 3 16. Oh then we should never be weary of this Subject, It's eyes to the blinde, It's meat to the hungry, Clothes to the naked, mercy to the sinner, grace to the afflicted one;
and peace on the Earth, Luk. 2.14. This is that which we find the Apostle Paul so magnifying every where, This is a faithful saying and worthy of all acceptation, 1 Tim. 1.15. Great is the Mystery of godliness, God manifested in the Flesh, 1 Tim. 3 16. O then we should never be weary of this Subject, It's eyes to the blind, It's meat to the hungry, Clothes to the naked, mercy to the sinner, grace to the afflicted one;
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Truly as he said he did not love to reade, no, not Tully, because he did not finde the Name of Christ, so should all Sermons and Subjects be dull and tedious, that do not directly or indirectly, mediately or immediately bring us to him;
Truly as he said he did not love to read, no, not Tully, Because he did not find the Name of christ, so should all Sermons and Subject's be dull and tedious, that do not directly or indirectly, mediately or immediately bring us to him;
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All other Points are but accessary or preparatory, this is the Substance; It's such an excellent Subject that the Angels desire to be informed more in it,
All other Points Are but accessary or preparatory, this is the Substance; It's such an excellent Subject that the Angels desire to be informed more in it,
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Insomuch that Luther called this, Articulus stantis & cadentis Ecclesiae, when the devil could neither overthrow the humane or divine nature of Christ by Heretikes;
Insomuch that Luther called this, Articulus stantis & cadentis Ecclesiae, when the Devil could neither overthrow the humane or divine nature of christ by Heretics;
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Luther of all Points was most affected with this, and God prepared him for it, by laying soul exercises and heart temptations upon him, insomuch that he said he often wished he had never been a man;
Luther of all Points was most affected with this, and God prepared him for it, by laying soul exercises and heart temptations upon him, insomuch that he said he often wished he had never been a man;
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and in particular to be cloathed with Christs righteousnesse in stead of his own, and thus it is still, the more spiritually tempted and exercised any man either Minister or private Christian is;
and in particular to be clothed with Christ righteousness in stead of his own, and thus it is still, the more spiritually tempted and exercised any man either Minister or private Christian is;
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These particulars discover the necessity of pressing this often and often. Therefore the second Use is to bring your hearts in rellish with this Doctrine;
These particulars discover the necessity of pressing this often and often. Therefore the second Use is to bring your hearts in relish with this Doctrine;
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If this be the Gospel, If this be the glad Tidings, If this be the Pearl and the Treasure, be thou in the number of those that will part with all to be partakers of it.
If this be the Gospel, If this be the glad Tidings, If this be the Pearl and the Treasure, be thou in the number of those that will part with all to be partakers of it.
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If then thou art not perswaded of thy debts, or if the thoughts of them do not afflict and grieve thee, never think that Christ will be chief in thy heart;
If then thou art not persuaded of thy debts, or if the thoughts of them do not afflict and grieve thee, never think that christ will be chief in thy heart;
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Neither do we readily and willingly runne to Christ, till God hath shot his arrow into us, tiill he hath wounded us at the heart, till we feel sinne the greatest burthen,
Neither do we readily and willingly run to christ, till God hath shot his arrow into us, tiill he hath wounded us At the heart, till we feel sin the greatest burden,
Oh then if thy heart doe not leap for Joy within thee, as John did in the womb at the Presence of Christ, it's because thy heart is carnall and sensuall;
O then if thy heart do not leap for Joy within thee, as John did in the womb At the Presence of christ, it's Because thy heart is carnal and sensual;
If then there were more Pauls, Christ in his Mediatourship would be more magnified, but the generall sort of people are like the Gadarenes, they had rather that Christ should depart out of their Countrey then that they should lose their Swine,
If then there were more Paul's, christ in his Mediatorship would be more magnified, but the general sort of people Are like the Gadarenes, they had rather that christ should depart out of their Country then that they should loose their Swine,
4. Would you Rejoyce in this Truth? Then Acquaint your selves with the Imperfection of your graces, and the insufficiency that is in you even when you have done the best;
4. Would you Rejoice in this Truth? Then Acquaint your selves with the Imperfection of your graces, and the insufficiency that is in you even when you have done the best;
Thus Paul Rom. 7. when he discovered all that drosse within himself, That when he would do good evil was present with him, Yet what doth this drive him to at last;
Thus Paul Rom. 7. when he discovered all that dross within himself, That when he would do good evil was present with him, Yet what does this drive him to At last;
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and the Church of old complained comparing them to a menstruous Cloth, Isa. 64.6. Oh then if thou wert setled in this, thou wouldest cry out, Christ he is all in all.
and the Church of old complained comparing them to a menstruous Cloth, Isaiah 64.6. O then if thou Wertenberg settled in this, thou Wouldst cry out, christ he is all in all.
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It's a long while ere the Law hath its due efficacy upon many sinners; They blesse themselves when God curseth them, They acquit themselves when the Law condemneth them;
It's a long while ere the Law hath its due efficacy upon many Sinners; They bless themselves when God Curseth them, They acquit themselves when the Law Condemneth them;
But you will say, This Truth if preached publiquely will do more hurt then good, For the Prophane ungodly Wretch he will go home in the hardnesse of his heart,
But you will say, This Truth if preached publicly will do more hurt then good, For the Profane ungodly Wretch he will go home in the hardness of his heart,
Thou must be lost in thy own self ere Christ will finde thee, and further thou art called to have strong desires even as hunger and thirst is after Christ above all worldly and earthly things,
Thou must be lost in thy own self ere christ will find thee, and further thou art called to have strong Desires even as hunger and thirst is After christ above all worldly and earthly things,
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but with a constant, holy, and earnest endeavour to all Godlinesse, 2 Cor. 5.17. He that is in Christ is a New Creature, and He that is Christs hath mortified the affections of sin ;
but with a constant, holy, and earnest endeavour to all Godliness, 2 Cor. 5.17. He that is in christ is a New Creature, and He that is Christ hath mortified the affections of since;
To have praied for the Reprobate, and such who did not, nor ever would give themselves up to Obedience had been either to pray that God would alter his eternal purpose,
To have prayed for the Reprobate, and such who did not, nor ever would give themselves up to obedience had been either to pray that God would altar his Eternal purpose,
It's good and comfortable praying for those that discover the signs of Grace in them: Thus Paul, Pray for us, for we trust we have a good Conscience, Heb. 13.18.
It's good and comfortable praying for those that discover the Signs of Grace in them: Thus Paul, Pray for us, for we trust we have a good Conscience, Hebrew 13.18.
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because he did with all Truth and Faithfulnesse of Conscience labour therein, and on the contrary when people were come to an high degree of wickednesse, The Prophet is forbid to pray for that People, Jeremy 7.16, 17. To open this Point Consider this particular.
Because he did with all Truth and Faithfulness of Conscience labour therein, and on the contrary when people were come to an high degree of wickedness, The Prophet is forbid to pray for that People, Jeremiah 7.16, 17. To open this Point Consider this particular.
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Some are said to Question Whether it be lawfull to pray for any one man in particular, because (say they) He that praieth in the due qualifications of speeding praier, doth as effectually succeed in tbat Duty,
some Are said to Question Whither it be lawful to pray for any one man in particular, Because (say they) He that Prayeth in the due qualifications of speeding prayer, does as effectually succeed in That Duty,
A Praier poured out for some particular person may have more love, fervency, and faith in it then when for the general, especially their particular necessities are then commended to God, which would not be in the general.
A Prayer poured out for Some particular person may have more love, fervency, and faith in it then when for the general, especially their particular necessities Are then commended to God, which would not be in the general.
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Our Saviour doth suppose that in his Form of Praier, Our Father, and he extends this, Mat. 5. even to our very Enemies that are Enemies for our godlinesse sake, persecuting and reviling us,
Our Saviour does suppose that in his From of Prayer, Our Father, and he extends this, Mathew 5. even to our very Enemies that Are Enemies for our godliness sake, persecuting and reviling us,
Stephen was praying that God would remove the stone from Pauls heart, yea, the Apostle 1 Tim. 2.1. exhorts, that supplications and praiers be put up for all men ;
Stephen was praying that God would remove the stone from Paul's heart, yea, the Apostle 1 Tim. 2.1. exhorts, that supplications and Prayers be put up for all men;
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yet there is no particular man that we may exclude. 2. The Apostle 1 Joh. 5.16. speaketh of a sinne unto death, that we are not to pray for one guilty of that ;
yet there is no particular man that we may exclude. 2. The Apostle 1 John 5.16. speaks of a sin unto death, that we Are not to pray for one guilty of that;
This implied that they were nearer to Gods ear, and might prevail sooner then others; Though this Exposition be old, yet the Text seemeth to be absolutely prohibitive;
This implied that they were nearer to God's ear, and might prevail sooner then Others; Though this Exposition be old, yet the Text seems to be absolutely prohibitive;
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Thus Paul conditionally expressed his desire in reference to the salvation of his Nation, Rom. 9.3. Thirdly, It's debated, That although it be our duty to pray for others, yet whether we can pray in such Faith for others as for our selves ;
Thus Paul conditionally expressed his desire in Referente to the salvation of his nation, Rom. 9.3. Thirdly, It's debated, That although it be our duty to pray for Others, yet whither we can pray in such Faith for Others as for our selves;
as so necessary a duty, and certainly such are the dissentions and alienations from one another, that I doubt this great duty of praier for one another is greatly neglected.
as so necessary a duty, and Certainly such Are the dissensions and alienations from one Another, that I doubt this great duty of prayer for one Another is greatly neglected.
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It's true God is merciful and his goodnesse that is a general Encouragement, but yet there must be some more peculiar Encouragements from the Word of God, to be hopefull in praier:
It's true God is merciful and his Goodness that is a general Encouragement, but yet there must be Some more peculiar Encouragements from the Word of God, to be hopeful in prayer:
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3. Therefore there is hope to speed because they are such Subjects who desire to walk in such a way that they may put no stop to the proceedings of praier ;
3. Therefore there is hope to speed Because they Are such Subject's who desire to walk in such a Way that they may put no stop to the proceedings of prayer;
And again, I will wash my hands in innocency so will I compasse thy Altar, Psal. 26.6. He that praieth and yet is given to sin doth benedicere Linguâ, but maledicere Vitâ ;
And again, I will wash my hands in innocency so will I compass thy Altar, Psalm 26.6. He that Prayeth and yet is given to since does benedicere Linguâ, but maledicere Vitâ;
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God hath begun with many hopeful dispensations to those that are his, and we may not think he will have the reproach of the unwise Builder that began to build and could not make an end;
God hath begun with many hopeful dispensations to those that Are his, and we may not think he will have the reproach of the unwise Builder that began to built and could not make an end;
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Thus the Apostle encouraged himself, The Lord hath delivered and will deliver from every evil work, 2 Tim. 4.17. Let therefore the gracious workings of God upon those that are his people, be so many strong Invitations to pour out thy praiers for them.
Thus the Apostle encouraged himself, The Lord hath Delivered and will deliver from every evil work, 2 Tim. 4.17. Let Therefore the gracious workings of God upon those that Are his people, be so many strong Invitations to pour out thy Prayers for them.
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Indeed God is angry with Samuel for praying any more for Saul, and God commands Jeremiah to pray no more for that people, Jerem. 7.6. but that was chiefly in respect of temporall Mercies, Saul to have his Kingdome still;
Indeed God is angry with Samuel for praying any more for Saul, and God commands Jeremiah to pray no more for that people, Jeremiah 7.6. but that was chiefly in respect of temporal mercies, Saul to have his Kingdom still;
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Thus Christ that would not pray for the world of the Reprobates, yet praied for wicked men, That God would forgive them for they knew not what they did ;
Thus christ that would not pray for the world of the Reprobates, yet prayed for wicked men, That God would forgive them for they knew not what they did;
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So Monica the Mother of Austin, by her daily praiers was a means of converting Austin, So that we may say of the ungodly as Samuel concerning the people of Israel, though a stubborn and wicked Nation, God forbid I should cease to pray for you, And indeed if it be our duty to admonish and exhort others,
So Monica the Mother of Austin, by her daily Prayers was a means of converting Austin, So that we may say of the ungodly as Samuel Concerning the people of Israel, though a stubborn and wicked nation, God forbid I should cease to pray for you, And indeed if it be our duty to admonish and exhort Others,
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and with much patience to endure, if it be possible to bring them out of the snares of sinne, no doubt we are to pray that God would blesse such Reproofs, That he would prepare the heart to receive them;
and with much patience to endure, if it be possible to bring them out of the snares of sin, no doubt we Are to pray that God would bless such Reproofs, That he would prepare the heart to receive them;
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Ʋse 1. Is Praier thus hopefull in the behalf of the godly? then this should teach the godly to be more fervent and constant in this duty for one another:
Ʋse 1. Is Prayer thus hopeful in the behalf of the godly? then this should teach the godly to be more fervent and constant in this duty for one Another:
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He informeth Philemon in particular that he makes mention of him in his praiers alwaies; Thus you see what the godly have been used to do, If David Psal. 119.4,
He Informeth Philemon in particular that he makes mention of him in his Prayers always; Thus you see what the godly have been used to do, If David Psalm 119.4,
when his Enemies reviled him and reproached him, yet he gave himself to Praier, and humbled himself in Sackcloth for them, what then would he do for those that were godly, Psal. 72. It's made a great blessing unto Solomon, that praier shall be made for him,
when his Enemies reviled him and reproached him, yet he gave himself to Prayer, and humbled himself in sackcloth for them, what then would he do for those that were godly, Psalm 72. It's made a great blessing unto Solomon, that prayer shall be made for him,
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If any part of thy own body be pained and grieved, how much doth it affect thee, thou shouldst have the same affections to those that are of the body of Christ.
If any part of thy own body be pained and grieved, how much does it affect thee, thou Shouldst have the same affections to those that Are of the body of christ.
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Secondly, Praiers are an instituted help and means to procure the good of others, so that it's a duty you owe, Phil. 1.19 Paul trusted that all the opposition he had would turn to good by their praiers;
Secondly, Prayers Are an instituted help and means to procure the good of Others, so that it's a duty you owe, Philip 1.19 Paul trusted that all the opposition he had would turn to good by their Prayers;
They are proud under such mercies, They are impatient under such afflictions, but thou that art thus apt to finde fault, dost thou or hast thou praied for them? It may be they are no better because thou hast not done thy duty:
They Are proud under such Mercies, They Are impatient under such afflictions, but thou that art thus apt to find fault, dost thou or hast thou prayed for them? It may be they Are no better Because thou hast not done thy duty:
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Thirdly, Fervent Praier for one another will take away all differences, all jealousies and suspicions, it will make the Godly of one heart and one minde:
Thirdly, Fervent Prayer for one Another will take away all differences, all jealousies and suspicions, it will make the Godly of one heart and one mind:
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Art thou apt to receive unkindnesses, To think this or that hard dealing, Go and pray for that man, Oh how immediatly will it quiet those windes and waves.
Art thou apt to receive Unkindnesses, To think this or that hard dealing, Go and pray for that man, O how immediately will it quiet those winds and waves.
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SERMON XLII. The Excellency and Efficacy of Christs Mediatory Prayer; Set forth in many Aggravations of it for the Consolation of the Godly. JOH. 17.9. I pray for them, I pray not for the world.
SERMON XLII. The Excellency and Efficacy of Christ Mediatory Prayer; Set forth in many Aggravations of it for the Consolation of the Godly. JOHN. 17.9. I pray for them, I pray not for the world.
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First, By the Relative particle them, and although he speak strictly of his Disciples, yet in the end of this Chapter he joyneth all Beleevers unto them,
First, By the Relative particle them, and although he speak strictly of his Disciples, yet in the end of this Chapter he Joineth all Believers unto them,
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and are called Sheep only in respect of Gods purpose and Election, Joh. 10.16. Other Sheep I have that are not of this Fold, Them also I must bring and they shall hear my voice;
and Are called Sheep only in respect of God's purpose and Election, John 10.16. Other Sheep I have that Are not of this Fold, Them also I must bring and they shall hear my voice;
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and immediatly becomes an Advocate to pleade for them, 1 Joh. 1.1. If any man sinne, viz. of the godly, for he speaks to them, we have an Advocate with the Father ;
and immediately becomes an Advocate to plead for them, 1 John 1.1. If any man sin, viz. of the godly, for he speaks to them, we have an Advocate with the Father;
Thirdly, Take notice that as there was a Typical High-Priest in the Old Testament, who offered Sacrifices and praied for the people, carrying on his Breast the Names of the Twelve Tribes of Israel, that thereby they might be in a continual memory as it were before God,
Thirdly, Take notice that as there was a Typical High-Priest in the Old Testament, who offered Sacrifices and prayed for the people, carrying on his Breast the Names of the Twelve Tribes of Israel, that thereby they might be in a continual memory as it were before God,
So under the New Testament Christ is the substance of that shadow, and he is the reall High-Priest, who not only once offered up himself a perfect Sacrifice for sinne,
So under the New Testament christ is the substance of that shadow, and he is the real High-Priest, who not only once offered up himself a perfect Sacrifice for sin,
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2. All other High Priests had sinnes of their own to offer for as well as others, v. 27. They were compassed about with infirmities as well as other men,
2. All other High Priests had Sins of their own to offer for as well as Others, v. 27. They were compassed about with infirmities as well as other men,
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but Christ who praieth for us is holy, harmlesse, undefiled, and separate from sinners, so that Christ had no sinne of his own to purge away, he offered not up a Sacrifice for any infirmity he had,
but christ who Prayeth for us is holy, harmless, undefiled, and separate from Sinners, so that christ had no sin of his own to purge away, he offered not up a Sacrifice for any infirmity he had,
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and so might make God abborre us, but it's because of Christs Intercession, This Communion is not dissolved, It's not any vertue or dignity in our praier that can re-estate us into Gods favour,
and so might make God abborre us, but it's Because of Christ Intercession, This Communion is not dissolved, It's not any virtue or dignity in our prayer that can re-estate us into God's favour,
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so that herein we may admire the advantage of being under Christs Mediatory Praier, in that by it only our Persons and duties are accepted, our praiers live and move in his;
so that herein we may admire the advantage of being under Christ Mediatory Prayer, in that by it only our Persons and duties Are accepted, our Prayers live and move in his;
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or because of his dear Relation, The Father cannat deny him as you heard, but also from one whose affections and compassions are larger to thee then any of thy dearest Friends can be ;
or Because of his dear Relation, The Father cannat deny him as you herd, but also from one whose affections and compassions Are larger to thee then any of thy dearest Friends can be;
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You heard, that he was one who was touched with our infirmity, one who had gone under several Temptations that he might know experimentally how to succour those that are tempted;
You herd, that he was one who was touched with our infirmity, one who had gone under several Temptations that he might know experimentally how to succour those that Are tempted;
Impetration is that whereby he doth obtain at Gods hands the right and claim to all those prieiledges he hath purchased for his people, Such are Remission, Justification, Adoption, and Glorification;
Impetration is that whereby he does obtain At God's hands the right and claim to all those prieiledges he hath purchased for his people, Such Are Remission, Justification, Adoption, and Glorification;
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These transcendent mercies which are not in the power of the world to bestow, are obtained by him, and indeed had it not been for this his Mediatory power, there had been no such things in rerum naturâ, Reconciliation and Peace with God had been a meer Ens rationis, men might have imagined such a thing as they may golden Mountains,
These transcendent Mercies which Are not in the power of the world to bestow, Are obtained by him, and indeed had it not been for this his Mediatory power, there had been no such things in rerum naturâ, Reconciliation and Peace with God had been a mere Ens rationis, men might have imagined such a thing as they may golden Mountains,
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but there had been no existency of them, so that it was of infinite concernment to Beleevers, to obtain of God, that there might be such priviledges, They cost him dear;
but there had been no existency of them, so that it was of infinite concernment to Believers, to obtain of God, that there might be such privileges, They cost him dear;
This must needs be very derogatory both to the Father and to the Sonne, but Christs Praier is for the application and actual bestowing of all those benefits he hath obtained, and for this end he sends his Spirit into our hearts, Rom. 8 and that is a Spirit of praier and supplication :
This must needs be very derogatory both to the Father and to the Son, but Christ Prayer is for the application and actual bestowing of all those benefits he hath obtained, and for this end he sends his Spirit into our hearts, Rom. 8 and that is a Spirit of prayer and supplication:
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See therefore the goodnesse of Christ that gives his Spirit to us, to help us against all the Infirmities of our praiers, both to know what to pray and how to pray;
See Therefore the Goodness of christ that gives his Spirit to us, to help us against all the Infirmities of our Prayers, both to know what to pray and how to pray;
Thus it is in Christs Praier, There is nothing that the soul can desire, no evil to be avoided, no good to be procured but this Mediatory praier extends unto it, Insomuch that it's the Treasury and stock out of which the Godly soul is constantly replenished:
Thus it is in Christ Prayer, There is nothing that the soul can desire, no evil to be avoided, no good to be procured but this Mediatory prayer extends unto it, Insomuch that it's the Treasury and stock out of which the Godly soul is constantly replenished:
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We see then what it is that may support our hearts against all quotidian failings, The vain thoughts, the proud and unbeleeving Imaginations, The dulnesse and formality of our duties, all these are done away by Christs praier;
We see then what it is that may support our hearts against all quotidian failings, The vain thoughts, the proud and unbelieving Imaginations, The dulness and formality of our duties, all these Are done away by Christ prayer;
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and thus for Peter, Christ saith, Satan had a desire to winnow him, but he praied that his faith might not fail, Luk. 22.32. Had not the fruit of this praier intervened Peter and Judas might have been both alike:
and thus for Peter, christ Says, Satan had a desire to winnow him, but he prayed that his faith might not fail, Luk. 22.32. Had not the fruit of this prayer intervened Peter and Judas might have been both alike:
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Oh then the tender godly man that is obnoxious to over-whelming fears, if such and such temptations should befall him, he should be undone that saith one time or other this or that affliction will break him;
O then the tender godly man that is obnoxious to overwhelming fears, if such and such temptations should befall him, he should be undone that Says one time or other this or that affliction will break him;
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Let such consider that it's not their strength but Christs praier is their support, he that praied Peters faith might not fail hath done the like for thee.
Let such Consider that it's not their strength but Christ prayer is their support, he that prayed Peter's faith might not fail hath done the like for thee.
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3. Perseverance in the way of grace against all oppositions and difficulties, This his praier extends to, v. 34. Father, I will they be where I am, and how careful was he to keep them that none of them who were given him might perish;
3. Perseverance in the Way of grace against all oppositions and difficulties, This his prayer extends to, v. 34. Father, I will they be where I am, and how careful was he to keep them that none of them who were given him might perish;
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Oh how often do we break our Covenant with God on our parts, if we were left to our selves we should be branches broken from the Vine, pulled from the root, we should become Trees not twice but twenty times dead:
O how often do we break our Covenant with God on our parts, if we were left to our selves we should be branches broken from the Vine, pulled from the root, we should become Trees not twice but twenty times dead:
so that as long as Christs Intercession shall abide, so long shall we be preserved. 4. Christs praier extends to their vivification and quickning up to holinesse; Sanctifie them by thy Truth ;
so that as long as Christ Intercession shall abide, so long shall we be preserved. 4. Christ prayer extends to their vivification and quickening up to holiness; Sanctify them by thy Truth;
They were already sanctified, but he praieth for encrease and growth therein; The hearts and affections of the most holy are in some degree polluted and unclean,
They were already sanctified, but he Prayeth for increase and growth therein; The hearts and affections of the most holy Are in Some degree polluted and unclean,
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Ʋse 1. of comfort to the Godly, behold we open to you Treasures of consolation, when you cannot, do not, pray, yet even then is Intercession made for you;
Ʋse 1. of Comfort to the Godly, behold we open to you Treasures of consolation, when you cannot, do not, pray, yet even then is Intercession made for you;
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And that the Scripture-Expressions of Christs Dying for all are to be understood Indefinitely and not Ʋniversally. JOH. 17.9. I pray for them, I pray not for the world.
And that the Scriptural expressions of Christ Dying for all Are to be understood Indefinitely and not Ʋniversally. JOHN. 17.9. I pray for them, I pray not for the world.
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Sometimes and that most frequently for men who are the Inhabitants of the world, and it's observed by the Learned, that John the Evangelist doth use it in the most various significations:
Sometime and that most frequently for men who Are the Inhabitants of the world, and it's observed by the Learned, that John the Evangelist does use it in the most various significations:
or else Synechdochically for the greater part, for all, as Joh. 3. God so loved the world, viz. mankinde, he did more for that then for Apostate Angels,
or Else Synecdochically for the greater part, for all, as John 3. God so loved the world, viz. mankind, he did more for that then for Apostate Angels,
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And that either the wicked and ungodly who are the greater in quantity, and thus by our Evangelist often, The world hateth you, and I have overcome the world ;
And that either the wicked and ungodly who Are the greater in quantity, and thus by our Evangelist often, The world hates you, and I have overcome the world;
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And besides he praieth for those Elected persons that were as yet actually of the world, that they might know and beleeve in Christ, which praier the Reprobates did most need,
And beside he Prayeth for those Elected Persons that were as yet actually of the world, that they might know and believe in christ, which prayer the Reprobates did most need,
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This Point is controversall, and I have no Inclination to lanch in such deeps, partly because plain practical matter is more profitable for the greater part that hear;
This Point is controversal, and I have no Inclination to launch in such deeps, partly Because plain practical matter is more profitable for the greater part that hear;
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and then partly the Question is of so vast a comprehension, that not one hour or many is sufficient to leade you into the very porch of it, much lesse all the secret rooms of it,
and then partly the Question is of so vast a comprehension, that not one hour or many is sufficient to lead you into the very porch of it, much less all the secret rooms of it,
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and shall make way to clear and state the Doctrine by several Notandum's or particular Considerations, which will be to the main Truth as John Baptist was to Christ.
and shall make Way to clear and state the Doctrine by several Notandum's or particular Considerations, which will be to the main Truth as John Baptist was to christ.
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2. Though Christ in his praier and death had special love and regard to some of mankinde and not all, yet there is no man that is damned can lay the blame any where but upon himself ;
2. Though christ in his prayer and death had special love and regard to Some of mankind and not all, yet there is no man that is damned can lay the blame any where but upon himself;
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Neither may we or can we conceive a man able to say thus, O Lord, I was ready and prepared to beleeve and repent, There was nothing of any good desires wanting in me, only the death of Christ that was too much restrained to others but not to me,
Neither may we or can we conceive a man able to say thus, Oh Lord, I was ready and prepared to believe and Repent, There was nothing of any good Desires wanting in me, only the death of christ that was too much restrained to Others but not to me,
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There never was or can be any person able to pleade so, so that if you take this along with you, that no such absurdities and blasphemies follow from Christs speciall love in his death and Intercession you have taken away the Gorgons head that useth to make it so terrible.
There never was or can be any person able to plead so, so that if you take this along with you, that no such absurdities and Blasphemies follow from Christ special love in his death and Intercession you have taken away the Gorgons head that uses to make it so terrible.
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As the Heavens exceed the earth in magnitude, so do Christs merits our transgressions, but then if we speak of the Intention and purpose of Christ in laying down his life, that is onely for his Sheep, Joh. 10. I lay down my life for my Sheep ;
As the Heavens exceed the earth in magnitude, so do Christ merits our transgressions, but then if we speak of the Intention and purpose of christ in laying down his life, that is only for his Sheep, John 10. I lay down my life for my Sheep;
Now although they may be used promiscuously, yet NONLATINALPHABET is a great deal more then NONLATINALPHABET, for NONLATINALPHABET is vice alterius, in stead of another;
Now although they may be used promiscuously, yet is a great deal more then, for is vice alterius, in stead of Another;
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but NONLATINALPHABET is for the good of another, though not in his stead, as Paul said he suffered his afflictions for the bodies sake or the Churches sake, Col. 1.24. that was not in their stead, but for procuring of some good;
but is for the good of Another, though not in his stead, as Paul said he suffered his afflictions for the bodies sake or the Churches sake, Col. 1.24. that was not in their stead, but for procuring of Some good;
yet to say that Christ died for them, viz. in their stead to suffer all that anger of God which was due to them, is to say the highest mercy that can be:
yet to say that christ died for them, viz. in their stead to suffer all that anger of God which was due to them, is to say the highest mercy that can be:
as Rom. 8. Christs death is made the foundation of all other mercies, and the Apostle argueth from the greater to the lesse, If he hath given us Christ how shall he not with him give us all things else ;
as Rom. 8. Christ death is made the Foundation of all other Mercies, and the Apostle argue from the greater to the less, If he hath given us christ how shall he not with him give us all things Else;
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We may as well say Universal Salvation as Universal Redemption: For Christs death is by the Scripture made the highest and greatest expression of love,
We may as well say Universal Salvation as Universal Redemption: For Christ death is by the Scripture made the highest and greatest expression of love,
Nor no just cause for any troubled conscience to be perplexed about his estate, but if a man will act according to reason it's more hopeful then for a man to be left to such an universal uncertain benefit of Christs death, which yet they confesse none may be actually saved for all that,
Nor no just cause for any troubled conscience to be perplexed about his estate, but if a man will act according to reason it's more hopeful then for a man to be left to such an universal uncertain benefit of Christ death, which yet they confess none may be actually saved for all that,
So that here is no dreadfulnesse nor terrour in this Point, but rather much comfort and encouragement to all those who finde sinne a burthen, and as for others that love and delight in their sinnes, that doctrine cannot be of God which would speak any comfort or peace to them.
So that Here is no dreadfulness nor terror in this Point, but rather much Comfort and encouragement to all those who find sin a burden, and as for Others that love and delight in their Sins, that Doctrine cannot be of God which would speak any Comfort or peace to them.
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No, it's necessary these things should be revealed from heaven, therefore when thou goest to study this Point, do as in all other Mysteries, lay aside thy own thoughts, thy own imaginations, become an abrasa tabula, have none of thy philosophical or natural principles within thee;
No, it's necessary these things should be revealed from heaven, Therefore when thou goest to study this Point, do as in all other Mysteres, lay aside thy own thoughts, thy own Imaginations, become an abrasa tabula, have none of thy philosophical or natural principles within thee;
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Therefore that doctrine is nothing so desirable as that which maintains the salvation of all; If then you say that is too broad a way the Scripture gainsays that;
Therefore that Doctrine is nothing so desirable as that which maintains the salvation of all; If then you say that is too broad a Way the Scripture gainsays that;
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As all died by Adam, so all shall be made alive, Behold the Lamb that taketh away the sins of the world, 1 Joh. 2. He is a propitiation not for our sinnes only but the sinnes of the whole world ;
As all died by Adam, so all shall be made alive, Behold the Lamb that Takes away the Sins of the world, 1 John 2. He is a propitiation not for our Sins only but the Sins of the Whole world;
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and certainly unlesse we will make Scripture both ro contradict it self and experience; We must take all those phrases indefinitely and not universally.
and Certainly unless we will make Scripture both ro contradict it self and experience; We must take all those phrases indefinitely and not universally.
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Rom. 8. Upon Christs death we are justified and saved, and above all in this Chapter we see Christ often and often again restraining all his praier and Mediation to those that the Father had given him ;
Rom. 8. Upon Christ death we Are justified and saved, and above all in this Chapter we see christ often and often again restraining all his prayer and Mediation to those that the Father had given him;
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If he would not pour out a praier, will he pour out his bloud? If he would not shed a tear, will he shed his bloud for them? So that if we will keep up other places with this, we must needs say, That Christ died for all indefinitely not universally;
If he would not pour out a prayer, will he pour out his blood? If he would not shed a tear, will he shed his blood for them? So that if we will keep up other places with this, we must needs say, That christ died for all indefinitely not universally;
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We grant that there are innumerable places of Scripture which speak of Gods eyes, arms, and his hands, yet we say that Scripture may not oppose Scripture;
We grant that there Are innumerable places of Scripture which speak of God's eyes, arms, and his hands, yet we say that Scripture may not oppose Scripture;
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There are other places though few which describe him to be a Spirit, therefore we are necessitated to say the Scripture speaks so to our condescension, thus it is here:
There Are other places though few which describe him to be a Spirit, Therefore we Are necessitated to say the Scripture speaks so to our condescension, thus it is Here:
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Though many places of Scripture speak of Christs death in such an universal sence, yet other places do plainly limit is to certain persons who are Elected and given by the Father to Christ.
Though many places of Scripture speak of Christ death in such an universal sense, yet other places do plainly limit is to certain Persons who Are Elected and given by the Father to christ.
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Now it is granted by all that none do actually partake of Christs benefits but the godly, as 1 Joh. 2.2. He is a propitiation not for our sins only but the whole world ;
Now it is granted by all that none do actually partake of Christ benefits but the godly, as 1 John 2.2. He is a propitiation not for our Sins only but the Whole world;
He is a propitiation in an actual sence, and he is so a propitiation for the sins of the whole world as the Apostle saith He is for ours, viz. actual believers;
He is a propitiation in an actual sense, and he is so a propitiation for the Sins of the Whole world as the Apostle Says He is for ours, viz. actual believers;
Now then if the whole world should extend to all makinde, it would follow that all are actually pardoned and saved, so 1 Cor. 15.22. As in Adam all died, even so in Christ all shall be made alive ;
Now then if the Whole world should extend to all makinde, it would follow that all Are actually pardoned and saved, so 1 Cor. 15.22. As in Adam all died, even so in christ all shall be made alive;
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and therefore to say Christ died for all, and there is universal Redemption, and yet to say all are not saved is to speak not only false doctrine but meer contradiction;
and Therefore to say christ died for all, and there is universal Redemption, and yet to say all Are not saved is to speak not only false Doctrine but mere contradiction;
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For if Christ died for all men intentionally, how is it that in the Old Testament excepting some few Proselites, the offer of grace was onely to some few,
For if christ died for all men intentionally, how is it that in the Old Testament excepting Some few Proselytes, the offer of grace was only to Some few,
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It's true, this should make us adore the goodnesse of God that gives us to live where this Gospel-grace is plentifully offered, What are we more then all those Heathens and Pagans who sit in darknesse and have no light, who never heard of a Mediatour,
It's true, this should make us adore the Goodness of God that gives us to live where this Gospel-grace is plentifully offered, What Are we more then all those heathens and Pagans who fit in darkness and have no Light, who never herd of a Mediator,
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Also what Benefits Reprobates have by Christ With some arguments Further proving the Point of Christs dying not for every man but some. JOH. 17.9. I pray for them I pray not for the world.
Also what Benefits Reprobates have by christ With Some Arguments Further proving the Point of Christ dying not for every man but Some. JOHN. 17.9. I pray for them I pray not for the world.
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yet we are necessitated both from Scripture, reason, and experience, not to take them in a large universality but restrained and indefinite, specialis quaedam universalitas est, there is a special Universality, as Austin said.
yet we Are necessitated both from Scripture, reason, and experience, not to take them in a large universality but restrained and indefinite, Specialis quaedam universalitas est, there is a special Universality, as Austin said.
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Seeing that God so loved the nature of mankinde that he gave his Son, for those that should beleeve in him, passing by innumerable Angels who might have done him more service, It might well be said that Christ gave himself for the sins of the world, viz. men the Inhabitants thereof.
Seeing that God so loved the nature of mankind that he gave his Son, for those that should believe in him, passing by innumerable Angels who might have done him more service, It might well be said that christ gave himself for the Sins of the world, viz. men the Inhabitants thereof.
Therefore we see Peter would not so much as preach the Gospel to the Gentiles till from Heaven he was admonished that he should call no person unclean, Act. 9. Seeing therefore that formerly to the Jews only were the Oracles of God committed, Now that by Christs coming the partition wall is broken down,
Therefore we see Peter would not so much as preach the Gospel to the Gentiles till from Heaven he was admonished that he should call no person unclean, Act. 9. Seeing Therefore that formerly to the jews only were the Oracles of God committed, Now that by Christ coming the partition wall is broken down,
It may very well be called the whole world that Christ died for, for commonly the Scripture comprehends all the men of the world under this division, the Jew and the Gentile;
It may very well be called the Whole world that christ died for, for commonly the Scripture comprehends all the men of the world under this division, the Jew and the Gentile;
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Hence there is that command, Go preach the Gospel to every Creature, that is to Gentiles as well as Jews, Mat. 26. and certainly this seemeth to be the most genuine Reason why the Scripture speaks thus universally about Christs death.
Hence there is that command, Go preach the Gospel to every Creature, that is to Gentiles as well as jews, Mathew 26. and Certainly this seems to be the most genuine Reason why the Scripture speaks thus universally about Christ death.
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3. As it's used in opposition to the Jews, so also to abate and confound the pride of the Iews, who because the Messias was to come of them were apt to be puffed up with this priviledge,
3. As it's used in opposition to the jews, so also to abate and confound the pride of the Iews, who Because the Messias was to come of them were apt to be puffed up with this privilege,
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and to envy or murmure that the Gentiles should be made partaker of this grace; This our Saviour represented under the Parable of the Prodigal Son entertained at a Feast,
and to envy or murmur that the Gentiles should be made partaker of this grace; This our Saviour represented under the Parable of the Prodigal Son entertained At a Feast,
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For Rom. 11. you see the Apostle speaking of a Veil upon their eyes, and that hardnesse of heart was come upon Israel, and those former branches are said to be broken off, that new ones may be grafted in;
For Rom. 11. you see the Apostle speaking of a Veil upon their eyes, and that hardness of heart was come upon Israel, and those former branches Are said to be broken off, that new ones may be grafted in;
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That the Gospel of Christ is a savour of death unto many, yet we not knowing who are thus inwardly withered and cursed, are to hope that to all those to whom the offer of the benefits of Christs death extends,
That the Gospel of christ is a savour of death unto many, yet we not knowing who Are thus inwardly withered and cursed, Are to hope that to all those to whom the offer of the benefits of Christ death extends,
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even to them the death of Christ it self reacheth, and this may be thought the main reason why the Scripture useth such expressions about Christs death.
even to them the death of christ it self reaches, and this may be Thought the main reason why the Scripture uses such expressions about Christ death.
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and Many are called but few are chosen, Mat. 22. yet if we judge of those for whom Christ died absolutely in themselves, they arise to a great number :
and Many Are called but few Are chosen, Mathew 22. yet if we judge of those for whom christ died absolutely in themselves, they arise to a great number:
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Lastly, No wonder if the Scripture useth such an indefinite expression, because we see it doth in other things also, when yet there is an acknowledged necessity by all that it might be restrained,
Lastly, No wonder if the Scripture uses such an indefinite expression, Because we see it does in other things also, when yet there is an acknowledged necessity by all that it might be restrained,
Thus Act. 2. I will powr my Spirit upon all flesh, and their Sons and Daughters shall prophesie, when yet all know they were but some that had those extraordinary gifts, especially that famous Promise, That all Nations of the earth should be blessed in Abraham is clear for our purpose;
Thus Act. 2. I will power my Spirit upon all Flesh, and their Sons and Daughters shall prophesy, when yet all know they were but Some that had those extraordinary Gifts, especially that famous Promise, That all nations of the earth should be blessed in Abraham is clear for our purpose;
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We might also adde those places, Mat. 3.5. Jerusalem and all Iudea are said to go to Christ, and Mat. 9. the whole City is said to meet Iesus, yea, all the world is said to run after him ;
We might also add those places, Mathew 3.5. Jerusalem and all Iudea Are said to go to christ, and Mathew 9. the Whole city is said to meet Iesus, yea, all the world is said to run After him;
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Whereas you see God hath left the Apostate Angels as without remedy, so without all hope, It's not said to any of them, Repent and beleeve, and so be saved:
Whereas you see God hath left the Apostate Angels as without remedy, so without all hope, It's not said to any of them, repent and believe, and so be saved:
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2. We who are the Ministers of the Gospel by Christs death finde a way so opened for all Gentiles that now we may promiscuously preach the Gospel to all ;
2. We who Are the Ministers of the Gospel by Christ death find a Way so opened for all Gentiles that now we may promiscuously preach the Gospel to all;
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And certainly if the Apostle writing to Churches wherein many were corrupt both for doctrine and manners did yet give them the Title of a Church, and Saints, and Beleevers, not excluding any from the benefit of Christ;
And Certainly if the Apostle writing to Churches wherein many were corrupt both for Doctrine and manners did yet give them the Title of a Church, and Saints, and Believers, not excluding any from the benefit of christ;
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We do not propound Christ as a Saviour to them in the first place: But we are to do as Paul when he preached to Felix, Act. 24.25. who desired to hear of Christ, he began first with temperance, and righteousnesse, and the world to come; Felix being guilty of Injustice and unchaste courses;
We do not propound christ as a Saviour to them in the First place: But we Are to do as Paul when he preached to Felix, Act. 24.25. who desired to hear of christ, he began First with temperance, and righteousness, and the world to come; Felix being guilty of Injustice and unchaste courses;
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To men plunged in sinne we are to discover unto them the wrath and anger of God, all the curses that are due to him who breaks the Law in the least iota;
To men plunged in sin we Are to discover unto them the wrath and anger of God, all the curses that Are due to him who breaks the Law in the least iota;
then we exalt the brazen Serpent, so that by Christs death the Ministers Commission is greatly enlarged and made more ample then in the Jewish administration.
then we exalt the brazen Serpent, so that by Christ death the Ministers Commission is greatly enlarged and made more ample then in the Jewish administration.
now by Christ who is the heir of all things they come lawfully to enjoy the mercies they have, Heb. 1. It is Christ that beareth up the world, if he did withhold his arm the whole world would fall into rubbish;
now by christ who is the heir of all things they come lawfully to enjoy the Mercies they have, Hebrew 1. It is christ that bears up the world, if he did withhold his arm the Whole world would fallen into rubbish;
And that command Thou shalt not steal doth make it evident, that both by Gods Law and mans Law what wicked men have in Righteous waies they are true and lawfull Possessors of,
And that command Thou shalt not steal does make it evident, that both by God's Law and men Law what wicked men have in Righteous ways they Are true and lawful Possessors' of,
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Thus that place is to be understood, 2 Pet. 1.1. speaking of ungodly men whose damnation would swiftly come upon them, for the damnable heresies they brought in;
Thus that place is to be understood, 2 Pet. 1.1. speaking of ungodly men whose damnation would swiftly come upon them, for the damnable heresies they brought in;
And 1. Some have said and endeavoured to prove, That so universall is the grace of God obtained by Christs Death, that it's not only sufficient but efficacious in all men as they are men ;
And 1. some have said and endeavoured to prove, That so universal is the grace of God obtained by Christ Death, that it's not only sufficient but efficacious in all men as they Are men;
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2. There are another sort called Huberians from Samuell Huberus who thought that Christ by his Death procured actuall Reconciliation with God without any respect to Faith or Repentance ;
2. There Are Another sort called Huberians from Samuel Huberus who Thought that christ by his Death procured actual Reconciliation with God without any respect to Faith or Repentance;
But this also is rejected as absurd, although it be observable that most of those places they bring for Universal Redemption speak of the act, and so the Huberians keep more to the plain words then they do who pleade for universal grace, Joh. 1.29. The Lamb that takes away the sins of the world.
But this also is rejected as absurd, although it be observable that most of those places they bring for Universal Redemption speak of the act, and so the Huberians keep more to the plain words then they do who plead for universal grace, John 1.29. The Lamb that Takes away the Sins of the world.
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But how they can reconcile their Opinion with their other Tenents, holding Christs universal love to all in his Death if they do beleeve, and yet at the same time a special love to some to make them beleeve,
But how they can reconcile their Opinion with their other Tenants, holding Christ universal love to all in his Death if they do believe, and yet At the same time a special love to Some to make them believe,
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and not others, is judged very difficult, and also wholly unprofitable as to any duty or comfort, The Doctrine whereof they think the more to establish by this opinion.
and not Others, is judged very difficult, and also wholly unprofitable as to any duty or Comfort, The Doctrine whereof they think the more to establish by this opinion.
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If then Election be only of some, as it's plain, Rom 9. then Christ died only for some, For Christ is but the medium whereby Election doth bring about all the effects thereof;
If then Election be only of Some, as it's plain, Rom 9. then christ died only for Some, For christ is but the medium whereby Election does bring about all the effects thereof;
3. Those for whom Christ died he did not only die for their salvation, but grace to prepare and fit for it, Tit. 2.15. he died to make us a peculiar people zealous of good works :
3. Those for whom christ died he did not only die for their salvation, but grace to prepare and fit for it, Tit. 2.15. he died to make us a peculiar people zealous of good works:
but Christs death was to obtain Faith and Repentance as the means to Salvation, therefore we may as well say universal Faith and universal repentance as well as universal redemption.
but Christ death was to obtain Faith and Repentance as the means to Salvation, Therefore we may as well say universal Faith and universal Repentance as well as universal redemption.
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Ʋse of Instruction, In stead of needlesse and impertinent disputes about Christs death for all, do thou labour and apply thy self for a particular share in his death;
Ʋse of Instruction, In stead of needless and impertinent disputes about Christ death for all, do thou labour and apply thy self for a particular share in his death;
Every one will be arguing in this matter, when alas the Question is of such a vast comprehension, that it's onely for learned, moderate and sober men to handle.
Every one will be arguing in this matter, when alas the Question is of such a vast comprehension, that it's only for learned, moderate and Sobrium men to handle.
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For you may ask To what purpose is all this D•sputation? What matter is it whether Christ had a speciall or an universal love in his Death? I acknowledge it is very good to keep within the bounds of Sobriety and Piety,
For you may ask To what purpose is all this D•sputation? What matter is it whither christ had a special or an universal love in his Death? I acknowledge it is very good to keep within the bounds of Sobriety and Piety,
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and not to be so disputative about the universality of Christs Death as to be sollicitous whether we are in the number of those for whom he died ▪ for whether he died for all or for some,
and not to be so disputative about the universality of Christ Death as to be solicitous whither we Are in the number of those for whom he died ▪ for whither he died for all or for Some,
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yet agree in this, that no man hath benefit by Christs death but such who cleanse themselves from their iniquities, who renounce their former lusts that were like so many Lords, quot vitia tot Domini ;
yet agree in this, that no man hath benefit by Christ death but such who cleanse themselves from their iniquities, who renounce their former Lustiest that were like so many lords, quot Vices tot Domini;
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No, they agree in this, though otherwise so different that no benefit of Christs death is actually applied to any man, till by Faith and Repentance he be a qualified Subject;
No, they agree in this, though otherwise so different that no benefit of Christ death is actually applied to any man, till by Faith and Repentance he be a qualified Subject;
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so that if wicked men would set judgement on work they would see nothing abides them but a fearfull expectation of the vengeance of God, all Opinions, all Doctrines shut them out;
so that if wicked men would Set judgement on work they would see nothing abides them but a fearful expectation of the vengeance of God, all Opinions, all Doctrines shut them out;
If there could one come and bid thee Go on merrily in thy sins, be as prophane as thou hast been, never think of cries and tears for thy sins because Christ hath died to save thee howsoever;
If there could one come and bid thee Go on merrily in thy Sins, be as profane as thou hast been, never think of cries and tears for thy Sins Because christ hath died to save thee howsoever;
therefore cry out I have no hope as yet, Oh my condition hath no comfort, I cannot meet with any sound Doctor that dares give me any comfort while I love and live in my sinnes;
Therefore cry out I have no hope as yet, O my condition hath no Comfort, I cannot meet with any found Doctor that dares give me any Comfort while I love and live in my Sins;
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Ʋse 2. of Instruction, To teach the godly what a sad aggravation there is in every sinne they commit, That it's against the special love of Christ in dying for thee;
Ʋse 2. of Instruction, To teach the godly what a sad aggravation there is in every sin they commit, That it's against the special love of christ in dying for thee;
They never sinned against God that died and was crucified for them, but miserable and wretched I ( pro animâ meâ cur non liquefio cum haec cogito ) have sinned against a God made man for me, Against a God dying an ignominious death for me, Against a God leaving me such an example of love and holinesse;
They never sinned against God that died and was Crucified for them, but miserable and wretched I (Pro animâ meâ cur non liquefio cum haec cogito) have sinned against a God made man for me, Against a God dying an ignominious death for me, Against a God leaving me such an Exampl of love and holiness;
therefore they ought to love much, and this was set upon Pauls heart even Christs peculiar and special love, Gal. 2. Who loved me and gave himself for me.
Therefore they ought to love much, and this was Set upon Paul's heart even Christ peculiar and special love, Gal. 2. Who loved me and gave himself for me.
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Therefore there cannot be any accusation or condemnation because Christ died; Therefore the main Question is, What Evidences thou hast for an Interest in Christs Death,
Therefore there cannot be any accusation or condemnation Because christ died; Therefore the main Question is, What Evidences thou hast for an Interest in Christ Death,
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So the Apostle, As Christ died once, so should we to sinne and live to Righteousnesse, Rom. 6.10, 11. and Gal 5. He that is Christs hath crucified the flesh with the lusts thereof ;
So the Apostle, As christ died once, so should we to sin and live to Righteousness, Rom. 6.10, 11. and Gall 5. He that is Christ hath Crucified the Flesh with the Lustiest thereof;
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2. If thou hast an Interest in Christs Death thou art not only dead to sinne but to the world, God forbid that I should glory (saith Paul) but in the Crosse of Christ, whereby the world is crucified to me and I to the world, Gal. 6.14.
2. If thou hast an Interest in Christ Death thou art not only dead to sin but to the world, God forbid that I should glory (Says Paul) but in the Cross of christ, whereby the world is Crucified to me and I to the world, Gal. 6.14.
Set your affections on things above, not on things on the earth, for ye are dead, Col. 3.2, 3. Therefore not onely grosse prophanesse doth exclude from a propriety in Christs Death,
Set your affections on things above, not on things on the earth, for you Are dead, Col. 3.2, 3. Therefore not only gross profaneness does exclude from a propriety in Christ Death,
But if they do withall delight so possesse thy heart that they quite dead thee to God and heaven, Thou sindest no rellish in heavenly things comparatively to the earthly;
But if they do withal delight so possess thy heart that they quite dead thee to God and heaven, Thou sindest no relish in heavenly things comparatively to the earthly;
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Thou canst say contrary to David, when thy Wine and Oyle encreaseth thou hast more joy then those that trust in God, Psal. 4. Then art thou to fear Christs Death,
Thou Canst say contrary to David, when thy Wine and Oil increases thou hast more joy then those that trust in God, Psalm 4. Then art thou to Fear Christ Death,
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Hence it is that the efficacy of Christs death is much discovered in the godly by this twofold Death it works on them, a death to sinne, and a death to the world ;
Hence it is that the efficacy of Christ death is much discovered in the godly by this twofold Death it works on them, a death to sin, and a death to the world;
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3. They that have an Interest in Christs Death they make that an example of all patience and humble Resignation, 1 Pet. 2.21, 24. Christs Death is not onely efficacious and meritorious but exemplary also,
3. They that have an Interest in Christ Death they make that an Exampl of all patience and humble Resignation, 1 Pet. 2.21, 24. Christ Death is not only efficacious and meritorious but exemplary also,
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Oh silence thy Soul, saying, Did Christ bear his afflictions no otherwise? Did Christ refuse the bitter cup that was given him to drink? Did he not say, Not my will, but thy will be done.
O silence thy Soul, saying, Did christ bear his afflictions not otherwise? Did christ refuse the bitter cup that was given him to drink? Did he not say, Not my will, but thy will be done.
4. He that hath advantage by Christs Death looks upon the bitternesse and uglinesse of sinne as being so foul that nothing but the bloud of Christ could wash it away :
4. He that hath advantage by Christ Death looks upon the bitterness and ugliness of sin as being so foul that nothing but the blood of christ could wash it away:
Neither men nor Angels could take away the spot of it but only Christs Death; Wicked men therefore they are said to trample under feet the bloud of Christ.
Neither men nor Angels could take away the spot of it but only Christ Death; Wicked men Therefore they Are said to trample under feet the blood of christ.
So that if we look into hell, if we behold all the torments and miseries there, it doth not so fully represent the foul guilt of sinne as Christ crucified on the Crosse, sweating drops of bloud,
So that if we look into hell, if we behold all the torments and misery's there, it does not so Fully represent the foul guilt of sin as christ Crucified on the Cross, sweating drops of blood,
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Oh how mightily did it constrain Paul 2 Cor. 5.14. The love of Christ constraineth us, holds us in an extasie, working on us, as the Spirit did on the Prophets in their illuminations and prophesies;
O how mightily did it constrain Paul 2 Cor. 5.14. The love of christ constrains us, holds us in an ecstasy, working on us, as the Spirit did on the prophets in their illuminations and prophecies;
If we had not been desperately dead, dead every way, dead in sin, dead in guilt, dead in respect of all earthly hope, Christ would not have died for us;
If we had not been desperately dead, dead every Way, dead in since, dead in guilt, dead in respect of all earthly hope, christ would not have died for us;
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yea, eating abundantly of this honey: Hearken what Christ speaks to his Church concerning priviledges and gracious favours, Cant. 5.1. Eat O Friends, drink, •ea drink abundantly ;
yea, eating abundantly of this honey: Harken what christ speaks to his Church Concerning privileges and gracious favours, Cant 5.1. Eat Oh Friends, drink, •ea drink abundantly;
And 1. Those that can pleade Christs Death may also pleade his Resurrection, Intercession, and whatsoever glorious actions of his are done for his people;
And 1. Those that can plead Christ Death may also plead his Resurrection, Intercession, and whatsoever glorious actions of his Are done for his people;
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When thou saiest he is an Advocate to pleade thy cause, Rom 8. It's Christ that died who is risen again, so that the Death of Christ is the foundation of all his other gracious acts:
When thou Sayest he is an Advocate to plead thy cause, Rom 8. It's christ that died who is risen again, so that the Death of christ is the Foundation of all his other gracious acts:
and the lowest humiliation of himself for us, Phil. 2. If then thou hast a propriety in the death of Christ, Christ hath done the utmost for thee even to die for thee;
and the lowest humiliation of himself for us, Philip 2. If then thou hast a propriety in the death of christ, christ hath done the utmost for thee even to die for thee;
Oh then the glorious priviledge of him who hath a propriety in the death of Christ, he is thereby interested in all the Offices, all the actions of Christ in all that Christ is or can doe for us.
O then the glorious privilege of him who hath a propriety in the death of christ, he is thereby interested in all the Offices, all the actions of christ in all that christ is or can do for us.
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2. He that hath Interest in Christs Death hath a propriety in all the benefits of his Mediatorship, Justification, Sanctification, Glorification ▪ Rom. 8. The Apostle hangs all these admirable benefit ultimately upon Christs Death, Who shall condemn? it's Christ that died ;
2. He that hath Interest in Christ Death hath a propriety in all the benefits of his Mediatorship, Justification, Sanctification, Glorification ▪ Rom. 8. The Apostle hangs all these admirable benefit ultimately upon Christ Death, Who shall condemn? it's christ that died;
if God will give us his onely Sonne to die that ignominious death for us, what gift can there be like to this? God himself hath not a greater gift to bestow upon us, There is nothing in heaven or earth can be paralleld to him,
if God will give us his only Son to die that ignominious death for us, what gift can there be like to this? God himself hath not a greater gift to bestow upon us, There is nothing in heaven or earth can be paralleled to him,
4. He that hath a propriety in Christs death may from this special love to him rather then others, have an assured perswasion of his immovable state in grace here, till he be removed to glory hereafter ;
4. He that hath a propriety in Christ death may from this special love to him rather then Others, have an assured persuasion of his immovable state in grace Here, till he be removed to glory hereafter;
No (saith Paul) from the consideration of Christs death, Rom. 8. Who shall separate us? Shall tribulation, anguish, shall things present or things to come.
No (Says Paul) from the consideration of Christ death, Rom. 8. Who shall separate us? Shall tribulation, anguish, shall things present or things to come.
See how Christ triumphs and giveth every godly man leave to rejoyce, 1 Cor. 15. O death where is thy sting? O grave where is thy Victory? For that death could have no power over Christ,
See how christ Triumphos and gives every godly man leave to rejoice, 1 Cor. 15. Oh death where is thy sting? O grave where is thy Victory? For that death could have no power over christ,
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Therefore under all temptations and fears run to the death of Christ, It was the death of all afflictions and death it self, all the nature of such things is turned by Christs death, they are mercies, they are inlets to glory:
Therefore under all temptations and fears run to the death of christ, It was the death of all afflictions and death it self, all the nature of such things is turned by Christ death, they Are Mercies, they Are inlets to glory:
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SERMON XLVI. Of Free-Grace, opposite to Arminianisme; Tending to raise the hearts of those that are Godly to Joy and Thankefulnesse. JOH. 17.9. I pray not for the world, but for those thou hast given me, for they are thine.
SERMON XLVI. Of Free-Grace, opposite to Arminianism; Tending to raise the hearts of those that Are Godly to Joy and Thankfulness. JOHN. 17.9. I pray not for the world, but for those thou hast given me, for they Are thine.
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We come to a second description of those that are included in Christs Praier, and they are characterized by this, They are given by the Father to Christ ;
We come to a second description of those that Are included in Christ Prayer, and they Are characterized by this, They Are given by the Father to christ;
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Of this latter our Saviour speaks afterwards, say some, when he said, None had perished of those whom the Father had given him but the Son of Perdition ;
Of this latter our Saviour speaks afterwards, say Some, when he said, None had perished of those whom the Father had given him but the Son of Perdition;
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But of the former he speaks v. 2. He giveth Eternall Life to every one that was given him, and v. 9. They were given him out of the world, wheras Judas was alwaies of the world, and thus it is taken here;
But of the former he speaks v. 2. He gives Eternal Life to every one that was given him, and v. 9. They were given him out of the world, whereas Judas was always of the world, and thus it is taken Here;
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So that to be given by Christ is for the Father freely out of his meer good pleasure to choose some in Christ to Eternall Life, sanctifying and calling of them in time, So that the Fountain of all the good we have is the meer grace and love of God;
So that to be given by christ is for the Father freely out of his mere good pleasure to choose Some in christ to Eternal Life, sanctifying and calling of them in time, So that the Fountain of all the good we have is the mere grace and love of God;
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The discriminating difference why Christ prayeth not for the world but his Disciples, and in them all beleevers, is not from any good or worth in them,
The discriminating difference why christ Prayeth not for the world but his Disciples, and in them all believers, is not from any good or worth in them,
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because we are so apt to attribute something to our selves; Thus the Apostle speaks generally, Jam. 1.17. Every good and perfect gift comes from above ;
Because we Are so apt to attribute something to our selves; Thus the Apostle speaks generally, Jam. 1.17. Every good and perfect gift comes from above;
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What hast thou thou hast not received? The Apostle makes an universall charge, so that to say I have received from my self and made my self to differ from others, (as Grevinchovius the Arminian) is to blaspheme in an high manner,
What hast thou thou hast not received? The Apostle makes an universal charge, so that to say I have received from my self and made my self to differ from Others, (as Grevinchovius the Arminian) is to Blaspheme in an high manner,
Those therefore that finde the certain effects of this ancient and unchangeable love of God, with what praise and glory are they to break out unto God,
Those Therefore that find the certain effects of this ancient and unchangeable love of God, with what praise and glory Are they to break out unto God,
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But how extream injurious is this to Gods Election, for by this means we shall choose God first and not God us? But what saith our Saviour, I have chosen you and not you me, 1 Joh. 4.10. Not that we first loved God but God us :
But how extreme injurious is this to God's Election, for by this means we shall choose God First and not God us? But what Says our Saviour, I have chosen you and not you me, 1 John 4.10. Not that we First loved God but God us:
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Seeing then there was nothing in us but sinne and misery, it's no wonder if God doth what he doth out of his meer grace and favour, I acknowledge there are many eminent and learned Divines called Supralapsarians because they hold an Election of some and a pretention of others even before Adams Fall,
Seeing then there was nothing in us but sin and misery, it's no wonder if God does what he does out of his mere grace and favour, I acknowledge there Are many eminent and learned Divines called Supralapsarians Because they hold an Election of Some and a pretention of Others even before Adams Fallen,
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and thereupon make Election not an action of grace, because it supposeth no sinne but of meer dominion and soveraignty, whereby he may dispose of his creature as he pleaseth,
and thereupon make Election not an actium of grace, Because it Supposeth no sin but of mere dominion and sovereignty, whereby he may dispose of his creature as he Pleases,
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but the foolish things of the world to confound the wise ; And thus our Saviour Mat. 11. Thou hast hidden them from the wise and prudent, and revealed them to babes ;
but the foolish things of the world to confound the wise; And thus our Saviour Mathew 11. Thou hast hidden them from the wise and prudent, and revealed them to babes;
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The Scripture speaks of Elect Angels, Now why did some Angels fall and others are confirmed in their eternall happy abode, it cannot be any other cause but their Election;
The Scripture speaks of Elect Angels, Now why did Some Angels fallen and Others Are confirmed in their Eternal happy Abided, it cannot be any other cause but their Election;
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Therefore when all things are duely considered we must say with the Apostle Eph. 1. That we are predestinated before the foundation of the world that we should be to the praise of his glorious grace.
Therefore when all things Are duly considered we must say with the Apostle Ephesians 1. That we Are predestinated before the Foundation of the world that we should be to the praise of his glorious grace.
2. It's all of grace, because the Scripture attributeth this work solely to God ; That famous promise I will take away an heart of stone, Eze. 11.19. I will give an heart of flesh, I will write my Law in their hearts, do argue he must be wilfully blinde that will not acknowledge this to be Gods work alone;
2. It's all of grace, Because the Scripture attributeth this work solely to God; That famous promise I will take away an heart of stone, Ezekiel 11.19. I will give an heart of Flesh, I will write my Law in their hearts, do argue he must be wilfully blind that will not acknowledge this to be God's work alone;
Hence it's called the New Creature, because God immediatly gives us such a being, and indeed the experience of the godly soul doth evidently witnesse this;
Hence it's called the New Creature, Because God immediately gives us such a being, and indeed the experience of the godly soul does evidently witness this;
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Doth not the heart of a godly man inform him of more Orthodoxy in this Point then most Books will do? Didst thou not keep thy lusts with all might? Didst thou not wage open war against God? Didst thou yield thy self by agreement,
Does not the heart of a godly man inform him of more Orthodoxy in this Point then most Books will do? Didst thou not keep thy Lustiest with all might? Didst thou not wage open war against God? Didst thou yield thy self by agreement,
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Lastly, That our vocation and conversion is wholly of grace appeareth, if we consider many persons who are thus called, as many prophane and wicked persons;
Lastly, That our vocation and conversion is wholly of grace appears, if we Consider many Persons who Are thus called, as many profane and wicked Persons;
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Men in league with divers temptations to sin, such as Paul, Mary Magdalene, Matthew the Publican, What condignity or congruity, which the Papists speak of so much, could be in these men? And therefore observe how Paul upon all occasions doth willingly enlarge himself to speak of the grace of God to him the chiefest of all sinners:
Men in league with diverse temptations to since, such as Paul, Marry Magdalene, Matthew the Publican, What condignity or congruity, which the Papists speak of so much, could be in these men? And Therefore observe how Paul upon all occasions does willingly enlarge himself to speak of the grace of God to him the chiefest of all Sinners:
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so that the doing away of our iniquities is wholly of grace to us, for that was Christs work, he undertook this load, which would have crushed us into the lowest hell;
so that the doing away of our iniquities is wholly of grace to us, for that was Christ work, he undertook this load, which would have crushed us into the lowest hell;
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and cried out, My God, My God, why hast thou forsaken me? If the green Tree burn thus what shall the dry do? For thee therefore to think by thy tears and Repentance to expiate thy sinne is wholly to mistake the necessity of Christ a Mediatour;
and cried out, My God, My God, why hast thou forsaken me? If the green Tree burn thus what shall the dry doe? For thee Therefore to think by thy tears and Repentance to expiate thy sin is wholly to mistake the necessity of christ a Mediator;
When he hath done this there remaineth no more to be done, and even this Crown of Glory is put upon our heads because of grace, Rom. 6.23. The gift of God is Eternal Life ;
When he hath done this there remains no more to be done, and even this Crown of Glory is put upon our Heads Because of grace, Rom. 6.23. The gift of God is Eternal Life;
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nor hath it entred into the heart of man to conceive of is, 1 Cor. 2.9. It's no lesse then enjoying God himself, The immediate fruition of himself is the only happinesse we shall have ;
nor hath it entered into the heart of man to conceive of is, 1 Cor. 2.9. It's no less then enjoying God himself, The immediate fruition of himself is the only happiness we shall have;
3. If we are enabled to do any good thing, we are so farre from deserving at Gods hand, That we are the more obliged to him, and ought to be the more thankfull, Coronat dona sua, non merita nostra ;
3. If we Are enabled to do any good thing, we Are so Far from deserving At God's hand, That we Are the more obliged to him, and ought to be the more thankful, Coronat dona sua, non Merita nostra;
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But you will say, Is not heaven called a reward? At the day of Judgement doth not God pronounce a blessing because of the good works they have done? Are they not called Blessed that die in the Lord because their works follow them? Rev. 14.13. All this is true, but this proveth no more then that an holy life and godly works they are via Regni not causa Regnandi, as Bernard long since;
But you will say, Is not heaven called a reward? At the day of Judgement does not God pronounce a blessing Because of the good works they have done? are they not called Blessed that die in the Lord Because their works follow them? Rev. 14.13. All this is true, but this Proves no more then that an holy life and godly works they Are via Regni not causa Regnandi, as Bernard long since;
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or maintain slothfulnesse, but we as the Apostle urgeth, Phil. 2. are encouraged to work out our salvation because that it's God who giveth us to will and to doe.
or maintain slothfulness, but we as the Apostle urges, Philip 2. Are encouraged to work out our salvation Because that it's God who gives us to will and to do.
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What shall David, Shall Paul, such eminent Cedars in Lebanon, fear their own selves, and dost thou a low shrub boast of thy self? Herein commonly is the difference between a true godly man and a civil vertuous man, the one hath a secret hope in himself,
What shall David, Shall Paul, such eminent Cedars in Lebanon, Fear their own selves, and dost thou a low shrub boast of thy self? Herein commonly is the difference between a true godly man and a civil virtuous man, the one hath a secret hope in himself,
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THis is the third and last description which our Saviour useth of those who are the objects of his praier, viz. The propriety that God hath in them, They are his own.
THis is the third and last description which our Saviour uses of those who Are the objects of his prayer, viz. The propriety that God hath in them, They Are his own.
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but such as are near thee, that are of thy own houshold, such upon whom already thou hast placed thy love and delight, so that our Saviour makes the propriety God hath in his Disciples,
but such as Are near thee, that Are of thy own household, such upon whom already thou hast placed thy love and delight, so that our Saviour makes the propriety God hath in his Disciples,
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If then God doth so greatly abhor him who takes not care for his own, Shall not the Lord himself provide for his? Thus Ephes. 1.29. the Apostle urging the duty of Husbands to Wives argueth from propriety, Their own Wives; and no man ever hated his own flesh ;
If then God does so greatly abhor him who Takes not care for his own, Shall not the Lord himself provide for his? Thus Ephesians 1.29. the Apostle urging the duty of Husbands to Wives argue from propriety, Their own Wives; and no man ever hated his own Flesh;
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It's then proptiety both with God and man that is the Fountain of all good, of all care, and brings about all the blessednesse that Gods Children have.
It's then proptiety both with God and man that is the Fountain of all good, of all care, and brings about all the blessedness that God's Children have.
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The great God of heaven who might have made other people, other persons his treasure, did out of his own meer goodnesse take thee and thee into such a blessed relation:
The great God of heaven who might have made other people, other Persons his treasure, did out of his own mere Goodness take thee and thee into such a blessed Relation:
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The Apostle doth every where in his Epistles reduce it to this cause, The counsell of his will, and out of his meer grace, and certainly if Deut. 9.5.
The Apostle does every where in his Epistles reduce it to this cause, The counsel of his will, and out of his mere grace, and Certainly if Deuteronomy 9.5.
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And if the Lord would have looked to any thing in man, how many thousands are there that if converted would have been more glorious Instruments of Gods glory then I am.
And if the Lord would have looked to any thing in man, how many thousands Are there that if converted would have been more glorious Instruments of God's glory then I am.
2. As it is the meer goodnesse of God to make a people his, so it is not out of any want or any necessity, any need that he hath of us, that he did thus make us his,
2. As it is the mere Goodness of God to make a people his, so it is not out of any want or any necessity, any need that he hath of us, that he did thus make us his,
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And thus Job was told, that if he were perfect and righteous he did not advantage God, God is the Elshaddai the Allsufficient God blessed and happy enough in himself;
And thus Job was told, that if he were perfect and righteous he did not advantage God, God is the El shaddai the All-sufficient God blessed and happy enough in himself;
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Thus Christ saith, they are the Fathers, They are thine in the present tense, he had formerly at the sixth Verse used the preterperfect tense Thine they were, but now he useth the present tense to shew, that though the Father had given them to Christ,
Thus christ Says, they Are the Father's, They Are thine in the present tense, he had formerly At the sixth Verse used the preterperfect tense Thine they were, but now he uses the present tense to show, that though the Father had given them to christ,
yet he had not abdicated or quitted himself of his interest in them, he had not so given them to the Sonne as that the Father had no dominion or right to them,
yet he had not abdicated or quit himself of his Interest in them, he had not so given them to the Son as that the Father had no dominion or right to them,
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but they did still continue the the Fathers possession though they were given to Christ; And as they are the Fathers so they are the Sons purchased people also;
but they did still continue the the Father's possession though they were given to christ; And as they Are the Father's so they Are the Sons purchased people also;
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They belong to Christ in an indeared manner, which makes them to be called bone of his bone, and flesh of his flesh, Eph. 5.30. To be his members and body as he is the head;
They belong to christ in an endeared manner, which makes them to be called bone of his bone, and Flesh of his Flesh, Ephesians 5.30. To be his members and body as he is the head;
They are also the holy Ghosts, and therefore they are said to have the Spirit dwelling in them, and they are his Temple, and they are led by the Spirit, and walk in the Spirit ;
They Are also the holy Ghosts, and Therefore they Are said to have the Spirit Dwelling in them, and they Are his Temple, and they Are led by the Spirit, and walk in the Spirit;
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Oh then that our hearts were enlarged in this matter, that we might wonder how and why we who are not worth the owning or the the looking after, should yet be made the Lords in such indeared respects.
O then that our hearts were enlarged in this matter, that we might wonder how and why we who Are not worth the owning or the the looking After, should yet be made the lords in such endeared respects.
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Hell is not more the devils place then the heart of a wicked man, and therefore 1 Tim. 2.26. they are said to be Captives to the devil, to be like tamed birds, and our Saviour tels the Pharisees, They were of their Father the devil, Joh. 8. And why? because they did his works ;
Hell is not more the Devils place then the heart of a wicked man, and Therefore 1 Tim. 2.26. they Are said to be Captives to the Devil, to be like tamed Birds, and our Saviour tells the Pharisees, They were of their Father the Devil, John 8. And why? Because they did his works;
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Though they rage and are mad at such a charge, and this is the reason in part why the glorious fruit of Christs death is called a Redemption, and why he is called a Redeemer,
Though they rage and Are mad At such a charge, and this is the reason in part why the glorious fruit of Christ death is called a Redemption, and why he is called a Redeemer,
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Oh that the ungodly men of the world should hear this and not tremble, Whose art thou? To whom dost thou belong? Who may challenge thee but the devil? There are a cursed sort of men who give themselves to the devil by compact in the waies of witchcrafts;
O that the ungodly men of the world should hear this and not tremble, Whose art thou? To whom dost thou belong? Who may challenge thee but the Devil? There Are a cursed sort of men who give themselves to the Devil by compact in the ways of witchcrafts;
Thus the Apostle, We are none of our own, Therefore we are to glorifie God both in soul and body, 1 Cor. 6.20. Our Tongues, our Body, our Affections, are not our own;
Thus the Apostle, We Are none of our own, Therefore we Are to Glorify God both in soul and body, 1 Cor. 6.20. Our Tongues, our Body, our Affections, Are not our own;
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If the Apostle argue that because he hath given us Christ, how shall he not with him give us all things else? Rom. 8. How much rather if God give us himself, shall he not give us all things:
If the Apostle argue that Because he hath given us christ, how shall he not with him give us all things Else? Rom. 8. How much rather if God give us himself, shall he not give us all things:
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We will select some choice particulars, and that two waies. 1. Of those good things we have from God. 2. Of those good things we have by approaching to good our active and passive good.
We will select Some choice particulars, and that two ways. 1. Of those good things we have from God. 2. Of those good things we have by approaching to good our active and passive good.
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And therefore are admitted into that presence and those heavenly Secrets, which wicked men know not, which made the Church repeat this so often, She was her well beloveds,
And Therefore Are admitted into that presence and those heavenly Secrets, which wicked men know not, which made the Church repeat this so often, She was her well beloveds,
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yea, the better things of Heaven and Happinesse as a Viaticum in their Journey thither. 3. Because they have a Propriety in Christ therefore they are protected and preserved :
yea, the better things of Heaven and Happiness as a Viaticum in their Journey thither. 3. Because they have a Propriety in christ Therefore they Are protected and preserved:
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They are Gods Treasure, and so his heart and love must be towards them, I am thine save me, saith David, Psal. 119.94. Propriety engageth God, all Creatures look to their own, yea, they venture their lives to save their young ones:
They Are God's Treasure, and so his heart and love must be towards them, I am thine save me, Says David, Psalm 119.94. Propriety engageth God, all Creatures look to their own, yea, they venture their lives to save their young ones:
Now at the Psalmist argueth, He that made the Eye shall not be see, He that planted the Ear shall not he hear? Thus he that hath put into the nature of all creatures to protect their young ones, Will not he do the like? This Argument the Church useth when she saith, Isaiah 63 9. We are thine, and are called by thy Name ;
Now At the Psalmist argue, He that made the Eye shall not be see, He that planted the Ear shall not he hear? Thus he that hath put into the nature of all creatures to Pact their young ones, Will not he do the like? This Argument the Church uses when she Says, Isaiah 63 9. We Are thine, and Are called by thy Name;
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For he that keepeth Israel neither slumbreth nor sleepeth, Psal. 121.3. 4. Because they are the Fathers therefore they are sure to persevere, and not to apostatize from the waies of grace and holinesse;
For he that Keepeth Israel neither Slumbereth nor Sleepeth, Psalm 121.3. 4. Because they Are the Father's Therefore they Are sure to persevere, and not to apostatise from the ways of grace and holiness;
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Adam indeed was his, and the Angels before their Fall were his, but because not his in that sure and better Covenant, which is established by the bloud of Christ.
Adam indeed was his, and the Angels before their Fallen were his, but Because not his in that sure and better Covenant, which is established by the blood of christ.
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They if once his, alwaies his ▪ Hence our Saviour saith, None can pluck them out of his Fathers hand, John 18.29. Because the Father is greater then all:
They if once his, always his ▪ Hence our Saviour Says, None can pluck them out of his Father's hand, John 18.29. Because the Father is greater then all:
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Oh how often should we lose our propriety, forfeit our Interest, become sinnes and Satans, did not he keep us his? This preserving of us his, is more then making us his at first,
O how often should we loose our propriety, forfeit our Interest, become Sins and Satan, did not he keep us his? This preserving of us his, is more then making us his At First,
By this it is that we may with Triumph take up Pauls perswasion, That nothing shall separate us from the Love of God in Christ Jesus, Rom. 8. Build not then thy Perseverance upon thy graces but Gods propriety.
By this it is that we may with Triumph take up Paul's persuasion, That nothing shall separate us from the Love of God in christ jesus, Rom. 8. Built not then thy Perseverance upon thy graces but God's propriety.
What hopes, what strivings, what agonies could there be in Praier, if it were not for this he is our God we are praying unto? Who can hopefully pray to an Enemy or Adversary, to a condemning Judge,
What hope's, what strivings, what agonies could there be in Prayer, if it were not for this he is our God we Are praying unto? Who can hopefully pray to an Enemy or Adversary, to a condemning Judge,
The Lord is my Shepherd I shall want nothing, Psal. 23.1, I wonder not now that Paul can say he knoweth how to abound and how to want, Phil. 4. 12. yea, that he hath all things NONLATINALPHABET because he hath God who hath all things;
The Lord is my Shepherd I shall want nothing, Psalm 23.1, I wonder not now that Paul can say he Knoweth how to abound and how to want, Philip 4. 12. yea, that he hath all things Because he hath God who hath all things;
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SERMON XLVIII. The Deity of Jesus Christ cleared and defended against the Socinians. JOH. 17.10. And all mine are thine, and thine are mine, and I am glorified in them.
SERMON XLVIII. The Deity of jesus christ cleared and defended against the socinians. JOHN. 17.10. And all mine Are thine, and thine Are mine, and I am glorified in them.
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The argumentative particle in'the word NONLATINALPHABET, which is not conjunctive but ratiocinative, It's not so well translated and as for, so NONLATINALPHABET is often used for NONLATINALPHABET in the Scripture,
The argumentative particle in'the word, which is not conjunctive but ratiocinative, It's not so well translated and as for, so is often used for in the Scripture,
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Even as the Hebrew is sometimes conjunctive and sometime a Note of Inference, as Give help from trouble and Vain is the help of man, Psa. 60.11. that is for; We have sinned and thou art angry, i. e.
Even as the Hebrew is sometime conjunctive and sometime a Note of Inference, as Give help from trouble and Vain is the help of man, Psa. 60.11. that is for; We have sinned and thou art angry, i. e.
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In the next place we have the argument it self, and that is from the homoousiall consideration of the Father and the Sonne, All mine are thine, and thine are mine, which words are not spoken quoad fruitionem only,
In the next place we have the argument it self, and that is from the homoousiall consideration of the Father and the Son, All mine Are thine, and thine Are mine, which words Are not spoken quoad fruitionem only,
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No wonder they are thine and mine, for all mine are thine, Note the Universality, all mine are thine, all thine are mine, If all then the Essence, Nature and Majesty of God, otherwise it was not all,
No wonder they Are thine and mine, for all mine Are thine, Note the Universality, all mine Are thine, all thine Are mine, If all then the Essence, Nature and Majesty of God, otherwise it was not all,
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and if Christ were a meer Creature he could not say thus, for although the former part every creature may say, all mine are thine, in respect of dominion and efficiency,
and if christ were a mere Creature he could not say thus, for although the former part every creature may say, all mine Are thine, in respect of dominion and efficiency,
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because there is no good, natural, moral, or divine but it's the Lords, and although in some sence a godly man may by the Covenant of grace say to God, all thine are mine because now made his God, in which sence the Apostle said, all things are yours, 1 Cor. 1. and I have all things, Phil. 4. yet in regard of Gods essentiall Attributes, his Omnisciency, Omnipotency, &c. None but the Sonne and the holy Ghost who are God can truly say so;
Because there is no good, natural, moral, or divine but it's the lords, and although in Some sense a godly man may by the Covenant of grace say to God, all thine Are mine Because now made his God, in which sense the Apostle said, all things Are yours, 1 Cor. 1. and I have all things, Philip 4. yet in regard of God's essential Attributes, his Omnisciency, Omnipotency, etc. None but the Son and the holy Ghost who Are God can truly say so;
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Lastly, He saith, All that the Father hath, In calling him a Father he acknowledgeth a personal distinction, which cuts off the Sophistry of the Socinians;
Lastly, He Says, All that the Father hath, In calling him a Father he acknowledgeth a personal distinction, which cuts off the Sophistry of the socinians;
If Christ hath all things the Father hath, then he is the Father : No, the very compellation supposeth a relative distinction, though there be an essential Ʋnity :
If christ hath all things the Father hath, then he is the Father: No, the very compellation Supposeth a relative distinction, though there be an essential Ʋnity:
And 1. The Lord Christ hath the same Name and Titles that God the Father hath, Even that Name which they call the incommunicable Name Jehovah, and that is never given directly to any creature,
And 1. The Lord christ hath the same Name and Titles that God the Father hath, Even that Name which they call the incommunicable Name Jehovah, and that is never given directly to any creature,
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That spoken by the Psalmist the Apostle doth expresly apply to Christ himself, and although some observe that in the New commonly the Father is called NONLATINALPHABET,
That spoken by the Psalmist the Apostle does expressly apply to christ himself, and although Some observe that in the New commonly the Father is called,
and the Son NONLATINALPHABET, as 1 Cor. 8. We have one God the Father of all, and we have one Lord, yet Christ is often called God. Rom. 9.11. He is called God blessed for evermore ;
and the Son, as 1 Cor. 8. We have one God the Father of all, and we have one Lord, yet christ is often called God. Rom. 9.11. He is called God blessed for evermore;
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2. He hath the nature and essence of God the Father, so that he is equall with him; Mark that reason Ioh. 16.15. He shall receive of mine and shew you all things ;
2. He hath the nature and essence of God the Father, so that he is equal with him; Mark that reason John 16.15. He shall receive of mine and show you all things;
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The holy Ghost was to receive of his wisedom and power, because all the Father had was his, which as it necessarily proveth the holy Spirit to be God, that doth search the deep things of God,
The holy Ghost was to receive of his Wisdom and power, Because all the Father had was his, which as it necessarily Proves the holy Spirit to be God, that does search the deep things of God,
so also Christ to be of the same divine nature, and thus the Jews understood him when they charged him with blasphemy, that he being man should make himself God or equal to God.
so also christ to be of the same divine nature, and thus the jews understood him when they charged him with blasphemy, that he being man should make himself God or equal to God.
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and in the beginning was with God, 1 Ioh. 1. called therefore Alpha and Omega ; Omnipotent in that the Creation of all things out of nothing is attributed to him,
and in the beginning was with God, 1 John 1. called Therefore Alpha and Omega; Omnipotent in that the Creation of all things out of nothing is attributed to him,
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and the wonderful Miracles he wrought not as the Apostles in a Petitionary manner but mandatory and authoritatively in his own Name, do fully evince this,
and the wondered Miracles he wrought not as the Apostles in a Petitionary manner but mandatory and authoritatively in his own Name, do Fully evince this,
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I and my Father work hitherto, Joh. 5.17. The Son doth nothing but what he seeth the Father doth, Joh. 5.19. Doth the Father create? so doth Christ? Doth the Father conserve and govern all things? so doth Christ bear up all things by the power of his word, Heb. 1. Did the Father send the Prophets in the Old Testament? so (which i• greatly to be considered) did Christ, 1 Pet. 1.11. The Spirit of Christ is said to be in the Prophets which yet were long befere Christ was born of the Virgin;
I and my Father work hitherto, John 5.17. The Son does nothing but what he sees the Father does, John 5.19. Does the Father create? so does christ? Does the Father conserve and govern all things? so does christ bear up all things by the power of his word, Hebrew 1. Did the Father send the prophets in the Old Testament? so (which i• greatly to be considered) did christ, 1 Pet. 1.11. The Spirit of christ is said to be in the prophets which yet were long befere christ was born of the Virgae;
Therefore the Israelites 1 Cor. 10. are said to tempt Christ in the Wildernesse, And Moses preferred the reproaches of Christ before Egypts Treasures, Heb. 11. so also doth the Father regenerate, give the holy Spirit, sanctifie our natures, all these things Christ also doth.
Therefore the Israelites 1 Cor. 10. Are said to tempt christ in the Wilderness, And Moses preferred the Reproaches of christ before Egypts Treasures, Hebrew 11. so also does the Father regenerate, give the holy Spirit, sanctify our nature's, all these things christ also does.
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Hence it is that Christ is called the express character of the Father, Heb. 1. What Christ wils, what he purposeth we may conclude the Father doth so also,
Hence it is that christ is called the express character of the Father, Hebrew 1. What christ wills, what he Purposes we may conclude the Father does so also,
but Christ removeth this when he saith, Therefore doth my Father love me because I lay down my life for my Sheep, Joh. 10. The Father then and the Son have the same gracious will, have the same purposes of mercy,
but christ Removeth this when he Says, Therefore does my Father love me Because I lay down my life for my Sheep, John 10. The Father then and the Son have the same gracious will, have the same Purposes of mercy,
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So that the Father doth not abdicate his right by the donation of them to Christ; Hence Joh. 20.17. I go to my Father and your Father, by way of comfort putting us into some co-partnership with his propriety;
So that the Father does not abdicate his right by the donation of them to christ; Hence John 20.17. I go to my Father and your Father, by Way of Comfort putting us into Some copartnership with his propriety;
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and to the Son by merit and purchase, so that the Children of God are to proceed by degrees, to evidence their propriety in Christ, and then in the Father;
and to the Son by merit and purchase, so that the Children of God Are to proceed by Degrees, to evidence their propriety in christ, and then in the Father;
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Lastly, They have the same power and strength, and that in reference to the defence and preservation of his people, Joh. 10. None can pull them out of my Fathers hand, then he addeth, I and my Father are one, one as in nature so in that omnipotent power to govern and preserve his Children to everlasting happinesse,
Lastly, They have the same power and strength, and that in Referente to the defence and preservation of his people, John 10. None can pull them out of my Father's hand, then he adds, I and my Father Are one, one as in nature so in that omnipotent power to govern and preserve his Children to everlasting happiness,
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1. By eternal generation, The Socinians would grant the Son hath many transcendent prerogatives, but not by eternal generation, but by a temporal donation ;
1. By Eternal generation, The socinians would grant the Son hath many transcendent prerogatives, but not by Eternal generation, but by a temporal donation;
The infinite Majesty of God, Christ nor only as God but as God-man hath, but how? not as if the properties of the divine nature were communicated to that,
The infinite Majesty of God, christ nor only as God but as God-man hath, but how? not as if the properties of the divine nature were communicated to that,
but only by vertue of the personal union, there is a communication of properties, not to the Natures but to the Person, Insomuch that the Apostle cals it the blood of God, Act. 25. How can that be but by vertue of that personal Union, the divine nature hath no bloud,
but only by virtue of the personal Union, there is a communication of properties, not to the Nature's but to the Person, Insomuch that the Apostle calls it the blood of God, Act. 25. How can that be but by virtue of that personal union, the divine nature hath no blood,
neither can it suffer, and thus Christ said, The Son of man which i• in heaven, Joh. 3. that could not be because of his humane nature but by the personal Union,
neither can it suffer, and thus christ said, The Son of man which i• in heaven, John 3. that could not be Because of his humane nature but by the personal union,
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The Ʋse of this Doctrine is very fruitfull, 1. By doctrinall Information of the deity of Christ, that he is truly God, having all things God the Father hath,
The Ʋse of this Doctrine is very fruitful, 1. By doctrinal Information of the deity of christ, that he is truly God, having all things God the Father hath,
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Socinus doth impudently say, that this doctrine of Christs Deity is so absurd, that the Christian world will one day be so farre informed as to be ashamed to beleeve such a thing,
Socinus does impudently say, that this Doctrine of Christ Deity is so absurd, that the Christian world will one day be so Far informed as to be ashamed to believe such a thing,
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This hath been so often cleared by the Church in all ages, that now there needs no more disputation in it, we must not alwaies be proving but we must at last hold fast that which is good ;
This hath been so often cleared by the Church in all ages, that now there needs no more disputation in it, we must not always be proving but we must At last hold fast that which is good;
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Ʋse 2. Is all that the Father hath Christs? then how happy are the people of God who are admitted into some co-partnership with all this blessednesse ;
Ʋse 2. Is all that the Father hath Christ? then how happy Are the people of God who Are admitted into Some copartnership with all this blessedness;
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yet every godly man being made a co•heir with Christ, he may by fruition and enjoyment say so, Rom 8. Oh the infinite treasure of that expression, a Son and co-heir with Christ ;
yet every godly man being made a co•heir with christ, he may by fruition and enjoyment say so, Rom 8. O the infinite treasure of that expression, a Son and coheir with christ;
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Whatsoever Christ is heir to, we are also co-heirs with him, only here is the difference, Quod Christus natura, nos gratia, what Christ is by nature that we are by grace;
Whatsoever christ is heir to, we Are also coheirs with him, only Here is the difference, Quod Christus Nature, nos Gratia, what christ is by nature that we Are by grace;
By this means Paul can triumph and say, I have all things, I can do all things, Phil. 4. The people of God are never established and confirmed till they be anchored here;
By this means Paul can triumph and say, I have all things, I can do all things, Philip 4. The people of God Are never established and confirmed till they be anchored Here;
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For this end it is that God eithet takes away earthly comforts or casteth in many roots of gall and wormwood in every condition, That you may know your treasure is in God and Christ not in these earthly contents.
For this end it is that God eithet Takes away earthly comforts or Cast in many roots of Gall and wormwood in every condition, That you may know your treasure is in God and christ not in these earthly contents.
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Ʋse 3. Is Christ thus partaker essentially of all that God hath, then take we heed how we refuse him speaking, for God is not only with him but in him, as God said concerning the Angel that led the people of Israel which was Christ, that they should take heed how they did provoke him,
Ʋse 3. Is christ thus partaker essentially of all that God hath, then take we heed how we refuse him speaking, for God is not only with him but in him, as God said Concerning the Angel that led the people of Israel which was christ, that they should take heed how they did provoke him,
and made him to be eaten with the vilest creatures, because the people cried, The voice of God and not of man, yet to his Son is willing that all honour and glory should be given as he himself also had immediately glorified him from heaven.
and made him to be eaten with the Vilest creatures, Because the people cried, The voice of God and not of man, yet to his Son is willing that all honour and glory should be given as he himself also had immediately glorified him from heaven.
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In the Argument we may consider, 1. The Person glorified. 2. The action it self, NONLATINALPHABET. 3. The Subject in whom and by whom he is glorfiied. The Person is Christ;
In the Argument we may Consider, 1. The Person glorified. 2. The actium it self,. 3. The Subject in whom and by whom he is glorfiied. The Person is christ;
when such heavenly gifts were bestowed upon them, but we may keep the proper signification, for the Apostles in that they left all, beleeving in him as the promised Messias,
when such heavenly Gifts were bestowed upon them, but we may keep the proper signification, for the Apostles in that they left all, believing in him as the promised Messias,
Now when Christ is said to be glorified by his Disciples, that is to be understood declaratively only, not really for Christ being God, no reall glory could be added to him, only there might be an outward acknowledgement and manifestation of it.
Now when christ is said to be glorified by his Disciples, that is to be understood declaratively only, not really for christ being God, no real glory could be added to him, only there might be an outward acknowledgement and manifestation of it.
but it's more coherent with the words to referre it to the Apostles of whom he had spoken before, They are thine, as also because they are the Subject for whom he is praying,
but it's more coherent with the words to refer it to the Apostles of whom he had spoken before, They Are thine, as also Because they Are the Subject for whom he is praying,
And then 2. NONLATINALPHABET is for NONLATINALPHABET as often the Hebrew Preposition Beth, and so Christ was glorified by them, because through their preaching many were converted to acknowledge and beleeve in Christ as the Messias, and so they glorified him.
And then 2. is for as often the Hebrew Preposition Beth, and so christ was glorified by them, Because through their preaching many were converted to acknowledge and believe in christ as the Messias, and so they glorified him.
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But 2. This historical bare acknowledgement is not enough unlesse there be a fiducial application of him, and an holy confident relying on him as the Mediator between God and man ;
But 2. This historical bore acknowledgement is not enough unless there be a fiducial application of him, and an holy confident relying on him as the Mediator between God and man;
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Austin formerly made a distinction between Credere Deo, Deum, and in Deum, but the Learned Criticks observe that the Scripture makes no such difference in the phrase, only we may for distinction sake use those expressions for those spoken of Joh. 2. to whom yet Christ would not communicate himself are said, NONLATINALPHABET,,
Austin formerly made a distinction between Believe God, God, and in God, but the Learned Critics observe that the Scripture makes no such difference in the phrase, only we may for distinction sake use those expressions for those spoken of John 2. to whom yet christ would not communicate himself Are said,,,
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Well, though the words and phrases may be promiscuous, yet the matter extremely differs, for many do speculatively beleeve that Christ is the Mediatour, who yet practically do not out of the sence and burthen of sin lay hold on Christ;
Well, though the words and phrases may be promiscuous, yet the matter extremely differs, for many do speculatively believe that christ is the Mediator, who yet practically do not out of the sense and burden of since lay hold on christ;
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Whereas this is indeed to glorifie Christ, when we renounce all our own righteousnesse, when we feel our sinnes a greater weight then ever we can bear,
Whereas this is indeed to Glorify christ, when we renounce all our own righteousness, when we feel our Sins a greater weight then ever we can bear,
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Hence they are like the Moon which though it receiveth all light from the Sunne, yet is the only thing that obscures and ecclipseth it by its Interposition.
Hence they Are like the Moon which though it receives all Light from the Sun, yet is the only thing that obscures and Eclipseth it by its Interposition.
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but it's greatly seen in the outward confession and profession of him, and that to the greatest reproach and danger which can be in the world, Rom. 10. With the heart man beleeveth,
but it's greatly seen in the outward Confessi and profession of him, and that to the greatest reproach and danger which can be in the world, Rom. 10. With the heart man Believeth,
He that will be saved must in the greatest danger and most scornful reproaches own Christ and his way; Thus our Saviour Luk 12.8. Whosoever shall not confesse me before a crooked generation, of him my Father and I will be ashamed ;
He that will be saved must in the greatest danger and most scornful Reproaches own christ and his Way; Thus our Saviour Luk 12.8. Whosoever shall not confess me before a crooked generation, of him my Father and I will be ashamed;
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Certainly in this particular the Disciples did highly honour Christ, for we know Christ himself was both by birth and life in a most contemptible manner;
Certainly in this particular the Disciples did highly honour christ, for we know christ himself was both by birth and life in a most contemptible manner;
Therefore our Saviour said, Blessed is he that is not offended at me, Mat. 11.6, It was the greatest wonder in the world not to stumble at Christ; We see the wise men;
Therefore our Saviour said, Blessed is he that is not offended At me, Mathew 11.6, It was the greatest wonder in the world not to Stumble At christ; We see the wise men;
the great men that lived then, they were all offended at his meannesse, Is not this the Carpenters Son? Mar. 4. Oh how hard would it have been for us to have received him as the Messias,
the great men that lived then, they were all offended At his meanness, Is not this the Carpenters Son? Mar. 4. O how hard would it have been for us to have received him as the Messias,
and laid the axe to the very root of all corruption within us, he forbids heart-lusts, heart-passions, these Embers in the fire though they never flame out;
and laid the axe to the very root of all corruption within us, he forbids heart-lusts, heart-passions, these Embers in the fire though they never flame out;
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If therefore we would honour Christ, it's our duty to forsake all those rebellions we are guilty of, To lay down our opposition and enmity against his commands, to take his yoke upon us, and to think it light and easie ;
If Therefore we would honour christ, it's our duty to forsake all those rebellions we Are guilty of, To lay down our opposition and enmity against his commands, to take his yoke upon us, and to think it Light and easy;
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What an honour was it to Christ to have men leave all their outward subsistence and earthly comforts to follow him? Did they not hereby declare that they prized the service of Christ more then all the world,
What an honour was it to christ to have men leave all their outward subsistence and earthly comforts to follow him? Did they not hereby declare that they prized the service of christ more then all the world,
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Though he will reign over them, maugre all their disobedience, if he do not govern them with the Scepter of grace, he will break them with a rod of Iron.
Though he will Reign over them, maugre all their disobedience, if he do not govern them with the Sceptre of grace, he will break them with a rod of Iron.
That as they glorifie Christ, so Christ makes a spirit of glory to rest upon them, 1 Pet. 4.14. Those marks Paul did bear on his body, They were so many Trophees;
That as they Glorify christ, so christ makes a Spirit of glory to rest upon them, 1 Pet. 4.14. Those marks Paul did bear on his body, They were so many Trophies;
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No, by sufferings, by revilings, by the most cruell deaths that malicious men could invent, they made the Name of Christ glorious through the whole world;
No, by sufferings, by revilings, by the most cruel death's that malicious men could invent, they made the Name of christ glorious through the Whole world;
so did the miseries and calamities of his Children redound greatly to his honour, for greater love and esteem they could not shew then by laying down their lives for him.
so did the misery's and calamities of his Children redound greatly to his honour, for greater love and esteem they could not show then by laying down their lives for him.
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6. Those honour Christ and glorifie him who walk in an holy and worthy manner to that calling whereby Christ hath called them, 2 Thes. 1.12. That the Name of Christ may be glorified in them? And how was that? by walking worthy of their calling ;
6. Those honour christ and Glorify him who walk in an holy and worthy manner to that calling whereby christ hath called them, 2 Thebes 1.12. That the Name of christ may be glorified in them? And how was that? by walking worthy of their calling;
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Is not every Town, every Family full of cursing, swearing, drunken and unclean persons? Now these are a Reproach to Christ, they make the Christian Religion a scorn,
Is not every Town, every Family full of cursing, swearing, drunken and unclean Persons? Now these Are a Reproach to christ, they make the Christian Religion a scorn,
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Even as Salvian a zealous Writer against the prophane lives of Christians, said, The heathens by way of scorn might say, Christiani sanctè vixissent, si Christus sancta docuisset ;
Even as Salvian a zealous Writer against the profane lives of Christians, said, The Heathens by Way of scorn might say, Christians sanctè vixissent, si Christus sancta docuisset;
They thought the reason why Christians had no more sober, chaste, and godly lives, was because Christ was not an holy Law-giver, he did not give them holy precepts;
They Thought the reason why Christians had no more Sobrium, chaste, and godly lives, was Because christ was not an holy Lawgiver, he did not give them holy Precepts;
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Oh then let the people of God who are apt to be dejected and cast down, to walk in a discouraged manner, to have their hearts pierced through with many thorny cares, Remember what Christ hath done for them,
O then let the people of God who Are apt to be dejected and cast down, to walk in a discouraged manner, to have their hearts pierced through with many thorny Cares, remember what christ hath done for them,
Is it not a dishonour to the Master for the servant to be dejected and grieved? Doth it not proclaim to others that they account his service an hard uncomfortable condition? Thus when men leave their former wicked courses,
Is it not a dishonour to the Master for the servant to be dejected and grieved? Does it not proclaim to Others that they account his service an hard uncomfortable condition? Thus when men leave their former wicked courses,
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God suffered Adam to fall, and in him all mankinde to be lost, that so the glory of Christ sent into the world for an atonement and a Mediator might breed amazement to all,
God suffered Adam to fallen, and in him all mankind to be lost, that so the glory of christ sent into the world for an atonement and a Mediator might breed amazement to all,
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Howsoever that there is a Church, a people of God, that they shall have such priviledges of glory, the end of all is that hereby Christ should be honoured, Joh 5.23.
Howsoever that there is a Church, a people of God, that they shall have such privileges of glory, the end of all is that hereby christ should be honoured, John 5.23.
2. The end of Gods Spirit in appointing a ministry, and giving gifts to them, as also accompanying of them with his spiritual presence is to glorifie Christ ;
2. The end of God's Spirit in appointing a Ministry, and giving Gifts to them, as also accompanying of them with his spiritual presence is to Glorify christ;
We are appointed for the work of the Ministry, for to glorifie Christ, and all your hearing ought to be for that end, Joh. 16.15. He shall take of mine and glorifie me, and Ioh. 14. he shall convince the world of sin and righteousness in reference to Christ;
We Are appointed for the work of the Ministry, for to Glorify christ, and all your hearing ought to be for that end, John 16.15. He shall take of mine and Glorify me, and John 14. he shall convince the world of since and righteousness in Referente to christ;
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Insomuch that there is no greater pest to the soul of man then for the Ministers thereof to be given up to vain glory, to seek their own glory from men,
Insomuch that there is no greater pest to the soul of man then for the Ministers thereof to be given up to vain glory, to seek their own glory from men,
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This made the worthy Reformers first think of departing from that Church, Christ was rob'd of his glory, he had not that honour which did belong to him;
This made the worthy Reformers First think of departing from that Church, christ was robbed of his glory, he had not that honour which did belong to him;
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Oh the patience and mercy of Christ, that he should suffer the earth to bear so many prophane wretches that are a reproach to him and all Christianity;
O the patience and mercy of christ, that he should suffer the earth to bear so many profane wretches that Are a reproach to him and all Christianity;
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Did the Disciples call for fire because the Samaritans would not receive Christ? how would their zeal have kindled to see so many crucifie the Lord Christ again? You glorifie the devil,
Did the Disciples call for fire Because the Samaritans would not receive christ? how would their zeal have kindled to see so many crucify the Lord christ again? You Glorify the Devil,
Whereas the former Arguments some of them were taken from the person of the Father, some from the person of the Apostles themselves, some from the Person of Christ.
Whereas the former Arguments Some of them were taken from the person of the Father, Some from the person of the Apostles themselves, Some from the Person of christ.
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In this Verse the Person of the Apostles and Christ are conjoyned together, Now the efficacy and force of the Argument lieth, 1. From the Condition of Christ. 2. From the Condition of the Apostles.
In this Verse the Person of the Apostles and christ Are conjoined together, Now the efficacy and force of the Argument lies, 1. From the Condition of christ. 2. From the Condition of the Apostles.
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but now he never was of the world, as he saith, v. 16. For to be of the world is to partake of the wickednesse and ungodlinesse which reigneth there, The whole world lieth in wickednesse ;
but now he never was of the world, as he Says, v. 16. For to be of the world is to partake of the wickedness and ungodliness which Reigneth there, The Whole world lies in wickedness;
Now because they were fallen into such a condition our Saviour doth in amore special manner commend their Estate to God, we do not reade that formerly he did in such a peculiar manner give them up to God,
Now Because they were fallen into such a condition our Saviour does in amore special manner commend their Estate to God, we do not read that formerly he did in such a peculiar manner give them up to God,
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They are dismaied when they see their afflictions rise higher, never considering that the love and care that Christ hath to them doth also encrease, Ioh. 13.1.
They Are dismayed when they see their afflictions rise higher, never considering that the love and care that christ hath to them does also increase, John 13.1.
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when Christ saw the time of his departure was come, having loved his own, he loved them to the end, more then ever he discovered his love, partly by condescending to wash their feet,
when christ saw the time of his departure was come, having loved his own, he loved them to the end, more then ever he discovered his love, partly by condescending to wash their feet,
Secondly, Christs love and care appeareth in that if he call to greater dangers and afflictions, he will then give more strength then ever to bear them, and more comfort then ever even to rejoyce in them :
Secondly, Christ love and care appears in that if he call to greater dangers and afflictions, he will then give more strength then ever to bear them, and more Comfort then ever even to rejoice in them:
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Thus before also, when our Saviour told them, They should be hated before Kings and Governours for his Names sake, he addeth, It shall be given them in that day to know what to speak, in that day ;
Thus before also, when our Saviour told them, They should be hated before Kings and Governors for his Names sake, he adds, It shall be given them in that day to know what to speak, in that day;
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as the Disciples had the Comforter promised them after his departure, and accordingly we reade that under all the persecutions and miseries they endured, they were filled with joy,
as the Disciples had the Comforter promised them After his departure, and accordingly we read that under all the persecutions and misery's they endured, they were filled with joy,
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and they went away rejoycing, so true is that of the Apostle 2 Cor. 1.4. Who comforteth us in all our Tribulations, that as our sufferings abound so our consolations also abound ;
and they went away rejoicing, so true is that of the Apostle 2 Cor. 1.4. Who comforts us in all our Tribulations, that as our sufferings abound so our consolations also abound;
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This we see abundantly fulfilled in all the holy Martyrs and Confessors, was not their dungeon a Paradise to them? Were not live Coals beds of Roses? Did they not rejoyce and sing Psalms? Now how came all this about? The more their miseries were, the more were Gods mercies;
This we see abundantly fulfilled in all the holy Martyrs and Confessors, was not their dungeon a Paradise to them? Were not live Coals Beds of Roses? Did they not rejoice and sing Psalms? Now how Come all this about? The more their misery's were, the more were God's Mercies;
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Consolations abound now, when never it may be before. Thirdly, The Lord Christ his care is seen even in the dangers and afflictions themselves, and that divers waies.
Consolations abound now, when never it may be before. Thirdly, The Lord christ his care is seen even in the dangers and afflictions themselves, and that diverse ways.
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That word is full of consolation, The•• no affliction, no triall, but thou didst need it, considering thy corruption •hy dulnesse, thy earthlinesse, there was a necessity to have some affliction fall upon thee, to humble thee,
That word is full of consolation, The•• no affliction, no trial, but thou didst need it, considering thy corruption •hy dulness, thy earthliness, there was a necessity to have Some affliction fallen upon thee, to humble thee,
And hence afflictions are attributed to Gods Love, Whom he loveth he chasteneth, Rev. 3. and all because the people of God could not be so fruitful and active if they were not thus chastened,
And hence afflictions Are attributed to God's Love, Whom he loves he Chasteneth, Rev. 3. and all Because the people of God could not be so fruitful and active if they were not thus chastened,
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Paul praieth thrice, yet could not remove those strong Temptations, 1 Co. 12. 3. His love and care is seen in the nature and kinde of the affliction and trouble :
Paul Prayeth thrice, yet could not remove those strong Temptations, 1 Co. 12. 3. His love and care is seen in the nature and kind of the affliction and trouble:
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Hezekiah gloried proudly in the Treasures he had, and therefore God caused an Enemy to come and spoil him of them, he might see by the afflictions what his sinne was, David was too inordinately affected to Absalom and Adonijah, and they became rebels to him and sore afflictions;
Hezekiah gloried proudly in the Treasures he had, and Therefore God caused an Enemy to come and spoil him of them, he might see by the afflictions what his sin was, David was too inordinately affected to Absalom and Adonijah, and they became rebels to him and soar afflictions;
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Oh it's a great matter to observe the wisedom and goodnesse of God in ordering that kinde of affliction rather for thee then another, Thou wast not thankful to God for thy health,
O it's a great matter to observe the Wisdom and Goodness of God in ordering that kind of affliction rather for thee then Another, Thou wast not thankful to God for thy health,
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The people of Israel were weary of Gods Service, therefore God delivered them up to evil Lords and Masters, that they should know what another service meant;
The people of Israel were weary of God's Service, Therefore God Delivered them up to evil lords and Masters, that they should know what Another service meant;
4. As the kinde so the continuance God will not let it abide any longer then it doth his work, These horse-leeches shall suck no longer, then the corrupt bloud lasteth;
4. As the kind so the Continuance God will not let it abide any longer then it does his work, These Horseleeches shall suck no longer, then the corrupt blood lasteth;
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for ten daies there is the continuance, which made the Psalmist say, The rod of the wicked shall not alwaies rest upon the back of the Righteous ; Psal. 125.3.
for ten days there is the Continuance, which made the Psalmist say, The rod of the wicked shall not always rest upon the back of the Righteous; Psalm 125.3.
It's true the people of God have many times thought their deliverance too long, Will the Lord cast off for ever? Hath he forgotten to be gracious? Thus they expostulate and complain,
It's true the people of God have many times Thought their deliverance too long, Will the Lord cast off for ever? Hath he forgotten to be gracious? Thus they expostulate and complain,
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but God at another time s•• •he would hasten it in due time, Isa. 60.22. and he cals it but a moment, •••rein he had hid his face from them, Isa. 54.7. although it was seventy years;
but God At Another time s•• •he would hasten it in due time, Isaiah 60.22. and he calls it but a moment, •••rein he had hid his face from them, Isaiah 54.7. although it was seventy Years;
There hath no temptation befallen you but out of which he will make a way to escape, 1 Cor. 10 13. The Lord knoweth how to deliver those that are his :
There hath no temptation befallen you but out of which he will make a Way to escape, 1 Cor. 10 13. The Lord Knoweth how to deliver those that Are his:
Thus the Prophet, This is the fruit of Iacobs trouble to purge away his sinne, Isaiah 27.9. and Rom. 8. All things work to the good of them whom God loveth :
Thus the Prophet, This is the fruit of Iacobs trouble to purge away his sin, Isaiah 27.9. and Rom. 8. All things work to the good of them whom God loves:
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Christ that hath so loved thee would never let this or that come upon thee, did he not intend to turn it for thy spirituall good? This made David say, Before he was afflicted he went astray, Psal. 119. And when both these go together, Afflictions and Sanctification, David cals it a Blessednesse, not a misery, Blessed is the man whom thou chastenest,
christ that hath so loved thee would never let this or that come upon thee, did he not intend to turn it for thy spiritual good? This made David say, Before he was afflicted he went astray, Psalm 119. And when both these go together, Afflictions and Sanctification, David calls it a Blessedness, not a misery, Blessed is the man whom thou chastenest,
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and teachest thy way, Psal. 94 12. If God teacheth thee by thy afflictions the bitternesse of sinne, the duty of Faith and weanednesse of Spirit from the world;
and Teachest thy Way, Psalm 94 12. If God Teaches thee by thy afflictions the bitterness of sin, the duty of Faith and weanednesse of Spirit from the world;
if he account all the troubles and losses they have upon his score, if he say to them as Abiathar the Priest, I was the occasion of all the Priests bloud,
if he account all the Troubles and losses they have upon his score, if he say to them as Abiathar the Priest, I was the occasion of all the Priests blood,
but my troubles and afflictions are the fruit of my sin, It's not for Christs Name but want of love to Christ, it is my dulnesse and lukewarmnesse that hath brought anger upon me: To this consider,
but my Troubles and afflictions Are the fruit of my since, It's not for Christ Name but want of love to christ, it is my dulness and lukewarmness that hath brought anger upon me: To this Consider,
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1. It cannot be denied but that there is a great difference between those afflictions that are exploratory, which are to draw out the graces of the godly,
1. It cannot be denied but that there is a great difference between those afflictions that Are exploratory, which Are to draw out the graces of the godly,
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No, They could not but finde many Imperfections, even in those noble undertakings, And therefore desired pardon even for their very dying for Christ, that they had no such perfect faith and patience as they ought:
No, They could not but find many Imperfections, even in those noble undertakings, And Therefore desired pardon even for their very dying for christ, that they had no such perfect faith and patience as they ought:
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It was therefore Christ and his Sufferings administred them all their comforts, and this thou maist take though thy sinnes have caused thy afflictions.
It was Therefore christ and his Sufferings administered them all their comforts, and this thou Mayest take though thy Sins have caused thy afflictions.
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Ʋse of Instruction, what Treasures of comfort the Godly have, With what triumph and joy they might live even in the greatest afflictions, if beleeving this ;
Ʋse of Instruction, what Treasures of Comfort the Godly have, With what triumph and joy they might live even in the greatest afflictions, if believing this;
The adversative particle is expressed in NONLATINALPHABET, for whereas the Learned observe, that that particle NONLATINALPHABET is used three waies in Scripture. 1. Which is most common as conjunctive. 2. As adversative. 3. As argumentative.
The adversative particle is expressed in, for whereas the Learned observe, that that particle is used three ways in Scripture. 1. Which is most Common as conjunctive. 2. As adversative. 3. As argumentative.
As for the Condition it self, To be in the world is no more then to have our abode here amongst men, who by nature are all set against God and his waies,
As for the Condition it self, To be in the world is no more then to have our Abided Here among men, who by nature Are all Set against God and his ways,
So that to say They were in the world was to say, They were in the midst of the Sea under the power of all windes and tempests, without any haven, wherein every moment they might expect utter destruction.
So that to say They were in the world was to say, They were in the midst of the Sea under the power of all winds and tempests, without any Haven, wherein every moment they might expect utter destruction.
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They must be in the world, but let not the evil thereof infect them, it being no lesse a miracle to be kept from the sinnes of the world while we live in it,
They must be in the world, but let not the evil thereof infect them, it being no less a miracle to be kept from the Sins of the world while we live in it,
then for those three Worthies not to be burned while in the fiery Furnace; The Apostle John excellently describeth the foul contagion of the world, 1 Ioh. 5.19. The whole world lieth in wickednesse, the whole world, None are exempted till called out of it by Grace;
then for those three Worthies not to be burned while in the fiery Furnace; The Apostle John excellently Describeth the foul contagion of the world, 1 John 5.19. The Whole world lies in wickedness, the Whole world, None Are exempted till called out of it by Grace;
And then in wickednesse NONLATINALPHABET a troublesome wickednesse, that makes trouble and vexation to those that are not in the same excesse of wickednesse with them.
And then in wickedness a troublesome wickedness, that makes trouble and vexation to those that Are not in the same excess of wickedness with them.
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In the explaining of this concerning the danger of sinne to a Godly man in this world, it will appear how difficult it is to them to passe by these Syrens,
In the explaining of this Concerning the danger of sin to a Godly man in this world, it will appear how difficult it is to them to pass by these Sire's,
so to live in this world which is wholly set on wickenesse, it's a wonder of wonders if we smell not of it, savour not of it: Therefore pure Religion Jam. 1.27. is said to keep a man unspotted from the world, Ʋnspotted, that implieth what a noisome dunghill or fllthy infecting place the world is;
so to live in this world which is wholly Set on wickenesse, it's a wonder of wonders if we smell not of it, savour not of it: Therefore pure Religion Jam. 1.27. is said to keep a man unspotted from the world, Ʋnspotted, that Implies what a noisome dunghill or fllthy infecting place the world is;
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Did not our Saviour say to his very Disciples that they should take heed of surfetting and drunkennesse, that their hearts should not be overcharged with the cares of this world, Luk. 21.34. Who would not have thought the Disciples farre enough from this sinne, yet they must take heed ;
Did not our Saviour say to his very Disciples that they should take heed of surfeiting and Drunkenness, that their hearts should not be overcharged with the Cares of this world, Luk. 21.34. Who would not have Thought the Disciples Far enough from this sin, yet they must take heed;
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So that the love, care, and joy about these things shuts out that love to God, 1 Cor. 7. The Apostle tels us, that those who marry must be as if they married not, those that buy as if they bought not,
So that the love, care, and joy about these things shuts out that love to God, 1 Cor. 7. The Apostle tells us, that those who marry must be as if they married not, those that buy as if they bought not,
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But who can stand under this Truth? Who can endure this glorious Light? Is not the world a tempting world though not an afflicting? Thou dost not communicate with the wickednesse and grosse impieties the world lieth in,
But who can stand under this Truth? Who can endure this glorious Light? Is not the world a tempting world though not an afflicting? Thou dost not communicate with the wickedness and gross impieties the world lies in,
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but thy heart is over-charged and surfetted with affections to lawful things, Thou over-lovest, over-grievest, Thy trade is a snare to thee, Thy Wife, thy Children are snares to thee, they draw thee into this and that immoderate affection;
but thy heart is overcharged and surfeited with affections to lawful things, Thou over-lovest, over-grievest, Thy trade is a snare to thee, Thy Wife, thy Children Are snares to thee, they draw thee into this and that immoderate affection;
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That which is full of bitternesse yet appeareth, as if altogether good, So true is that, Per fallacia mala itur and vera bona per fallacia bona itur and vera mala, By seeming evils we come to reall good,
That which is full of bitterness yet appears, as if altogether good, So true is that, Per Fallacy mala itur and vera Bona per Fallacy Bona itur and vera mala, By seeming evils we come to real good,
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So that he hath a dangerous Enemy about the Wals, and a treacherous party within; The world and his heart are in a Confederacy against the good of his soul,
So that he hath a dangerous Enemy about the Walls, and a treacherous party within; The world and his heart Are in a Confederacy against the good of his soul,
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and therefore the world doth no sooner knock at the door but this root of sinne betraieth all, sets open all, insomuch that the godly man is hardly saved,
and Therefore the world does no sooner knock At the door but this root of sin betrayeth all, sets open all, insomuch that the godly man is hardly saved,
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He doth divide all the things of the world into three heads, and who is there that liveth in the world that is not in danger of being insnared and overtaken by one of these.
He does divide all the things of the world into three Heads, and who is there that lives in the world that is not in danger of being Ensnared and overtaken by one of these.
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To have power, greatnesse, and preheminency above others, this is the middle age sinne, so that the Apostle doth lay down three main capitall Springs of all the evil in the world,
To have power, greatness, and Preeminence above Others, this is the middle age sin, so that the Apostle does lay down three main capital Springs of all the evil in the world,
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Fifthly, A godly mans danger in this world to sinne, is because of the clogging and dulling disposition all things in the world work in respect of heavenly things :
Fifthly, A godly men danger in this world to sin, is Because of the clogging and dulling disposition all things in the world work in respect of heavenly things:
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so neither can the soul full of earthly and worldly thoughts, May not then the godly cry out, O Lord I would fain meditate with delight on thee but this world will not let me:
so neither can the soul full of earthly and worldly thoughts, May not then the godly cry out, Oh Lord I would fain meditate with delight on thee but this world will not let me:
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Sixthly, A godly mans danger i• in respect of the discouragements and disheartenings the world puts upon godlinesse, that is, man must be endowed with great might from above, that can despise all the reproaches and shame the Word of God meets with;
Sixthly, A godly men danger i• in respect of the discouragements and disheartenings the world puts upon godliness, that is, man must be endowed with great might from above, that can despise all the Reproaches and shame the Word of God meets with;
Therefore a great encouragement is put upon the Confession of Christ before a crooked and wicked generation. Mat. 10.35. To be godly in the world, To own the strict and powerful waies of God in the world is to laugh amongst Lyons, to dance among Serpents, to contemn all dangers;
Therefore a great encouragement is put upon the Confessi of christ before a crooked and wicked generation. Mathew 10.35. To be godly in the world, To own the strict and powerful ways of God in the world is to laugh among Lyons, to dance among Serpents, to contemn all dangers;
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What will you be wiser then others? Will not you doe as most doe? Will you be a by-word where you live? Thus there is no time when Christ is to be born as it were,
What will you be Wiser then Others? Will not you do as most doe? Will you be a Byword where you live? Thus there is no time when christ is to be born as it were,
This is to endanger thy Salvation, for the lukewarm God will spue out of his mouth, Revel. 3.16. Oh take heed of saying, I dare not be more forward, I shall displease my Parents in doing thus, thou caust not please God at all;
This is to endanger thy Salvation, for the lukewarm God will spue out of his Mouth, Revel. 3.16. O take heed of saying, I Dare not be more forward, I shall displease my Parents in doing thus, thou caused not please God At all;
Seventhly, A Godly mans Danger in this world is because the worldly Snares that are be improved to the utmost by the Devil, whose the world is, and in which he reigneth, 2 Corinth. 4.4. He is called the God of this world that blindeth the eyes of men :
Seventhly, A Godly men Danger in this world is Because the worldly Snares that Are be improved to the utmost by the devil, whose the world is, and in which he Reigneth, 2 Corinth. 4.4. He is called the God of this world that blinds the eyes of men:
As if the Temptations of the world were nothing to those of Satan; And therefore he is called the Tempter, 1 Thessal. 3.5. Oh then the danger of a Godly man ▪ the world tempts, his own flesh tempts, the Devils tempt;
As if the Temptations of the world were nothing to those of Satan; And Therefore he is called the Tempter, 1 Thessal. 3.5. O then the danger of a Godly man ▪ the world tempts, his own Flesh tempts, the Devils tempt;
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May not this make every one in this world to look upon himself as Jonah in the Whales Belly, To cry out as zealously and as fervently to be delivered as he did.
May not this make every one in this world to look upon himself as Jonah in the Whale's Belly, To cry out as zealously and as fervently to be Delivered as he did.
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and to leave him, the reason was because he did cleave to this present world, 2 Tim. 4.10. Ʋse of Instruction, why there are so many duties to pray, to watch, to be working out our Salvation with Fear and Trembling;
and to leave him, the reason was Because he did cleave to this present world, 2 Tim. 4.10. Ʋse of Instruction, why there Are so many duties to pray, to watch, to be working out our Salvation with fear and Trembling;
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Thou couldest no more live the Life of Grace in this wicked world then they say Birds can live near the Lake Asphaltites, that by its Sulphureous Smell kils them while they fly over it:
Thou Couldst not more live the Life of Grace in this wicked world then they say Birds can live near the Lake Asphaltites, that by its Sulphureous Smell kills them while they fly over it:
Oh let the fearfull Fals of so many Godly in the Scripture be Pillars of Salt to thee who knoweth ere thou goest out of this World what a Judas thou mayest prove, what an Hell thou mayest make thy self,
O let the fearful Falls of so many Godly in the Scripture be Pillars of Salt to thee who Knoweth ere thou goest out of this World what a Judas thou Mayest prove, what an Hell thou Mayest make thy self,
For though the Godly are kept by Gods power that they shall persevere, yet they may get many Fals, tumble in the mire, seem the Devils Swine rather then Christs Sheep for a while,
For though the Godly Are kept by God's power that they shall persevere, yet they may get many Falls, tumble in the mire, seem the Devils Swine rather then Christ Sheep for a while,
and all is because they doe not labour to keep their Garments lest their nakednesse appear, They meet with searching Tempests therefore let them keep their garments close to them.
and all is Because they do not labour to keep their Garments lest their nakedness appear, They meet with searching Tempests Therefore let them keep their garments close to them.
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THe Condition of the Disciples described by this, that they are said to be in the world, makes them the fit Object of Christs Praier and Petition, such are the Snares to sinne and the outward troubles opposing, that were it not for this Praier of Christ still putting forth its efficacy;
THe Condition of the Disciples described by this, that they Are said to be in the world, makes them the fit Object of Christ Prayer and Petition, such Are the Snares to sin and the outward Troubles opposing, that were it not for this Prayer of christ still putting forth its efficacy;
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This is so sore a Temptation that our Saviour doth often forewarn them of it, that they may be forearmed, Joh. 15.18, 19. There he foretels their Portion to be hated of the world :
This is so soar a Temptation that our Saviour does often forewarn them of it, that they may be Forearmed, John 15.18, 19. There he foretells their Portion to be hated of the world:
It's not for want of malice and a will, only God who chained up the devil their Master, that he could not hurt Job any further then he was permitted, doth also confine his Children and Instruments;
It's not for want of malice and a will, only God who chained up the Devil their Master, that he could not hurt Job any further then he was permitted, does also confine his Children and Instruments;
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Our Saviour gives the reason why they will hate them, for it might seem strange why the Godly should be so opposed, they wrong none, they defraud none, they injure none;
Our Saviour gives the reason why they will hate them, for it might seem strange why the Godly should be so opposed, they wrong none, they defraud none, they injure none;
Would you drink, swear, run into the same excesse as they do, then it would love you and embrace you, Likewise Joh. 16.33. Our Saviour tels them again of this trouble from the world:
Would you drink, swear, run into the same excess as they do, then it would love you and embrace you, Likewise John 16.33. Our Saviour tells them again of this trouble from the world:
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for it's a great-quieting of the heart to be able to say, This is no more then I looked for, I thank God I am one that the world hateth, I should suspect my self if wicked men loved me, our Saviour therefore tels them, they shall have trouble NONLATINALPHABET, that is, such trouble as squeezeth and oppresseth, tribulation, a word that comes from a Thorn or Thistle that pricketh,
for it's a great-quieting of the heart to be able to say, This is no more then I looked for, I thank God I am one that the world hates, I should suspect my self if wicked men loved me, our Saviour Therefore tells them, they shall have trouble, that is, such trouble as squeezeth and Oppresses, tribulation, a word that comes from a Thorn or Thistle that pricks,
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But besides those troubles which come mediately from God by Instruments there are immediate exercises which are more difficultly born then any outward troubles;
But beside those Troubles which come mediately from God by Instruments there Are immediate exercises which Are more difficultly born then any outward Troubles;
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He is their professed Enemy, and so creates them all the misery he can, that because he cannot torment them in hell he will do what he can in this world;
He is their professed Enemy, and so creates them all the misery he can, that Because he cannot torment them in hell he will do what he can in this world;
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How can a man but be troubled to be in the danger of many Legions of these unclean Spirits, Eph. 6. We are said to wrestle with these Principalities and Powers in darknesse ;
How can a man but be troubled to be in the danger of many Legions of these unclean Spirits, Ephesians 6. We Are said to wrestle with these Principalities and Powers in darkness;
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so that there is scarce any godly man but the devil doth immediatly cause trouble in his Soul by sad temptations, heavy suggestions, he comes and takes the good Seed away as soon as it is sown, his Temptations are like so many Egyptian Frogs, alwaies croaking and troubling the Believer that he cannot pray, cannot beleeve in a promise, cannot walk in faith and peace as he ought to do, The devil makes it a troublesome world.
so that there is scarce any godly man but the Devil does immediately cause trouble in his Soul by sad temptations, heavy suggestions, he comes and Takes the good Seed away as soon as it is sown, his Temptations Are like so many Egyptian Frogs, always croaking and troubling the Believer that he cannot pray, cannot believe in a promise, cannot walk in faith and peace as he ought to do, The Devil makes it a troublesome world.
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3. The godly mans trouble ariseth from the wicked and prophane in the world, And this is the proper meaning of the Text, This is the world that hateth them, viz. the ungodly and wicked men, which are the greatest part in the world;
3. The godly men trouble arises from the wicked and profane in the world, And this is the proper meaning of the Text, This is the world that hates them, viz. the ungodly and wicked men, which Are the greatest part in the world;
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David though a King yet Drunkards would make Songs of him, Psa. 69.11. Christ though never any walked so holily and unblameably as he did, yet they slandered him and said, He had •n Devil ;
David though a King yet Drunkards would make Songs of him, Psa. 69.11. christ though never any walked so holily and unblamably as he did, yet they slandered him and said, He had •n devil;
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Dost thou think to escape? Did ever any Wolf or Lyon love the Sheep? Can the Serpent but have enmity to a man? Will not Cain kill Abel? Ishmael persecute Isaac? No, darknesse cannot agree with light,
Dost thou think to escape? Did ever any Wolf or lion love the Sheep? Can the Serpent but have enmity to a man? Will not Cain kill Abel? Ishmael persecute Isaac? No, darkness cannot agree with Light,
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Their reproaches, their malicious words will help to make thee more Godly, and make thee walk so watchfully that thou mayest put them to shame which thus speak evil and disgracefully of thee.
Their Reproaches, their malicious words will help to make thee more Godly, and make thee walk so watchfully that thou Mayest put them to shame which thus speak evil and disgracefully of thee.
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4. The Godly mans trouble in this world ariseth not only from professed wicked men and open enemies, but many times even from those who really or apparently look towards the same Heaven with them :
4. The Godly men trouble in this world arises not only from professed wicked men and open enemies, but many times even from those who really or apparently look towards the same Heaven with them:
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David makes sad complaint of his familiar friend, with whom he took sweet counsell, that this man should rise against him, Psa. 41.9. and Paul also complaineth of the perill he was in by false Brethren, 1 Cor. 11.26.
David makes sad complaint of his familiar friend, with whom he took sweet counsel, that this man should rise against him, Psa. 41.9. and Paul also Complaineth of the peril he was in by false Brothers, 1 Cor. 11.26.
and that in a most intimate manner, yet to become Enemies and Adversaries to those that truly fear God, was not Christ betrayed by Judas one of his own Company, that had left all, to become his Disciple,
and that in a most intimate manner, yet to become Enemies and Adversaries to those that truly Fear God, was not christ betrayed by Judas one of his own Company, that had left all, to become his Disciple,
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Was there not a Paroxysme between Paul and Barnabas? Did not the Corinthians go to Law and wrong one another? Doth not the Apostle James tell them of their envyings and their devourings of one another, Iam. 13.16.
Was there not a Paroxysm between Paul and Barnabas? Did not the Corinthians go to Law and wrong one Another? Does not the Apostle James tell them of their envyings and their devourings of one Another, Iam. 13.16.
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Why doth our Saviour above all things pray in this Chapter for the Disciples Ʋnity, That they might be one, but because of the pronenesse that is even in Gods Children, to fall out with one another, as Iacobs Children did;
Why does our Saviour above all things pray in this Chapter for the Disciples Ʋnity, That they might be one, but Because of the proneness that is even in God's Children, to fallen out with one Another, as Iacobs Children did;
It was Cyprians Complaint of old, Madet orbis Christianus mutuo sanguine, & quod cum privati fecerint homicidium dicitur, eum publice geritur virtus vocatur:
It was Cyprians Complaint of old, Madet Orbis Christian mutuo sanguine, & quod cum Private fecerint Homicide dicitur, Eum publice geritur virtus vocatur:
Doth not experience convince of this? Are not many godly mens Enemies of the same house, of the same Religion, of the same Christian Faith with him? Oh this is hard to bear,
Does not experience convince of this? are not many godly men's Enemies of the same house, of the same Religion, of the same Christian Faith with him? O this is hard to bear,
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5. God hath made the world a troublesome world in all Conditions, in all Relations, so that none can finde this place any other then a Valley of Tears ;
5. God hath made the world a troublesome world in all Conditions, in all Relations, so that none can find this place any other then a Valley of Tears;
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so that as it would be a miraculous and wonderfull thing to see the Fire descend downward, no lesse would it be to see a man without some Trouble or other:
so that as it would be a miraculous and wonderful thing to see the Fire descend downward, no less would it be to see a man without Some Trouble or other:
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If there were no devil, no wicked men to trouble, yet such is the Unbelief and the Discontents that are apt to rise in a Godly man, that he would be a Trouble,
If there were no Devil, no wicked men to trouble, yet such is the Unbelief and the Discontents that Are apt to rise in a Godly man, that he would be a Trouble,
And first, That our Hearts may not be immoderately and inordinately cleaving to this world ; We see there are many strict Commands against the Love of it:
And First, That our Hearts may not be immoderately and inordinately cleaving to this world; We see there Are many strict Commands against the Love of it:
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When therefore thou meetest with Crosses, with Troubles, with the Deceitfulnesse and Inconstancy of worldly Comforts, say, This is to instruct and teach me, that I am not to expect an Heaven here;
When Therefore thou meetest with Crosses, with Troubles, with the Deceitfulness and Inconstancy of worldly Comforts, say, This is to instruct and teach me, that I am not to expect an Heaven Here;
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Here the Rule is much more true then in Physicks, Appetitus non est Regula Concoctionis, Thou must hunger after these Earthly things no more then thou canst concoct or improve for Gods Glory and thy own particular good;
Here the Rule is much more true then in Physics, Appetitus non est Regula Concoctionis, Thou must hunger After these Earthly things no more then thou Canst concoct or improve for God's Glory and thy own particular good;
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Thirdly, The Lord makes this world full of Enmity and Hatred against us, That we might not symbolize with it or contract any of the guilt and pollution of it upon our Souls:
Thirdly, The Lord makes this world full of Enmity and Hatred against us, That we might not symbolise with it or contract any of the guilt and pollution of it upon our Souls:
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It is a Mercy that Wicked men are Scorpions and Serpents, That they are Wolves and Lyons, hereby thou art chased and affrighted from their Company and Society;
It is a Mercy that Wicked men Are Scorpions and Serpents, That they Are Wolves and Lyons, hereby thou art chased and affrighted from their Company and Society;
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What have not all thy Pains, Afflictions, and Grievances yet made thee long and thirst for Heaven? Dost thou not think, Here I am sighing, crying, diseased, distressed,
What have not all thy Pains, Afflictions, and Grievances yet made thee long and thirst for Heaven? Dost thou not think, Here I am sighing, crying, diseased, distressed,
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as our Saviour commands, when the wicked world opposeth them for their Godlinesse and Uprightnesse; For mark our Saviours Expression herein, Matth. 5.20. It must be for Christs Sake, and Righteousnesse Sake, not for any wickednesse or ungodlinesse of thy own:
as our Saviour commands, when the wicked world Opposeth them for their Godliness and Uprightness; For mark our Saviors Expression herein, Matthew 5.20. It must be for Christ Sake, and Righteousness Sake, not for any wickedness or ungodliness of thy own:
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He knew how much his Sufferings and Death would amaze them and shake their Faith, he knew what a false principle they were possessed with, viz, that he would erect a temporall Glorious Kingdome;
He knew how much his Sufferings and Death would amaze them and shake their Faith, he knew what a false principle they were possessed with, videlicet, that he would erect a temporal Glorious Kingdom;
and by the way observe that our Saviour tels them, That they knew whither he went and the way, yet Thomas in the name of the rest saith, Lord, we know not whither thou goest :
and by the Way observe that our Saviour tells them, That they knew whither he went and the Way, yet Thomas in the name of the rest Says, Lord, we know not whither thou goest:
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First, That it was appointed by God, that the way whereby Christ should from this state of humiliation come to glory with him, should be the way of ignominy, reproach, and death;
First, That it was appointed by God, that the Way whereby christ should from this state of humiliation come to glory with him, should be the Way of ignominy, reproach, and death;
It behoved the Son of man to suffer, and so enter into glory, Luk. 24.46. It must be so else the Justice of God could not be satisfied, else mans Redemption could not be obtained;
It behooved the Son of man to suffer, and so enter into glory, Luk. 24.46. It must be so Else the justice of God could not be satisfied, Else men Redemption could not be obtained;
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and the order God hath appointed for all beleevers ere they come to glory, 1. the bloudy nature of sinne, for it was this and nothing else that put Christ to be a Sacrifice for us, had not Adam and we in him all apostatized from God;
and the order God hath appointed for all believers ere they come to glory, 1. the bloody nature of sin, for it was this and nothing Else that put christ to be a Sacrifice for us, had not Adam and we in him all apostatized from God;
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There had been no need of his death, but now by this transgression, and ours superadded, without the shedding of his bloud, there could be no remission of sinne;
There had been no need of his death, but now by this Transgression, and ours superadded, without the shedding of his blood, there could be no remission of sin;
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Oh remember the least vain thought or idle word cannot in this world or in the world to come be expiated but by Christs bloud only, had there been no other sinne in the world but a vain thought, Christ must have undergone all that wrath of God and man ere it could be blotted out;
O Remember the least vain Thought or idle word cannot in this world or in the world to come be expiated but by Christ blood only, had there been no other sin in the world but a vain Thought, christ must have undergone all that wrath of God and man ere it could be blotted out;
In the second general place Consider, That when Christ saith, he goeth to his Father, herein is implied, that state of glory and honour he shall have in heaven, as if he had said, I shall be no more in the state and habit of a Servant, no more in a despised and contemned condition,
In the second general place Consider, That when christ Says, he Goes to his Father, herein is implied, that state of glory and honour he shall have in heaven, as if he had said, I shall be no more in the state and habit of a Servant, no more in a despised and contemned condition,
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As Mephibosheth said, Let Ziba take all, so that King David was returned safe, so that the honour and kingdom of Christ may be promoted, let good Name, wealth,
As Mephibosheth said, Let Ziba take all, so that King David was returned safe, so that the honour and Kingdom of christ may be promoted, let good Name, wealth,
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Not as the Arians would have it essentially, but in outward dispensation, because Christ here was in the fashion and form of the meanest and most despised of men.
Not as the Arians would have it essentially, but in outward Dispensation, Because christ Here was in the fashion and from of the Meanest and most despised of men.
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It is said, The holy Ghost was not yet given, because Christ was not yet glorified, Joh. 7.39. The large administration of the gifts of Gods Spirit were reserved till Christ in triumph went up to heaven, Ioh. 16.7. If I depart I will send him to you, You see the sending of the holy Ghost depends upon Christs departure;
It is said, The holy Ghost was not yet given, Because christ was not yet glorified, John 7.39. The large administration of the Gifts of God's Spirit were reserved till christ in triumph went up to heaven, John 16.7. If I depart I will send him to you, You see the sending of the holy Ghost depends upon Christ departure;
but men are so prophane and sensual, that they know not what the Spirits working upon the Soul is, no more then a beast knoweth the operations of a rational Soul.
but men Are so profane and sensual, that they know not what the Spirits working upon the Soul is, no more then a beast Knoweth the operations of a rational Soul.
2. A second benefit by Christs going to the Father, is, the enabling of us with all holy and heavenly gifts, either in a sanctifying way or a ministerial; Thus;
2. A second benefit by Christ going to the Father, is, the enabling of us with all holy and heavenly Gifts, either in a sanctifying Way or a ministerial; Thus;
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Eph. 4. Christ when he ascended into heaven gave gifts to men, That you have a Ministry and Ordinances with the spiritual effects thereof, it's wholly from this Yea Ioh. 14 12. all miraculous Gifts do descend from this, Our Saviour there saith, That he who beleeveth on him shall do greater works then he doth, that is,
Ephesians 4. christ when he ascended into heaven gave Gifts to men, That you have a Ministry and Ordinances with the spiritual effects thereof, it's wholly from this Yea John 14 12. all miraculous Gifts do descend from this, Our Saviour there Says, That he who Believeth on him shall do greater works then he does, that is,
as some say, greater Miracles in themselves, for we reade that by Peters handkerchief and his very shadow wonderful things were done, which we reade not of Christ,
as Some say, greater Miracles in themselves, for we read that by Peter's handkerchief and his very shadow wondered things were done, which we read not of christ,
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and mark the word v. 2. In my Fathers house are many mansions, NONLATINALPHABET, that is spoken in opposition to ours here, where we are but Pilgrims and strangers;
and mark the word v. 2. In my Father's house Are many mansions,, that is spoken in opposition to ours Here, where we Are but Pilgrim's and Strangers;
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In the earth we have only Tabernacles, in heaven there are mansion places; They continue there to all Eternity, and further he saith, many Mansion places;
In the earth we have only Tabernacles, in heaven there Are mansion places; They continue there to all Eternity, and further he Says, many Mansion places;
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Oh the Godly man dying, if in his temptations, is ready to think, O my Soul whether art thou going? What will become of thee? where wilt thou lodge this night? To this Faith should answer, Christ hath prepared a place, he hath provided a Rest,
O the Godly man dying, if in his temptations, is ready to think, Oh my Soul whither art thou going? What will become of thee? where wilt thou lodge this night? To this Faith should answer, christ hath prepared a place, he hath provided a Rest,
Christ is not so affected with that glory and honour, God hath put upon him, that he should forget the meanest of his children, he dealeth not as Pharaohs Butler that forgat poor Ioseph, when he was promoted, No,
christ is not so affected with that glory and honour, God hath put upon him, that he should forget the Meanest of his children, he deals not as Pharaohs Butler that forgot poor Ioseph, when he was promoted, No,
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So that the godly soul while it sits sighing, I am here sinning and offending of God, may also remember at that very time there is a potent Advocate preventing all the dangers that may come by sinne.
So that the godly soul while it sits sighing, I am Here sinning and offending of God, may also Remember At that very time there is a potent Advocate preventing all the dangers that may come by sin.
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He is not so gone as to leave us for ever, but he will come again and take us to the Father also, Ioh. 14.3. I will come again and receive you to my self, that you may be where I am :
He is not so gone as to leave us for ever, but he will come again and take us to the Father also, John 14.3. I will come again and receive you to my self, that you may be where I am:
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Now this being where Christ is, doth comprehend the communication of all glory and blessednesse, which Christ bestoweth on his people, and that without any intermission;
Now this being where christ is, does comprehend the communication of all glory and blessedness, which christ bestoweth on his people, and that without any intermission;
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But then and there we have a perpetual communion with him, and if so be the enjoying of him by faith fill the soul with so much joy, what will the immediate fruition of him do? Thus you see that we are in a jejune speculative manner, to say Christ by his death went to the Father,
But then and there we have a perpetual communion with him, and if so be the enjoying of him by faith fill the soul with so much joy, what will the immediate fruition of him doe? Thus you see that we Are in a jejune speculative manner, to say christ by his death went to the Father,
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In the fourth general place, By this phrase is signified to us that death could not detain Christ in the grave, it could not hold him there so as to hinder his going to the Father;
In the fourth general place, By this phrase is signified to us that death could not detain christ in the grave, it could not hold him there so as to hinder his going to the Father;
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The devil is Christs Enemy, and death was Christs Enemy as well as thine, and it's good to observe that death is called Christs Enemy, 1 Cor. 15. Christ shall put all his Enemies under his feet, The last Enemy that shall be destroied is death ;
The Devil is Christ Enemy, and death was Christ Enemy as well as thine, and it's good to observe that death is called Christ Enemy, 1 Cor. 15. christ shall put all his Enemies under his feet, The last Enemy that shall be destroyed is death;
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Thus Christ out of the temptation called it so, but in the temptation he asketh why he had forsaken him? Not that Christ in his temptation was guilty of any sin,
Thus christ out of the temptation called it so, but in the temptation he asks why he had forsaken him? Not that christ in his temptation was guilty of any since,
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for when he had told his Disciples all should forsake him and leave him alone, yet saith he, I am not alone, for my Father is with me, Joh. 16.32. In his sad temptation he had not the experimental comfortable sense of this;
for when he had told his Disciples all should forsake him and leave him alone, yet Says he, I am not alone, for my Father is with me, John 16.32. In his sad temptation he had not the experimental comfortable sense of this;
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No marvel then if the godly finde a great alteration of themselves in a temptation, they have not the comfortable sense and perswasion of that, which they felt when not tempted,
No marvel then if the godly find a great alteration of themselves in a temptation, they have not the comfortable sense and persuasion of that, which they felt when not tempted,
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Therefore our Saviour puts them togethe•, I go to my Father and your Father, Joh. 20.17, We should make the King of terrours the King of Consolations to us by this Meditation;
Therefore our Saviour puts them togethe•, I go to my Father and your Father, John 20.17, We should make the King of terrors the King of Consolations to us by this Meditation;
Fear not the greatnesse and aggravation of thy sins, Fear not thy weaknesses and infirmities; Say, how shall not peace be made with God, for Christ hath removed all impossibilities,
fear not the greatness and aggravation of thy Sins, fear not thy Weaknesses and infirmities; Say, how shall not peace be made with God, for christ hath removed all impossibilities,
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SERMON LIV. That all Civill Governours (as well as Ecclesiasticall) from the meanest Master of a Family to the Greatest Monarch, have from Christ a Spirituall Charge of those that are under them;
SERMON LIV. That all Civil Governors (as well as Ecclesiastical) from the Meanest Master of a Family to the Greatest Monarch, have from christ a Spiritual Charge of those that Are under them;
And are above all things to endeavour the good of their Souls. JOH. 17.11. Holy Father, keep through thy own Name those whom thou hast given me, &c. HItherto we have considered the Grounds and Reasons why Christ praieth for his Disciples, Now we come to the Praier and Petition it self.
And Are above all things to endeavour the good of their Souls. JOHN. 17.11. Holy Father, keep through thy own Name those whom thou hast given me, etc. HItherto we have considered the Grounds and Reasons why christ Prayeth for his Disciples, Now we come to the Prayer and Petition it self.
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The Greek word NONLATINALPHABET, Some would have to come from NONLATINALPHABET and NONLATINALPHABET as much as without earth, Others more probably from NONLATINALPHABET, to reverence,
The Greek word, some would have to come from and as much as without earth, Others more probably from, to Reverence,
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So what we behold Christ doing, let all Trusters for others do the like, Let Magistrates, Ministers, Parents and Masters, see that it's the godlinesse and Souls good of their Inferiours, that they are to pursue above all other things. From whence observe,
So what we behold christ doing, let all Trusters for Others do the like, Let Magistrates, Ministers, Parents and Masters, see that it's the godliness and Souls good of their Inferiors, that they Are to pursue above all other things. From whence observe,
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Obs. That all Governours who have a Charge over others are above all things to watch and pray for the spirituall good of those they are betrusted with ;
Obs. That all Governors who have a Charge over Others Are above all things to watch and pray for the spiritual good of those they Are betrusted with;
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Let the same bowels and spirit be in you which was in the Lord Jesus; Oh be more afraid lest your Children, your Servants should any waies sinne against God,
Let the same bowels and Spirit be in you which was in the Lord jesus; O be more afraid lest your Children, your Servants should any ways sin against God,
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how greatly troubled when they had sinned, and when God offered to make him great, he refused to have it upon such terms as should prejudice the people:
how greatly troubled when they had sinned, and when God offered to make him great, he refused to have it upon such terms as should prejudice the people:
and reveals himself more to such then others, I know him, saith God, and that by this, he will not suffer his Children and Houshold to do what they list,
and reveals himself more to such then Others, I know him, Says God, and that by this, he will not suffer his Children and Household to do what they list,
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In the first place, Know and set this down for a Rule, That wheresoever any Christian hath a Government, there is also a spirituall Charge and trust going along with it ;
In the First place, Know and Set this down for a Rule, That wheresoever any Christian hath a Government, there is also a spiritual Charge and trust going along with it;
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In a Minister it is clear, In a Magistrate it is as clear, for he was to write the Law of God out, and that not for his own particular use, Deut. 17.18.
In a Minister it is clear, In a Magistrate it is as clear, for he was to write the Law of God out, and that not for his own particular use, Deuteronomy 17.18.
As for Parents you have not only many places in Solomons Proverbs, where both Father and Mother do again and again give spiritual counsell to their Son, but the Apostle Eph. 6.4. enjoyneth it as a duty in the New Testament; Thus also Masters Phil 6.9.
As for Parents you have not only many places in Solomons Proverbs, where both Father and Mother do again and again give spiritual counsel to their Son, but the Apostle Ephesians 6.4. enjoineth it as a duty in the New Testament; Thus also Masters Philip 6.9.
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They must aim and look up to Christ in the discharge of their government, and remember they also have a Master in heaven, That as the Servant must look at God in his Relation,
They must aim and look up to christ in the discharge of their government, and Remember they also have a Master in heaven, That as the Servant must look At God in his Relation,
Thy Ministry sinnes, Thy Magistracy sinnes, Thy sinnes as a Father, as a Master ▪ will they not make a large Catalogue? and be like Ezechiels flying Roll, that had curses written on it within and without:
Thy Ministry Sins, Thy Magistracy Sins, Thy Sins as a Father, as a Master ▪ will they not make a large Catalogue? and be like Ezechiels flying Roll, that had curses written on it within and without:
If thou hast endeavoured to be good thy self, and holy, yet if thou hast not attended to have holy Children and an holy Family, thy Condemnation will be exceeding great;
If thou hast endeavoured to be good thy self, and holy, yet if thou hast not attended to have holy Children and an holy Family, thy Condemnation will be exceeding great;
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And therefore Paul protested he was free from their bloud, because he had made known all the Counsell of God Act. 20.26. Who then will be able to stand under this burthen? Hast thou not sinnes of thy own? but thou must have thy Childrens sinnes, thy Servants sins also to lie upon thy back as an heavy burthen:
And Therefore Paul protested he was free from their blood, Because he had made known all the Counsel of God Act. 20.26. Who then will be able to stand under this burden? Hast thou not Sins of thy own? but thou must have thy Children's Sins, thy Servants Sins also to lie upon thy back as an heavy burden:
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And will he not much rather be provoked because there have been sick, sinful, wicked persons under thy care, drunkards and thou didst not admonish, Swearers and thou didst not frown on them;
And will he not much rather be provoked Because there have been sick, sinful, wicked Persons under thy care, drunkards and thou didst not admonish, Swearers and thou didst not frown on them;
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Shall God make Inquisition for the bloud of the body upon Murderers? And will he not for the bloud of Souls? Shall Abel, though dead, speak and cry Vengeance,
Shall God make Inquisition for the blood of the body upon Murderers? And will he not for the blood of Souls? Shall Abel, though dead, speak and cry Vengeance,
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and shall not Children, Servants, Inferiours damned in hell, cry out, saying, It was the negligence, the prophanesse of my Superiors that hath brought me hither:
and shall not Children, Servants, Inferiors damned in hell, cry out, saying, It was the negligence, the profaneness of my Superiors that hath brought me hither:
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Were not men stones and Rocks, these Considerations would make them melt and tremble. Ʋse of Exhortation to Governours, especially Parents and Masters ;
Were not men stones and Rocks, these Considerations would make them melt and tremble. Ʋse of Exhortation to Governors, especially Parents and Masters;
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Are thine Children of praiers and tears, and careful instruction? How many are too like that Woman of Zebedee, she comes to Christ with this Petition, That her Sons might sit with Christ in his Kingdom, one on the right hand and another on the left, dreaming of some earthly, temporal greatnesse;
are thine Children of Prayers and tears, and careful instruction? How many Are too like that Woman of Zebedee, she comes to christ with this Petition, That her Sons might fit with christ in his Kingdom, one on the right hand and Another on the left, dreaming of Some earthly, temporal greatness;
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Thus we are apt to think we will provide so much, leave such Estates, and in the mean while their miserable Souls are undone to all Eternity. Be moved hereunto because
Thus we Are apt to think we will provide so much, leave such Estates, and in the mean while their miserable Souls Are undone to all Eternity. Be moved hereunto Because
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and would seem not only cum veniâ but ratione peccare, and this they never do more pleade then when their Superiours are such as act Wickednesse, or else doe countenance it.
and would seem not only cum veniâ but ratione Peccare, and this they never do more plead then when their Superiors Are such as act Wickedness, or Else do countenance it.
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Hence God is called Jehovah, and I AM, Exod. 3.14. because what he is he is essentially, and therefore seeing his nature is incomprehensible so is his holinesse;
Hence God is called Jehovah, and I AM, Exod 3.14. Because what he is he is essentially, and Therefore seeing his nature is incomprehensible so is his holiness;
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Though Astronomers by their Instruments guesse at the magnitude of the Sun, yet we cannot reach unto the greatnesse either of Gods Nature or his Attributes.
Though Astronomers by their Instruments guess At the magnitude of the Sun, yet we cannot reach unto the greatness either of God's Nature or his Attributes.
Those ancient Christian Writers Arnobius, Austin, and others, who wrote in defence of the Christian Religion, did convince Heathens of their Impiety, by worshiping such for gods whom yet they fastened many impious actions upon,
Those ancient Christian Writers Arnobius, Austin, and Others, who wrote in defence of the Christian Religion, did convince heathens of their Impiety, by worshipping such for God's whom yet they fastened many impious actions upon,
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David Psal. 19. compareth them to Gold often refined that hath no drosse, and Hab. 1. God is of purer eyes then to behold Iniquity, viz. by approbation;
David Psalm 19. compareth them to Gold often refined that hath no dross, and Hab. 1. God is of Purer eyes then to behold Iniquity, viz. by approbation;
Thou art not holy till thou canst truly say in some Degree at least, though with much opposition, Whom have I in Heaven but God? and none on Earth besides him :
Thou art not holy till thou Canst truly say in Some Degree At least, though with much opposition, Whom have I in Heaven but God? and none on Earth beside him:
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Secondly, God being thus absolutely good, he is communicating of it, and it is a Rule, The more any thing is good, the more diffusive it is of it self ;
Secondly, God being thus absolutely good, he is communicating of it, and it is a Rule, The more any thing is good, the more diffusive it is of it self;
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Thirdly, Of Reproof to wicked men, who deride, scoff, and maliciously oppose holinesse, What is this but to rise up against God himself? Is not Holinesse the Glorious Attribute of God? And do the Beams of this shining in his People offend thee? This argueth thou art of a perverse and of a devilish Spirit,
Thirdly, Of Reproof to wicked men, who deride, scoff, and maliciously oppose holiness, What is this but to rise up against God himself? Is not Holiness the Glorious Attribute of God? And do the Beams of this shining in his People offend thee? This argue thou art of a perverse and of a devilish Spirit,
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Holy Father, keep through thy own Name those thou hast given me, &c. WE have dispatched the Introductory Compellation, and now proceed to the Petition it self, and in that Consider, 1. The mercy praied for, and 2. The Amplification of it.
Holy Father, keep through thy own Name those thou hast given me, etc. WE have dispatched the Introductory Compellation, and now proceed to the Petition it self, and in that Consider, 1. The mercy prayed for, and 2. The Amplification of it.
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Only there is a twofold keeping external and temporal from the violence and rage of wicked men in respect of their bodies and lives because the world hates them:
Only there is a twofold keeping external and temporal from the violence and rage of wicked men in respect of their bodies and lives Because the world hates them:
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Keep them in their outward condition that they be not destroid, keep them in their spiritual condition that they lose not their faith or other graces;
Keep them in their outward condition that they be not destroyed, keep them in their spiritual condition that they loose not their faith or other graces;
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We may see David praying to God that he would keep him in both these respects from temporal dangers, Psa. 17.8, 9. Keep me as the Apple of thy Eye from the wicked that oppose me ;
We may see David praying to God that he would keep him in both these respects from temporal dangers, Psa. 17.8, 9. Keep me as the Apple of thy Eye from the wicked that oppose me;
and in what precious account their safety is, even as the apple of the Eye, and for spiritual preservation he often begs it, Psa. 19.13. Keep back thy Servant from presumptuous sinnes ;
and in what precious account their safety is, even as the apple of the Eye, and for spiritual preservation he often begs it, Psa. 19.13. Keep back thy Servant from presumptuous Sins;
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and not able to attain it, Gal. 3. Cursed is he that keepeth not the Law, and Gen. 3. upon sinne, death in all the concomitants of it, came into the world,
and not able to attain it, Gal. 3. Cursed is he that Keepeth not the Law, and Gen. 3. upon sin, death in all the concomitants of it, Come into the world,
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So that it's Gods goodnesse that keepeth thee alive, that keeps thee on this side hell, that keeps thee from that proper doom which belongs to thee ▪ The Sentence of death is passed upon all long agoe, onely the execution of it is put off till God pleaseth:
So that it's God's Goodness that Keepeth thee alive, that keeps thee on this side hell, that keeps thee from that proper doom which belongs to thee ▪ The Sentence of death is passed upon all long ago, only the execution of it is put off till God Pleases:
Who art thou then that repinest and art troubled under such a losse, such an affliction? how many thousands more are there that God keeps thee from? None is so miserable,
Who art thou then that repinest and art troubled under such a loss, such an affliction? how many thousands more Are there that God keeps thee from? None is so miserable,
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Hence man is called Enoch, and in the New Testament NONLATINALPHABET, So that he doth not only deserve all misery but he is prone of himself to fall into it, did not God keep him, Job 14.1. and Job 5.1. Man that is born of a woman is full of trouble, even as the Sparks fly upwards ;
Hence man is called Enoch, and in the New Testament, So that he does not only deserve all misery but he is prove of himself to fallen into it, did not God keep him, Job 14.1. and Job 5.1. Man that is born of a woman is full of trouble, even as the Sparks fly upward;
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Therefore Solomon observeth that a mans misery is great on the Earth, because he hath not judgement to discern the times and seasons of things, Eccl. 8.6.
Therefore Solomon observeth that a men misery is great on the Earth, Because he hath not judgement to discern the times and seasons of things, Ecclesiastes 8.6.
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You may reade of that good King Josiah for whom the Kingdom made such Lamentation, how foolishly he ran upon his own Death, 2 Chro. 33.22. 3. Did not God keep us the devils rage and enmity is such that he would not onely destroy the Soul but the body :
You may read of that good King Josiah for whom the Kingdom made such Lamentation, how foolishly he ran upon his own Death, 2 Chro 33.22. 3. Did not God keep us the Devils rage and enmity is such that he would not only destroy the Soul but the body:
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The Devil is said to be a Murderer from the beginning, and that for the body as well as the Soul, he tempted Cain to murther Abel, he tempted Judas to betray Christ;
The devil is said to be a Murderer from the beginning, and that for the body as well as the Soul, he tempted Cain to murder Abel, he tempted Judas to betray christ;
How could this Ark that had no Sails, no Pilot, no Stern have been kept in the midst of the Deluge? but that God preserveth it, Psa. 121.3. God is said to be the Keeper of Israel, and such an one that neither flumbreth or sleepeth ;
How could this Ark that had no Sails, no Pilot, no Stern have been kept in the midst of the Deluge? but that God Preserveth it, Psa. 121.3. God is said to be the Keeper of Israel, and such an one that neither flumbreth or Sleepeth;
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or such an Estate, and so much wealth must keep you; See what David tels us, Psal. 121.1. Except the Lord keep the City even the Watchmen watcheth in vain ;
or such an Estate, and so much wealth must keep you; See what David tells us, Psalm 121.1. Except the Lord keep the city even the Watchmen watches in vain;
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And if thou losest any outward comfort, stay thy self with this, I have a wise and an holy Keeper, who would not have suffered this or that losse to fall out,
And if thou losest any outward Comfort, stay thy self with this, I have a wise and an holy Keeper, who would not have suffered this or that loss to fallen out,
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but their Souls lost? Will this keeping avail them, if he keeps us that an hair of our head do not fall to the Ground, but our graces they are lost, a man could take little comfort,
but their Souls lost? Will this keeping avail them, if he keeps us that an hair of our head do not fallen to the Ground, but our graces they Are lost, a man could take little Comfort,
So that notwithstanding all the difficulties which are in the way to Heaven, yet as it is said of Christ, He will not suffer his Holy One to see Corruption ;
So that notwithstanding all the difficulties which Are in the Way to Heaven, yet as it is said of christ, He will not suffer his Holy One to see Corruption;
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to put his fear into the godly wans heart, that he shall never depart from him, and he hath the immortall Seed within him, keeping of him that he cannot sinne, viz. unto Death,
to put his Fear into the godly wans heart, that he shall never depart from him, and he hath the immortal Seed within him, keeping of him that he cannot sin, viz. unto Death,
Oh then what matter of Encouragement is this to the Godly man, who is apt to fear his entrance into Canaan, when he seeth so many Anakims and tall Giants in the way;
O then what matter of Encouragement is this to the Godly man, who is apt to Fear his Entrance into Canaan, when he sees so many Anakims and tall Giants in the Way;
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He begins to tremble when he thinks of the Apostles Exclamation who shall be saved? If it be such a difficult thing to get to Heaven, the way be so streight,
He begins to tremble when he thinks of the Apostles Exclamation who shall be saved? If it be such a difficult thing to get to Heaven, the Way be so straight,
What will become of me? How shall I doe? When the Godly are thus afflicted, let them remember God keeps them and with him all things are not onely possible but easie;
What will become of me? How shall I do? When the Godly Are thus afflicted, let them Remember God keeps them and with him all things Are not only possible but easy;
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He that could keep the Israelites shoes that they did not wear out, he can much more preserve and deliver thee from being tyred out in thy way toward Heaven.
He that could keep the Israelites shoes that they did not wear out, he can much more preserve and deliver thee from being tired out in thy Way towards Heaven.
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But how un-apprehensive are we of all Gods Goodnesse and Kindenesse toward us herein, but even as the Sucking Infant apprehends not all the care and love the tender Mother vouchsafeth to it,
But how unapprehensive Are we of all God's goodness and Kindness towards us herein, but even as the Sucking Infant apprehends not all the care and love the tender Mother vouchsafeth to it,
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so neither are we affected with all that grace of God in keeping us continually. Ʋse of Admonition to the people of God, To whom all their praise is due,
so neither Are we affected with all that grace of God in keeping us continually. Ʋse of Admonition to the people of God, To whom all their praise is due,
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Even unto this mighty and wise God who is the Keeper of Israel, Every Day would bring forth evil to undoe thee, were not Gods gracious Power ready to stop it:
Even unto this mighty and wise God who is the Keeper of Israel, Every Day would bring forth evil to undo thee, were not God's gracious Power ready to stop it:
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Thou art my Refuge, my Strength, and my strong Tower, All other things they are but Reeds and tottering Wals, Especially desire Gods spirituall Preservation;
Thou art my Refuge, my Strength, and my strong Tower, All other things they Are but Reeds and tottering Walls, Especially desire God's spiritual Preservation;
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For God neither softens their heart nor removeth Temptations, but a ready Door is set open to act all their wickednesse; Thus Solomon saith, Eccles. 7.26. He that is abhorred of the Lord shall be enticed by an whorish Woman ;
For God neither softens their heart nor Removeth Temptations, but a ready Door is Set open to act all their wickedness; Thus Solomon Says, Eccles. 7.26. He that is abhorred of the Lord shall be enticed by an whorish Woman;
and none contrary to each other. Some take Name for Glory, Gods Name, for his glory, Ezek, 36.22. Psa. 79.9. and then the Preposition NONLATINALPHABET, they take for propter, for it answereth the Hebrew ב Beth, which is sometimes used so, Gen. 18.28. Luke 22.20.
and none contrary to each other. some take Name for Glory, God's Name, for his glory, Ezekiel, 36.22. Psa. 79.9. and then the Preposition, they take for propter, for it Answers the Hebrew ב Beth, which is sometime used so, Gen. 18.28. Lycia 22.20.
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Others by Gods Name understand his power, his strength, his might, and thus it's often used, Prov. 18 10, &c. and then the Preposition NONLATINALPHABET answers per, and so the Hebrew ב is often used, called therefore NONLATINALPHABET beth auxilii, This seemeth very pertinent,
Others by God's Name understand his power, his strength, his might, and thus it's often used, Curae 18 10, etc. and then the Preposition answers per, and so the Hebrew ב is often used, called Therefore beth Auxilii, This seems very pertinent,
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and is part of the meaning, but last of all that which late Interpreters pitch most upon is, that Name is here taken for the Truth, Doctrine and Knowledge of God, both for the Object, the Doctrine that is known,
and is part of the meaning, but last of all that which late Interpreters pitch most upon is, that Name is Here taken for the Truth, Doctrine and Knowledge of God, both for the Object, the Doctrine that is known,
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and the Grace is, that Faith whereby we are enabled to know, it being usuall in Scripture to call the Object of any affection, by the affection it self.
and the Grace is, that Faith whereby we Are enabled to know, it being usual in Scripture to call the Object of any affection, by the affection it self.
That Name is here taken for the Truth and Doctrine manifested by Christ, appeareth from ver. 6. where it's so used, where the NONLATINALPHABET is expounded by NONLATINALPHABET and NONLATINALPHABET.
That Name is Here taken for the Truth and Doctrine manifested by christ, appears from for. 6. where it's so used, where the is expounded by and.
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Those therefore that understand it of the true and pure Doctrine Christ hath delivered, retain the proper sense of the Preposition NONLATINALPHABET, Keep them in thy Name, in thy true Doctrine:
Those Therefore that understand it of the true and pure Doctrine christ hath Delivered, retain the proper sense of the Preposition, Keep them in thy Name, in thy true Doctrine:
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So that they say, Christ prayeth, first for the purity of their Faith, 2. their Unity of Love and Charity, which are the two Pillars that bear up the Church of God.
So that they say, christ Prayeth, First for the purity of their Faith, 2. their Unity of Love and Charity, which Are the two Pillars that bear up the Church of God.
and so you have a notable use of the word, Revel. 2.13. and they make the Preposition instrumental, Keep them through the knowledge and faith of thee ;
and so you have a notable use of the word, Revel. 2.13. and they make the Preposition instrumental, Keep them through the knowledge and faith of thee;
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The Greek word NONLATINALPHABET is observed to be very emphatical, for it's properly used of those who keep a place by a Garison of Souldiers, it's a military word;
The Greek word is observed to be very emphatical, for it's properly used of those who keep a place by a Garrison of Soldiers, it's a military word;
Though God did never so much for us at the first, yet should he not keep to the very last to salvation it self, we should suffer shipwrack in the very Havens mouth. To open this Doctrine, Consider,
Though God did never so much for us At the First, yet should he not keep to the very last to salvation it self, we should suffer shipwreck in the very Havens Mouth. To open this Doctrine, Consider,
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Christ must be not only the Author, but the finisher of our faith. Heb. 12: 2. When the Apostle, 1 Pet. 1.3. had shewed, that God through his abundant mercy had begotten us again, he sheweth this is not enough, but we are kept afterwards by his power ;
christ must be not only the Author, but the finisher of our faith. Hebrew 12: 2. When the Apostle, 1 Pet. 1.3. had showed, that God through his abundant mercy had begotten us again, he shows this is not enough, but we Are kept afterwards by his power;
but with spiritual life, only there cannot be any further motions or actings of this life without power from above, Acti agimus, and moti movemus, it's God that inableth us to believe, to hunger and thirst after the enjoyment of him:
but with spiritual life, only there cannot be any further motions or actings of this life without power from above, Acti agimus, and Moti movemus, it's God that enableth us to believe, to hunger and thirst After the enjoyment of him:
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Even as Conservation doth not finde the creature in the Womb of nothing, as Creation did, only it continueth that being already existent, which otherwise would fall into nothing:
Even as Conservation does not find the creature in the Womb of nothing, as Creation did, only it Continueth that being already existent, which otherwise would fallen into nothing:
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yet it cannot be denied, but that the Scripture, as in some places it affirmeth, Gods keeping of us, So it also speaketh of a godly mans keeping himself. Thus 1 Tim. 5.22. NONLATINALPHABET, Keep thy self pure, James 1.27. Pure Religion is to keep a mans self unspotted from the world, 1 John 5.18. He that is begotten of God, keepeth himself.
yet it cannot be denied, but that the Scripture, as in Some places it Affirmeth, God's keeping of us, So it also speaks of a godly men keeping himself. Thus 1 Tim. 5.22., Keep thy self pure, James 1.27. Pure Religion is to keep a men self unspotted from the world, 1 John 5.18. He that is begotten of God, Keepeth himself.
Sometimes they are put together, Jude v. 21. Keep your self in the love of God, and not long after he addeth, To him that is able to keep you. So 2 Tim. 1.14. Timothy is exhorted, To keep the good thing committed to him by the holy Ghost.
Sometime they Are put together, U^de v. 21. Keep your self in the love of God, and not long After he adds, To him that is able to keep you. So 2 Tim. 1.14. Timothy is exhorted, To keep the good thing committed to him by the holy Ghost.
for if a man should say, It's Gods power that helpeth us, because he created us at first with a rational soul, so giving of us understanding and will, whereby we are inabled to choose what is good, here Gods power is acknowledged, but at a remote distance.
for if a man should say, It's God's power that Helpeth us, Because he created us At First with a rational soul, so giving of us understanding and will, whereby we Are enabled to choose what is good, Here God's power is acknowledged, but At a remote distance.
but to do it more easily and willingly, as Pelagius at last did yeeld. Here is Gods power acknowledged, but still here is not glory enough ascribed to God.
but to do it more Easily and willingly, as Pelagius At last did yield. Here is God's power acknowledged, but still Here is not glory enough ascribed to God.
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Therefore though the Jesuites have many large Tractates De auxiliis gratiae, yet because they do not make Grace efficacious in it self antecedently to our will,
Therefore though the Jesuits have many large Tractates De auxiliis Gratiae, yet Because they do not make Grace efficacious in it self antecedently to our will,
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Therefore still we say, They advance not Grace, for it's not Grace, unlesse it be Gratuita omni modo. Thus then you see a necessity of informing your judgements in this Point, That no subtill Hereticks under fair pretences,
Therefore still we say, They advance not Grace, for it's not Grace, unless it be Gratuita omni modo. Thus then you see a necessity of informing your Judgments in this Point, That no subtle Heretics under fair pretences,
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For Pelagius deceived the Eastern Bishops by this means, yea Sulpitius was seduced by the Pelagians, who had been a long enemy to them, which when he perceived, he was so grieved, that he enjoyned himself perpetual silence, as the Centuriators observe.
For Pelagius deceived the Eastern Bishops by this means, yea Sulpitius was seduced by the Pelagians, who had been a long enemy to them, which when he perceived, he was so grieved, that he enjoined himself perpetual silence, as the Centuriators observe.
if the Spirit of God did not suggest and put in other things? Therefore that is promised as a remembrancer, to bring to our mindes, such things as we let slip,
if the Spirit of God did not suggest and put in other things? Therefore that is promised as a remembrancer, to bring to our minds, such things as we let slip,
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Thus David, though in the state of grace prayeth often, That God would quicken him, that he might keep Gods Commandments, Psal. 119. And this the Church prayeth for, Cant. 1. Draw me, and we will run after thee ;
Thus David, though in the state of grace Prayeth often, That God would quicken him, that he might keep God's commandments, Psalm 119. And this the Church Prayeth for, Cant 1. Draw me, and we will run After thee;
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so that were there not this drawing, this quickning the people of God would be like so many lumps of earth, they would be very Idols in all their duties, seeing they would not see,
so that were there not this drawing, this quickening the people of God would be like so many lumps of earth, they would be very Idols in all their duties, seeing they would not see,
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so that these habitual principles work not, till God incline and determine the heart, as Ezek. 36. besides an heart of flesh, God promiseth to cause him to walk in his statutes.
so that these habitual principles work not, till God incline and determine the heart, as Ezekiel 36. beside an heart of Flesh, God promises to cause him to walk in his statutes.
This determining grace is that, which Pelagians, Arminians and Jesuites object against, whereas if the power of God doth not this, our power will have the greater part in our Salvation.
This determining grace is that, which Pelagians, Arminians and Jesuits Object against, whereas if the power of God does not this, our power will have the greater part in our Salvation.
Therefore the organical and instrumental cause of our conservation is the word of God, as our Saviour afterwards prayeth, God would sanctifie them by his truth, his Word was truth :
Therefore the organical and instrumental cause of our conservation is the word of God, as our Saviour afterwards Prayeth, God would sanctify them by his truth, his Word was truth:
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and that to all eternity, never weary of him? Is it not the infinite joy and delight they have in God? So while God doth thus give us to taste and feel how good he is,
and that to all eternity, never weary of him? Is it not the infinite joy and delight they have in God? So while God does thus give us to taste and feel how good he is,
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How strangely this roaring Lion is set upon us as a prey, appeareth by that of our Saviour, Luke 12. Satan hath desired to winnow you, he would spare no godly man;
How strangely this roaring lion is Set upon us as a prey, appears by that of our Saviour, Lycia 12. Satan hath desired to winnow you, he would spare no godly man;
Ʋse of Instruction. With what thankfulness and joy we should bless God at the close of every day? Hast thou not been a Cain, a Judas this day? Bless God that kept thee;
Ʋse of Instruction. With what thankfulness and joy we should bless God At the close of every day? Hast thou not been a Cain, a Judas this day? Bless God that kept thee;
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The Godly are called NONLATINALPHABET the preserved ones, and well may they be called so, for did God withdraw his hand you should see them wallowing in filth,
The Godly Are called the preserved ones, and well may they be called so, for did God withdraw his hand you should see them wallowing in filth,
What can more forcibly teach us this Truth then their Apostacy? Did not God create Angels full of Light and Glory like the Starres? and yet the Apostle Jude saith, They kept not their first habitation ;
What can more forcibly teach us this Truth then their Apostasy? Did not God create Angels full of Light and Glory like the Stars? and yet the Apostle U^de Says, They kept not their First habitation;
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therefore they are called the Elect Angels, 1 Tim. 5.21. God did by his power graciously confirm them in what was good, and denied such help to those that revolted;
Therefore they Are called the Elect Angels, 1 Tim. 5.21. God did by his power graciously confirm them in what was good, and denied such help to those that revolted;
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Fourthly, If we doe Consider those many Commands and Exhortations, not to be high-minded, but fear, Rom. 11.20. To walk with fear and trembling, These argue a necessity of dependance upon God;
Fourthly, If we do Consider those many Commands and Exhortations, not to be High-minded, but Fear, Rom. 11.20. To walk with Fear and trembling, These argue a necessity of dependence upon God;
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The Apostle Rom. 11. bids a man take heed of boasting lest he fall, for thou bearest not the Root but the Root thee, Rom. 11.18 This is very pertinent, Thou dost not keep God to thee,
The Apostle Rom. 11. bids a man take heed of boasting lest he fallen, for thou bearest not the Root but the Root thee, Rom. 11.18 This is very pertinent, Thou dost not keep God to thee,
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The Arminians from such Exhortations would inferre the Apostasie of Saints, but they are rather practicall and powerfull means whereby he doth preserve his people;
The Arminians from such Exhortations would infer the Apostasy of Saints, but they Are rather practical and powerful means whereby he does preserve his people;
Now then if we have such a powerfull Enemy within us, if from our own hearts would arise lusts to destroy us, who seeth not the necessity of Gods keeping of us? Alas, we live all the day in spiritual danger, our Souls may be betraied every moment, Did not God therefore keep us we needed no Enemy to destroy us but our selves.
Now then if we have such a powerful Enemy within us, if from our own hearts would arise Lustiest to destroy us, who sees not the necessity of God's keeping of us? Alas, we live all the day in spiritual danger, our Souls may be betrayed every moment, Did not God Therefore keep us we needed no Enemy to destroy us but our selves.
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if Gods arm did not alwaies support us? would not Satan have possessed the heart of Peter, as much as he did Judas, had not Gods power withstood him, his Temptations are so sutable,
if God's arm did not always support us? would not Satan have possessed the heart of Peter, as much as he did Judas, had not God's power withstood him, his Temptations Are so suitable,
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They are called Satans darts, and his fiery darts, to shew how quickly and forcibly they can enter, Ephes. 6.16. Lastly, That Gods gracious help is necessary every moment appeareth in the sad Fals and woful decaies of the truly Godly, which could never have been, had they not with Sampson deprived themselves of their strength;
They Are called Satan darts, and his fiery darts, to show how quickly and forcibly they can enter, Ephesians 6.16. Lastly, That God's gracious help is necessary every moment appears in the sad Falls and woeful decays of the truly Godly, which could never have been, had they not with Sampson deprived themselves of their strength;
as once Michol falsly upbraided, but that God had withdrawn his present assistance, and whatsoever sins or Fals you reade of in the Godly, it was because the Lord was not a present help to them in that Temptation,
as once Michal falsely upbraided, but that God had withdrawn his present assistance, and whatsoever Sins or Falls you read of in the Godly, it was Because the Lord was not a present help to them in that Temptation,
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The way is so streight, the oppositions so many, Thy corruption so great, that thou canst never come to the Journeys end unlesse God be with thee all the day long:
The Way is so straight, the oppositions so many, Thy corruption so great, that thou Canst never come to the Journeys end unless God be with thee all the day long:
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Say as Moses, I will not go unlesse the Angel of thy presence go along with us, and that thou maist doe this take heed, First, Of presumption and self-confidence ;
Say as Moses, I will not go unless the Angel of thy presence go along with us, and that thou Mayest do this take heed, First, Of presumption and self-confidence;
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When Peter presumeth upon his own strength then Gods assistance doth forsake him. Secondly, Take heed of wilfull throwing thy self into the occasion of sinne ;
When Peter Presumeth upon his own strength then God's assistance does forsake him. Secondly, Take heed of wilful throwing thy self into the occasion of sin;
yet thou hast not called upon thy Soul and all within thee to blesse his holy Name? Therefore thou shalt to thy woe finde what a sad thing it is to be left to thy own self,
yet thou hast not called upon thy Soul and all within thee to bless his holy Name? Therefore thou shalt to thy woe find what a sad thing it is to be left to thy own self,
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The second Interpretation takes Name for the Knowledge of God and Faith in him, So that the sence is, Keep those thou hast given me, by Faith, as 1 Pet. 1.5.
The second Interpretation Takes Name for the Knowledge of God and Faith in him, So that the sense is, Keep those thou hast given me, by Faith, as 1 Pet. 1.5.
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And Eph. 6. when we are exhorted to put on the whole Armour of Christianity, he saith, Above all take the Shield of Faith, he giveth the preheminency to that. To open this Consider,
And Ephesians 6. when we Are exhorted to put on the Whole Armour of Christianity, he Says, Above all take the Shield of Faith, he gives the Preeminence to that. To open this Consider,
We should fall from our Faith as well as other graces, did not God strengthen and confirm that, Onely when that is established God by it doth preserve us in the exercise of other graces, so that being confirmed by God this confirmeth and establisheth us rather then other graces, and that in these particulars.
We should fallen from our Faith as well as other graces, did not God strengthen and confirm that, Only when that is established God by it does preserve us in the exercise of other graces, so that being confirmed by God this confirmeth and Establisheth us rather then other graces, and that in these particulars.
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so they are yea and amen to Faith as instrumentall; It's of Faith that the promise may be sure, Rom, 4.16. What promises then or deeds of gift God hath made over to his people;
so they Are yea and Amen to Faith as instrumental; It's of Faith that the promise may be sure, Rom, 4.16. What promises then or Deeds of gift God hath made over to his people;
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This Faith hath peculiar to its nature above all other graces, it emptieth a man of himself, it makes a man renounce whatsoever priviledge and righteousnesse he may seem to have;
This Faith hath peculiar to its nature above all other graces, it emptieth a man of himself, it makes a man renounce whatsoever privilege and righteousness he may seem to have;
4. Faith is serviceable to keep us by improving and making effectuall those instituted means appointed by God for to preserve us, Such is the Ministery of the Word preached, &c. These are ordained by God to keep a man in holinesse;
4. Faith is serviceable to keep us by improving and making effectual those instituted means appointed by God for to preserve us, Such is the Ministry of the Word preached, etc. These Are ordained by God to keep a man in holiness;
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If therefore we would expect to have the Ministry and the holy means of grace to keep us in the way to heaven, it must be faith that makes all these profitable.
If Therefore we would expect to have the Ministry and the holy means of grace to keep us in the Way to heaven, it must be faith that makes all these profitable.
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No grace but Faith doth so immediately and formally repell him, Whom resist stedfast in the Faith, 1 Pet. 5 9. And by Faith we overcome the wicked one, for Faith is not strong with its own strength,
No grace but Faith does so immediately and formally repel him, Whom resist steadfast in the Faith, 1 Pet. 5 9. And by Faith we overcome the wicked one, for Faith is not strong with its own strength,
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Thus it works by patience, it works by repentance; Therefore Heb. 11. all the glorious atchievements that those Worthies wrought are attributed to Faith:
Thus it works by patience, it works by Repentance; Therefore Hebrew 11. all the glorious achievements that those Worthies wrought Are attributed to Faith:
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SERMON LVIII. The Greatness of the Mercy of being kept sound in the Truth: And the Damnableness of Errour demonstrated. JOHN 17.11. Keep through thy own Name those whom thou hast given me.
SERMON LVIII. The Greatness of the Mercy of being kept found in the Truth: And the Damnableness of Error demonstrated. JOHN 17.11. Keep through thy own Name those whom thou hast given me.
Thus Name is used at the 6th verse, I have manifested thy Name, which is explained by the word, they had kept. And then the Preposition NONLATINALPHABET, is taken properly, Keep in thy Name, in thy Truth and Word, which I have manifested to them.
Thus Name is used At the 6th verse, I have manifested thy Name, which is explained by the word, they had kept. And then the Preposition, is taken properly, Keep in thy Name, in thy Truth and Word, which I have manifested to them.
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In this sense Timothy is exhorted to keep (2 Tim. 1.14.) the good thing committed to his trust, gold he hath received, he must look this be not debased by erroneous dross. Observe,
In this sense Timothy is exhorted to keep (2 Tim. 1.14.) the good thing committed to his trust, gold he hath received, he must look this be not debased by erroneous dross. Observe,
Faith and Unity our Saviour prayeth for, agreement in errour is not true peace, and faith without Unity will like a live-coal quickly die of it self alone.
Faith and Unity our Saviour Prayeth for, agreement in error is not true peace, and faith without Unity will like a live-coal quickly die of it self alone.
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First, It's a special mercy, because of the frequent and diligent Exhortations given to all, that they fall not from the truth, that they make not shipwrack of their faith, 2 Pet. 3.17. The Apostle having spoken before, that some wrest the Scriptures to their own destruction, he bids even the godly beware ;
First, It's a special mercy, Because of the frequent and diligent Exhortations given to all, that they fallen not from the truth, that they make not shipwreck of their faith, 2 Pet. 3.17. The Apostle having spoken before, that Some wrest the Scriptures to their own destruction, he bids even the godly beware;
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Wickedness is shewed in corrupt Doctrines, as well as in prophane lives, (so as to fall from their stedfastness ) if you begin to shake, to doubt, it's a sinne, we must not fall from our stedfastness:
Wickedness is showed in corrupt Doctrines, as well as in profane lives, (so as to fallen from their steadfastness) if you begin to shake, to doubt, it's a sin, we must not fallen from our steadfastness:
There is a notable place also Jude vers. 3. when the Apostle gave himself diligently to write of salvation, what doth he pitch upon, to strive for the true Faith, and he doth not barely write,
There is a notable place also U^de vers. 3. when the Apostle gave himself diligently to write of salvation, what does he pitch upon, to strive for the true Faith, and he does not barely write,
The Scripture is not only a rule of our life, but of our faith principally, 2 Tim. 3.16. The Apostle there reckoning up the admirable use, and end of the Scriptures, puts this in the first place, That it is profitable for Doctrine ;
The Scripture is not only a Rule of our life, but of our faith principally, 2 Tim. 3.16. The Apostle there reckoning up the admirable use, and end of the Scriptures, puts this in the First place, That it is profitable for Doctrine;
How then dare a man say, it's no matter what Religion I am of, all the doctrinal Disputes are but Scholastical Subtilties? Is not this to blaspheme the perfection of the Scripture? and is it not horrible ingratitude to God, who giveth his Church the Scriptures,
How then Dare a man say, it's no matter what Religion I am of, all the doctrinal Disputes Are but Scholastical Subtleties? Is not this to Blaspheme the perfection of the Scripture? and is it not horrible ingratitude to God, who gives his Church the Scriptures,
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than in ordaining Officers in his Church, whose main work and imployment should be to disseminate this pure seed wheresoever they come, Ephes. 4.14? There we have Offices given to the Church,
than in ordaining Officers in his Church, whose main work and employment should be to disseminate this pure seed wheresoever they come, Ephesians 4.14? There we have Offices given to the Church,
yet Paul doth again and again exhort him to keep the same doctrine he had delivered to him, (1 Tim. 9.20.) O Timothy, keep that which is committed to thee ;
yet Paul does again and again exhort him to keep the same Doctrine he had Delivered to him, (1 Tim. 9.20.) Oh Timothy, keep that which is committed to thee;
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That compellation is insinuating, and argueth much affection in Paul, and there is a reason even in the very expression of faith, he cals it depositum, as Aristotle observeth;
That compellation is insinuating, and argue much affection in Paul, and there is a reason even in the very expression of faith, he calls it depositum, as Aristotle observeth;
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The Priests lips are to preserve knowledge, and the people are to require it at their hands. The Apostle 2 Tim. 1.14. as if verbum sapienti sat est, were not true in this matter, doth again re-minde him, to keep the good thing committed to him ;
The Priests lips Are to preserve knowledge, and the people Are to require it At their hands. The Apostle 2 Tim. 1.14. as if verbum sapienti sat est, were not true in this matter, does again remind him, to keep the good thing committed to him;
See with what esteem he speaks of the true Doctrine, and this is to be done by the holy Ghost. The matter is so great, that unless the Spirit of God inable us, besides all our study and learning we are not able to keep it;
See with what esteem he speaks of the true Doctrine, and this is to be done by the holy Ghost. The matter is so great, that unless the Spirit of God inable us, beside all our study and learning we Are not able to keep it;
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Fourthly, It's of special consequence to be preserved in the pure faith, because the more godly and endeared any are to God, this priviledge they shall have to be kept in the truth, at least so as not damnably to erre.
Fourthly, It's of special consequence to be preserved in the pure faith, Because the more godly and endeared any Are to God, this privilege they shall have to be kept in the truth, At least so as not damnably to err.
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Mat. 24. Our Saviour speaking of false prophets, with what powerfull pretences they should prevail, saith, If it were possible, they should deceive the very elect ; If it were possible:
Mathew 24. Our Saviour speaking of false Prophets, with what powerful pretences they should prevail, Says, If it were possible, they should deceive the very elect; If it were possible:
and a stranger they will not hear, yea they will flee from him, vers. 5. So that a godly man doth hang his godliness about his intellectuals, as well as morals;
and a stranger they will not hear, yea they will flee from him, vers. 5. So that a godly man does hang his godliness about his intellectuals, as well as morals;
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He is not onely to consider, Am I diligent in prayer? Do I walk conscionably in my wayes? But am I also a lover and prizer of the true Doctrine of Christ?
He is not only to Consider, Am I diligent in prayer? Do I walk Conscionably in my ways? But am I also a lover and prizer of the true Doctrine of christ?
The apprehensive faculty must guide the appetitive, If the eye be dark, the whole body is (as our Saviour afterwards prayeth) Sanctifie them by thy truth, thy Word is truth.
The apprehensive faculty must guide the appetitive, If the eye be dark, the Whole body is (as our Saviour afterwards Prayeth) Sanctify them by thy truth, thy Word is truth.
and therefore the same persons that had thrust away a good conscience, they could not endure or abide it, the same made shipwrack of their faith, they put it away, 1 Tim. 1.19. They had some good conscience once (though not truly sanctified) but this they repell, they do not love it any more, it's against their interests, their worldly advantages, their lusts and carnal affections;
and Therefore the same Persons that had thrust away a good conscience, they could not endure or abide it, the same made shipwreck of their faith, they put it away, 1 Tim. 1.19. They had Some good conscience once (though not truly sanctified) but this they repel, they do not love it any more, it's against their interests, their worldly advantages, their Lustiest and carnal affections;
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and make them his Disciples, and so overthrow that building which a faithfull Minister hath been many years building up, you see it was of old so, Paul, though an Apostle, neither by man, nor of man, yet found it so;
and make them his Disciples, and so overthrow that building which a faithful Minister hath been many Years building up, you see it was of old so, Paul, though an Apostle, neither by man, nor of man, yet found it so;
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We see then, why it is that a goodly field may suddenly be overrunne with tares, a hopefull Church, the body of Christ, be all over with a Gangrene, and made deformed.
We see then, why it is that a goodly field may suddenly be overrun with tares, a hopeful Church, the body of christ, be all over with a Gangrene, and made deformed.
and can there be more terrible words spoken against any sort of wicked men, then the Apostle Peter doth (2 Pet. 2.1.) thunder out against some false Teachers, that should privily bring in damnable heresies, whose damnation sleepeth not.
and can there be more terrible words spoken against any sort of wicked men, then the Apostle Peter does (2 Pet. 2.1.) thunder out against Some false Teachers, that should privily bring in damnable heresies, whose damnation Sleepeth not.
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Oh then tremble to lose thy soul among errours, as well as sinnes! For the Apostle 2 Pet. 3. saith, Ignorant men wrest the Scriptures to their destruction ;
O then tremble to loose thy soul among errors, as well as Sins! For the Apostle 2 Pet. 3. Says, Ignorant men wrest the Scriptures to their destruction;
yea 1 Cor. 3. we see there that even hay and stubble, errours of a lighter nature, make the salvation of a man difficult, he shall be saved, yet so as by fire.
yea 1 Cor. 3. we see there that even hay and stubble, errors of a lighter nature, make the salvation of a man difficult, he shall be saved, yet so as by fire.
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Austin and Syrinensis distinguish between the Haeretici and Credentes haereticis, the seducers and seduced; The former are in a condition more exposed to vengeance then the latter;
Austin and Syrinensis distinguish between the Haeretici and believers Heretics, the seducers and seduced; The former Are in a condition more exposed to vengeance then the latter;
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But Salvian a pious ancient Writer, inveighs more against the prophane Christian, and as for the unblameable heretick, Errant (saith he) sed piè errant, haeretici sunt, sed tibi, non sibi ;
But Salvian a pious ancient Writer, inveighs more against the profane Christian, and as for the unblameable heretic, Errant (Says he) said piè errant, haeretici sunt, sed tibi, non sibi;
Eighthly, It's a blessed thing to be kept in the truth, because of that heavy censure, the Scripture inflicts upon heretical persons to avoid them, to turn from them, not to bid them, Godspeed, John 2. They must not receive such into their house, or have any familiarity with them,
Eighthly, It's a blessed thing to be kept in the truth, Because of that heavy censure, the Scripture inflicts upon heretical Persons to avoid them, to turn from them, not to bid them, Godspeed, John 2. They must not receive such into their house, or have any familiarity with them,
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and Gal. 1. The same reason, viz. a little leaven leaveneth the whole lump, which is brought as a ground to cast out the incestuous person, is also applied to a corrupt doctrine.
and Gal. 1. The same reason, viz. a little leaven leaveneth the Whole lump, which is brought as a ground to cast out the incestuous person, is also applied to a corrupt Doctrine.
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Did not the Martyrs burn at the stake meerly for sound Doctrine? Did not Christ say, For this end I came into the world to bear witness to the truth? And know those errors thou hast been lead aside with,
Did not the Martyrs burn At the stake merely for found Doctrine? Did not christ say, For this end I Come into the world to bear witness to the truth? And know those errors thou hast been led aside with,
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If they agree in love among themselves they are sure to be preserved, but we take it rather for a distinct mercy, that as he had praied for their sound faith,
If they agree in love among themselves they Are sure to be preserved, but we take it rather for a distinct mercy, that as he had prayed for their found faith,
1. Common, as beleevers and disciples, and so with others given of God to Christ, and thus the Unity of Beleevers among themselves is a precious mercy;
1. Common, as believers and Disciples, and so with Others given of God to christ, and thus the Unity of Believers among themselves is a precious mercy;
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So that our Saviour knowing the devices of Satan to set Apostle against Apostle, Pastor against Pastor, he therefore praieth for their Unity in this Ministerial Office and emploiment,
So that our Saviour knowing the devices of Satan to Set Apostle against Apostle, Pastor against Pastor, he Therefore Prayeth for their Unity in this Ministerial Office and employment,
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and the expression is observable, he saith not, that they may be united, but be one, and that according to the highest example of all unity, the Father and the Sonne: Luther thinketh the Substantive answering NONLATINALPHABET is NONLATINALPHABET one mystical body,
and the expression is observable, he Says not, that they may be united, but be one, and that according to the highest Exampl of all unity, the Father and the Son: Luther Thinketh the Substantive answering is one mystical body,
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Obs. That it's a speciall mercy when the Ministers of the Gospel agree in one ; Nothing is so terrible to the Churches adversaries as their Pastors Unity;
Obs. That it's a special mercy when the Ministers of the Gospel agree in one; Nothing is so terrible to the Churches Adversaries as their Pastors Unity;
This was the Reason, say some, why our Saviour chose Apostles, that for the most part were of kindred one to another, that so their love might be the more Inviolably preserved;
This was the Reason, say Some, why our Saviour chosen Apostles, that for the most part were of kindred one to Another, that so their love might be the more Inviolably preserved;
and have peace with one anooher : Thus peace and love is of so great concernment that Joh. 14.20. He leaveth only peace with them as a Legacy, My peace I leave with you, my Peace I give to you, and Cap. 15. Cap. 13, 14. He cals this the New Commandement he layeth upon them to love one another;
and have peace with one anooher: Thus peace and love is of so great concernment that John 14.20. He Leaveth only peace with them as a Legacy, My peace I leave with you, my Peace I give to you, and Cap. 15. Cap. 13, 14. He calls this the New Commandment he Layeth upon them to love one Another;
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1. That such is the corruption of the best men, and Satan is ready to bl•w up tho sparks immediatly, that there have been contentions and differences amongst the most eminent pillars in the Church :
1. That such is the corruption of the best men, and Satan is ready to bl•w up though sparks immediately, that there have been contentions and differences among the most eminent pillars in the Church:
Afterwards the Scripture tels us of a Paroxysme, a sharp controversie between Paul and Barnabas, Act. 15. yet Paul and Peter they have an hot contest,
Afterwards the Scripture tells us of a Paroxysm, a sharp controversy between Paul and Barnabas, Act. 15. yet Paul and Peter they have an hight contest,
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That which Cyprian complained, Madet orbis Christianus mutuo sanguine & quod cum privati fecerint, homicidium dicitur, cum publicè geritur virtus vocatur, is true of Ecclesiasticall contentions;
That which Cyprian complained, Madet Orbis Christian mutuo sanguine & quod cum Private fecerint, Homicide dicitur, cum publicè geritur virtus vocatur, is true of Ecclesiastical contentions;
The Christian Church is divided, and subdivided against it self, and that which if done in private causes would be called malice and revenge in religious affairs is called zeal and courage for Gods glory:
The Christian Church is divided, and subdivided against it self, and that which if done in private Causes would be called malice and revenge in religious affairs is called zeal and courage for God's glory:
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At that famous first Council of Nice when Constantine called the Bishops together for to end Religious Controversies instead of this, they had prepared mutuall Libels and accusations one against another, which Constantine perceiving took the Papers, rent them in peeces and burnt them before their faces, gravely exhorting to peace and unanimity;
At that famous First Council of Nicaenae when Constantine called the Bishops together for to end Religious Controversies instead of this, they had prepared mutual Libels and accusations one against Another, which Constantine perceiving took the Papers, rend them in Pieces and burned them before their faces, gravely exhorting to peace and unanimity;
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It would be long to relate of the passionate contentions between Jerome and Austin, between Epiphanius and Chrysostome, who upon their parting did strangely threaten one another with that which came to passe;
It would be long to relate of the passionate contentions between Jerome and Austin, between Epiphanius and Chrysostom, who upon their parting did strangely threaten one Another with that which Come to pass;
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Epiphanius told Chrysostome he should not die a Bishop, and this proved true, for he was ejected and dyed in banishment, Chrysostome threatned Epiphanius, he should not dye in his own Countrey,
Epiphanius told Chrysostom he should not die a Bishop, and this proved true, for he was ejected and died in banishment, Chrysostom threatened Epiphanius, he should not die in his own Country,
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and who can with heart tender enough speak of the many oppositions and divisions between Calvinists and Lutherans, and others of the Reformed Church, by all which we see the necessity of Christs Praier for Unity;
and who can with heart tender enough speak of the many oppositions and divisions between Calvinists and Lutherans, and Others of the Reformed Church, by all which we see the necessity of Christ Prayer for Unity;
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There being such corruptions in our hearts and Satan so busie to make differences and dissentions, That though Legions of Devils can agree to be in one man,
There being such corruptions in our hearts and Satan so busy to make differences and dissensions, That though Legions of Devils can agree to be in one man,
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1. Ʋnity of Faith, That they beleeve the same doctrine, called therefore Eph. 4 5. One Faith. And 1 Cor. 3. There is no other Foundation but one even the Lord Christ ;
1. Ʋnity of Faith, That they believe the same Doctrine, called Therefore Ephesians 4 5. One Faith. And 1 Cor. 3. There is no other Foundation but one even the Lord christ;
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2. A second Unity is in the same Confession and acknowledgement of Faith, and that in the sam• words, and truly this is very desirable not only to hold the same doctrinal Points,
2. A second Unity is in the same Confessi and acknowledgement of Faith, and that in the sam• words, and truly this is very desirable not only to hold the same doctrinal Points,
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3. There must be Ʋnity of affection and hearts, as Act. 1. In the beginning of the Churches encrease their Unity of affection is greatly commended, ver. 14. They continued NONLATINALPHABET; So also Act. 2.1.46. especially Act. 4.32. The multitude of Beleevers were of one heart and of one soul ;
3. There must be Ʋnity of affection and hearts, as Act. 1. In the beginning of the Churches increase their Unity of affection is greatly commended, ver. 14. They continued; So also Act. 2.1.46. especially Act. 4.32. The multitude of Believers were of one heart and of one soul;
As for the Socinians though they do vehemently oppose Popery, yet we take not them to be of the Reformed Church, who overthrow the Foundations of our Christian Religion ;
As for the socinians though they do vehemently oppose Popery, yet we take not them to be of the Reformed Church, who overthrow the Foundations of our Christian Religion;
Look you, say they, they have no certainty among themselves, They know not where to stay, The Lutheran spirit judgeth the Calvinisticall, diabolicall ;
Look you, say they, they have no certainty among themselves, They know not where to stay, The Lutheran Spirit Judgeth the Calvinistical, diabolical;
And thus unconstant, inconsiderate persons look upon this as a great Argument against the Truth, whereas even in the Apostles times the Church of God had sad divisions amongst themselves,
And thus unconstant, inconsiderate Persons look upon this as a great Argument against the Truth, whereas even in the Apostles times the Church of God had sad divisions among themselves,
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as 1 Cor. 3. Oh then let us bewail the corruption of the best, that they should be so far transported with passion as to neglect the Truths of God by giving advantage to the common adversary.
as 1 Cor. 3. O then let us bewail the corruption of the best, that they should be so Far transported with passion as to neglect the Truths of God by giving advantage to the Common adversary.
The differences of Teachers breed irreconcilable distractions amongst people, as if the Heavens should be confused in their motions, it would distract and destroy sublunary things:
The differences of Teachers breed irreconcilable distractions among people, as if the Heavens should be confused in their motions, it would distract and destroy sublunary things:
We see in the Church of Corinth, when the Teachers were divided, what divisions also were there amongst the people, some for Paul, and some for Apollo.
We see in the Church of Corinth, when the Teachers were divided, what divisions also were there among the people, Some for Paul, and Some for Apollo.
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4. Pray to God for Unity among Church-Officers, because their Controversies bring a main neglect of the chief work of their Ministery, which is to come out and to build up souls in heavens way:
4. prey to God for Unity among Church-Officers, Because their Controversies bring a main neglect of the chief work of their Ministry, which is to come out and to built up Souls in heavens Way:
Hence the Apostle enjoyneth Timothy to fly such disputations and quarellings as are unprofitable, because they fret away godlinesse, and are like thorns and nettles among the Corn, hindring the growth thereof.
Hence the Apostle enjoineth Timothy to fly such disputations and quarrellings as Are unprofitable, Because they fret away godliness, and Are like thorns and nettles among the Corn, hindering the growth thereof.
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There was no heretique ever proved a firebrand in the Church, but one of these causes for the most part moved him, which made Austin put it in the definition of an heretique, that he did alicujus temporalis commodi causâ, either invent or propagate false Opinions,
There was no heretic ever proved a firebrand in the Church, but one of these Causes for the most part moved him, which made Austin put it in the definition of an heretic, that he did alicujus temporalis Convenient causâ, either invent or propagate false Opinions,
Ʋse of Exhortation, to follow Christ in this Praier, give the great God of heaven no rest by praier till he hath given rest to his Church and the guides thereof;
Ʋse of Exhortation, to follow christ in this Prayer, give the great God of heaven no rest by prayer till he hath given rest to his Church and the guides thereof;
That the Ministers of God should endeavour after a perfect Ʋnity, even to be One, as the Father and Sonne are. Also some Rules guiding thereunto. JOHN 17.11. That they may be One, as Thou and I are.
That the Ministers of God should endeavour After a perfect Ʋnity, even to be One, as the Father and Son Are. Also Some Rules guiding thereunto. JOHN 17.11. That they may be One, as Thou and I Are.
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But in the second place, We are to take the Unity of the Father and the Sonne, in as large a sense (at least not to exclude it) as in other places it is.
But in the second place, We Are to take the Unity of the Father and the Son, in as large a sense (At least not to exclude it) as in other places it is.
and mark the reason, vers. 33. Because thou being a man, makest thy self God. If our Saviour had meant no more, then Ʋnity of Agreement with Gods will.
and mark the reason, vers. 33. Because thou being a man, Makest thy self God. If our Saviour had meant no more, then Ʋnity of Agreement with God's will.
Thirdly, Because our Saviour upon this accusation, doth not deny the thing, or charge them with falshood, but further proveth it, Because he doth the works of the Father, therefore he bids them believe his works,
Thirdly, Because our Saviour upon this accusation, does not deny the thing, or charge them with falsehood, but further Proves it, Because he does the works of the Father, Therefore he bids them believe his works,
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but we can shew the contrary in Scripture, that NONLATINALPHABET is used for similitude, not equality, Luke 6.36. Be ye mercifull, as your heavenly Father is mercifull:
but we can show the contrary in Scripture, that is used for similitude, not equality, Lycia 6.36. Be you merciful, as your heavenly Father is merciful:
There it's a note of similitude onely, for how can a drop be equal to the Ocean? So 1 John 3.2. He that hath this hope purifieth himself as God is pure ;
There it's a note of similitude only, for how can a drop be equal to the Ocean? So 1 John 3.2. He that hath this hope Purifieth himself as God is pure;
Insomuch that if this place be well considered, it makes against all Arians, and so is pro testimonio fidei, which they perverted in argumentum perfidiae ;
Insomuch that if this place be well considered, it makes against all Arians, and so is Pro Testimony fidei, which they perverted in argumentum perfidiae;
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That it's not enough for the Ministers of the Gospel to be one, but they are to endeavour after the most perfect Ʋnity, to be One as the Father and Sonne are.
That it's not enough for the Ministers of the Gospel to be one, but they Are to endeavour After the most perfect Ʋnity, to be One as the Father and Son Are.
First, The Ʋnity between the Father and the Sonne is a spiritual Ʋnity: Insomuch that some have called the Spirit of God, the holy bond of the Trinity;
First, The Ʋnity between the Father and the Son is a spiritual Ʋnity: Insomuch that Some have called the Spirit of God, the holy bound of the Trinity;
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This the Apostle urgeth admirably, 1 Cor. 12. 4, &c. and vers. 13. where enumerating the several gifts and operations of Gods Spirit, he still addeth, It's the same Spirit, and by one Spirit, we are all baptized in the same bond.
This the Apostle urges admirably, 1 Cor. 12. 4, etc. and vers. 13. where enumerating the several Gifts and operations of God's Spirit, he still adds, It's the same Spirit, and by one Spirit, we Are all baptised in the same bound.
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As it's the same Soul that informeth all the parts of the body, or as some Philosophers said, There was one intellectus agens, that was universal to all men.
As it's the same Soul that Informeth all the parts of the body, or as Some Philosophers said, There was one Intellectus agens, that was universal to all men.
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for if at any time contention breaketh forth, it proveth like a dead flie in a box of ointment, it makes all the other good they have to be ill spoken of;
for if At any time contention breaks forth, it Proves like a dead fly in a box of ointment, it makes all the other good they have to be ill spoken of;
Oh then that the Ministers of the Gospel would make this use of their Unity, that they might all as one man endeavour the conversion and edification of souls!
O then that the Ministers of the Gospel would make this use of their Unity, that they might all as one man endeavour the conversion and edification of Souls!
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How happy would it be to lay all differences and disputes aside, that they might bring people to the saving knowledge of God? What a spur should this be to us? Shall the Father not think his Sonne too dear? Shall the Sonne not think his bloud too dear for mens souls,
How happy would it be to lay all differences and disputes aside, that they might bring people to the Saving knowledge of God? What a spur should this be to us? Shall the Father not think his Son too dear? Shall the Son not think his blood too dear for men's Souls,
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The difference of gifts and offices shall not be kept up, as Corah and his Company told Aaron, They took too much upon them, all the Congregation was holy as well as they:
The difference of Gifts and Offices shall not be kept up, as Corah and his Company told Aaron, They took too much upon them, all the Congregation was holy as well as they:
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It's an essential Unity, and although we cannot have this Unity, yet this should teach us to a•m at the highest degree of unity we can, not to suffer the least grudging and repining thoughts, not the least proud or envious thought against one another, to love more then father or children,
It's an essential Unity, and although we cannot have this Unity, yet this should teach us to a•m At the highest degree of unity we can, not to suffer the least grudging and repining thoughts, not the least proud or envious Thought against one Another, to love more then father or children,
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Hence we see our Saviour praying to the Father for this agreement, and God is called, The God of peace, because he only can make it in the Church and State.
Hence we see our Saviour praying to the Father for this agreement, and God is called, The God of peace, Because he only can make it in the Church and State.
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as well as when he sends a lying spirit amongst them, when the Temple was to be destroyed, the rending of it was a prognostique of the desolation thereof;
as well as when he sends a lying Spirit among them, when the Temple was to be destroyed, the rending of it was a prognostic of the desolation thereof;
This was enough to leaven and sour John 's heart, but see his excellent temper, I must decrease, and he must increase, John 3.30. he was willing that Christs light and glory should be exalted, though it darkned and obscured his.
This was enough to leaven and sour John is heart, but see his excellent temper, I must decrease, and he must increase, John 3.30. he was willing that Christ Light and glory should be exalted, though it darkened and obscured his.
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and suffering of one anothers weaknesses, and a proneness to forgive others rashness, if the stones of Jerusalem were thus polished and smoothed, they would lie even and firm together.
and suffering of one another's Weaknesses, and a proneness to forgive Others rashness, if the stones of Jerusalem were thus polished and smoothed, they would lie even and firm together.
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Among the Romans they had a Temple dedicated Jovi depositorio, because there they would go and lay aside their mutual contentions before they entred into the Senate-house.
Among the Romans they had a Temple dedicated Jovi depositorio, Because there they would go and lay aside their mutual contentions before they entered into the Senate-house.
The Lutherans charge upon the Calvinists Doctrines about Predestination, That they make God the autheur of sinne, that they make him cruel and unjust, worse then Pharaoh, that commanded brick, but gave no straw;
The Lutherans charge upon the Calvinists Doctrines about Predestination, That they make God the autheur of sin, that they make him cruel and unjust, Worse then Pharaoh, that commanded brick, but gave no straw;
and if they did see such conclusions did follow necessarily from their Doctrines, they would publickly abjure them, some gathered from Paul 's preaching of free-grace, that therefore men might sinne that grace might abound ;
and if they did see such conclusions did follow necessarily from their Doctrines, they would publicly abjure them, Some gathered from Paul is preaching of Free grace, that Therefore men might sin that grace might abound;
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but Paul crieth, God forbid at this, and saith, The damnation of such Logicians is just, Rom. 3.18. Lastly, So farre as men do agree with us in the fundamentals, let them retain peace and concord.
but Paul cries, God forbid At this, and Says, The damnation of such Logicians is just, Rom. 3.18. Lastly, So Far as men do agree with us in the fundamentals, let them retain peace and concord.
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It hath been Gods mercy that the Protestant Churches, though differing in many opinions, yet do not dissent in fundamentals, For as for the Socinians I do not reckon them among the Protestants, yea some place them not amongst Christians ;
It hath been God's mercy that the Protestant Churches, though differing in many opinions, yet do not dissent in fundamentals, For as for the socinians I do not reckon them among the Protestants, yea Some place them not among Christians;
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How many Unities doth the Apostle mention Ephes. 4? And why then should we be many? Blessed are peace-makers, for they shall be called the Sons of God, Mat. 5.9.
How many Unities does the Apostle mention Ephesians 4? And why then should we be many? Blessed Are peacemakers, for they shall be called the Sons of God, Mathew 5.9.
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SERMON LXI. The great changes that even a Godly man is subject unto, in respect of the having and losing those Sensible supports, both outward and inward, which God at some times vouchsafeth to them:
SERMON LXI. The great changes that even a Godly man is Subject unto, in respect of the having and losing those Sensible supports, both outward and inward, which God At Some times vouchsafeth to them:
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the world was against them, they could not keep themselves, and I came as a Mediator appointed by thee, to preserve them to eternal life, which trust I have faithfully discharged,
the world was against them, they could not keep themselves, and I Come as a Mediator appointed by thee, to preserve them to Eternal life, which trust I have faithfully discharged,
Lastly, When Christ saith, Hitherto I have kept them in thy Name, attributing the power of keeping them to the Father, it is not as if he were not also God,
Lastly, When christ Says, Hitherto I have kept them in thy Name, attributing the power of keeping them to the Father, it is not as if he were not also God,
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Hence in other places he saith, it's not his doctrine, but his Fathers ; and so he seeketh not his own glory, but the Fathers. Thus much for explication.
Hence in other places he Says, it's not his Doctrine, but his Father's; and so he seeks not his own glory, but the Father's. Thus much for explication.
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but at last is to leave them to greater hardship, and stronger temptations, Observe, That though God may afford his people for a while many comfortable and sensible supports,
but At last is to leave them to greater hardship, and Stronger temptations, Observe, That though God may afford his people for a while many comfortable and sensible supports,
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but they must expect changes and severall trials. Hence the Apostle saith, 1 Pet. 4.12. they are not to think any fiery triall strange. The godly are to be prepared in the midst of their mercies, that if God on a sudden raise the clean contrary, this should not seem a new or an hard thing to them. John 21.18. Christ tels Peter, when he was young, he went whither he would, but in his old age, another should girt him and carry him whither he would not:
but they must expect changes and several trials. Hence the Apostle Says, 1 Pet. 4.12. they Are not to think any fiery trial strange. The godly Are to be prepared in the midst of their Mercies, that if God on a sudden raise the clean contrary, this should not seem a new or an hard thing to them. John 21.18. christ tells Peter, when he was young, he went whither he would, but in his old age, Another should girded him and carry him whither he would not:
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they may have an heaven here, and then at last, God gathers black clouds, and so there are sudden storms and lightnings that spoil their sun-shine day.
they may have an heaven Here, and then At last, God gathers black Clouds, and so there Are sudden storms and lightnings that spoil their sunshine day.
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but this fair weather doth not last alwaies, God hideth his face, and then he is troubled, then he crieth out, Why art thou cast down and troubled within me, O my soul.
but this fair weather does not last always, God Hideth his face, and then he is troubled, then he cries out, Why art thou cast down and troubled within me, Oh my soul.
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If then God gives thee these soul-sensible supports, that thou knowest and feelest his love upon thy soul, make much of this mercy, faith of evidence will not be alwaies:
If then God gives thee these soul-sensible supports, that thou Knowest and Feel his love upon thy soul, make much of this mercy, faith of evidence will not be always:
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3. Then have the people of God carnall and sensible supports, when they are preserved from the outward malice and persecutions of men, so that they live honoured and prosperous lives here below.
3. Then have the people of God carnal and sensible supports, when they Are preserved from the outward malice and persecutions of men, so that they live honoured and prosperous lives Here below.
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and other godly Prophets, yet Obadiah a godly man, lived in great favour with Ahab, so that although the rage and malice of the world be prepared against every holy man,
and other godly prophets, yet Obadiah a godly man, lived in great favour with Ahab, so that although the rage and malice of the world be prepared against every holy man,
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These spirituall temptations, whether entring from the blackness of our own hearts, or injected by Satan, are very terrible and bitter, they have made the godly weary of themselves:
These spiritual temptations, whither entering from the blackness of our own hearts, or injected by Satan, Are very terrible and bitter, they have made the godly weary of themselves:
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Thus a godly people may have the ministry of a faithfull Pastor, while he is with them, the flock is kept, no wolves have been able to get into the fold.
Thus a godly people may have the Ministry of a faithful Pastor, while he is with them, the flock is kept, no wolves have been able to get into the fold.
Children and servants may have a godly Father and Master; wives, gracious and wise husbands, now these while they were enjoyed, were wonderfull supports.
Children and Servants may have a godly Father and Master; wives, gracious and wise Husbands, now these while they were enjoyed, were wonderful supports.
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Hence Elisha is called the horsemen and chariots of Israel. When Chrysostom was banished, the people said, The sun might have been better taken out of the firmament.
Hence Elisha is called the horsemen and chariots of Israel. When Chrysostom was banished, the people said, The sun might have been better taken out of the firmament.
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Now if we were alwaies kept at the breast, or with milk, we should never get masculine strength, Heb. 6. The Apostle blameth such as stood still in their first principles, and were not carried out to further perfection:
Now if we were always kept At the breast, or with milk, we should never get masculine strength, Hebrew 6. The Apostle blameth such as stood still in their First principles, and were not carried out to further perfection:
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The windes and storms shaking the tree, make it root the faster, and thus God by bringing thee into hardship, makes thee the more sound and solid Christian:
The winds and storms shaking the tree, make it root the faster, and thus God by bringing thee into hardship, makes thee the more found and solid Christian:
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Now as a learned man by reading of all Authours, and the works of Heretiques, is able to speak to every argument they have, can give account of every doctrine they maintain:
Now as a learned man by reading of all Authors, and the works of Heretics, is able to speak to every argument they have, can give account of every Doctrine they maintain:
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Thus a Christian removed from mercy to affliction, and from afflictions to mercy, is able to speak to every doubt, to every temptation from his own experience.
Thus a Christian removed from mercy to affliction, and from afflictions to mercy, is able to speak to every doubt, to every temptation from his own experience.
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God will make changes, and many turns in thy estate, yea it may be he will exercise thee with such afflictions as thou never thoughtest of, that thou shalt complain with Job, The time was he lived in prosperity,
God will make changes, and many turns in thy estate, yea it may be he will exercise thee with such afflictions as thou never thoughtest of, that thou shalt complain with Job, The time was he lived in Prosperity,
There are deluded people that say, they live above Ordinances, oh that we could live above creatures, above relations and conditions, having God for all.
There Are deluded people that say, they live above Ordinances, o that we could live above creatures, above relations and conditions, having God for all.
This (you heard) was in respect of his corporall visible presence, otherwise he would be in a spiritual invisible manner alwaies with them, his presence is not changed but the manner of his presence, From whence this Doctrine floweth.
This (you herd) was in respect of his corporal visible presence, otherwise he would be in a spiritual invisible manner always with them, his presence is not changed but the manner of his presence, From whence this Doctrine flows.
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We are not now to expect any visible or corporal refreshments by him, but what we have, must be in a way of faith. Heb. 11.1. Faith is the Evidence of things not not seen, This the Apostle presseth, 2 Cor. 5.16. Though we have known Christ after the flesh ▪ yet henceforth know we him no more ;
We Are not now to expect any visible or corporal refreshments by him, but what we have, must be in a Way of faith. Hebrew 11.1. Faith is the Evidence of things not not seen, This the Apostle Presseth, 2 Cor. 5.16. Though we have known christ After the Flesh ▪ yet henceforth know we him not more;
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1. That there was a time when the Apostles and Beleevers had not only a spiritual enjoyment of Christ by Faith but also a visible and corporal one, viz. in that time when Christ was familiarly conversant with them in the flesh,
1. That there was a time when the Apostles and Believers had not only a spiritual enjoyment of christ by Faith but also a visible and corporal one, viz. in that time when christ was familiarly conversant with them in the Flesh,
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Luk. 10 24. Our Saviour himself cals them blessed, even because they lived in that age wherein they might corporally see him, Many Kings and Prophets have desired to see and hear the things you do, Prophets though they had immediate Revelations and Visions from God,
Luk. 10 24. Our Saviour himself calls them blessed, even Because they lived in that age wherein they might corporally see him, Many Kings and prophets have desired to see and hear the things you do, prophets though they had immediate Revelations and Visions from God,
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It's that which the Papists so much pleade for, that there must be a visible infallible Head in the Church, who is to decide matter of faith, otherwise there cannot be any certainty,
It's that which the Papists so much plead for, that there must be a visible infallible Head in the Church, who is to decide matter of faith, otherwise there cannot be any certainty,
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Oh what a Treasure was this, That an Apostle could not have one doubt upon his heart, any scruple in his Conscience, any doubt about any Text in the Old Testament,
O what a Treasure was this, That an Apostle could not have one doubt upon his heart, any scruple in his Conscience, any doubt about any Text in the Old Testament,
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yet for all that he was a Sonne of Perdition? Hence our Saviour upon all occasions took them off from attending to such visible advantages, as Luke 11.27. when they cried out, Blessed is the womb that bare Christ, and the paps that gave him suck :
yet for all that he was a Son of Perdition? Hence our Saviour upon all occasions took them off from attending to such visible advantages, as Lycia 11.27. when they cried out, Blessed is the womb that bore christ, and the paps that gave him suck:
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then conceiving him in her womb, So Mar. 3.35. when they told him his Mother and Brethren were to seek him, he answered, Whosoever doth the will of God, the same is my Mother and Brother ;
then conceiving him in her womb, So Mar. 3.35. when they told him his Mother and Brothers were to seek him, he answered, Whosoever does the will of God, the same is my Mother and Brother;
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As 1. All those doctrinal Opinions in Popery about visible Images and Crucifixes to represent God and Christ, what are these but even to desire Christ to be here bodily with us still :
As 1. All those doctrinal Opinions in Popery about visible Images and Crucifixes to represent God and christ, what Are these but even to desire christ to be Here bodily with us still:
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yet how prone were they to make similitudes of God, and is this only among Papists? Are not the common people so ignorant and superstitious as to be doting upon such visible Objects,
yet how prove were they to make Similitudes of God, and is this only among Papists? are not the Common people so ignorant and superstitious as to be doting upon such visible Objects,
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2. Our pronenesse to know Christ after a corporal manner is seen in the Doctrine of Transubstantiation, where the Papists hold the Bread and Wine to be really turned into the body and bloud of Christ, that it's no longer bread or Wine but Christs body and bloud;
2. Our proneness to know christ After a corporal manner is seen in the Doctrine of Transubstantiation, where the Papists hold the Bred and Wine to be really turned into the body and blood of christ, that it's no longer bred or Wine but Christ body and blood;
This is also to know Christ after a carnall manner ▪ for it's not the Ordinances but the Spirit of God in and by them, that doth us any good, Joh. 6. The flesh profiteth little, but the Spirit, yet this hath been the universal disease of Gods Church in all Ages:
This is also to know christ After a carnal manner ▪ for it's not the Ordinances but the Spirit of God in and by them, that does us any good, John 6. The Flesh profiteth little, but the Spirit, yet this hath been the universal disease of God's Church in all Ages:
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Hence Paul speaks of a Jew in the flesh, and in the Letter, and a Iew in the Spirit, Rom 2. and all the Jewish rites are called carnal Ordinances, and beggarly ;
Hence Paul speaks of a Jew in the Flesh, and in the letter, and a Iew in the Spirit, Rom 2. and all the Jewish Rites Are called carnal Ordinances, and beggarly;
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They bring no real good to them that are exercised therein without the Spirit, and may we not say, that almost all Christianity is but a religious carnality, a resting and relying upon Ordinances so farre as they are bodily and visibly performed;
They bring no real good to them that Are exercised therein without the Spirit, and may we not say, that almost all Christianity is but a religious carnality, a resting and relying upon Ordinances so Far as they Are bodily and visibly performed;
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When the Apostle 1 Pet. 3. had said, Baptism serveth to prevent all mistakes, he addeth, Not the washing of the body but the answer of a good conscience ;
When the Apostle 1 Pet. 3. had said, Baptism serves to prevent all mistakes, he adds, Not the washing of the body but the answer of a good conscience;
When a man upon good examination of himself can say, O Lord, thou knowest that I do in truth and uprightness keep to those duties I am solemnly by Baptism engaged unto;
When a man upon good examination of himself can say, Oh Lord, thou Knowest that I do in truth and uprightness keep to those duties I am solemnly by Baptism engaged unto;
Thus for the Lords Supper, is not it the very receiving of it judged the very saving of men? Do not commonly people take it as if in the very bread and wine there were some Sacrifical vertue,
Thus for the lords Supper, is not it the very receiving of it judged the very Saving of men? Do not commonly people take it as if in the very bred and wine there were Some Sacrificial virtue,
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This is the common poison that devoureth most; Even as the Scripture speaks contemptibly of the Egyptian Army, Isa. 31.3. They are flesh and not spirit ;
This is the Common poison that devoureth most; Even as the Scripture speaks contemptibly of the Egyptian Army, Isaiah 31.3. They Are Flesh and not Spirit;
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But yet take heed of another extream errour that crieth down the Ordinances, and under pretence of a spirituall high attainment, which they think they have, wholly lay aside these visible Ordinances and performances which Christ hath appointed in his Church till the end of the world.
But yet take heed of Another extreme error that cries down the Ordinances, and under pretence of a spiritual high attainment, which they think they have, wholly lay aside these visible Ordinances and performances which christ hath appointed in his Church till the end of the world.
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as when he vouchsafed Miracles in the Infancy of the Church, yea, the Sacraments he hath appointed are a kinde of relief to our sence, he considered our weaknesse in appointing such visible Signs,
as when he vouchsafed Miracles in the Infancy of the Church, yea, the Sacraments he hath appointed Are a kind of relief to our sense, he considered our weakness in appointing such visible Signs,
but when we are not contented with Gods Institutions but desired such sensible supports, which he will not afford, This proceeds from a carnal disposition in us, This is the cause in Popery why they tell us of such miraculous apparitions, they will tell you of Crucifixes bleeding, of Christs visible appearing, of such great wonders done upon the Invocation of such and such Saints,
but when we Are not contented with God's Institutions but desired such sensible supports, which he will not afford, This proceeds from a carnal disposition in us, This is the cause in Popery why they tell us of such miraculous apparitions, they will tell you of Crucifixes bleeding, of Christ visible appearing, of such great wonders done upon the Invocation of such and such Saints,
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Thus they did of whom Paul made mention with weeping, that they were enemies to the Crosse of Christ, that their God was their belly, that they minded earthly things, Phil. 3.19. Such Disciples were those that followed Christ because of the Loaves ;
Thus they did of whom Paul made mention with weeping, that they were enemies to the Cross of christ, that their God was their belly, that they minded earthly things, Philip 3.19. Such Disciples were those that followed christ Because of the Loaves;
To pull out the right eye, To deny our selves, To take up the Cross, We are not to be of those that love Christs Crown of gold but not his Crown of Thorns:
To pull out the right eye, To deny our selves, To take up the Cross, We Are not to be of those that love Christ Crown of gold but not his Crown of Thorns:
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and all benefits to be received by him are in a spiritual manner; How comes Christs Death, Christs Resurrection effectual to thee, but in a spirituall manner;
and all benefits to be received by him Are in a spiritual manner; How comes Christ Death, Christ Resurrection effectual to thee, but in a spiritual manner;
You cannot with Thomas put your fingers in the print of nails, No, here is the Eye of Faith required to behold Christ, Christ bid the Woman touch him not,
You cannot with Thomas put your fingers in the print of nails, No, Here is the Eye of Faith required to behold christ, christ bid the Woman touch him not,
He is not an Head, he is not a Vine, he is not Wisedom, Righteousnesse, and all things to thee because thou art not a spiritual Subject to entertain him.
He is not an Head, he is not a Vine, he is not Wisdom, Righteousness, and all things to thee Because thou art not a spiritual Subject to entertain him.
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While I was with them in the world, I kept them in thy Nam•, &c. HAving dispatched the Circumstances of time and place, we proceed to the Benefit it self, which is expressed with the efficient cause of it, NONLATINALPHABET with the manner how In thy Name ;
While I was with them in the world, I kept them in thy Nam•, etc. HAving dispatched the circumstances of time and place, we proceed to the Benefit it self, which is expressed with the efficient cause of it, with the manner how In thy Name;
The Word is used sometimes for an outward violent detaining of a man in prison or other custody, Act. 12.5, 6. Thus the Jailors are called NONLATINALPHABET, Mat. 28.4.
The Word is used sometime for an outward violent detaining of a man in prison or other custody, Act. 12.5, 6. Thus the Jailors Are called, Mathew 28.4.
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Heinsius understands the word NONLATINALPHABET which we render observe, Herod observed John, in a corporal manner of keeping him in a safe hold, because Mar. 6.19. it is said Herodias would have killed him but could not:
Heinsius understands the word which we render observe, Herod observed John, in a corporal manner of keeping him in a safe hold, Because Mar. 6.19. it is said Herodias would have killed him but could not:
Hence also it is applied to the observing of the Sabbath, Joh. 6.16. Sometimes it is applied to the reservation of a thing, Joh. 2.10 Thou hast kept the best wine to the last;
Hence also it is applied to the observing of the Sabbath, John 6.16. Sometime it is applied to the reservation of a thing, John 2.10 Thou hast kept the best wine to the last;
Now our Saviour by this expression I have kept them, signifieth that the Father had given them to Christ as so many precious Iewels and an excellent treasure,
Now our Saviour by this expression I have kept them, signifies that the Father had given them to christ as so many precious Jewels and an excellent treasure,
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Obs. That all those who shall be saved are given to Christ, and committed to his trust, that they may be kept to Eternal Salvation, That look as the devils 2 Pet. 2.4.
Obs. That all those who shall be saved Are given to christ, and committed to his trust, that they may be kept to Eternal Salvation, That look as the Devils 2 Pet. 2.4.
as being not able to go themselves, and truly if the Apostles who were Christs first born (as we may so say) and although Christ knew that he was to endow them with the power of the holy Ghost afterwards in an extraordinary manner,
as being not able to go themselves, and truly if the Apostles who were Christ First born (as we may so say) and although christ knew that he was to endow them with the power of the holy Ghost afterwards in an extraordinary manner,
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yet if these that seem to be Giants cannot help themselves, what shall we Dwarfs do? If the Pillars are not able to stand of themselves, what can Reeds do? God to shew the Church her miserable impotency compareth it to a childe new born that is not only lothsome but feeble,
yet if these that seem to be Giants cannot help themselves, what shall we Dwarfs doe? If the Pillars Are not able to stand of themselves, what can Reeds do? God to show the Church her miserable impotency compareth it to a child new born that is not only loathsome but feeble,
so that if God were not infinite and immense (pardon the Supposition) yet his grace and goodnesse would make him abide and dwell with those that are his;
so that if God were not infinite and immense (pardon the Supposition) yet his grace and Goodness would make him abide and dwell with those that Are his;
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The eyes of the Lord are said to runne to and fro in the behalf of the upright in heart, 2 Chron. 16 9. What can be more comfortable then that expression;
The eyes of the Lord Are said to run to and from in the behalf of the upright in heart, 2 Chronicles 16 9. What can be more comfortable then that expression;
Hence the Lords peculiar is compared to a Bird flying over the nest where her young ones are, Isa. 31.5. Only the Bird is silly and weak, hath no power to defend, but she sheweth her desire and affection;
Hence the lords peculiar is compared to a Bird flying over the nest where her young ones Are, Isaiah 31.5. Only the Bird is silly and weak, hath no power to defend, but she shows her desire and affection;
Fourthly, This phrase doth imply the safety that the people of God are in, For though in respect of the world and their Corruptions, they may say with Iehosaphat, A great Army is against us and we know not what to do, or they may be afraid as the man Elisha led into the midst of the Enemies Camp,
Fourthly, This phrase does imply the safety that the people of God Are in, For though in respect of the world and their Corruptions, they may say with Jehoshaphat, A great Army is against us and we know not what to do, or they may be afraid as the man Elisha led into the midst of the Enemies Camp,
yet we may be undone to morrow, we may alter or Christ may alter, No, he is faithfull and true, He is Christ to day, yesterday, and for ever, Heb. 13.
yet we may be undone to morrow, we may altar or christ may altar, No, he is faithful and true, He is christ to day, yesterday, and for ever, Hebrew 13.
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He is called often the wisedom of the Father ; Now then put all these together, Omnipotent Power, unsearchable Wisedom, Infinite Love and Immutable Fidelity,
He is called often the Wisdom of the Father; Now then put all these together, Omnipotent Power, unsearchable Wisdom, Infinite Love and Immutable Fidis,
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And lastly, (because more is to be said to this in the words following) this implieth a strong tye and obligation upon Christ to keep them, for they are given him as Sheep to the Shepherd,
And lastly, (Because more is to be said to this in the words following) this Implies a strong tie and obligation upon christ to keep them, for they Are given him as Sheep to the Shepherd,
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Look (saith Jacob) you see not my face unlesse you bring him safe ▪ Insomuch that if Christ should not preserve those that are given him, all the glory of his Mediatourship will fall to the ground, You see how he declareth his diligence, None is lost, For if he had lost some of them,
Look (Says Jacob) you see not my face unless you bring him safe ▪ Insomuch that if christ should not preserve those that Are given him, all the glory of his Mediatorship will fallen to the ground, You see how he Declareth his diligence, None is lost, For if he had lost Some of them,
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if he had not by one Oblation once perfected for ever the Godly, Heb. 10 14. Ʋse of Exhortation to the godly, to take heed of all unbeleeving and dejecting fears in the way to Heaven, perswading themselves, Oh they shall never hold out, one time or other they shall be devoured by such and such sinnes;
if he had not by one Oblation once perfected for ever the Godly, Hebrew 10 14. Ʋse of Exhortation to the godly, to take heed of all unbelieving and dejecting fears in the Way to Heaven, persuading themselves, O they shall never hold out, one time or other they shall be devoured by such and such Sins;
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Is not this to be ignorant of the relation you are in to Christ? Will Christ be an unfaithfull Steward? It lieth upon Christ more then thee that thou beest preserved;
Is not this to be ignorant of the Relation you Are in to christ? Will christ be an unfaithful Steward? It lies upon christ more then thee that thou Best preserved;
Is not Christs honour and glory more then the salvation of thousands such as thou art? Now if thou shouldst perish and not get to Heaven, it would be Christs dishonour;
Is not Christ honour and glory more then the salvation of thousands such as thou art? Now if thou Shouldst perish and not get to Heaven, it would be Christ dishonour;
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It is true, thy corruptions are strong, thy Temptations are strong, but Christ is stronger, Live not with such anxious fears as a Cain fearing every thing may kill and damn thee;
It is true, thy corruptions Are strong, thy Temptations Are strong, but christ is Stronger, Live not with such anxious fears as a Cain fearing every thing may kill and damn thee;
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Either to shew what kinde of preservation it was, viz. not a corporal or carnal one, (though he was bodily present among them,) but a spirituall one in the name of God;
Either to show what kind of preservation it was, viz. not a corporal or carnal one, (though he was bodily present among them,) but a spiritual one in the name of God;
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yet left men should therewithall advance the persons put thereinto (as Hortensins said of Tully that he commended Eloquence to the Heavens, that he himself might be lifted up with it) See what corrective expressions he useth, Not that we are sufficient of our selves to think any thing, our sufficiency is of God ; All is attributed to God;
yet left men should therewithal advance the Persons put thereinto (as Hortensins said of Tully that he commended Eloquence to the Heavens, that he himself might be lifted up with it) See what corrective expressions he uses, Not that we Are sufficient of our selves to think any thing, our sufficiency is of God; All is attributed to God;
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Paul though endowed with so many excellent gifts, yet saith of himself, he is not able to think, he doth not say to doe, to convert and change mens hearts,
Paul though endowed with so many excellent Gifts, yet Says of himself, he is not able to think, he does not say to do, to convert and change men's hearts,
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Was Paul Crucified for you? Were you Baptized in the Name of Paul? What are these but Ministers by whom ye beleeve? Two errours in the extreme we are to avoid,
Was Paul crucified for you? Were you Baptised in the Name of Paul? What Are these but Ministers by whom you believe? Two errors in the extreme we Are to avoid,
That they received the Word Not as the Word of man, but as of God, which effectually worketh in Beleevers, John 4. It's said of Johns Hearers, That they did a while rejoyce in his light, They flocked after his Ministry,
That they received the Word Not as the Word of man, but as of God, which effectually works in Believers, John 4. It's said of Johns Hearers, That they did a while rejoice in his Light, They flocked After his Ministry,
First, Let us consider the fidelity and diligence Christ useth, expressed in that word, I have kept them. This is a new and different Greek word from the former, which was NONLATINALPHABET,
First, Let us Consider the Fidis and diligence christ uses, expressed in that word, I have kept them. This is a new and different Greek word from the former, which was,
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but here it is NONLATINALPHABET, which the Septuagint make often to answer the Hebrew word Shamar, which signifieth to keep with all diligence and circumspection.
but Here it is, which the septuagint make often to answer the Hebrew word Shemar, which signifies to keep with all diligence and circumspection.
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And hence comes the Greek word NONLATINALPHABET, Matth. 23.5. They made broad their phylacteries, called so, because by them they were warned to take heed of sinne:
And hence comes the Greek word, Matthew 23.5. They made broad their phylacteries, called so, Because by them they were warned to take heed of sin:
But in the Text it's used for protection and preservation to everlasting happiness, as John 12.25. onely we may observe the use of it in three places very fit to our matter in hand.
But in the Text it's used for protection and preservation to everlasting happiness, as John 12.25. only we may observe the use of it in three places very fit to our matter in hand.
and hereby is represented that Christ is that chief Shepherd, which will keep his sheep, though never so infirm or weak, that no danger shall befall them.
and hereby is represented that christ is that chief Shepherd, which will keep his sheep, though never so infirm or weak, that no danger shall befall them.
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2. It's applied to the keeping of some precious thing deposited in our hands, that we are betrusted with, 1 Tim. 6.20. and thus also all the godly are delivered to Christ as his charge, that none be lost.
2. It's applied to the keeping of Some precious thing deposited in our hands, that we Are betrusted with, 1 Tim. 6.20. and thus also all the godly Are Delivered to christ as his charge, that none be lost.
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3. Lastly, It's used of preserving in a safe place in the midst of dangers. Thus Noah is said to be kept in the Ark, 2 Pet. 2.5. which is notably true in all the godly.
3. Lastly, It's used of preserving in a safe place in the midst of dangers. Thus Noah is said to be kept in the Ark, 2 Pet. 2.5. which is notably true in all the godly.
and I have kept them ] to confirm and increase the Disciples faith, seeing they have so many strong Anakims in the way to Canaan: Every man that looks only to his own strength,
and I have kept them ] to confirm and increase the Disciples faith, seeing they have so many strong Anakims in the Way to Canaan: Every man that looks only to his own strength,
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Though there be different thoughts about this seed, what it is, I do now suppose it to be that inward principle of supernatural life, from whence all gracious operations do flow.
Though there be different thoughts about this seed, what it is, I do now suppose it to be that inward principle of supernatural life, from whence all gracious operations do flow.
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So in our supernatural life, it's not enough to have that principle of life infused, but we are to receive the daily impressions, and powerfull quicknings of his holy Spirit;
So in our supernatural life, it's not enough to have that principle of life infused, but we Are to receive the daily impressions, and powerful quickenings of his holy Spirit;
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The first is, Our Election, that is the fountain of all our perseverance This is the first round in that ladder, by which we ascend to Heaven, Rom. 8. It's from Predestination, that nothing can separate us from the love of God in Christ.
The First is, Our Election, that is the fountain of all our perseverance This is the First round in that ladder, by which we ascend to Heaven, Rom. 8. It's from Predestination, that nothing can separate us from the love of God in christ.
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so the same Election, when they are Converted, doth protect and keep them, if they fall, doth raise and repair them, whereby they safely at last arrive at Eternity;
so the same Election, when they Are Converted, does Pact and keep them, if they fallen, does raise and repair them, whereby they safely At last arrive At Eternity;
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So that the Covenant of Grace being confirmed by Christs death, In whom the Promises are Yea and Amen, 2 Cor. 1.20. being among other glorious ends, to perpetuate and continue the work of Grace in them;
So that the Covenant of Grace being confirmed by Christ death, In whom the Promises Are Yea and Amen, 2 Cor. 1.20. being among other glorious ends, to perpetuate and continue the work of Grace in them;
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it's impossible, that hell, or the world should quite put them out of the way to Heaven, Jerem. 32.40. God there promiseth an Everlasting Covenant, a Covenant that shall abide for ever ;
it's impossible, that hell, or the world should quite put them out of the Way to Heaven, Jeremiah 32.40. God there promises an Everlasting Covenant, a Covenant that shall abide for ever;
Isai. 40.29, 30, 31. He giveth power to the faint, and to them that have no might he increaseth strength, &c. God in the verse before is said Himself not to faint, or to be weary:
Isaiah 40.29, 30, 31. He gives power to the faint, and to them that have no might he increases strength, etc. God in the verse before is said Himself not to faint, or to be weary:
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What a reviving place should this be to the dead, dull, and languishing believer? Why do I lie groveling on the ground? Let me flie up to Heaven like an Eagle.
What a reviving place should this be to the dead, dull, and languishing believer? Why do I lie groveling on the ground? Let me fly up to Heaven like an Eagl.
First, by an allusion to that wonderfull Preservation of the people of Israel: It was not enough, that God had brought them out of Aegypt, they would have perished for all that, without his Protection;
First, by an allusion to that wonderful Preservation of the people of Israel: It was not enough, that God had brought them out of Egypt, they would have perished for all that, without his Protection;
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So that the meaning is, Look what care and defence God did once show to the Israelites to preserve them from perishing in the Wildernesse, that they might be brought to Canaan ;
So that the meaning is, Look what care and defence God did once show to the Israelites to preserve them from perishing in the Wilderness, that they might be brought to Canaan;
The second similitude is from Shepherds, who in those hot Countreys, did erect Tabernacles and Cottages for their flock, to defend them against the heat, and all other storms;
The second similitude is from Shepherd's, who in those hight Countries', did erect Tabernacles and Cottages for their flock, to defend them against the heat, and all other storms;
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By this is signified, That God would create such defence for his sheep against all kinde of dangers and calamities, that they perish not, therefore in all our extremities;
By this is signified, That God would create such defence for his sheep against all kind of dangers and calamities, that they perish not, Therefore in all our extremities;
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This Preservation then of us is the onely thing to humble us, to put us in remembrance of our own impotency and sinfulnesse, Those many promises to help thee, are so many demonstrations of thy own infirmities.
This Preservation then of us is the only thing to humble us, to put us in remembrance of our own impotency and sinfulness, Those many promises to help thee, Are so many demonstrations of thy own infirmities.
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What made the Israelites dispond upon new dangers? but because they remembred not the miraculous power of Gods presence with them, they thought every thing great but God.
What made the Israelites despond upon new dangers? but Because they remembered not the miraculous power of God's presence with them, they Thought every thing great but God.
We see this sinfull fear in Moses also, How many excuses did he pretend, that he might not be imployed in that embassage to Pharaoh, till Gods wrath was kindled at him? Therefore if we did with faith consider Christs power,
We see this sinful Fear in Moses also, How many excuses did he pretend, that he might not be employed in that Embassy to Pharaoh, till God's wrath was kindled At him? Therefore if we did with faith Consider Christ power,
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We do not remember our Saviours Rule, That sufficient to the day is the evil thereof, and therefore we excruciate our selves with supposed future conditions, not considering, that as our necessities and infirmities shall abound: so Gods preservation will:
We do not Remember our Saviors Rule, That sufficient to the day is the evil thereof, and Therefore we excruciate our selves with supposed future conditions, not considering, that as our necessities and infirmities shall abound: so God's preservation will:
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or some able friend, or my estate lost? How should I subsist with many children? Or how if I should be called to Martyrdom, to be imprisoned, to lose my life? Such is my weakness (saith the believer) that I fear I should with Peter deny and forswear, do any thing rather then endure extremity? Oh but whence are all the confusions of thy soul,
or Some able friend, or my estate lost? How should I subsist with many children? Or how if I should be called to Martyrdom, to be imprisoned, to loose my life? Such is my weakness (Says the believer) that I Fear I should with Peter deny and forswear, do any thing rather then endure extremity? O but whence Are all the confusions of thy soul,
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SERMON LXV. Of the Perseverance of the Saints. The Question stated. JOH. 17.12. Those thou hast given me, I have kept, and none of them is perished, &c. WE have considered the faithfulnesse and diligence Christ shewed in the preservation of his to eternall life, expressed in that word, [ I have kept. ] The next thing in order is the subject preserved, Those thou hast given me ;
SERMON LXV. Of the Perseverance of the Saints. The Question stated. JOHN. 17.12. Those thou hast given me, I have kept, and none of them is perished, etc. WE have considered the faithfulness and diligence christ showed in the preservation of his to Eternal life, expressed in that word, [ I have kept. ] The next thing in order is the Subject preserved, Those thou hast given me;
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I shall therefore proceed to the 3d particular, which is the effect, or a sign rather whereby he proveth his faithfull protection of them, None of them is perished.
I shall Therefore proceed to the 3d particular, which is the Effect, or a Signen rather whereby he Proves his faithful protection of them, None of them is perished.
This expression was so remarkable, that Chap. 18.9. we have mention made of it as a famous saying, That the saying might be fulfilled, of those thou hast given me I have lost none:
This expression was so remarkable, that Chap. 18.9. we have mention made of it as a famous saying, That the saying might be fulfilled, of those thou hast given me I have lost none:
In the text one word is to be observed, and that is NONLATINALPHABET is perished: The word is used sometimes of a corporall and temporall destruction, Judg. 12.11. They perished in the gainsaying of Core. 1 Pet. 3.6. The whole world is said to be drowned in water, so 2 Cor. 10 9. Sometimes it's used of a spirituall destruction, in respect of the soul by everlasting damnation;
In the text one word is to be observed, and that is is perished: The word is used sometime of a corporal and temporal destruction, Judges 12.11. They perished in the gainsaying of Core. 1 Pet. 3.6. The Whole world is said to be drowned in water, so 2 Cor. 10 9. Sometime it's used of a spiritual destruction, in respect of the soul by everlasting damnation;
for that this is partly implied appeareth, cap. 18.9. I am he ye seek, let these go, and then follows, that none may perish: In respect of the first destruction it is chiefly that the devil hath his Name NONLATINALPHABET, Revel. 9.11. onely you must observe, that when the Scripture useth this word in a spiritual sense for a lost man in soul and body, it speaks of a twofold undone condition;
for that this is partly implied appears, cap. 18.9. I am he you seek, let these go, and then follows, that none may perish: In respect of the First destruction it is chiefly that the Devil hath his Name, Revel. 9.11. only you must observe, that when the Scripture uses this word in a spiritual sense for a lost man in soul and body, it speaks of a twofold undone condition;
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they are as Moses drawn out of the water, where certain death would have been, and thus all the godly before their conversion, are lost. Thus Matth 18.11. Christ is said to come, that he might save such as were lost ;
they Are as Moses drawn out of the water, where certain death would have been, and thus all the godly before their conversion, Are lost. Thus Matthew 18.11. christ is said to come, that he might save such as were lost;
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but those elect persons, that for the present were in a lost estate. Thus Luke 15.24. The Prodigal sonne is said to be lost or perished, but he was recovered again.
but those elect Persons, that for the present were in a lost estate. Thus Lycia 15.24. The Prodigal son is said to be lost or perished, but he was recovered again.
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and thus it's applied to Judas. Thus it's used 2 Cor. 15. The Gospel is a sweet savour to those that are saved, and in NONLATINALPHABET, those that perish, where it's opposed to NONLATINALPHABET. The words thus explained, Observe,
and thus it's applied to Judas. Thus it's used 2 Cor. 15. The Gospel is a sweet savour to those that Are saved, and in, those that perish, where it's opposed to. The words thus explained, Observe,
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and before I come to explicate it, it's good to compare two other Texts with this, as excellent parallels. The first is John 6.39. This is the Fathers will ;
and before I come to explicate it, it's good to compare two other Texts with this, as excellent parallels. The First is John 6.39. This is the Father's will;
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But because this truth is of singular use, and of much difficulty. I shall first lay down many introductory particulars to the stating of this Question;
But Because this truth is of singular use, and of much difficulty. I shall First lay down many introductory particulars to the stating of this Question;
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we must therefore lay a sure and clear foundation, that our superstructure may endure. And First, The Question is not of the possibility of a believers total and final perishing ;
we must Therefore lay a sure and clear Foundation, that our superstructure may endure. And First, The Question is not of the possibility of a believers total and final perishing;
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when yet they had not a corrupt nature within to betray them, as we have. Therefore they did not necessarily, but by a voluntary choice fall into their own destruction:
when yet they had not a corrupt nature within to betray them, as we have. Therefore they did not necessarily, but by a voluntary choice fallen into their own destruction:
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all are taught to pray, though never so holy, that God would not lead us into temptation, doth not that plainly teach us, That we are so weak and infirme, that there is no temptation,
all Are taught to pray, though never so holy, that God would not led us into temptation, does not that plainly teach us, That we Are so weak and infirm, that there is no temptation,
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not only to give the habitual principles of grace, but the actual exercise of them, when the just is said to live by his faith, that denoteth a continued acting,
not only to give the habitual principles of grace, but the actual exercise of them, when the just is said to live by his faith, that denoteth a continued acting,
so that they may for the present seem to be so many Cains and Judasses. Fifthly, Observe, That as without Gods special custody, we would certainly be undone;
so that they may for the present seem to be so many Cains and Judases. Fifthly, Observe, That as without God's special custody, we would Certainly be undone;
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for though we are to say more to this, yet for the present we affirm, That a godly man is so far from having any such absolute certainty in a way of sinne, that he is to conclude the contrary;
for though we Are to say more to this, yet for the present we affirm, That a godly man is so Far from having any such absolute certainty in a Way of sin, that he is to conclude the contrary;
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and among other Arguments this is often urged, That a man prayeth unto God for perseverance, which would be absurd if it were in mans own power to give it,
and among other Arguments this is often urged, That a man Prayeth unto God for perseverance, which would be absurd if it were in men own power to give it,
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Thus in our way to Heaven God preserveth the Godly so that their Graces which otherwise would quickly perish and decay, are yet kept lively and vigorous by him;
Thus in our Way to Heaven God Preserveth the Godly so that their Graces which otherwise would quickly perish and decay, Are yet kept lively and vigorous by him;
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This Truth that profound Doctor Bradwardine doth solidly maintain against Pelagians, lib. 2. De Causâ Dei, cap. 8, 9, 10. where he reproveth Lumbard the Master of Sentences for attributing perseverance to a mans Free-will, desiring his Zeal may be excused,
This Truth that profound Doctor Bradwardine does solidly maintain against Pelagians, lib. 2. De Causâ Dei, cap. 8, 9, 10. where he Reproveth Lumbard the Master of Sentences for attributing perseverance to a men Freewill, desiring his Zeal may be excused,
In that Discourse he well sheweth how that when God hath infused Grace into a mans heart, it is not as when the Husbandman hath prepared and fitted the ground,
In that Discourse he well shows how that when God hath infused Grace into a men heart, it is not as when the Husbandman hath prepared and fitted the ground,
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for if the Heavens that are so glorious Creatures, and for their firm setling called the Firmament, doe yet wholly stand by the Omnipotent power and Word of God,
for if the Heavens that Are so glorious Creatures, and for their firm settling called the Firmament, do yet wholly stand by the Omnipotent power and Word of God,
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but meerly from the grace and favour of God, but of this more, v. 15. 2. We are alwaies to distinguish between those that are in profession and appearance Godly,
but merely from the grace and favour of God, but of this more, v. 15. 2. We Are always to distinguish between those that Are in profession and appearance Godly,
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No doubt but the Scripture giveth sundry and plain Instances of the Apostacy and Fall of many who for a while were eminent and admirable in their profession of Religion,
No doubt but the Scripture gives sundry and plain Instances of the Apostasy and Fallen of many who for a while were eminent and admirable in their profession of Religion,
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as Heb. 6.4, 5. where some are said to be enlightened, and to have tasted the good Word of God, and it's supposed that they may fall away and never be restored again,
as Hebrew 6.4, 5. where Some Are said to be enlightened, and to have tasted the good Word of God, and it's supposed that they may fallen away and never be restored again,
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but such were not these things named in the Text, and further the Apostle chargeth these persons to whom he attributeth these priviledges, that they were dull and slow, that they needed to be taught the first principles ;
but such were not these things nam in the Text, and further the Apostle charges these Persons to whom he attributeth these privileges, that they were dull and slow, that they needed to be taught the First principles;
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Do not therefore gather the Apostasie of those that are truly godly, because sometimes you see men of eminent parts and professions in Religion become degenerate and unsound,
Do not Therefore gather the Apostasy of those that Are truly godly, Because sometime you see men of eminent parts and professions in Religion become degenerate and unsound,
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but yet that they were never changed at the very root and heart, appearrth in that the Apostle cals them but washed Swine, they had not changed their Swinish nature, they were not made Sheep, though they had an outward Reformation:
but yet that they were never changed At the very root and heart, appearrth in that the Apostle calls them but washed Swine, they had not changed their Swinish nature, they were not made Sheep, though they had an outward Reformation:
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Now that all such though never so wonderfull for parts and duties, if falling off, never were truly principled with the work of grace in their souls, appeareth by that eminent place, 1 Joh. 2.19. They went from us because they were not of us, If they had been of us they would have continued with us ;
Now that all such though never so wonderful for parts and duties, if falling off, never were truly principled with the work of grace in their Souls, appears by that eminent place, 1 John 2.19. They went from us Because they were not of us, If they had been of us they would have continued with us;
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We that stand are to take heed lest we fall, but this doth not prove the total Apostasie of those that do truely belong to God, Mat. 13. He that did beleeve and receive the Word with joy, did yet at last wither, because he had not a good and honest heart ;
We that stand Are to take heed lest we fallen, but this does not prove the total Apostasy of those that do truly belong to God, Mathew 13. He that did believe and receive the Word with joy, did yet At last wither, Because he had not a good and honest heart;
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No, only we take an hypocrite in a large sence for one who hath some imperfect and inchoate works of Gods Spirit upon him, which are like dispositions in a tendency unto true Grace,
No, only we take an hypocrite in a large sense for one who hath Some imperfect and inchoate works of God's Spirit upon him, which Are like dispositions in a tendency unto true Grace,
For thus they argue, If a Godly man shall certainly be preserved, to what purpose then are all Counsels and exhortations? Why are they commanded to fear,
For thus they argue, If a Godly man shall Certainly be preserved, to what purpose then Are all Counsels and exhortations? Why Are they commanded to Fear,
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4. Consider That of those who pleade for an Apostasie of the godly, there is a destinction to be made, Some go further then others, some hold one way and not another;
4. Consider That of those who plead for an Apostasy of the godly, there is a distinction to be made, some go further then Others, Some hold one Way and not Another;
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As first, Some hold that though men be Elected to Salvation, yet they may perish because their Elect on is not absolute but conditionall, supposing their perseverance,
As First, some hold that though men be Elected to Salvation, yet they may perish Because their Elect on is not absolute but conditional, supposing their perseverance,
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A Childe in the Ark was as safe as any strong man, so that our protection is not founded upon the measure of our grace but the truth of our grace, That which is true grace will persevere, Perseverance doth not make it to be true,
A Child in the Ark was as safe as any strong man, so that our protection is not founded upon the measure of our grace but the truth of our grace, That which is true grace will persevere, Perseverance does not make it to be true,
Truth of radication or perseverance, to which is opposed a temporary abiding, is well called by Amesius, futilis destinctio, a meer frothy distinction,
Truth of radication or perseverance, to which is opposed a temporary abiding, is well called by Ames, futilis destinctio, a mere frothy distinction,
for the least degree of true grace hath perseverance annexed to it, and the good ground and the bad are distinguished not only by their perseverance but by the very nature of the soil,
for the least degree of true grace hath perseverance annexed to it, and the good ground and the bad Are distinguished not only by their perseverance but by the very nature of the soil,
Hence the way to heaven is a streight and narrow way, and they are to strive to enter in, Luk. 13.24 It is compared to all the hard and difficult things, as are;
Hence the Way to heaven is a straight and narrow Way, and they Are to strive to enter in, Luk. 13.24 It is compared to all the hard and difficult things, as Are;
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and drink down the deadly poison of sinne, that it shall never hurt me, but it's a well-ordered assurance in the constant and diligent use of the means, So that as we give all diligence to make our Election sure to us ▪ so commonly our assurance is;
and drink down the deadly poison of sin, that it shall never hurt me, but it's a well-ordered assurance in the constant and diligent use of the means, So that as we give all diligence to make our Election sure to us ▪ so commonly our assurance is;
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But as in nature there is the humidum and calidum radicale, both which preserve life; Or as to the heat of the heart there is the pericardium to cool it,
But as in nature there is the humidum and Calidum radical, both which preserve life; Or as to the heat of the heart there is the pericardium to cool it,
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SERMON LXVII. Arguments proving, That Every One that is in the State of Grace shall be preserved to Eternal Life. JOH. 17.11. Not one of them is perished.
SERMON LXVII. Arguments proving, That Every One that is in the State of Grace shall be preserved to Eternal Life. JOHN. 17.11. Not one of them is perished.
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The false Apostles are there said to seduce if it were possible the very Elect, If it were possible, therefore the Elect can never be seduced into a perishing estate,
The false Apostles Are there said to seduce if it were possible the very Elect, If it were possible, Therefore the Elect can never be seduced into a perishing estate,
This cannot stand, for in the same Chapter, v. 20. These Elect are said to be those whom God hath chosen, So that the word is not to be taken adjectively as denoting some inward excellency,
This cannot stand, for in the same Chapter, v. 20. These Elect Are said to be those whom God hath chosen, So that the word is not to be taken adjectively as denoting Some inward excellency,
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yea, in this Text we are to stand to it, because it is brought in by way of aggravation of the deceitful waies of False Teachers, They were so insinuating,
yea, in this Text we Are to stand to it, Because it is brought in by Way of aggravation of the deceitful ways of False Teachers, They were so insinuating,
so that Grotins his illustrations in his Exposition on Mat. 24. from Galen, who useth this Proverb to expresse a pertinacious adherent man to his Opinion;
so that Grotnes his illustrations in his Exposition on Mathew 24. from Galen, who uses this Proverb to express a pertinacious adherent man to his Opinion;
You may sooner unteach a man, Moses, and Christ, or out of Austin, when they can write in the water, &c. then they may perswade a Christian to forsake Christ, are but fair paintings to his deformity:
You may sooner unteach a man, Moses, and christ, or out of Austin, when they can write in the water, etc. then they may persuade a Christian to forsake christ, Are but fair paintings to his deformity:
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and indeed it would be frigid and jejune to make this the sence, They shall come with such lying wonders, that they shalt difficultly and very hardly seduce the Elect;
and indeed it would be frigid and jejune to make this the sense, They shall come with such lying wonders, that they shalt difficultly and very hardly seduce the Elect;
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and yet there was no such difficulty to that? How easily did one sinne draw on another? So that it would have been absurd to have said that Bathsheba (who was meerly passive at first) did so strongly tempt David, that if it were possible he would have fallen into Adultery:
and yet there was no such difficulty to that? How Easily did one sin draw on Another? So that it would have been absurd to have said that Bathsheba (who was merely passive At First) did so strongly tempt David, that if it were possible he would have fallen into Adultery:
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Though they have swallowed these deadly things yet they shall at last vomit them up; As God though he suffered Christs body to be dead and buried in the grave,
Though they have swallowed these deadly things yet they shall At last vomit them up; As God though he suffered Christ body to be dead and buried in the grave,
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This Magna Charta, of which you have several branches or promises every where, is clearly laid down, Jer. 32.39, 30. God there promiseth first the Conversion of his people, He will write his Law in their inward parts, and then he promiseth Perseverance, He will put his Fear in their hearts that they shall not depart from him :
This Magna Charta, of which you have several branches or promises every where, is clearly laid down, Jer. 32.39, 30. God there promises First the Conversion of his people, He will write his Law in their inward parts, and then he promises Perseverance, He will put his fear in their hearts that they shall not depart from him:
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and this Covenant the Prophet cals an Everlasting Covenant, it shall last above the Sunne and Moon, it shall not be like the former Covenant that was broken,
and this Covenant the Prophet calls an Everlasting Covenant, it shall last above the Sun and Moon, it shall not be like the former Covenant that was broken,
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and slothful walking, undo themselves, God saith, He will put his fear in their hearts, as being the special Antidote against Apostasie, fot Blessed is he that feareth alwaies, Prov. 28.14.
and slothful walking, undo themselves, God Says, He will put his Fear in their hearts, as being the special Antidote against Apostasy, fot Blessed is he that fears always, Curae 28.14.
It's a blessed thing not to be in a doubtfull perplexing fear, that is a cursed, hellish thing, the portion of Cain and Judas ▪ but in a filiall, godly Fear,
It's a blessed thing not to be in a doubtful perplexing Fear, that is a cursed, hellish thing, the portion of Cain and Judas ▪ but in a filial, godly fear,
Therefore above all things God saith, He will put his Fear in their hearts, and this promise is spoken so peremptorily and absolutely, that it's an absurd thing with the Arminians to suppose some condition on mans part that it may be made good,
Therefore above all things God Says, He will put his fear in their hearts, and this promise is spoken so peremptorily and absolutely, that it's an absurd thing with the Arminians to suppose Some condition on men part that it may be made good,
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like Noahs Dove, not knowing where to set their Feet, Whereas the Apostle in Hebr. 10.16, 17. doth very plainly apply it as the Covenant of Grace to all Beleevers.
like Noahs Dove, not knowing where to Set their Feet, Whereas the Apostle in Hebrew 10.16, 17. does very plainly apply it as the Covenant of Grace to all Believers.
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3. A Third Argument shall be From the Mediatour of this Covenant, or the way to ratifie and confirm these Gracious Promises, which are from the first to the last, that we shall have Everlasting Glory from Predestination to Glorification,
3. A Third Argument shall be From the Mediator of this Covenant, or the Way to ratify and confirm these Gracious Promises, which Are from the First to the last, that we shall have Everlasting Glory from Predestination to Glorification,
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The Covenant is confirmed by the Death of Christ, and the Sacraments are visible Seals to confirme this, 2 Corinth. 2.20. All the Promises of God are in Christ Yea and Amen:
The Covenant is confirmed by the Death of christ, and the Sacraments Are visible Seals to confirm this, 2 Corinth. 2.20. All the Promises of God Are in christ Yea and Amen:
Hence this Priesthood of Christ and our Blessing in him, as Abrahams Seed is said to have a Promise, and an Oath to confirm it. Hebr. 6.18. That by two Immutable things, in which it was impossible for God to lye, we might have strong Consolation:
Hence this Priesthood of christ and our Blessing in him, as Abrahams Seed is said to have a Promise, and an Oath to confirm it. Hebrew 6.18. That by two Immutable things, in which it was impossible for God to lie, we might have strong Consolation:
Christ then by his Bloud purchased these Priviledges for us, he obtained by his Death our Salvation ▪ and his Priesthood for this purpose was confirmed by an Oath;
christ then by his Blood purchased these Privileges for us, he obtained by his Death our Salvation ▪ and his Priesthood for this purpose was confirmed by an Oath;
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and surrounded with many Temptations, yet safely preserved, but the Reason is plain, They have a Mediatour of this New Covenant, who by his Death will certainly bring them to Glory,
and surrounded with many Temptations, yet safely preserved, but the Reason is plain, They have a Mediator of this New Covenant, who by his Death will Certainly bring them to Glory,
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Christ might have died, and not one man have been saved, who cannot but detest and abhorre such a thought, that by the Arminian Position Christ might have suffered and endured all those Agonies,
christ might have died, and not one man have been saved, who cannot but detest and abhor such a Thought, that by the Arminian Position christ might have suffered and endured all those Agonies,
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and that such persons were saved for whom he died. 4. A Fourth Argument is taken From Christs peculiar Praier and Intercession for their Preservation ; And thus the Argument runnes:
and that such Persons were saved for whom he died. 4. A Fourth Argument is taken From Christ peculiar Prayer and Intercession for their Preservation; And thus the Argument runs:
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Those for whom Christ offered up a Mediatory Praier, and earnestly begged and entreated that they might be so kept that none should perish, Such must infallibly be preserved,
Those for whom christ offered up a Mediatory Prayer, and earnestly begged and entreated that they might be so kept that none should perish, Such must infallibly be preserved,
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Now it's plain that the Father heard Christ in all that he desired, and there was alwaies an Agreement or Correspondency between his will and the Fathers;
Now it's plain that the Father herd christ in all that he desired, and there was always an Agreement or Correspondency between his will and the Father's;
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There are severall Texts of Scripture that doe plainly and clearly declare as much: Therefore let that be beleeved before mens Opinions, John 6.39. It is the Fathers Will that of those who are given me I should lose none of them ;
There Are several Texts of Scripture that do plainly and clearly declare as much: Therefore let that be believed before men's Opinions, John 6.39. It is the Father's Will that of those who Are given me I should loose none of them;
To this purpose also is that in John 10.28. Yea, that we may firmly be established herein, Matth. 16.18. Our Saviour tels us, That he will build his Church upon a Rock, that the Gates of Hell shall never prevail against it ;
To this purpose also is that in John 10.28. Yea, that we may firmly be established herein, Matthew 16.18. Our Saviour tells us, That he will built his Church upon a Rock, that the Gates of Hell shall never prevail against it;
Some would limit the Gates of Hell to Death, as it were an Hebraisme, but it is plain our Saviour meaneth every thing that shall oppose and hinder him in the Building of his Church,
some would limit the Gates of Hell to Death, as it were an Hebraism, but it is plain our Saviour means every thing that shall oppose and hinder him in the Building of his Church,
and thus not onely Death, but Sinne and Hell are great Adversaries, otherwise it might so fall out that God should have no Church here upon the Earth, which would be a horrible Derogation to Christ,
and thus not only Death, but Sin and Hell Are great Adversaries, otherwise it might so fallen out that God should have no Church Here upon the Earth, which would be a horrible Derogation to christ,
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as if he might be a Head without Members: Another pregnant place affirming this is in 1 John 2.19. If they had been of us they would no doubt have continued with us ; No doubt:
as if he might be a Head without Members: another pregnant place affirming this is in 1 John 2.19. If they had been of us they would no doubt have continued with us; No doubt:
Whosoever is born of God (there is the Universality) he sinneth not, neither can he, viz. not as a Cain, as a wicked one he doth not sinne, he cannot give up himself wholly unto sinne,
Whosoever is born of God (there is the Universality) he Sinneth not, neither can he, viz. not as a Cain, as a wicked one he does not sin, he cannot give up himself wholly unto sin,
where Regenerating Grace is called a Well of water springing up to Eternall Life, and is differenced from materiall water in this respect, A man drinketh of that and is thirsty again,
where Regenerating Grace is called a Well of water springing up to Eternal Life, and is differenced from material water in this respect, A man Drinketh of that and is thirsty again,
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Indeed the Arminian inferreth the clean contrary, but the Truth is, By these Admonitions, Exhortations, and other means of Grace they are enabled to continue:
Indeed the Arminian infers the clean contrary, but the Truth is, By these Admonitions, Exhortations, and other means of Grace they Are enabled to continue:
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As man by his Food is preserved alive, for God useth all these Ordinances as practicall Mediums by which he stirreth them up when secure, quickens them when decaying, and recovers them when fallen;
As man by his Food is preserved alive, for God uses all these Ordinances as practical Mediums by which he stirs them up when secure, quickens them when decaying, and recovers them when fallen;
If he commit Iniquity, I will chasten him, but my Mercy I will not utterly take away, So that these Afflictions being sanctified will be effectuall to awaken them,
If he commit Iniquity, I will chasten him, but my Mercy I will not utterly take away, So that these Afflictions being sanctified will be effectual to awaken them,
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Therefore the Scripture describeth God by this, That he is able to keep them unspotted and blamelesse till the Coming of Christ, It would redound to Gods dishonour,
Therefore the Scripture Describeth God by this, That he is able to keep them unspotted and blameless till the Coming of christ, It would redound to God's dishonour,
Ʋse of Encouragement to the Godly in all their Conflicts and Difficulties in the way to Heaven, you have need of this Consolation, You had need have your Eyes open to see what is for you as well as what is against you;
Ʋse of Encouragement to the Godly in all their Conflicts and Difficulties in the Way to Heaven, you have need of this Consolation, You had need have your Eyes open to see what is for you as well as what is against you;
Thus Deut. 3, 8. 2 Sam. 2.7. The sonnes of strength, are strong men, The sonnes of Belial, Deut. 13.13, are such as wickedly bent themselves to break the Law of God;
Thus Deuteronomy 3, 8. 2 Sam. 2.7. The Sons of strength, Are strong men, The Sons of Belial, Deuteronomy 13.13, Are such as wickedly bent themselves to break the Law of God;
and thus we have the children of light, and the children of wisdom, the children of the Kingdom, Mat. 8.12. 2. When the Genitive case signifieth a punishment or reward ;
and thus we have the children of Light, and the children of Wisdom, the children of the Kingdom, Mathew 8.12. 2. When the Genitive case signifies a punishment or reward;
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thus it useth the word sonne, and signifieth some desert or fitness for that thing. Thus 1 Sam. 20.31. a sonne of death, is one that deserveth to die, Deut. 25.2. a son of percussions, is one that deserveth to be scourged, and Ephes. 2.3. Children of wrath, are such as deserve it;
thus it uses the word son, and signifies Some desert or fitness for that thing. Thus 1 Sam. 20.31. a son of death, is one that deserveth to die, Deuteronomy 25.2. a son of percussions, is one that deserveth to be scourged, and Ephesians 2.3. Children of wrath, Are such as deserve it;
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Thirdly, There is a further thing in this, and that is Gods appointing and ordaining of Judas to this destruction, not that the cause or blame is to be laid upon this predestination, but upon Judas only;
Thirdly, There is a further thing in this, and that is God's appointing and ordaining of Judas to this destruction, not that the cause or blame is to be laid upon this predestination, but upon Judas only;
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The Answer is, 1. Because the initials of condemnation were already begun in him, according to that John 3. He that believeth not is already judged. And then
The Answer is, 1. Because the initials of condemnation were already begun in him, according to that John 3. He that Believeth not is already judged. And then
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and to be given out of the world, we understand it of eternal Election, in which sense it's plainly said, Judas was now elected, John 13.18. I speak not of you all (viz. that you shall be happy) I know whom I have chosen.
and to be given out of the world, we understand it of Eternal Election, in which sense it's plainly said, Judas was now elected, John 13.18. I speak not of you all (viz. that you shall be happy) I know whom I have chosen.
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and perished, but the contrary, None is perished, but he who was never given, and therefore is a Sonne of perdition. Thus the words are used Mat. 24 36. Of that day knoweth no man, no nor the Angels of Heaven, NONLATINALPHABET,
and perished, but the contrary, None is perished, but he who was never given, and Therefore is a Son of perdition. Thus the words Are used Mathew 24 36. Of that day Knoweth no man, no nor the Angels of Heaven,,
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There shall not enter into it any unclean thing, or that makes a lie, NONLATINALPHABET, but those that are written in the book of the Lamb, where it cannot be exceptive,
There shall not enter into it any unclean thing, or that makes a lie,, but those that Are written in the book of the Lamb, where it cannot be exceptive,
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or are unclean. One place more may be added, Revel. 9.4. where the Locusts are commanded not to hurt the grass or trees, NONLATINALPHABET, but only those men, which have not the Seal of God on their foreheads ;
or Are unclean. One place more may be added, Revel. 9.4. where the Locusts Are commanded not to hurt the grass or trees,, but only those men, which have not the Seal of God on their foreheads;
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Thus Latine Criticks observe, that the word nisi, used in this place by the vulgar, is sometimes in Tully and Terence, with other good Authours for sed. The words thus explained, Observe
Thus Latin Critics observe, that the word nisi, used in this place by the Vulgar, is sometime in Tully and Terence, with other good Authors for said. The words thus explained, Observe
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That there are some persons that are wilfully set to destroy and damn themselves, though they have never so many excellent remedies and means to the contrary.
That there Are Some Persons that Are wilfully Set to destroy and damn themselves, though they have never so many excellent remedies and means to the contrary.
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yea though our Saviour had immediately before washed all their feet, Judas his feet as well as the rest, which was a strong engagement to make him full of love to Christ;
yea though our Saviour had immediately before washed all their feet, Judas his feet as well as the rest, which was a strong engagement to make him full of love to christ;
and though he was admonished of it, that he should betray him, though he heard our Saviour say, It had been better for him he had never been born, yet from these admonitions, he goeth immediately, and consummates all iniquity.
and though he was admonished of it, that he should betray him, though he herd our Saviour say, It had been better for him he had never been born, yet from these admonitions, he Goes immediately, and consummates all iniquity.
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though that speak to him (which might have been a terrible astonishment) yet for all that he pursueth his wicked design, till God stop him whether he will or no:
though that speak to him (which might have been a terrible astonishment) yet for all that he pursueth his wicked Design, till God stop him whither he will or no:
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Or as Saul was wretchedly bent to murder himself, and therefore cals upon his Armour bearer to run him thorow, which when he refused, he desperately fals upon his own spear, and kils himself.
Or as Saul was wretchedly bent to murder himself, and Therefore calls upon his Armour bearer to run him thorough, which when he refused, he desperately falls upon his own spear, and kills himself.
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Christ doth there in a melting manner weep over Jerusalem, O Jerusalem, Jerusalem, thou that killest the Prophets? &c. How often would I have gathered thee,
christ does there in a melting manner weep over Jerusalem, Oh Jerusalem, Jerusalem, thou that Killest the prophets? etc. How often would I have gathered thee,
and thou wouldst not? This compassionate bewailing of them, was enough to turn stones into tears, but they would not. It is not said, they understood not, they desired, but other things hindred them: No, They would not ;
and thou Wouldst not? This compassionate bewailing of them, was enough to turn stones into tears, but they would not. It is not said, they understood not, they desired, but other things hindered them: No, They would not;
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but they would not. This cursed disposition was of old in them, Jer. 18.12. when the Prophet had informed them of Gods purpose to bring evil upon them, and that therefore they should return from their evil way:
but they would not. This cursed disposition was of old in them, Jer. 18.12. when the Prophet had informed them of God's purpose to bring evil upon them, and that Therefore they should return from their evil Way:
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Thus from a mans one self come those sinnes, which tend to his everlasting damnation. They will destroy themselves, who can stop them or perswade them to the contrary.
Thus from a men one self come those Sins, which tend to his everlasting damnation. They will destroy themselves, who can stop them or persuade them to the contrary.
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First, There are many, though glorying in the title of Christians, that are prophanely Atheistical. They do not believe there is a God, or Heaven, or Hell;
First, There Are many, though glorying in the title of Christians, that Are profanely Atheistical. They do not believe there is a God, or Heaven, or Hell;
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They bless themselves in their wicked wayes, and will not hearken to any thing. Achitophel did not more resolutely go hang himself, then those to damn themselves;
They bless themselves in their wicked ways, and will not harken to any thing. Ahithophel did not more resolutely go hang himself, then those to damn themselves;
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This is the door and barre to keep all off, which made the Prophet complain, Isa. 53.1. and the Apostle afterwards alleadgeth it, as the cause of mens destruction, Who hath believed our report? Hence Heb. 4.2.
This is the door and bar to keep all off, which made the Prophet complain, Isaiah 53.1. and the Apostle afterwards allegeth it, as the cause of men's destruction, Who hath believed our report? Hence Hebrew 4.2.
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As long therefore as men abide in unbelief, no Ministry, no preaching will do them any good, faith is the foundation, without this there cannot be any building.
As long Therefore as men abide in unbelief, no Ministry, no preaching will do them any good, faith is the Foundation, without this there cannot be any building.
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When people have no knowledge or understanding in matters of Religion, they fall as easily as blinde men, that know not where they go, Ephes. 4.18. The Apostle speaking of some, who gave themselves up to wickedness, and were past feeling.
When people have no knowledge or understanding in matters of Religion, they fallen as Easily as blind men, that know not where they go, Ephesians 4.18. The Apostle speaking of Some, who gave themselves up to wickedness, and were past feeling.
as a dead hand, though it be runne through with the sword, yet feels no pain, he makes the cause of this senslesness, to be the darkness in their understanding,
as a dead hand, though it be run through with the sword, yet feels no pain, he makes the cause of this senselessness, to be the darkness in their understanding,
Thus Hos. 4.1, 2. when the Prophet complained, That the Land was overthrown with swearing, lying and murders, he makes this the cause, There is no knowledge of God in the Land ;
Thus Hos. 4.1, 2. when the Prophet complained, That the Land was overthrown with swearing, lying and murders, he makes this the cause, There is no knowledge of God in the Land;
and Jude v. 10. relateth some, Who speak evil of those things they know not, and what they know naturally, they did as bruit beasts corrupt themselves with.
and U^de v. 10. relateth Some, Who speak evil of those things they know not, and what they know naturally, they did as bruit beasts corrupt themselves with.
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but what is natural, and with that, they are like bruit beasts, corrupting themselves. The sottish ignorance and bruitish blindness upon many, makes them to venture desperately;
but what is natural, and with that, they Are like bruit beasts, corrupting themselves. The sottish ignorance and brutish blindness upon many, makes them to venture desperately;
A third cause of such wilfull resolvedness to damn themselves, is, hardnesse of heart. As long as the heart is soft and tender, it trembleth at Gods word, and is afraid of sinne,
A third cause of such wilful resolvedness to damn themselves, is, hardness of heart. As long as the heart is soft and tender, it Trembleth At God's word, and is afraid of sin,
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yea by these remedies, as all incurable diseases do, they grew worse and worse; what motions, relentings must we expect from stones? Lapidi loqueris, is a proverb;
yea by these remedies, as all incurable diseases do, they grew Worse and Worse; what motions, relentings must we expect from stones? Lapidi loqueris, is a proverb;
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What made Judas, though he had received so much love and kindness from Christ? Yet so perfidiously betray him into the hands of those who had long sought to kill him,
What made Judas, though he had received so much love and kindness from christ? Yet so perfidiously betray him into the hands of those who had long sought to kill him,
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as he is recorded Heb. 11. seeing what deadly enemies the Philistims were, would have discovered where his strength was? But this Dalilah can perswade him to his ruine:
as he is recorded Hebrew 11. seeing what deadly enemies the philistines were, would have discovered where his strength was? But this Delilah can persuade him to his ruin:
The Scripture speaks of some that have had great gifts of the holy Ghost, and have escaped through the knowledge of Christ, the pollutions of the world,
The Scripture speaks of Some that have had great Gifts of the holy Ghost, and have escaped through the knowledge of christ, the pollutions of the world,
and hopefull movings of conscience, but since are grosly apostatiz'd, the prophanest men that live, who never cast an eye towards heaven, are in a more hopefull condition then such;
and hopeful movings of conscience, but since Are grossly apostatized, the profanest men that live, who never cast an eye towards heaven, Are in a more hopeful condition then such;
relapses are more dangerous in the soul, then in the body, Mat. 12.45. when that unclean spirit was cast out, but returned again, he brought seven other spirits more wicked then himself, and so the last state of that man is worse then the first:
relapses Are more dangerous in the soul, then in the body, Mathew 12.45. when that unclean Spirit was cast out, but returned again, he brought seven other spirits more wicked then himself, and so the last state of that man is Worse then the First:
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Look to this and tremble, you who have had often checks of conscience, and often wounds of heart, take heed they plunge thee not into an incurable condition:
Look to this and tremble, you who have had often Checks of conscience, and often wounds of heart, take heed they plunge thee not into an incurable condition:
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and get no good by them; This the Apostle affirmeth, Heb. 6.8. The ground which often drinketh in rain, and yet bringeth forth nothing but briars and thorns, is nigh unto cursing, whose end is to be burnt ;
and get no good by them; This the Apostle Affirmeth, Hebrew 6.8. The ground which often Drinketh in rain, and yet brings forth nothing but briers and thorns, is High unto cursing, whose end is to be burned;
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This was the case even of the whole body of the Jews, they being accustomed for many years to the threatnings of the Prophets, were so farre from trembling under it, that they made a scorn of it, Jer. 23.33. because the Prophet Jeremy did so often tell them of the Burden of the Lord, that is the heavy Sentence and Judgement of God threatned against them, they did impudently and prophanely make a scorn of it;
This was the case even of the Whole body of the jews, they being accustomed for many Years to the threatenings of the prophets, were so Far from trembling under it, that they made a scorn of it, Jer. 23.33. Because the Prophet Jeremiah did so often tell them of the Burden of the Lord, that is the heavy Sentence and Judgement of God threatened against them, they did impudently and profanely make a scorn of it;
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Oh then let all such who for many years together have been under the Sunne of the Gospel, fear lest when we speak of a Son of Perdition it be said, Thou art the man,
O then let all such who for many Years together have been under the Sun of the Gospel, Fear lest when we speak of a Son of Perdition it be said, Thou art the man,
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Thus it is here, When there are daily importunities of thee, constant expostulations with thee, and yet thou art averse and obdurate, this may prove fatall and dreadful to thee.
Thus it is Here, When there Are daily importunities of thee, constant expostulations with thee, and yet thou art averse and obdurate, this may prove fatal and dreadful to thee.
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Oh when men instead of hearkening to their Counsels, take occasion to slander them, to oppose them, these men have hastily tumbled into confusion, Mat. 23. This Christ complained of, O Jerusalem, Jerusalem, thou that killest the Prophets, &c. how often would I have gathered thee,
O when men instead of Harkening to their Counsels, take occasion to slander them, to oppose them, these men have hastily tumbled into confusion, Mathew 23. This christ complained of, Oh Jerusalem, Jerusalem, thou that Killest the prophets, etc. how often would I have gathered thee,
The Wise man speaks peremptorily to this, Prov. 29.9 He that being often reproved hardeneth his neck shall suddenly be destroyed, and that without remedy :
The Wise man speaks peremptorily to this, Curae 29.9 He that being often reproved Hardeneth his neck shall suddenly be destroyed, and that without remedy:
This is made an Argument that David in his grievous Fall had not lost all his grace, that when Nathan told him he was the man, he doth not rage at the Prophet,
This is made an Argument that David in his grievous Fallen had not lost all his grace, that when Nathan told him he was the man, he does not rage At the Prophet,
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yet transgressed in an high manner, when he put the good Prophet in prison for reproving of him, what a sad affliction befell that King even to the end of his daies;
yet transgressed in an high manner, when he put the good Prophet in prison for reproving of him, what a sad affliction befell that King even to the end of his days;
The first time that we reade Iudas beginning to discover himself, and Christ foretelling what one would prove that was of his chosen Apostles, it was upon some mutterings and captiousnesse that was shewed at some words in Christs Sermon, This might seem a little thing, but it proved very dangerous;
The First time that we read Iudas beginning to discover himself, and christ foretelling what one would prove that was of his chosen Apostles, it was upon Some mutterings and captiousness that was showed At Some words in Christ Sermon, This might seem a little thing, but it proved very dangerous;
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This Speech not rightly understood offended some, and they began to murmure at it, and although our Saviour afterwards explained it, that it was to be understood in a spiritual sence,
This Speech not rightly understood offended Some, and they began to murmur At it, and although our Saviour afterwards explained it, that it was to be understood in a spiritual sense,
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yet they were so farre discontented, that they quite leave him, yea, the Apostles were so staggering that Christ asked them, Will you also go away? Now it appeareth by the Text that Iudas was the chief man that made all this Quarrell at Christs Sermon, v. 64. There are some of you that beleeve not,
yet they were so Far discontented, that they quite leave him, yea, the Apostles were so staggering that christ asked them, Will you also go away? Now it appears by the Text that Iudas was the chief man that made all this Quarrel At Christ Sermon, v. 64. There Are Some of you that believe not,
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3. Often rebelling against the Light of Conscience whether it be naturall or supernatural, This proveth very destructive in the latter end, Rom. 1. Those Heathens who had a natural Knowledge of God,
3. Often rebelling against the Light of Conscience whither it be natural or supernatural, This Proves very destructive in the latter end, Rom. 1. Those heathens who had a natural Knowledge of God,
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but to be given up to unnatural affection, and to work all iniquity with greedinesse ; This was the fruit of rebelling against meer natural Light, but the sinne grows higher,
but to be given up to unnatural affection, and to work all iniquity with greediness; This was the fruit of rebelling against mere natural Light, but the sin grows higher,
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and why? because they alwaies resisted the Spirit of God speaking by his Prophets, Act. 7.51. This daily resisting of the holy Ghost made them come to the top of all their wickednesse, which was to Crucifie the Lord of Glory ;
and why? Because they always resisted the Spirit of God speaking by his prophets, Act. 7.51. This daily resisting of the holy Ghost made them come to the top of all their wickedness, which was to Crucify the Lord of Glory;
As the continuall looking into the Sun doth at last blinde the Eyes, so those by a frequent beholding of Light in the Word come at last to all Heavenly sight;
As the continual looking into the Sun does At last blind the Eyes, so those by a frequent beholding of Light in the Word come At last to all Heavenly sighed;
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Thus do many men by a daily rebelling against the Light, at last turn so stupid and sottish, that sinne and no sinne, hell and no hell, is all one to them;
Thus do many men by a daily rebelling against the Light, At last turn so stupid and sottish, that sin and no sin, hell and no hell, is all one to them;
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yet are not preserved but grow worse and worse under them, as the Prophet Isaiah tels the Jews, Chap. 1.5. Why should I smite you any more? your wound is incurable ;
yet Are not preserved but grow Worse and Worse under them, as the Prophet Isaiah tells the jews, Chap. 1.5. Why should I smite you any more? your wound is incurable;
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But when this rod makes them more stubborn, and they will hold their sinnes, though they cost them never so dear, this is a sad Forerunner of perdition;
But when this rod makes them more stubborn, and they will hold their Sins, though they cost them never so dear, this is a sad Forerunner of perdition;
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The Judgements and Chastisements of God are medicinal in their Institution, but if they do not kindely purge from sinne, they become penal and destructive:
The Judgments and Chastisements of God Are medicinal in their Institution, but if they do not kindly purge from sin, they become penal and destructive:
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then blesse God for it, but if thou art recovered from the Grave, and withall delivered from the bitter pangs and terrours of Death, thou shalt again return to thy folly,
then bless God for it, but if thou art recovered from the Grave, and withal Delivered from the bitter pangs and terrors of Death, thou shalt again return to thy folly,
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But above all places there is one more remarkable, Eccles. 8.11. Because Sentence is not speedily executed against the sinner, Therefore the heart of the Sonnes of men is fully set in them to do evill;
But above all places there is one more remarkable, Eccles. 8.11. Because Sentence is not speedily executed against the sinner, Therefore the heart of the Sons of men is Fully Set in them to do evil;
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or in a saving way beleeve in Christ, as appeaseth, Ioh. 6.64. It's true his hypocrisie was the more wonderful because they left all, and followed Christ;
or in a Saving Way believe in christ, as appeaseth, John 6.64. It's true his hypocrisy was the more wondered Because they left all, and followed christ;
They were exposed to all hardship, and hatred from the world, who would not think that only pure ends had moved Iudas? but yet you see that even in the poor and low way Christ was in,
They were exposed to all hardship, and hatred from the world, who would not think that only pure ends had moved Iudas? but yet you see that even in the poor and low Way christ was in,
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Now this hypocrisie all along he discovers especially Mat. 26.7. in this History of Mary, who anointed Christs feet with precious Oyntment at a dear rate, Iudas murmured at this, Iohn the Evangelist mentioneth him only;
Now this hypocrisy all along he discovers especially Mathew 26.7. in this History of Marry, who anointed Christ feet with precious Ointment At a dear rate, Iudas murmured At this, John the Evangelist mentioneth him only;
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Another instance, is when he had agreed with the Priests about betraying of Christ his Master, he comes and kisses him with an Hail Master, this which appeared such an obsequious expression of love was made the very sign by which they should lay hold on Jesus and carry him away;
another instance, is when he had agreed with the Priests about betraying of christ his Master, he comes and Kisses him with an Hail Master, this which appeared such an obsequious expression of love was made the very Signen by which they should lay hold on jesus and carry him away;
for Iudas had observed before that when the people took him and intended to throw him down the Hill, that he did in a strange miraculous manner convey himself from them,
for Iudas had observed before that when the people took him and intended to throw him down the Hill, that he did in a strange miraculous manner convey himself from them,
but this cannot be, for our Saviour had informed them that he must die, though as yet his hour was not come, that one of them should betray him, and that Iudas was earnest and reall in this Treachery appeareth by this expression, Whom I shall kisse that is he, take him and leade him away diligently, as fearing Christ might have escaped them,
but this cannot be, for our Saviour had informed them that he must die, though as yet his hour was not come, that one of them should betray him, and that Iudas was earnest and real in this Treachery appears by this expression, Whom I shall kiss that is he, take him and lead him away diligently, as fearing christ might have escaped them,
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in like manner Absalom when he was upon that Treacherous design of unnatural rebellion against his Father, he pretends a Vow and Piety to perform it;
in like manner Absalom when he was upon that Treacherous Design of unnatural rebellion against his Father, he pretends a Voelli and Piety to perform it;
Though he was upon some speciall Vow, or otherwise serving of God, yet he could even then take occasion to inform Saul against David, and be the cause of the death of many innocent Priests of the Lord,
Though he was upon Some special Voelli, or otherwise serving of God, yet he could even then take occasion to inform Saul against David, and be the cause of the death of many innocent Priests of the Lord,
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and the Pharisees were so hypocritically Religious that they would not enter into Pilates house lest they should defile themselves when yet they could crucifie Christ;
and the Pharisees were so hypocritically Religious that they would not enter into Pilate's house lest they should defile themselves when yet they could crucify christ;
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What made Cain so desperately continue in rebellion as was against God, though with constant trembling upon him, it was his despair, My sins are greater then I can bear:
What made Cain so desperately continue in rebellion as was against God, though with constant trembling upon him, it was his despair, My Sins Are greater then I can bear:
As Joab said to the young man that trembled to runne his Spear into Absalom, Fear not (saith he) have not I loved thee? Thus such great Ones, such rich Ones,
As Joab said to the young man that trembled to run his Spear into Absalom, fear not (Says he) have not I loved thee? Thus such great Ones, such rich Ones,
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or such a multitude, they bid thee doe thus ▪ Why then shouldst thou regard what Ministers or the Scripture saith? Art thou so foolish and precise to be awed with such things? Thus Prov. 1. Old hardened sinners are brought in enticing the young man to be one of their company.
or such a multitude, they bid thee do thus ▪ Why then Shouldst thou regard what Ministers or the Scripture Says? Art thou so foolish and precise to be awed with such things? Thus Curae 1. Old hardened Sinners Are brought in enticing the young man to be one of their company.
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2. When Satan takes greater hold and possession of men then formerly, Thus he driveth them to hell, that as you reade the devil entred into some Swine,
2. When Satan Takes greater hold and possession of men then formerly, Thus he drives them to hell, that as you read the Devil entered into Some Swine,
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Thus before Ananias and Saphira did in so horrible a manner lye and dissemble, it's said Act. 5.3. Satan had filled their heart, and thus the Jews are said to be of their Father the devil ;
Thus before Ananias and Sapphira did in so horrible a manner lie and dissemble, it's said Act. 5.3. Satan had filled their heart, and thus the jews Are said to be of their Father the Devil;
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WE come to observe a second Doctrine from this remarkable instance, and certainly, if we consider who it is that is here called a sonne of perdition, it may be matter of astonishment to us.
WE come to observe a second Doctrine from this remarkable instance, and Certainly, if we Consider who it is that is Here called a son of perdition, it may be matter of astonishment to us.
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At first none more forward, more self-denying then him, but afterwards we see this rod that scourged others for sinne by his preaching, to become a Serpent;
At First none more forward, more self-denying then him, but afterwards we see this rod that scourged Others for sin by his preaching, to become a Serpent;
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To improve this Doctrine, Let us consider what peculiar eminency Judas had, and this will make it the greater wonder, that he should be a Son of perdition.
To improve this Doctrine, Let us Consider what peculiar eminency Judas had, and this will make it the greater wonder, that he should be a Son of perdition.
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And first, Which was the first rise and step to all other his excellencies, he was taken from his former conversation into an inward & more close fellowship with Christ.
And First, Which was the First rise and step to all other his excellencies, he was taken from his former Conversation into an inward & more close fellowship with christ.
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This familiarity of Judas with Christ, was of old prophesied of, and that to the aggravation of his sinne, Psal. 41.9. It was thou my familiar friend, my acquaintance, we took sweet councel together. Meditate then on this particular;
This familiarity of Judas with christ, was of old prophesied of, and that to the aggravation of his sin, Psalm 41.9. It was thou my familiar friend, my acquaintance, we took sweet council together. Meditate then on this particular;
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so that Judas was admitted into all the secrets Christ had, yet the man thus in prayer often, in duties often, in heavenly conferences often, he becomes a Sonne of perdition ;
so that Judas was admitted into all the secrets christ had, yet the man thus in prayer often, in duties often, in heavenly conferences often, he becomes a Son of perdition;
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and especially advance him to be an Apostle, seeing that the Scripture commends such strict care, about the promoting fit and worthy men to that Office, we can but give conjectures, no solid reasons, as the Ancients do.
and especially advance him to be an Apostle, seeing that the Scripture commends such strict care, about the promoting fit and worthy men to that Office, we can but give Conjectures, no solid Reasons, as the Ancients doe.
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For you must observe, as a good Antidote against the Anabaptists, who because Christ chose Fishermen and illiterate persons to preach the Gospel, conclude such persons may still preach, that there cannot be a stronger Argument against them,
For you must observe, as a good Antidote against the Anabaptists, who Because christ chosen Fishermen and illiterate Persons to preach the Gospel, conclude such Persons may still preach, that there cannot be a Stronger Argument against them,
but as diligent Interpreters and Harmonists shew, They were two years with Christ under his Discipline and information, ere they were appointed •o this Office,
but as diligent Interpreters and Harmonists show, They were two Years with christ under his Discipline and information, ere they were appointed •o this Office,
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There was not a greater place of honour and trust, then to be an Apostle, they are called the pillars and the foundations. Hence Paul begins his Epistle with this Title, Paul an Apostle of Jesus Christ, which is as great a glory, saith Chrysostome, as when any Officer under the Emperour writes himself next in place to the Emperour.
There was not a greater place of honour and trust, then to be an Apostle, they Are called the pillars and the foundations. Hence Paul begins his Epistle with this Title, Paul an Apostle of jesus christ, which is as great a glory, Says Chrysostom, as when any Officer under the Emperor writes himself next in place to the Emperor.
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These had infallibility in Doctrine, had power to work miracles, to expell devils, to open and shut heaven (as it were) and yet the son of perdition is one of these Apostles.
These had infallibility in Doctrine, had power to work Miracles, to expel Devils, to open and shut heaven (as it were) and yet the son of perdition is one of these Apostles.
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our Saviour speaks indefinitely to them all, Rejoyce not in this, but because your names are written in heaven, Luke 10.20. he speaks here, as if Judas his name were written in heaven, and Luke 22.30. Christ tels his twelve Apostles, They should sit upon twelve Tribes judging Israel.
our Saviour speaks indefinitely to them all, Rejoice not in this, but Because your names Are written in heaven, Lycia 10.20. he speaks Here, as if Judas his name were written in heaven, and Lycia 22.30. christ tells his twelve Apostles, They should fit upon twelve Tribes judging Israel.
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But no wonder he layeth aside his garments, and girded himself with a towel, and poured water in a bason, seeing he formerly laid aside the manifestation of his Divine Nature, being in the form of a man,
But no wonder he Layeth aside his garments, and girded himself with a towel, and poured water in a basin, seeing he formerly laid aside the manifestation of his Divine Nature, being in the from of a man,
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yea, it's thought by many, and those learned, both by ancient and learned Writers (though opposed also by many learned men) that Christ gave Judas the Sacrament also;
yea, it's Thought by many, and those learned, both by ancient and learned Writers (though opposed also by many learned men) that christ gave Judas the Sacrament also;
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and although Christ as God, knew him to be such a secret sinner, yet Christ did not in his outward Office of the Ministry, act according to the knowledge of God,
and although christ as God, knew him to be such a secret sinner, yet christ did not in his outward Office of the Ministry, act according to the knowledge of God,
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Some make it a probleme, and therefore condemn Prateolus as too rigid, who noteth those with heresie, that deny his communicating with the other Apostles in this Sacrament.
some make it a problem, and Therefore condemn Prateolus as too rigid, who notes those with heresy, that deny his communicating with the other Apostles in this Sacrament.
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yet he is not sincere? and therefore you may observe, that our Saviour in all his Sermons and Parables, did press this as the summe of all, to look we build, upon a Rock, to see that we dig deep in our building, that we be good ground, receiving the seed in a deep and honest heart.
yet he is not sincere? and Therefore you may observe, that our Saviour in all his Sermons and Parables, did press this as the sum of all, to look we built, upon a Rock, to see that we dig deep in our building, that we be good ground, receiving the seed in a deep and honest heart.
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He grudged not long before, because of the morsell he lost, the price of that precious ointment which was poured on Christ, that was esteemed worth three hundred pence.
He grudged not long before, Because of the morsel he lost, the price of that precious ointment which was poured on christ, that was esteemed worth three hundred pence.
Therefore to make up this losse, he negotiates to betray his Master for thirty pieces of silver: His readinesse and greedinesse herein is observed by the Evanglist Mat. 26.14. Then one of the twelve went to the chief Priests ;
Therefore to make up this loss, he negotiates to betray his Master for thirty Pieces of silver: His readiness and greediness herein is observed by the Evangelist Mathew 26.14. Then one of the twelve went to the chief Priests;
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This despair was greater then all his former sinnes, and observe how that all the while Judas was plotting and contriving his wickedness, his conscience never troubleth him, he could live a long time in thieving and stealing,
This despair was greater then all his former Sins, and observe how that all the while Judas was plotting and contriving his wickedness, his conscience never Troubles him, he could live a long time in thieving and stealing,
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Hearken to this all you, who commit sin with jollity and security, you care not, you fear not, what the Ministers of God threaten you with, you can eat and drink,
Harken to this all you, who commit since with jollity and security, you care not, you Fear not, what the Ministers of God threaten you with, you can eat and drink,
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He departed when he threw away those thirty pieces of silver, and went and hanged himself, Matth. 27 5. Some learned men say, he did not hang himself,
He departed when he threw away those thirty Pieces of silver, and went and hanged himself, Matthew 27 5. some learned men say, he did not hang himself,
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WE have not yet sucked all the honey out of this honey-comb, Not observed all the practicall matter which is deducible from this sad Instance, He may be a pillar of Salt to season us;
WE have not yet sucked all the honey out of this honeycomb, Not observed all the practical matter which is deducible from this sad Instance, He may be a pillar of Salt to season us;
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yet though such an one prove deceitfull, and an Apostate, we are not to condemn Christ and his Apostles, we are not to censure them as all of the same temper.
yet though such an one prove deceitful, and an Apostate, we Are not to condemn christ and his Apostles, we Are not to censure them as all of the same temper.
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Would it not have been horrible impiety to have broken out against all the Apostles and Christ himself saying, look what they are, It's as the Pharisees said, a company of Impostors and Deceivers, They are all for their own ends, they are all covetous,
Would it not have been horrible impiety to have broken out against all the Apostles and christ himself saying, look what they Are, It's as the Pharisees said, a company of Impostors and Deceivers, They Are all for their own ends, they Are all covetous,
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nor are we to prejudice our selves against the way and persons of Godly men ▪ if sometimes amongst them there be such who made the pretence of holinesse a disguise to act their wickednesse in:
nor Are we to prejudice our selves against the Way and Persons of Godly men ▪ if sometime among them there be such who made the pretence of holiness a disguise to act their wickedness in:
1. There was never any such pure Society and company of holy men upon the Earth but there were also some Hypocrites and insincere men mingled amongst them ;
1. There was never any such pure Society and company of holy men upon the Earth but there were also Some Hypocrites and insincere men mingled among them;
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Saul was in a remarkable manner chosen by God to temporal government, he pretends much zeal for Gods people and heartily himself to destroy the enemies of Israel, yea, the Spirit of prophesie came upon him,
Saul was in a remarkable manner chosen by God to temporal government, he pretends much zeal for God's people and heartily himself to destroy the enemies of Israel, yea, the Spirit of prophesy Come upon him,
Among the good Kings in the Old Testament, David, Hezekiah, and Josiah, We reade also of Jehu, who for outward appearance did many glorious things of Reformation;
Among the good Kings in the Old Testament, David, Hezekiah, and Josiah, We read also of Jehu, who for outward appearance did many glorious things of Reformation;
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Again as there were the good Prophets, Isaiah and Jeremiah with many others, so there were also the bad Prophets who came not in Gods Name, who prophesied peace,
Again as there were the good prophets, Isaiah and Jeremiah with many Others, so there were also the bad prophets who Come not in God's Name, who prophesied peace,
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Thus it was of old and in the New-Testament-dispensation though their outward profession of the Truth was subject to many dangers, insomuch that there was little encouragement to hypocrites we might justly think that (if ever) in those primitive daies all should have been upright,
Thus it was of old and in the New-Testament-dispensation though their outward profession of the Truth was Subject to many dangers, insomuch that there was little encouragement to Hypocrites we might justly think that (if ever) in those primitive days all should have been upright,
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Now will ye condemn a Field of Corn because of some Weeds in it? Did not Paul complain that he was in danger of false Brethren, and that many came creeping in to spy out their liberty to have an occasion to accuse them;
Now will you condemn a Field of Corn Because of Some Weeds in it? Did not Paul complain that he was in danger of false Brothers, and that many Come creeping in to spy out their liberty to have an occasion to accuse them;
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yet judicious Divines think that it was that Alexander mentioned in the Acts, who had almost lost his life, in his forward appearance for the Gospel, make account then of that which our Saviour saith, Mat. 18 7. It's impossible but that offences must come, there will be wofull scandals even in the Church of God,
yet judicious Divines think that it was that Alexander mentioned in the Acts, who had almost lost his life, in his forward appearance for the Gospel, make account then of that which our Saviour Says, Mathew 18 7. It's impossible but that offences must come, there will be woeful scandals even in the Church of God,
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2. As there have been such unsound hypocrites alwaies in the Church, so it is the great endeavour of the devil to tempt and to set on those that are most eminent to throw them in the mire,
2. As there have been such unsound Hypocrites always in the Church, so it is the great endeavour of the Devil to tempt and to Set on those that Are most eminent to throw them in the mire,
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or else there may be a passive occasion administred to them, and we are greatly to distinguish between these two, Divines call it Scandalum acceptum, and Scandalum datum ;
or Else there may be a passive occasion administered to them, and we Are greatly to distinguish between these two, Divines call it Scandalum acceptum, and Scandalum datum;
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There are some wretched men that do what you can they will be prejudiced against the Truth and Godlinesse, They will look upon all the waies of Christ as so many deceits and impostures,
There Are Some wretched men that do what you can they will be prejudiced against the Truth and Godliness, They will look upon all the ways of christ as so many Deceits and Impostors,
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But then there is a Scandal given, or scandalum Pusillorum, when those who appear for Religion do such things as are indeed inconsistent with holinesse, that can never be made good by the Scripture,
But then there is a Scandal given, or scandalum Pusillorum, when those who appear for Religion do such things as Are indeed inconsistent with holiness, that can never be made good by the Scripture,
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Distinguish then between such as through their wilfull obstinacy will be offended, and from such who are so through weaknesse and a reall occasion given.
Distinguish then between such as through their wilful obstinacy will be offended, and from such who Are so through weakness and a real occasion given.
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Why should they ▪ come out from the common waies of the world? Do not many of those that are so forward do thus and thus? And therefore they hope they shall do as well as any other:
Why should they ▪ come out from the Common ways of the world? Do not many of those that Are so forward do thus and thus? And Therefore they hope they shall do as well as any other:
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The Apostle seeing this wicked disposition in the world speaks notably to the godly, 1 Pet. 3.16. To walk with such a good Conscience, that whereas the world will speak against them as evil doers, they may be ashamed ; So 1 Pet. 2.12. These things premised, Let us consider the unreasonablenesse and sinfullnesse of condemning Religion for some hypocrites therein:
The Apostle seeing this wicked disposition in the world speaks notably to the godly, 1 Pet. 3.16. To walk with such a good Conscience, that whereas the world will speak against them as evil doers, they may be ashamed; So 1 Pet. 2.12. These things premised, Let us Consider the unreasonableness and sinfullnesse of condemning Religion for Some Hypocrites therein:
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For 1. Dost thou not as well see many are sincere and walk unblameably? Doth not thy own heart tell thee that thou hast no just cause to speak against them? Dost thou not sometimes wish thy Soul might do as well as theirs? Dost thou not with Balaam wish thou mightst die the Death of such Righteous persons? Shall not the Graces and holinesse of Eleven Apostles more confirm thee then the wickednesse of one Judas offend thee? Consider then how unreasonable thou art that dost only minde the weak places of the Wall, not •he strong;
For 1. Dost thou not as well see many Are sincere and walk unblamably? Does not thy own heart tell thee that thou hast no just cause to speak against them? Dost thou not sometime wish thy Soul might do as well as theirs? Dost thou not with balaam wish thou Mightest die the Death of such Righteous Persons? Shall not the Graces and holiness of Eleven Apostles more confirm thee then the wickedness of one Judas offend thee? Consider then how unreasonable thou art that dost only mind the weak places of the Wall, not •he strong;
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but yet every one ought to have such an inward assurance both of the Truth of God and his Grace upon his heart, that what Peter said presumptuously they are to acknowledge as a duty;
but yet every one ought to have such an inward assurance both of the Truth of God and his Grace upon his heart, that what Peter said presumptuously they Are to acknowledge as a duty;
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and all parties in the world, and so to turn direct Athiests, for look upon all the severall waies and parties that are in the world, Are there not some that are a reproach to them, that the wiser and more sober persons in that way will not own? Wonder not then if the Apostle say of some, that they are spots in their Feasts, Jude 12. And Rom. 2. that they are such by whom the Name of God is blasphemed among the Gentiles ; This hath and will be;
and all parties in the world, and so to turn Direct Atheists, for look upon all the several ways and parties that Are in the world, are there not Some that Are a reproach to them, that the Wiser and more Sobrium Persons in that Way will not own? Wonder not then if the Apostle say of Some, that they Are spots in their Feasts, U^de 12. And Rom. 2. that they Are such by whom the Name of God is blasphemed among the Gentiles; This hath and will be;
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because of some mens miscarriages, is to be a self-murderer, wilt thou destroy thy own soul? and throw thy self into one extremity because others may in another way undo themselves;
Because of Some men's miscarriages, is to be a self-murderer, wilt thou destroy thy own soul? and throw thy self into one extremity Because Others may in Another Way undo themselves;
Christ himself Luk. 1. 1 Pet. 2.7. To those that beleeve is indeed precious, but a stone of stumbling, and a Rock of offence unto those that do not beleeve;
christ himself Luk. 1. 1 Pet. 2.7. To those that believe is indeed precious, but a stone of stumbling, and a Rock of offence unto those that do not believe;
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Oh then be afraid lest this be the beginning of Gods judgement upon thee to be so prejudiced and offended by mis representations, that thou shalt never have an heart to love God and his way;
O then be afraid lest this be the beginning of God's judgement upon thee to be so prejudiced and offended by mis representations, that thou shalt never have an heart to love God and his Way;
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Neither do those that fear God own such for their members, yea, where Gods Order is put in practise they cast such from them as a dishonour to God and a reproach to that holy calling whereby we are called;
Neither do those that Fear God own such for their members, yea, where God's Order is put in practice they cast such from them as a dishonour to God and a reproach to that holy calling whereby we Are called;
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If Achan do secretly steal a wedge of gold, when Joshua comes to know it, he shall be troubled that troubled Israel, and glory shall be given to God, 1 Cor. 5. They are commanded to cast out from amongst them that wicked person,
If achan do secretly steal a wedge of gold, when joshua comes to know it, he shall be troubled that troubled Israel, and glory shall be given to God, 1 Cor. 5. They Are commanded to cast out from among them that wicked person,
Lastly, Religion it self is the more to be prized, for this sheweth the authority and command it hath over mens Consciences, that none do ordinarily commit hainous trespasses,
Lastly, Religion it self is the more to be prized, for this shows the Authority and command it hath over men's Consciences, that none do ordinarily commit heinous Trespasses,
A sure and sound beginning will ever have a blessed and happy ending, but when men upon slight and insincere motives, look towards Christ at first, such build upon the sand,
A sure and found beginning will ever have a blessed and happy ending, but when men upon slight and insincere motives, look towards christ At First, such built upon the sand,
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But you will say, how cometh it about that any prove thus scandalous in the way of Religion? Is not the way of it as comfortable and as blessed as it did at first promise? Hath any thing that Christ said for our encouragement to follow him proved false? Hath he deceived any? so that they could say, The Land of Canaan was not better then their old Egypt ;
But you will say, how comes it about that any prove thus scandalous in the Way of Religion? Is not the Way of it as comfortable and as blessed as it did At First promise? Hath any thing that christ said for our encouragement to follow him proved false? Hath he deceived any? so that they could say, The Land of Canaan was not better then their old Egypt;
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It's not from a renewed and regenerated principle within, and therefore it being not from a good and sure foundation, no wonder if at last all fall to the ground;
It's not from a renewed and regenerated principle within, and Therefore it being not from a good and sure Foundation, no wonder if At last all fallen to the ground;
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But if some other carnal or insincere motive put thee on, know that when the temptation comes thou wilt prove an offence, Painting will melt away when it comes near the fire;
But if Some other carnal or insincere motive put thee on, know that when the temptation comes thou wilt prove an offence, Painting will melt away when it comes near the fire;
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SERMON LXXII. Of the Sonne of Perdition. JOHN 17.12. But the Sonne of Perdition. I Shall at this time finish the good Observations from so bad an instance.
SERMON LXXII. Of the Son of Perdition. JOHN 17.12. But the Son of Perdition. I Shall At this time finish the good Observations from so bad an instance.
For as through the perfidiousness of this sonne of perdition, though he intended it not, God wrought the greatest salvation that could be, insomuch that in this sense, we may call his fact an happy sinne:
For as through the perfidiousness of this son of perdition, though he intended it not, God wrought the greatest salvation that could be, insomuch that in this sense, we may call his fact an happy sin:
That unlesse men are carefull at first to look to their grounds and motives, why they take upon them the profession of Christs way, they will never hold out,
That unless men Are careful At First to look to their grounds and motives, why they take upon them the profession of Christ Way, they will never hold out,
Hence it is, that when some voluntarily profered their service and obedience to Christ, Christ presently informeth them of the difficulty of that work, of the contrariety of it to flesh and blood;
Hence it is, that when Some voluntarily proffered their service and Obedience to christ, christ presently Informeth them of the difficulty of that work, of the contrariety of it to Flesh and blood;
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that they had better never begin, then afterwards to fall off; hence he so solemnly bids them, to remember Lots wife, Luk. 17.32. and that he who hath put his hand to the plow, and looks back, is not fit for the kingdome of Heaven.
that they had better never begin, then afterwards to fallen off; hence he so solemnly bids them, to Remember Lots wife, Luk. 17.32. and that he who hath put his hand to the blow, and looks back, is not fit for the Kingdom of Heaven.
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yet if it hath not been the work of Gods Spirit effectually moving upon his heart, he is but like a Land-flood, which though swelling high upon much rain,
yet if it hath not been the work of God's Spirit effectually moving upon his heart, he is but like a Landflood, which though swelling high upon much rain,
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Is it to have applause? Is it to be reputed of? Is it to accomplish great things for thy self? Thus we may say of thy godlinesse, what is it thy body? Dust thou art, and to dust thou wilt return ;
Is it to have applause? Is it to be reputed of? Is it to accomplish great things for thy self? Thus we may say of thy godliness, what is it thy body? Dust thou art, and to dust thou wilt return;
Hymeneus and Philetus, when they made shipwrack of the faith, then they cast away a good conscience: So that a sound minde and judgement is a special preservative to perseverance:
Hymenaeus and Philetus, when they made shipwreck of the faith, then they cast away a good conscience: So that a found mind and judgement is a special preservative to perseverance:
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To come into the company of the godly before thou hast throughly bethought thy self, what is required of a Disciple? How much he must do and suffer? What he shall meet with in the way? is the cause of great hypocrisie.
To come into the company of the godly before thou hast thoroughly bethought thy self, what is required of a Disciple? How much he must do and suffer? What he shall meet with in the Way? is the cause of great hypocrisy.
Whether he shall not be mocked, as one that began and could not make an end? Thus do thou reflect upon thy self, What shall I go and joyn my self with those that fear God? Shall I be in the number of those that will own Christ more strictly then the world? Am I fit for such a great work? Am I mortified to all sinne? Can I endure to lose all for Christ? Do I love him better then all relations,
Whither he shall not be mocked, as one that began and could not make an end? Thus do thou reflect upon thy self, What shall I go and join my self with those that Fear God? Shall I be in the number of those that will own christ more strictly then the world? Am I fit for such a great work? Am I mortified to all sin? Can I endure to loose all for christ? Do I love him better then all relations,
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2. Use of Exhortation, To take heed of proving a Judas, How odious is his name? It's a Proverb to expresse a treacherous, false hearted man, to say, He is another Judas, and Judas his name is so abominated, that though in it self it be a good name, signifying as much as one that confesseth and praiseth God,
2. Use of Exhortation, To take heed of proving a Judas, How odious is his name? It's a Proverb to express a treacherous, false hearted man, to say, He is Another Judas, and Judas his name is so abominated, that though in it self it be a good name, signifying as much as one that Confesses and Praiseth God,
and yet for all this, How many are like Judas, and so sonnes of perdition? Apply it but in this one thing, Judas his high iniquity was, out of his covetousnesse to betray Christ for thirty pieces of silver,
and yet for all this, How many Are like Judas, and so Sons of perdition? Apply it but in this one thing, Judas his high iniquity was, out of his covetousness to betray christ for thirty Pieces of silver,
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Now is not this the case of most wicked men in the world? Whosoever loveth any pleasure or profit more then Christ, he is like Judas. The drunkard is a Judas, he sels Christ and his soul for his drink.
Now is not this the case of most wicked men in the world? Whosoever loves any pleasure or profit more then christ, he is like Judas. The drunkard is a Judas, he sells christ and his soul for his drink.
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That it's a very sad thing to fall into such a condition, Observ. 2. That it's a very sad thing to fall into such a condition that draweth out our peculiar corruptions, we are most prone unto.
That it's a very sad thing to fallen into such a condition, Observation 2. That it's a very sad thing to fallen into such a condition that draws out our peculiar corruptions, we Are most prove unto.
and certainly, if those things that seem to be most casuall, are yet by the ordering of a wise God, much more those things that are of a greater concernment. Hence
and Certainly, if those things that seem to be most casual, Are yet by the ordering of a wise God, much more those things that Are of a greater concernment. Hence
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Secondly, God doth not onely order all conditions and passages towards us, but he doth it in reference either to our spirituall welfare or disadvantage.
Secondly, God does not only order all conditions and passages towards us, but he does it in Referente either to our spiritual welfare or disadvantage.
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Rom. 8. To the godly, all things work together for their good ; Whatsoever estate, mercy, or condition they are in, it's the effect of their Predestination;
Rom. 8. To the godly, all things work together for their good; Whatsoever estate, mercy, or condition they Are in, it's the Effect of their Predestination;
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so that as Ordinances and Graces flow from their Predestination, so do all other their outward mercies and conditions, onely here is this difference, The Graces of Gods Spirit are intrinsecally apt of themselves to prepare for happinesse,
so that as Ordinances and Graces flow from their Predestination, so do all other their outward Mercies and conditions, only Here is this difference, The Graces of God's Spirit Are intrinsically apt of themselves to prepare for happiness,
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but temporall mercies, they are not so, but propter aliud: Therefore we are not properly said to be predestinated, to be rich, to be poor, to be married, to live a single life;
but temporal Mercies, they Are not so, but propter Aliud: Therefore we Are not properly said to be predestinated, to be rich, to be poor, to be married, to live a single life;
It's true, the godly even from their foolish miscarriages, if humbled, may be encouraged, God will work good to them thereby, as Joseph comforted his brethren;
It's true, the godly even from their foolish miscarriages, if humbled, may be encouraged, God will work good to them thereby, as Joseph comforted his brothers;
it's oyl to the flame, He treasureth up more wrath against the day of wrath. Hence in the fourth place, That which a wicked man may so greedily long for,
it's oil to the flame, He treasureth up more wrath against the day of wrath. Hence in the fourth place, That which a wicked man may so greedily long for,
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Some are inordinate for riches and wealth, they will be rich, but then they drown themselves in perdition Others with Rachel say, Give me children, else I die, and her children make her die.
some Are inordinate for riches and wealth, they will be rich, but then they drown themselves in perdition Others with Rachel say, Give me children, Else I die, and her children make her die.
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Fifthly, Here is the difference between a godly man and a wicked, To the wicked man his relations and calling are a totall and prevailing temptation to him, the fire kindleth upon him, and cannot be quenched;
Fifthly, Here is the difference between a godly man and a wicked, To the wicked man his relations and calling Are a total and prevailing temptation to him, the fire kindleth upon him, and cannot be quenched;
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It's made the wicked mans condition, That his table shall become a snare, by that is meant, all his dainties, all his worldly greatnesse and excellencies,
It's made the wicked men condition, That his table shall become a snare, by that is meant, all his dainties, all his worldly greatness and excellencies,
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THose are the last words in the Text, and are brought in as a Second Answer concerning the Objection that might be made against Christs Faithfulnesse in preserving those that were given him, For Judas perished. To this was answered,
THose Are the last words in the Text, and Are brought in as a Second Answer Concerning the Objection that might be made against Christ Faithfulness in preserving those that were given him, For Judas perished. To this was answered,
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2. Seeing that the Scripture is Gods voice, and therefore that which properly God doth, the Scripture is sometimes said to do, as Gal. 3.22. The Scripture fore-seeing hath concluded all under sinne, that is, God fore-seeing &c. did conclude:
2. Seeing that the Scripture is God's voice, and Therefore that which properly God does, the Scripture is sometime said to do, as Gal. 3.22. The Scripture Foreseeing hath concluded all under sin, that is, God Foreseeing etc. did conclude:
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Hence this passage may be brought in to shew, that even all that sinfulnesse and perdition of Judas, the consequent thereof did not fall out casually,
Hence this passage may be brought in to show, that even all that sinfulness and perdition of Judas, the consequent thereof did not fallen out casually,
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First, That the Scriptures which do most palpably thus foretell Judas his perdition are Psa. 41.10. applied Joh. 13.8. Psa 69.26. Psa. 109.8. applied Act. 1.20. Here you see are clear evident places containing a Prediction of what would befal Judas, David speaks by way of bitter Imprecation against his implacable and crafty Enemies, who set against God and his cause in him and this was a Type of Judas :
First, That the Scriptures which do most palpably thus foretell Judas his perdition Are Psa. 41.10. applied John 13.8. Psa 69.26. Psa. 109.8. applied Act. 1.20. Here you see Are clear evident places containing a Prediction of what would befall Judas, David speaks by Way of bitter Imprecation against his implacable and crafty Enemies, who Set against God and his cause in him and this was a Type of Judas:
Indeed Junius relateth this passage in the Text, not only to Judas his perdition, but also to all those severall places of Scripture, which speak of Christ and his office in saving of his people,
Indeed Junius relateth this passage in the Text, not only to Judas his perdition, but also to all those several places of Scripture, which speak of christ and his office in Saving of his people,
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Things are not therefore because foretold, but they are foretold because future; This is true of prediction or prevision meerly as so, not including preordination in it.
Things Are not Therefore Because foretold, but they Are foretold Because future; This is true of prediction or prevision merely as so, not including preordination in it.
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Hence 3. The particle NONLATINALPHABET that is taken two waies in Scripture, sometimes denoting a cause, Sometimes an Event only, NONLATINALPHABET and NONLATINALPHABET,
Hence 3. The particle that is taken two ways in Scripture, sometime denoting a cause, Sometime an Event only, and,
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yet all these things fall not out without some antecedent Decrees of God; Therefore we must understand this place as taking in Judas his Reprobation also.
yet all these things fallen not out without Some antecedent Decrees of God; Therefore we must understand this place as taking in Judas his Reprobation also.
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Obs. That so many contrary things to a Beleevers Expectation may fall out in matters of Religion, that did not the Scripture foretell them, we should be greatly offended ;
Obs. That so many contrary things to a Believers Expectation may fallen out in matters of Religion, that did not the Scripture foretell them, we should be greatly offended;
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This hypocrisie of Iudas was so hainous and monstrous, that had not Christ forewarned them out of the Scripture, it had been enough to make them stagger and reel;
This hypocrisy of Iudas was so heinous and monstrous, that had not christ forewarned them out of the Scripture, it had been enough to make them stagger and reel;
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It hath alwaies been thus in the Church of God, such passages have fallen out beyond a godly mans expectation, that sometimes with David they have been ready to say, It's a vain thing to be godly, they have doubted about God and his Word,
It hath always been thus in the Church of God, such passages have fallen out beyond a godly men expectation, that sometime with David they have been ready to say, It's a vain thing to be godly, they have doubted about God and his Word,
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there and in many other places Christ foretels their portion in this world, They shall be ha•ed, that is the highest degree of mens spirits against them, which rests in nothing but the utter destruction of those that are hated, Joh. 15.18.
there and in many other places christ foretells their portion in this world, They shall be ha•ed, that is the highest degree of men's spirits against them, which rests in nothing but the utter destruction of those that Are hated, John 15.18.
It seemeth many were disheartened, it was enough to keep a man off if it were said, None in the world likes this, you will be the Object of every mans scorn and derision,
It seems many were disheartened, it was enough to keep a man off if it were said, None in the world likes this, you will be the Object of every men scorn and derision,
and is it not the great Temptation still in Heavens way, that so many troubles do abide those that will live godly? They cannot bend and turn their Consciences as the world would have them, They must oppose and discountenance sinne,
and is it not the great Temptation still in Heavens Way, that so many Troubles do abide those that will live godly? They cannot bend and turn their Consciences as the world would have them, They must oppose and discountenance sin,
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This is no more then I reade daily, then I am to look for, Hence 1 Pet. 4 12. Think it not strange concerning the fiery Triall, as if some strange thing happened to you;
This is no more then I read daily, then I am to look for, Hence 1 Pet. 4 12. Think it not strange Concerning the fiery Trial, as if Some strange thing happened to you;
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Though the afflictions be never so fierce, so terrible, yet do not think this any strange matter, Say Christianus sum, as he did, homo nihil Christiani alienum • me p•to, I am a Christian,
Though the afflictions be never so fierce, so terrible, yet do not think this any strange matter, Say Christian sum, as he did, homo nihil Christians Alienum • me p•to, I am a Christian,
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and think nothing that may befall a Christian is strange to me; Oh thus we would think that the way to heaven should be a pleasant, smooth, and delight some way;
and think nothing that may befall a Christian is strange to me; O thus we would think that the Way to heaven should be a pleasant, smooth, and delight Some Way;
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2. This is a stumbling block in Religion, That some of those who are eminent in the profession of Christ should yet degenerate and turn Hypocrites, Heretiques, and Apostates ;
2. This is a stumbling block in Religion, That Some of those who Are eminent in the profession of christ should yet degenerate and turn Hypocrites, Heretics, and Apostates;
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Better he had never been born even in this respect as well as others, that hereby Religion was wounded, the souls of many endangered and the Adversaries of Christ more confirmed and made obdurate in their wicked waies;
Better he had never been born even in this respect as well as Others, that hereby Religion was wounded, the Souls of many endangered and the Adversaries of christ more confirmed and made obdurate in their wicked ways;
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Therefore the Scripture foretels such sad things for Heresies, that they should break out in the preaching of the Gospel, that such Tares should grow up as well as the wheat, is again and again spoken of, 2 Pet 2.1, 2, 3. False Teachers shall arise that shall bring in damnable Heresies, and though they be thus damnable,
Therefore the Scripture foretells such sad things for Heresies, that they should break out in the preaching of the Gospel, that such Tares should grow up as well as the wheat, is again and again spoken of, 2 Pet 2.1, 2, 3. False Teachers shall arise that shall bring in damnable Heresies, and though they be thus damnable,
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They think this Argument enough if there were no other, when they can say how violent is one Protestant against another, condemning one another for Heretiques, They all pleade the Spirit,
They think this Argument enough if there were no other, when they can say how violent is one Protestant against Another, condemning one Another for Heretics, They all plead the Spirit,
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and yet are opposite to each other, and certainly did not the Scripture forewarn us of such things, it were enough to make the stoutest beleever sometimes at a stand,
and yet Are opposite to each other, and Certainly did not the Scripture forewarn us of such things, it were enough to make the Stoutest believer sometime At a stand,
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It's no little part of a Christians wisedom in the overflowing of Heresies, when men of several waies speciously pretend to Truth and Piety, to know how to deport our selves,
It's no little part of a Christians Wisdom in the overflowing of Heresies, when men of several ways speciously pretend to Truth and Piety, to know how to deport our selves,
To have them degenerate, yea, sometimes to become malicious Enemies against what they professed, this is very hard, Heb. 6. and 2 Pet. 2. mention is made of some who were endowed with eminent gifts,
To have them degenerate, yea, sometime to become malicious Enemies against what they professed, this is very hard, Hebrew 6. and 2 Pet. 2. mention is made of Some who were endowed with eminent Gifts,
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3. When for the profession of the Truth and Piety we finde our nearest friends and such as ought most to encourage us to set against us, yea, to betray us,
3. When for the profession of the Truth and Piety we find our nearest Friends and such as ought most to encourage us to Set against us, yea, to betray us,
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If Christ himself complain it was not an open enemy, but thou my familiar friend, we took sweet counsell together, that did lift up his heel against him, that is proudly, contemptuously, and bloudily set against me,:
If christ himself complain it was not an open enemy, but thou my familiar friend, we took sweet counsel together, that did lift up his heel against him, that is proudly, contemptuously, and bloodily Set against me,:
so that for thy Godlinesse sake neither Father or Friend may own thee, yea, the wife of thy bosome will betray thee, such things have fallen out in times of persecution,
so that for thy Godliness sake neither Father or Friend may own thee, yea, the wife of thy bosom will betray thee, such things have fallen out in times of persecution,
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even to the shedding of the bloud of so many thousand Martyrs, and yet meet with no remarkable judgement would be an unanswerable Temptation, had not the Scripture foretold it ;
even to the shedding of the blood of so many thousand Martyrs, and yet meet with no remarkable judgement would be an unanswerable Temptation, had not the Scripture foretold it;
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and a politicall Antichrist, or one that is chiefly so, in respect of Church-Government, who yet also shall be doctrinally Antichrist, of whom Paul speaketh that he shall exalt himself above every thing that is called God, and of which the Revelation makes often mention,
and a political Antichrist, or one that is chiefly so, in respect of Church-Government, who yet also shall be doctrinally Antichrist, of whom Paul speaks that he shall exalt himself above every thing that is called God, and of which the Revelation makes often mention,
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yet at last the time will come when those joyfull Songs shall be sung, that Babylon is fallen, and the judgements of God are just, who hath avenged himself upon the Beast ;
yet At last the time will come when those joyful Songs shall be sung, that Babylon is fallen, and the Judgments of God Are just, who hath avenged himself upon the Beast;
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Why have not horrible judgements from heaven overtaken him? All this is easily answered, The Scripture foretels he shall have a time, and he must for a while make his garments red with the bloud of the Saints ;
Why have not horrible Judgments from heaven overtaken him? All this is Easily answered, The Scripture foretells he shall have a time, and he must for a while make his garments read with the blood of the Saints;
But as certainly as he doth this, so also shall his perdition come as certainly; Wonder not at this, or be offended, for the Scripture must be fulfilled.
But as Certainly as he does this, so also shall his perdition come as Certainly; Wonder not At this, or be offended, for the Scripture must be fulfilled.
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And as for the power of Corruption abiding in us, Doth not Paul Rom 7. cry out, O miserable man that I am who shall deliver me from this body of Death? and the Apostle Jam. 4.5. doth the Scripture speak in vain? The spirit that is in us lusteth to envy, Even in the Godly there is a strong provocation to envy, one of the vilest sins and most contrary to the Spirit of Christ ▪ Seeing then the Scripture doth thus admonish us, Let not the Children of God walk disconsolately, Let them not say God hath forsaken them;
And as for the power of Corruption abiding in us, Does not Paul Rom 7. cry out, Oh miserable man that I am who shall deliver me from this body of Death? and the Apostle Jam. 4.5. does the Scripture speak in vain? The Spirit that is in us Lusteth to envy, Even in the Godly there is a strong provocation to envy, one of the Vilest Sins and most contrary to the Spirit of christ ▪ Seeing then the Scripture does thus admonish us, Let not the Children of God walk disconsolately, Let them not say God hath forsaken them;
Let them still remember that the Scripture hath forewarned them of such things, That the devil is a roaring Lion, seeking whom he may devour, 1 Pet. 5.6. Ʋse of Instruction, Hath the Scripture by it's prediction forewarned against all possible offences that fall out, then, 1. See the truth and faithfulnes of Christ that hideth not the worst things from us, he dealeth plainly with us, What sufferings, troubles & persecutions? What difficulties and hardship we shall meet with in the way to heaven, he tels us afore-hand of them? The devil and the world they come with their pleasures for the present, they tell us not how bitter they will be at the latter end;
Let them still Remember that the Scripture hath forewarned them of such things, That the Devil is a roaring lion, seeking whom he may devour, 1 Pet. 5.6. Ʋse of Instruction, Hath the Scripture by it's prediction forewarned against all possible offences that fallen out, then, 1. See the truth and faithfulness of christ that Hideth not the worst things from us, he deals plainly with us, What sufferings, Troubles & persecutions? What difficulties and hardship we shall meet with in the Way to heaven, he tells us aforehand of them? The Devil and the world they come with their pleasures for the present, they tell us not how bitter they will be At the latter end;
But the Lord Christ he informeth us of the worst that may fall out. 2. From this prediction, we should arm our selves against all temptations whatsoever.
But the Lord christ he Informeth us of the worst that may fallen out. 2. From this prediction, we should arm our selves against all temptations whatsoever.
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and not true to a godly man? Are they not called The sure promises of God? As therefore thou art to prepare for all that hardship and difficulties which will be in the way of godliness;
and not true to a godly man? are they not called The sure promises of God? As Therefore thou art to prepare for all that hardship and difficulties which will be in the Way of godliness;
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The word of God is called the Scripture, which is as much as the written Word. The word of God in respect of the accidental communicating of it, may be divided into that which is Traditum or Scriptum ;
The word of God is called the Scripture, which is as much as the written Word. The word of God in respect of the accidental communicating of it, may be divided into that which is Traditum or Scriptum;
or else that which was commanded to be written, and so to be a perpetual standing Rule, according to which the Church should walk in <2^PAGES^MISSING> soever shall come to passe :
or Else that which was commanded to be written, and so to be a perpetual standing Rule, according to which the Church should walk in <2^PAGES^MISSING> soever shall come to pass:
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Whatsoever God hath fore-told by the Scripture concerning a day of Judgement, and the everlasting torments of the damned, that there shall be a Resurrection of the body, and that every one shall give an account for what hath been done here;
Whatsoever God hath foretold by the Scripture Concerning a day of Judgement, and the everlasting torments of the damned, that there shall be a Resurrection of the body, and that every one shall give an account for what hath been done Here;
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Did they think they heard the sound of the Trump of the last day ringing in their ears, Arise, and come to judgement? What holy fear and trembling would possess them? whereas because they live for the present in jollity,
Did they think they herd the found of the Trump of the last day ringing in their ears, Arise, and come to judgement? What holy Fear and trembling would possess them? whereas Because they live for the present in jollity,
such were those mockers Peter speaks of, 2 Pet. 3. saying, Where is the day of his coming? Know then that all those places of Scripture which speak of such a dreadfull time will one day be fulfilled, never think that those Texts will fall to the ground;
such were those mockers Peter speaks of, 2 Pet. 3. saying, Where is the day of his coming? Know then that all those places of Scripture which speak of such a dreadful time will one day be fulfilled, never think that those Texts will fallen to the ground;
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The Land of Canaan did not more richly flow with milk and honey, then the Scriptures abound with all kinde of promises both for this life, and that to come.
The Land of Canaan did not more richly flow with milk and honey, then the Scriptures abound with all kind of promises both for this life, and that to come.
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how much more must the promise of the Almighty and holy God revive those that depend on it? All the children of God are with Isaac called the children of the promise, Gal. 4.28.
how much more must the promise of the Almighty and holy God revive those that depend on it? All the children of God Are with Isaac called the children of the promise, Gal. 4.28.
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so that they are the children of the promise efficiently, as it was the meer promise of God, that gave them a supernatural being, all humane power being as impotent for that purpose,
so that they Are the children of the promise efficiently, as it was the mere promise of God, that gave them a supernatural being, all humane power being as impotent for that purpose,
and as they say in naturals, so it is true in spirituals, Ex eisdem constamus è quibus nutrimur, The procreating and conserving causes are of the same nature;
and as they say in naturals, so it is true in spirituals, Ex eisdem constamus è quibus nutrimur, The procreating and conserving Causes Are of the same nature;
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hence we may read of the godly looking up to Gods promise in all their difficulties, Psal. 77.8. and when God stirreth up himself to do good to his people, it's because he remembers his holy promise.
hence we may read of the godly looking up to God's promise in all their difficulties, Psalm 77.8. and when God stirs up himself to do good to his people, it's Because he remembers his holy promise.
Are all the promises of God of no repute with thee? Are they of no credit? Should they not as much assure thee as if every thing were accomplished already? Hence as the Scripture when it speaketh of a future thing, useth the present tense, to shew the certainty of it,
are all the promises of God of no repute with thee? are they of no credit? Should they not as much assure thee as if every thing were accomplished already? Hence as the Scripture when it speaks of a future thing, uses the present tense, to show the certainty of it,
Thus it is with every wicked man, whatsoever curse, whatsoever vengeance is denounced against thee, this night, this day, this moment it may be fulfilled on thee.
Thus it is with every wicked man, whatsoever curse, whatsoever vengeance is denounced against thee, this night, this day, this moment it may be fulfilled on thee.
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The ground why the Scripture must be fulfilled, is plain, Because it is Gods word, and therefore it is immortal like himself, it will stand as he stands,
The ground why the Scripture must be fulfilled, is plain, Because it is God's word, and Therefore it is immortal like himself, it will stand as he Stands,
SERMON LXXV. Of the Truth of Scripture-Prophesies; And against Judiciall Astrologie and Witchcraft; Shewing the Vanity and Wickednesse thereof, and of Seeking to them. JOH. 17.12. That the Scripture might be fullfilled.
SERMON LXXV. Of the Truth of Scripture-Prophesies; And against Judicial Astrology and Witchcraft; Showing the Vanity and Wickedness thereof, and of Seeking to them. JOHN. 17.12. That the Scripture might be Fulfilled.
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and indeed there is scarce any thing more difficult in Religion, then to make an happy reconciliation of the places quoted in the New Testament with the Old;
and indeed there is scarce any thing more difficult in Religion, then to make an happy reconciliation of the places quoted in the New Testament with the Old;
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then was intended, but we Christians beleeve that the same Spirit which breathed on the Prophets, did also inspire the holy Apostles for the right interpretation of them;
then was intended, but we Christians believe that the same Spirit which breathed on the prophets, did also inspire the holy Apostles for the right Interpretation of them;
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and nothing will better facilitate a right Understanding of Scripture-allegations then to know that the Scripture may be said to be fullfilled two waies,
and nothing will better facilitate a right Understanding of Scripture-allegations then to know that the Scripture may be said to be Fulfilled two ways,
and hath no Type for the present to be verified in, of this kinde or sort are many Examples especially, Isa. 7.14. Behold, a Virgin shall conceive and bear a Son, Matth. 1.22. applied to Christ;
and hath no Type for the present to be verified in, of this kind or sort Are many Examples especially, Isaiah 7.14. Behold, a Virgae shall conceive and bear a Son, Matthew 1.22. applied to christ;
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Thus these things which were fulfilled about the Paschal Lamb, the brasen Serpent, about Jonah, Solomon, and David, were also applied to Christ as the Antitype;
Thus these things which were fulfilled about the Paschal Lamb, the brazen Serpent, about Jonah, Solomon, and David, were also applied to christ as the Antitype;
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Though these places also may be said to be fullfilled in a mystical sence, and in this manner the Scripture speaking of Judas his perdition, Psa. 41. and Psa. 109. is to be understood,
Though these places also may be said to be Fulfilled in a mystical sense, and in this manner the Scripture speaking of Judas his perdition, Psa. 41. and Psa. 109. is to be understood,
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for David in those Psalms literally speaks of his present enemies but typically and mystically this was to be applied to Judas, An improper or accomodatitious application is,
for David in those Psalms literally speaks of his present enemies but typically and mystically this was to be applied to Judas, an improper or accomodatitious application is,
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when the Scripture is said to be fulfilled because there falleth out something like that, So Christ Mat. 15.7, 8. repeateth that to the hypocrites of his time, which the Prophet Isa. 29 13. applieth to those that lived in his time, viz. that they drew nigh him with their lips,
when the Scripture is said to be fulfilled Because there falls out something like that, So christ Mathew 15.7, 8. repeateth that to the Hypocrites of his time, which the Prophet Isaiah 29 13. Applieth to those that lived in his time, viz. that they drew High him with their lips,
as appeareth in Moses his writing of the History of the Creation, so it doth no lesse wonderfully appear in a prediction of such things as shall come hereafter,
as appears in Moses his writing of the History of the Creation, so it does no less wonderfully appear in a prediction of such things as shall come hereafter,
Therefore they take away one as well as the other, but this is impudently to contradict the Scripture which doth so often make prescience a property belonging solely to God, observe that place Isa. 41.21, 22, 23. shew the things that are to come hereafter, that we may know ye are gods,
Therefore they take away one as well as the other, but this is impudently to contradict the Scripture which does so often make prescience a property belonging solely to God, observe that place Isaiah 41.21, 22, 23. show the things that Are to come hereafter, that we may know you Are God's,
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Therefore we need not with the Jesuites run to a scientia media, whereby God knoweth all things they say from the infinity of his knowledge, comprehending the nature of things antecedently to his Decree, their actions absolutely future or conditionally only,
Therefore we need not with the Jesuits run to a scientia media, whereby God Knoweth all things they say from the infinity of his knowledge, comprehending the nature of things antecedently to his decree, their actions absolutely future or conditionally only,
as appeareth by that, when God commanded the lying spirits to be in the mouth of the false Prophets, as also when they appeared before God as well as the Angels, Iob 1. Seeing (I say) God useth these as Instruments, no wonder if he make known unto them what Service they have to do,
as appears by that, when God commanded the lying spirits to be in the Mouth of the false prophets, as also when they appeared before God as well as the Angels, Job 1. Seeing (I say) God uses these as Instruments, no wonder if he make known unto them what Service they have to do,
as to Balaam, and those Mat. 7. who said, Have we not prophesied in thy Name? But besides this revealed knowledge the devils may probably foretell things to come, partly as Austin well observeth,
as to balaam, and those Mathew 7. who said, Have we not prophesied in thy Name? But beside this revealed knowledge the Devils may probably foretell things to come, partly as Austin well observeth,
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because of their intellectual acutenesse, having such extraordinary quicknesse in theit understanding, and this added to their long life which they have had ever since their Creation,
Because of their intellectual acuteness, having such extraordinary quickness in theit understanding, and this added to their long life which they have had ever since their Creation,
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divine, such as are of God himself, or by Prophets inspired by him, or diabolcicall predictions, which are by Gods just judgements suffered to be upon a people,
divine, such as Are of God himself, or by prophets inspired by him, or diabolcicall predictions, which Are by God's just Judgments suffered to be upon a people,
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and other kinde of waies of Divination which are too common even amongst Christians, or humane and natural predictions, which are from natural causes to their natural effects;
and other kind of ways of Divination which Are too Common even among Christians, or humane and natural predictions, which Are from natural Causes to their natural effects;
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and all those that professe judiciary Astrology, that will undertake to foretell not natural things but voluntary, such as are meerly subject to mens will, Do not only undertake a vain rash,
and all those that profess judiciary Astrology, that will undertake to foretell not natural things but voluntary, such as Are merely Subject to men's will, Do not only undertake a vain rash,
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1. That it hath been the Devils way alwaies to disturb the Church, and endeavour the damnation of many mens souls by making them credulous in these things ;
1. That it hath been the Devils Way always to disturb the Church, and endeavour the damnation of many men's Souls by making them credulous in these things;
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and Cardan rose to that high Impiety, as to observe Christs Birth, and made his power to do the Miracles he did to flow from the influx of those Starres that he was born under.
and Cardan rose to that high Impiety, as to observe Christ Birth, and made his power to do the Miracles he did to flow from the influx of those Stars that he was born under.
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And Kepler contends, those Wise men by the Rules of Astrological Art, might have presaged not only an Event of some great moment but the Birth of some great Monarch;
And Kepler contends, those Wise men by the Rules of Astrological Art, might have presaged not only an Event of Some great moment but the Birth of Some great Monarch;
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Hence a man possessed with the devil is called NONLATINALPHABET lunatick, which some say was because the devil took the occasion, that at what time of the Moon humours did most abound,
Hence a man possessed with the Devil is called lunatic, which Some say was Because the Devil took the occasion, that At what time of the Moon humours did most abound,
Therefore that you may rest satisfied, That the Scripture only can infallibly tell what is to come to passe, and that it is a high wickednesse and presumption to run to Witches, Sorcerers, or judiciall Astrologers, take these following Arguments.
Therefore that you may rest satisfied, That the Scripture only can infallibly tell what is to come to pass, and that it is a high wickedness and presumption to run to Witches, Sorcerers, or judicial Astrologers, take these following Arguments.
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Ye shall not use inchantment nor observe times, So Lev. 20 27. Deut. 10.11, 12, 13. Especially take notice of that full and efficacious place, Isa. 45.12, 13, 14. You see here by clear and plain Texts all such predictions are an abomination to God,
You shall not use enchantment nor observe times, So Lev. 20 27. Deuteronomy 10.11, 12, 13. Especially take notice of that full and efficacious place, Isaiah 45.12, 13, 14. You see Here by clear and plain Texts all such predictions Are an abomination to God,
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and if we should urge beside divine authority humane, this would be enough to confirm us, all the Fathers speak with much vehemency against them, many Councels have condemned such practises,
and if we should urge beside divine Authority humane, this would be enough to confirm us, all the Father's speak with much vehemency against them, many Counsels have condemned such practises,
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yea, divers Heathens have condemned them, for the greatest Astrologers, Ptolomy himself, as the Learned shew, acknowledgeth no certain Truth can be foretold by them, Tully wrote several Books de Divinatione, condemning such Diviners,
yea, diverse heathens have condemned them, for the greatest Astrologers, Ptolemy himself, as the Learned show, acknowledgeth no certain Truth can be foretold by them, Tully wrote several Books the Divination, condemning such Diviners,
as lib. 2. de div. instancing that before a great Fight some Mice had gnawn the Buckler of a Souldier, the Soothsayer concluded, the War would be fatal and unlucky,
as lib. 2. the div. instancing that before a great Fight Some Mice had gnawn the Buckler of a Soldier, the Soothsayer concluded, the War would be fatal and unlucky,
as if (saith Tully ) because the mice did gnaw some Books which I had of Platoes de Repub. therefore I should conclude that our Commonwealth should be destroyed;
as if (Says Tully) Because the mice did gnaw Some Books which I had of plato's de Republic Therefore I should conclude that our Commonwealth should be destroyed;
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1 If the Heavens were true and proper causes or necessary Signs, yet no man could prognostique certainly by them, because no man knoweth the number of the Stars, nor the vertue and efficacy of them;
1 If the Heavens were true and proper Causes or necessary Signs, yet no man could prognostic Certainly by them, Because no man Knoweth the number of the Stars, nor the virtue and efficacy of them;
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Again, If the Heavens be causes they are only Universal Causes, now from an Ʋniversal indeterminate cause there cannot be any special particular effect foretold ;
Again, If the Heavens be Causes they Are only Universal Causes, now from an Ʋniversal indeterminate cause there cannot be any special particular Effect foretold;
so that all prophanesse will thereby be introduced, yea, and excuses for all Vice will be pleaded how could they help it? Seeing they were born under such a Starre,
so that all profaneness will thereby be introduced, yea, and excuses for all Vice will be pleaded how could they help it? Seeing they were born under such a Star,
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and this Astrologer his Master going to correct him, he cryeth out, I could not help it, I was born under Mercury (They say, those born under that Planet are given to stealing;) Thus by his Masters own principles and Rules of Art he convinced him.
and this Astrologer his Master going to correct him, he Cries out, I could not help it, I was born under Mercury (They say, those born under that Planet Are given to stealing;) Thus by his Masters own principles and Rules of Art he convinced him.
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To this it is answered, And many things have been as false and untrue, and if one thing fall out, it is more observed then if an hundred things prove otherwise, besides when they foretell many things, it's hard if they cannot foretell some one thing,
To this it is answered, And many things have been as false and untrue, and if one thing fallen out, it is more observed then if an hundred things prove otherwise, beside when they foretell many things, it's hard if they cannot foretell Some one thing,
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Thou breakest thy Baptismal Vow, if thou renouncest not such Diabolicall practises; Oh that going to such men should ever be owned by Christians, by Protestants!
Thou breakest thy Baptismal Voelli, if thou renouncest not such Diabolical practises; O that going to such men should ever be owned by Christians, by Protestants!
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while he was at Rome how much they were given to this vanity, while the Astrologers would promise some long Life, others 2 Cardinalship, others the Popedome,
while he was At Room how much they were given to this vanity, while the Astrologers would promise Some long Life, Others 2 Cardinalship, Others the Popedom,
SERMON LXXVI. The Joy of Saints handled, both as a Duty and Priviledge, as being one great end of Christs Prayer, Command, Promises and Ministry. JOHN 17.13.
SERMON LXXVI. The Joy of Saints handled, both as a Duty and Privilege, as being one great end of Christ Prayer, Command, Promises and Ministry. JOHN 17.13.
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Only take notice, That some understand not this of his local motion, or ascension to the Father, but mental, as if his meaning was, by these petitions, I come to thee, according to that old saying, Oratio est ascensus mentis in Deum, but every eye seeth this improbable.
Only take notice, That Some understand not this of his local motion, or Ascension to the Father, but mental, as if his meaning was, by these petitions, I come to thee, according to that old saying, Oratio est ascensus mentis in God, but every eye sees this improbable.
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This praier is not like that, when he went by himself and praied so earnestly about the passing away of the Cup, which the Evangelist could never have related what it was, had not Christ revealed it.
This prayer is not like that, when he went by himself and prayed so earnestly about the passing away of the Cup, which the Evangelist could never have related what it was, had not christ revealed it.
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Some there are, that because the word is NONLATINALPHABET in the original, have concluded, that therfore this was not mentioned by our Saviour, as a prayer;
some there Are, that Because the word is in the original, have concluded, that Therefore this was not mentioned by our Saviour, as a prayer;
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Thus because it's said, vers. 1. NONLATINALPHABET, he spake. Chrysostom saith, it's not NONLATINALPHABET, but NONLATINALPHABET, not a Prayer but a Sermon ;
Thus Because it's said, vers. 1., he spoke. Chrysostom Says, it's not, but, not a Prayer but a Sermon;
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and therefore both NONLATINALPHABET and NONLATINALPHABET is used of Zachariah 's prayer, or eucharistical song, Luke 1.64, 67. as also of Christs prayer, John 11.41.
and Therefore both and is used of Zachariah is prayer, or eucharistical song, Lycia 1.64, 67. as also of Christ prayer, John 11.41.
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nor meerly petitionary, but concionatory, and informing the Disciples of many excellent passages, whereof one is expressed in the end, That their joy might be fulfilled.
nor merely petitionary, but concionatory, and informing the Disciples of many excellent passages, whereof one is expressed in the end, That their joy might be fulfilled.
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Thus it's a dishonour to Christ, and to his Gospel, when those that fear God walk without hope or faith, still complaining that their souls are disquieted and cast down within them.
Thus it's a dishonour to christ, and to his Gospel, when those that Fear God walk without hope or faith, still complaining that their Souls Are disquieted and cast down within them.
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and large farewell discourses Christ makes to his Disciples, was to establish them therein, John 15.11. These things have I spoken that your joy might remain, that it might be full.
and large farewell discourses christ makes to his Disciples, was to establish them therein, John 15.11. These things have I spoken that your joy might remain, that it might be full.
Though Christ praid for impetration of the benefits mentioned in this prayer, yet the end why he spake this prayer so solemnly in the ears of the world, was that it might be a perpetual standing stock of comfort to the godly.
Though christ prayed for impetration of the benefits mentioned in this prayer, yet the end why he spoke this prayer so solemnly in the ears of the world, was that it might be a perpetual standing stock of Comfort to the godly.
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Therefore the Apostle John, because the other Evangelists pretermitted this prayer, and much of his farewell Sermons, is very large and exact in the description of it:
Therefore the Apostle John, Because the other Evangelists pretermitted this prayer, and much of his farewell Sermons, is very large and exact in the description of it:
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for those sadding thoughts which arise from within us, which indeed are the heaviest, as because of their corruptions which are strong in them, their proud, earthly and unbelieving hearts,
for those sadding thoughts which arise from within us, which indeed Are the Heaviest, as Because of their corruptions which Are strong in them, their proud, earthly and unbelieving hearts,
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as also their proneness and danger to apostatize one time or other, to suffer shipwrack; Our Saviour doth expresly provide cordials against these faintings;
as also their proneness and danger to apostatise one time or other, to suffer shipwreck; Our Saviour does expressly provide cordials against these faintings;
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then to walk with joy and gladness of heart, the people of God they doubt whether they may rejoyce, they think such barren and unprofitable wretches as they are, may not apply comforts;
then to walk with joy and gladness of heart, the people of God they doubt whither they may rejoice, they think such barren and unprofitable wretches as they Are, may not apply comforts;
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Oh but remember how indispensable and peremptory the command of God is, that thou shouldst walk joyfully before him! Phil. 3.1. Finally, my brethren, Rejoyce in the Lord ;
O but Remember how indispensable and peremptory the command of God is, that thou Shouldst walk joyfully before him! Philip 3.1. Finally, my brothers, Rejoice in the Lord;
Certainly there is something in it, that the Apostle ingeminateth it, Again, I say, Rejoyce, he knew how hardly the people of God are brought to rejoyce;
Certainly there is something in it, that the Apostle ingeminate it, Again, I say, Rejoice, he knew how hardly the people of God Are brought to rejoice;
How can they that are thus afflicted, that have so many exercises, bid them Rejoyce, you may as well bid an heavy log flie up into the air? Alas, they are so oppressed and hardened in heart, that they can no more rejoyce, then a stone speak:
How can they that Are thus afflicted, that have so many exercises, bid them Rejoice, you may as well bid an heavy log fly up into the air? Alas, they Are so oppressed and hardened in heart, that they can no more rejoice, then a stone speak:
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But the Apostle will hear none of these excuses, I say it again, Rejoyce, and that alwayes, let your condition, your temptations be what they will, let the times be what they will, yet rejoyce alwayes ; so 1 Thess. 5.16. Rejoyce everm•re ;
But the Apostle will hear none of these excuses, I say it again, Rejoice, and that always, let your condition, your temptations be what they will, let the times be what they will, yet rejoice always; so 1 Thess 5.16. Rejoice everm•re;
Hence it's said, That we through the Scriptures might have consolation and comfort, Rom. 15 4. Hence David in all his tribulations found the word of God sweeter then the honey or the honey-comb.
Hence it's said, That we through the Scriptures might have consolation and Comfort, Rom. 15 4. Hence David in all his tribulations found the word of God Sweeten then the honey or the honeycomb.
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so that if at any time thou art disconsolate, either publick or private afflictions lie sore upon thee, remember the promises, encourage thy self from them:
so that if At any time thou art disconsolate, either public or private afflictions lie soar upon thee, Remember the promises, encourage thy self from them:
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so that it's one of the greatest parts and work of the Ministry to publish glad tidings, and to preach the acceptable year of the Lord to such as groan under the burden and prison of their sins;
so that it's one of the greatest parts and work of the Ministry to publish glad tidings, and to preach the acceptable year of the Lord to such as groan under the burden and prison of their Sins;
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Christ himself accounted of this in his Ministry above all other things, Isa. 50 4. He hath given me the tongue of the learned, to know how to speak a word in season to him that is weary:
christ himself accounted of this in his Ministry above all other things, Isaiah 50 4. He hath given me the tongue of the learned, to know how to speak a word in season to him that is weary:
And ô that there were many upon whom we might dispense this part of our Office? You are apt to say, Ministers preach nothing but damnation, they will not comfort such as lie a dying:
And o that there were many upon whom we might dispense this part of our Office? You Are apt to say, Ministers preach nothing but damnation, they will not Comfort such as lie a dying:
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SERMON LXXVII. Of Joy and Comfort, Snewing how many waies the Spirit of God works it in the hearts of his People. JOH. 17.13. These things I speak in the world, that they might have my joy fullfilled in themselves.
SERMON LXXVII. Of Joy and Comfort, Snewing how many ways the Spirit of God works it in the hearts of his People. JOHN. 17.13. These things I speak in the world, that they might have my joy Fulfilled in themselves.
Look upon many afflicted and tempted Children of God, No Friends, No Ministers can comfort, Reade the Promises, apply them never so powerfully yet they cannot be comforted, till God work it in them.
Look upon many afflicted and tempted Children of God, No Friends, No Ministers can Comfort, Read the Promises, apply them never so powerfully yet they cannot be comforted, till God work it in them.
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IT's Christs speciall Care and will (as you have heard) that his people should walk joyfully, Severall Demonstrations have been thereof, Christs Commands to rejoyce in his promises, his Ministers are appointed for their joy.
IT's Christ special Care and will (as you have herd) that his people should walk joyfully, Several Demonstrations have been thereof, Christ Commands to rejoice in his promises, his Ministers Are appointed for their joy.
Even those who pleade to render the word Advocate, and not a Comforter, yet it comes to this at last, Seeing the end of all his actions is to bring Consolation into the afflicted Soul, That as the Spirit of God moved at first on the waters, to make a lightsome and glorious world,
Even those who plead to render the word Advocate, and not a Comforter, yet it comes to this At last, Seeing the end of all his actions is to bring Consolation into the afflicted Soul, That as the Spirit of God moved At First on the waters, to make a lightsome and glorious world,
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Therefore he kept the possessed party about the solitary Tombs, and endeavoured that the Incestuous person should be swallowed up with overmuch sorrow;
Therefore he kept the possessed party about the solitary Tombs, and endeavoured that the Incestuous person should be swallowed up with overmuch sorrow;
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and to make glad the grieved in Spirit, insomuch that the Hebrews have a Proverb, Super maestum non cadet Spiritus Sanctus, for this Reason say some Learned men the Prophets before they could prophesie sometimes took an Instrument of Musick to play on,
and to make glad the grieved in Spirit, insomuch that the Hebrews have a Proverb, Super maestum non cadet Spiritus Sanctus, for this Reason say Some Learned men the prophets before they could prophesy sometime took an Instrument of Music to play on,
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as Elijah, Isaac would eat of Venison, to refresh his Spirits before he did prophetically blesse his Children, Howsoever the Spirit of God being expresly called a Comforter, it's plain, that in all his operations and workings he intends solid and true joy, called therefore Joy in the holy Ghost, not only objectively but efficiently, because it is wrought by him,
as Elijah, Isaac would eat of Venison, to refresh his Spirits before he did prophetically bless his Children, Howsoever the Spirit of God being expressly called a Comforter, it's plain, that in all his operations and workings he intends solid and true joy, called Therefore Joy in the holy Ghost, not only objectively but efficiently, Because it is wrought by him,
and indeed we need the Spirit of God to comfort us, for we cannot attain to this joy by our own strength, That as we need the Spirit of God to regenerate us,
and indeed we need the Spirit of God to Comfort us, for we cannot attain to this joy by our own strength, That as we need the Spirit of God to regenerate us,
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1. By way of Instruction and conviction, It informeth that it's a sinne not to beleeve in Christ, that it's not humility but frowardnesse when we keep off from the Promises;
1. By Way of Instruction and conviction, It Informeth that it's a sin not to believe in christ, that it's not humility but frowardness when we keep off from the Promises;
That as it would be self-murther not to eat or drink, so it's Soul-murther not to eat or feed on Christ, which is called beleeving, Joh. 6. Hence this Spirit of God is said to convince the world of sinne, Joh. 16 9. And wherein,
That as it would be Self-murder not to eat or drink, so it's Soul-murder not to eat or feed on christ, which is called believing, John 6. Hence this Spirit of God is said to convince the world of sin, John 16 9. And wherein,
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for who is there when once feeling the burthen and weight of sinne, doth not with Adam run and hide himself, doth not conclude, his sins are greater then he can bear? It's not for such a wretch as I am, to have a drop of water to refresh me, much lesse a drop of Christs bloud, yea, his whole bloud;
for who is there when once feeling the burden and weight of sin, does not with Adam run and hide himself, does not conclude, his Sins Are greater then he can bear? It's not for such a wretch as I am, to have a drop of water to refresh me, much less a drop of Christ blood, yea, his Whole blood;
So that you heard it was the tongue of the Learned, Isa. 50.4. that could know to speak a word in season to such wearied persons, yea, to this day are not the Protestant Writers conflicting with the Papists about the particular application of Christ to every Beleever, asserting that it is every Christians duty to say with Paul, Gal. 2. who loved me and gave himself for me ;
So that you herd it was the tongue of the Learned, Isaiah 50.4. that could know to speak a word in season to such wearied Persons, yea, to this day Are not the Protestant Writers conflicting with the Papists about the particular application of christ to every Believer, asserting that it is every Christians duty to say with Paul, Gal. 2. who loved me and gave himself for me;
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And do not the Papists bring all those Objections that a tempted Christian is apt to produce, Such as these Gods Promises they are indeed true, I doubt not but God is able, only I question my self whether I have such conditions and qualifications as are required for the Promises? Again the Promises are general, whosoever shall beleeve or repent, shall finde mercy,
And do not the Papists bring all those Objections that a tempted Christian is apt to produce, Such as these God's Promises they Are indeed true, I doubt not but God is able, only I question my self whither I have such conditions and qualifications as Are required for the Promises? Again the Promises Are general, whosoever shall believe or Repent, shall find mercy,
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and to justifie worse sinners then themselves, Only here is the Question whether God will or no, God hath no where in his Word said, Thou such an one, thy sins are forgiven thee;
and to justify Worse Sinners then themselves, Only Here is the Question whither God will or no, God hath no where in his Word said, Thou such an one, thy Sins Are forgiven thee;
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as he saith of these superstitious duties so these immoderate fears and dejections, Who hath required these things at your hands? I shall answer for unbeleeving sorrows as well as carnall mirth,
as he Says of these superstitious duties so these immoderate fears and dejections, Who hath required these things At your hands? I shall answer for unbelieving sorrows as well as carnal mirth,
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As there were above an hundred Opinions amongst the Philosophers, wha• was the summum bonum, So there are great disputations about that Righteousnesse whereby we are justified, the ground of peace,
As there were above an hundred Opinions among the Philosophers, wha• was the summum bonum, So there Are great disputations about that Righteousness whereby we Are justified, the ground of peace,
So that it's an heavenly skill to be directed into the right way for comfort, Heb. 6. The babe is unskilfull in the word of Righteousnesse, As the young Childe though it cryeth for the breast,
So that it's an heavenly skill to be directed into the right Way for Comfort, Hebrew 6. The babe is unskilful in the word of Righteousness, As the young Child though it Cries for the breast,
but all these were like Jobs miserable Comforters, Physicians of no value; The souls Mountebanks that instead of healing did enflame and enrage the wounds more;
but all these were like Jobs miserable Comforters, Physicians of no valve; The Souls Mountebanks that instead of healing did inflame and enrage the wounds more;
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No lesse is it, for people when once awakened through the guilt of sinne, and deeply wounded for their iniquities, to have such spiritual Physicians that can prepare them the true Gospel-cordials,
No less is it, for people when once awakened through the guilt of sin, and deeply wounded for their iniquities, to have such spiritual Physicians that can prepare them the true Gospel cordials,
and direct them into the right way for Consolation, This is the Art of Arts, Nothing being more tender and to be handled with more c•rumspection then a wounded Spirit;
and Direct them into the right Way for Consolation, This is the Art of Arts, Nothing being more tender and to be handled with more c•rumspection then a wounded Spirit;
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and to be dire••ed into the way of it, for who is not here out of the way? Doth not every one think to obtain comfort by working and not beleeving? Do they not labour to qualifie themselves sufficiently first,
and to be dire••ed into the Way of it, for who is not Here out of the Way? Does not every one think to obtain Comfort by working and not believing? Do they not labour to qualify themselves sufficiently First,
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This is the preposterous course that every afflicted soul doth naturally take? Oh then as the wise men when they saw the Starre that directed them to Christ, rejoyced with exceeding great joy,
This is the preposterous course that every afflicted soul does naturally take? O then as the wise men when they saw the Star that directed them to christ, rejoiced with exceeding great joy,
so when the Spirit of God shall direct thee by the word into this supernatural way of rejoycing blesse God for thou mightst have wandred through dark and uncomfortable waies into hell it self.
so when the Spirit of God shall Direct thee by the word into this supernatural Way of rejoicing bless God for thou Mightest have wandered through dark and uncomfortable ways into hell it self.
Is bids the heart rejoyce, and it will rejoyce; Neither greatnesse of sins, sence of unworthinesse, weight of Temptations, oppositions of Satan shall discourage;
Is bids the heart rejoice, and it will rejoice; Neither greatness of Sins, sense of unworthiness, weight of Temptations, oppositions of Satan shall discourage;
When God commands the heart to be quiet and to rejoyce before him, who can forbid it? Hence Gal. 5.22. Joy and peace are made the fruits of the Spirit ;
When God commands the heart to be quiet and to rejoice before him, who can forbid it? Hence Gal. 5.22. Joy and peace Are made the fruits of the Spirit;
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It's only the God of all Consolation and Father of all comforts that comforteth us in tribulations, 2 Cer 1. So that as the Almighty insuperable power of God goeth to make a gracious heart,
It's only the God of all Consolation and Father of all comforts that comforts us in tribulations, 2 Cer 1. So that as the Almighty insuperable power of God Goes to make a gracious heart,
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4. The Spirit of God is a Comforter by witnessing and sealing unto us that we are the Children of God, for then we have joy in the fulnesse of it when we have assurance, not only resting on Christ for Salvation,
4. The Spirit of God is a Comforter by witnessing and sealing unto us that we Are the Children of God, for then we have joy in the fullness of it when we have assurance, not only resting on christ for Salvation,
Hence he is called the Spirit of Adoption, which being sent into the hearts of the Godly makes them to cry Abba Father, Gal. 4.6. Lastly, The Spirit of God comforts them by blessing the Ordinances, and making them successeful to them ;
Hence he is called the Spirit of Adoption, which being sent into the hearts of the Godly makes them to cry Abba Father, Gal. 4.6. Lastly, The Spirit of God comforts them by blessing the Ordinances, and making them successful to them;
The Gospel is a Gospel of comfort, The Sacraments Seals of Comfort, The Preaching of the Word instrumental to encrease joy, Praier is an heaven to the Soul;
The Gospel is a Gospel of Comfort, The Sacraments Seals of Comfort, The Preaching of the Word instrumental to increase joy, Prayer is an heaven to the Soul;
Now the Spirit of God blessing these to the godly soul, doth thereby fill him with heavenly Consolations, That as Christ in Praier had his countenance changed, shining like the Sun,
Now the Spirit of God blessing these to the godly soul, does thereby fill him with heavenly Consolations, That as christ in Prayer had his countenance changed, shining like the Sun,
Thus many times the children of God in these duties, have soul-transfigurations, and are so full of joy that they can scarcely bear it, despising the pleasures of this world for such spiritual joy.
Thus many times the children of God in these duties, have soul-transfigurations, and Are so full of joy that they can scarcely bear it, despising the pleasures of this world for such spiritual joy.
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for what are his three Offices but to procure our peace, Did he not as Priest make an atonement for our sins? Did he not as Prophet reveal the good pleasure of God about our Salvation? Did he not as King subdue all our enemies? Now what is the fruit of all this, but joy and peace ;
for what Are his three Offices but to procure our peace, Did he not as Priest make an atonement for our Sins? Did he not as Prophet reveal the good pleasure of God about our Salvation? Did he not as King subdue all our enemies? Now what is the fruit of all this, but joy and peace;
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Therefore he is called our peace, and the Prince of peace, Isa. 9. yea, Is he not still our Advocate ever-living to make Intercession for us, and can any other thing then honey distill from these sweet Combs?
Therefore he is called our peace, and the Prince of peace, Isaiah 9. yea, Is he not still our Advocate everliving to make Intercession for us, and can any other thing then honey distil from these sweet Combs?
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As Jonah said, he did well to be angry, so you think you do well to be thus immoderately grieved with Peter, You bid Christ go from you because you are a sinner, you pleade for your unbelief, you argue for your troubles;
As Jonah said, he did well to be angry, so you think you do well to be thus immoderately grieved with Peter, You bid christ go from you Because you Are a sinner, you plead for your unbelief, you argue for your Troubles;
therefore he became miserable, 2 Cor. 7.10. you see there is a sorrow opposite to godly sorrow, and that is when it is not in the manner, God hath appointed:
Therefore he became miserable, 2 Cor. 7.10. you see there is a sorrow opposite to godly sorrow, and that is when it is not in the manner, God hath appointed:
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SERMON LXXVIII. The severall Sorts of Joy, and the Nature of Spirituall Joy: Shewing also how farre it transcends and differs from Worldly Joy. JOHN 17.13. That they might have my Joy fulfilled in themselves.
SERMON LXXVIII. The several Sorts of Joy, and the Nature of Spiritual Joy: Showing also how Far it transcends and differs from Worldly Joy. JOHN 17.13. That they might have my Joy fulfilled in themselves.
Thus some understand it, and parallel a like place, Phil. 2. 2· where Paul bids them fulfill his joy, which was the joy he would take by seeing their happy agreement;
Thus Some understand it, and parallel a like place, Philip 2. 2· where Paul bids them fulfil his joy, which was the joy he would take by seeing their happy agreement;
Now the Manner of possessing is, that it may be NONLATINALPHABET, filled up, that they might have a good measure of joy, overflowing, he would have every part of the soul filled with it,
Now the Manner of possessing is, that it may be, filled up, that they might have a good measure of joy, overflowing, he would have every part of the soul filled with it,
Lastly, Here is the Subject recipient of it, in themselves. This (say some) is spoken oppositely to worldly joy, to such as men take in the pleasures of the world;
Lastly, Here is the Subject recipient of it, in themselves. This (say Some) is spoken oppositely to worldly joy, to such as men take in the pleasures of the world;
The Philosophers speak of a three-fold affection sutable to one another: There is Love, which is carried out to an Object that is good simply considered:
The Philosophers speak of a threefold affection suitable to one Another: There is Love, which is carried out to an Object that is good simply considered:
There is Desire which moveth to some good thing, but absent, and not yet obtained: And then there is Joy, which ariseth from the obtaining and possessing of it:
There is Desire which moves to Some good thing, but absent, and not yet obtained: And then there is Joy, which arises from the obtaining and possessing of it:
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3. There is Joy, which ariseth from the enjoyment of God, onely you must know there is Gaudium viae, a joy we have while in the way to Heaven, which admits of much increase, and meeteth with much opposition;
3. There is Joy, which arises from the enjoyment of God, only you must know there is Gaudium Viae, a joy we have while in the Way to Heaven, which admits of much increase, and meeteth with much opposition;
Hence it is, that as in respect of Regeneration, the Spirit bloweth where it listeth: So also in respect of Consolation, How many of Gods children walk with much consolation, and abound in much joy.
Hence it is, that as in respect of Regeneration, the Spirit blows where it lists: So also in respect of Consolation, How many of God's children walk with much consolation, and abound in much joy.
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neither can the naturall man rejoyce in heavenly and holy Objects; for he knoweth no better, he is not acquainted with any other Comfort or Consolation,
neither can the natural man rejoice in heavenly and holy Objects; for he Knoweth no better, he is not acquainted with any other Comfort or Consolation,
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Thus the people of God, being made new creatures, and made partakers of a Divine Nature, they now become to love and delight in those Objects, which once they hated and abhorred;
Thus the people of God, being made new creatures, and made partakers of a Divine Nature, they now become to love and delight in those Objects, which once they hated and abhorred;
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So that this duty of rejoycing in God, is altogether impossible to an ignorant carnall man, they can no more in their souls thus be raised up to God then in their bodies they can flie in the air.
So that this duty of rejoicing in God, is altogether impossible to an ignorant carnal man, they can no more in their Souls thus be raised up to God then in their bodies they can fly in the air.
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Hence our Saviour saith, Your hearts shall rejoyce, John 16.22. This heavenly joy is like Elisha 's oyl, that multiplieth exceedingly, and stayeth not, till thy cruises fail to receive it.
Hence our Saviour Says, Your hearts shall rejoice, John 16.22. This heavenly joy is like Elisha is oil, that multiplieth exceedingly, and stays not, till thy cruises fail to receive it.
yea in death it self many times he doth most abound and overflow, whereas all worldly joy under such calamities are turned into wounds, into howlings and tremblings,
yea in death it self many times he does most abound and overflow, whereas all worldly joy under such calamities Are turned into wounds, into howlings and tremblings,
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Even Seneca could say, Think you of those many that laugh, any one hath true Joy, Res severa est Gaudium. Digge to the bottome of the heart of these merry blades,
Even Senecca could say, Think you of those many that laugh, any one hath true Joy, Rest Severa est Gaudium. Dig to the bottom of the heart of these merry blades,
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The Saints glorified in heaven enjoy more then ever they could here of God, because their hearts are more widened and prepared, Our Souls are narrow and streightned within us till joy doth extend them;
The Saints glorified in heaven enjoy more then ever they could Here of God, Because their hearts Are more widened and prepared, Our Souls Are narrow and straighteneth within us till joy does extend them;
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Fears, they fill the heart, Worldly cares they also fill, so that as men in a Consumption complain of a stopping and streightnesse in their breast, they have much ado to fetch their winde;
Fears, they fill the heart, Worldly Cares they also fill, so that as men in a Consumption complain of a stopping and straightness in their breast, they have much ado to fetch their wind;
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Now joy is an excellent opener, That removeth these sinful obstructions, so that this should make thee endeavour after a joyful life, it will make thee dilate in all dimensions of grace;
Now joy is an excellent opener, That Removeth these sinful obstructions, so that this should make thee endeavour After a joyful life, it will make thee dilate in all dimensions of grace;
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The Incestuous person when almost swallowed with sorrow could no more vigorously serve God then a piece of wood, whose moisture is not yet dried up, would be useful for building:
The Incestuous person when almost swallowed with sorrow could no more vigorously serve God then a piece of wood, whose moisture is not yet dried up, would be useful for building:
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as we have a notable expression, Hos. 9.4. Their Sacrifices shall be unto them as the Bread of mourners, all that eat thereof shall be polluted, Lev. 11.1.
as we have a notable expression, Hos. 9.4. Their Sacrifices shall be unto them as the Bred of mourners, all that eat thereof shall be polluted, Lev. 11.1.
Persons that mourned for others that were dead, were accounted unclean, and thus doth all sinful sorrow and dejection, it makes thy duty unclean, it polluteth thee,
Persons that mourned for Others that were dead, were accounted unclean, and thus does all sinful sorrow and dejection, it makes thy duty unclean, it polluteth thee,
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for God loveth not only a chearfull giver, but chearfulnesse in all duties, and therefore we reade of Gods severe threatning for the neglect of this, Deut. 28.47. One great cause of all those heavy Curses there mentioned, is because they did not serve the Lord with joy and gladnesse of heart;
for God loves not only a cheerful giver, but cheerfulness in all duties, and Therefore we read of God's severe threatening for the neglect of this, Deuteronomy 28.47. One great cause of all those heavy Curses there mentioned, is Because they did not serve the Lord with joy and gladness of heart;
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Adde to this, Deut. 12.7, 12. as also Deut. 26.14. where the person offering Sacrifices was to make this Protestation, that he had not eat thereof in his mourning:
Add to this, Deuteronomy 12.7, 12. as also Deuteronomy 26.14. where the person offering Sacrifices was to make this Protestation, that he had not eat thereof in his mourning:
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whether that do not make thee a barren Wildernesse and a parched heath, whether thou hadst not fulfilled all Relations and opportunities more fruitfully,
whither that do not make thee a barren Wilderness and a parched heath, whither thou Hadst not fulfilled all Relations and opportunities more fruitfully,
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He that rejoyceth in the Lord cannot rejoyce in sin, because the Objects are clean contrary, no more then a man at the same time can with one eye look upward and with another downward;
He that Rejoiceth in the Lord cannot rejoice in since, Because the Objects Are clean contrary, no more then a man At the same time can with one eye look upward and with Another downward;
4. This Joy of Christ will exceedingly wean a mans heart from the world, it will make him undervalue all these earthly things which the world so much admireth, Psa. 4.7. Thou hast put more gladnesse in my heart, then in the time their Corn and Wine encreaseth ;
4. This Joy of christ will exceedingly wean a men heart from the world, it will make him undervalue all these earthly things which the world so much admireth, Psa. 4.7. Thou hast put more gladness in my heart, then in the time their Corn and Wine increases;
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As he that hath eaten honey findes an unsavoury taste in other things compartively, or as he that hath stddfastly beheld the Sun, is so dazeled with the lustre thereof, that he cannot see other inferiour Objects;
As he that hath eaten honey finds an unsavoury taste in other things compartively, or as he that hath stddfastly beheld the Sun, is so dazzled with the lustre thereof, that he cannot see other inferior Objects;
Your worldly joy is called pastime, and thus is heavenly, upon a better account, When a man rejoyceth in the Sabbaths, and cals them a delight, then they do not as those worldly wretches in the Prophet Amos, c. 8.5.
Your worldly joy is called pastime, and thus is heavenly, upon a better account, When a man Rejoiceth in the Sabbaths, and calls them a delight, then they do not as those worldly wretches in the Prophet Amos, c. 8.5.
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say, when will the time be over that we may be buying and selling? There is nothing makes the duties of holinesse so burthensome to thee as want of joy,
say, when will the time be over that we may be buying and selling? There is nothing makes the duties of holiness so burdensome to thee as want of joy,
if they were matter of delight thou wouldst with joy wish that the Sun would stand still, be grieved to give over, Isa 61.3. It's called the Oyle of Joy, as the Oyl makes the Wheel go speedily or the yoke easie; so doth a joyfull heart;
if they were matter of delight thou Wouldst with joy wish that the Sun would stand still, be grieved to give over, Isaiah 61.3. It's called the Oil of Joy, as the Oil makes the Wheel go speedily or the yoke easy; so does a joyful heart;
The voluptuous man, The worldly man thinks not the day or week long enough to enjoy his delights, much lesse doth the godly man the time of enjoying of God;
The voluptuous man, The worldly man thinks not the day or Week long enough to enjoy his delights, much less does the godly man the time of enjoying of God;
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Hence Eternity doth not glut the Saints in heaven and make them weary of God. 6. This Christian Joy will bear up the heart above all afflictions and tribulations ;
Hence Eternity does not glut the Saints in heaven and make them weary of God. 6. This Christian Joy will bear up the heart above all afflictions and tribulations;
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Hence David exhorteth to taste how good God is, if once we had but an experimental sweetnesse of the Excellency of his love, we should still be breathing after him,
Hence David exhorteth to taste how good God is, if once we had but an experimental sweetness of the Excellency of his love, we should still be breathing After him,
Is any man afflicted, let him pray? Is any merry, let him sing Psalms? And Solomon of old said, There is a time to weep, and a time to laugh; David also saith, Psa. 126.5. Such as sow in tears shall reap in joy, which implieth a time of tears only. To this Consider these things.
Is any man afflicted, let him pray? Is any merry, let him sing Psalms? And Solomon of old said, There is a time to weep, and a time to laugh; David also Says, Psa. 126.5. Such as sow in tears shall reap in joy, which Implies a time of tears only. To this Consider these things.
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and in this sence Solomon saith, It's better to go to the house of mourning then of laughter, because such sad objects may be sanctified to spiritual meditations.
and in this sense Solomon Says, It's better to go to the house of mourning then of laughter, Because such sad objects may be sanctified to spiritual meditations.
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No grace of Gods Spirit is contrary to one another, The same spirit that worketh joy doth also prove the spirit of Supplication and mourning on his people;
No grace of God's Spirit is contrary to one Another, The same Spirit that works joy does also prove the Spirit of Supplication and mourning on his people;
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Ʋse of Instruction, To inform us of the great concernment of spiritual Joy, We may say it's the life and marrow of Religion, It's the Spurre and goad to all holinesse;
Ʋse of Instruction, To inform us of the great concernment of spiritual Joy, We may say it's the life and marrow of Religion, It's the Spur and goad to all holiness;
As the Manna that was preserved for the Sabbath day did onely last, If any kept that which fell in one of the six daies above the Command, it turned to pollution immediatly, and thus it is here;
As the Manna that was preserved for the Sabbath day did only last, If any kept that which fell in one of the six days above the Command, it turned to pollution immediately, and thus it is Here;
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SERMON LXXX. That the Word of God preached and received, doth inrage the wicked world: And Reasons thereof. JOHN 17.14. I have given them thy Word, and the world hath hated them, because they are not of the world.
SERMON LXXX. That the Word of God preached and received, does enrage the wicked world: And Reasons thereof. JOHN 17.14. I have given them thy Word, and the world hath hated them, Because they Are not of the world.
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IN this 14th verse our Saviour urgeth a special and powerfull reason, why God the Father should in a peculiar manner keep them, which was hinted, vers. 11. and that is, the worlds hatred of them:
IN this 14th verse our Saviour urges a special and powerful reason, why God the Father should in a peculiar manner keep them, which was hinted, vers. 11. and that is, the world's hatred of them:
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First, The Cause of their hatred in the world, in those words, I have given them thy Word, where by the antecedent is necessarily meant the consequent,
First, The Cause of their hatred in the world, in those words, I have given them thy Word, where by the antecedent is necessarily meant the consequent,
This then being supposed, we see the cause of the Apostles miseries and oppositions in the world, not because they were thieves, robbers, or seditious persons.
This then being supposed, we see the cause of the Apostles misery's and oppositions in the world, not Because they were thieves, robbers, or seditious Persons.
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But because they did imbrace the Doctrine of Christ, all the words of this reason are emphatical, NONLATINALPHABET, I have delivered them, so that Christ herein doth faithfully discharge his duty, he did not neglect it. And 2. NONLATINALPHABET, Given, or delivered them ;
But Because they did embrace the Doctrine of christ, all the words of this reason Are emphatical,, I have Delivered them, so that christ herein does faithfully discharge his duty, he did not neglect it. And 2., Given, or Delivered them;
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No, though in stead of illiterate Fishermen, they had been the Grandees of knowledge, the Platoes and Aristotles of the world. 3. I have given them, NONLATINALPHABET;
No, though in stead of illiterate Fishermen, they had been the Grandees of knowledge, the plato's and Aristotle of the world. 3. I have given them,;
and whereas it might be thought, That the Apostles being men, though greatly assisted by God, might miscarry through ignorance, inconsiderate passion, &c. We shall finde it befell even Christ himself, that he in his Ministry,
and whereas it might be Thought, That the Apostles being men, though greatly assisted by God, might miscarry through ignorance, inconsiderate passion, etc. We shall find it befell even christ himself, that he in his Ministry,
yea though those miracles were usefull and profitable, not for curiosity, yet what reproaches, what slanders did they cast on him, calling him a wine-bibber, a friend to sinners, yea an Imposture, one that had a devil? and never ceased, till at last they put him to death in the most scornfull and reproachfull manner.
yea though those Miracles were useful and profitable, not for curiosity, yet what Reproaches, what slanders did they cast on him, calling him a winebibber, a friend to Sinners, yea an Imposture, one that had a Devil? and never ceased, till At last they put him to death in the most scornful and reproachful manner.
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To open this consider, That God out of his great love to mens souls, hath appointed a Ministry and Officers in his Church, that should be as Embassadours to intreat Reconciliation with God.
To open this Consider, That God out of his great love to men's Souls, hath appointed a Ministry and Officers in his Church, that should be as ambassadors to entreat Reconciliation with God.
but that what he had merited and purchased, might effectually be applied to such as shall be saved, among other instruments, he set up Officers in his Church, whose whole study and care, should be to informe and reforme men.
but that what he had merited and purchased, might effectually be applied to such as shall be saved, among other Instruments, he Set up Officers in his Church, whose Whole study and care, should be to inform and reform men.
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This is spoken as the great love of God to them. And then The second Foundation of the Ministry is Christs Death and Resurrection, his Ascending into Heaven, as Ephes. 4.11. He gave some Apostles, some Pastours and Teachers:
This is spoken as the great love of God to them. And then The second Foundation of the Ministry is Christ Death and Resurrection, his Ascending into Heaven, as Ephesians 4.11. He gave Some Apostles, Some Pastors and Teachers:
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and Reconciliation with those that are humble and contrite before him. This is to publish the acceptable year of Jubilee, to such as were spiritually indebted,
and Reconciliation with those that Are humble and contrite before him. This is to publish the acceptable year of Jubilee, to such as were spiritually indebted,
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and must not the world set open the doors to receive them? Shall not they cry, Blessed are the feet of such as bring the glad tidings of the Gospel? Are they not to be affected,
and must not the world Set open the doors to receive them? Shall not they cry, Blessed Are the feet of such as bring the glad tidings of the Gospel? are they not to be affected,
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For as Paul saith, so ought we pray, men might do no evil, though we be accounted as reprebates, 2 Cor. ult. but we complain of the unsuccessefulnesse of it, in respect of the divine operations of it;
For as Paul Says, so ought we pray, men might do no evil, though we be accounted as reprebates, 2 Cor. ult. but we complain of the unsuccessefulnesse of it, in respect of the divine operations of it;
We take up our Saviours complaint, That light is come into the world, and men love darknesse rather then light, John 3. Oh this is that which the Scripture doth so bitterly complain of ▪ Who hath believed our report? and I told them the wonderfull or great and honourable things of my Law,
We take up our Saviors complaint, That Light is come into the world, and men love darkness rather then Light, John 3. O this is that which the Scripture does so bitterly complain of ▪ Who hath believed our report? and I told them the wonderful or great and honourable things of my Law,
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and they accounted them a strange thing, Psal. 119. This sad usage in the world, made Paul cry out, That they were the off-scouring of the world, worse then the dust of the feet,
and they accounted them a strange thing, Psalm 119. This sad usage in the world, made Paul cry out, That they were the offscouring of the world, Worse then the dust of the feet,
So that as when Christ sent his Disciples to preach, he saw Satan fall like lightning. Thus if it were in his power, he would have Christ and his Officers be thrown down.
So that as when christ sent his Disciples to preach, he saw Satan fallen like lightning. Thus if it were in his power, he would have christ and his Officers be thrown down.
Thus is the glorious Gospel, and the precious favour thereof abominable to corrupt men: They can no more love godly and holy preaching, then fire and water can agree;
Thus is the glorious Gospel, and the precious favour thereof abominable to corrupt men: They can no more love godly and holy preaching, then fire and water can agree;
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Now the true preaching of the Word of God is contrary unto the world in these respects, 1. The very nature and frame of their hearts, admits not of Christs word, till regenerated.
Now the true preaching of the Word of God is contrary unto the world in these respects, 1. The very nature and frame of their hearts, admits not of Christ word, till regenerated.
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Now this is directly contrary to mans nature, to account all that he is, and all that he doth damnable, to judge every thing he hath done fit fuell for hell,
Now this is directly contrary to men nature, to account all that he is, and all that he does damnable, to judge every thing he hath done fit fuel for hell,
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new hearts, new affections, new thoughts, Will not this be a two-edged sword in their hearts? Shall they leave their former course? Shall not they speed as well as others? This is a Doctrine not to be born, this is durus Sermo, when indeed they are duri auditores, and so let not the Word have that penetrating power it would.
new hearts, new affections, new thoughts, Will not this be a two-edged sword in their hearts? Shall they leave their former course? Shall not they speed as well as Others? This is a Doctrine not to be born, this is Durus Sermon, when indeed they Are Duri auditores, and so let not the Word have that penetrating power it would.
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and that it might not be thought their peculiar wickednesse, he saith, They walked after the course of this world, and therefore Rom. 12. The command is not to be conformed to the fashion of this world:
and that it might not be Thought their peculiar wickedness, he Says, They walked After the course of this world, and Therefore Rom. 12. The command is not to be conformed to the fashion of this world:
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Can flesh and blood then endure, that the Ministers of God should damn to hell? The lives, the manners, the daily customs and practises, that generally men live in.
Can Flesh and blood then endure, that the Ministers of God should damn to hell? The lives, the manners, the daily customs and practises, that generally men live in.
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When Moses did but in a fair way reprove two Israelites, that were quarrelling, how frowardly did they answer, Who made thee a Judge over us? Exod. 2.14.
When Moses did but in a fair Way reprove two Israelites, that were quarreling, how frowardly did they answer, Who made thee a Judge over us? Exod 2.14.
and is not the same stubbornnesse still reigning every where? All reproofs, all denunciations out of Gods Word, are judged to be the pride, the lordlinesse,
and is not the same stubbornness still reigning every where? All reproofs, all denunciations out of God's Word, Are judged to be the pride, the lordliness,
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for they perswade a life, a way, directly contrary to what the world delights in. 3. It's opposite to that way of worship which men take up by natural reasonings.
for they persuade a life, a Way, directly contrary to what the world delights in. 3. It's opposite to that Way of worship which men take up by natural reasonings.
The Prophets did not only reprove for morall impieties, but Idolatry and superstitious Worship, Who hath required these things at your hands? And our Saviour his Doctrine was salt to the Pharisees, it corroded and fretted their sore hearts, he layeth the axe of his Ministry to the root of all their superstition,
The prophets did not only reprove for moral impieties, but Idolatry and superstitious Worship, Who hath required these things At your hands? And our Saviour his Doctrine was salt to the Pharisees, it corroded and fretted their soar hearts, he Layeth the axe of his Ministry to the root of all their Superstition,
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Insomuch that Christs first coming into the world, because of his severe Doctrine and reprehensions, is Mal. 3. described to be as terrible as the day of Judgement, Who shall abide the day of his coming? And why? Because he shall sit as a refiner to purge the house of Levi. Austin did much complain what a difficult matter it was, to take off people from their superstitions and vain customs, Veh tibi torrens moris humani, quis resistet!
Insomuch that Christ First coming into the world, Because of his severe Doctrine and reprehensions, is Malachi 3. described to be as terrible as the day of Judgement, Who shall abide the day of his coming? And why? Because he shall fit as a refiner to purge the house of Levi. Austin did much complain what a difficult matter it was, to take off people from their superstitions and vain customs, Veh tibi torrens moris Humani, quis resistet!
And our Saviour saith, How can ye beleeve who seek glory one of another? Pride and love to be esteemed of in the world, doth disdain all good preaching.
And our Saviour Says, How can you believe who seek glory one of Another? Pride and love to be esteemed of in the world, does disdain all good preaching.
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Lastly, The world hath not received the Spirit of God, and therefore all the glorious and wise things of Christ are but foolishnesse and uselesse to them.
Lastly, The world hath not received the Spirit of God, and Therefore all the glorious and wise things of christ Are but foolishness and useless to them.
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For what, will a Tyger and a Wolf lay aside their natures? Will the Devil cease to be a Devil? But wo be to those that make Christ the foundation-stone, to be a stone of stumbling and offence ;
For what, will a Tiger and a Wolf lay aside their nature's? Will the devil cease to be a devil? But woe be to those that make christ the Foundation-stone, to be a stone of stumbling and offence;
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Also the Duty of Ministers about Preaching Gods Truth, JOH. 17.14. I have given them thy Word, and the world hath hated them, &c. A Second Observation may be.
Also the Duty of Ministers about Preaching God's Truth, JOHN. 17.14. I have given them thy Word, and the world hath hated them, etc. A Second Observation may be.
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If so be they had opposed and rejected the Word of God, and had ordered their lives according to the course of this world, They would have been the worlds darlings, all men would have spoken well of them,
If so be they had opposed and rejected the Word of God, and had ordered their lives according to the course of this world, They would have been the world's darlings, all men would have spoken well of them,
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yea, and how g•orious a thing it is to be reproached for Christs Name, because the Spirit of Glory resteth upon them, The world scorneth and despiseth them in their low estate,
yea, and how g•orious a thing it is to be reproached for Christ Name, Because the Spirit of Glory rests upon them, The world scorneth and despises them in their low estate,
as an evil doer, as a busie body in other mens matters, but as a Christian, that is, Let him look that he do not for any wickednesse of his justly procure civil punishments,
as an evil doer, as a busy body in other men's matters, but as a Christian, that is, Let him look that he do not for any wickedness of his justly procure civil punishments,
Why Creator? But because God looketh upon such Sufferers as his Creatures, it's because of my Image shining in them, I cannot be a faithfull Creator and not take care of them, saith God;
Why Creator? But Because God looks upon such Sufferers as his Creatures, it's Because of my Image shining in them, I cannot be a faithful Creator and not take care of them, Says God;
though a man do suffer meerly for Christs sake, yet to charge other crimes upon him, and to pretend other grounds of their malice against such then meer Christianity:
though a man do suffer merely for Christ sake, yet to charge other crimes upon him, and to pretend other grounds of their malice against such then mere Christianity:
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Doth not the Papist put his sufferings upon Christs score? Doth not every Heretique entitle God to his Cause? Do not the Socinians who yet with their whole might oppose the Deity of Christ, prerend great obedience so and adoration of him,
Does not the Papist put his sufferings upon Christ score? Does not every Heretic entitle God to his Cause? Do not the socinians who yet with their Whole might oppose the Deity of christ, prerend great Obedience so and adoration of him,
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They may be acted by an heretical spirit, and yet endure great miseries, as the Circumcelliones out of a mad contempt of Death, would make men kill them:
They may be acted by an heretical Spirit, and yet endure great misery's, as the Circumcellions out of a mad contempt of Death, would make men kill them:
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It cannot be denied but that even the best Christians who are hated, and do suffer in the world, have yet many imperfections cleaving to them, and do discover many infirmities of the flesh,
It cannot be denied but that even the best Christians who Are hated, and do suffer in the world, have yet many imperfections cleaving to them, and do discover many infirmities of the Flesh,
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when men curse to blesse, and to render all good for all evil? These things do so transcend humane power, that many miscarriages, several indiscretions,
when men curse to bless, and to render all good for all evil? These things do so transcend humane power, that many miscarriages, several indiscretions,
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So it's thy Temple, thy Altars they have polluted, and hence God accounts all the malice and madnesse of men discovered against his people as done to him, Saul, Saul, why persecutest thou me? Act. 9 4. Could they do that to God which they do to his Name, they would;
So it's thy Temple, thy Altars they have polluted, and hence God accounts all the malice and madness of men discovered against his people as done to him, Saul, Saul, why Persecutest thou me? Act. 9 4. Could they do that to God which they do to his Name, they would;
because they are his Creatures, who feeds the young Ravens, who preserveth the Sparrows Life, Is not all by Gods Providence? Oh then what specal care will he shew to his spiritual Creature, which cost farre more then even the natural Creature did:
Because they Are his Creatures, who feeds the young Ravens, who Preserveth the Sparrows Life, Is not all by God's Providence? O then what specal care will he show to his spiritual Creature, which cost Far more then even the natural Creature did:
What said David to the Priest that escaped Sauls sword when so many were bloudily devoured by his Sword, I have been the Cause of their death, stay with me,
What said David to the Priest that escaped Saul's sword when so many were bloodily devoured by his Sword, I have been the Cause of their death, stay with me,
And doth it not more belong to Gods honour that such as have denied all their worldly comforts for him, that he should regard them? What will not God suffer any to seek him in vain? and shall they suffer for him in vain? Besides it would discourage all to stand for his Word, Should he forsake them, who would set out upon this spiritual Warre with the world upon his own charges? It's true, we are to say after all is done, We are unprofitable Servants, and when we have suffered here, we might suffer in hell hereafter,
And does it not more belong to God's honour that such as have denied all their worldly comforts for him, that he should regard them? What will not God suffer any to seek him in vain? and shall they suffer for him in vain? Beside it would discourage all to stand for his Word, Should he forsake them, who would Set out upon this spiritual War with the world upon his own charges? It's true, we Are to say After all is done, We Are unprofitable Servants, and when we have suffered Here, we might suffer in hell hereafter,
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Ʋse of Direction to the people of God, to order their Conversation so wisely and holily, that if possible the hatred of the world may be for their godlinesse;
Ʋse of Direction to the people of God, to order their Conversation so wisely and holily, that if possible the hatred of the world may be for their godliness;
To be able to say as Christ, For which of my good works dost thou stone me? For what is it that thou reproachest me? This is to shine as stars in a dark night:
To be able to say as christ, For which of my good works dost thou stone me? For what is it that thou reproachest me? This is to shine as Stars in a dark night:
Go on in the midst of all the reproaches of the world, Let thy holy life torment them, let them be in a rage that they have nothing justly to charge thee with,
Go on in the midst of all the Reproaches of the world, Let thy holy life torment them, let them be in a rage that they have nothing justly to charge thee with,
The false Prophets are often reproved for venting the Imaginations of their own hearts, and in the New Testament some are severely taxed for bringing in damnable heresies, 2 Pet. 2. Look we then, that what we build be gold and silver, not hay and stubble:
The false prophets Are often reproved for venting the Imaginations of their own hearts, and in the New Testament Some Are severely taxed for bringing in damnable heresies, 2 Pet. 2. Look we then, that what we built be gold and silver, not hay and stubble:
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2. We are to deliver it purely, Some though they preach the Truth, yet they defile it by their additions, the Apostle Paul testifieth that he was not in the number of those 1 Cor. 2.17.
2. We Are to deliver it purely, some though they preach the Truth, yet they defile it by their additions, the Apostle Paul Testifieth that he was not in the number of those 1 Cor. 2.17.
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but as of God and in the sight of God, Oh what holy trembling and fear should be upon us lest our preaching should be like N•buchadnezzars Image, some part of gold and silver,
but as of God and in the sighed of God, O what holy trembling and Fear should be upon us lest our preaching should be like N•buchadnezzars Image, Some part of gold and silver,
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It comprehends all times, it hath, it doth, and it will hate them, and hatred you heard was worse then anger, being more fixed and permanent? The cause of this is,
It comprehends all times, it hath, it does, and it will hate them, and hatred you herd was Worse then anger, being more fixed and permanent? The cause of this is,
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3. They are to deliver it universally, as Paul said, he had not withheld from them the whole counsell of God, Act. 20. 27. To speak all that God commands, not to hide or withdraw any thing either for fear or flattery, The threatning part as well as the promising, to vent the Prophesie though it be the burden of the Lord.
3. They Are to deliver it universally, as Paul said, he had not withheld from them the Whole counsel of God, Act. 20. 27. To speak all that God commands, not to hide or withdraw any thing either for Fear or flattery, The threatening part as well as the promising, to vent the Prophesy though it be the burden of the Lord.
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how prone are people to entertain errors or corrupt Doctrines, To be more affected with the wit and words of men more then the authority and divine nature of the Word.
how prove Are people to entertain errors or corrupt Doctrines, To be more affected with the wit and words of men more then the Authority and divine nature of the Word.
THe next thing to be considered is the Argument it self used by our Saviour in this Petition, Keep them by thy speciall protection, why? because the world hateth them ;
THe next thing to be considered is the Argument it self used by our Saviour in this Petition, Keep them by thy special protection, why? Because the world hates them;
Cain hated Abel, and why? because his own works were nought and his brothers good, 1 Joh. 3.12. No lesse will serve then the bloud of Sheep, such cruell Wolves:
Cain hated Abel, and why? Because his own works were nought and his Brother's good, 1 John 3.12. No less will serve then the blood of Sheep, such cruel Wolves:
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First, That there is a twofold hatred with the Schoolmen, One is called Odium inimicitiae, an hatred of enmity whereby a man wils evil to him, because it's his evil;
First, That there is a twofold hatred with the Schoolmen, One is called Odium inimicitiae, an hatred of enmity whereby a man wills evil to him, Because it's his evil;
Now that hatred whereby the world hateth godly men, is Odium inimicitiae, it comes from an inward irreconcilable displacency to the godly, it's terminated upon their persons,
Now that hatred whereby the world hates godly men, is Odium inimicitiae, it comes from an inward irreconcilable displacency to the godly, it's terminated upon their Persons,
1. The contrariety that is between the nature and actions of the Godly, So that they do not love any godly man, no nor such as never had any commerce with them or medling with them;
1. The contrariety that is between the nature and actions of the Godly, So that they do not love any godly man, no nor such as never had any commerce with them or meddling with them;
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There is an Odium naturale, which ariseth from the nature of things, Such an antipathy is often mentioned by Writers, the Serpent that is young though never hurt by any man,
There is an Odium natural, which arises from the nature of things, Such an antipathy is often mentioned by Writers, the Serpent that is young though never hurt by any man,
yet because they know them of such a stamp they cannot love them; It being natural, they cannot give any Reason, Hoc tantum possum dicere, non amo te :
yet Because they know them of such a stamp they cannot love them; It being natural, they cannot give any Reason, Hoc Tantum possum dicere, non Amo te:
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Thus the Apostle saith, If they had known what Christ was, they would never have crucified him, 1 Cor. 2.8. and so they are said, to speak evil of the things they know not, Jude 10. Dost thou then rail and deride at godly men, It's thy blindenesse and folly, Thou knowest not their close walking with God;
Thus the Apostle Says, If they had known what christ was, they would never have Crucified him, 1 Cor. 2.8. and so they Are said, to speak evil of the things they know not, U^de 10. Dost thou then rail and deride At godly men, It's thy blindness and folly, Thou Knowest not their close walking with God;
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Thus the Church of God may pray for afflictions upon those Enemies that are curable, That by their afflictions they may repent and be humbled before God,
Thus the Church of God may pray for afflictions upon those Enemies that Are curable, That by their afflictions they may Repent and be humbled before God,
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2. Their hatred breaks out into all all hard, censorious, and uncharitable speeches, all slanders and contumelies, into cruell mockings, as the Apostle cals them, Heb. 11.36. The hatred in the heart will soon be seen in the tongue, as the disease within is discovered by the Tongue;
2. Their hatred breaks out into all all hard, censorious, and uncharitable Speeches, all slanders and Contumelies, into cruel mockings, as the Apostle calls them, Hebrew 11.36. The hatred in the heart will soon be seen in the tongue, as the disease within is discovered by the Tongue;
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The Apostle Jude v. 15. speaks of one end of Christs coming, viz. to execute Judgement on men for all the hard speeches which ungodly sinners were guilty of;
The Apostle U^de v. 15. speaks of one end of Christ coming, viz. to execute Judgement on men for all the hard Speeches which ungodly Sinners were guilty of;
David speaks of wicked mens tongues, that they were like Rasors and sharp Swords, men that breathe Hell Fire every time they speak, This is a fruit of their hatred,
David speaks of wicked men's tongues, that they were like Razors and sharp Swords, men that breathe Hell Fire every time they speak, This is a fruit of their hatred,
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Obj. But you may ask, How can a man hate a good man whom he knoweth to be good, seeing it is ordinarily said, No man can will evil because it is evil ;
Object But you may ask, How can a man hate a good man whom he Knoweth to be good, seeing it is ordinarily said, No man can will evil Because it is evil;
Now God as he is good and full of all lovelinesse, so cannot be hated, but as he hath that which a wicked man looks upon as evil to himself, so he hateth him;
Now God as he is good and full of all loveliness, so cannot be hated, but as he hath that which a wicked man looks upon as evil to himself, so he hates him;
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Had the Pharisees a Cause to crucifie Christ? Had the Galatians a Cause to become Enemies to Paul? Oh no, Those thou hatest should be accounted of as Jewels by thee;
Had the Pharisees a Cause to crucify christ? Had the Galatians a Cause to become Enemies to Paul? O no, Those thou Hatest should be accounted of as Jewels by thee;
You see though Saul sometimes melted to David, saying, O my Son David, thou art more Righteous then I, I have sinned, yet for all this David would nor tempt him, nor go home with him:
You see though Saul sometime melted to David, saying, Oh my Son David, thou art more Righteous then I, I have sinned, yet for all this David would nor tempt him, nor go home with him:
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David complaineth that Drunkards made Songs of him, and when he was in his afflicted condition, with what scorn and contempt did Shemei revile him? So that if we respect the habitual inclination of the heart, no godly man can be loved by a wicked man;
David Complaineth that Drunkards made Songs of him, and when he was in his afflicted condition, with what scorn and contempt did Shimei revile him? So that if we respect the habitual inclination of the heart, no godly man can be loved by a wicked man;
What a strange thing was that, that when the Israelite was so transcendently hated by the Egyptian, yet God should give them such favour that the Egyptians should lend them their Gold and their Jewels,
What a strange thing was that, that when the Israelite was so transcendently hated by the Egyptian, yet God should give them such favour that the egyptians should lend them their Gold and their Jewels,
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so that though the ordinary Rule be for the Godly man to be hated, yet God may at some time preserve some Godly men from the strife of tongues, he can change Esaus bloudy heart to melt towards Jacob, and he can command Laban to speak kindely to him,
so that though the ordinary Rule be for the Godly man to be hated, yet God may At Some time preserve Some Godly men from the strife of tongues, he can change Esaus bloody heart to melt towards Jacob, and he can command Laban to speak kindly to him,
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4. Even amongst wicked men there is much difference, Some are farre more bitter and cruell then others, Some have more Conviction, Some have better Natures, Some are of a more noble disposition,
4. Even among wicked men there is much difference, some Are Far more bitter and cruel then Others, some have more Conviction, some have better Nature's, some Are of a more noble disposition,
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This is to buy the worlds good word at a dear rate, Thou hadst better all the world speak against thee then to have God and thy conscience accuse thee for not doing thy duty.
This is to buy the world's good word At a dear rate, Thou Hadst better all the world speak against thee then to have God and thy conscience accuse thee for not doing thy duty.
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Oh but consider, Am I afraid of a mans tongue that is mortall? and shall I not much more tremble at Gods condemnation? Can a man damn thee? how many have had sad trouble at their Death? They did not their duty for fear of displeasing men.
O but Consider, Am I afraid of a men tongue that is Mortal? and shall I not much more tremble At God's condemnation? Can a man damn thee? how many have had sad trouble At their Death? They did not their duty for Fear of displeasing men.
and to make wholsom medicines of it, as Physicians do about Vipers; yea, it's one of the great miracles that Christ hath enabled all believers to perform.
and to make wholesome medicines of it, as Physicians do about Vipers; yea, it's one of the great Miracles that christ hath enabled all believers to perform.
because his malice puts him upon a diligent observing of all thy wayes, and therefore if there be any wickednesse, any failing, to be sure, he will reminde thee of it, which made the Heathen say, That he who would be good needeth either a faithfull friend, or a better enemy.
Because his malice puts him upon a diligent observing of all thy ways, and Therefore if there be any wickedness, any failing, to be sure, he will remind thee of it, which made the Heathen say, That he who would be good needs either a faithful friend, or a better enemy.
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Not that they intend good, no more then the horse-leech, but to satisfie their own lusts, only thou by heavenly wisdome dost turn their evil into good,
Not that they intend good, no more then the horseleech, but to satisfy their own Lustiest, only thou by heavenly Wisdom dost turn their evil into good,
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and as David when Shimei railed on him, said, 2 Sam. 16. The Lord hath bid him, So whatsoever wicked men do concerning thee, thou must say, The Lord hath bid him.
and as David when Shimei railed on him, said, 2 Sam. 16. The Lord hath bid him, So whatsoever wicked men do Concerning thee, thou must say, The Lord hath bid him.
Therefore say, Though the things laid to my charge be false, yet there are other failings, other infirmities that the world knoweth not of, which God strikes at by this mans tongue,
Therefore say, Though the things laid to my charge be false, yet there Are other failings, other infirmities that the world Knoweth not of, which God strikes At by this men tongue,
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Thirdly, Do wicked men hate thee? Take our Saviours rule, so contrary to flesh and blood, Mat. 5.44. Love them that hate you, pray for them that persecute you ;
Thirdly, Do wicked men hate thee? Take our Saviors Rule, so contrary to Flesh and blood, Mathew 5.44. Love them that hate you, pray for them that persecute you;
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and in other places, Be not overcome of evil, but overcome evil with good, Rom. 12.21. This is that peculiar lesson, which the Christian Religion only teacheth.
and in other places, Be not overcome of evil, but overcome evil with good, Rom. 12.21. This is that peculiar Lesson, which the Christian Religion only Teaches.
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But the Scripture is much in pressing this duty, and that as a special sign of grace, wherein we shall as children of God represent our heavenly Father, who makes the Sunne to shine upon the ungodly as well as the godly.
But the Scripture is much in pressing this duty, and that as a special Signen of grace, wherein we shall as children of God represent our heavenly Father, who makes the Sun to shine upon the ungodly as well as the godly.
so Christ even when we were enemies died for us, which the Scripture makes a forcible argument for us to forgive others, This is a kinde of perfection to do so, Mat. 5. ult. Be ye perfect as your heavenly Father is perfect ;
so christ even when we were enemies died for us, which the Scripture makes a forcible argument for us to forgive Others, This is a kind of perfection to do so, Mathew 5. ult. Be you perfect as your heavenly Father is perfect;
Take heed therefore of private revengefull thoughts, these are unbeseeming a Christian, God makes this his Property, Vengeance is mine, Deut. 32.2.
Take heed Therefore of private revengeful thoughts, these Are unbeseeming a Christian, God makes this his Property, Vengeance is mine, Deuteronomy 32.2.
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private revenge is unlawfull, yet a seeking to the Magistrate for to punish offenders, or to obtain right, is a duty, onely take heed of revengefull thoughts in the pursuing of it.
private revenge is unlawful, yet a seeking to the Magistrate for to Punish offenders, or to obtain right, is a duty, only take heed of revengeful thoughts in the pursuing of it.
It's as if a man should be angry with another, and in stead of stones he throw precious pearls and diamonds at him, which the man takes up and enriches himself with;
It's as if a man should be angry with Another, and in stead of stones he throw precious Pearls and diamonds At him, which the man Takes up and Enriches himself with;
Thus the Apostles went away rejoycing, they were accounted worthy to suffer for Christs Name, Act. 5.41. Phil. 1.29. It's said to be Gods gift to suffer for him; To you it is given.
Thus the Apostles went away rejoicing, they were accounted worthy to suffer for Christ Name, Act. 5.41. Philip 1.29. It's said to be God's gift to suffer for him; To you it is given.
And so zealous were the primitive Christians of the glory of Martyrdom, that many were so dejected because God called them not to it, that they needed consolatory letters to satisfie them.
And so zealous were the primitive Christians of the glory of Martyrdom, that many were so dejected Because God called them not to it, that they needed consolatory letters to satisfy them.
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Oh then know this is the time of Gods peculiar love, of his more mercifull approaches to thee, thy winter will be thy summer, thy outward troubles will be accompanied with the most inward joyes.
O then know this is the time of God's peculiar love, of his more merciful Approaches to thee, thy winter will be thy summer, thy outward Troubles will be accompanied with the most inward Joys.
when they were plunged into a dark dungeon, thy incomes will be rich, when thy expences shall be great, the more men frown, the more will God smile on thee.
when they were plunged into a dark dungeon, thy incomes will be rich, when thy expenses shall be great, the more men frown, the more will God smile on thee.
4. Rejoyce, because hereby is a conformity to Christ, and to all the holy men that have gone before thee. So in Mat. 5.12. Rejoyce, because so persecuted they th• Prophets of old? and Rom. 8. it's made the effect of our Predestination, to b• conformable unto Christ in these afflictions, they are an effect of Predestination.
4. Rejoice, Because hereby is a conformity to christ, and to all the holy men that have gone before thee. So in Mathew 5.12. Rejoice, Because so persecuted they th• prophets of old? and Rom. 8. it's made the Effect of our Predestination, to b• conformable unto christ in these afflictions, they Are an Effect of Predestination.
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How many have gloried in being like some great and famous men in the world? How much rather is this an honour to be reproached as Christ was, to be slandered as Christ was, the Disciple must not expect to be above his Master.
How many have gloried in being like Some great and famous men in the world? How much rather is this an honour to be reproached as christ was, to be slandered as christ was, the Disciple must not expect to be above his Master.
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5. Rejoyce, as having an opportunity of the exercise and increase of grace. The horse neigheth at the battel and war-like sounds, as being glad of the occasion.
5. Rejoice, as having an opportunity of the exercise and increase of grace. The horse neigheth At the battle and warlike sounds, as being glad of the occasion.
Know therefore that when the world hateth thee, God then cals thee out to a spiritual combate, thou art then become a spectacle to God, he beholds what excellent graces thou wilt shew forth, what faith, what patience, what fortitude, what heavenly-mindednesse.
Know Therefore that when the world hates thee, God then calls thee out to a spiritual combat, thou art then become a spectacle to God, he beholds what excellent graces thou wilt show forth, what faith, what patience, what fortitude, what Heavenly-mindedness.
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O bless God, and say, I might have been left to such a spirit, I was such a devil my self once, I opened my mouth against such as fear God, as well as he!
Oh bless God, and say, I might have been left to such a Spirit, I was such a Devil my self once, I opened my Mouth against such as Fear God, as well as he!
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Oh blessed be God that hath changed my blackmore-skin, that hath given me another heart! when Paul met with wretched adversaries, that blasphemed him and the Gospel, he preached:
O blessed be God that hath changed my blackmore-skin, that hath given me Another heart! when Paul met with wretched Adversaries, that blasphemed him and the Gospel, he preached:
No doubt but he reflected upon himself, I was such a mad blasphemer once, I persecuted the godly once, I delighted in cruel vexings of them heretofore;
No doubt but he reflected upon himself, I was such a mad blasphemer once, I persecuted the godly once, I delighted in cruel vexings of them heretofore;
1. They are such who would bring them to everlasting salvation, if they were not prejudiced, their exemplary life, is it not a light shining before you, that beholding their godly, holy and pure conversation, you may be thereby wone to glorifie God? The counsels, admonitions and spiritual help they would vouchsafe to thee, should make thee prize them more then all outward comforts:
1. They Are such who would bring them to everlasting salvation, if they were not prejudiced, their exemplary life, is it not a Light shining before you, that beholding their godly, holy and pure Conversation, you may be thereby won to Glorify God? The Counsels, admonitions and spiritual help they would vouchsafe to thee, should make thee prize them more then all outward comforts:
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Do ye love such as can make you rich, preferre you to places of honour, supply your necessities? Oh how welcome should such be to you, that would give you many an helping lift to Heaven!
Do you love such as can make you rich, prefer you to places of honour, supply your necessities? O how welcome should such be to you, that would give you many an helping lift to Heaven!
for so David professed, Rivers of waters ranne down his eyes, because men kept not Gods Law? Wert thou not a stone and adamant these things would turn thy heart towards him?
for so David professed, rivers of waters ran down his eyes, Because men kept not God's Law? Wertenberg thou not a stone and adamant these things would turn thy heart towards him?
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Now how absurd is thy hatred, by that thou makest them more holy, and so advancest that which is so abominable to thee? Thou art to them as a fyle to the rusty iron;
Now how absurd is thy hatred, by that thou Makest them more holy, and so advancest that which is so abominable to thee? Thou art to them as a file to the rusty iron;
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as that persecutour, that would not let him die, saying, he envied him the honour of a Martyr? Thy very hatred should make thee leave hating and opposing,
as that persecutor, that would not let him die, saying, he envied him the honour of a Martyr? Thy very hatred should make thee leave hating and opposing,
Ʋse, Doth the world hate Gods people, then admire the goodness and power of God, that keeps up a poor Church in the midst of such violence, that preserveth a few Lambs among so many Wolves, Bears and Lions in such a Wildernesse as they are in;
Ʋse, Does the world hate God's people, then admire the Goodness and power of God, that keeps up a poor Church in the midst of such violence, that Preserveth a few Lambs among so many Wolves, Bears and Lions in such a Wilderness as they Are in;
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We justly admire Gods power in putting bounds to the sea, that it overfloweth not the Land, much more admirable was that goodness of God in preserving the Israelites when the waters were on every side;
We justly admire God's power in putting bounds to the sea, that it overfloweth not the Land, much more admirable was that Goodness of God in preserving the Israelites when the waters were on every side;
THE Last particular considerable in this Verse, is the exemplarity of Christ or the Disciples conformity unto Christ, They are not of the world as I am not of the world ;
THE Last particular considerable in this Verse, is the exemplarity of christ or the Disciples conformity unto christ, They Are not of the world as I am not of the world;
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To be of the world, is to partake of the manners, life, and conversation of the world, to have the spirit of the world in a man, and this is oppsite to the Spirit of God,
To be of the world, is to partake of the manners, life, and Conversation of the world, to have the Spirit of the world in a man, and this is opposite to the Spirit of God,
yet being conceived by the holy Ghost he was not of the world in a natural way, 1 Cor. 15.47. The Second Adam is the Lord from Heaven, opposed to the first Adam, who is said to be of the Earth earthly.
yet being conceived by the holy Ghost he was not of the world in a natural Way, 1 Cor. 15.47. The Second Adam is the Lord from Heaven, opposed to the First Adam, who is said to be of the Earth earthly.
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Therefore in the last place, the particle of similitude NONLATINALPHABET is not of equality, as if the Disciples were in every respect not of the world as Christ was, but in some resemblance only.
Therefore in the last place, the particle of similitude is not of equality, as if the Disciples were in every respect not of the world as christ was, but in Some resemblance only.
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If there were sutablensse of Naturee and Manners, then like would agree with like; Hence 1 Joh 3.12. when the Apostle instanced in Cains murther of his Brother, because his own works were evil, he saith, v. •3.
If there were sutablensse of Naturee and Manners, then like would agree with like; Hence 1 John 3.12. when the Apostle instanced in Cains murder of his Brother, Because his own works were evil, he Says, v. •3.
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Our Saviour speaks notably of this to his Brethren, Joh. 7.5, 7. For they did not beleeve in him though so greatly acquainted with him, and saw his Miracles;
Our Saviour speaks notably of this to his Brothers, John 7.5, 7. For they did not believe in him though so greatly acquainted with him, and saw his Miracles;
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Though therefore Herod and Pilate cannot endure one another, yet that opposition was upon carnal Interests, it was not like that hatred which was to Christ:
Though Therefore Herod and Pilate cannot endure one Another, yet that opposition was upon carnal Interests, it was not like that hatred which was to christ:
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Therefore when such Earthly Interests are removed, they can heartily embrace one another, but the wicked man can never love the Godly till his Nature he changed, till he become godly also,
Therefore when such Earthly Interests Are removed, they can heartily embrace one Another, but the wicked man can never love the Godly till his Nature he changed, till he become godly also,
The world loveth such Preachers, and such Doctrines, 1 Joh. 4. 4. The Apostle John speaking of the Antichristian Spirit that was coming into the world, saith of such Teachers, They are of the world,
The world loves such Preachers, and such Doctrines, 1 John 4. 4. The Apostle John speaking of the Antichristian Spirit that was coming into the world, Says of such Teachers, They Are of the world,
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Then therefore are we not of the world when God shall so enlighten our mindes by Faith, That we do assuredly beleeve those Truths God hath revealed in his Word, that neither our corrupt Reasons,
Then Therefore Are we not of the world when God shall so enlighten our minds by Faith, That we do assuredly believe those Truths God hath revealed in his Word, that neither our corrupt Reasons,
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yet ascend up to Heaven, and follow the motions thereof, Joh. 3. and 2 Cor. 5.17. A man must be born again, or from above, and he is made a new Creature, Old things are past away ;
yet ascend up to Heaven, and follow the motions thereof, John 3. and 2 Cor. 5.17. A man must be born again, or from above, and he is made a new Creature, Old things Are passed away;
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why shouldst thou voluntarily debase it, and make it a Servant to every worldly Object, to love the world, To delight in the world, To be ensnared by the world;
why Shouldst thou voluntarily debase it, and make it a Servant to every worldly Object, to love the world, To delight in the world, To be Ensnared by the world;
Oh pray for this Divine Nature, beg for Regeneration, for till this be done thou art all over earthly, a worm is as good as thou art, Thy Love, thy heart, thy thoughts, thy all is nothing but earth.
O pray for this Divine Nature, beg for Regeneration, for till this be done thou art all over earthly, a worm is as good as thou art, Thy Love, thy heart, thy thoughts, thy all is nothing but earth.
Thus the Apostle Our Conversation is in Heaven, Phil. 3, 20. And because we are risen with Christ, we set our affections upon things above, Col. 3.1, 2. See our Lord Christ, he was not of the world, Did he not manifest it by his conversation,
Thus the Apostle Our Conversation is in Heaven, Philip 3, 20. And Because we Are risen with christ, we Set our affections upon things above, Col. 3.1, 2. See our Lord christ, he was not of the world, Did he not manifest it by his Conversation,
4. Not to be of the world is to partake of other joys, other comforts then the world knoweth of, and so to be exercised with other Temptations then the world understands, with other joys;
4. Not to be of the world is to partake of other Joys, other comforts then the world Knoweth of, and so to be exercised with other Temptations then the world understands, with other Joys;
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Therefore it's said, It hath not entred into the heart of man to conceive of this, 1 Cor. 2.9. It's called Joy unspeakable in the holy Ghost, 1 Pet. 1.8. David acknowledged, God had put more joy in his heart then worldly men could have in all their abundance, Psa. 4. Alas, what is thy carnal mirth and delight to that admirable and unspeakable joy which the godly finde in God;
Therefore it's said, It hath not entered into the heart of man to conceive of this, 1 Cor. 2.9. It's called Joy unspeakable in the holy Ghost, 1 Pet. 1.8. David acknowledged, God had put more joy in his heart then worldly men could have in all their abundance, Psa. 4. Alas, what is thy carnal mirth and delight to that admirable and unspeakable joy which the godly find in God;
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This is a joy that will hold in tribulations and death it self, when in such a Drought the wicked mans stream is quite dried up, his temptations also are such as the world accounts madnesse;
This is a joy that will hold in tribulations and death it self, when in such a Drought the wicked men stream is quite dried up, his temptations also Are such as the world accounts madness;
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To be in spiritual desertions, to have no sence of Gods favour, to fear himself a damned Castaway, to have no rest in his bones day or night, To be assaulted with the devils buffetings, to be filled with hideous thoughts, These things the world also knoweth not,
To be in spiritual desertions, to have no sense of God's favour, to Fear himself a damned Castaway, to have no rest in his bones day or night, To be assaulted with the Devils buffetings, to be filled with hideous thoughts, These things the world also Knoweth not,
Lastly, They are not of the world in respect of their Conversation, Rom. 12. they are not conformed to the fashion of the world, The one goeth Westward, the other Eastward as it were, Their words and language are different, their actions are contrary, What the Righteous man loveth, the wicked abominateth,
Lastly, They Are not of the world in respect of their Conversation, Rom. 12. they Are not conformed to the fashion of the world, The one Goes Westward, the other Eastward as it were, Their words and language Are different, their actions Are contrary, What the Righteous man loves, the wicked abominateth,
Thus there are two striving upon the face of the world, an Isaac and an Ismael, a Jacob and an Esau, the Seed of the Woman and the Seed of the Serpent:
Thus there Are two striving upon the face of the world, an Isaac and an Ishmael, a Jacob and an Esau, the Seed of the Woman and the Seed of the Serpent:
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Ʋse of Exhortation to the godly, Remember what ye are, Not of the world, Therefore take heed of worldly affections, worldly hearts, For where your treasure is there will your heart be also ;
Ʋse of Exhortation to the godly, remember what you Are, Not of the world, Therefore take heed of worldly affections, worldly hearts, For where your treasure is there will your heart be also;
Be afraid of the world, Let it not be a Dalilah to thee, a Judas to thee, by kissing thee to destroy thee, Consider therefore God hath put gall into all worldly comforts,
Be afraid of the world, Let it not be a Delilah to thee, a Judas to thee, by kissing thee to destroy thee, Consider Therefore God hath put Gall into all worldly comforts,
and hath all things at his command, yet be in the world hated, scorned, and at last crucified, That it shall be no better with him then it was with us;
and hath all things At his command, yet be in the world hated, scorned, and At last Crucified, That it shall be no better with him then it was with us;
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Let the same minde be in you (saith the Apostle) which was in Christ, Phil. 2.5. Christs life and death was chiefly satisfactory and meritorious, but secondarily it was exemplary, being as a Copy to write after;
Let the same mind be in you (Says the Apostle) which was in christ, Philip 2.5. Christ life and death was chiefly satisfactory and meritorious, but secondarily it was exemplary, being as a Copy to write After;
but behold a greater then all men, even Christ himself; Check thy self when impatient, discontented, repining at sufferings, saying, Did Christ do thus?
but behold a greater then all men, even christ himself; Check thy self when impatient, discontented, repining At sufferings, saying, Did christ do thus?
To be like him in his Sufferings, To have the same hard measure in the world as he had, Rom 8. We are said to be predestinate, to be conformable unto Christ in this very particular;
To be like him in his Sufferings, To have the same hard measure in the world as he had, Rom 8. We Are said to be predestinate, to be conformable unto christ in this very particular;
That as it behoved Christ to suffer, and so to enter into Glory, Thus it doth behove every godly man through many Tribulations to enter into the Kingdom of Heaven ;
That as it behooved christ to suffer, and so to enter into Glory, Thus it does behove every godly man through many Tribulations to enter into the Kingdom of Heaven;
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For was not Christ (though dearly beloved of his Father) yet delivered up to the cruell mockings and rage of men? Did not he cry out, My God, why hast thou forsaken me? We may reade but of one Sonne of God without sin,
For was not christ (though dearly Beloved of his Father) yet Delivered up to the cruel mockings and rage of men? Did not he cry out, My God, why hast thou forsaken me? We may read but of one Son of God without since,
and abused as I am, yea, a better then thou, even Christ the only Son of God? Do thou rather look on it as an honour to be made like unto him, he blessed when he was reviled;
and abused as I am, yea, a better then thou, even christ the only Son of God? Do thou rather look on it as an honour to be made like unto him, he blessed when he was reviled;
How farre it is lawfull for a man to pray for, or desire, to be taken out of this world? JOHN 17.15. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.
How Far it is lawful for a man to pray for, or desire, to be taken out of this world? JOHN 17.15. I pray not that thou Shouldst take them out of the world, but that thou Shouldst keep them from the evil.
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IN the former verses our Saviour having prayed for the preservation of his Disciples, he doth in this verse in a particular manner expresse the Manner of that preservation, he prayeth for;
IN the former Verses our Saviour having prayed for the preservation of his Disciples, he does in this verse in a particular manner express the Manner of that preservation, he Prayeth for;
for so God might take them, either by a miraculous and sudden translation, as he did Henoch and Eliah, or by a violent death through the hands of their persecutors,
for so God might take them, either by a miraculous and sudden Translation, as he did Henoch and Elijah, or by a violent death through the hands of their persecutors,
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This is good to be taken notice of, for we are ready to think, that if God love his children, he should presently do that for them, which will be their chiefest happinesse, especially this being in his power to do it when he will;
This is good to be taken notice of, for we Are ready to think, that if God love his children, he should presently do that for them, which will be their chiefest happiness, especially this being in his power to do it when he will;
yet corrects and moderateth his prayer, not as if he would have them mediately translated to glory, he is content they should be awhile in the fire, to have their drosse purged away ;
yet corrects and moderateth his prayer, not as if he would have them mediately translated to glory, he is content they should be awhile in the fire, to have their dross purged away;
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or else give them perfect and throughly sanctified hearts, that they should not complain and groan under any distemper of soul, he could make the world to be a Paradise to them,
or Else give them perfect and thoroughly sanctified hearts, that they should not complain and groan under any distemper of soul, he could make the world to be a Paradise to them,
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but this doth principally relate to them, as Apostles, had they been immediately carried up to Heaven, where would have been the leaven put into the three pecks of meal? Where the mustard-seed sown, that would grow up into a great Tree? If the Apostles were the Planters and Founders of the Church, it was necessary that they should continue for some time in the world;
but this does principally relate to them, as Apostles, had they been immediately carried up to Heaven, where would have been the leaven put into the three pecks of meal? Where the Mustard seed sown, that would grow up into a great Tree? If the Apostles were the Planters and Founders of the Church, it was necessary that they should continue for Some time in the world;
as Ephes. 6. they are to fight as the good souldiers of Christ, and to put on the whole Armour of God, because they wrestle not with flesh and blood onely, but principalities and powers.
as Ephesians 6. they Are to fight as the good Soldiers of christ, and to put on the Whole Armour of God, Because they wrestle not with Flesh and blood only, but principalities and Powers.
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but to have thoughts, and the whole heart upon the Crown they strive for: Expect then exercises, and occasions to draw out faith, zeal and heavenly fortitude.
but to have thoughts, and the Whole heart upon the Crown they strive for: Expect then exercises, and occasions to draw out faith, zeal and heavenly fortitude.
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Thirdly, God will not take us presently out of the world, but leave us here com•ating with the reliques of corruption, that so being humbled therein, we may the more esteem Christ and his righteousnesse.
Thirdly, God will not take us presently out of the world, but leave us Here com•ating with the Relics of corruption, that so being humbled therein, we may the more esteem christ and his righteousness.
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When we reade Rom. 7. of a Paul captivated by his lusts, and miserably crying out, What shall he do? See how powerfully this driveth him to Christ, I thank God through Jesus Christ.
When we read Rom. 7. of a Paul captivated by his Lustiest, and miserably crying out, What shall he do? See how powerfully this drives him to christ, I thank God through jesus christ.
So that Christ shall never be forgotten, no not to all eternity by the godly, yet in Heaven that particular manner of Justification we have here on earth shall cease;
So that christ shall never be forgotten, no not to all eternity by the godly, yet in Heaven that particular manner of Justification we have Here on earth shall cease;
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Therefore that we might for a season be sensible of our unworthinesse, and be groaning under our corruptions, thereby to be longing after Christ, to magnifie his love,
Therefore that we might for a season be sensible of our unworthiness, and be groaning under our corruptions, thereby to be longing After christ, to magnify his love,
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This will make us importune for the favour of God, as Christ was experimentally tempted, that he might know how to have compassion on us, so God will have us experimentally finde the bitterness and weight of sin, that so we may the more love Christ, who did bear Gods wrath for us.
This will make us importune for the favour of God, as christ was experimentally tempted, that he might know how to have compassion on us, so God will have us experimentally find the bitterness and weight of since, that so we may the more love christ, who did bear God's wrath for us.
Fourthly, God will not take his people immediately out of the world, that so his goodnesse, mercy and providence, his wisdome and faithfulnesse may be the more discovered to us.
Fourthly, God will not take his people immediately out of the world, that so his Goodness, mercy and providence, his Wisdom and faithfulness may be the more discovered to us.
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When the waters were dried up, there was no necessity of an Ark for Noah. The Lord therefore will have us in these dangers and temptations, that so his care and love may be the more manifested;
When the waters were dried up, there was no necessity of an Ark for Noah. The Lord Therefore will have us in these dangers and temptations, that so his care and love may be the more manifested;
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Fifthly, God will have his people to be in this world, that so Heaven may be the more welcome, that they may desire that eternall glory the more earnestly.
Fifthly, God will have his people to be in this world, that so Heaven may be the more welcome, that they may desire that Eternal glory the more earnestly.
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Should all things be according to our carnal desires, we would with the Reubenites take up on this side Canaan, because the ground was pleasant and rich;
Should all things be according to our carnal Desires, we would with the Reubenites take up on this side Canaan, Because the ground was pleasant and rich;
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Sixthly, God will not immediately take us into Heaven, because it's fit that we who have served sinne in this world, should serve God as much in this world.
Sixthly, God will not immediately take us into Heaven, Because it's fit that we who have served sin in this world, should serve God as much in this world.
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Indeed when they have finished their course, then they are obedientially to resign, as our Saviour said to his Disciples, If ye loved me, you would be glad (Joh. 14.28) because I said, I go to my Father:
Indeed when they have finished their course, then they Are Obediently to resign, as our Saviour said to his Disciples, If you loved me, you would be glad (John 14.28) Because I said, I go to my Father:
God would not have the old bird killed with her young ones, and he that would have mercy shewed to the fowls of the air, will much more shew it to his people.
God would not have the old bird killed with her young ones, and he that would have mercy showed to the fowls of the air, will much more show it to his people.
Thou canst not follow me now, said Christ to Peter, but he should in his time, John 13 3•. Lastly, It's not alwayes best to have the best good immediately, but in it's time.
Thou Canst not follow me now, said christ to Peter, but he should in his time, John 13 3•. Lastly, It's not always best to have the best good immediately, but in it's time.
So Job, when he breaketh forth into those dreadfull imprecations about himself, expostulating with God, Why life was continued to such, who sought for death more then for hid treasures.
So Job, when he breaks forth into those dreadful imprecations about himself, expostulating with God, Why life was continued to such, who sought for death more then for hid treasures.
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If Lord I have done my work, I have finished my course, as we see Christ in this Chapter, I have done the work thou gavest me to do, therefore glorifie me.
If Lord I have done my work, I have finished my course, as we see christ in this Chapter, I have done the work thou Gavest me to do, Therefore Glorify me.
Austin expresseth this disposition well, when he said, O Lord, if I be yet necessary to my people, I do not refuse to live (not refuse) because in another place he saith, Some godly men have need of patience to live, as others to die.
Austin Expresses this disposition well, when he said, Oh Lord, if I be yet necessary to my people, I do not refuse to live (not refuse) Because in Another place he Says, some godly men have need of patience to live, as Others to die.
If you object, Many Martyrs (for I mention not those Circumcelliones, that would force men to kill them, hereby glorying in a contempt of death) who willingly offered themselves to the persecutors, when none accused them.
If you Object, Many Martyrs (for I mention not those Circumcellions, that would force men to kill them, hereby glorying in a contempt of death) who willingly offered themselves to the persecutors, when none accused them.
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and the Father would send them to help me, but the Scripture must be fulfilled? So do thou say, God could deliver me from all these troubles, he hath thousands of ways to put me into rest,
and the Father would send them to help me, but the Scripture must be fulfilled? So do thou say, God could deliver me from all these Troubles, he hath thousands of ways to put me into rest,
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Now there are some who limit this to the devil, keep them from the devil, because it is with the article, NONLATINALPHABET but that is not necessary, as appeareth, Matth. 5.37. Whatsoever is more then this cometh, NONLATINALPHABET, So Mat. 5.49.
Now there Are Some who limit this to the Devil, keep them from the Devil, Because it is with the article, but that is not necessary, as appears, Matthew 5.37. Whatsoever is more then this comes,, So Mathew 5.49.
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This is a speciall Truth, for whose heart is not troubled about the Affliction more then the Sinne? Whose heart is not more upon the passive evil he suffers,
This is a special Truth, for whose heart is not troubled about the Affliction more then the Sin? Whose heart is not more upon the passive evil he suffers,
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For did not God sanctifie, Did not God teach as well as chasten, the Evil of Sinne and the Evil of Punishment would alwaies go together, the time of our trouble,
For did not God sanctify, Did not God teach as well as chasten, the Evil of Sin and the Evil of Punishment would always go together, the time of our trouble,
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When David could say, That out of very Faithfulnesse God had afflicted him, that before he was afflicted he went astray, This was wholly from the Grace of God,
When David could say, That out of very Faithfulness God had afflicted him, that before he was afflicted he went astray, This was wholly from the Grace of God,
As the damned in hell, their Torments make them rage and blaspheme against God, Thus it is with the wicked on the Earth, their present troubles draw out their corruptions;
As the damned in hell, their Torments make them rage and Blaspheme against God, Thus it is with the wicked on the Earth, their present Troubles draw out their corruptions;
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Oh then reflect on thy self, Hath any trouble? Have any Afflictions made thee more humble and more upright? Hath Beleeving outed thee from the world and earthly things, know that it's God that hath kept thee from the evil.
O then reflect on thy self, Hath any trouble? Have any Afflictions made thee more humble and more upright? Hath Believing outed thee from the world and earthly things, know that it's God that hath kept thee from the evil.
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Oh then what great thoughts of heart should there be that such a Condition, such a streight, such an Affliction be not a Temptation to thee, that God do not leave thee in it;
O then what great thoughts of heart should there be that such a Condition, such a straight, such an Affliction be not a Temptation to thee, that God do not leave thee in it;
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Though Christ prayed thus for the Apostles to be kept from the evil, yet Peter gradually though not totally or finally was left by God in his Temptation,
Though christ prayed thus for the Apostles to be kept from the evil, yet Peter gradually though not totally or finally was left by God in his Temptation,
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The more a muddied Pool is stirred, the more noisome it is, and thus it would work even in a godly man, did not grace live within him as well as sinne:
The more a muddied Pool is stirred, the more noisome it is, and thus it would work even in a godly man, did not grace live within him as well as sin:
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if that fall upon thy heart it will presse thee to hell, should not God support and sanctifie it, a gnat will choak thee as well as a Camel, God only moveth on these deeps, and makes them fruitful.
if that fallen upon thy heart it will press thee to hell, should not God support and sanctify it, a gnat will choke thee as well as a Camel, God only moves on these deeps, and makes them fruitful.
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In the next place Let us consider the Grounds and Reasons, why it's more blessed to have preservation from sin the evil of an affliction, then from the affliction.
In the next place Let us Consider the Grounds and Reasons, why it's more blessed to have preservation from since the evil of an affliction, then from the affliction.
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It's better the whole World should be annihilated, and destroyed, and come to nothing in all its Comforts then that the least glimpse of the Glory of God should be Eclipsed:
It's better the Whole World should be annihilated, and destroyed, and come to nothing in all its Comforts then that the least glimpse of the Glory of God should be Eclipsed:
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To be affected with thy miseries and Troubles, earnestly desiring the removing of them rather then the sanctifying of them, Job 36.21, Elihu though he erred in the Application,
To be affected with thy misery's and Troubles, earnestly desiring the removing of them rather then the sanctifying of them, Job 36.21, Elihu though he erred in the Application,
This hath been the great Cause of the Apostacy of so many Thousands when the Evil Day hath come upon them, They have not been able to be vilified and reproached and abhorred for Christ,
This hath been the great Cause of the Apostasy of so many Thousands when the Evil Day hath come upon them, They have not been able to be vilified and reproached and abhorred for christ,
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so that thou canst not discover the rottennesse, and the guile and deceit of thy Heart more then by being willing to commit any sinne, to avoid thy immanent Dangers,
so that thou Canst not discover the rottenness, and the guile and deceit of thy Heart more then by being willing to commit any sin, to avoid thy immanent Dangers,
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and therefore what 〈 ◊ 〉 mercy is it when God shall so sanctifie thy heart that in these waters of Afflictions thou canst see a full manifestation of thy Graces;
and Therefore what 〈 ◊ 〉 mercy is it when God shall so sanctify thy heart that in these waters of Afflictions thou Canst see a full manifestation of thy Graces;
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In them thou dost perceive how upright and sincere thy Soul is to God, That all thy fear is, thou maist not offend or displease God, Thou dost not so much think of thy own grief and pain as that thou shouldst do any thing to grieve the Spirit of God.
In them thou dost perceive how upright and sincere thy Soul is to God, That all thy Fear is, thou Mayest not offend or displease God, Thou dost not so much think of thy own grief and pain as that thou Shouldst do any thing to grieve the Spirit of God.
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Thirdly, It's a blessed thing to be kept from the evil of Affliction though not from the affliction, Because then we may have the Presence of God, and the comfortable enjoyment of him;
Thirdly, It's a blessed thing to be kept from the evil of Affliction though not from the affliction, Because then we may have the Presence of God, and the comfortable enjoyment of him;
The Scripture speaks of many precious promises to the godly in their Troubles, that He will be with them, that he will never forsake them, insomuch that as their Tribulations abound, so the Consolations of God abound much more, 2 Cor. 1.3 Now all this is while we are holy and heavenly in afflictions;
The Scripture speaks of many precious promises to the godly in their Troubles, that He will be with them, that he will never forsake them, insomuch that as their Tribulations abound, so the Consolations of God abound much more, 2 Cor. 1.3 Now all this is while we Are holy and heavenly in afflictions;
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Now then, If Afflictions and Chastisements be for this end to conquer sinne, to make thee more holy, Wo be unto thee if they encrease and multiply sinne in thee;
Now then, If Afflictions and Chastisements be for this end to conquer sin, to make thee more holy, Woe be unto thee if they increase and multiply sin in thee;
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Here you see, there is a very great danger that even a Godly man under constraint and sore Afflictions may be tempted to iniquity may do that which he never thought possible to do,
Here you see, there is a very great danger that even a Godly man under constraint and soar Afflictions may be tempted to iniquity may do that which he never Thought possible to do,
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Oh then how comfortable and sweet a thing will it be to come out of thy Afflictions, thy Heart not condemning thee for impatience or any sinnefull distemper.
O then how comfortable and sweet a thing will it be to come out of thy Afflictions, thy Heart not condemning thee for impatience or any sinful distemper.
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Know then that God frowneth on thee, his Anger is gone out against thee, when thy afflictions encrease thy sinne, God doth not ordinarily do thus to his people,
Know then that God frowneth on thee, his Anger is gone out against thee, when thy afflictions increase thy sin, God does not ordinarily do thus to his people,
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but Troubles and Afflictions they are but the Effects of his Love, and by them he fitteth and prepareth them to be polished Stones in that Heavenly Jerusalem.
but Troubles and Afflictions they Are but the Effects of his Love, and by them he fits and Prepareth them to be polished Stones in that Heavenly Jerusalem.
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how to be freed from them, and how few are thy Thoughts for the Sanctification and Preservation from the Evil of them? Thou thinkest with thy self, Oh when will the hand of the Lord be over? Oh that this burthen were taken off,
how to be freed from them, and how few Are thy Thoughts for the Sanctification and Preservation from the Evil of them? Thou Thinkest with thy self, O when will the hand of the Lord be over? O that this burden were taken off,
Ʋse 2. How foolish they are that wil run into any sinne so they may avoid danger, That will bow their knees to Baal, worship the golden Image ere they will venture any misery;
Ʋse 2. How foolish they Are that will run into any sin so they may avoid danger, That will bow their knees to Baal, worship the golden Image ere they will venture any misery;
They will wish, O that they had been wracked and tormented in their bodies, so that they had never committed such sinnes as wrack and torment their Souls:
They will wish, Oh that they had been wracked and tormented in their bodies, so that they had never committed such Sins as wrack and torment their Souls:
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David when he had lost all heavenly joy, and all his desirable things did perish, could then tell you that sins guilt upon the Soul was worse then all the miseries and troubles that ever he did undergo.
David when he had lost all heavenly joy, and all his desirable things did perish, could then tell you that Sins guilt upon the Soul was Worse then all the misery's and Troubles that ever he did undergo.
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I pray not that thou shouldst take them out of the world, &c. THough we have gathered the full vintage of this Text, yet there remain some gleanings, of which we may say with the Prophet, a blessing is in it.
I pray not that thou Shouldst take them out of the world, etc. THough we have gathered the full vintage of this Text, yet there remain Some gleanings, of which we may say with the Prophet, a blessing is in it.
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This truth is the more to be regarded, because it hath been doctrinally agitated by learned men, Whether there be an immovable term of life in this world prefixed to every man? and then practically it is of great concernment, as is to be shewed.
This truth is the more to be regarded, Because it hath been doctrinally agitated by learned men, Whither there be an immovable term of life in this world prefixed to every man? and then practically it is of great concernment, as is to be showed.
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In the beginning of the world, then men were longer lived, but in Moses his time, we see him affirming the ordinary bounds of a mans life to be threescore and ten, Psa. 90. For in the wilderness by their wickedness, they brought short dayes upon themselves:
In the beginning of the world, then men were longer lived, but in Moses his time, we see him affirming the ordinary bounds of a men life to be threescore and ten, Psa. 90. For in the Wilderness by their wickedness, they brought short days upon themselves:
We are not to apprehend such a decree in God, that we shall live such a time, let us do what we will, eat or not, it's no matter for the use of the means.
We Are not to apprehend such a Decree in God, that we shall live such a time, let us do what we will, eat or not, it's no matter for the use of the means.
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for though Gods will doth not uncertainly depend upon thy will, yet his appointment is with great sweetness and condescention to second causes, both natural and rational,
for though God's will does not uncertainly depend upon thy will, yet his appointment is with great sweetness and condescension to second Causes, both natural and rational,
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Therefore when Paul had a revelation, That none in the ship with him should perish, yet he tels them, that unless they continued in the ship with him, they should perish, Act. 27.31. 4. Therefore though God hath appointed the bounds of our life in this world, yet he hath kept it secret from us, he lets none know (unless by special revelation) the times of their death.
Therefore when Paul had a Revelation, That none in the ship with him should perish, yet he tells them, that unless they continued in the ship with him, they should perish, Act. 27.31. 4. Therefore though God hath appointed the bounds of our life in this world, yet he hath kept it secret from us, he lets none know (unless by special Revelation) the times of their death.
And therefore there is a duty imposed upon all, that they use the means of life, Thou shalt not kill, reacheth first to a mans self, and then to another:
And Therefore there is a duty imposed upon all, that they use the means of life, Thou shalt not kill, reaches First to a men self, and then to Another:
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Hence to live chearfully, to use the help of the Physician are duties; Christ said, The sick need the Physician, Mat. 9.12. as for secret things they belong to God.
Hence to live cheerfully, to use the help of the physician Are duties; christ said, The sick need the physician, Mathew 9.12. as for secret things they belong to God.
and death freeth them from this world that was like a prison to them, yea and now a stop is put to all those lusts, that were like a bloody flux running from them;
and death freeth them from this world that was like a prison to them, yea and now a stop is put to all those Lustiest, that were like a bloody flux running from them;
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Now that it is God that continueth and takes out of the world, appointing every one their set time appeareth by evident Texts of Scripture, Job 14.5. where a mans dayes in particular, are said to be determined, the number of his moneths, and his bounds beyond which he cannot pass;
Now that it is God that Continueth and Takes out of the world, appointing every one their Set time appears by evident Texts of Scripture, Job 14.5. where a men days in particular, Are said to be determined, the number of his months, and his bounds beyond which he cannot pass;
Not that men may neglect means, or do what they list, but he hath ordained this in and by the use of the means. Thus Act. 17.26. God is said to determine the seasons, and the bounds of our habitation.
Not that men may neglect means, or do what they list, but he hath ordained this in and by the use of the means. Thus Act. 17.26. God is said to determine the seasons, and the bounds of our habitation.
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Should not he continue the breath of life, we should presently fall into the dust, out of which we came. Thus Act. 17.28. In him we live and move, and have our being.
Should not he continue the breath of life, we should presently fallen into the dust, out of which we Come. Thus Act. 17.28. In him we live and move, and have our being.
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and be David be, even to admiration, so affected with Gods providence in his constitution, shall not the same care be shewed to his dissolution? Ps 139.16.
and be David be, even to admiration, so affected with God's providence in his constitution, shall not the same care be showed to his dissolution? Ps 139.16.
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All casual murders, they are by the peculiar appointment of God, though men that are instruments did not intend the death of such, that God is the God of death,
All casual murders, they Are by the peculiar appointment of God, though men that Are Instruments did not intend the death of such, that God is the God of death,
and the use of the phrase, Jer. 15.1, 2. where some are said to go out to death, and others to captivity: so that the Psalmists meaning will then be, To God belongs salvation, which he will shew to his people;
and the use of the phrase, Jer. 15.1, 2. where Some Are said to go out to death, and Others to captivity: so that the Psalmists meaning will then be, To God belongs salvation, which he will show to his people;
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4. We must acknowledge God doth set bounds to every mans life, because the time of their death is called their day in a peculiar manner, viz. that day God had appointed for them.
4. We must acknowledge God does Set bounds to every men life, Because the time of their death is called their day in a peculiar manner, viz. that day God had appointed for them.
Jer. 50.27 Wee unto them, when their day shall come, that day wherein God had appointed them for slaughter, and Ps. 37.13. The Lord will laugh, for he seeth that his day is coming.
Jer. 50.27 we unto them, when their day shall come, that day wherein God had appointed them for slaughter, and Ps. 37.13. The Lord will laugh, for he sees that his day is coming.
That look, as God hath appointed a day wherein he will judge the whole world, so he hath appointed a particular day for every man, which is his particular day of judgement,
That look, as God hath appointed a day wherein he will judge the Whole world, so he hath appointed a particular day for every man, which is his particular day of judgement,
5. If Gods providence reach to the least ▪ and minute things that are, much more to the taking of a mans life out of the world Mat. 6. The Sparrow fals not to the ground without Gods providence.
5. If God's providence reach to the least ▪ and minute things that Are, much more to the taking of a men life out of the world Mathew 6. The Sparrow falls not to the ground without God's providence.
and shall not an hair fall from an head without his appointment, and shall the head it self? This is so clear, that we would wonder any learned men should deny a prefixed term of our life.
and shall not an hair fallen from an head without his appointment, and shall the head it self? This is so clear, that we would wonder any learned men should deny a prefixed term of our life.
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Lastly, Our abiding in this world must be of Gods appointment, because all the providential passages and works of God, are subservient to his predestination.
Lastly, Our abiding in this world must be of God's appointment, Because all the providential passages and works of God, Are subservient to his predestination.
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and not recover out of them, but Gods predestination will prevent this, because our birth, our living and dying are to the godly effects of their predestination.
and not recover out of them, but God's predestination will prevent this, Because our birth, our living and dying Are to the godly effects of their predestination.
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1. Hath God appointed the time of thy going out of the world, then labour and work hard in his vineyard? He continueth thee here, till thou hast finisht that service he hath appointed thee for.
1. Hath God appointed the time of thy going out of the world, then labour and work hard in his vineyard? He Continueth thee Here, till thou hast finished that service he hath appointed thee for.
for thou art commanded to strive, to enter in at the strait gate, to take the kingdom of heaven by violence, thy soul lieth at the stake, thy happiness is ingaged,
for thou art commanded to strive, to enter in At the strait gate, to take the Kingdom of heaven by violence, thy soul lies At the stake, thy happiness is engaged,
2. Doth God appoint us our time in the world? then we are not to be sinfully dejected about the fears of death, either naturally or violently, either in an ordinary way,
2. Does God appoint us our time in the world? then we Are not to be sinfully dejected about the fears of death, either naturally or violently, either in an ordinary Way,
3. Do not wilfully abuse this Doctrine to sinfulnes, contempt of means, or neglect of duties for this poison many have suckt out of this flower, they would not hold, That God hath prefixed a term of life,
3. Do not wilfully abuse this Doctrine to sinfulness, contempt of means, or neglect of duties for this poison many have sucked out of this flower, they would not hold, That God hath prefixed a term of life,
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for this, they think, would overthrow all use of means, all neglect of praier, whereas this supposeth and establisheth them rather, for God who hath appointed the end, hath also appointed and commanded the means, and suppose we could not reconcile Gods providence,
for this, they think, would overthrow all use of means, all neglect of prayer, whereas this Supposeth and Establisheth them rather, for God who hath appointed the end, hath also appointed and commanded the means, and suppose we could not reconcile God's providence,
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Lastly, Let the jolly and wicked sinner know God hath appointed his day. Thou shalt not be alwayes eating and drinking, and making merry in this world.
Lastly, Let the jolly and wicked sinner know God hath appointed his day. Thou shalt not be always eating and drinking, and making merry in this world.
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SERMON LXXXVIII. The Heavenly man much improved by much considering that he is not of this world. JOH. 17.14. They are not of the world, even as I am not of the world.
SERMON LXXXVIII. The Heavenly man much improved by much considering that he is not of this world. JOHN. 17.14. They Are not of the world, even as I am not of the world.
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Though therefore we have handled this already, yet because it is repeated again, and it is well observed that those things which our Saviour did more then once say they have some notable Excellency,
Though Therefore we have handled this already, yet Because it is repeated again, and it is well observed that those things which our Saviour did more then once say they have Some notable Excellency,
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You see the Argument that it is twice repeated, They are not of the world, God is entreated to preserve them because they are not of the world even as Christ is not.
You see the Argument that it is twice repeated, They Are not of the world, God is entreated to preserve them Because they Are not of the world even as christ is not.
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unlesse you rub and pounce this matter into powder, you can never finde the sweetnesse of it if you do not as they did to the Sacrifice open it and cut it in peeces, laying every part by it self methodicaly, you cannot see the inward excellency of it:
unless you rub and pounce this matter into powder, you can never find the sweetness of it if you do not as they did to the Sacrifice open it and Cut it in Pieces, laying every part by it self methodically, you cannot see the inward excellency of it:
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The people of God are not of this world, they are in it but not of it, They are NONLATINALPHABET and NONLATINALPHABET Sanctified and set apart from the common use of the world,
The people of God Are not of this world, they Are in it but not of it, They Are and Sanctified and Set apart from the Common use of the world,
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As the Starres are not compounded of sublunary matter, neither are they capable of such destructive alterations, as sublunary and materiall things are,
As the Stars Are not compounded of sublunary matter, neither Are they capable of such destructive alterations, as sublunary and material things Are,
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Now there are two main Grounds and Reasons, or Springs from whence the people of God should so often reflect upon this, That they are not of the world.
Now there Are two main Grounds and Reasons, or Springs from whence the people of God should so often reflect upon this, That they Are not of the world.
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And the one is of Instruction to duty, The other is of Consolation and Comfort. The due Meditation of this will abundantly instruct to duty in these particulars.
And the one is of Instruction to duty, The other is of Consolation and Comfort. The due Meditation of this will abundantly instruct to duty in these particulars.
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Thus where the beleever affectionately remembers he is not of the world, he cryeth out as the Maid ready to be ravished under all inordinate and worldly thoughts, What do you come to overwhelm me for? He runneth away as Joseph from his Mistresse,
Thus where the believer affectionately remembers he is not of the world, he Cries out as the Maid ready to be ravished under all inordinate and worldly thoughts, What do you come to overwhelm me for? He Runneth away as Joseph from his Mistress,
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First, He mortifieth and moderateth his heart and affections even to lawfull things, 1 Cor. 7. The time is short, Those that marry must be as if they married not ;
First, He mortifieth and moderateth his heart and affections even to lawful things, 1 Cor. 7. The time is short, Those that marry must be as if they married not;
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: If therefore thou remembrest thou art not of this world, Earthly things shall be admitted only to the Court of the Temple, not to thy heart which is the Holy of Holies;
: If Therefore thou Rememberest thou art not of this world, Earthly things shall be admitted only to the Court of the Temple, not to thy heart which is the Holy of Holies;
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Oh then awaken thy self in this matter, if thou art not of the world then God and Christ are in the uppermost room of thy heart, They are more unto thee then ten thousand Creatures;
O then awaken thy self in this matter, if thou art not of the world then God and christ Are in the uppermost room of thy heart, They Are more unto thee then ten thousand Creatures;
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Hence those Hearers that had the Cares of the world choaking the good Seed, and those Apostates that fell off in Persecution, all these did serve Mammon, and not God,
Hence those Hearers that had the Cares of the world choking the good Seed, and those Apostates that fell off in Persecution, all these did serve Mammon, and not God,
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Fourthly, The man that remembers he is not of the world, desires not, neither rejoyceth in worldly things any further then thereby he is made more serviceable to God and instrumental te his glory ;
Fourthly, The man that remembers he is not of the world, Desires not, neither Rejoiceth in worldly things any further then thereby he is made more serviceable to God and instrumental te his glory;
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All these earthly things they are Talents, and we are called Stewards, Now the Steward looks not upon the money and Rents he receiveth as his, he rejoyceth not in them as his own, He is to improve all for the best to his Masters use;
All these earthly things they Are Talents, and we Are called Stewards, Now the Steward looks not upon the money and Rends he receives as his, he Rejoiceth not in them as his own, He is to improve all for the best to his Masters use;
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Thus the heavenly Christian doth, This Health, This Life, These parts, These Comforts they are none of mine, I am but a Steward, I must give an account what improvement I have made of them;
Thus the heavenly Christian does, This Health, This Life, These parts, These Comforts they Are none of mine, I am but a Steward, I must give an account what improvement I have made of them;
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That as they mourn over a dead Friend, a dead Childe, so they do over a dead heart, onely herein they strive and labour, that no worldly thing may any whit abate their Affections to God, That they may cry out,
That as they mourn over a dead Friend, a dead Child, so they do over a dead heart, only herein they strive and labour, that no worldly thing may any whit abate their Affections to God, That they may cry out,
Sixthly, The Heavenly Heart would not be alwaies in the conflicting part of Grace, but in the triumphing part which is the more heavenly work, for as one Starre differs from another,
Sixthly, The Heavenly Heart would not be always in the conflicting part of Grace, but in the triumphing part which is the more heavenly work, for as one Star differs from Another,
Now the Israelites did not so much desire the destroying of the Canaanites, that they might be refreshing themselves with the Milk and Honey of the Land;
Now the Israelites did not so much desire the destroying of the Canaanites, that they might be refreshing themselves with the Milk and Honey of the Land;
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We are daily to pray that Christs Kingdom may come, and the Godly are described by this Expectation, Heb. 2.29. They look for, and hasten the Coming of Christ ; 2 Pet. 3.12. The Church cryeth, Come Lord Jesus, Come quickly ;
We Are daily to pray that Christ Kingdom may come, and the Godly Are described by this Expectation, Hebrew 2.29. They look for, and hasten the Coming of christ; 2 Pet. 3.12. The Church Cries, Come Lord jesus, Come quickly;
She praieth vehemently, as if she could not stay till he did come? That as Sisera's Wife stood looking out of the Window expecting her Lords Coming in Triumph,
She Prayeth vehemently, as if she could not stay till he did come? That as Sisera's Wife stood looking out of the Window expecting her lords Coming in Triumph,
Now all the holy Ordinances of God are appointed for this end, Praier, Preaching of the Word, the solemn Assemblies, holy conference, all these things are like Wood to keep the Fire alwaies burning;
Now all the holy Ordinances of God Are appointed for this end, Prayer, Preaching of the Word, the solemn Assemblies, holy conference, all these things Are like Wood to keep the Fire always burning;
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In the second general place, It's good to reminde our selves often that we are not of the world hereby to presse our selves to a Non-conformity and Non-compliance with it, Rom. 12. Be not conformed to the world but transformed in your minde ;
In the second general place, It's good to remind our selves often that we Are not of the world hereby to press our selves to a Nonconformity and Noncompliance with it, Rom. 12. Be not conformed to the world but transformed in your mind;
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And truly this we ought to presse upon our selves, how often are we ready to say with that man concerning the Masse, Eamus ad communem errorem, Let us go to the common Errour, Who will swim against the stream? Who is like that River Alpheus that though it empty it self in the Sea,
And truly this we ought to press upon our selves, how often Are we ready to say with that man Concerning the Mass, Eamus ad communem errorem, Let us go to the Common Error, Who will swim against the stream? Who is like that River Alpheus that though it empty it self in the Sea,
yet keeps its own sweetnesse, and is not infected with the saltnesse of that water? Oh what a comfortable Testimony of grace is it, to be such an one that the world neither by its flatteries or its frowns is able to put thee out of a good path.
yet keeps its own sweetness, and is not infected with the saltness of that water? O what a comfortable Testimony of grace is it, to be such an one that the world neither by its flatteries or its frowns is able to put thee out of a good path.
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Fourthly, The knowing and thinking this that they are not of the world will make them be content and patient under the afflictions and troubles they meet with in the world ;
Fourthly, The knowing and thinking this that they Are not of the world will make them be content and patient under the afflictions and Troubles they meet with in the world;
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You see that which makes Christ so earnestly commend them io his Father, is because they are not of the world, The effectual fervent praier of a righteous man prevails much, how much more will Christs praier?
You see that which makes christ so earnestly commend them io his Father, is Because they Are not of the world, The effectual fervent prayer of a righteous man prevails much, how much more will Christ prayer?
Ʋse of Exhortation to the Children of God, Art thou not of the world then dwell on this, improve this, do not make thy self like a worldling, Are they proud, passionate, earthy, envious? Do thou abhor to be so, Shall such a man as I make my self like the vile ones of the Earth? Neither be thou daunted,
Ʋse of Exhortation to the Children of God, Art thou not of the world then dwell on this, improve this, do not make thy self like a worldling, are they proud, passionate, earthy, envious? Do thou abhor to be so, Shall such a man as I make my self like the vile ones of the Earth? Neither be thou daunted,
because the world revileth, rageth, and walketh contrary to thee, Shall the Star leave its glory and come to be a clod of Earth? Say with the Olive-Tree and Fig-Tree, Shall I leave my fatnesse,
Because the world revileth, rages, and walks contrary to thee, Shall the Star leave its glory and come to be a clod of Earth? Say with the Olive-Tree and Fig-tree, Shall I leave my fatness,
Ʋse 2. of Admonition to those wicked men that are of the world, not to think it strange if there are some who dare not run into the same excesse of Riot with them;
Ʋse 2. of Admonition to those wicked men that Are of the world, not to think it strange if there Are Some who Dare not run into the same excess of Riot with them;
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SERMON LXXXIX. Of growth in Grace, shewing that, and how many wayes, a Godly man may be more sanctified. JOHN 17.17. Sanctifie them through thy Truth, thy Word is Truth.
SERMON LXXXIX. Of growth in Grace, showing that, and how many ways, a Godly man may be more sanctified. JOHN 17.17. Sanctify them through thy Truth, thy Word is Truth.
The second general and frequent use of the word, is to make inwardly holy, by renewing all the parts and abilities of the soul, to walk in an holy manner;
The second general and frequent use of the word, is to make inwardly holy, by renewing all the parts and abilities of the soul, to walk in an holy manner;
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To this the Answer is easie, That he prayeth for the continuance of, and increase in sanctification, That they may be more and more increasing in holinesse;
To this the Answer is easy, That he Prayeth for the Continuance of, and increase in sanctification, That they may be more and more increasing in holiness;
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Hence we see the Scripture speaking of, or supposing persons already godly, doth yet exhort and command Sanctification still, 1 Thess. 5 23. I pray God sanctifie you wholly,
Hence we see the Scripture speaking of, or supposing Persons already godly, does yet exhort and command Sanctification still, 1 Thess 5 23. I pray God sanctify you wholly,
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and preserve your whole spirit, soul and body blamelesse. Here those that are already sanctified, yet are prayed for, to have a further degree, and deeper rooting of Sanctification.
and preserve your Whole Spirit, soul and body blameless. Here those that Are already sanctified, yet Are prayed for, to have a further degree, and Deeper rooting of Sanctification.
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For although it be true, That if Sanctification be strictly taken for the same with Regeneration, then it's the infusion of a supernaturall life at once:
For although it be true, That if Sanctification be strictly taken for the same with Regeneration, then it's the infusion of a supernatural life At once:
As it is not enough for a childe to be borne, but he must grow up to be a man. Thus Revel. 22.11. He that is holy (NONLATINALPHABET) let him be holy still ; and 1 Cor. 7.1. Perfecting holinesse.
As it is not enough for a child to be born, but he must grow up to be a man. Thus Revel. 22.11. He that is holy () let him be holy still; and 1 Cor. 7.1. Perfecting holiness.
and why then art thou not more desirous, and rejoycing to see thy heart grow better, to see thy soul more sanctified? And indeed concerning the former things, our Saviour saith, Which of you by taking care can adde one cubit to his stature? But here by fervent and constant prayers, we may adde many cubits.
and why then art thou not more desirous, and rejoicing to see thy heart grow better, to see thy soul more sanctified? And indeed Concerning the former things, our Saviour Says, Which of you by taking care can add one cubit to his stature? But Here by fervent and constant Prayers, we may add many cubits.
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but we may all cry out with that man, Lord, I believe, help my unbelief ; Lord, I love, help my want of love: Therefore James 1.4. we are exhorted to let patience have her perfect work ;
but we may all cry out with that man, Lord, I believe, help my unbelief; Lord, I love, help my want of love: Therefore James 1.4. we Are exhorted to let patience have her perfect work;
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What godly man is there, that can say, he hath done all things God required? Art thou not guilty of many omissions of duties? Thou hast not reproved, mourned, prayed for others;
What godly man is there, that can say, he hath done all things God required? Art thou not guilty of many omissions of duties? Thou hast not reproved, mourned, prayed for Others;
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But how many times have we an opportunity, and we want hearts? John could write to that pious Gaius his Host, 3 John vers. 2. to wish that his body may be in health, even as his soul prospered.
But how many times have we an opportunity, and we want hearts? John could write to that pious Gaius his Host, 3 John vers. 2. to wish that his body may be in health, even as his soul prospered.
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2. Thou mayest be sanctified extensively, by the Relations that thou doest take upon thee, when made an Husband, a Wife, a Minister, a Magistrate, here thy holinesse is to extend further, God requireth more of thee,
2. Thou Mayest be sanctified extensively, by the Relations that thou dost take upon thee, when made an Husband, a Wife, a Minister, a Magistrate, Here thy holiness is to extend further, God requires more of thee,
Oh then see, if thou mayest not be greatly sanctified in thy Relations, if they may not be filled with more Wisdome, Patience and exemplarity of Conversation!
O then see, if thou Mayest not be greatly sanctified in thy Relations, if they may not be filled with more Wisdom, Patience and exemplarity of Conversation!
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It's a Philosophicall Dispute, Whether accidents are intensed by addition of degrees, or a deeper radication of them in the subject? We may conclude, That grace in the heart is both wayes improved,
It's a Philosophical Dispute, Whither accidents Are intensed by addition of Degrees, or a Deeper radication of them in the Subject? We may conclude, That grace in the heart is both ways improved,
for this therefore the Apostle prayeth, even in reference to such as were already rooted in Christ, that they may be more rooted, Colos. 2.7. Rooted and built up in him.
for this Therefore the Apostle Prayeth, even in Referente to such as were already rooted in christ, that they may be more rooted, Colos 2.7. Rooted and built up in him.
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And to this purpose are all those Exhortations of being stedfast and immoveable, of being strengthened, stablished. settled, 1 Pet. 5, 10. as there the Apostle prayeth remrkably.
And to this purpose Are all those Exhortations of being steadfast and immoveable, of being strengthened, established. settled, 1 Pet. 5, 10. as there the Apostle Prayeth remrkably.
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Is it not a terrible thing to see the fall of many Cedars in Lebanon, of many Starres from Heaven? And why is all this? They were never established deep enough, they never took more root downwards;
Is it not a terrible thing to see the fallen of many Cedars in Lebanon, of many Stars from Heaven? And why is all this? They were never established deep enough, they never took more root downwards;
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and of the will and affections, Ephes. 4.23, 24. In the mind, How greatly may we be more sanctified, have more illumination, more heavenly knowledge of God and Christ? Thou art to grow in knowledge more and more;
and of the will and affections, Ephesians 4.23, 24. In the mind, How greatly may we be more sanctified, have more illumination, more heavenly knowledge of God and christ? Thou art to grow in knowledge more and more;
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Again, the minde is to be more sanctified by a more firm and solid faith, the Apostle then directs, That they should be stedfast and sound in the faith, not tossed up and down with every winde of doctrine.
Again, the mind is to be more sanctified by a more firm and solid faith, the Apostle then directs, That they should be steadfast and found in the faith, not tossed up and down with every wind of Doctrine.
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Their increase of faith may be both in the Objects believed, though for the things necessary to salvation, the knowledge of them by the Spirit of God is promised to every believer,
Their increase of faith may be both in the Objects believed, though for the things necessary to salvation, the knowledge of them by the Spirit of God is promised to every believer,
To overcome those velleities and incompleat wishings which are so apt to undo us, To go beyond Paul, as Paul himself desires to overcome himself, Rom. 7. What I would not, that I doe.
To overcome those Voluntaries and incomplete wishings which Are so apt to undo us, To go beyond Paul, as Paul himself Desires to overcome himself, Rom. 7. What I would not, that I do.
Fifthly, We are to be more sanctified Objectively, that is, Those objects revealed in the Scripture, we are to partake more of, to receive more sweetness and fulness from.
Fifthly, We Are to be more sanctified Objectively, that is, Those objects revealed in the Scripture, we Are to partake more of, to receive more sweetness and fullness from.
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Doth not the Apostle pray for the Ephesians, of whom he affirmeth the glorious priviledges of the Gospel? Yet Chap. 1.17, 18, 19. That their eyes may be inlightned to know what is the exceeding power of God to them that believe.
Does not the Apostle pray for the Ephesians, of whom he Affirmeth the glorious privileges of the Gospel? Yet Chap. 1.17, 18, 19. That their eyes may be enlightened to know what is the exceeding power of God to them that believe.
Yea, the very glorious things of the Gospel, even in this life are such, 1 Cor. 2.9. That eyes have not seen, neither hath it entred into the heart of a man to understand.
Yea, the very glorious things of the Gospel, even in this life Are such, 1 Cor. 2.9. That eyes have not seen, neither hath it entered into the heart of a man to understand.
and this is the reason why John 4. Christ saith, He that drinketh of that water, which is Christ, shall never thirst more: Oh then this is our great sinne and our hindrance also, that such dainties are in the Gospel,
and this is the reason why John 4. christ Says, He that Drinketh of that water, which is christ, shall never thirst more: O then this is our great sin and our hindrance also, that such dainties Are in the Gospel,
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Therefore a sanctified Minister doth desire nothing more then to have a sanctified people, he desireth that it may be a Vineyard, a Garden, not a Wildernesse that he is to till and look to, he crieth out with Rachel in a spirituall sence, Give me Children, else I die ;
Therefore a sanctified Minister does desire nothing more then to have a sanctified people, he Desires that it may be a Vineyard, a Garden, not a Wilderness that he is to till and look to, he cries out with Rachel in a spiritual sense, Give me Children, Else I die;
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All his Study and Sermons tend to this, that his Hearers may be sanctified, and certainly if Christ himself endured all that reproach and shame for Souls, he desireth to have the same minde that was in Christ;
All his Study and Sermons tend to this, that his Hearers may be sanctified, and Certainly if christ himself endured all that reproach and shame for Souls, he Desires to have the same mind that was in christ;
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That as Christ is promised to see his Seed after the Travell of his Soul, So doth he pray, that after all his pains and endeavours he may see an holy Seed;
That as christ is promised to see his Seed After the Travel of his Soul, So does he pray, that After all his pains and endeavours he may see an holy Seed;
So that your Sanctification is that for which we pray and preach, yea, private Christians in their way are to encrease in their Sanctification by promoting it in others, Psalm 51. when David had recovered out of his sinne, then would he teach transgressors their waies, When one Disciple was converted, presently he goeth and calleth his Brother:
So that your Sanctification is that for which we pray and preach, yea, private Christians in their Way Are to increase in their Sanctification by promoting it in Others, Psalm 51. when David had recovered out of his sin, then would he teach transgressors their ways, When one Disciple was converted, presently he Goes and calls his Brother:
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Philosophers say, There is this difference between those Creatures that are generated of putrid matter, and such as come of their kinde, that the former though they live and move,
Philosophers say, There is this difference between those Creatures that Are generated of putrid matter, and such as come of their kind, that the former though they live and move,
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Those that are indeed born of God, and have that Divine Seed in them, all their Care and Delight is to bring others into the same estate and condition also,
Those that Are indeed born of God, and have that Divine Seed in them, all their Care and Delight is to bring Others into the same estate and condition also,
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Secondly, We may be more sanctified in the better improving of the means of Sanctification, For God he hath appointed spirituall Ordinances, the good managing whereof will greatly advance the Principles of Sanctification within us:
Secondly, We may be more sanctified in the better improving of the means of Sanctification, For God he hath appointed spiritual Ordinances, the good managing whereof will greatly advance the Principles of Sanctification within us:
Now the Ordinances are Prayer, Hearing of the Word and Sacraments, and whatsoever holy Institution Christ hath appointed and decreed for to make us better;
Now the Ordinances Are Prayer, Hearing of the Word and Sacraments, and whatsoever holy Institution christ hath appointed and decreed for to make us better;
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The way therefore to be more Sanctified is to pray better, to hear better, and indeed it would be well if thou didst set upon the Reformation of thy Corruptions,
The Way Therefore to be more Sanctified is to pray better, to hear better, and indeed it would be well if thou didst Set upon the Reformation of thy Corruptions,
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As the Disciples were mending their nets, else they could get no fish. Thirdly and Lastly, We are to be more sanctified in respect of Continuance and Duration ;
As the Disciples were mending their nets, Else they could get no Fish. Thirdly and Lastly, We Are to be more sanctified in respect of Continuance and Duration;
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For how many did begin in the Spirit, but yet have ended in the Flesh? You have a terrible Instance Hebr. 10.29. where a man said to be Sanctified by the Bloud of Christ is yet said at last to tread under foot the Bloud of Christ, making no account of it:
For how many did begin in the Spirit, but yet have ended in the Flesh? You have a terrible Instance Hebrew 10.29. where a man said to be Sanctified by the Blood of christ is yet said At last to tread under foot the Blood of christ, making no account of it:
for he had some imperfect and inchoate motions of Sanctification, He was an Embryo and did prove abortive, and thus all the Ages of the Church have given sundry and sad Instances of such Hypocrisies and Apostacies:
for he had Some imperfect and inchoate motions of Sanctification, He was an Embryo and did prove abortive, and thus all the Ages of the Church have given sundry and sad Instances of such Hypocrisies and Apostasies:
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after the divers Visions and Revelations he had about the Church, he concludeth, Let him that is holy be holy still, Let him continue and persist in his Holinesse,
After the diverse Visions and Revelations he had about the Church, he Concludeth, Let him that is holy be holy still, Let him continue and persist in his Holiness,
So that whatsoever changes and alterations there may be in the Church, yet thou art not to change or to vary in thy Holinesse, and certainly such is the opposition,
So that whatsoever changes and alterations there may be in the Church, yet thou art not to change or to vary in thy Holiness, and Certainly such is the opposition,
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In the next place Let us illustrate this Growth in Sanctification by the opposites and contraries to it, and they are, First, Idlenesse, Negligence, or Security ;
In the next place Let us illustrate this Growth in Sanctification by the opposites and contraries to it, and they Are, First, Idleness, Negligence, or Security;
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Want of Exercise doth breed Diseases in the body, and so neglect of spirituall Exercise doth consume the Soul, Idlenesse and further Sanctification can be no more consistent then light and darknesse together.
Want of Exercise does breed Diseases in the body, and so neglect of spiritual Exercise does consume the Soul, Idleness and further Sanctification can be no more consistent then Light and darkness together.
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or more comfort, Barrennesse in one that looketh to Heaven is a very hainous sinne, Heb. 6.7. The Earth which drinketh in much rain, and yet is barren, is nigh to cursing ;
or more Comfort, barrenness in one that looks to Heaven is a very heinous sin, Hebrew 6.7. The Earth which Drinketh in much rain, and yet is barren, is High to cursing;
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or totall in him that appeareth to be so only, Rev. 2. Gods great Controversie with some of those Churches, was because they fell from their first love, and they are commanded to strengthen the things that are ready to die ;
or total in him that appears to be so only, Rev. 2. God's great Controversy with Some of those Churches, was Because they fell from their First love, and they Are commanded to strengthen the things that Are ready to die;
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Oh fear these Consumptions of the Soul, Thou hast not the life, the vigour, the zeal of Grace once thou hadst, thou art not the man thou wert once;
O Fear these Consumptions of the Soul, Thou hast not the life, the vigour, the zeal of Grace once thou Hadst, thou art not the man thou Wertenberg once;
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Thou art like Sampson that hath lost his strength, like old Barzillai that canst not take thy wonted delight in heavenly things, Oh be afraid of these languors,
Thou art like Sampson that hath lost his strength, like old Barzillai that Canst not take thy wonted delight in heavenly things, O be afraid of these languors,
2. Know these humiliations and bewailings are a kinde of further Sanctification in thee, For to grow in Grace is to discern more and more our Imperfections, to be acquainted with all the need and wants that we are in;
2. Know these humiliations and bewailings Are a kind of further Sanctification in thee, For to grow in Grace is to discern more and more our Imperfections, to be acquainted with all the need and Wants that we Are in;
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As he that groweth in Learning seeth how much he is ignorant of, and thus he that groweth in holinesse, he seeth himself more unholy then ever, he thinketh he hath lesse Grace then ever,
As he that grows in Learning sees how much he is ignorant of, and thus he that grows in holiness, he sees himself more unholy then ever, he Thinketh he hath less Grace then ever,
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Every decay in affection is not presently an abating in grace, for godlinesse lyeth chiefly in the minde and will, If these be solidly established and really bent for God,
Every decay in affection is not presently an abating in grace, for godliness lies chiefly in the mind and will, If these be solidly established and really bent for God,
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6. Grant it be true, that thou art lesse sanctified then before, thou hast decaied sadly, Let this then quicken thee up to make the more haste for the future ;
6. Grant it be true, that thou art less sanctified then before, thou hast decayed sadly, Let this then quicken thee up to make the more haste for the future;
We have much work to doe ere we shall receive a Crown of Glory : You see that glorious Saint Paul, who laboured more then they all, yet Phil. 3.14. I presse towards the mark, forgetting the things that are behinde.
We have much work to do ere we shall receive a Crown of Glory: You see that glorious Saint Paul, who laboured more then they all, yet Philip 3.14. I press towards the mark, forgetting the things that Are behind.
2. We are further to be Sanctified, because there remain Reliques of corruption still to be subdued, Sanctifying grace doth expell sinne but by degrees,
2. We Are further to be Sanctified, Because there remain Relics of corruption still to be subdued, Sanctifying grace does expel sin but by Degrees,
3. This is the end of all those afflictions and chastisements which God laieth upon us, that we should be more sanctified, John 15. Every branch is purged that it may bring forth more fruit ;
3. This is the end of all those afflictions and chastisements which God Layeth upon us, that we should be more sanctified, John 15. Every branch is purged that it may bring forth more fruit;
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Sanctifie them by thy Word, and Eph 4. We are to be edified, to a full stature in Christ, by the Officers in his Church, So that as the Sun and the Clouds help to make the Ground fruitful,
Sanctify them by thy Word, and Ephesians 4. We Are to be edified, to a full stature in christ, by the Officers in his Church, So that as the Sun and the Clouds help to make the Ground fruitful,
5. The sweetnesse and excellency of grace if once tasted of, should make thee insatiable to have more, Shall the hydropical man the more he drinketh, the more desire it,
5. The sweetness and excellency of grace if once tasted of, should make thee insatiable to have more, Shall the hydropical man the more he Drinketh, the more desire it,
and the earthly man, the more wealth he hath, be the more covetous of it? What a shame then is it if the more gostlinesse thou hast thou art not the more desirous still to have more.
and the earthly man, the more wealth he hath, be the more covetous of it? What a shame then is it if the more gostlinesse thou hast thou art not the more desirous still to have more.
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SERMON XCI. Of the Causes of Sanctification, and in particular of Gods Word as the Instrumentall Cause. JOHN 17.17. Sanctifie them by thy truth, thy Word is Truth.
SERMON XCI. Of the Causes of Sanctification, and in particular of God's Word as the Instrumental Cause. JOHN 17.17. Sanctify them by thy truth, thy Word is Truth.
For whereas the Priests of the Old Testament, being to enter into the Sanctuary, did not only first wash their hands and their feet, but put on glorious Garments.
For whereas the Priests of the Old Testament, being to enter into the Sanctuary, did not only First wash their hands and their feet, but put on glorious Garments.
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Others there are that understand it finally, NONLATINALPHABET for NONLATINALPHABET, Sanctifi• them to the Truth, that they may be fitted and furnished to publish it.
Others there Are that understand it finally, for, Sanctifi• them to the Truth, that they may be fitted and furnished to publish it.
Art thou fainting and dejected with divers temptations? This is the Apothecaries-shop, that hath all kinde of refreshments for thee, no disease but may be cured, no doubt but may be answered.
Art thou fainting and dejected with diverse temptations? This is the Apothecaries-shop, that hath all kind of refreshments for thee, no disease but may be cured, no doubt but may be answered.
Hence the Scripture is commended unto us, 2 Tim. 3.16. for that which is profitable to instruction, correction, so as to make a man of God much more a private Christian perfect and thorowly furnished to every good work.
Hence the Scripture is commended unto us, 2 Tim. 3.16. for that which is profitable to instruction, correction, so as to make a man of God much more a private Christian perfect and thoroughly furnished to every good work.
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God therefore who hath appointed his Word as a Rule, hath also given gifts to men, that there may be such, who shall divide this Word aright, and give his children fit meat in their due season;
God Therefore who hath appointed his Word as a Rule, hath also given Gifts to men, that there may be such, who shall divide this Word aright, and give his children fit meat in their due season;
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So that if a man ignorant of the Tongues, should have a Bible in Hebrew and Greek, What good could he get by it, till translated and interpreted? This is like a veil upon the Scripture,
So that if a man ignorant of the Tongues, should have a bible in Hebrew and Greek, What good could he get by it, till translated and interpreted? This is like a veil upon the Scripture,
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Hence it hath been the good Providence of God, to raise up such able and willing men, who have been ready to translate the Scripture into all kinde of Languages, that so every Nation might have it in their known Tongue.
Hence it hath been the good Providence of God, to raise up such able and willing men, who have been ready to translate the Scripture into all kind of Languages, that so every nation might have it in their known Tongue.
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Secondly, We say it's Instrumentall: Now there is a two-fold Instrument, as to our purpose, both which meeting together, the Word produceth it's compleat effects, There is Gods Instrument, that which he hath appointed on his part ;
Secondly, We say it's Instrumental: Now there is a twofold Instrument, as to our purpose, both which meeting together, the Word Produceth it's complete effects, There is God's Instrument, that which he hath appointed on his part;
And then, There is that which is Instrumentall on our part, and that is Faith. As in the fore-mentioned place of 2 Timothy 3.16. The Scriptures are able to make thee wise to salvation, through faith:
And then, There is that which is Instrumental on our part, and that is Faith. As in the forementioned place of 2 Timothy 3.16. The Scriptures Are able to make thee wise to salvation, through faith:
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and therefore you see here, Christ prayeth to God, that he would sanctifie them by his truth, intimating, That though they understood it never so clearly,
and Therefore you see Here, christ Prayeth to God, that he would sanctify them by his truth, intimating, That though they understood it never so clearly,
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and remembred it never so firmly, yet if God blesse it not to this sanctifying use, they are like a Rock under much rain, that never brings forth any fruit,
and remembered it never so firmly, yet if God bless it not to this sanctifying use, they Are like a Rock under much rain, that never brings forth any fruit,
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First, Though men be never so expert and diligent in the Scripture, yet if God blesse them not with a seeing eye, and a spirituall understanding, in stead of being sanctified by the Word, they are through mis-interpretations corrupted: Doth not the Apostle Peter tell of some, who through their ignorance did wrest the Scripture to their perdition, 2 Pet. 3.16? There are many Heretiques and erroneous persons, who are full of Scripture, will alledge many places of Gods Word,
First, Though men be never so expert and diligent in the Scripture, yet if God bless them not with a seeing eye, and a spiritual understanding, in stead of being sanctified by the Word, they Are through misinterpretations corrupted: Does not the Apostle Peter tell of Some, who through their ignorance did wrest the Scripture to their perdition, 2 Pet. 3.16? There Are many Heretics and erroneous Persons, who Are full of Scripture, will allege many places of God's Word,
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Nicodemus was grosly ignorant about the work of Regeneration, yet no doubt being a Master in Israel, he had often read that promise, That God would take away an heart of stone,
Nicodemus was grossly ignorant about the work of Regeneration, yet no doubt being a Master in Israel, he had often read that promise, That God would take away an heart of stone,
Though they look in this glass, yet they wash not those loathsome spots that are upon them, conclude the Scriptures are not in their proper use to thee, till they have reformed thee from such sins,
Though they look in this glass, yet they wash not those loathsome spots that Are upon them, conclude the Scriptures Are not in their proper use to thee, till they have reformed thee from such Sins,
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3. The people of God, though they have a spiritual life within them, yet under desertions and temptations finde not the Word of God effectual for joy and consolations, till God bring such texts,
3. The people of God, though they have a spiritual life within them, yet under desertions and temptations find not the Word of God effectual for joy and consolations, till God bring such texts,
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That we, saith Paul, through the Scriptures might have consolations, 2 Cor. 1. And David doth often acknowledge, That the word of God did comfort and revive him ;
That we, Says Paul, through the Scriptures might have consolations, 2 Cor. 1. And David does often acknowledge, That the word of God did Comfort and revive him;
Oh how often have the people of God desired comfort and assurance, read over the promises again and again, gone to the Ministers of the Gospel to have oyl poured in their wounds,
O how often have the people of God desired Comfort and assurance, read over the promises again and again, gone to the Ministers of the Gospel to have oil poured in their wounds,
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though instrumental, yet is but instrumentall, it's not a principal. Fourthly, When we say it's Instrumentall to Sanctification, we are to distinguish of instrumental causes:
though instrumental, yet is but instrumental, it's not a principal. Fourthly, When we say it's Instrumental to Sanctification, we Are to distinguish of instrumental Causes:
For there are Physical and Natural Instruments, which work by an inherent and natural power, and there are Moral Instruments, which work by the sole institution and appointment of another.
For there Are Physical and Natural Instruments, which work by an inherent and natural power, and there Are Moral Instruments, which work by the sole Institution and appointment of Another.
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but experience doth confute this, Are there not two hearing the Word of God, the one is sanctified, the other not? At the same Sermon one is humbled, made tender;
but experience does confute this, are there not two hearing the Word of God, the one is sanctified, the other not? At the same Sermon one is humbled, made tender;
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Again, If the word of God did convert and sanctifie naturally, then the grace of God could not so much be amplified and magnified, which yet the Scriptures do.
Again, If the word of God did convert and sanctify naturally, then the grace of God could not so much be amplified and magnified, which yet the Scriptures do.
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Insomuch that sometimes the most unlikely and prophanest enemies to godliness, they are changed by the Word, and those that are very ingenuous and civilly disposed, remain in a perverse opposition.
Insomuch that sometime the most unlikely and profanest enemies to godliness, they Are changed by the Word, and those that Are very ingenuous and civilly disposed, remain in a perverse opposition.
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When therefore you hear many oppose the Scripture to the Spirit, and the Ministry in the Church to Christs teaching, this is absurd and tends to the division of those causes, which God hath so wisely joyned together.
When Therefore you hear many oppose the Scripture to the Spirit, and the Ministry in the Church to Christ teaching, this is absurd and tends to the division of those Causes, which God hath so wisely joined together.
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The Spirit and the Scripture must not be opposed, nor Christs teaching and the Ministers; for that Rule is true here, Quando duorum unum est propter aliud, sunt ut unum.
The Spirit and the Scripture must not be opposed, nor Christ teaching and the Ministers; for that Rule is true Here, Quando Duorum Unum est propter Aliud, sunt ut Unum.
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But although we are thus bound to expect Sanctification onely in this means, yet we cannot say, that God hath bound himself to work these effects alwayes,
But although we Are thus bound to expect Sanctification only in this means, yet we cannot say, that God hath bound himself to work these effects always,
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Hence in the seventh place, The word of God, though it be ex se and quoad institutionem, an instrument of Sanctification, yet to some accidentally through their corruption, it becomes an instrument of greater sinfulnesse and wickednesse So that commonly there are no greater sinners under Heaven,
Hence in the seventh place, The word of God, though it be ex se and quoad institutionem, an Instrument of Sanctification, yet to Some accidentally through their corruption, it becomes an Instrument of greater sinfulness and wickedness So that commonly there Are no greater Sinners under Heaven,
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and for the abuse of heavenly light, they are given up to vile affections, To many cursed sins, which is a greater judgment then to be cast into the mouth of wilde beasts,
and for the abuse of heavenly Light, they Are given up to vile affections, To many cursed Sins, which is a greater judgement then to be cast into the Mouth of wild beasts,
Ʋse of Direction to all the people of God, whose burden and grief it is, that they have no more holiness, who cry out like the horsleech, It's not enough, and their souls refuse all comfort,
Ʋse of Direction to all the people of God, whose burden and grief it is, that they have no more holiness, who cry out like the horseleech, It's not enough, and their Souls refuse all Comfort,
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how he may get more health and strength? Why then shouldst not thou rejoyce to know which is the way to purifie the heart more? Few know the divine efficacy of Gods Word,
how he may get more health and strength? Why then Shouldst not thou rejoice to know which is the Way to purify the heart more? Few know the divine efficacy of God's Word,
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2. Bring an humble, tender and trembling heart at the teaching of it. Such an heart King Josias had, and he is commended for it, yea Ezra 9.4. it's the character of the godly to tremble at his Word.
2. Bring an humble, tender and trembling heart At the teaching of it. Such an heart King Josiah had, and he is commended for it, yea Ezra 9.4. it's the character of the godly to tremble At his Word.
Ʋse 2. Of Instruction, How terrible a thing it is to see men grow more wicked and ungodly, by how much the more plentifully they enjoy the Word, that the Word should work contrary to it's nature upon thee, that this light should put out thy eyes, that this life should bring thee to death? Oh the rivers of water that should run out of our eyes for this matter,
Ʋse 2. Of Instruction, How terrible a thing it is to see men grow more wicked and ungodly, by how much the more plentifully they enjoy the Word, that the Word should work contrary to it's nature upon thee, that this Light should put out thy eyes, that this life should bring thee to death? O the Rivers of water that should run out of our eyes for this matter,
and they were Gods written Word, and what Christ while on the Earth did with his own mouth speak to the Church, that was the Revealed Word and Will of God;
and they were God's written Word, and what christ while on the Earth did with his own Mouth speak to the Church, that was the Revealed Word and Will of God;
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as if God did immediately speak it from Heaven, and though it seem incredible, yet our Saviour confirmeth it, Luke 16.31. that he who doth not beleeve the Scriptures, the Word of God written would not beleeve though there were miraculous waies of publishing it.
as if God did immediately speak it from Heaven, and though it seem incredible, yet our Saviour confirmeth it, Lycia 16.31. that he who does not believe the Scriptures, the Word of God written would not believe though there were miraculous ways of publishing it.
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In the next place we have the Predicate, its Truth ; Interpreters judge this to be taken out of the Psalm 119.151. They are therefore said to be Truth, not true in the Abstract, to shew the Fulnesse and Universality of Truth in them.
In the next place we have the Predicate, its Truth; Interpreters judge this to be taken out of the Psalm 119.151. They Are Therefore said to be Truth, not true in the Abstract, to show the Fullness and Universality of Truth in them.
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but I am not to deal with such at this time, Certainly every good Christian having received this principle into him, doth finde such authority and Divine Majesty coming from the Word, that he doth no more desire Arguments to prove the Scripture to be the Word of God,
but I am not to deal with such At this time, Certainly every good Christian having received this principle into him, does find such Authority and Divine Majesty coming from the Word, that he does no more desire Arguments to prove the Scripture to be the Word of God,
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Austin long agoe speaks of such a disposition with great Indignation, O Lord, Thou hast taught me to abhorre all such who say, Ʋnde scis hos Libros esse Canonicos? This then being laid down as a sure Foundation, Let us proceed to shew in how many particulars Gods Word is true.
Austin long ago speaks of such a disposition with great Indignation, Oh Lord, Thou hast taught me to abhor all such who say, Ʋnde Scis hos Libros esse canons? This then being laid down as a sure Foundation, Let us proceed to show in how many particulars God's Word is true.
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Humane Truth is Truth, but yet because every man may erre, Therefore we cannot have such a Faith in it, Cui non potest subesse falsum, but when we come unto Gods Word,
Humane Truth is Truth, but yet Because every man may err, Therefore we cannot have such a Faith in it, Cui non potest Subesse falsum, but when we come unto God's Word,
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The Scripture then is true, because all Divine Truth floweth from that, and every thing is true so farre as it is commensurated according to that Rule;
The Scripture then is true, Because all Divine Truth flows from that, and every thing is true so Far as it is commensurated according to that Rule;
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Neither Superstitious Traditions on the one hand, nor subtle Delusions of pretended Revelations on the other hand could ever have molested or troubled the Church.
Neither Superstitious Traditions on the one hand, nor subtle Delusions of pretended Revelations on the other hand could ever have molested or troubled the Church.
Thirdly, It's true materially, that is, all the matter contained therein is true, The Historical part, The Dogmatical part, The morall part, The predicting part, all contain un-erring Truth in them, Whatsoever Doctrine is there revealed, it is to be received without any further disputing or asking,
Thirdly, It's true materially, that is, all the matter contained therein is true, The Historical part, The Dogmatical part, The moral part, The predicting part, all contain unerring Truth in them, Whatsoever Doctrine is there revealed, it is to be received without any further disputing or asking,
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then all must yeeld, and so for the Threatnings of it whatsoever God saith against the wicked man, all the evil that is there said to come upon him doubt not of the Truth of it,
then all must yield, and so for the Threatenings of it whatsoever God Says against the wicked man, all the evil that is there said to come upon him doubt not of the Truth of it,
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Though a Godly man be cast down with many Temptations, weaknesses, and Discouragements, yet the Truth of Gods Promises should be a Pillar of Marble to him, and a brazen wall;
Though a Godly man be cast down with many Temptations, Weaknesses, and Discouragements, yet the Truth of God's Promises should be a Pillar of Marble to him, and a brazen wall;
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who could terrifie the Godly? who could trouble their Spirits, if this were received? And for the wicked, with what Fear and Trembling would he go up and down? Oh the Scripture is true that speaks against such sins, that discovers my wickedness, it is so true I cannot deny it.
who could terrify the Godly? who could trouble their Spirits, if this were received? And for the wicked, with what fear and Trembling would he go up and down? O the Scripture is true that speaks against such Sins, that discovers my wickedness, it is so true I cannot deny it.
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The Scripture is in Gods hand, and by the Spirits working leadeth us into all Truth, we are all in darknesse till the Scripture like the Sunne doth arise;
The Scripture is in God's hand, and by the Spirits working leads us into all Truth, we Are all in darkness till the Scripture like the Sun does arise;
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Now there is a three-fold Truth that we cannot attain unto without the Scripture. 1. True Doctrine. 2. True Piety and godlinesse. 3. True Consolation and Comfort.
Now there is a threefold Truth that we cannot attain unto without the Scripture. 1. True Doctrine. 2. True Piety and godliness. 3. True Consolation and Comfort.
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and happy is that man who hath this three-fold Truth, and indeed one begets the other, True doctrine begets true Godlinesse, and true Godlinesse true Consolation.
and happy is that man who hath this threefold Truth, and indeed one begets the other, True Doctrine begets true Godliness, and true Godliness true Consolation.
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Therefore they would rather fall out with Scripture then with their own Opinions, as if their own hearts and Consciences were more infallible then the Bible,
Therefore they would rather fallen out with Scripture then with their own Opinions, as if their own hearts and Consciences were more infallible then the bible,
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2. Only by the Scripture do we come to true Piety and Godlinesse ; You see in this Text Sanctification is by the Truth, and James 1.18. God doth beget us by the Word of Truth, and many times David doth commend the Word of God for this Effect, that it forwarneth man of Sinne, That it giveth the Simple Ʋnderstanding, and that even young men may be cleansed from their lusts by taking heed to Gods Word, Psalm 119. We see by these Texts that there is no Regeneration or true Reformation but what is wrought by and through the Scripture;
2. Only by the Scripture do we come to true Piety and Godliness; You see in this Text Sanctification is by the Truth, and James 1.18. God does beget us by the Word of Truth, and many times David does commend the Word of God for this Effect, that it forewarneth man of Sin, That it gives the Simple Ʋnderstanding, and that even young men may be cleansed from their Lustiest by taking heed to God's Word, Psalm 119. We see by these Texts that there is no Regeneration or true Reformation but what is wrought by and through the Scripture;
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Therefore Conversion is called the writing of Gods Law in a mans heart, So that this makes it clear, that though many Heretiques may live civil and externally Religious Lives,
Therefore Conversion is called the writing of God's Law in a men heart, So that this makes it clear, that though many Heretics may live civil and externally Religious Lives,
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yet they have no true Godlinesse, for false Doctrine begets false Piety, when there is falsum in Intellectu, that must necessarily produce malum in voluntate ;
yet they have no true Godliness, for false Doctrine begets false Piety, when there is falsum in Intellectu, that must necessarily produce malum in voluntate;
so whatsoever external Acts of Piety, Zeal and Charity Hereticall men may put forth, yet by them they cannot be Sanctified if their Errours be Fundamental:
so whatsoever external Acts of Piety, Zeal and Charity Heretical men may put forth, yet by them they cannot be Sanctified if their Errors be Fundamental:
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3. Only by the Scriptures come true Consolations, So the Apostle, Through the Consolation of the Scriptures, 2 Corin. 1. No man hath true solid Joy but the true Orthodox Godly man :
3. Only by the Scriptures come true Consolations, So the Apostle, Through the Consolation of the Scriptures, 2 Corin. 1. No man hath true solid Joy but the true Orthodox Godly man:
For every man is said to be a Liar, and the Antichristian Doctrines which many are delivered up to beleeve, are called a lye by the Apostle, 2 Thes. 2.11. Turcisme, Paganisme is a lye, Popery, Heresie are Lyes;
For every man is said to be a Liar, and the Antichristian Doctrines which many Are Delivered up to believe, Are called a lie by the Apostle, 2 Thebes 2.11. Turcisme, Paganism is a lie, Popery, Heresy Are Lies;
yet all is a lye, yea, in practicall things whatsoever seduceth thee to do otherwise then Gods Word commandeth, this is false, Sinne lieth, the world lieth, the devil lyeth,
yet all is a lie, yea, in practical things whatsoever seduceth thee to do otherwise then God's Word commands, this is false, Sin lies, the world lies, the Devil lies,
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SERMON XCIII. The transcendent Properties of the Scripture. JOHN 17.17. Thy Word is Truth. IN what sense the word of God is said to be truth, we have declared.
SERMON XCIII. The transcendent Properties of the Scripture. JOHN 17.17. Thy Word is Truth. IN what sense the word of God is said to be truth, we have declared.
In humane Authorities, we say, Thus saith Aristotle, Thus saith Plato, or thus say such Fathers and Councels, but in divine things, we must say, Thus saith the Lord ;
In humane Authorities, we say, Thus Says Aristotle, Thus Says Plato, or thus say such Father's and Counsels, but in divine things, we must say, Thus Says the Lord;
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So that whereas in humane Authorities and Philosophical Disputes, we may boldly argue against them, we may bring our videtur quod sic, and quod non, yet where truth comes to us as from God, there must be an immediate submission,
So that whereas in humane Authorities and Philosophical Disputes, we may boldly argue against them, we may bring our videtur quod sic, and quod non, yet where truth comes to us as from God, there must be an immediate submission,
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though our reason and sense and all the world should contradict, yet we must say, here is a greater then a Pythagoras here, Deus dixit: Therefore observe, the Prophets they do often repeat this, Thus saith the Lord, because nothing could amaze and humble their hearers so much, as that God said it;
though our reason and sense and all the world should contradict, yet we must say, Here is a greater then a Pythagoras Here, Deus dixit: Therefore observe, the prophets they do often repeat this, Thus Says the Lord, Because nothing could amaze and humble their hearers so much, as that God said it;
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it's so certain, that we can never be deceived, whosoever believed according to Scripture, and lived according to Scripture, that a man was never confounded or ashamed, he will never have cause to wish, Oh that he had taken another way!
it's so certain, that we can never be deceived, whosoever believed according to Scripture, and lived according to Scripture, that a man was never confounded or ashamed, he will never have cause to wish, O that he had taken Another Way!
This sufficiency and perfection of Scripture-truth, we do justly maintain against the Papists, who as they foolishly set up their lighted tapers at noon-day,
This sufficiency and perfection of Scripture truth, we do justly maintain against the Papists, who as they foolishly Set up their lighted Tapers At noonday,
so they add their traditions to the Scripture; but it's often said, we may neither adde to it, nor detract from it: therefore it's abundantly sufficient:
so they add their traditions to the Scripture; but it's often said, we may neither add to it, nor detract from it: Therefore it's abundantly sufficient:
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Now it's good with Tertullian, to adore this fulness of the Scripture for thy faith and doctrine, to believe as thou readest, to worship God as thou readest:
Now it's good with Tertullian, to adore this fullness of the Scripture for thy faith and Doctrine, to believe as thou Readest, to worship God as thou Readest:
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The former of these especially could never be discovered by natural light; even Adam though created after Gods image, yet needed a revelation of these.
The former of these especially could never be discovered by natural Light; even Adam though created After God's image, yet needed a Revelation of these.
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We have no innate or acquired knowledge about them, and though many worthy Divines have indeavoured to prove the Trinity by reason and humane similitudes,
We have no innate or acquired knowledge about them, and though many worthy Divines have endeavoured to prove the Trinity by reason and humane Similitudes,
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but the knowledge by reason is nothing so evident and firm, as that by Revelation; so that the truth of God, being in the chiefest parts of it supernatural:
but the knowledge by reason is nothing so evident and firm, as that by Revelation; so that the truth of God, being in the chiefest parts of it supernatural:
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It's no wonder, that the wisest Heathens became vain in their imaginations, and that their greatest Religion, was their highest impiety, and within the Church.
It's no wonder, that the Wisest heathens became vain in their Imaginations, and that their greatest Religion, was their highest impiety, and within the Church.
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The holy Scriptures they are called, and well may they be so called, for nothing is a stronger argument to demonstrate the Divine Authority of Scriptures, than the holiness thereof.
The holy Scriptures they Are called, and well may they be so called, for nothing is a Stronger argument to demonstrate the Divine authority of Scriptures, than the holiness thereof.
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Holiness in our natures, first of all, Regeneration, neither the name nor the nature of it, was known amongst the Heathens, they knew not mans natural pollution,
Holiness in our nature's, First of all, Regeneration, neither the name nor the nature of it, was known among the heathens, they knew not men natural pollution,
Again, Such holy duties the Scriptures teach, that not only the doctrinal, but the practical part of it, is a mystery to flesh and bloud, such are faith in Christ, love to our enemies, self-denial,
Again, Such holy duties the Scriptures teach, that not only the doctrinal, but the practical part of it, is a mystery to Flesh and blood, such Are faith in christ, love to our enemies, self-denial,
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but who is there, that thinketh this, the truths of Scripture are holy? They are to make heavenly and pure, they will forewarn of sin, they quicken to grace, they inflame to faith and love:
but who is there, that Thinketh this, the truths of Scripture Are holy? They Are to make heavenly and pure, they will forewarn of since, they quicken to grace, they inflame to faith and love:
7. They are precious excellent Truths, and therefore compared by David to fine gold, and by Solomon preferred above all jewels, Prov. 3.15. The Apostle also compareth true Doctrine to gold, silver and precious stones, 1 Cor. 3.12. and they are called precious promises, as a precious faith, 2 Pet. 1.1, 4. These shew in what high degree and dignity the truths of Scripture should be with us.
7. They Are precious excellent Truths, and Therefore compared by David to fine gold, and by Solomon preferred above all Jewels, Curae 3.15. The Apostle also compareth true Doctrine to gold, silver and precious stones, 1 Cor. 3.12. and they Are called precious promises, as a precious faith, 2 Pet. 1.1, 4. These show in what high degree and dignity the truths of Scripture should be with us.
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If they did strive about her, How much more ought we for the truth of God? The Prophet complained of old, None pleaded for the truth, Isa 59 4. neither were valiant for the truth, Jer. 9.3. The truths then of the Scripture should be more unto us, then any earthly comforts whatsoever:
If they did strive about her, How much more ought we for the truth of God? The Prophet complained of old, None pleaded for the truth, Isaiah 59 4. neither were valiant for the truth, Jer. 9.3. The truths then of the Scripture should be more unto us, then any earthly comforts whatsoever:
You see Christ makes this one main end of his coming into the world, to bear witness unto the truth, John 18 37. Ann thus the Martyrs, they thought Gods truth more worth then their lives,
You see christ makes this one main end of his coming into the world, to bear witness unto the truth, John 18 37. Ann thus the Martyrs, they Thought God's truth more worth then their lives,
Certainly, the godly Martyrs, that burnt at the stake, had other thoughts of it; and the Scripture doth commend it as the great mercy of God unto a people: Therefore God promiseth Jer. 33.6. He will reveal abundance of peace and truth ;
Certainly, the godly Martyrs, that burned At the stake, had other thoughts of it; and the Scripture does commend it as the great mercy of God unto a people: Therefore God promises Jer. 33.6. He will reveal abundance of peace and truth;
Truth is the natural food to the soul, as meat is to the body; but then divine supernatural truth, which doth so immediately concern our salvation and eternal happiness,
Truth is the natural food to the soul, as meat is to the body; but then divine supernatural truth, which does so immediately concern our salvation and Eternal happiness,
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It's a truth requiring holiness, hatred of sinne, mortification of lusts; and because it's so, therefore the vain corrupt hearts of men love errours and lies,
It's a truth requiring holiness, hatred of sin, mortification of Lustiest; and Because it's so, Therefore the vain corrupt hearts of men love errors and lies,
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or deceits by the devil and sinne, rather then the truth of Scripture. Thus Christ John 8.40. told the Pharisees, They thought to kill him, because he told them the truth. And Paul, Gal. 4.16.
or Deceits by the Devil and sin, rather then the truth of Scripture. Thus christ John 8.40. told the Pharisees, They Thought to kill him, Because he told them the truth. And Paul, Gal. 4.16.
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Take heed of all errours and heresies, they oppose the Doctrinal Truths of the Scripture: Take heed of all prophaneness and impiety, they oppose the practical Truths:
Take heed of all errors and heresies, they oppose the Doctrinal Truths of the Scripture: Take heed of all profaneness and impiety, they oppose the practical Truths:
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The Scripture cals it knowing the Truth as it is in Jesus, Eph. 4.21. and the acknowledging of the truth after godlinesse, Tit. 1.1. Tantum scimus, quantum operamur ;
The Scripture calls it knowing the Truth as it is in jesus, Ephesians 4.21. and the acknowledging of the truth After godliness, Tit. 1.1. Tantum scimus, quantum operamur;
We know no more in Gods account then we put in practice; Take heed then of being in the number of those Rom. 1.18. who hold the Truth in unrighteousnesse ;
We know no more in God's account then we put in practice; Take heed then of being in the number of those Rom. 1.18. who hold the Truth in unrighteousness;
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It's drawn not from the generall Consideration as they are Beleevers, but from the particular Relation they were in, commissionated with Office to preach the Truth of God.
It's drawn not from the general Consideration as they Are Believers, but from the particular Relation they were in, commissionated with Office to preach the Truth of God.
And first, Whereas Sanctification by the Truth is desired for the Apostles, because they were to be Officers in the Church, and Ministers of the Gospel: Whence Observe,
And First, Whereas Sanctification by the Truth is desired for the Apostles, Because they were to be Officers in the Church, and Ministers of the Gospel: Whence Observe,
but kept them in his Family, and under his Instruction, that so they might attain both to true Doctrine and an holy Life; This was represented Exod. 28.30. by the Ʋrim and Thummim, which were to be on the Breastplate, Light and Perfection, sound Doctrine and Integrity of Life;
but kept them in his Family, and under his Instruction, that so they might attain both to true Doctrine and an holy Life; This was represented Exod 28.30. by the Ʋrim and Thummim, which were to be on the Breastplate, Light and Perfection, found Doctrine and Integrity of Life;
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and can divide the Word of God aright, as also many practical Qualifications for holy and unblamable life, 1 Tim. 3.2. The Scripture compareth the Ministers of God to Stars, and that both for their light and purity, differing (as Philosophers say) from the substance of sublunary things.
and can divide the Word of God aright, as also many practical Qualifications for holy and Unblamable life, 1 Tim. 3.2. The Scripture compareth the Ministers of God to Stars, and that both for their Light and purity, differing (as Philosophers say) from the substance of sublunary things.
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for if Christ himself avoucheth this, that his doctrine was not his own, but his that sent him, and doth still referre all to the Father that sent him,
for if christ himself avoucheth this, that his Doctrine was not his own, but his that sent him, and does still refer all to the Father that sent him,
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Thus the Prophets of old began their Sermons with Thus saith the Lord, and the Apostles begin their Epistles with their call and office, Apostles and Servants of God ;
Thus the prophets of old began their Sermons with Thus Says the Lord, and the Apostles begin their Epistles with their call and office, Apostles and Servants of God;
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Seeing therefore they have such an Office and Trust that requireth in the very Essentials of it nothing but Truth, they ought earnestly to pray for it;
Seeing Therefore they have such an Office and Trust that requires in the very Essentials of it nothing but Truth, they ought earnestly to pray for it;
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and to anathematize such as do not immediatly obey, No, They have a Ministeriall not a Magisteriall Office, for though in respect of the people they are Guides and Overseers, and Shepheards, yet in respect of God they are Ministers and Servants;
and to anathematise such as do not immediately obey, No, They have a Ministerial not a Magisterial Office, for though in respect of the people they Are Guides and Overseers, and Shepherds, yet in respect of God they Are Ministers and Servants;
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The Ministers of God are like publique Springs if they be performed, instead of refreshing, they kill, instead of giving the bread of life, they give stones and serpents.
The Ministers of God Are like public Springs if they be performed, instead of refreshing, they kill, instead of giving the bred of life, they give stones and Serpents.
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2. Another Effect of the Ministry is to promote the work of grace begun ; It's to water where any Seed is sown, as Ephes. 4.11. to bring us to a full stature in Christ ;
2. another Effect of the Ministry is to promote the work of grace begun; It's to water where any Seed is sown, as Ephesians 4.11. to bring us to a full stature in christ;
We encrease in grace, by the same way we are converted, and therefore they who think by an erroneous Ministry to advance their Heavenly Life, do as if an hungry man should get up to an high Hill,
We increase in grace, by the same Way we Are converted, and Therefore they who think by an erroneous Ministry to advance their Heavenly Life, do as if an hungry man should get up to an high Hill,
But now a Minister without Truth is like a Physician without skill, Come to the diseased wounded Soul that lieth under this doubt and that Case of Conscience, he knoweth not how to direct him,
But now a Minister without Truth is like a physician without skill, Come to the diseased wounded Soul that lies under this doubt and that Case of Conscience, he Knoweth not how to Direct him,
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yea, such do more trouble the godly, as God complaineth of the False Prophets, Eze. 13.22. they made sad the heart of the Righteous, whom God would not have made sad.
yea, such doe more trouble the godly, as God Complaineth of the False prophets, Ezekiel 13.22. they made sad the heart of the Righteous, whom God would not have made sad.
4. A great Effect of the Ministry is to prevent Errors and false Doctrines, at appeareth, Eph. 4. That we henceforth be not led aside with every winde of doctrine ;
4. A great Effect of the Ministry is to prevent Errors and false Doctrines, At appears, Ephesians 4. That we henceforth be not led aside with every wind of Doctrine;
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but if the Minister be seduced himself by errour, how can he leade others into the Truth? Will not our Saviours Proverb be made good, the blinde leade the blinde,
but if the Minister be seduced himself by error, how can he lead Others into the Truth? Will not our Saviors Proverb be made good, the blind lead the blind,
1. For his own sake, his condemnation will be the greater, for he sinneth against greater light and knowledge, he knoweth his masters will, he sinneth against a peculiar engagement,
1. For his own sake, his condemnation will be the greater, for he Sinneth against greater Light and knowledge, he Knoweth his Masters will, he Sinneth against a peculiar engagement,
Attend to thy self and to thy doctrine, to life, 1 Tim. 4.16. as well as studies, Suth are like the water in baptism that after it hath been in a Sacramentall way is thrown into the kennel;
Attend to thy self and to thy Doctrine, to life, 1 Tim. 4.16. as well as studies, Suth Are like the water in Baptism that After it hath been in a Sacramental Way is thrown into the kennel;
Why did Herod fear and reverence John Baptist, though he was a King? but because he was a just and a holy man, Mark 6.20. Thy godly mouth will stop their mouths and convince their consciences.
Why did Herod Fear and Reverence John Baptist, though he was a King? but Because he was a just and a holy man, Mark 6.20. Thy godly Mouth will stop their mouths and convince their Consciences.
Lastly, The necessity of it doth appear by the devils polecy, who hath alwaies stirred up Instruments to traduce their lives, to lay such things to their charges as they were never guilty of,
Lastly, The necessity of it does appear by the Devils policy, who hath always stirred up Instruments to traduce their lives, to lay such things to their charges as they were never guilty of,
Athanasius was traduced for an Adulterer by the Arians, and this hath alwaies been the custome of the devil and his Instruments to throw so much dirt and mire upon the godly Ministers of Christ, that men have not known what they are;
Athanasius was traduced for an Adulterer by the Arians, and this hath always been the custom of the Devil and his Instruments to throw so much dirt and mire upon the godly Ministers of christ, that men have not known what they Are;
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Ʋse of Instruction, What is the duty of people even to follow Christ? In this Praier, he being to send out his Apostles, this he desireth as a chief thing, Truth and Godlinesse, a sound minde,
Ʋse of Instruction, What is the duty of people even to follow christ? In this Prayer, he being to send out his Apostles, this he Desires as a chief thing, Truth and Godliness, a found mind,
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and a godly heart, and the Apostles thought this to be of so great a consequence that when Ministers were ordained and set apart to the work, They spent that day in fasting and praiers;
and a godly heart, and the Apostles Thought this to be of so great a consequence that when Ministers were ordained and Set apart to the work, They spent that day in fasting and Prayers;
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Though the Apostles were at first ignorant and illitera••, yet how gloriously did he furnish them with gifts and power to do Miracles before he sent them to preach unto the world;
Though the Apostles were At First ignorant and illitera••, yet how gloriously did he furnish them with Gifts and power to do Miracles before he sent them to preach unto the world;
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yet because of their office and call, they discharging their duty, and using the means God hath appointed, God will more peculiarly go along with them,
yet Because of their office and call, they discharging their duty, and using the means God hath appointed, God will more peculiarly go along with them,
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and blesse them then private Christians, else why should the Scripture give them the name of Guides and Light? Why should he command the people to submit themselves to them,
and bless them then private Christians, Else why should the Scripture give them the name of Guides and Light? Why should he command the people to submit themselves to them,
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2. Christs peculiar Love is seen in cloathing them with inward strength, and corroborating of them so by zeal and heavenly fortitude, that they will discharge their Duty though men rage and oppose ;
2. Christ peculiar Love is seen in clothing them with inward strength, and corroborating of them so by zeal and heavenly fortitude, that they will discharge their Duty though men rage and oppose;
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The Apostle speaks excellently to this purpose, 2 Tim. 1.7. God hath not given us the spirit of fear, but of powar, love, and a sound minde, Therefore he must not be ashamed of the Testimony of our Lord;
The Apostle speaks excellently to this purpose, 2 Tim. 1.7. God hath not given us the Spirit of Fear, but of powar, love, and a found mind, Therefore he must not be ashamed of the Testimony of our Lord;
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And thus Micah cried out, I am full of the power of God to tell Jacob his transgressions. Mic. 3.8. 3. God is wonderful in protecting and defending them in the midst of their wicked Enemies ;
And thus micah cried out, I am full of the power of God to tell Jacob his transgressions. Mic. 3.8. 3. God is wondered in protecting and defending them in the midst of their wicked Enemies;
and the world hateth them, therefore he praieth God would keep them, and it's wonderful to see how God hath preserved his faithfull Ministers in all ages,
and the world hates them, Therefore he Prayeth God would keep them, and it's wondered to see how God hath preserved his faithful Ministers in all ages,
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2. It's his work and emploiment they are about, They go out in his Authority, They act in his Name, They preach him as the Messias, They endeavour to bring all into Obedience to him,
2. It's his work and employment they Are about, They go out in his authority, They act in his Name, They preach him as the Messias, They endeavour to bring all into obedience to him,
Hence in John 's Gospel, he doth so exceeding often mention this, That his Father sent him, still resolving his Doctrine, his Authority, his Will and Works into him that sent him.
Hence in John is Gospel, he does so exceeding often mention this, That his Father sent him, still resolving his Doctrine, his authority, his Will and Works into him that sent him.
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Therefore not only the twelve Apostles are called so, but Christ himself is called an Apostle, Heb. 3.1 Consider the Apostle and High-priest of our profession, Christ Jesus.
Therefore not only the twelve Apostles Are called so, but christ himself is called an Apostle, Hebrew 3.1 Consider the Apostle and High priest of our profession, christ jesus.
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First, Consider, that though the three Persons are equal in Nature and Dignity, they are all God and infinitely blessed for evermore, yet the Scripture doth represent unto us an order in their operations ad extra to us-ward, especially in the work of our Redemption, one operation is appropriated to the Father, another to the Son,
First, Consider, that though the three Persons Are equal in Nature and Dignity, they Are all God and infinitely blessed for evermore, yet the Scripture does represent unto us an order in their operations and extra to usward, especially in the work of our Redemption, one operation is appropriated to the Father, Another to the Son,
as at the second verse of this Chapter, Gal. 4.4. In the fulness of time God sent forth his Son ; and 1 John 4.9. it's the Father that sends him: So that the original of all our peace and salvation is the love of the Father.
as At the second verse of this Chapter, Gal. 4.4. In the fullness of time God sent forth his Son; and 1 John 4.9. it's the Father that sends him: So that the original of all our peace and salvation is the love of the Father.
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Therefore the Father is said to send him, Joh. 14.16. and Christ saith, He will send him, Joh. 16 7. Thus he is called, The Spirit of Christ, as well as the spirit of God, because now he is sent by Christ as a Mediator.
Therefore the Father is said to send him, John 14.16. and christ Says, He will send him, John 16 7. Thus he is called, The Spirit of christ, as well as the Spirit of God, Because now he is sent by christ as a Mediator.
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as the second Person, but as he is Mediator, for so as he is the Son of God, he is not sent but begotten, And thus the Scripture when it speaks of him in that respect, calleth him, The only begotten Son of God ;
as the second Person, but as he is Mediator, for so as he is the Son of God, he is not sent but begotten, And thus the Scripture when it speaks of him in that respect, calls him, The only begotten Son of God;
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So that this sending of Christ respects him as God and man, and denoteth that incarnation of his, with the discharge of all those duties, that thereby he undertook.
So that this sending of christ respects him as God and man, and denoteth that incarnation of his, with the discharge of all those duties, that thereby he undertook.
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The Apostle diligently presseth this, Heb. 5.5. that Christ glorified not himself, but was called by God to his Priesthood, called of God to be • Priest after the order of Melohisedech ; yea Ch. 7.21.
The Apostle diligently Presseth this, Hebrew 5.5. that christ glorified not himself, but was called by God to his Priesthood, called of God to be • Priest After the order of Melohisedech; yea Christ 7.21.
And certainly, this must needs be of great comfort to us, when we shall reade that Christ was so solemnly invested with this power to forgive sins, to sanctifie our natures, to procure our salvation.
And Certainly, this must needs be of great Comfort to us, when we shall read that christ was so solemnly invested with this power to forgive Sins, to sanctify our nature's, to procure our salvation.
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Fourthly, The Father did not only call him thus to this wonderfull imployment, but he did qualifie and fit him with all abilities for that work, he poured out his Spirit upon his humane nature without measure.
Fourthly, The Father did not only call him thus to this wonderful employment, but he did qualify and fit him with all abilities for that work, he poured out his Spirit upon his humane nature without measure.
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So that as those in the Old Testament, when called to any Office were anointed: Thus Christ had not a temporal, but a spiritual Unction, Psal 45.7. there God is said to anoint him with the oyl of gladness ; Therefore Joh. 6.27. the Father is said to have sealed him to this work.
So that as those in the Old Testament, when called to any Office were anointed: Thus christ had not a temporal, but a spiritual Unction, Psalm 45.7. there God is said to anoint him with the oil of gladness; Therefore John 6.27. the Father is said to have sealed him to this work.
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there is nothing that a poor humbled sinner could desire in a Saviour, but there is a treasury of it in him, Col. 1. It pleased the Father that in him should all fulness dwell:
there is nothing that a poor humbled sinner could desire in a Saviour, but there is a treasury of it in him, Col. 1. It pleased the Father that in him should all fullness dwell:
Oh then, why do not the people of God believe more firmly, and walk more comfortably? What do they want, which is not in this Christ? Shall Christ send his Officers to work,
O then, why do not the people of God believe more firmly, and walk more comfortably? What do they want, which is not in this christ? Shall christ send his Officers to work,
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Fifthly, In that Christ is said to be sent, there is implied, that the fountain from which our salvation doth arise, is the meer good-will and pleasure of God the Father.
Fifthly, In that christ is said to be sent, there is implied, that the fountain from which our salvation does arise, is the mere goodwill and pleasure of God the Father.
and presupposing this determinate choice, did therefore appoint him to be our Mediator: This, they think, will reconcile Christs necessary Obedience, and his free-will together;
and presupposing this determinate choice, did Therefore appoint him to be our Mediator: This, they think, will reconcile Christ necessary obedience, and his freewill together;
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thus also it did upon Christ, and therefore he doth so often call it the command, that he had from the Father, implying, that if he did not accomplish all that for which he was sent, he should be guilty of unfaithfulness and disobedience;
thus also it did upon christ, and Therefore he does so often call it the command, that he had from the Father, implying, that if he did not accomplish all that for which he was sent, he should be guilty of unfaithfulness and disobedience;
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for why should the believer doubt of Christs willingness and readiness to pardon, sanctifie or heal him, seeing that Christ is under a command to do this, he is betrusted with this work, he would be found blame-worthy,
for why should the believer doubt of Christ willingness and readiness to pardon, sanctify or heal him, seeing that christ is under a command to do this, he is betrusted with this work, he would be found blameworthy,
So that though the work was bitter to the humane nature, which appeared in those prayers he poured forth with so much agony, If it be possible, let this Cup pass away, yet he offers himself with all willingness to do this work:
So that though the work was bitter to the humane nature, which appeared in those Prayers he poured forth with so much agony, If it be possible, let this Cup pass away, yet he offers himself with all willingness to do this work:
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but internally, by giving a seeing eye, and an understanding heart. These things are implied in Christs Mission, now let us consider the Properties of it.
but internally, by giving a seeing eye, and an understanding heart. These things Are implied in Christ Mission, now let us Consider the Properties of it.
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He sent Prophets, and he sent divers Messengers, but never was such mercy, as when he sent his Son, Heb. 1. The very Angels, though the benefit of his sending did not directly belong to them,
He sent prophets, and he sent diverse Messengers, but never was such mercy, as when he sent his Son, Hebrew 1. The very Angels, though the benefit of his sending did not directly belong to them,
Therefore they are the Ministers of Christ, the Embassadours of Christ, they administer all things in his Name, and every thing is done by his Authority.
Therefore they Are the Ministers of christ, the ambassadors of christ, they administer all things in his Name, and every thing is done by his authority.
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or no, or in the supream Officers? But here in Divinity about Church-power, the Scripture doth easily resolve it, Mat. 28.18, 19, 20. All power is given me in heaven and in earth ;
or no, or in the supreme Officers? But Here in Divinity about Church power, the Scripture does Easily resolve it, Mathew 28.18, 19, 20. All power is given me in heaven and in earth;
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yet the Office and Power it self is of Christ. 4. Take notice of the compleatness and perfection of this Mission, Heb. 1.1. God who at sundry times spake by his Prophets, and by several w•yes, doth now speak only by his Son. So that since Christs mission, we are not now to expect any other extraordinary missions, Christ he came as the fulness of all;
yet the Office and Power it self is of christ. 4. Take notice of the completeness and perfection of this Mission, Hebrew 1.1. God who At sundry times spoke by his prophets, and by several w•yes, does now speak only by his Son. So that since Christ mission, we Are not now to expect any other extraordinary missions, christ he Come as the fullness of all;
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and so have a veil upon their eyes and their hearts? 5. Consider the seasonableness of the time when he was sent, Gal. 4.4. Its called the fulness of the time.
and so have a veil upon their eyes and their hearts? 5. Consider the seasonableness of the time when he was sent, Gal. 4.4. Its called the fullness of the time.
when there was an universal blackness upon the Church, then Christ was sent: Even as Moses was sent to the people of Israel, when their oppression was doubled. God sent Christ seasonably.
when there was an universal blackness upon the Church, then christ was sent: Even as Moses was sent to the people of Israel, when their oppression was doubled. God sent christ seasonably.
Lastly, Consider the manner of his sending, it was in an humble, low and contemptible way in the eyes of the world, none took him to be the Messias, to be the light of the world;
Lastly, Consider the manner of his sending, it was in an humble, low and contemptible Way in the eyes of the world, none took him to be the Messias, to be the Light of the world;
Though he was sent, how few did believe in him, because of the outward meannes in his way? And some think the Prophet alludeth to this, Isa. 8.6. They refuse the waters of Shiloah that go softly.
Though he was sent, how few did believe in him, Because of the outward meanness in his Way? And Some think the Prophet alludeth to this, Isaiah 8.6. They refuse the waters of Shiloach that go softly.
Ʋse 1. Is Christ sent by the Father, then take heed how you refuse him? The Apostle aggravateth this, Heb. 10.28. We may refuse men for their errours, their falsities;
Ʋse 1. Is christ sent by the Father, then take heed how you refuse him? The Apostle Aggravateth this, Hebrew 10.28. We may refuse men for their errors, their falsities;
We come now to the Apostles Mission, wherein there is considerable, 1. Their Office under this notion of sending. 2. The Person sending, I have sent them. 3. The Subjects, Them. 4. The Term of their Mission, Into the world. 5. The Pattern, As the Father hath sent me :
We come now to the Apostles Mission, wherein there is considerable, 1. Their Office under this notion of sending. 2. The Person sending, I have sent them. 3. The Subject's, Them. 4. The Term of their Mission, Into the world. 5. The Pattern, As the Father hath sent me:
And 1. Let us begin with their Office, It's called a sending, This doth imply that they did not intrude themselves into it, They did not usurp upon the Office,
And 1. Let us begin with their Office, It's called a sending, This does imply that they did not intrude themselves into it, They did not usurp upon the Office,
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There is no difficulty in the words, only it's questioned why our Saviour speaks in the preterperfect tense, I have sent them, seeing they were not yet sent to publish the Gospel to the whole world,
There is no difficulty in the words, only it's questioned why our Saviour speaks in the preterperfect tense, I have sent them, seeing they were not yet sent to publish the Gospel to the Whole world,
yet into Judea, and Luk 6. he had already given them the name of Apostles, which is as much as those that are sent, yet because after his Ascension he then enlarges their Commission, To preach to all Nations beside Judea. Hence Joh. 20.21. Christ there speaks in the present tense, As my Father hath sent me, even so I send you :
yet into Judea, and Luk 6. he had already given them the name of Apostles, which is as much as those that Are sent, yet Because After his Ascension he then enlarges their Commission, To preach to all nations beside Judea. Hence John 20.21. christ there speaks in the present tense, As my Father hath sent me, even so I send you:
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If Christ did it not (as ye heard) and the Apostle Heb. 5. is diligent in observing of that, much lesse may any men do it for the very word sending doth imply a superiour, who hath power to send,
If christ did it not (as you herd) and the Apostle Hebrew 5. is diligent in observing of that, much less may any men do it for the very word sending does imply a superior, who hath power to send,
Therefore Rom. 10.13, 14, 15. You have there a Ladder like Jacobs reaching from earth to Heaven, where calling on God requires beleeving, beleeving requireth hearing, hearing requireth preaching, and preaching requireth sending :
Therefore Rom. 10.13, 14, 15. You have there a Ladder like Jacobs reaching from earth to Heaven, where calling on God requires believing, believing requires hearing, hearing requires preaching, and preaching requires sending:
See here the golden Chain of our Salvation in an ordinary way, No calling no faith, no faith no hearing, no hearing no preaching, no preaching no sending:
See Here the golden Chain of our Salvation in an ordinary Way, No calling no faith, no faith no hearing, no hearing no preaching, no preaching no sending:
They are all required in their peculiar way with the same necessity, and therefore take heed of endangering your souls by despising the lawful Ministry of Christ, How shall they beleeve saith the Apostle, without this?
They Are all required in their peculiar Way with the same necessity, and Therefore take heed of endangering your Souls by despising the lawful Ministry of christ, How shall they believe Says the Apostle, without this?
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But to inform your judgements in this Point, because it's a necessary Truth, and many errours are about it for your good, not for our own self-advancement,
But to inform your Judgments in this Point, Because it's a necessary Truth, and many errors Are about it for your good, not for our own self-advancement,
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Not that my purpose is to handle all those things which belong to that Famous Common-place in Divinity, De ministerio Ecclesiastico, but to touch on those things that most relate to this Text,
Not that my purpose is to handle all those things which belong to that Famous Commonplace in Divinity, De Ministerio Ecclesiastic, but to touch on those things that most relate to this Text,
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Thus the Prophets of the Old Testament they were immediatly sent of God, and this immediate inspiration and extraordinary gifting of them was enough to authorise them,
Thus the prophets of the Old Testament they were immediately sent of God, and this immediate inspiration and extraordinary gifting of them was enough to authorise them,
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and thus the Apostles they were likewise immediatly called by Christ, and they were gifted in an extraordinary manner thereunto, They had no such gifts at first,
and thus the Apostles they were likewise immediately called by christ, and they were gifted in an extraordinary manner thereunto, They had no such Gifts At First,
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and therefore though our Divines do sometimes say, Luther, Calvin, and those first Reformers had an extraordinary Call, their meaning is not as if they were put into their Church-office by an immediate call of God, only there were extraordinary qualifications of them, by stirring them up to such zeal and corroborating of them to go through such a work as they did.
and Therefore though our Divines doe sometime say, Luther, calvin, and those First Reformers had an extraordinary Call, their meaning is not as if they were put into their Church-office by an immediate call of God, only there were extraordinary qualifications of them, by stirring them up to such zeal and corroborating of them to go through such a work as they did.
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Secondly, Consider that though the Apostles had many personall and extraordinary priviledges, yet the essence and substance of their Ministerial office, is the same with that which every Minister of the Gospel hath, For Matth. 28. there the substance of their office is to preach and administer the Sacraments, which is the duty of every Pastor in the Church;
Secondly, Consider that though the Apostles had many personal and extraordinary privileges, yet the essence and substance of their Ministerial office, is the same with that which every Minister of the Gospel hath, For Matthew 28. there the substance of their office is to preach and administer the Sacraments, which is the duty of every Pastor in the Church;
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To be infallible in their doctrine, to be illimited, not bound to one place more then another, to work miracles, &c. Now these were necessary for the infancy and first plantation of the Church, Signes being for those that do not beleeve,
To be infallible in their Doctrine, to be illimited, not bound to one place more then Another, to work Miracles, etc. Now these were necessary for the infancy and First plantation of the Church, Signs being for those that do not believe,
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and so it's not necessary ordinary Pastours should have them, but then there are the substantials of their Apostolical Office, which was to preach the Word, to be authorized thereunto, these are belonging to every Pastor,
and so it's not necessary ordinary Pastors should have them, but then there Are the substantials of their Apostolical Office, which was to preach the Word, to be authorized thereunto, these Are belonging to every Pastor,
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where in one place God promiseth, and in another place Paul is required to keep those Church-Ordinances till the end of the world, how can this be otherwise? but in the Pastor of the Church, who are in this,
where in one place God promises, and in Another place Paul is required to keep those Church ordinances till the end of the world, how can this be otherwise? but in the Pastor of the Church, who Are in this,
We do not thereby prohibit or exclude, Those Christian duties and improvements of gifts in p•rier and admonition either in Families or one towards another,
We do not thereby prohibit or exclude, Those Christian duties and improvements of Gifts in p•rier and admonition either in Families or one towards Another,
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so that there is no Christian though he hath never so good gifts, but he hath opportunities enough to improve them in a private way for Gods glory, without usurping that office;
so that there is no Christian though he hath never so good Gifts, but he hath opportunities enough to improve them in a private Way for God's glory, without usurping that office;
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There are many Texts of Scripture that shew how fruitfull and active private Christians should be in their way, to do good one to another, Col. 3.16. Let the Word of God dwell in you richly, with all wisedom, teaching and admonishing one another ;
There Are many Texts of Scripture that show how fruitful and active private Christians should be in their Way, to do good one to Another, Col. 3.16. Let the Word of God dwell in you richly, with all Wisdom, teaching and admonishing one Another;
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We should in a brotherly way all take care of one anothers soul, and this is that Christian Communion so much commended in the Church of God, so 1 Thes. 5.11. Comfort and edifie one another even as ye do, he commended them for doing so, only in this necessary duty consider how the Scripture hints and directs you, You must eat of this manna according to Gods appointment.
We should in a brotherly Way all take care of one another's soul, and this is that Christian Communion so much commended in the Church of God, so 1 Thebes 5.11. Comfort and edify one Another even as you do, he commended them for doing so, only in this necessary duty Consider how the Scripture hints and directs you, You must eat of this manna according to God's appointment.
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To think that such private Admonitions or Exhortations, or seekings to God are enough, we see how the Apostle joyneth them together, Heb. 10.24, 25. when he exhorted them to provoke one another to do good, he addeth, not forsaking the Assembly, as the manner of some was ;
To think that such private Admonitions or Exhortations, or seekings to God Are enough, we see how the Apostle Joineth them together, Hebrew 10.24, 25. when he exhorted them to provoke one Another to do good, he adds, not forsaking the Assembly, as the manner of Some was;
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yet take heed that thereby you do not justle out the Office of the Ministers, or because of your gifts to neglect the publike Office Christ hath appointed,
yet take heed that thereby you do not justle out the Office of the Ministers, or Because of your Gifts to neglect the public Office christ hath appointed,
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when he had commanded them to edifie one another, lest it might be thought, what need we any Ministers then? See how affectionately he addeth, and we beseech you to know them that labour among you,
when he had commanded them to edify one Another, lest it might be Thought, what need we any Ministers then? See how affectionately he adds, and we beseech you to know them that labour among you,
They must stir up the gifts and graces of Gods Spirit in them, yet so as not to despise Prophesyings, that is the ministeriall Interpretation of Scripture,
They must stir up the Gifts and graces of God's Spirit in them, yet so as not to despise Prophesyings, that is the ministerial Interpretation of Scripture,
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Lastly, That I may not be too long, Though it be a necessary Point, the private use of their gifts must be in such duties, and in such matters as are not above them :
Lastly, That I may not be too long, Though it be a necessary Point, the private use of their Gifts must be in such duties, and in such matters as Are not above them:
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then their meeting together would be for the better and not for the worse, But now Christs Sheep do run into many bri•rs of Disputations, that they almost lose all their wool;
then their meeting together would be for the better and not for the Worse, But now Christ Sheep do run into many bri•rs of Disputations, that they almost loose all their wool;
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Even by the Canonists who were no waies much favourable to private Christians, yet they did allow them charitativam, though not potestativam admonition;
Even by the Canonists who were no ways much favourable to private Christians, yet they did allow them charitativam, though not potestativam admonition;
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There is therefore no private Christian, no nor woman, but they may be instrumental to the converting of Husbands and Children yea, with the Woman of Samaria be a means to bring the knowledge of Christ to others;
There is Therefore no private Christian, no nor woman, but they may be instrumental to the converting of Husbands and Children yea, with the Woman of Samaria be a means to bring the knowledge of christ to Others;
Yea, several women Phebe, Synticke, Evadias, and others, are mentioned in the Gospel for their great instrumentall service in the propagating of Christs Kingdom,
Yea, several women Phebe, Synticke, Evadias, and Others, Are mentioned in the Gospel for their great instrumental service in the propagating of Christ Kingdom,
The Sabbath might be broken in regard of necessity, and our Saviour from this excuseth David for eating the Shew bread, which was lawfull only for the Priests to eat:
The Sabbath might be broken in regard of necessity, and our Saviour from this excuseth David for eating the Show bred, which was lawful only for the Priests to eat:
of the Disciples preaching the Gospel upon the Persecution, could be manifested to be understood of private Disciples and men out of office (the contrary whereof there are strong presumptions for) yet it would prove no more,
of the Disciples preaching the Gospel upon the Persecution, could be manifested to be understood of private Disciples and men out of office (the contrary whereof there Are strong presumptions for) yet it would prove no more,
5. This doctrine of the necessity of a lawful Call and authority in those that preach is very necessary and profitable, and that partly in respect of the Ministers themselves,
5. This Doctrine of the necessity of a lawful Call and Authority in those that preach is very necessary and profitable, and that partly in respect of the Ministers themselves,
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Certainly to live in such a way wherein the Conscience of a Minister is not satisfied, that it's a lawful office, must needs be disquieting of him, especially when there are so many that say they have no Call,
Certainly to live in such a Way wherein the Conscience of a Minister is not satisfied, that it's a lawful office, must needs be disquieting of him, especially when there Are so many that say they have no Call,
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When Christ saith, I will be with you to the end of the world, and he that despiseth you despiseth me, this is to be understood of such as are in Christs office, Joh. 10. Doth not our Saviour severely reprove such as come not in by the door, calling them Theeves and Robbers, Gods protection and defence will go along with his Ministers only.
When christ Says, I will be with you to the end of the world, and he that despises you despises me, this is to be understood of such as Are in Christ office, John 10. Does not our Saviour severely reprove such as come not in by the door, calling them Thieves and Robbers, God's protection and defence will go along with his Ministers only.
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2. They may justly expect spiritual successe in their Labours, that God will blesse the Ministry with such spirituall issues, God hath promised, That it may be a Ministry of Life to them,
2. They may justly expect spiritual success in their Labours, that God will bless the Ministry with such spiritual issues, God hath promised, That it may be a Ministry of Life to them,
Lastly, They will tremble at their unthankfulnesse and unfruitfulnesse under their Ministry, for certainly if those officers whom Christ himself hath appointed for thy conversion and reformation can do no good on thee, never think that otherwise will help thee;
Lastly, They will tremble At their unthankfulness and unfruitfulness under their Ministry, for Certainly if those Officers whom christ himself hath appointed for thy conversion and Reformation can do no good on thee, never think that otherwise will help thee;
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what greater symptome can there be of thy eternal damnation then to be unprofitable and unreformed under Christs own officers, such ground is nigh to cursing;
what greater Symptom can there be of thy Eternal damnation then to be unprofitable and unreformed under Christ own Officers, such ground is High to cursing;
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And that none may enter into that Office without an Authoritative Mission. Also what the Ministry of Preaching is, and whether Reading be Preaching. JOHN 17.18.
And that none may enter into that Office without an Authoritative Mission. Also what the Ministry of Preaching is, and whither Reading be Preaching. JOHN 17.18.
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First, The word Preaching may be taken either largely or strictly; largely, for any declaration of the truths of God, as occasion and opportunity shall serve;
First, The word Preaching may be taken either largely or strictly; largely, for any declaration of the truths of God, as occasion and opportunity shall serve;
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and among the Heathens NONLATINALPHABET is an Officer, yet in the Scripture it is sometimes taken more largely, as Revel. 5.2. An Angel is there described NONLATINALPHABET, crying with a great voice;
and among the heathens is an Officer, yet in the Scripture it is sometime taken more largely, as Revel. 5.2. an Angel is there described, crying with a great voice;
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but more particularly, I observe it once, and but once used of a private Christian, manifesting Christ and his actions, Luk. 8.39. The man out of whom Christ had cast devils, is said NONLATINALPHABET to publish throughout the whole City, what Christ had done for him.
but more particularly, I observe it once, and but once used of a private Christian, manifesting christ and his actions, Luk. 8.39. The man out of whom christ had cast Devils, is said to publish throughout the Whole city, what christ had done for him.
It was a great controversie not long since, Whether reading was preaching? Many to excuse their ignorance and laziness did maintain reading of the Scripture was preaching.
It was a great controversy not long since, Whither reading was preaching? Many to excuse their ignorance and laziness did maintain reading of the Scripture was preaching.
or publishing of the Word of God, no doubt but it is preaching, but yet it is not that ministerial preaching which is enjoyned the Officers of the Church, To preach in season and out of season, to divide the word of God, and that with such faithfulness and ability, that the Apostle crieth out, Who is sufficient for these things? This was more then to reade the Scripture.
or publishing of the Word of God, no doubt but it is preaching, but yet it is not that ministerial preaching which is enjoined the Officers of the Church, To preach in season and out of season, to divide the word of God, and that with such faithfulness and ability, that the Apostle cries out, Who is sufficient for these things? This was more then to read the Scripture.
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Now such may publickly preach either by way of trial, or else by the approbation of those that can judge and ought so to do, Act. 13.15. we reade there;
Now such may publicly preach either by Way of trial, or Else by the approbation of those that can judge and ought so to do, Act. 13.15. we read there;
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1. An inward Qualification of the person, with such gifts as God requireth, and they are reduced by Paul to two heads, they are Doctrinal for his learning, that he be apt to teach, that he can divide the word of God aright, &c. as a workman that needeth not to be ashamed, that he be able to convince gain-sayers.
1. an inward Qualification of the person, with such Gifts as God requires, and they Are reduced by Paul to two Heads, they Are Doctrinal for his learning, that he be apt to teach, that he can divide the word of God aright, etc. as a workman that needs not to be ashamed, that he be able to convince gainsayers.
Hence the same Sacrifice was appointed for the Priests sinne, as was for the sinne of the whole Congregation, Levit. 4. To this qualification, some had an inward promptitude and readiness of heart, with an holy zeal being moved by God to this work.
Hence the same Sacrifice was appointed for the Priests sin, as was for the sin of the Whole Congregation, Levit. 4. To this qualification, Some had an inward promptitude and readiness of heart, with an holy zeal being moved by God to this work.
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and in Antiquity, there was a Canon made against those that should any wayes mutilate themselves by deforming their noses or ears, that they might not be in the Ministerial Office.
and in Antiquity, there was a Canon made against those that should any ways mutilate themselves by deforming their noses or ears, that they might not be in the Ministerial Office.
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Secondly, Their Calling partly lieth in the electing and choosing of such a person ; Though Christ immediately appoint the Office, yet the person must be designed by man.
Secondly, Their Calling partly lies in the electing and choosing of such a person; Though christ immediately appoint the Office, yet the person must be designed by man.
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Let them first be proved, and then let them have the Office of a Deacon, and when Timothy is enjoyned, 1 Tim. 5.22. To lay hands suddenly on no man, lest he be partaker of others mens sins.
Let them First be proved, and then let them have the Office of a Deacon, and when Timothy is enjoined, 1 Tim. 5.22. To lay hands suddenly on no man, lest he be partaker of Others men's Sins.
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This is the constant example of all that were set apart to the Ministerial Office, that we reade of in the Scripture, Act. 14.23. and therefore who may presume to do otherwise, when not one instance can be given to the contrary? I do not here dispute in whom this constituting or ordaining power is seated, it's enough that we see it alwayes done by those that were Officers in the Church.
This is the constant Exampl of all that were Set apart to the Ministerial Office, that we read of in the Scripture, Act. 14.23. and Therefore who may presume to do otherwise, when not one instance can be given to the contrary? I do not Here dispute in whom this constituting or ordaining power is seated, it's enough that we see it always done by those that were Officers in the Church.
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and this is very necessary to observe, For where the Office is null, and no Ministry, there the administration of the Sacraments is according to the received opinion void:
and this is very necessary to observe, For where the Office is null, and no Ministry, there the administration of the Sacraments is according to the received opinion void:
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As the Papists argue, Because we have no Ministry, we have no Church, no Sacrament. Though in these accusations the Protestants sufficiently defend themselves.
As the Papists argue, Because we have no Ministry, we have no Church, no Sacrament. Though in these accusations the Protestants sufficiently defend themselves.
when beleevers are scattered up and down, yet it is to an Organical Church, according to that definition of Cyprian, Ecclesia esset plebs adornata clero.
when believers Are scattered up and down, yet it is to an Organical Church, according to that definition of Cyprian, Ecclesia esset plebs adornata Clero.
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They are called NONLATINALPHABET scopi, Overseers, Elders, Pastours and Teachers: They are called lights and guides: They are said to be over them in the Lord ;
They Are called scopi, Overseers, Elders, Pastors and Teachers: They Are called lights and guides: They Are said to be over them in the Lord;
So that it's plain, that the Scripture makes this clear distinction, some are Rulers, and Guides, and Shepherds, some again are to be ruled, and are under, To the Bishops and Saints at Philippi, Phil. 1.1.
So that it's plain, that the Scripture makes this clear distinction, Some Are Rulers, and Guides, and Shepherd's, Some again Are to be ruled, and Are under, To the Bishops and Saints At Philippi, Philip 1.1.
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neither may we think that the Scripture giveth them these names without reality, as they did by scorn to Christ, calling him, King of the Jews. Certainly,
neither may we think that the Scripture gives them these names without reality, as they did by scorn to christ, calling him, King of the jews. Certainly,
and exhort such who were over them to submit to those that were under them. Secondly, The Scripture doth attribute hereby unto them distinct work and imploiment.
and exhort such who were over them to submit to those that were under them. Secondly, The Scripture does attribute hereby unto them distinct work and employment.
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Fourthly, The people are required to do distinct duties to them, to hear them, to obey them, to submit themselves to them, to esteem of them as the Messengers of God, yea, to have them in high estimation for their works sake.
Fourthly, The people Are required to do distinct duties to them, to hear them, to obey them, to submit themselves to them, to esteem of them as the Messengers of God, yea, to have them in high estimation for their works sake.
Certainly, none can impartially reade the Epistles of Paul, (therefore I need not name the particular places) but he must be convinced of the distinct Office of a Ministry, and the peoples duty thereunto.
Certainly, none can impartially read the Epistles of Paul, (Therefore I need not name the particular places) but he must be convinced of the distinct Office of a Ministry, and the peoples duty thereunto.
Now what necessity is there of this, if so be those who are to ordain them, were not to attend thereunto? The very mentioning of such properties, is for this end, to shew, by what rule they should go by in their Ordination, who would not think himself qualified, who would not say he had gifts,
Now what necessity is there of this, if so be those who Are to ordain them, were not to attend thereunto? The very mentioning of such properties, is for this end, to show, by what Rule they should go by in their Ordination, who would not think himself qualified, who would not say he had Gifts,
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why should the Apostle with such diligence leave Titus at Crete to ordain such, if so be their gifts and abilities had been enough? It was an absurd thing to leave him there to appoint them for that Office, Tit. 1.5.
why should the Apostle with such diligence leave Titus At Crete to ordain such, if so be their Gifts and abilities had been enough? It was an absurd thing to leave him there to appoint them for that Office, Tit. 1.5.
In that negative command is contained an affirmative, as Walleus well observeth, viz. with deliberation and good advice to lay hands on those that are sufficiently qualified:
In that negative command is contained an affirmative, as Walleus well observeth, viz. with deliberation and good Advice to lay hands on those that Are sufficiently qualified:
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so that there is not only an example but a command, and that laying on of hands is not a meer accidental Ceremony, appeareth, in that by this action he describeth the whole confirmation in that Office, which Synecdoche could not be,
so that there is not only an Exampl but a command, and that laying on of hands is not a mere accidental Ceremony, appears, in that by this actium he Describeth the Whole confirmation in that Office, which Synecdoche could not be,
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It may be thy servant hath as good or better Gifts to manage thy houshold affairs, might be a better husband, doth not spend as thou wilt, Shall he take upon him to be thy Master? There is many a poor man hath a better gift to husband thy estate then thou doest, Shall he therefore seize upon thy revenues? There must be a Call, besides these Gifts.
It may be thy servant hath as good or better Gifts to manage thy household affairs, might be a better husband, does not spend as thou wilt, Shall he take upon him to be thy Master? There is many a poor man hath a better gift to husband thy estate then thou dost, Shall he Therefore seize upon thy revenues? There must be a Call, beside these Gifts.
In the Old Testament others could have killed a beast for the Sacrifice, as well as the Priest, Might they therefore lawfully do it? So that Gifts must have a Call?
In the Old Testament Others could have killed a beast for the Sacrifice, as well as the Priest, Might they Therefore lawfully do it? So that Gifts must have a Call?
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where men that had no call to preach, being convinced of their errour, and that by their dearest friends, he shall disclaime that way, saying, I am no Prophet, I am an Husbandman,
where men that had no call to preach, being convinced of their error, and that by their dearest Friends, he shall disclaim that Way, saying, I am no Prophet, I am an Husbandman,
The other is in this Verse, From Christs Mediation manifested in his Death for them He had merited and purchased this at Gods hand by making himself an atonement for them;
The other is in this Verse, From Christ Mediation manifested in his Death for them He had merited and purchased this At God's hand by making himself an atonement for them;
Secondly, There is the Action, NONLATINALPHABET, Sanctifie, This among many other significations hath these three especially. 1. To set apart, and solemnly to fit for any duty.
Secondly, There is the Actium,, Sanctify, This among many other significations hath these three especially. 1. To Set apart, and solemnly to fit for any duty.
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2. He did set and sanctifie himself to be an oblation, and therefore it is that the Apostle doth so often call him the High-Priest in his Epistle to the Hebrews.
2. He did Set and sanctify himself to be an oblation, and Therefore it is that the Apostle does so often call him the High-Priest in his Epistle to the Hebrews.
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Further, There is the End for whom, for them, and this doth evidently prove Christ to be a Sacrifice of Atonement, For whereas the Apostle Ephes. 5.2. there saith Christ gave himself an offering and a Sacrifice to God for a sweet smelling savour.
Further, There is the End for whom, for them, and this does evidently prove christ to be a Sacrifice of Atonement, For whereas the Apostle Ephesians 5.2. there Says christ gave himself an offering and a Sacrifice to God for a sweet smelling savour.
And first, This Sanctification of himself to be a Sacrifice for us doth imply the exceeding Purity and Holinesse that was in him, and therefore Peter cals him the undefiled and spotlesse Lamb, 1 Peter 1.9.
And First, This Sanctification of himself to be a Sacrifice for us does imply the exceeding Purity and Holiness that was in him, and Therefore Peter calls him the undefiled and spotless Lamb, 1 Peter 1.9.
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Therefore thou that complainest of thy want of Holinesse, Thou art not sanctified in such a degree and measure as thou desirest, remember Christ hath sanctified himself for thee.
Therefore thou that complainest of thy want of Holiness, Thou art not sanctified in such a degree and measure as thou Desirest, Remember christ hath sanctified himself for thee.
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Secondly, This doth imply the ready and willing offering up of himself to this work ; And certainly this is the great Mystery at which Heaven and Earth may be astonished:
Secondly, This does imply the ready and willing offering up of himself to this work; And Certainly this is the great Mystery At which Heaven and Earth may be astonished:
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That Christ should come from the bosome of the Father, and lay aside the manifestation of all Heavenly Majesty and Glory, to be debased in so low a way, making himself of no reputation;
That christ should come from the bosom of the Father, and lay aside the manifestation of all Heavenly Majesty and Glory, to be debased in so low a Way, making himself of no reputation;
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This can never be considered of enough, no, not by all the Angels and Saints to all Eternity, Philip. 2.6. The Apostle doth there enlarge himself in this Meditation, and in another place, how he became poor that we might make us rich.
This can never be considered of enough, no, not by all the Angels and Saints to all Eternity, Philip. 2.6. The Apostle does there enlarge himself in this Meditation, and in Another place, how he became poor that we might make us rich.
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How unspeakable is it that he should deprive himself of the sense of it? To put himself as it were out of Heaven into an Hell, this is deeper love then ever we can imagine or conceive:
How unspeakable is it that he should deprive himself of the sense of it? To put himself as it were out of Heaven into an Hell, this is Deeper love then ever we can imagine or conceive:
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Did the Queen of Sheba faint to see the temporall Statelinesse and magnificence of Solomon? How should the Believer at the sight of this Heavenly Glory be even ravished with Admiration:
Did the Queen of Sheba faint to see the temporal Stateliness and magnificence of Solomon? How should the Believer At the sighed of this Heavenly Glory be even ravished with Admiration:
then to endure all those bodily Torments he did endure, My God, My God, why hast thou forsaken me? In the Originall it is, My strong One, He giveth unto God that peculiar and proper Title,
then to endure all those bodily Torments he did endure, My God, My God, why hast thou forsaken me? In the Original it is, My strong One, He gives unto God that peculiar and proper Title,
2. That he should not thus only put himself out of comfort, but also from the enjoyment of that manifested glory and honour he might have retained to himself, This also was very wonderfull.
2. That he should not thus only put himself out of Comfort, but also from the enjoyment of that manifested glory and honour he might have retained to himself, This also was very wonderful.
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Job bewailed once the bitter change that was upon him, He that sate among Princes, to sit upon the Dunghill scraping his soars, this was a great Change,
Job bewailed once the bitter change that was upon him, He that sat among Princes, to fit upon the Dunghill scraping his soars, this was a great Change,
He then that must reconcile God and man, must necessarily be both God and man, He must be medius that he may be a Mediatour, and therefore we may truly say he was sanctified thereunto, that is, he was appointed and prepared for it.
He then that must reconcile God and man, must necessarily be both God and man, He must be medius that he may be a Mediator, and Therefore we may truly say he was sanctified thereunto, that is, he was appointed and prepared for it.
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Oh but the spiritually blinde are lamentable, every one is sensible o••osing their bodily Eye, Lord, that I might receive my Sight, saith he to Christ;
O but the spiritually blind Are lamentable, every one is sensible o••osing their bodily Eye, Lord, that I might receive my Sighed, Says he to christ;
Now Christ hath a Propheticall Office to cure this, he doth not only teach by the outward Proposition of the Object, but also by giving a Seeing Eye, and vouchsafing Spirituall Illumination to the minde and the Understanding.
Now christ hath a Prophetical Office to cure this, he does not only teach by the outward Proposition of the Object, but also by giving a Seeing Eye, and vouchsafing Spiritual Illumination to the mind and the Understanding.
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In the second place, we were under the guilt of our sinnes, The Curse of the Law did pursue us, we were no waies able to expiate the Guilt of the least sinne;
In the second place, we were under the guilt of our Sins, The Curse of the Law did pursue us, we were no ways able to expiate the Gilded of the least sin;
Then a man will think of nothing but compensation, Oh that I could satisfie God, Oh that I could make amends again as man may do to man, but this is impossible!
Then a man will think of nothing but compensation, O that I could satisfy God, O that I could make amends again as man may do to man, but this is impossible!
Therefore Christ becomes a Sacrifice for this end, If we cannot redeem our naturall death, much lesse our Eternall, Without Bloud there is no Remission of sinne ;
Therefore christ becomes a Sacrifice for this end, If we cannot Redeem our natural death, much less our Eternal, Without Blood there is no Remission of sin;
Christs Death ratified and confirmed the Promise, and therefore the Covenant of Grace is also called a Testament, because this was confirmed by the Death of the Testator;
Christ Death ratified and confirmed the Promise, and Therefore the Covenant of Grace is also called a Testament, Because this was confirmed by the Death of the Testator;
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In the Fourth place, Christ is Sanctified or prepared for this work of Redemption, If you do regard the peculiar and proper benefits that accrew to us by this Sanctification;
In the Fourth place, christ is Sanctified or prepared for this work of Redemption, If you do regard the peculiar and proper benefits that accrue to us by this Sanctification;
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And indeed though a man had Solomons abundance, yet if sinne be not forgiven, how can he be blessed? You see Cain in the midst of his Cities he was building,
And indeed though a man had Solomons abundance, yet if sin be not forgiven, how can he be blessed? You see Cain in the midst of his Cities he was building,
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but to make us an holy people, zealous of good works, Tit. 2.14. Therefore the garments of the Saints were made white in the bloud of the Lamb ; Revel. 7.14. Do not the Godly groan under the power of Corruption? but Christ will sanctifie them as he sanctified himself to that end.
but to make us an holy people, zealous of good works, Tit. 2.14. Therefore the garments of the Saints were made white in the blood of the Lamb; Revel. 7.14. Do not the Godly groan under the power of Corruption? but christ will sanctify them as he sanctified himself to that end.
SERMON XCIX. Sheweth further, what is implied in that phrase of our Saviour, I sanctifie my self. Handling chiefly the Priestly-Office of Christ, in Opposition to the Socinians, and for the Comfort and Direction of Penitent Sinners. JOHN 17.19.
SERMON XCIX. Shows further, what is implied in that phrase of our Saviour, I sanctify my self. Handling chiefly the Priestly-office of christ, in Opposition to the socinians, and for the Comfort and Direction of Penitent Sinners. JOHN 17.19.
In the Scripture phrase to be sanctified, is often used for to set apart and dedicate to such a work, that if it be otherwise imployed, there is a kinde of prophanation and pollution;
In the Scripture phrase to be sanctified, is often used for to Set apart and dedicate to such a work, that if it be otherwise employed, there is a kind of profanation and pollution;
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so if the vessels dedicated to Gods service, and sanctified, were imployed, as Belshazzar did in any common use, this was the polluting and defiling of those vessels.
so if the vessels dedicated to God's service, and sanctified, were employed, as Belshazzar did in any Common use, this was the polluting and defiling of those vessels.
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Seeing therefore that Christ had by vertue of the personal Union all blessedness and happiness due unto him, He could not observe the Law, that by the obedience thereof he might inherit eternal life, but the whole course of his life,
Seeing Therefore that christ had by virtue of the personal union all blessedness and happiness due unto him, He could not observe the Law, that by the Obedience thereof he might inherit Eternal life, but the Whole course of his life,
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He came as a Physician, of whom we could not say, Physician heal thy self. This then is a treasure of infinite consolation, That whatsoever Christ was,
He Come as a physician, of whom we could not say, physician heal thy self. This then is a treasure of infinite consolation, That whatsoever christ was,
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and so desirable in it self, that though man had not sinned, yet Christ would have been made man, this being a more glorious thing then the creation of the world, or any thing therein;
and so desirable in it self, that though man had not sinned, yet christ would have been made man, this being a more glorious thing then the creation of the world, or any thing therein;
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Therefore his death is compared to a price and a ransome, and he himself to a Mediatour and Surety: All which denominate he was not for himself, but for us;
Therefore his death is compared to a price and a ransom, and he himself to a Mediator and Surety: All which denominate he was not for himself, but for us;
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and differs only notionally, Of his fulnesse we have all received, Joh. 1.16. Grace in Christ is not to be considered, as his personal perfection, but as our fulnesse.
and differs only notionally, Of his fullness we have all received, John 1.16. Grace in christ is not to be considered, as his personal perfection, but as our fullness.
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Hence secondly it followeth, That if Christ sanctified himself thus wholly for us, if we do not by faith improve him for those ends God appointed him, we make him a Christ in vain, to have sanctified himself, and died in vain:
Hence secondly it follows, That if christ sanctified himself thus wholly for us, if we do not by faith improve him for those ends God appointed him, we make him a christ in vain, to have sanctified himself, and died in vain:
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Unbelief doth practically what those false teachers of righteousnesse by the Law did doctrinally, If righteousnesse come by the Law (saith the Apostle) then Christ died in vain.
Unbelief does practically what those false Teachers of righteousness by the Law did doctrinally, If righteousness come by the Law (Says the Apostle) then christ died in vain.
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Oh remember, If God will not hold him guiltlesse that takes his Name in vain, how much more that taketh Christ in vain, which is the most glorious name (as we may say) whereby God is made known!
O Remember, If God will not hold him guiltless that Takes his Name in vain, how much more that Takes christ in vain, which is the most glorious name (as we may say) whereby God is made known!
Though then the Scripture saith, He took all our infirmities upon him, but without sin, that is to be understood of sin inherent in him, no such viper could fasten on him;
Though then the Scripture Says, He took all our infirmities upon him, but without since, that is to be understood of since inherent in him, no such viper could fasten on him;
The Apostle diligently presseth this in his Epistle to the Hebrews, and in his Epistle to the Galatians is severe against those, who rested upon those external Sacrifices,
The Apostle diligently Presseth this in his Epistle to the Hebrews, and in his Epistle to the Galatians is severe against those, who rested upon those external Sacrifices,
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Therefore whosoever doth not in every prayer, in every duty, look to the blood of Christ to cleanse him, he forgets this truth, that Christ sanctified himself for us, we walk as if our duties,
Therefore whosoever does not in every prayer, in every duty, look to the blood of christ to cleanse him, he forgets this truth, that christ sanctified himself for us, we walk as if our duties,
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Thus the Priest did in the Law, so that his prayers had more in them, then any private man, it being a prayer by one authorized and appointed thereunto.
Thus the Priest did in the Law, so that his Prayers had more in them, then any private man, it being a prayer by one authorized and appointed thereunto.
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Now Christs prayer is infinitely above the High priests prayers, for this is the prayer of him who is God as well as man, it's of him who is the beloved Son of the Father:
Now Christ prayer is infinitely above the High Priests Prayers, for this is the prayer of him who is God as well as man, it's of him who is the Beloved Son of the Father:
It's enough for us that the Psalmist, Ps. 110. prophesied of this long ago, and the Apostle applieth it to Christ, Heb. 7. Now to be a Priest after the order of Melchisedech, doth imply,
It's enough for us that the Psalmist, Ps. 110. prophesied of this long ago, and the Apostle Applieth it to christ, Hebrew 7. Now to be a Priest After the order of Melchizedek, does imply,
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and therefore when Ʋzziah, though a King, took upon him to offer Incense, which was the Priests Office, God struck him with a leprosie, and the Priests withstood him;
and Therefore when Ʋzziah, though a King, took upon him to offer Incense, which was the Priests Office, God struck him with a leprosy, and the Priests withstood him;
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even to be above all Kings and Potentates, and therefore it was providential that this Melchisedech, though a Priest, should have such a name as to be a King of righteousnesse, and a King of peace. and truly had Christ only sanctified himself to be a Priest for us without this Kingly office, we should still be under the power of our lusts,
even to be above all Kings and Potentates, and Therefore it was providential that this Melchizedek, though a Priest, should have such a name as to be a King of righteousness, and a King of peace. and truly had christ only sanctified himself to be a Priest for us without this Kingly office, we should still be under the power of our Lustiest,
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2. This implieth the spirituality of his Priesthood, for Melchisedech though a Priest, yet brought only bread and wine by way of refreshment to Abraham. It's a wonder to see how men of great learning and parts would finde out a real Sacrifice in that fact of Melchisedechs, but it is easily proved, that Christ after that bodily oblation of himself, hath now appointed no other Sacrifices but spiritual.
2. This Implies the spirituality of his Priesthood, for Melchizedek though a Priest, yet brought only bred and wine by Way of refreshment to Abraham. It's a wonder to see how men of great learning and parts would find out a real Sacrifice in that fact of Melchisedek's, but it is Easily proved, that christ After that bodily oblation of himself, hath now appointed no other Sacrifices but spiritual.
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There is no abolition or translation of this Office, no Successour to it, therefore Christ doth abide for ever, That once oblation of himself perfected for ever those that were his:
There is no abolition or Translation of this Office, no Successor to it, Therefore christ does abide for ever, That once oblation of himself perfected for ever those that were his:
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4. This Priestly-office was confirmed by an Oath, God swore to the perpetuity of it. The Apostle doth greatly aggravate this, Heb. 7.21. That God did not onely promise, but confirm it with an Oath:
4. This Priestly-office was confirmed by an Oath, God swore to the perpetuity of it. The Apostle does greatly aggravate this, Hebrew 7.21. That God did not only promise, but confirm it with an Oath:
Is it not sinne in the power of it, and the guilt of it, that troubleth thee? Doth not that raise a great gulph between God and thee? Behold Christ hath sanctified himself, that sinne should be as if it never had been.
Is it not sin in the power of it, and the guilt of it, that Troubles thee? Does not that raise a great gulf between God and thee? Behold christ hath sanctified himself, that sin should be as if it never had been.
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This is the Paschal Lamb that you are not to eat boiled or raw, but rosted with fire, not with waterish empty speculations, but fervent affections of faith.
This is the Paschal Lamb that you Are not to eat boiled or raw, but roasted with fire, not with waterish empty speculations, but fervent affections of faith.
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yet because Beasts still, therefore our Saviours Priesthood doth farre transcend that, because it is his own precious body that he thus offers to be an Oblation for himself, From whence Observe,
yet Because Beasts still, Therefore our Saviors Priesthood does Far transcend that, Because it is his own precious body that he thus offers to be an Oblation for himself, From whence Observe,
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There is nothing in him after the ordinary manner of nature, and therefore he may justly by the Prophet be called Wonderfull, and as in other particulars, so in this it is true, That he should be Priest, Sacrifice, and Altar; Priest, he was in both his Natures as God and man:
There is nothing in him After the ordinary manner of nature, and Therefore he may justly by the Prophet be called Wonderful, and as in other particulars, so in this it is true, That he should be Priest, Sacrifice, and Altar; Priest, he was in both his Nature's as God and man:
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Oh then the admirable wisedom of God that hath thus appointed all fulnesse to be in him ▪ When Abraham was to offer Isaac, and the Childe was bound ready to be sacrificed, he asketh his Father, but where is the Sacrifice? God (saith Abraham) will provide one ;
O then the admirable Wisdom of God that hath thus appointed all fullness to be in him ▪ When Abraham was to offer Isaac, and the Child was bound ready to be sacrificed, he asks his Father, but where is the Sacrifice? God (Says Abraham) will provide one;
Secondly, Consider what is necessary to a Sacrifice, and that is, That there be some kinde of destruction or annihilation of the thing to the honour and glory of God ;
Secondly, Consider what is necessary to a Sacrifice, and that is, That there be Some kind of destruction or annihilation of the thing to the honour and glory of God;
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And thus a Sacrifice and a Sacrament differ, a Sacrifice is by offering up of something to God, a Sacrament is when God offers and giveth something to us, Therefore when the Papists make the Lords Supper to be a Sacrament and a Sacrifice also, they speak repugnancies;
And thus a Sacrifice and a Sacrament differ, a Sacrifice is by offering up of something to God, a Sacrament is when God offers and gives something to us, Therefore when the Papists make the lords Supper to be a Sacrament and a Sacrifice also, they speak Repugnancies;
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It's unlawful to offer Sacrifices to any but God, because hereby is represented Gods supreme dominion and Majesty, which is signified by the annihilation or destruction of the thing offered;
It's unlawful to offer Sacrifices to any but God, Because hereby is represented God's supreme dominion and Majesty, which is signified by the annihilation or destruction of the thing offered;
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Fourthly, This Sacrifice it was by way of expiation and propitiation to atone and pacifie the Justice of God, which otherwise would have been a consuming fire to all mankinde,
Fourthly, This Sacrifice it was by Way of expiation and propitiation to atone and pacify the justice of God, which otherwise would have been a consuming fire to all mankind,
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Now that it was such an expiatory Sacrifice is plain by the Apostle at large in the Epistle to the Hebrews, where he compareth Christ dying with those Sacrifices,
Now that it was such an expiatory Sacrifice is plain by the Apostle At large in the Epistle to the Hebrews, where he compareth christ dying with those Sacrifices,
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and sheweth the insufficiency of them in respect of Christs once Oblation of himself, which comparison would be weak and absurd if Christs Death was not propitiatory;
and shows the insufficiency of them in respect of Christ once Oblation of himself, which comparison would be weak and absurd if Christ Death was not propitiatory;
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No wonder then if the devil hath raised up blasphemous Heretiques to overthrow this Doctrine, because in this is contained that happy Reconciliation between God and a sinner;
No wonder then if the Devil hath raised up blasphemous Heretics to overthrow this Doctrine, Because in this is contained that happy Reconciliation between God and a sinner;
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But when all is said, it's acknowledged it is the most convenient way, and if we do suppose that God would save mankinde no other way but by justice as well as mercy,
But when all is said, it's acknowledged it is the most convenient Way, and if we do suppose that God would save mankind no other Way but by Justice as well as mercy,
Therefore it's highly derogatory from Christ which Durand saith, that if it had pleased God it might have been that as by Adams disobedience all were made sinners, so by the same Adams Obedience repenting and beleeving, all might have been made Righteous.
Therefore it's highly derogatory from christ which Durand Says, that if it had pleased God it might have been that as by Adams disobedience all were made Sinners, so by the same Adams obedience repenting and believing, all might have been made Righteous.
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Christ received grace into his humane nature without measure, and so this being the gracious offering of him, who was God and man, it must have necessary acceptance.
christ received grace into his humane nature without measure, and so this being the gracious offering of him, who was God and man, it must have necessary acceptance.
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3. It had infinite worth in respect of the thing uttered, which was no lesse then the precious body and bloud of Christ himself, he thought not those preparatory sufferings and agonies enough,
3. It had infinite worth in respect of the thing uttered, which was no less then the precious body and blood of christ himself, he Thought not those preparatory sufferings and agonies enough,
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yet the Father hath made such an appointment, that this price should reach to none but those that beleeve, and therefore this Doctrine doth not give the least security to any man to sinne,
yet the Father hath made such an appointment, that this price should reach to none but those that believe, and Therefore this Doctrine does not give the least security to any man to sin,
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Know the godly themselves while unconverted and abiding in their sinnes have not that actuall benefit of Justification which cometh effectually by Christs Death.
Know the godly themselves while unconverted and abiding in their Sins have not that actual benefit of Justification which comes effectually by Christ Death.
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It's not necessary that Christ should be alwaies dying, therefore he is said to be a Priest for ever, yea, this Death of Christ did extend to all the Godly that lived before his Sufferings;
It's not necessary that christ should be always dying, Therefore he is said to be a Priest for ever, yea, this Death of christ did extend to all the Godly that lived before his Sufferings;
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It is noted by a Learned man, that therefore Cains Sacrifice was not accepted because he did not as Abel, offer such a propitiatory Sacrifice as was a Type of Christ,
It is noted by a Learned man, that Therefore Cains Sacrifice was not accepted Because he did not as Abel, offer such a propitiatory Sacrifice as was a Type of christ,
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and mindes constantly polluted? If so, we cannot be a moment without the application of it as often as we breathe, we need the Sprinkling of Christs bloud.
and minds constantly polluted? If so, we cannot be a moment without the application of it as often as we breathe, we need the Sprinkling of Christ blood.
The Socinians wold have Christ performing his Priestly Office only in Heaven, but it's plain he did it on earth, only what he once did, he constantly presents to his Father,
The socinians would have christ performing his Priestly Office only in Heaven, but it's plain he did it on earth, only what he once did, he constantly presents to his Father,
We offer up Praiers and Praises to him, and by him we conquer all our spiritual Enemies, The devil and our lusts are subdued, Such glory have all they that are partakers of this Sacrifice.
We offer up Prayers and Praises to him, and by him we conquer all our spiritual Enemies, The Devil and our Lustiest Are subdued, Such glory have all they that Are partakers of this Sacrifice.
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but we need not stretch the word violently, but understand it, first, Of making inwardly holy, and then consequently, A setting apart, and dedicating our selves wholly unto God by living unto him, and thence observe,
but we need not stretch the word violently, but understand it, First, Of making inwardly holy, and then consequently, A setting apart, and dedicating our selves wholly unto God by living unto him, and thence observe,
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He made himself a Sacrifice, not onely to remove the guilt of sinne ▪ but to remove and subdue the power of it, not onely to make us happy, but also holy.
He made himself a Sacrifice, not only to remove the guilt of sin ▪ but to remove and subdue the power of it, not only to make us happy, but also holy.
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but Christ himself also is the cause of all the holinesse we have, and therefore he is called the life, because he gives all supernatural life unto his,
but christ himself also is the cause of all the holiness we have, and Therefore he is called the life, Because he gives all supernatural life unto his,
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Thus as God in the course of nature is the authour of every natural gift, therefore it's said, In him we live, and move, and have our being, Act. 17.28.
Thus as God in the course of nature is the author of every natural gift, Therefore it's said, In him we live, and move, and have our being, Act. 17.28.
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So in the way of grace, Christ is the authour and finisher, as of our faith, so of every holy work in us The Author, Heb. 12.2. and therefore we cannot so much as begin or meet Christ, he must prevent us; and the finisher ;
So in the Way of grace, christ is the author and finisher, as of our faith, so of every holy work in us The Author, Hebrew 12.2. and Therefore we cannot so much as begin or meet christ, he must prevent us; and the finisher;
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for although we have begun, yet we have not the same manutenency and powerfull preservation, what we have begun to build would immediately fall to the ground.
for although we have begun, yet we have not the same manutenency and powerful preservation, what we have begun to built would immediately fallen to the ground.
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but holinesse and zeal is made the consequent of Christs death ; And the Apostle doth not only Rom. 7.8. shew, that we are justified by Christ, but also that the body of sinne is mortified thereby.
but holiness and zeal is made the consequent of Christ death; And the Apostle does not only Rom. 7.8. show, that we Are justified by christ, but also that the body of sin is mortified thereby.
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3. Christ is in some large and improper sense, called the formal cause of the good in us, an assistant form, not informing, that is, Christ received and applied by faith, doth in a most inward and intimate manner live in us, and thereby strengtheneth us; so the Apostle, Gal. 2.20. I no longer live, but Christ in me.
3. christ is in Some large and improper sense, called the formal cause of the good in us, an assistant from, not informing, that is, christ received and applied by faith, does in a most inward and intimate manner live in us, and thereby strengtheneth us; so the Apostle, Gal. 2.20. I no longer live, but christ in me.
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4 ▪ Christ is the final cause of our Sanctification, that is, we are made holy to this end, both that we might shew forth the praises and glory of Christ,
4 ▪ christ is the final cause of our Sanctification, that is, we Are made holy to this end, both that we might show forth the praises and glory of christ,
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as our Redeemer, as also that we should live to him, and set all our affections and desires upon him, desiring with Paul, To know nothing but Christ crucified, 1 Cor. 2.1.
as our Redeemer, as also that we should live to him, and Set all our affections and Desires upon him, desiring with Paul, To know nothing but christ Crucified, 1 Cor. 2.1.
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Secondly, In that by Christs death we are sanctified, there is implied, That we of our selves are very impure and unclean, that we are like so many noisome dunghils.
Secondly, In that by Christ death we Are sanctified, there is implied, That we of our selves Are very impure and unclean, that we Are like so many noisome dunghills.
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this is the state of every man till sanctified by Christ, he is like an unclean leper, his riches, his honours, his greatness, his parts, his morality doth not free him from this impurity,
this is the state of every man till sanctified by christ, he is like an unclean leper, his riches, his honours, his greatness, his parts, his morality does not free him from this impurity,
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so that he ought to abhor himself as a monster, as a toad. This is the foundation of all our misery, that we doe not look upon our selves as so many vile carkasses, as so many dead dogs.
so that he ought to abhor himself as a monster, as a toad. This is the Foundation of all our misery, that we do not look upon our selves as so many vile carcases, as so many dead Dogs.
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Oh therefore stand like the leprous person afarre off, and cry out, I am unclean, unclean ? Thou wouldst be ashamed as Adam was to come with this nakednesse and filthinesse upon thee into Gods presence.
O Therefore stand like the leprous person afar off, and cry out, I am unclean, unclean? Thou Wouldst be ashamed as Adam was to come with this nakedness and filthiness upon thee into God's presence.
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yet he was not thereby sanctified, but he rather polluted them, and thus while a man is unsanctified, those very duties, prayers and ordinances, he doth runne unto, will condemn him,
yet he was not thereby sanctified, but he rather polluted them, and thus while a man is unsanctified, those very duties, Prayers and ordinances, he does run unto, will condemn him,
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as a natural man be prepared to do that which is holy and supernatural. Thirdly, That our Sanctification is here attributed to Christs Sanctification of himself, we see,
as a natural man be prepared to do that which is holy and supernatural. Thirdly, That our Sanctification is Here attributed to Christ Sanctification of himself, we see,
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Some have endeavoured to make the very Heathens partakers of some kinde of sanctification, making a pietas pagana, as well as Christiana, but they are to fear lest that might be applied to them, which Bernard did to Abailardus, Dum sudat Platonem facere Christianum, scriptum facit Ethnicum.
some have endeavoured to make the very heathens partakers of Some kind of sanctification, making a pietas Pagana, as well as Christian, but they Are to Fear lest that might be applied to them, which Bernard did to Abailardus, Dum sudat Platonem facere Christian, Scriptum facit Ethnicum.
How is it thou art sanctified, and others remain prophane, polluted like bruit beasts, who hath made this difference? Who infused this holy nature into thee? Wast thou not as loathsom,
How is it thou art sanctified, and Others remain profane, polluted like bruit beasts, who hath made this difference? Who infused this holy nature into thee? Wast thou not as loathsome,
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Therefore you heard him called the finisher, as well as the authour of our faith ; and the Disciples, though already sanctified, yet are still more and more to be sanctified.
Therefore you herd him called the finisher, as well as the author of our faith; and the Disciples, though already sanctified, yet Are still more and more to be sanctified.
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Christ found us dead in our sinnes, and wallowing in our blood, but afterwards he findes us alive, onely needing his continual exciting and quickening grace ;
christ found us dead in our Sins, and wallowing in our blood, but afterwards he finds us alive, only needing his continual exciting and quickening grace;
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so Christ addeth, sanctified in the truth, that is, truly, in opposition to those legal and ceremonial sanctifications which did only cleanse the body,
so christ adds, sanctified in the truth, that is, truly, in opposition to those Legal and ceremonial sanctifications which did only cleanse the body,
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but internal is when we are so indeed: How shall we call the prophane, ungodly person, a sanctified one? Look to the truth of Sanctification here mentioned in the Text. Now the truth of it lieth,
but internal is when we Are so indeed: How shall we call the profane, ungodly person, a sanctified one? Look to the truth of Sanctification Here mentioned in the Text. Now the truth of it lies,
2. It's true Sanctification, when it hath the universality and integrity of all parts, which is the whole Image of God, as Paul prayeth, 1 Thess. 5. I pray God ye be sanctified throughout in spirit, soul and body.
2. It's true Sanctification, when it hath the universality and integrity of all parts, which is the Whole Image of God, as Paul Prayeth, 1 Thess 5. I pray God you be sanctified throughout in Spirit, soul and body.
5. True Sanctification is growing, and proficient every day more and more. That which hath solid root doth not wither, but ripens and flourisheth by the Sunne-beams.
5. True Sanctification is growing, and proficient every day more and more. That which hath solid root does not wither, but ripens and flourishes by the Sunbeams.
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and prayeth more earnestly for the Sanctification of them, then the removal of them. 7. This Sanctification, though inchoate and imperfect here, yet shall be perfected hereafter in Heaven.
and Prayeth more earnestly for the Sanctification of them, then the removal of them. 7. This Sanctification, though inchoate and imperfect Here, yet shall be perfected hereafter in Heaven.
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And the great advantage Believers have by Christs Praiing for them. JOH. 17.20. Neither pray I for these alone, &c. HItherto our Saviour hath praied for his Apostles as they were Apostles;
And the great advantage Believers have by Christ Praying for them. JOHN. 17.20. Neither pray I for these alone, etc. HItherto our Saviour hath prayed for his Apostles as they were Apostles;
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But because many things in his Petition for them did a•so concern all Beleevers, and lest it should be thought that none but the Apostles were the Object of his Praier, he therefore comes to a third part in his Petition, which relates to the Catholique Church even the whole number of those who in time by Gods Spirit shall be enabled to beleeve, Christ doth represent in his Praier to God the weakest beleever as well as the most Eminent Apostle;
But Because many things in his Petition for them did a•so concern all Believers, and lest it should be Thought that none but the Apostles were the Object of his Prayer, he Therefore comes to a third part in his Petition, which relates to the Catholic Church even the Whole number of those who in time by God's Spirit shall be enabled to believe, christ does represent in his Prayer to God the Weakest believer as well as the most Eminent Apostle;
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This Point about Christs Praying is worthy of our knowledge and right understanding, For the Arians and Socinians did from hence argue, that Christ was not God, it being absurd they say for him to pray who could do what he pleased,
This Point about Christ Praying is worthy of our knowledge and right understanding, For the Arians and socinians did from hence argue, that christ was not God, it being absurd they say for him to pray who could do what he pleased,
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Hilary makes it to be but a kinde of holy simulation, that Christ praied, and generally it's made a reason why he praied that he might give us an example;
Hilary makes it to be but a kind of holy simulation, that christ prayed, and generally it's made a reason why he prayed that he might give us an Exampl;
Even as when he came to be baptized, he told John, it behoved him to fullfill all Righteousnesse, Matth. 3.15. It was part of his Righteousnesse to be baptized, because as man he was made a member of the Church;
Even as when he Come to be baptised, he told John, it behooved him to fulfil all Righteousness, Matthew 3.15. It was part of his Righteousness to be baptised, Because as man he was made a member of the Church;
Therefore Matth. 4. he brings that command of worshiping and serving God alone, as reaching to him, intimating he was bound by that Command as well as other men:
Therefore Matthew 4. he brings that command of worshipping and serving God alone, as reaching to him, intimating he was bound by that Command as well as other men:
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Hence we reade of spending nights in Praier, yea, in his Troubles, his Prayers were accompanied with strong Cries and Agonies, and the more they encreased, the more earnestly he praied.
Hence we read of spending nights in Prayer, yea, in his Troubles, his Prayers were accompanied with strong Cries and Agonies, and the more they increased, the more earnestly he prayed.
So that in this respect Christ praied, even as all the Godly do, though God hath appointed and promised to bestow such glorious things upon his penple,
So that in this respect christ prayed, even as all the Godly doe, though God hath appointed and promised to bestow such glorious things upon his penple,
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Neither do our praiers or Christs Praiers make God alter or change his minde, only praier is appointed by him as that medium whereby his purpose shall be brought to passe.
Neither do our Prayers or Christ Prayers make God altar or change his mind, only prayer is appointed by him as that medium whereby his purpose shall be brought to pass.
He praiseth God as the Father of such mercies, his Soul was affected with, and so he praieth to God for such things as he had not yet the full accomplishment of.
He Praiseth God as the Father of such Mercies, his Soul was affected with, and so he Prayeth to God for such things as he had not yet the full accomplishment of.
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and imitate the Zeal, Patience, and Love that was in him, so we are the Religious Conversation also of Christ, which was manifested in his fervent Praiers unto God upon all occasions,
and imitate the Zeal, Patience, and Love that was in him, so we Are the Religious Conversation also of christ, which was manifested in his fervent Prayers unto God upon all occasions,
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It was then in respect of his humane nature only, and his voluntary Humiliation of himself, otherwise being God as well as man, He might have done all things by sole power and authority;
It was then in respect of his humane nature only, and his voluntary Humiliation of himself, otherwise being God as well as man, He might have done all things by sole power and Authority;
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and so farre as they conduce to our spirituall good, but Christ had already received the Spirit of God in so full measure, that he could not pray for further Sanctification,
and so Far as they conduce to our spiritual good, but christ had already received the Spirit of God in so full measure, that he could not pray for further Sanctification,
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nor for a better heart or more communion with God then he had, much lesse could he pray for such things as suppose a sinnefull Imperfection in the Subject, So he did not or could not pray for the pardon of sinne which yet he taught the most holy that are, to pray continually for,
nor for a better heart or more communion with God then he had, much less could he pray for such things as suppose a sinful Imperfection in the Subject, So he did not or could not pray for the pardon of sin which yet he taught the most holy that Are, to pray continually for,
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Neither could he pray for the conquering and subduing of corruption seeing his pure Nature remained altogether spotlesse and free from the least stain or pollution.
Neither could he pray for the conquering and subduing of corruption seeing his pure Nature remained altogether spotless and free from the least stain or pollution.
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for seeing it pleased him to take our body upon him in all the natural defects and infirmities thereof, sinne only excepted, it was necessary that he should not alwaies be in such a passible mortal way,
for seeing it pleased him to take our body upon him in all the natural defects and infirmities thereof, sin only excepted, it was necessary that he should not always be in such a passable Mortal Way,
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He praied also for assistance and deliverance in those agonies he conflicted with; But in respect of his praier for the Church, So he praied for their Sanctification,
He prayed also for assistance and deliverance in those agonies he conflicted with; But in respect of his prayer for the Church, So he prayed for their Sanctification,
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Thus you have heard how Christ was capable of Praier, though God. Let us now Consider the comfortable advantage of these Praiers of Christs unto us: And
Thus you have herd how christ was capable of Prayer, though God. Let us now Consider the comfortable advantage of these Prayers of Christ unto us: And
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Paul speaketh of it as his great affection and Love to some that he made mention alwaies of them in his Prayers, he never praied for himself but for them also:
Paul speaks of it as his great affection and Love to Some that he made mention always of them in his Prayers, he never prayed for himself but for them also:
Now Christ had every thing concurrent that might make his Prayer successefull: Therefore John 11.42. Christ there professeth God the Father heard him alwaies :
Now christ had every thing concurrent that might make his Prayer successful: Therefore John 11.42. christ there Professes God the Father herd him always:
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Know that Christ hath also thanked the Father for this, Luke 10.21. Christ that praieth for all thy spiritual blessings, doth also praise the Father for them.
Know that christ hath also thanked the Father for this, Lycia 10.21. christ that Prayeth for all thy spiritual blessings, does also praise the Father for them.
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But 3. That for which I brought this place is, That Christ doth not only say, That the Father heard him, but I know, demonstrating the Assurance of this, and that he heareth him alwaies :
But 3. That for which I brought this place is, That christ does not only say, That the Father herd him, but I know, Demonstrating the Assurance of this, and that he hears him always:
And further If you say that Christ praied, That the Cup might passe away, yet he was not heard in that prayer, it is easily answered, That was not Christs Absolute but his Conditionall prayer:
And further If you say that christ prayed, That the Cup might pass away, yet he was not herd in that prayer, it is Easily answered, That was not Christ Absolute but his Conditional prayer:
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All these particulars have their respective usefulnesse. And First, Let us consider the adversative particle, not onely the Apostles, but every believer also.
All these particulars have their respective usefulness. And First, Let us Consider the adversative particle, not only the Apostles, but every believer also.
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and yet on the other side, it's so incumbent on singulis, as if it were not to the universis: Even thus it is with Christ, his care and love is so indulged to any one beleever, that you would think there were no other believers, you would think his thoughts were not upon the Church in general,
and yet on the other side, it's so incumbent on Singulis, as if it were not to the universis: Even thus it is with christ, his care and love is so indulged to any one believer, that you would think there were no other believers, you would think his thoughts were not upon the Church in general,
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but on this particular, and yet at the same time Christs inspection •nd watchfulnesse is so over the whole Church, that one would think, that he had not time or leisure to minde the condition of every private Christian.
but on this particular, and yet At the same time Christ inspection •nd watchfulness is so over the Whole Church, that one would think, that he had not time or leisure to mind the condition of every private Christian.
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First, That Christ being God as well as man, and so a Mediatour in both Natures, did know all those who were given unto him by the Father, he knew the charge and trust that was committed unto him:
First, That christ being God as well as man, and so a Mediator in both Nature's, did know all those who were given unto him by the Father, he knew the charge and trust that was committed unto him:
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if then we speak quoad affectum and intentionem, not quoad efficaciam, and fructum ; So Christ was equally a Mediatour to all that are given him by the Father.
if then we speak quoad affectum and intentionem, not quoad efficaciam, and Fruit; So christ was equally a Mediator to all that Are given him by the Father.
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so it's true, Christ died equally for all that are his, he made no difference in his Mediatory acts, his eye and love, with all that he did was to one, as well as another.
so it's true, christ died equally for all that Are his, he made no difference in his Mediatory acts, his eye and love, with all that he did was to one, as well as Another.
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Mary Magdalen had more forgiven her then the Virgin Mary, but intensively, as our Just•fication doth consist in Gods favour and acceptation, so they were both equal.
Marry Magdalen had more forgiven her then the Virgae Marry, but intensively, as our Just•fication does consist in God's favour and acceptation, so they were both equal.
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This then must needs encourage every believer, for he hath the same Christ, the same righteousnesse to offer unto God for satisfaction as any Paul or Abraham, though the father of the faithfull, had.
This then must needs encourage every believer, for he hath the same christ, the same righteousness to offer unto God for satisfaction as any Paul or Abraham, though the father of the faithful, had.
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as those that have more eminency, but though I have not the same grace with Paul, yet I have the same Christ with Paul, the same righteousnesse he would be found in, the same also I desire to be found in.
as those that have more eminency, but though I have not the same grace with Paul, yet I have the same christ with Paul, the same righteousness he would be found in, the same also I desire to be found in.
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Every believer may come boldly to the throne of grace, and call God, Father, and never be discouraged for external respects, God may make the poor mans cottage an heaven,
Every believer may come boldly to the throne of grace, and call God, Father, and never be discouraged for external respects, God may make the poor men cottage an heaven,
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Christ regards not great men, but good men, yet this must not be wrested to an Anabaptistical errour, that because in spiritual dispensations Christ makes no such difference;
christ regards not great men, but good men, yet this must not be wrested to an Anabaptistical error, that Because in spiritual dispensations christ makes no such difference;
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and is equally beloved of him with his Master? Oh, saith the Apostle, take heed of such corruption, grace doth not confound and abolish relations and order,
and is equally Beloved of him with his Master? O, Says the Apostle, take heed of such corruption, grace does not confound and Abolah relations and order,
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He makes no difference, when he invites to pardon, to rest, to come unto him. Indeed there are peculiar promises, which are made either to some high degrees of grace,
He makes no difference, when he invites to pardon, to rest, to come unto him. Indeed there Are peculiar promises, which Are made either to Some high Degrees of grace,
They are made to every believer, All the Promises are in Christ Yea and Amen, 2 Cor. 1.20. and that to every one who cometh to him; This is also infinite comfort;
They Are made to every believer, All the Promises Are in christ Yea and Amen, 2 Cor. 1.20. and that to every one who comes to him; This is also infinite Comfort;
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you charge Christ foolishly and sinfully in this respect, Mat. 11. Is it not his promise universal to every one that is heavy laden, that he will ease him? Why dost thou except,
you charge christ foolishly and sinfully in this respect, Mathew 11. Is it not his promise universal to every one that is heavy laden, that he will ease him? Why dost thou except,
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and lest it should be thought I cannot come, he begins the verse thus, All that the Father giveth me shall come to me, all shall come, not one will he forget;
and lest it should be Thought I cannot come, he begins the verse thus, All that the Father gives me shall come to me, all shall come, not one will he forget;
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It's not Peters courage or fortitude that kept him, for you see when preserving grace had in some measure left him, he began to fall most dangerously,
It's not Peter's courage or fortitude that kept him, for you see when preserving grace had in Some measure left him, he began to fallen most dangerously,
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for we think with our selves, my weaknesses, my corruptions, my frailties, my carnal fears are so great, that I shall never prove faithfull in the hour of temptation:
for we think with our selves, my Weaknesses, my corruptions, my frailties, my carnal fears Are so great, that I shall never prove faithful in the hour of temptation:
That Parable of the losse of one sheep, and the Shepherds leaving all to finde out that, signifieth, that Gods care and love is to anyone that needeth him;
That Parable of the loss of one sheep, and the Shepherd's leaving all to find out that, signifies, that God's care and love is to anyone that needs him;
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and therfore the temporal promises for the generality belong to every godly person; God hath promised, I wil never leave thee nor forsake thee, Heb. 13.5.
and Therefore the temporal promises for the generality belong to every godly person; God hath promised, I will never leave thee nor forsake thee, Hebrew 13.5.
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No, Do not all those glorious triumphs proceed upon a ground common to every believer? May not every Christian say so as well as Paul? Thus when it's said, Cast thy burden upon the Lord,
No, Do not all those glorious Triumphos proceed upon a ground Common to every believer? May not every Christian say so as well as Paul? Thus when it's said, Cast thy burden upon the Lord,
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Before I come to shew the differentiall particulars, let me adde, That in some particulars the poor weak Christian hath more love and affection from Christ then a strong one ;
Before I come to show the differential particulars, let me add, That in Some particulars the poor weak Christian hath more love and affection from christ then a strong one;
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As the Shepherd doth gently leade those Cattel that are great with young, and as Aristotle observeth, that in nature Parents are still carried with their greatest affection to the childe that is youngest,
As the Shepherd does gently lead those Cattle that Are great with young, and as Aristotle observeth, that in nature Parents Are still carried with their greatest affection to the child that is youngest,
The Apostle giveth this reason, 1 Pet. 2.7. why the husband should give honour to his wife, because she is the weaker vessell, and certainly Christ takes this way with every Soul married to him, the weaker it is the more compassionate is his condescention to it.
The Apostle gives this reason, 1 Pet. 2.7. why the husband should give honour to his wife, Because she is the Weaker vessel, and Certainly christ Takes this Way with every Soul married to him, the Weaker it is the more compassionate is his condescension to it.
and therefore it is that many times he leaveth those that are strong and eminent to their own selves, that so feeling their own infirmities they may be the fitter objects to glorifie Christs power;
and Therefore it is that many times he Leaveth those that Are strong and eminent to their own selves, that so feeling their own infirmities they may be the fitter objects to Glorify Christ power;
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God that owneth himself to be the judge of the Widows, and the Father of the Fatherlesse, because they are most exposed to necessities, will much more shew this in a spiritual way to such as have not the hopes or the encouragements as other godly men have.
God that owneth himself to be the judge of the Widows, and the Father of the Fatherless, Because they Are most exposed to necessities, will much more show this in a spiritual Way to such as have not the hope's or the encouragements as other godly men have.
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4. God doth in a singular manner keep them from those exercises and temptations which many times he lets fall on those that are more eminent, Joh. 26. when Peter was young he went whither he would, but when he was old then he should be bound, Where there is spiritual strength God puts a proportionable burthen;
4. God does in a singular manner keep them from those exercises and temptations which many times he lets fallen on those that Are more eminent, John 26. when Peter was young he went whither he would, but when he was old then he should be bound, Where there is spiritual strength God puts a proportionable burden;
So that Christ in the dispensing of his exercises hath a respect alwaies to the measure of their graces, he will not lay a Giants burthen upon a Childes back,
So that christ in the dispensing of his exercises hath a respect always to the measure of their graces, he will not lay a Giants burden upon a Child's back,
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There is a great difference in Gods providence to his own people, some are more tempted then others inwardly in their souls, Some again have far more outward troubles then others,
There is a great difference in God's providence to his own people, Some Are more tempted then Others inwardly in their Souls, some again have Far more outward Troubles then Others,
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Be not then inordinately cast down with fears, fears about thy infirmities and weaknesses, for if thou art weaker then others, thy burthen shall be lighter,
Be not then inordinately cast down with fears, fears about thy infirmities and Weaknesses, for if thou art Weaker then Others, thy burden shall be lighter,
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This is notable to consider, that even such who have been weak, yet in some passages have shewed more strength and couragious actings of grace then others very glorious:
This is notable to Consider, that even such who have been weak, yet in Some passages have showed more strength and courageous actings of grace then Others very glorious:
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Hence the Apostle Rom. 11. exhorts in honour to prefer one another, because there is no Christian so weak but even the strongest may be inferior to him in some respect, Comfort then thy self in this that though weak,
Hence the Apostle Rom. 11. exhorts in honour to prefer one Another, Because there is no Christian so weak but even the Strongest may be inferior to him in Some respect, Comfort then thy self in this that though weak,
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and thus they are said to be blessed that hunger and thirst after Righteousnesse because they shall be satisfied, Mat. 5. and by the Prophet Zechary, He that is feeble shall be like David,
and thus they Are said to be blessed that hunger and thirst After Righteousness Because they shall be satisfied, Mathew 5. and by the Prophet Zechariah, He that is feeble shall be like David,
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Lastly, God sanctifieth these weaknesses and infirmities unto them, So that they get more good by their weak grace then many times others do by their strong;
Lastly, God Sanctifieth these Weaknesses and infirmities unto them, So that they get more good by their weak grace then many times Others do by their strong;
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3. They walk more thankefully to God, when the Israelites were in a barren wildernesse, having no food or water but what God did wonderfully provide for them,
3. They walk more thankfully to God, when the Israelites were in a barren Wilderness, having no food or water but what God did wonderfully provide for them,
Thus when a childe of God wonders that under so many temptations and infirmities he did not this day or that day fall and break his peace with God, he will be provoked to glorifie God and admire his grace;
Thus when a child of God wonders that under so many temptations and infirmities he did not this day or that day fallen and break his peace with God, he will be provoked to Glorify God and admire his grace;
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The hungry Soul will be thankfull for every morsell of bread, and thus will the humble lowly Christian apprehensive of its own imbecilities glorifie God for every moments preservation.
The hungry Soul will be thankful for every morsel of bred, and thus will the humble lowly Christian apprehensive of its own imbecilities Glorify God for every moments preservation.
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In the next place Let us Consider, That there is some difference between Beleevers in respect of the fruits of Christs Death as well as there is an equality:
In the next place Let us Consider, That there is Some difference between Believers in respect of the fruits of Christ Death as well as there is an equality:
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Hence some are called babes, others strong men, Some are called carnal comparatively, others spiritual, Some are said to be perfect not absolutely but respectively;
Hence Some Are called babes, Others strong men, some Are called carnal comparatively, Others spiritual, some Are said to be perfect not absolutely but respectively;
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It's true, all the people of God are truly sanctified, one is sanctified as well as another, aequè but not aequalitèr, only the measure and degree is very different;
It's true, all the people of God Are truly sanctified, one is sanctified as well as Another, aequè but not aequaliter, only the measure and degree is very different;
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Therefore he that praied, help my unbelief, Mar. 9.24 argued that he could not have one degree of faith by his own power, only Christ must bestow it on him.
Therefore he that prayed, help my unbelief, Mar. 9.24 argued that he could not have one degree of faith by his own power, only christ must bestow it on him.
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2. As sanctifying grace is very differently given to beleevers, so those common gifts which are for service, Christ giveth them in much variety, Eph. 4. That all these gifts are the fruit of Christs death is plain,
2. As sanctifying grace is very differently given to believers, so those Common Gifts which Are for service, christ gives them in much variety, Ephesians 4. That all these Gifts Are the fruit of Christ death is plain,
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yet there is still but one spirit, and the Scripture much delights in the similitude of a body, where there is diversity of members with their peculiar operations,
yet there is still but one Spirit, and the Scripture much delights in the similitude of a body, where there is diversity of members with their peculiar operations,
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yet the means of bringing them home are not alike, Some live under more powerfull means then others, Some have not the Spurs and encouragement that others have to that which is holy;
yet the means of bringing them home Are not alike, some live under more powerful means then Others, some have not the Spurs and encouragement that Others have to that which is holy;
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Again, some live in clearer and more evidencing times of Gods grace then others, all those that lived before Christs time are said to be in the dark in comparison of the Light that did arise by Christ;
Again, Some live in clearer and more evidencing times of God's grace then Others, all those that lived before Christ time Are said to be in the dark in comparison of the Light that did arise by christ;
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yet grant that all beleevers have not the same means of grace, to some the Kingdom of heaven draweth nigh more manifestly and evidently then to others;
yet grant that all believers have not the same means of grace, to Some the Kingdom of heaven draws High more manifestly and evidently then to Others;
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But this as I finde is insufficient, because though the means of grace to one beleever may be more then another in respect of measure and degrees of Light, yet not of efficacy;
But this as I find is insufficient, Because though the means of grace to one believer may be more then Another in respect of measure and Degrees of Light, yet not of efficacy;
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2. The strong Christian doth in Gods ordinary way attain to more solid assurance and perswasion of Gods love, Therefore 1 Pet. 1. by adding one grace to another, they make their calling and election sure.
2. The strong Christian does in God's ordinary Way attain to more solid assurance and persuasion of God's love, Therefore 1 Pet. 1. by adding one grace to Another, they make their calling and election sure.
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3. God makes peculiar promises to such that do overcome, and that do continue stedfast, Rev. 2. They shall have the white stone, they shall be made pillars in the Church of God.
3. God makes peculiar promises to such that do overcome, and that do continue steadfast, Rev. 2. They shall have the white stone, they shall be made pillars in the Church of God.
4. They are more serviceable to God, The more grace, the more improvement for God; Others they blesse God for them, Many are reformed and comforted thereby.
4. They Are more serviceable to God, The more grace, the more improvement for God; Others they bless God for them, Many Are reformed and comforted thereby.
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Though some make the condition of all Saints alike in heaven, yet it is more consonant to Scripture to affirm degrees of glory as there have been degrees of grace.
Though Some make the condition of all Saints alike in heaven, yet it is more consonant to Scripture to affirm Degrees of glory as there have been Degrees of grace.
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We are in order come to the object of this enlarged prayer, and therein is considerable the circumstance of time, who shall believe, NONLATINALPHABET, where NONLATINALPHABET is for NONLATINALPHABET, as before, and NONLATINALPHABET for NONLATINALPHABET or NONLATINALPHABET.
We Are in order come to the Object of this enlarged prayer, and therein is considerable the circumstance of time, who shall believe,, where is for, as before, and for or.
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yet because it is most universally received in the future tense, and our Bibles go that way, I do adhere unto that, onely here is the doubt, which Austin also of old made,
yet Because it is most universally received in the future tense, and our Bibles go that Way, I do adhere unto that, only Here is the doubt, which Austin also of old made,
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therefore they may be comprehended in the future tense, their former faith not being worthy the name of faith respectively to that they obtained afterwards.
Therefore they may be comprehended in the future tense, their former faith not being worthy the name of faith respectively to that they obtained afterwards.
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But the more genuine answer seemeth to be, that by the future tense is included the present tense also, it being ordinary in Scripture to expresse a thing that hath a permanent duration, by the future tense, not excluding the present,
But the more genuine answer seems to be, that by the future tense is included the present tense also, it being ordinary in Scripture to express a thing that hath a permanent duration, by the future tense, not excluding the present,
but denoting the constant succession, in 1 Tim. 1.16. Therefore I obtained mercy, that in me first Jesus might shew his long-suffering, for the instruction of those NONLATINALPHABET, who should believe in time to come.
but denoting the constant succession, in 1 Tim. 1.16. Therefore I obtained mercy, that in me First jesus might show his long-suffering, for the instruction of those, who should believe in time to come.
for Christs prayer, as his death, profuit antequum fuit, it profited before it was, because it was present to God from eternity in which sense he is said to be a Lamb slain from the beginning of the world.
for Christ prayer, as his death, profuit antequum fuit, it profited before it was, Because it was present to God from eternity in which sense he is said to be a Lamb slave from the beginning of the world.
When we pray for the whole Church of God, or as some say, The Angels and Saints in Heaven pray, viz. in a general indistinct manner, not descending to every particular, individual person.
When we pray for the Whole Church of God, or as Some say, The Angels and Saints in Heaven pray, viz. in a general indistinct manner, not descending to every particular, Individu person.
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No, but Christ in this prayer, being God as well as man, and so cloathed with Omnisciency, did in this prayer know and attend to every particular believer, that should in any age of the Church be born, as distinctly and nominally (as I may so say) as when he told Peter, I have prayed for thee, that thy faith fail not:
No, but christ in this prayer, being God as well as man, and so clothed with Omnisciency, did in this prayer know and attend to every particular believer, that should in any age of the Church be born, as distinctly and nominally (as I may so say) as when he told Peter, I have prayed for thee, that thy faith fail not:
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for though we be elected, and thus predestinated from Eternity, yet the Effects of this are not bestowed upon us, till in time, and in such a manner as God pleaseth.
for though we be elected, and thus predestinated from Eternity, yet the Effects of this Are not bestowed upon us, till in time, and in such a manner as God Pleases.
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So that we are to distinguish between the purpose of God, and the gracious effects thereof, otherwise we may as well say, we are glorified from Eternity.
So that we Are to distinguish between the purpose of God, and the gracious effects thereof, otherwise we may as well say, we Are glorified from Eternity.
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Therefore from hence it may be properly gathered, that even to the humane nature of Christ was revealed the number of those persons, whose salvation he was to procure:
Therefore from hence it may be properly gathered, that even to the humane nature of christ was revealed the number of those Persons, whose salvation he was to procure:
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It's true, Omnisciency could not be communicated to the humane nature, as the Orthodox maintain against the Lutherans, neither was the knowledge of all things revealed to it,
It's true, Omnisciency could not be communicated to the humane nature, as the Orthodox maintain against the Lutherans, neither was the knowledge of all things revealed to it,
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and the nescience of this was not any sin in him, yet the revelation of this to his humane nature, viz. who they were that he should die for, seemeth to be more necessary,
and the nescience of this was not any since in him, yet the Revelation of this to his humane nature, viz. who they were that he should die for, seems to be more necessary,
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even as Divines say, The humane nature of Christ, shall by revelation from the Divine at the day of Judgement, know all the thoughts and secrets of mans heart, that so he may be the great Judge of the world in both his Natures, howsoever here is a clear argument, that Christ is God as well as man,
even as Divines say, The humane nature of christ, shall by Revelation from the Divine At the day of Judgement, know all the thoughts and secrets of men heart, that so he may be the great Judge of the world in both his Nature's, howsoever Here is a clear argument, that christ is God as well as man,
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In the sixth place, By this intention of Christ in his prayer and death, it will inevitably and immutably be brought about, that they shall in time be converted, they shall believe and be brought into communion and fellowship with Christ.
In the sixth place, By this intention of christ in his prayer and death, it will inevitably and immutably be brought about, that they shall in time be converted, they shall believe and be brought into communion and fellowship with christ.
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and the Father alwayes granted his Petition, therefore it cannot be but that all those, who are given to Christ, shall one time or other be wrought upon by the Word.
and the Father always granted his Petition, Therefore it cannot be but that all those, who Are given to christ, shall one time or other be wrought upon by the Word.
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and the Apostles were to go and preach in such places, because God had much people there, Act. 18. and Rom. 9. the Apostle doth fully shew, That Election is the cause of all mercies vouchsafed in time,
and the Apostles were to go and preach in such places, Because God had much people there, Act. 18. and Rom. 9. the Apostle does Fully show, That Election is the cause of all Mercies vouchsafed in time,
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They that were not his people, shall be made his people, Joh. 10. I have other sheep (saith Christ) that are not of this fold, and those he will bring home.
They that were not his people, shall be made his people, John 10. I have other sheep (Says christ) that Are not of this fold, and those he will bring home.
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To expound calling only of vocation to afflictions and to the cross, and Justification only of the vindicating of their persons and cause against the calumnies of the world, is too dilute and repugnant to the scope of the Apostle in that place;
To expound calling only of vocation to afflictions and to the cross, and Justification only of the vindicating of their Persons and cause against the calumnies of the world, is too dilute and repugnant to the scope of the Apostle in that place;
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For whereas Christ here prayeth for those who shall believe; The Question may be, Whether this belief be supposed as a Condition Antecedent to Election,
For whereas christ Here Prayeth for those who shall believe; The Question may be, Whither this belief be supposed as a Condition Antecedent to Election,
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so that Christ doth not only pray for believers, but also that they may be believers? There is a great Controversie between Arminians and the Orthodox, for they say, God elected some such persons to eternal life indeed,
so that christ does not only pray for believers, but also that they may be believers? There is a great Controversy between Arminians and the Orthodox, for they say, God elected Some such Persons to Eternal life indeed,
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for the present I take it for granted, That those who shall believe, are such, not who by their own power shall either believe or dispose themselves to it,
for the present I take it for granted, That those who shall believe, Are such, not who by their own power shall either believe or dispose themselves to it,
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Lastly, The unchangeablenesse of this love, for the Councels of God and his purpose are immutable, There is no change or shadow of change in him, and therefore if once loved, alwayes loved;
Lastly, The unchangeableness of this love, for the Counsels of God and his purpose Are immutable, There is no change or shadow of change in him, and Therefore if once loved, always loved;
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In this sence Meisner a Lutheran urgeth it, and thus all Arminians and others must take it, who hold that we were Elected from a foresight of our Faith and perseverance therein.
In this sense Meisner a Lutheran urges it, and thus all Arminians and Others must take it, who hold that we were Elected from a foresight of our Faith and perseverance therein.
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Seeing therefore the Foundation of Christs Intercession is because they were given by Election to Christ as a people to be saved through him, it's plain, that Christ praied not because he foresaw that they would beleeve, but because they were Elected:
Seeing Therefore the Foundation of Christ Intercession is Because they were given by Election to christ as a people to be saved through him, it's plain, that christ prayed not Because he foresaw that they would believe, but Because they were Elected:
when yet the Apostle doth expresly stop such mouths, What hast thou that thou hast not received? and who made thee to differ from another, 1 Cor. 4.7. The Text thus vindicated and explained, I gather this Observation.
when yet the Apostle does expressly stop such mouths, What hast thou that thou hast not received? and who made thee to differ from Another, 1 Cor. 4.7. The Text thus vindicated and explained, I gather this Observation.
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So that God did not elect us because we did or would beleeve, but that we might beleeve, we beleeve because we are Elected, not Elected because we beleeve:
So that God did not elect us Because we did or would believe, but that we might believe, we believe Because we Are Elected, not Elected Because we believe:
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As 1. There is a difference of those who hold our Election, and so Christs Death to be upon the foresight of something in us, Some are more grosse then others,
As 1. There is a difference of those who hold our Election, and so Christ Death to be upon the foresight of something in us, some Are more gross then Others,
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For there are some that hold a man is Elected to glory upon the foresight of his cooperation with the grace of God, as a true merit deserving this Election,
For there Are Some that hold a man is Elected to glory upon the foresight of his cooperation with the grace of God, as a true merit deserving this Election,
yet Bellarmine Valentia and other Jesuites wholly disclaim it at least in words, making no other cause of predestination in respect of all the effects of it,
yet Bellarmine Valentia and other Jesuits wholly disclaim it At least in words, making no other cause of predestination in respect of all the effects of it,
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2. There are others, and they say the foresight of the good or better use of our free-will then others is not a meritorious but a moving cause with God of our Election to Happinesse :
2. There Are Others, and they say the foresight of the good or better use of our freewill then Others is not a meritorious but a moving cause with God of our Election to Happiness:
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So that our Faith and Holinesse though they were not a meriting Cause, yet were a moving Cause of our predestination, but this is also too grosly repugnant and contradictory to Scripture.
So that our Faith and Holiness though they were not a meriting Cause, yet were a moving Cause of our predestination, but this is also too grossly repugnant and contradictory to Scripture.
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and such are peremptorily chosen to Eternall Life, not that their Faith or Perseverance is any merit or moving Cause, but a Conditio sine quâ non, without which God would not choose such to happinesse,
and such Are peremptorily chosen to Eternal Life, not that their Faith or Perseverance is any merit or moving Cause, but a Condition sine quâ non, without which God would not choose such to happiness,
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But the Orthodox they affirm consonantly to Scripture, and sutably to the Glory of Gods Grace, That God did from all Eternity choose some men out of that corrupt masse in which all were, to Eternall Glory,
But the Orthodox they affirm consonantly to Scripture, and suitably to the Glory of God's Grace, That God did from all Eternity choose Some men out of that corrupt mass in which all were, to Eternal Glory,
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and by the same Act did prepare and appoint all those means which would effectually produce the same, So that this Election is the Originall and Fountain of all Spirituall mercies:
and by the same Act did prepare and appoint all those means which would effectually produce the same, So that this Election is the Original and Fountain of all Spiritual Mercies:
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First, Because the Scripture when it speaketh of this great and wonderfull work of Election, it doth still resolve all into the Counsell of his will, not into any thing fore seen in a man, Ephes. 8. Roman. 8. Roman. 9. and in many other places it is still said, He hath chosen us according to his Will, according to his purpose ;
First, Because the Scripture when it speaks of this great and wonderful work of Election, it does still resolve all into the Counsel of his will, not into any thing before seen in a man, Ephesians 8. Roman. 8. Roman. 9. and in many other places it is still said, He hath chosen us according to his Will, according to his purpose;
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then he is predestinated, but this doth at once dash out all the Prepositions Prae, and turn them into Post, it is not prae - destination but post - destination, not NONLATINALPHABET but NONLATINALPHABET;
then he is predestinated, but this does At once dash out all the Prepositions Prae, and turn them into Post, it is not Prae - destination but post - destination, not but;
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For to say, That this is Gods Decree, and his Appointment, that whosoever shall beleeve shall be saved, doth not in the least work upon any person, no more then that Decree of God, Whosoever shall do this shall live, doth suppose any that will exactly keep the Law,
For to say, That this is God's decree, and his Appointment, that whosoever shall believe shall be saved, does not in the least work upon any person, no more then that decree of God, Whosoever shall do this shall live, does suppose any that will exactly keep the Law,
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Therefore all the Question is, How come some to beleeve and not others? How is it that of many who live under the same means of Grace, some are called effectually,
Therefore all the Question is, How come Some to believe and not Others? How is it that of many who live under the same means of Grace, Some Are called effectually,
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Therefore it's horribly injurious unto the Grace and goodnesse of God to say, That under the same Means of Grace I made my Self to beleeve, to repent rather than another:
Therefore it's horribly injurious unto the Grace and Goodness of God to say, That under the same Means of Grace I made my Self to believe, to Repent rather than Another:
and yet an antecedent Condition, at least in the same Respects, for then it should be considered as before and after at the same time, which is a plain Contradiction:
and yet an antecedent Condition, At least in the same Respects, for then it should be considered as before and After At the same time, which is a plain Contradiction:
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Now that Faith is a Consequent and an Effect of Election, and that we are Elected to Faith and Holinesse, not because we have Faith and Holinesse, is clear by severall Texts of Scripture, as Act. 13.48. They beleeved as many as were ordained to Eternall Life :
Now that Faith is a Consequent and an Effect of Election, and that we Are Elected to Faith and Holiness, not Because we have Faith and Holiness, is clear by several Texts of Scripture, as Act. 13.48. They believed as many as were ordained to Eternal Life:
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As for that Cavill to understand NONLATINALPHABET intransitively, as if it were no more than dispositi, and so did imply some inherent probity that is not worth the answering;
As for that Cavil to understand intransitively, as if it were no more than dispositi, and so did imply Some inherent probity that is not worth the answering;
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And if so, How cometh it to passe that some have it and not others but because of Election? And it is further to be added, That it is not said in the Text, They beleeved that were ordained ;
And if so, How comes it to pass that Some have it and not Others but Because of Election? And it is further to be added, That it is not said in the Text, They believed that were ordained;
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Or (as they say) disposed to beleeve, but to Eternall Life, which doth necessarily suppose an Action of God, in whose power alone it is to dispose of Eternall Life:
Or (as they say) disposed to believe, but to Eternal Life, which does necessarily suppose an Actium of God, in whose power alone it is to dispose of Eternal Life:
And whereas they would referre this to our glorious Estate in Heaven that cannot be, because unblameable doth properly relate to our being here upon the Earth:
And whereas they would refer this to our glorious Estate in Heaven that cannot be, Because unblameable does properly relate to our being Here upon the Earth:
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For he that wils an end doth thereby will the means that tendeth thereunto, only we deny they were supposed Beleevers first, and then God Elected them.
For he that wills an end does thereby will the means that tendeth thereunto, only we deny they were supposed Believers First, and then God Elected them.
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Fourthly, God doth not Elect upon the fore-sight of Perseverance in Faith, Because the Scripture every where makes Election to be the Origina•l and Causall Fountain or Womb of all other Benefits ;
Fourthly, God does not Elect upon the foresight of Perseverance in Faith, Because the Scripture every where makes Election to be the Origina•l and Causal Fountain or Womb of all other Benefits;
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That Ninth Chapter to the Romanes is pregnant to this purpose, where Election is made to be that which bringeth about all blessed Eff•cts in time, Election hath obtained,
That Ninth Chapter to the Romans is pregnant to this purpose, where Election is made to be that which brings about all blessed Eff•cts in time, Election hath obtained,
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Whereas Austin of old urged by the Adversaries Opinion replied; We might as well say according to them, it is not of him that calleth, but of him that willeth;
Whereas Austin of old urged by the Adversaries Opinion replied; We might as well say according to them, it is not of him that calls, but of him that wills;
Fifthly, If the humane Nature of Christ was not chosen to the personall Union for any fore-seen merit, much lesse may any meer man be Elected to Glory, because of any supposed worth;
Fifthly, If the humane Nature of christ was not chosen to the personal union for any foreseen merit, much less may any mere man be Elected to Glory, Because of any supposed worth;
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Now the Apostle saith expresly that Christ 1 Peter 1.20. he was fore-ordained and appointed before the Foundation of the world, and all will readily grant, that this was not for any fore-seen worth and Excellency in the Humane Nature of Christ.
Now the Apostle Says expressly that christ 1 Peter 1.20. he was foreordained and appointed before the Foundation of the world, and all will readily grant, that this was not for any foreseen worth and Excellency in the Humane Nature of christ.
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and Perseverance therein, then none are Elected until they come to die, and then all those places of Scripture which speaks of our Election so as to praise God, to have Confidence in him, to triumph over all Afflictions, would all be in vain,
and Perseverance therein, then none Are Elected until they come to die, and then all those places of Scripture which speaks of our Election so as to praise God, to have Confidence in him, to triumph over all Afflictions, would all be in vain,
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SERMON CVII. Of Faith, the severall Kindes of it: And especially of Justifying Faith: It's Object and Seat, &c. JOHN 17.20. Who shall believe in me through their word.
SERMON CVII. Of Faith, the several Kinds of it: And especially of Justifying Faith: It's Object and Seat, etc. JOHN 17.20. Who shall believe in me through their word.
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WE are now come to the Description of those who are here prayed for. 1. The person in it's qualification, NONLATINALPHABET. 2. The Object of this Qualification NONLATINALPHABET.
WE Are now come to the Description of those who Are Here prayed for. 1. The person in it's qualification,. 2. The Object of this Qualification.
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I shall not at this time examine that ordinary distinction of credere Deum, Deo, and in Deum, it will be more pertinent at vers. 21. where the whole Nature of faith in it's latitude is to be examined.
I shall not At this time examine that ordinary distinction of Believe God, God, and in God, it will be more pertinent At vers. 21. where the Whole Nature of faith in it's latitude is to be examined.
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but that which doth specifically constitute him as a man, is rationality ; so justifying faith doth inable a man to believe every truth revealed in Gods Word,
but that which does specifically constitute him as a man, is rationality; so justifying faith does inable a man to believe every truth revealed in God's Word,
but that by which he is justified, is when he wholly depends upon Christ, and as was said, This is emphatically expressed in Scripture, by NONLATINALPHABET, not that this doth every where signifie the act of saving and justifying faith, for John 2.23. many are there said NONLATINALPHABET, To believe on the Name of Christ, to whom yet Christ would not commit himself, but only for the most part is so.
but that by which he is justified, is when he wholly depends upon christ, and as was said, This is emphatically expressed in Scripture, by, not that this does every where signify the act of Saving and justifying faith, for John 2.23. many Are there said, To believe on the Name of christ, to whom yet christ would not commit himself, but only for the most part is so.
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The Scripture often expresseth it by NONLATINALPHABET, especially by the Evangelist John, sometimes with the Dative case, Act. 18.8. Act. 27.25. sometimes it hath the Dative case, with the Preposition NONLATINALPHABET, Rom. 9.33. Rom. 10.11. sometimes with NONLATINALPHABET and the Accusative case, Rom. 4.5. Rom. 4.24. sometimes on the Name of Christ, sometimes on Christ, sometimes on God;
The Scripture often Expresses it by, especially by the Evangelist John, sometime with the Dative case, Act. 18.8. Act. 27.25. sometime it hath the Dative case, with the Preposition, Rom. 9.33. Rom. 10.11. sometime with and the Accusative case, Rom. 4.5. Rom. 4.24. sometime on the Name of christ, sometime on christ, sometime on God;
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There is also included the fiducial and cordial inclination of the whole heart, to rest solely upon Christ, renouncing every thing else, that may be thought to reconcile God to us.
There is also included the fiducial and cordial inclination of the Whole heart, to rest solely upon christ, renouncing every thing Else, that may be Thought to reconcile God to us.
So that it is with the believer in the matter of Justification, as it was with Peter, when sinking into the sea, he cried out to Christ, who took him by the hand,
So that it is with the believer in the matter of Justification, as it was with Peter, when sinking into the sea, he cried out to christ, who took him by the hand,
and also there are many corrupt doctrinal opinions that oppose it. Let us the more diligently consider the whole nature of faith, as it justifieth. And
and also there Are many corrupt doctrinal opinions that oppose it. Let us the more diligently Consider the Whole nature of faith, as it Justifieth. And
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and so had no efficacy upon the heart or affections at all, but this temporary faith is carried out with some affections, both to the person revealing,
and so had no efficacy upon the heart or affections At all, but this temporary faith is carried out with Some affections, both to the person revealing,
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and answerable to this, some learned Divines do acknowledge still a special faith, whereby the godly are sometimes raised up for the effecting of a particular mercy, they stand in need of.
and answerable to this, Some learned Divines do acknowledge still a special faith, whereby the godly Are sometime raised up for the effecting of a particular mercy, they stand in need of.
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Lastly, There is this Justifying or saving Faith, which hath for it's proper object Christ crucified, and so by resting upon him brings reconciliation with God, and peace in the conscience.
Lastly, There is this Justifying or Saving Faith, which hath for it's proper Object christ Crucified, and so by resting upon him brings reconciliation with God, and peace in the conscience.
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Secondly, When we say, That faith justifieth as it resteth on Christ, and receiveth him, we do not deny or exclude assent to all other divine truth, revealed in Gods word.
Secondly, When we say, That faith Justifieth as it rests on christ, and receives him, we do not deny or exclude assent to all other divine truth, revealed in God's word.
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So that although they be two distinct kinds of faith, yet in a justified person all those acts of faith proceed from the same root and habit, that principle of faith whereby I am inabled to rest on Christ, makes me also firmly to assent to every truth of Gods word,
So that although they be two distinct Kinds of faith, yet in a justified person all those acts of faith proceed from the same root and habit, that principle of faith whereby I am enabled to rest on christ, makes me also firmly to assent to every truth of God's word,
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yea this dogmatical faith is the foundation of justifying, and did men exercise stronger acts of historical faith, it would much conduce to our justifying faith and strengthen that, did we believe more firmly that Christ came to be a Mediatour,
yea this dogmatical faith is the Foundation of justifying, and did men exercise Stronger acts of historical faith, it would much conduce to our justifying faith and strengthen that, did we believe more firmly that christ Come to be a Mediator,
So that it's plain, faith hath a fiducial assent with it, therefore it's called believing with the whole heart, Act 8.37. The heart believeth, Rom. 10.9. as well as the understanding.
So that it's plain, faith hath a fiducial assent with it, Therefore it's called believing with the Whole heart, Act 8.37. The heart Believeth, Rom. 10.9. as well as the understanding.
Fifthly, The ground why justifying faith must needs comprehend both, is, Because that in the promises of the Scripture, there is a two-fold object to move our faith;
Fifthly, The ground why justifying faith must needs comprehend both, is, Because that in the promises of the Scripture, there is a twofold Object to move our faith;
Wonder not then, if faith extend it self to two distinct powers of the soul, seeing it also reacheth to two distinct objects, truth being the object of the understanding,
Wonder not then, if faith extend it self to two distinct Powers of the soul, seeing it also reaches to two distinct objects, truth being the Object of the understanding,
Therefore believing is not a bare speculative assenting to the truth, but it is also a sweet quieting and composing of the heart to receive the good promised:
Therefore believing is not a bore speculative assenting to the truth, but it is also a sweet quieting and composing of the heart to receive the good promised:
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Sixthly, As the Scripture expresseth faith, relating to the object believed, not to the proposition, so at other times it doth expresse the proposition ;
Sixthly, As the Scripture Expresses faith, relating to the Object believed, not to the proposition, so At other times it does express the proposition;
or that he will give eternal life to such as believe, but the ens incomplexum, that is, Christ himself in his Person and Offices, is the object of our justifying faith:
or that he will give Eternal life to such as believe, but the ens incomplexum, that is, christ himself in his Person and Offices, is the Object of our justifying faith:
Seventhly, To justifying faith, there are these things required, some whereof are antecedent and concomitant, others essential and constitutive of it. As
Seventhly, To justifying faith, there Are these things required, Some whereof Are antecedent and concomitant, Others essential and constitutive of it. As
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but it hath a plain knowledge of the testimony or authority that revealeth it, and also some apprehensive, though not comprehensive knowledge of that we do believe:
but it hath a plain knowledge of the testimony or Authority that Revealeth it, and also Some apprehensive, though not comprehensive knowledge of that we do believe:
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And again, How shall they believe unlesse they have heard? Rom. 10. And this discovers the sad condition of thousands, who say, they believe in Christ,
And again, How shall they believe unless they have herd? Rom. 10. And this discovers the sad condition of thousands, who say, they believe in christ,
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Insomuch that we see the Scripture sometimes attributing salvation to the belief, that Christ was able, and that God was powerfull, not that by that object they were justified, only that was the particular in which the doubt and difficulty did seem to be,
Insomuch that we see the Scripture sometime attributing salvation to the belief, that christ was able, and that God was powerful, not that by that Object they were justified, only that was the particular in which the doubt and difficulty did seem to be,
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And indeed to believe all the truths in Scripture, doth beget fear and horrour, unless this justifying faith qualifie it, The devils believe and tremble ;
And indeed to believe all the truths in Scripture, does beget Fear and horror, unless this justifying faith qualify it, The Devils believe and tremble;
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so the meer dogmatist he believeth, but hath cause to tremble, for till every thing be brought to Christ, that as God reconciled all things in heaven and earth through him;
so the mere dogmatist he Believeth, but hath cause to tremble, for till every thing be brought to christ, that as God reconciled all things in heaven and earth through him;
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When Paul by the light of the Law found himself out of measure sinfull, then he began to seek after the unsearchable Riches of Gods grace, Come unto me all ye that are heavy loaden,
When Paul by the Light of the Law found himself out of measure sinful, then he began to seek After the unsearchable Riches of God's grace, Come unto me all you that Are heavy loaded,
but then there is a Legal sorrow for sinne arising from Gods just hatred against it, which breeds great trouble and confusion in the soul before it hath laid hold on Christ, and this precedeth Faith;
but then there is a Legal sorrow for sin arising from God's just hatred against it, which breeds great trouble and confusion in the soul before it hath laid hold on christ, and this precedeth Faith;
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There is then a fence of our undone estate going before this justifying Faith, whereby a man findes himself utterly lost, all his desirable things perish, sinne that was once so beloved by him, is as Tamar to Amnon, hated more then ever he loved it;
There is then a fence of our undone estate going before this justifying Faith, whereby a man finds himself utterly lost, all his desirable things perish, sin that was once so Beloved by him, is as Tamar to Amnon, hated more then ever he loved it;
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Now he would throw it out of doors, the sight and memory of it is grievous to him, I presse not such a measure or degree of sorrow, it worketh so much in all that there is a displacency and abhorrency in sinne,
Now he would throw it out of doors, the sighed and memory of it is grievous to him, I press not such a measure or degree of sorrow, it works so much in all that there is a displacency and abhorrency in sin,
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Hence in the 4th place followeth a conviction and perswasion of minde, that there is no Creature in Heaven or Earth, no nor nothing that he can do, is able to justifie him, or bring Reconciliation with God ;
Hence in the 4th place follows a conviction and persuasion of mind, that there is no Creature in Heaven or Earth, no nor nothing that he can do, is able to justify him, or bring Reconciliation with God;
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This man will alwaies be kept in a wandring Wildernesse, What was it that made so many run into Monasteries, undertake strict waies of Discipline and mortification? They had but an half Conviction, They felt wofull troubles and agonies in their Souls for sinne, They could not tell what to do,
This man will always be kept in a wandering Wilderness, What was it that made so many run into Monasteries, undertake strict ways of Discipline and mortification? They had but an half Conviction, They felt woeful Troubles and agonies in their Souls for sin, They could not tell what to do,
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and so skinned the Soar, when the putrifying humour was still within, but that Soul which the grace of God will carry on to Justification, doth not only finde sinne manifested but the insufficiency of all Creature Righteousnesse, he seeth with Noah, that unlesse he get into an Ark, there is nothing but overflowing waters every where;
and so skinned the Soar, when the Putrifying humour was still within, but that Soul which the grace of God will carry on to Justification, does not only find sin manifested but the insufficiency of all Creature Righteousness, he sees with Noah, that unless he get into an Ark, there is nothing but overflowing waters every where;
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He abhor•eth all those Doctrines and practises in Religion which he did put confidence in as if they could save him, Phil. 3. You see this method in Paul, when once his eyes were opened,
He abhor•eth all those Doctrines and practises in Religion which he did put confidence in as if they could save him, Philip 3. You see this method in Paul, when once his eyes were opened,
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and is not also this poison sucked down every where in all mens hearts, who is there till God hath humbled him over and over again, that flieth wholly to Christ? Nay,
and is not also this poison sucked down every where in all men's hearts, who is there till God hath humbled him over and over again, that flies wholly to christ? Nay,
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even in a godly man what is that that keeps the soar so raw, and the heart so unquiet? Is is not because he would not be beholding to Christ only? Therefore when a man is thus fitted by the Spirit of God as to see every thing is a rush, a reed to lean upon but Christ;
even in a godly man what is that that keeps the soar so raw, and the heart so unquiet? Is is not Because he would not be beholding to christ only? Therefore when a man is thus fitted by the Spirit of God as to see every thing is a rush, a reed to lean upon but christ;
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It's true, desires of faith if reall and sincere are faith initiall, and Mat. 5. there is a promise of full satisfaction to those that hunger and thirst after Righteousnesse, and that is implied when our Saviour saith, a bruised reed he will not break,
It's true, Desires of faith if real and sincere Are faith initial, and Mathew 5. there is a promise of full satisfaction to those that hunger and thirst After Righteousness, and that is implied when our Saviour Says, a Bruised reed he will not break,
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and smoaking flax he will not quench, that is, where there are the least motions and tendencies of souls towards grace, there shall be the greatest encouragement.
and smoking flax he will not quench, that is, where there Are the least motions and tendencies of Souls towards grace, there shall be the greatest encouragement.
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7. God leaveth not the afflicted Soul in these desires and agonies, but doth so strengthen and enable the heart, that now he doth not only desire but actually receiveth and embraceth Christ ;
7. God Leaveth not the afflicted Soul in these Desires and agonies, but does so strengthen and enable the heart, that now he does not only desire but actually receives and Embraceth christ;
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Those tormenting slavish fears which affrighted him ▪ Shall such a sinner as I, one that hath more offended God then many thousands approach near to him? May I not only touch the hem of his garment,
Those tormenting slavish fears which affrighted him ▪ Shall such a sinner as I, one that hath more offended God then many thousands approach near to him? May I not only touch the hem of his garment,
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when healed, he can take up his bed and walk, so the poor tempted sinner that before lay trembling, afraid to pray, afraid to come to the Ordinances, can now arise and walk performing all duties with comfort and zeal:
when healed, he can take up his Bed and walk, so the poor tempted sinner that before lay trembling, afraid to pray, afraid to come to the Ordinances, can now arise and walk performing all duties with Comfort and zeal:
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so when you take away all the carnal props and hopes of a sinner, and his sins do every way environ him, he presently fals into the mouth of despair;
so when you take away all the carnal props and hope's of a sinner, and his Sins do every Way environ him, he presently falls into the Mouth of despair;
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and fall into hell before it would come to Christ, and Experience confirms this in many sad and tempted Christians, who though they goe from Minister to Minister,
and fallen into hell before it would come to christ, and Experience confirms this in many sad and tempted Christians, who though they go from Minister to Minister,
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Once it was a Question and a doubt to thee, Whether thou mightst lay hold on Christ? Once thy thoughts were, That to beleeve though it might be matter of comfort and priviledge,
Once it was a Question and a doubt to thee, Whither thou Mightest lay hold on christ? Once thy thoughts were, That to believe though it might be matter of Comfort and privilege,
Thou art as consciencious in believing every promise, as in conforming to every command; Thou darest no longer listen to doubts and fears, to Satans Temptations in this matter,
Thou art as conscientious in believing every promise, as in conforming to every command; Thou Darest no longer listen to doubts and fears, to Satan Temptations in this matter,
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and we are justified by Faith, Rom. 5. So that when the Soul doth rest on Christ he performeth that to which Christ with all his benefits are promised, Joh. 3.16. God so loved the world that he gave his only begotten Son, that whosoever beleeveth in him should not perish but have eternnl Life ;
and we Are justified by Faith, Rom. 5. So that when the Soul does rest on christ he Performeth that to which christ with all his benefits Are promised, John 3.16. God so loved the world that he gave his only begotten Son, that whosoever Believeth in him should not perish but have eternnl Life;
So that the humbled sinner having his eyes thus opened, he seeth it the greatest madnesse and folly that can be not to receive Christ, and to rest on him;
So that the humbled sinner having his eyes thus opened, he sees it the greatest madness and folly that can be not to receive christ, and to rest on him;
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Shall the diseased Patient question whether he shall take that medicine which will certainly heal him? Shall the hungry man doubt whether he may receive that alms which will preserve his Life? Thus the humbled sinner is convinced, that as he must not murther his own body wilfully by refusing to eat meat,
Shall the diseased Patient question whither he shall take that medicine which will Certainly heal him? Shall the hungry man doubt whither he may receive that alms which will preserve his Life? Thus the humbled sinner is convinced, that as he must not murder his own body wilfully by refusing to eat meat,
As Abraham by that remarkable act of Faith is said to give Glory to God, Rom. 4.20. The tempted Soul is apt to think, Why should I believe? this is but to seek my self, This is because I would have comfort whatever becometh of Gods Glory;
As Abraham by that remarkable act of Faith is said to give Glory to God, Rom. 4.20. The tempted Soul is apt to think, Why should I believe? this is but to seek my self, This is Because I would have Comfort whatever Becometh of God's Glory;
yet I could not glorifie God so much as by believing, for this acknowledgeth God in Christ, wherein God is more to be admired then in the creation and government of the world.
yet I could not Glorify God so much as by believing, for this acknowledgeth God in christ, wherein God is more to be admired then in the creation and government of the world.
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and certainly, we may say, It's good to be on this Mount of Transfiguration, and having declared that method Gods Spirit leads an humbled soul into, when it's enabled to believe.
and Certainly, we may say, It's good to be on this Mount of Transfiguration, and having declared that method God's Spirit leads an humbled soul into, when it's enabled to believe.
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But to understand this further, Consider that the Scripture expression of it, is very emphatical, and denoteth several notions in it, as when it expresseth it by receiving NONLATINALPHABET, is a word often applied to faith in this act, it receiveth Christ, Joh. 1.12. it receiveth the promise, it receiveth forgivenesse of sins, Act. 26.18.
But to understand this further, Consider that the Scripture expression of it, is very emphatical, and denoteth several notions in it, as when it Expresses it by receiving, is a word often applied to faith in this act, it receives christ, John 1.12. it receives the promise, it receives forgiveness of Sins, Act. 26.18.
This is a fundamental principle to be grounded in, it's a mercy of mercies to be directed in the agonies of thy soul to the right way of believing, to know the way to this City of refuge;
This is a fundamental principle to be grounded in, it's a mercy of Mercies to be directed in the agonies of thy soul to the right Way of believing, to know the Way to this city of refuge;
If a manslayer pursued by the avenger, had not known the way to the City of refuge, what danger had he been in? It's like the childe not coming the right way in it's birth;
If a manslayer pursued by the avenger, had not known the Way to the city of refuge, what danger had he been in? It's like the child not coming the right Way in it's birth;
now naturally we all think by doing to partake of Christ, not receiving, which made the Apostle so industriously assert this, That it's not to him that worketh,
now naturally we all think by doing to partake of christ, not receiving, which made the Apostle so industriously assert this, That it's not to him that works,
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So then be instructed in this, Is thy heart groaning under sin, all thy desires and inclinations are to Christ? Know this is done intra recipiendo, not extra mittendo ;
So then be instructed in this, Is thy heart groaning under since, all thy Desires and inclinations Are to christ? Know this is done intra recipiendo, not extra mittendo;
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yet how apt are we all to cry out with those, What shall we do I till Christ inform us, that the great work God approveth of, is beleeving or receiving.
yet how apt Are we all to cry out with those, What shall we do I till christ inform us, that the great work God approveth of, is believing or receiving.
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Hence the Scripture never saith NONLATINALPHABET, but NONLATINALPHABET, not for faith, but through faith; and it's never said actively, saith justifieth, but by faith we are justified passively;
Hence the Scripture never Says, but, not for faith, but through faith; and it's never said actively, Says Justifieth, but by faith we Are justified passively;
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Not that faith is separated from other graces, they are existent together, though they retain their distinct properties, He that believeth on Christ is cleansed and sanctified, he loveth God,
Not that faith is separated from other graces, they Are existent together, though they retain their distinct properties, He that Believeth on christ is cleansed and sanctified, he loves God,
Oh this is the beloved of many thousands, whom my soul hath long prayed for, long sought for? What have I found thee, Oh thou chiefest of many thousands? Hence it is that Christ compareth himself to a Bridegroom, and Husband, and his Church to a wife, to shew what real affections are in the heart of an humbled sinner,
O this is the Beloved of many thousands, whom my soul hath long prayed for, long sought for? What have I found thee, O thou chiefest of many thousands? Hence it is that christ compareth himself to a Bridegroom, and Husband, and his Church to a wife, to show what real affections Are in the heart of an humbled sinner,
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for to lay hold on him: Hence it's called, Believing with the whole heart, and with joy unspeakable, 1 Pet. 1.8. There was great feasting and joy for the finding of a lost son:
for to lay hold on him: Hence it's called, Believing with the Whole heart, and with joy unspeakable, 1 Pet. 1.8. There was great feasting and joy for the finding of a lost son:
What meltings? what ravishments are there at the meeting of him? Oh how often, saith the humbled soul, did I think, I should never finde thee? How many times did I conclude, that I should perish in my lusts and fears? but Christ at last appeareth,
What meltings? what ravishments Are there At the meeting of him? O how often, Says the humbled soul, did I think, I should never find thee? How many times did I conclude, that I should perish in my Lustiest and fears? but christ At last appears,
You heard the NONLATINALPHABET, did enforce this, so that the soul before it believeth is to be conceived as a stone falling downwards, which cannot stay till it meet with its center,
You herd the, did enforce this, so that the soul before it Believeth is to be conceived as a stone falling downwards, which cannot stay till it meet with its centre,
In the Old Testament it's called, trusting in the Lord, which in other synonymous expressions is sometimes called staying and leaning, and so is a metaphor taken from those, who have some great and heavy burden upon their back,
In the Old Testament it's called, trusting in the Lord, which in other synonymous expressions is sometime called staying and leaning, and so is a metaphor taken from those, who have Some great and heavy burden upon their back,
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Now that which in the Old Testament is called trusting in God, in the New is called believing. Illyricus thinketh this is the reason of the different expression,
Now that which in the Old Testament is called trusting in God, in the New is called believing. Illyricus Thinketh this is the reason of the different expression,
but in the New Testament, Christ as Mediator was not known, therefore another word is used, viz. to believe, which comprehends both an assenting knowledge, and also a fiducial application:
but in the New Testament, christ as Mediator was not known, Therefore Another word is used, viz. to believe, which comprehends both an assenting knowledge, and also a fiducial application:
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and as a drowning man doth catch hold on the next branch to save him, so doth a humbled sinner finding himself even falling into hell, catch hold on Christ,
and as a drowning man does catch hold on the next branch to save him, so does a humbled sinner finding himself even falling into hell, catch hold on christ,
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Hence faith is called eating and drinking, Joh. 6. which is more then the meer seeing meat upon the Table, only when we say, special mercy is the object of justifying faith, it's not meant antecedenter, but consequenter ;
Hence faith is called eating and drinking, John 6. which is more then the mere seeing meat upon the Table, only when we say, special mercy is the Object of justifying faith, it's not meant Antecedent, but Consequently;
and indeed without this special applying act, our faith brings no peace, no comfort, no more then for a Lazarus to hear there was plentifull food in Dives his house, but he had not so much as the crums thereof.
and indeed without this special applying act, our faith brings no peace, no Comfort, no more then for a Lazarus to hear there was plentiful food in Dives his house, but he had not so much as the crumbs thereof.
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Indeed former Divines from an opposition to Popery, which teacheth doubting in our Justification and uncertainty, did define justifying faith, to be a full perswasion of the heart, whereby we beleeve our sins are pardoned,
Indeed former Divines from an opposition to Popery, which Teaches doubting in our Justification and uncertainty, did define justifying faith, to be a full persuasion of the heart, whereby we believe our Sins Are pardoned,
and this is much to be heeded by practical Christians, you would have assurance first, and then you would beleeve in Christ, you would know whether your graces are true,
and this is much to be heeded by practical Christians, you would have assurance First, and then you would believe in christ, you would know whither your graces Are true,
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Christ had not that sense of Gods favour, when yet he had that fiducial confidence, crying out, My God, my God, &c. The promise is made to him that beleeveth, not to him that knoweth he doth beleeve:
christ had not that sense of God's favour, when yet he had that fiducial confidence, crying out, My God, my God, etc. The promise is made to him that Believeth, not to him that Knoweth he does believe:
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3. Though faith doth thus repose it self fiducially upon Christ, yet you must know this is not done without opposition of unbelief and diffidence. 1 Joh. 3.19. The Apostle saith, We assure our hearts, NONLATINALPHABET, perswade ;
3. Though faith does thus repose it self fiducially upon christ, yet you must know this is not done without opposition of unbelief and diffidence. 1 John 3.19. The Apostle Says, We assure our hearts,, persuade;
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That man spake the sense of all beleevers, who prayed, Lord, I beleeve, help my unbelief, Mark 9.24. Oh how often is thy heart ready to be cast down, and to have no hope!
That man spoke the sense of all believers, who prayed, Lord, I believe, help my unbelief, Mark 9.24. O how often is thy heart ready to be cast down, and to have no hope!
No, sometimes thy heart may even rage with unbelief, like that poor demoniack, the Evangelist speaks of, Mar. 5.4. that tore chains asunder, and no man could tame him;
No, sometime thy heart may even rage with unbelief, like that poor demoniac, the Evangelist speaks of, Mar. 5.4. that tore chains asunder, and no man could tame him;
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Now there are two great opposites to this recumbency, viz. The terrible things of thy heart, the guilt of sin, the temptations of Satan, the sad fears that molest thee,
Now there Are two great opposites to this recumbency, viz. The terrible things of thy heart, the guilt of since, the temptations of Satan, the sad fears that molest thee,
yea, to this beleeving there is attributed NONLATINALPHABET, Rom. 5.1. Phil 3.3. This boasting must need be more then a bare apprehension in the minde;
yea, to this believing there is attributed, Rom. 5.1. Philip 3.3. This boasting must need be more then a bore apprehension in the mind;
It's like Aarons oyle that descends from the head to other places also, NONLATINALPHABET Rom. 4 21. This is also emphatical, some make the word to be from the Sails of Ships when filled with the Winde, which carry the Ship away speedily;
It's like Aaron's oil that descends from the head to other places also, Rom. 4 21. This is also emphatical, Some make the word to be from the Sails of Ships when filled with the Wind, which carry the Ship away speedily;
So this Faith in Christ doth as it were incarnate the Promises, and transubstantiate them into the believer; Another word is NONLATINALPHABET Heb 4.16. Let us come with confidence ;
So this Faith in christ does as it were incarnate the Promises, and transubstantiate them into the believer; another word is Hebrew 4.16. Let us come with confidence;
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Indeed Ephes. 3. Confidence or boldnesse is made an effect of faith, but confidence could not be an effect of faith if faith had not this in its nature;
Indeed Ephesians 3. Confidence or boldness is made an Effect of faith, but confidence could not be an Effect of faith if faith had not this in its nature;
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if it self were not fiducial; Again this believing is called NONLATINALPHABET boldnesse or confidence, Mat. 9.2. and so Varinus makes NONLATINALPHABET, to be bold on a man:
if it self were not fiducial; Again this believing is called boldness or confidence, Mathew 9.2. and so Varinus makes, to be bold on a man:
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By these Titles then which the Scripture giveth, Faith in Christ we see what a powerful operation it hath upon the heart, What a Faith of spiritual miracles (as I may say) justifying Faith is,
By these Titles then which the Scripture gives, Faith in christ we see what a powerful operation it hath upon the heart, What a Faith of spiritual Miracles (as I may say) justifying Faith is,
For to this believing is attributed peace and unspeakable joy, yea, a triumphing over all oppositions and difficulties, a boasting and glorying in tribulation ;
For to this believing is attributed peace and unspeakable joy, yea, a triumphing over all oppositions and difficulties, a boasting and glorying in tribulation;
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Now this could never be without a particular interest in Christ, for what peace and joy doth it bring to hear, that Christ in the general came to save sinners;
Now this could never be without a particular Interest in christ, for what peace and joy does it bring to hear, that christ in the general Come to save Sinners;
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And hence also are those comparisons of an head and a body, of a Vine and branches, all which argue, that the good we have by Christ comes because of our intimate union with him,
And hence also Are those comparisons of an head and a body, of a Vine and branches, all which argue, that the good we have by christ comes Because of our intimate Union with him,
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So that if we do respect those glorious effects which usually accompany believing, they will necessarily suppose a fiducial appropriation of Christ in a special manner.
So that if we do respect those glorious effects which usually accompany believing, they will necessarily suppose a fiducial appropriation of christ in a special manner.
4. This special faith is seen by the opposites and contrarieties unto it, for he that doth not believe is said NONLATINALPHABET, Luk 12.29. to be carried up and down as a meteor that hath no fixed place;
4. This special faith is seen by the opposites and contrarieties unto it, for he that does not believe is said, Luk 12.29. to be carried up and down as a meteor that hath no fixed place;
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And Lastly, Diffidence and fear, these are made contrary to Faith, Fear not, but beleeve, Luk. 8.50. said Christ to his Disciples, which supposeth that faith hath boldnesse and confidence in it;
And Lastly, Diffidence and Fear, these Are made contrary to Faith, fear not, but believe, Luk. 8.50. said christ to his Disciples, which Supposeth that faith hath boldness and confidence in it;
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5. That faith is thus in a special manner applying Christ appeareth also, because otherwise it would be little better then the faith of devils, and of such who have only a bare dogmaticall assent, for the devils made a Confession of faith, That Christ was the Son of the living God, and therefore are said to believe,
5. That faith is thus in a special manner applying christ appears also, Because otherwise it would be little better then the faith of Devils, and of such who have only a bore dogmatical assent, for the Devils made a Confessi of faith, That christ was the Son of the living God, and Therefore Are said to believe,
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Lastly, This truth may appear, From the absurdity of that Position, to say, faith justifieth as it believeth the Word of God in general only, or any Truth asserted in general,
Lastly, This truth may appear, From the absurdity of that Position, to say, faith Justifieth as it Believeth the Word of God in general only, or any Truth asserted in general,
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and this may suffice to instruct you in this main Point, that a Christian humbled for sin is not to rest or to be satisfied in this, that Christ in generall came to save sinners,
and this may suffice to instruct you in this main Point, that a Christian humbled for since is not to rest or to be satisfied in this, that christ in general Come to save Sinners,
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When Paul preached the grace of the Gospel, did not some infer from thence, Let us sin, that grace may abound, and did not others turn the grace of God into wantonesse? It's one thing therefore to speak of the proper genius of the doctrine,
When Paul preached the grace of the Gospel, did not Some infer from thence, Let us since, that grace may abound, and did not Others turn the grace of God into wantonness? It's one thing Therefore to speak of the proper genius of the Doctrine,
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and another thing, of the abuse of it through mans corruption, If therefore any man living and walking in prophanesse do yet comfort and encourage himself, saying, I lay hold on Christ, I bel•eve in Christ· This man as he deceiveth himself,
and Another thing, of the abuse of it through men corruption, If Therefore any man living and walking in profaneness do yet Comfort and encourage himself, saying, I lay hold on christ, I bel•eve in Christ· This man as he deceives himself,
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But 2. This Doctrine of special and particular Faith doth not encourage to presumption, because it cals not upon sinn•rs abiding and wickedly persevering so, to rest on him,
But 2. This Doctrine of special and particular Faith does not encourage to presumption, Because it calls not upon sinn•rs abiding and wickedly persevering so, to rest on him,
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3. This special Faith cannot be presumption, or encourage thereunto, because the object of it is whole Christ, a Lord and Soveraign as well as a Saviour ;
3. This special Faith cannot be presumption, or encourage thereunto, Because the Object of it is Whole christ, a Lord and Sovereign as well as a Saviour;
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4. Faith cannot be presumption, because it doth not only receive Christ, but this particular doth also cleanse and purifie the heart, Act. 15. When Peters Faith was kept up,
4. Faith cannot be presumption, Because it does not only receive christ, but this particular does also cleanse and purify the heart, Act. 15. When Peter's Faith was kept up,
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so that the same Faith hath two hands, one inward whereby it receiveth and embraceth Christ, the other outward, whereby it stirreth up and quickeneth to other Graces;
so that the same Faith hath two hands, one inward whereby it receives and Embraceth christ, the other outward, whereby it stirs up and Quickeneth to other Graces;
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Justifying faith though it only justifyeth as it embraceth Christ, yet at the same time also it worketh by love, by patience, by zeal, by heavenly-mindednesse.
Justifying faith though it only Justifieth as it Embraceth christ, yet At the same time also it works by love, by patience, by zeal, by Heavenly-mindedness.
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It's true, there is a dead Faith, and (as Luther called it) an incarnate faith, a dead faith, The Apostle James speaketh against c. 2. which is a bare assent and profession without any lively operation,
It's true, there is a dead Faith, and (as Luther called it) an incarnate faith, a dead faith, The Apostle James speaks against c. 2. which is a bore assent and profession without any lively operation,
For presumption properly consisteth in this, to divide the means from the end, to think of obtaining one without the performance of the other, can never be admitted by faith, which in the special application of Christ is guided by the universal direction of the Scripture.
For presumption properly Consisteth in this, to divide the means from the end, to think of obtaining one without the performance of the other, can never be admitted by faith, which in the special application of christ is guided by the universal direction of the Scripture.
Ʋse of Instruction to humbled sinners, Be well informed in this, that you are not to stand in generals which are accompanied with great fears and dejections of spirit,
Ʋse of Instruction to humbled Sinners, Be well informed in this, that you Are not to stand in generals which Are accompanied with great fears and dejections of Spirit,
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It's Gods word originally and efficiently, because revealed by him: It's the Apostles word ministerially, because they are the Embassadours to publish it.
It's God's word originally and efficiently, Because revealed by him: It's the Apostles word ministerially, Because they Are the ambassadors to publish it.
Thus Paul cals it his Gospel, as in other places, it's the Gospel of God, because the Ministers of God are Stewards, to whom is concredited the dispensation of the Word,
Thus Paul calls it his Gospel, as in other places, it's the Gospel of God, Because the Ministers of God Are Stewards, to whom is concredited the Dispensation of the Word,
Its necessary, that by the Apostles we do not understand only their persons, but the succeeding Ministry unto them, which is to be perpetual in the Church, all that now or hereafter shall beleeve,
Its necessary, that by the Apostles we do not understand only their Persons, but the succeeding Ministry unto them, which is to be perpetual in the Church, all that now or hereafter shall believe,
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All that shall beleeve are brought thereunto by the Apostles word; now they being long since dead, it necessarily followeth, either that none can now beleeve,
All that shall believe Are brought thereunto by the Apostles word; now they being long since dead, it necessarily follows, either that none can now believe,
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Who is Paul, or Apollo, but Ministers by whom you beleeve? Where you see to be instruments of faith is not only limited to Paul the Apostle ▪ but is extended to other ordinary Officers in the Church,
Who is Paul, or Apollo, but Ministers by whom you believe? Where you see to be Instruments of faith is not only limited to Paul the Apostle ▪ but is extended to other ordinary Officers in the Church,
The Office of the Apostles, who had a Commission to go over the world, and had an universal Authority, being furnished to that end with infallible assistance, was extraordinary.
The Office of the Apostles, who had a Commission to go over the world, and had an universal authority, being furnished to that end with infallible assistance, was extraordinary.
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And if you say, How shall we know, what is an extraordinary Office, and what is an ordinary Office, seeing the Apostle, Eph. 4.11, 12. reckons them up altogether?
And if you say, How shall we know, what is an extraordinary Office, and what is an ordinary Office, seeing the Apostle, Ephesians 4.11, 12. reckons them up altogether?
I answer, It's true, the Apostle there mentioneth extraordinary and ordinary Officers, because he is to speak of the whole fruit of Christs Ascension to his Church,
I answer, It's true, the Apostle there mentioneth extraordinary and ordinary Officers, Because he is to speak of the Whole fruit of Christ Ascension to his Church,
and so its called the washing of regeneration through the word, Tit. 3.5. That as the Spirit of God at first by moving on the waters, prepared and produced living creatures;
and so its called the washing of regeneration through the word, Tit. 3.5. That as the Spirit of God At First by moving on the waters, prepared and produced living creatures;
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There is a resurrection of souls by the Prophets, when they lift up their voice like a trumpet, as well as there will be of bodies, by the trump of an Archangel;
There is a resurrection of Souls by the prophets, when they lift up their voice like a trumpet, as well as there will be of bodies, by the trump of an Archangel;
So that to take the preaching of the Word away, is worse then to take the Sun out of the heavens, that is but an instrument of heat and life bodily, this spiritually.
So that to take the preaching of the Word away, is Worse then to take the Sun out of the heavens, that is but an Instrument of heat and life bodily, this spiritually.
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So that the Ministry and Ordinances shall not be abolished, till we come into heaven, the Sacrament is till he come, and he will be with the Ministers till the end of the world;
So that the Ministry and Ordinances shall not be abolished, till we come into heaven, the Sacrament is till he come, and he will be with the Ministers till the end of the world;
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You see the Apostle in some of his Epistles is not only practical, but didactical, and therein confuting those errours that molested the truth, even in her Infancy;
You see the Apostle in Some of his Epistles is not only practical, but didactical, and therein confuting those errors that molested the truth, even in her Infancy;
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Lastly, The Ministry is appointed for spiritual Government in the Church, to admonish those that are disorderly, to cast out prophane and obstinate sinners.
Lastly, The Ministry is appointed for spiritual Government in the Church, to admonish those that Are disorderly, to cast out profane and obstinate Sinners.
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It's to save the souls of those that are under us. This, though accounted austere, yet is profitable and necessary, even as Government in the Commonwealth.
It's to save the Souls of those that Are under us. This, though accounted austere, yet is profitable and necessary, even as Government in the Commonwealth.
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Doth not the Apostle say, That if the Gospel be not the word of life, it is to them that perish? 2 Cor. 2. who performed the Office of a Gospel Minister more faithfully then Christ himself? And who might expect greater successe in his Ministry then he? Yet we hear him complaining, Who hath believed our report? Oh then, let that people, that Congregation tremble, which hath long enjoyed the Ministry,
Does not the Apostle say, That if the Gospel be not the word of life, it is to them that perish? 2 Cor. 2. who performed the Office of a Gospel Minister more faithfully then christ himself? And who might expect greater success in his Ministry then he? Yet we hear him complaining, Who hath believed our report? O then, let that people, that Congregation tremble, which hath long enjoyed the Ministry,
as ever, therefore some heavy spiritual judgement is upon me, I may fear, I am like that cursed fig-tree, upon which (Christ said) Never fruit grow more!
as ever, Therefore Some heavy spiritual judgement is upon me, I may Fear, I am like that cursed Fig tree, upon which (christ said) Never fruit grow more!
he is said to hold the seven stars in his hand, Rev. 3.1. 3. The duties that are injoyned people respectively to them are perpetual, as to hear them, highly to esteem of them for their works sake, to submit themselves unto them.
he is said to hold the seven Stars in his hand, Rev. 3.1. 3. The duties that Are enjoined people respectively to them Are perpetual, as to hear them, highly to esteem of them for their works sake, to submit themselves unto them.
4. The similitude that the Scripture useth about them, and the Church, inforceth their perpetuity. They are light, the world will alwayes need the Sun and Stars.
4. The similitude that the Scripture uses about them, and the Church, enforceth their perpetuity. They Are Light, the world will always need the Sun and Stars.
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To remove the Candlestick away, Rev. 2.5. 6. There are directions for the qualifications of such who are to be ordained Ministers, given by Paul to Timothy and Titus, which are to be kept unblameably, till the coming of Christ.
To remove the Candlestick away, Rev. 2.5. 6. There Are directions for the qualifications of such who Are to be ordained Ministers, given by Paul to Timothy and Titus, which Are to be kept unblamably, till the coming of christ.
whether it hath been so to you or no? Hath it been light to remove thy blindness? Hath it been salt to take away thy corruption? If our Congregations are still so many Golgothaes, when the word of life hath been so often preached to it;
whither it hath been so to you or no? Hath it been Light to remove thy blindness? Hath it been salt to take away thy corruption? If our Congregations Are still so many Golgotha's, when the word of life hath been so often preached to it;
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Ʋse 2. Of Instruction, Why the devil and his instruments would overthrow Christs Ministry, Is it not because those onely hinder him from his quiet possession?
Ʋse 2. Of Instruction, Why the Devil and his Instruments would overthrow Christ Ministry, Is it not Because those only hinder him from his quiet possession?
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and that is unity and concord amongst themselves, so that as before for the Apostles he praied that they might be one, as Apostles in the work of the Ministry,
and that is unity and concord among themselves, so that as before for the Apostles he prayed that they might be one, as Apostles in the work of the Ministry,
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Now although this Union comprehend in it grace begun here and glory consummated hereafter, yet it's again and again to be considered, that these glorious priviledges should be comprehended in the•r Union,
Now although this union comprehend in it grace begun Here and glory consummated hereafter, yet it's again and again to be considered, that these glorious privileges should be comprehended in the•r union,
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5. The benefit and fruit of this union, That the world may believe thuu hast sent me, I shall first consider the benefit praied for, That they may be one, and observe
5. The benefit and fruit of this Union, That the world may believe thuu hast sent me, I shall First Consider the benefit prayed for, That they may be one, and observe
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I have handled this Union as it related to Officers in the Church, from v. 11. I shall pursue from this Text, union amongst believers themselves, and because our Saviour doth enlarge himself about it, I shall also insist upon it. To Open this Truth Consider,
I have handled this union as it related to Officers in the Church, from v. 11. I shall pursue from this Text, Union among believers themselves, and Because our Saviour does enlarge himself about it, I shall also insist upon it. To Open this Truth Consider,
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1. That the is a two-fold unity or union among the gtdly, Invisible and Visible: Invisible Unity is that whereby they being united to Christ their head by the Spirit on Gods part,
1. That the is a twofold unity or Union among the gtdly, Invisible and Visible: Invisible Unity is that whereby they being united to christ their head by the Spirit on God's part,
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Of this union the Text speaks not, because it's such an Union, that the world seeing it may thereby be induced to believe Therefore 2. there is a visible Ʋnion, whereby Believers do outwardly and visibly expresse their compacted nearnesse to one another,
Of this Union the Text speaks not, Because it's such an union, that the world seeing it may thereby be induced to believe Therefore 2. there is a visible Ʋnion, whereby Believers do outwardly and visibly express their compacted nearness to one Another,
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This unity of faith is reckoned among the many unities, the Apostle mentioneth Eph. 4.5. Phil. 2.2. They are exhorted to be of one minde, and the Apostle notably presseth this, 1 Cor. 1.10. that they speak the same thing, being perfectly joyned together in the same minde, and the same judgement :
This unity of faith is reckoned among the many unities, the Apostle mentioneth Ephesians 4.5. Philip 2.2. They Are exhorted to be of one mind, and the Apostle notably Presseth this, 1 Cor. 1.10. that they speak the same thing, being perfectly joined together in the same mind, and the same judgement:
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Now though this should be granted (though they have a thousand divisions amongst themselves) yet unless it be unity in the faith, unity in the sound doctrine it is nothing at all.
Now though this should be granted (though they have a thousand divisions among themselves) yet unless it be unity in the faith, unity in the found Doctrine it is nothing At all.
and thus in Tertullians time the heathens did admire at the love Christians had to one another, our Saviour makes it a surer sign of discipleship then if they wrought miracles, Joh. 3.35.
and thus in Tertullia's time the Heathens did admire At the love Christians had to one Another, our Saviour makes it a Surer Signen of discipleship then if they wrought Miracles, John 3.35.
how they met with one accord in one place, and that to have the enjoyment of publike Ordinances, they praied together, the Word was preached to them, they received the Sacraments together,
how they met with one accord in one place, and that to have the enjoyment of public Ordinances, they prayed together, the Word was preached to them, they received the Sacraments together,
and the Apostle 1 Cor. 10.16, 17. sheweth how the Sacrament of the Lords Supper did declare their union and communion one with another; Hence Heb. 10.25. The Apostle reproveth those whose manner it was, not to assemble themselves together ;
and the Apostle 1 Cor. 10.16, 17. shows how the Sacrament of the lords Supper did declare their Union and communion one with Another; Hence Hebrew 10.25. The Apostle Reproveth those whose manner it was, not to assemble themselves together;
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This v•sible union of believers in Church-Ordinances is their highest beauty and their chiefest advantage; Hence David professeth his ravishment herein, How beautiful are thy Tabernacles O Lord of hosts!
This v•sible Union of believers in Church ordinances is their highest beauty and their chiefest advantage; Hence David Professes his ravishment herein, How beautiful Are thy Tabernacles Oh Lord of hosts!
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and that because of Christs presence therein, preaching and reforming all abuses and corruptions: When the Ark was taken Phinehas his daughter cried, The glory is departed from Israel ;
and that Because of Christ presence therein, preaching and reforming all Abuses and corruptions: When the Ark was taken Phinehas his daughter cried, The glory is departed from Israel;
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Hence the Ordinances even in this life are called the Kingdom of heaven because of Gods glorious presence therein; David when banished Psa. 63.2. longed to see the glory of God as he had seen it in the Sanctuary ;
Hence the Ordinances even in this life Are called the Kingdom of heaven Because of God's glorious presence therein; David when banished Psa. 63.2. longed to see the glory of God as he had seen it in the Sanctuary;
Now it's very hard to have unity in this respect, for as 1 Cor 14. it appeareth private Christians do difficultly keep within their sphere, every member would be an eye,
Now it's very hard to have unity in this respect, for as 1 Cor 14. it appears private Christians do difficultly keep within their sphere, every member would be an eye,
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It's therefore a blessed thing, as to have unity of faith, so also of order, That is to see every member of the Church with its relation in an harmonious way,
It's Therefore a blessed thing, as to have unity of faith, so also of order, That is to see every member of the Church with its Relation in an harmonious Way,
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We are to be affected with the Churches calamities as being also of the body; As the Apostle said, the care of all Churches lay upon him, 2 Cor. 11.28. Who was afflicted and he did not burn? the same proportionably is to be in every believer:
We Are to be affected with the Churches calamities as being also of the body; As the Apostle said, the care of all Churches lay upon him, 2 Cor. 11.28. Who was afflicted and he did not burn? the same proportionably is to be in every believer:
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Therefore this unity of believers should be vigorous this way, what evils, what exercises befall others, they should be affected with them as their own;
Therefore this unity of believers should be vigorous this Way, what evils, what exercises befall Others, they should be affected with them as their own;
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This discovers they are lively members of the body, for if Christ though in Heaven was sensible of the persecutions done by Paul against the Church, saying, Why persecutest thou me? how much rather should every particular member account the temptations of others as his own;
This discovers they Are lively members of the body, for if christ though in Heaven was sensible of the persecutions done by Paul against the Church, saying, Why Persecutest thou me? how much rather should every particular member account the temptations of Others as his own;
But O the self-love, the envy, the repinings that are apt to be in one godly man against another, The spirit in us lusteth to envy, saith the Apostle, even in believers;
But Oh the Self-love, the envy, the repinings that Are apt to be in one godly man against Another, The Spirit in us Lusteth to envy, Says the Apostle, even in believers;
as if it were to thy own self, but this spiritual and mystical unity will enable thee thereunto ▪ Neither is the Sun or air more requisite then this union, no wonder if our Saviour doth thus affectionately pray for it.
as if it were to thy own self, but this spiritual and mystical unity will enable thee thereunto ▪ Neither is the Sun or air more requisite then this Union, no wonder if our Saviour does thus affectionately pray for it.
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That as the Apostle 1 Cor. 3. saith, all the Officers are one, He that plants, and he that waters are one, because they agree in one end, which is to set forward the work of God;
That as the Apostle 1 Cor. 3. Says, all the Officers Are one, He that plants, and he that waters Are one, Because they agree in one end, which is to Set forward the work of God;
This is believed in that which usually is called the Apostles Creed, I believe the Catholike Church ▪ Sometimes there was added the one Catholike Church,
This is believed in that which usually is called the Apostles Creed, I believe the Catholic Church ▪ Sometime there was added the one Catholic Church,
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and ever shall be, make up one body; All Christs sheep will have one sheepfold; So that there is an invisible Union, where there cannot be a visible one,
and ever shall be, make up one body; All Christ sheep will have one sheepfold; So that there is an invisible union, where there cannot be a visible one,
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In the fourth place, Concerning this visible Union (for we make these all one) you are to know, some are of this unity both visibly and invisibly, externally and internally, and in appearance;
In the fourth place, Concerning this visible union (for we make these all one) you Are to know, Some Are of this unity both visibly and invisibly, externally and internally, and in appearance;
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So that the poor Christian who cannot pray for himself, yet hath the praiers of the whole Church of God, what a comfortable refreshing should this be to every godly soul.
So that the poor Christian who cannot pray for himself, yet hath the Prayers of the Whole Church of God, what a comfortable refreshing should this be to every godly soul.
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Learn of Christ here to be affected with the unity of the Church, and again and again he commended peace to them, We are commanded to pray for the peace of Jerusalem, God is the God of peace, the Gospel is the Gospel of peace, Believers are called the children of peace;
Learn of christ Here to be affected with the unity of the Church, and again and again he commended peace to them, We Are commanded to pray for the peace of Jerusalem, God is the God of peace, the Gospel is the Gospel of peace, Believers Are called the children of peace;
yet within a little space, he doth four times mention this, vers. 21, 22, 23. Now certainly, that thing which our Saviour in whom the treasures of all wisdom are, did much press and urge, must needs be of very great moment, here is not pardon of their sins, Justification, Adoption, Glorification mentioned,
yet within a little Molle, he does four times mention this, vers. 21, 22, 23. Now Certainly, that thing which our Saviour in whom the treasures of all Wisdom Are, did much press and urge, must needs be of very great moment, Here is not pardon of their Sins, Justification, Adoption, Glorification mentioned,
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so that, whereas in matter of Justification he commended Faith above all, in matter of Sanctification he comprehends all in love, John 13.34. A new Commandment I give unto you, that ye love one another:
so that, whereas in matter of Justification he commended Faith above all, in matter of Sanctification he comprehends all in love, John 13.34. A new Commandment I give unto you, that you love one Another:
so that it's not every kinde of love and unity which will give content, but that which is in the highest degree of unity, it's added vers. 35. By this shall all men know ye ' are my Disciples, if ye love one another ;
so that it's not every kind of love and unity which will give content, but that which is in the highest degree of unity, it's added vers. 35. By this shall all men know you ' Are my Disciples, if you love one Another;
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and therefore there is not a greater scandal to Religion and holines, then when those that do believe, are as the Levites Concubine, that was cut into many peeces. Again, Ch. 15.12. This is my Commandment that ye love one another, as I have loved you ;
and Therefore there is not a greater scandal to Religion and holiness, then when those that do believe, Are as the Levites Concubine, that was Cut into many Pieces. Again, Christ 15.12. This is my Commandment that you love one Another, as I have loved you;
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and do we not see by experience, That Papists, Heretiques, and all prophane men are confirmed in their wickednesse, by nothing more then the differences and opinions of such who are godly:
and do we not see by experience, That Papists, Heretics, and all profane men Are confirmed in their wickedness, by nothing more then the differences and opinions of such who Are godly:
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You see when Peter did not walk right, Paul resisted him to the face, and would not give place to him, or other false teachers, no not for an hour, Gal. 2.5. Mark that, No, not for an hour ;
You see when Peter did not walk right, Paul resisted him to the face, and would not give place to him, or other false Teachers, no not for an hour, Gal. 2.5. Mark that, No, not for an hour;
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so that if nothing else should make thee tender about causing any breaches in the Church of God, this should, thou dost as much as lieth in thee, to hinder any man that knoweth thee, ever to believe, and to be converted.
so that if nothing Else should make thee tender about causing any Breaches in the Church of God, this should, thou dost as much as lies in thee, to hinder any man that Knoweth thee, ever to believe, and to be converted.
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That very Covenant, which promiseth to write the Law of God in our hearts, and to put his fear in our inward parts, that also promiseth unity at the same time, Jer. 32.39.
That very Covenant, which promises to write the Law of God in our hearts, and to put his Fear in our inward parts, that also promises unity At the same time, Jer. 32.39.
and one way, that they may fear me for ever: Insomuch that it's one main branch in the Covenant of Grace: So Zech 14.9. In that day, there shall be one Lord, and his name one:
and one Way, that they may Fear me for ever: Insomuch that it's one main branch in the Covenant of Grace: So Zechariah 14.9. In that day, there shall be one Lord, and his name one:
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What should we runne unto? What should we plead in prayer, but these promises? O Lord, to be thus divided, to have Altar against Altar, Church against Church, Prophet against Prophet! Is this to have one heart, and one way?
What should we run unto? What should we plead in prayer, but these promises? O Lord, to be thus divided, to have Altar against Altar, Church against Church, Prophet against Prophet! Is this to have one heart, and one Way?
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How may thy zeal help against anothers lukewarmnesse, thy faith against anothers diffidence? If it be so great a sinne to see thy brother in temporal want,
How may thy zeal help against another's lukewarmness, thy faith against another's diffidence? If it be so great a sin to see thy brother in temporal want,
There is not that heavenly communion, nor hearty concurrence in the waies of holiness. There is not that mutual helping of one another, as at other times.
There is not that heavenly communion, nor hearty concurrence in the ways of holiness. There is not that mutual helping of one Another, as At other times.
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Fifthly, Ʋnity amongst the godly is so necessary, that therefore God many times suffereth sad and heavy persecutions to befall them, that thereby their discords and divisions may be removed,
Fifthly, Ʋnity among the godly is so necessary, that Therefore God many times suffers sad and heavy persecutions to befall them, that thereby their discords and divisions may be removed,
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for have they not mighty and numberlesse enemies? Doth not the whole world hate them? Are they not as Wolves to the godly, who are as Sheep? Now if not only the Wolf and the Fox,
for have they not mighty and numberless enemies? Does not the Whole world hate them? are they not as Wolves to the godly, who Are as Sheep? Now if not only the Wolf and the Fox,
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but also one Sheep shall devour another, Must not this bring utter ruine? The Apostle Paul speaks fully to this, Gal. 5.15. If ye bite and devour one another, take heed ye be not consumed of one another:
but also one Sheep shall devour Another, Must not this bring utter ruin? The Apostle Paul speaks Fully to this, Gal. 5.15. If you bite and devour one Another, take heed you be not consumed of one Another:
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Observe the notable expression, biting and devouring one another, How unnatural is this to sheep, dogs use to do so? And further, by this means you will consume one another;
Observe the notable expression, biting and devouring one Another, How unnatural is this to sheep, Dogs use to do so? And further, by this means you will consume one Another;
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That which the devils of hell, and all the wicked adversaries thereof could not do, that you will do to one another, En quo discordia cives perduxit miseros!
That which the Devils of hell, and all the wicked Adversaries thereof could not do, that you will do to one Another, En quo Discordia cives perduxit miseros!
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David is affected with it, and one of those Songs of Degrees, is wholly to praise it, Psal. 133.1, 2, 3. It's compared to that precious ointment that was so curiously to be composed, that none might presume to make the like,
David is affected with it, and one of those Songs of Degrees, is wholly to praise it, Psalm 133.1, 2, 3. It's compared to that precious ointment that was so curiously to be composed, that none might presume to make the like,
and it was to be poured on the High-priest only. He compareth it also to the fruitfull and pleasant Dew upon the Mountains. The whole Psalm is considerable,
and it was to be poured on the High priest only. He compareth it also to the fruitful and pleasant Due upon the Mountains. The Whole Psalm is considerable,
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Who would not have rejoyced to live in those dayes, when all believers were of one heart and one soul? Oh what a comfort was it to hear no grudgings, no repinings at one another? But the Devil that envious one, he quickly sowed tares amongst them,
Who would not have rejoiced to live in those days, when all believers were of one heart and one soul? O what a Comfort was it to hear no grudgings, no repinings At one Another? But the devil that envious one, he quickly sowed tares among them,
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Hence the Apostles doe so much presse, That all things be done in charity, that they fulfill the Royall Law by loving that they doe not so much as grudge one against another!
Hence the Apostles do so much press, That all things be done in charity, that they fulfil the Royal Law by loving that they do not so much as grudge one against Another!
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but here is godly ambition, here is spiritual ambition, when to be a peace-maker, and a peace-preserver, we judge it the greatest glory God doth put upon us.
but Here is godly ambition, Here is spiritual ambition, when to be a peacemaker, and a peace-preserver, we judge it the greatest glory God does put upon us.
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Eighthly, This duty of Love and uniting is most imbred in the hearts of the godly, it should be that which they are most perswaded of, most inclined to.
Eighthly, This duty of Love and uniting is most imbred in the hearts of the godly, it should be that which they Are most persuaded of, most inclined to.
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So these Salamanders can only be in the fire, they are unquiet restless men, and these like Marcion with great boldnesse and delight will cry out, we will cast fire into the Church and divide it,
So these Salamanders can only be in the fire, they Are unquiet restless men, and these like Marcion with great boldness and delight will cry out, we will cast fire into the Church and divide it,
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But these demonstrate of what nature they are, and who is their Father, even that envious one, the devil, who delights to sow tares amongst the wheat, Gal. 6.20, 21. &c. you may there see two chief principles of mens actions in the world, whereof the one is immediatly opposite to the other, the flesh and the Spirit,
But these demonstrate of what nature they Are, and who is their Father, even that envious one, the Devil, who delights to sow tares among the wheat, Gal. 6.20, 21. etc. you may there see two chief principles of men's actions in the world, whereof the one is immediately opposite to the other, the Flesh and the Spirit,
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Judge of the Tree by its fruit, he is full of love, gentleness, and meekness; It's impossible that pride, arrogancy, and envyings should be the fruit of Gods Spirit;
Judge of the Tree by its fruit, he is full of love, gentleness, and meekness; It's impossible that pride, arrogance, and envyings should be the fruit of God's Spirit;
why then should there be so many contrary opinions and waies, yet pretended to be of the same Spirit? Indeed the Apostle saith, there are diversity of gifts and operations, yet the same Spirit ;
why then should there be so many contrary opinions and ways, yet pretended to be of the same Spirit? Indeed the Apostle Says, there Are diversity of Gifts and operations, yet the same Spirit;
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Hence the Apostle 1 Cor. 3. doth thus argue, If there be envyings and divisions among you, are you not carnal? Thus the Apostle James c. 3.13, 14. speaks notably to this, Who is a wise man? let him shew it by a good conversation with meeknesse, he divides wisedom into that which is earthly and devilish, the mother of envyings and strife,
Hence the Apostle 1 Cor. 3. does thus argue, If there be envyings and divisions among you, Are you not carnal? Thus the Apostle James c. 3.13, 14. speaks notably to this, Who is a wise man? let him show it by a good Conversation with meekness, he divides Wisdom into that which is earthly and devilish, the mother of envyings and strife,
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The Apostle bids him glory not, and lye not against the Truth, So that though a man pretend never such singular gifts, such extraordinary Teachings of Gods Spirit,
The Apostle bids him glory not, and lie not against the Truth, So that though a man pretend never such singular Gifts, such extraordinary Teachings of God's Spirit,
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Thou saist, it's for the truth thou art thus contentious, It's for the truth thou hast made these divisions, No, the truths of Christ are to be maintained by the Spirit of Christ, As the wrath of man worketh not the righteousnesse of God, so neither doth the perversenesse of man the truths of God,
Thou Sayest, it's for the truth thou art thus contentious, It's for the truth thou hast made these divisions, No, the truths of christ Are to be maintained by the Spirit of christ, As the wrath of man works not the righteousness of God, so neither does the perverseness of man the truths of God,
2. This Unity is necessary, because all other things in Religion are reduced to one ; If therefore all things agree in unity, every thing in Religion tends to this;
2. This Unity is necessary, Because all other things in Religion Are reduced to one; If Therefore all things agree in unity, every thing in Religion tends to this;
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Why should not the people of God embrace it? The several Unities are notably made an Argument to our purpose, Eph. 4. For the Apostle at v. 1. having exhorted believers to walk worthy of their calling, he instanceth in such graces as procure Ʋnity with all lowlinesse, meekness, forbearing one another ;
Why should not the people of God embrace it? The several Unities Are notably made an Argument to our purpose, Ephesians 4. For the Apostle At v. 1. having exhorted believers to walk worthy of their calling, he Instanceth in such graces as procure Ʋnity with all lowliness, meekness, forbearing one Another;
See these graces are the comely, worthy graces of our holy calling, and you have the end of these graces, v. 3. endeavouring, we must make it our aim, our labour, our study and praier to keep the unity of the Spirit in the bond of peace, hereupon he enumerates v. 4. why there should be such Unity, There is one body, Christ hath not many bodies, no more then a man hath;
See these graces Are the comely, worthy graces of our holy calling, and you have the end of these graces, v. 3. endeavouring, we must make it our aim, our labour, our study and prayer to keep the unity of the Spirit in the bound of peace, hereupon he enumerates v. 4. why there should be such Unity, There is one body, christ hath not many bodies, no more then a man hath;
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Now how destructive is it when one part of the body should conspire against the welfare of another? Let grace do that in this mystical body which nature doth in this natural;
Now how destructive is it when one part of the body should conspire against the welfare of Another? Let grace do that in this mystical body which nature does in this natural;
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If then there be but one Spirit, let not the godly give occasions to the adversaries to blaspheme, saying, the Calvinistical Spirit is one thing, and the Lutheran spirit another;
If then there be but one Spirit, let not the godly give occasions to the Adversaries to Blaspheme, saying, the Calvinistical Spirit is one thing, and the Lutheran Spirit Another;
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This the Apostle urged the Corinthians with to compose their divisions, Is Christ divided? 1 Corin. 1.13. unlesse there were many Christs, or Christ be divided into many parts, there ought not to be many divisions in the Church;
This the Apostle urged the Corinthians with to compose their divisions, Is christ divided? 1 Corin. 1.13. unless there were many Christ, or christ be divided into many parts, there ought not to be many divisions in the Church;
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Even as the Apostle saith, There are NONLATINALPHABET called gods, nuncupative gods, but to us there is one only God, So there are many called Religions, many called Churches,
Even as the Apostle Says, There Are called God's, nuncupative God's, but to us there is one only God, So there Are many called Religions, many called Churches,
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They manifest one body, one spirit, how sad then is it that so many •ents and divisions should be made in the Church about Sacraments, which yet are the bodies and seals of unity and communion!
They manifest one body, one Spirit, how sad then is it that so many •ents and divisions should be made in the Church about Sacraments, which yet Are the bodies and Seals of unity and communion!
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Because there is one God only, therefore we ought to be at unity, God being One cannot be divided in himself, he cannot command things to be believed or done contrary to himself;
Because there is one God only, Therefore we ought to be At unity, God being One cannot be divided in himself, he cannot command things to be believed or done contrary to himself;
Therefore let all these unities make us serious in endeavouring after unity, yea, we might adde, that in hell there is unity, all the devils agree against the Church, There could be a Legion of devils in one man;
Therefore let all these unities make us serious in endeavouring After unity, yea, we might add, that in hell there is unity, all the Devils agree against the Church, There could be a Legion of Devils in one man;
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how is it there are so many breaches amongst the godly? That we may cry out contrarily to the Psalmist, Behold how sad and destructive a thing it is for brethren to be at discord one with another, how comes it about that the godly do no more remember of what spirit they are? That they consider not the Spirit of God descended in the shape of a Dove, That Babel was to be built by confusion of tongues,
how is it there Are so many Breaches among the godly? That we may cry out contrarily to the Psalmist, Behold how sad and destructive a thing it is for brothers to be At discord one with Another, how comes it about that the godly doe no more Remember of what Spirit they Are? That they Consider not the Spirit of God descended in the shape of a Dove, That Babel was to be built by confusion of tongues,
1. Though unity among the godly be thus necessary, yet that inferreth necessarily divisions and oppositions to the world, and therefore we are not to wonder if the Gospel and powerful dispensing of Christs waies makes fractions and troubles in the world,
1. Though unity among the godly be thus necessary, yet that infers necessarily divisions and oppositions to the world, and Therefore we Are not to wonder if the Gospel and powerful dispensing of Christ ways makes fractions and Troubles in the world,
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Therefore in this Chapter, and in other places our Saviour informs them that the world will hate them, So that we are not to say, That the Gospel of Christ is in it self of a turbulent dividing nature,
Therefore in this Chapter, and in other places our Saviour informs them that the world will hate them, So that we Are not to say, That the Gospel of christ is in it self of a turbulent dividing nature,
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Therefore when our Saviour said, he came to send fire and sword in the earth, Luk. 12.49. that Father should be against Son, and mother against daughter, That a mans Enemies should be those of his own house ;
Therefore when our Saviour said, he Come to send fire and sword in the earth, Luk. 12.49. that Father should be against Son, and mother against daughter, That a men Enemies should be those of his own house;
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as when the Sun doth offend soar eyes, or the medicine and potions taken disturb the humours and makes a man the sicker, in these cases not the Sun or the Physician is to be blamed,
as when the Sun does offend soar eyes, or the medicine and potions taken disturb the humours and makes a man the sicker, in these cases not the Sun or the physician is to be blamed,
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and the world will not come off to the godly mans principles, and therefore there must be a perpetual enmity, which made the Wise man say, That the Righteous was an abomination to the wicked,
and the world will not come off to the godly men principles, and Therefore there must be a perpetual enmity, which made the Wise man say, That the Righteous was an abomination to the wicked,
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and though they have the title of Christians, yet are really of the devil, hence it is that in Christs Church there is many times such deadly opposition;
and though they have the title of Christians, yet Are really of the Devil, hence it is that in Christ Church there is many times such deadly opposition;
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for many are in the flesh still, many savour not experimentally the things of God, There shall arise among you men that shall speak perverse things, saith the Apostle, Act. 20.30.
for many Are in the Flesh still, many savour not experimentally the things of God, There shall arise among you men that shall speak perverse things, Says the Apostle, Act. 20.30.
but saith the Apostle 1 Joh. 2. They went from us, because they were not of us, and 1 Co. 11. there must be heresies that the NONLATINALPHABET such as are sound may be esteemed ;
but Says the Apostle 1 John 2. They went from us, Because they were not of us, and 1 Co. 11. there must be heresies that the such as Are found may be esteemed;
Hence it is that the Scripture is full of such predictions, that there shall arise false Prophets, that there shall be wolves in sheeps clothes, that Satan will transform himself into an Angel of light, by which if it were possible the very Elect would be seduced;
Hence it is that the Scripture is full of such predictions, that there shall arise false prophets, that there shall be wolves in Sheep clothes, that Satan will transform himself into an Angel of Light, by which if it were possible the very Elect would be seduced;
Therefore you are not thus to argue when you see raging divisions amongst those that professe faith in Christ and holiness, that therefore Christ praied in vain,
Therefore you Are not thus to argue when you see raging divisions among those that profess faith in christ and holiness, that Therefore christ prayed in vain,
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or that there is no Truth, no Religion at all, but rather that there are many hypocrites in the Church, many who for their pride, rebell on against the Light,
or that there is no Truth, no Religion At all, but rather that there Are many Hypocrites in the Church, many who for their pride, rebel on against the Light,
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and other sins, shall be left by God, and given up to believe a lye, From such differences conclude upon this pious meditation, That even under the known light of the Gospel men may sadly apostatize,
and other Sins, shall be left by God, and given up to believe a lie, From such differences conclude upon this pious meditation, That even under the known Light of the Gospel men may sadly apostatise,
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Now as when God hath promised, and Christ praied for the sanctification of his people, hereby they are seen to have so much grace as shall certainly bring them to heaven,
Now as when God hath promised, and christ prayed for the sanctification of his people, hereby they Are seen to have so much grace as shall Certainly bring them to heaven,
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Thus it is in unity, although in many things they have not attained to the same minde, to the same judgement, yet they all agree in those things, that are necessary to salvation,
Thus it is in unity, although in many things they have not attained to the same mind, to the same judgement, yet they all agree in those things, that Are necessary to salvation,
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and this is called all truth, The Spirit of God shall leade them into all Truth, Joh. 26.13. and they have the unction which teacheth them all things, 1 Joh. 2.20.
and this is called all truth, The Spirit of God shall lead them into all Truth, John 26.13. and they have the unction which Teaches them all things, 1 John 2.20.
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It's true, the disciples doubted a while about Christs Resurrection, which was a fundamental Point, but it's one thing to doubt, and another thing heretically to oppose it;
It's true, the Disciples doubted a while about Christ Resurrection, which was a fundamental Point, but it's one thing to doubt, and Another thing heretically to oppose it;
because these do necessarily oppose salvation, and this may be a great comfort to the godly under the diversity of Opinions and several subtle waies of those who would bring in damnable Heresies.
Because these do necessarily oppose salvation, and this may be a great Comfort to the godly under the diversity of Opinions and several subtle ways of those who would bring in damnable Heresies.
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4. Even in accessories and lesse principals their unity shall be consummated in Heaven, and so we must understand Christs Praier as in his other Petitions, with an extent to heaven, where is the compleating of all grace and holinesse;
4. Even in accessories and less principals their unity shall be consummated in Heaven, and so we must understand Christ Prayer as in his other Petitions, with an extent to heaven, where is the completing of all grace and holiness;
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Therefore though heretical Incendiaries are taken away, yet because the devil dieth not therefore he is still setting his cloven foot where God hath raised up any Church.
Therefore though heretical Incendiaries Are taken away, yet Because the Devil Dieth not Therefore he is still setting his cloven foot where God hath raised up any Church.
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Hence the Apostle so often presseth the people to hear, to obey, to submit themselves unto their Governours, to have them in high esteem for their works sake, 1 Thess. 5.13.
Hence the Apostle so often Presseth the people to hear, to obey, to submit themselves unto their Governors, to have them in high esteem for their works sake, 1 Thess 5.13.
as zeal for the glory of God, sharp and severe reproof of such as go astray, to suffer no heresies or prophanenesse after admonition in such who are of the Church.
as zeal for the glory of God, sharp and severe reproof of such as go astray, to suffer no heresies or profaneness After admonition in such who Are of the Church.
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So there is a counterfeit, disguised unity and love, and that is, when because of this peace and agreement, no damnable heresie, no corrupt or evil way is to be severely dealt with,
So there is a counterfeit, disguised unity and love, and that is, when Because of this peace and agreement, no damnable heresy, no corrupt or evil Way is to be severely dealt with,
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Yea then, Christ himself and his Apostles were justly condemned, for the zeal of God did so eat them up, that they reproved not only the grosse Idolatries,
Yea then, christ himself and his Apostles were justly condemned, for the zeal of God did so eat them up, that they reproved not only the gross Idolatries,
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What shall we think the Apostle Paul, who doth so often commend the spirit of love and meekness, That there be no hatred or strife amongst them, yet when he saith;
What shall we think the Apostle Paul, who does so often commend the Spirit of love and meekness, That there be no hatred or strife among them, yet when he Says;
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that speak perverse things, that he forgets his own rule, and becomes an incendiary in the Church? or shall we think the Apostle John, who presseth love in every verse,
that speak perverse things, that he forgets his own Rule, and becomes an incendiary in the Church? or shall we think the Apostle John, who Presseth love in every verse,
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that now he hath forgot his own spirit, that his honey is turned into gall? Be then fully perswaded, that the unity and love Christ prayeth for, doth not oppose Scripture-zeal,
that now he hath forgotten his own Spirit, that his honey is turned into Gall? Be then Fully persuaded, that the unity and love christ Prayeth for, does not oppose Scriptural zeal,
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It doth not erect a Temple, as the Romans did to all gods: Nor make the Church like the Ark, wherein all beasts clean and unclean were received. No, such remisness breaketh unity;
It does not erect a Temple, as the Romans did to all God's: Nor make the Church like the Ark, wherein all beasts clean and unclean were received. No, such remissness breaks unity;
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What a large breach did Victor Bishop of Rome make in the Church about the determinate time of keeping of Easter, whom Irenaeus did gravely oppose? Certainly, the Apostle Rom. 14. in matters of lesse concernment, where men may erre salvâ fide, or when men build only hay and stubble, not laying other foundations, doth there command a charitable carriage between the strong Christian, and the weak.
What a large breach did Victor Bishop of Room make in the Church about the determinate time of keeping of Easter, whom Irnaeus did gravely oppose? Certainly, the Apostle Rom. 14. in matters of less concernment, where men may err salvâ fide, or when men built only hay and stubble, not laying other foundations, does there command a charitable carriage between the strong Christian, and the weak.
Thus when Luther reformed, nothing was more ordinarily preached by the Papists then the inconsutilis tunica, the seamless coat of Christ, which made Luther call them Inconsutilistae and Tunicastri. Now all this endeavour to have such an uniformity, was not out of love to Christs Church, but their own power;
Thus when Luther reformed, nothing was more ordinarily preached by the Papists then the inconsutilis tunica, the seamless coat of christ, which made Luther call them Inconsutilistae and Tunicastri. Now all this endeavour to have such an uniformity, was not out of love to Christ Church, but their own power;
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That of Austin is often to be re-minded, Saeviunt illi, qui nesciunt, &c. let them rage and persecute, who know not with what prayers and tears it is given to understand,
That of Austin is often to be Reminded, Saeviunt illi, qui nesciunt, etc. let them rage and persecute, who know not with what Prayers and tears it is given to understand,
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but a little of Gods truth, yet this political way of unity hath been long in the Church, Aut subscribe, aut discede, was a speech of old in the Church.
but a little of God's truth, yet this political Way of unity hath been long in the Church, Or subscribe, Or discede, was a speech of old in the Church.
2. There is another false way of unity extreamly opposite to this, strenuously propugned by the Socinian, and that is, A licentious and unbounded Toleration of damnable heresies and Idolatries, which Julian also studiously promoted, thereby to overthrow the Christian Religion.
2. There is Another false Way of unity extremely opposite to this, strenuously propugned by the Socinian, and that is, A licentious and unbounded Toleration of damnable heresies and Idolatries, which Julian also studiously promoted, thereby to overthrow the Christian Religion.
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I say, the Angels of the Church, for we are treating of Church-peace and liberty, not political and external, which is not comprehended in this Petition.
I say, the Angels of the Church, for we Are treating of Church peace and liberty, not political and external, which is not comprehended in this Petition.
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Hymeneus and Alexander for their blasphemies and false doctrines are by Paul delivered up to Satan, and Tit. 3.10. we have an universall Rule given, An heretique after the first and second admonition reject.
Hymenaeus and Alexander for their Blasphemies and false doctrines Are by Paul Delivered up to Satan, and Tit. 3.10. we have an universal Rule given, an heretic After the First and second admonition reject.
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and certainly a boundless Toleration of all kinde of heresies, seemeth to be so harsh and unsavoury a thing, that even the Remonstrants, who yet cried up a liberty of prophesying,
and Certainly a boundless Toleration of all kind of heresies, seems to be so harsh and unsavoury a thing, that even the Remonstrants, who yet cried up a liberty of prophesying,
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These remedies then being laid aside, Let us consider, what are truly and properly so, what is the fit oil to be poured into the Churches wounds, seeing it is so often like that man of Jericho ;
These remedies then being laid aside, Let us Consider, what Are truly and properly so, what is the fit oil to be poured into the Churches wounds, seeing it is so often like that man of Jericho;
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whereas then this breach of unity may be made three wayes, Of the true Doctrine by heresie, Of godly Order by schism, and Of Christian love by wrath and contentions in outward matters.
whereas then this breach of unity may be made three ways, Of the true Doctrine by heresy, Of godly Order by Schism, and Of Christian love by wrath and contentions in outward matters.
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It's a mercy that the difference is not in the very fundamentals and vitals of Religion, seeing therefore there are common opinions and doctrines, wherein the godly do agree, let that unity be nourished, this will be a means to produce further union.
It's a mercy that the difference is not in the very fundamentals and vitals of Religion, seeing Therefore there Are Common opinions and doctrines, wherein the godly do agree, let that unity be nourished, this will be a means to produce further Union.
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Therefore Eph. 4.12, 13 ▪ You see a two-fold end of the Ministers of Christ; the one is, To keep them from being carried about with every winde of Doctrine.
Therefore Ephesians 4.12, 13 ▪ You see a twofold end of the Ministers of christ; the one is, To keep them from being carried about with every wind of Doctrine.
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and how that it's the Spirit of God that leads thee into truth, That it's God only who keeps thee from the heresies and errours that others are carried aside with.
and how that it's the Spirit of God that leads thee into truth, That it's God only who keeps thee from the heresies and errors that Others Are carried aside with.
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There is nothing hath made the gap wider, and more raked into the sores of the Church then such a malevolent and ill disposition, to pervert the opinions of others, to make them hold such monstrous things,
There is nothing hath made the gap wider, and more raked into the sores of the Church then such a malevolent and ill disposition, to pervert the opinions of Others, to make them hold such monstrous things,
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And do not the Papists to this day represent the Protestants as if they were the most damnable and blasphemous heret•ques that ever were? But if it be not lawful in civil matters to bear false witnesse against another, much less in Religious and doctrinal matters;
And do not the Papists to this day represent the Protestants as if they were the most damnable and blasphemous heret•ques that ever were? But if it be not lawful in civil matters to bear false witness against Another, much less in Religious and doctrinal matters;
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whether therefore it be by writing, preaching, report, or any other way Gods Word and Conscience requireth of us, that we are to represent the Opinions of others truly and really, not put a sence of our own upon them,
whither Therefore it be by writing, preaching, report, or any other Way God's Word and Conscience requires of us, that we Are to represent the Opinions of Others truly and really, not put a sense of our own upon them,
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for the party dissenting will presently see, that truth is not sought for but victory, That the end of dissenters is not to bring him to the knowledge of truth,
for the party dissenting will presently see, that truth is not sought for but victory, That the end of dissenters is not to bring him to the knowledge of truth,
A second Remedy, uniting in matters of doctrine is, not to impose such Conclusions and inferences upon the doctrine maintained by dissentients, that are not the proper and genuine effect thereof, To cast that upon them as their doctrine which is but our inference that we may make through ignorance or any other distemper, is not fair, especially when they do with their whole soul abhor such Conclusions ;
A second Remedy, uniting in matters of Doctrine is, not to impose such Conclusions and inferences upon the Doctrine maintained by dissentients, that Are not the proper and genuine Effect thereof, To cast that upon them as their Doctrine which is but our Inference that we may make through ignorance or any other distemper, is not fair, especially when they do with their Whole soul abhor such Conclusions;
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This hath been constant fire in the Church of God when men either have, or in perswasion only, some doctrine different from the current way of the Church at that time;
This hath been constant fire in the Church of God when men either have, or in persuasion only, Some Doctrine different from the current Way of the Church At that time;
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Why is an obstinate broacher of damnable doctrines called an heretitk but because he chooseth his own way? He invents and excogitates a doctrine of his own,
Why is an obstinate broacher of damnable doctrines called an heretitk but Because he chooses his own Way? He invents and excogitates a Doctrine of his own,
This is a firebrand in the Church, when men have no modest doubtings and questionings of their own ignorance and pronesse to erre even in that thing they are so confident of;
This is a firebrand in the Church, when men have no modest doubtings and questionings of their own ignorance and Promise to err even in that thing they Are so confident of;
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how modestly doth the Apostle Paul speak 1 Cor. 7. when he determined the case about marriage, I think also I have the Spirit of God, and he distinguisheth between that which he had as an expresse command from the Lord,
how modestly does the Apostle Paul speak 1 Cor. 7. when he determined the case about marriage, I think also I have the Spirit of God, and he Distinguisheth between that which he had as an express command from the Lord,
those that had extraordinary gifts yet were to submit themselves to others, The Spirit of the Prophets is subject to the Prophets, which is interpreted two waies,
those that had extraordinary Gifts yet were to submit themselves to Others, The Spirit of the prophets is Subject to the prophets, which is interpreted two ways,
2. If by it we understand it thus, there is no Prophet having the Spirit of God moving in them that is so extraordinarily wrought upon but he may retain those motions,
2. If by it we understand it thus, there is no Prophet having the Spirit of God moving in them that is so extraordinarily wrought upon but he may retain those motions,
This is very pertinent to my matter, that no man can have such revelations and impulses from Gods Spirit but that he is in a divine method and good order to declare them,
This is very pertinent to my matter, that no man can have such revelations and impulses from God's Spirit but that he is in a divine method and good order to declare them,
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Lastly, To keep up the unity of faith this is a special means, when we do highly prize and delight in the known plain truths of Christ ▪ Paul that was snatched up in the third Heavens,
Lastly, To keep up the unity of faith this is a special means, when we do highly prize and delight in the known plain truths of christ ▪ Paul that was snatched up in the third Heavens,
Certainly nothing hath more rent and torn the Church of God then affectation of singular high things, To bring in some unheard and unknown Truths, Oh this is the pride of mens hearts, to have it said, Such a man was the first that brought that nation into the world,
Certainly nothing hath more rend and torn the Church of God then affectation of singular high things, To bring in Some unheard and unknown Truths, O this is the pride of men's hearts, to have it said, Such a man was the First that brought that Nation into the world,
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1. That if such be the corruption of the Church, that thou canst not keep fellowship with her but by partaking of her sins, Then before thou leavest that place take the way the Scripture commands, Be sure that it be not for some lesse corruption,
1. That if such be the corruption of the Church, that thou Canst not keep fellowship with her but by partaking of her Sins, Then before thou Leavest that place take the Way the Scripture commands, Be sure that it be not for Some less corruption,
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When those of the people of Israel would not joyn with Jeroboam in his Idolatry, but separated themselves, and went to Jerusalem, where the pure worship was;
When those of the people of Israel would not join with Jeroboam in his Idolatry, but separated themselves, and went to Jerusalem, where the pure worship was;
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They were Schismaticks in falling from the primitive order and institutions in the Church, insomuch that the Pope is the grandest Schismatick that ever was in the Church,
They were Schismatics in falling from the primitive order and institutions in the Church, insomuch that the Pope is the grandest Schismatic that ever was in the Church,
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They drave us out persecuting with fire and fagot, so that we may say as Musculus, there is a good Schism and a bad Schism, a good schism is when we divide malè unita things evilly joyned, a bad when benè unita things well united.
They drave us out persecuting with fire and faggot, so that we may say as Musculus, there is a good Schism and a bad Schism, a good Schism is when we divide malè unita things evilly joined, a bad when benè unita things well united.
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2. If there be many corruptions in government and administrations, yet thou art not to make sinfull Breaches and Rents, for these do plus perturbare infirmos bonos, quam corrigere animosos malos, as Austin well;
2. If there be many corruptions in government and administrations, yet thou art not to make sinful Breaches and Rends, for these do plus perturbare Infirmos bonos, quam corrigere animosos Malos, as Austin well;
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and although carnal and Athiestical Politicians call this Schisme and Faction, yet this is to condemn the generation of all the godly Prophets in their ages,
and although carnal and Atheistical Politicians call this Schism and Faction, yet this is to condemn the generation of all the godly prophets in their ages,
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The last particular wherein divisions are amongst the godly is in their particular civil deportments, and those are the quarrellings and wranglings the Apostle James speaks against;
The last particular wherein divisions Are among the godly is in their particular civil deportments, and those Are the quarrelings and wranglings the Apostle James speaks against;
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The Apostle asketh, From whence comes jars and fightings? Is it not from your Lusts? James 4.1. There is warring within against your own souls first, and then one with another;
The Apostle asks, From whence comes jars and fightings? Is it not from your Lustiest? James 4.1. There is warring within against your own Souls First, and then one with Another;
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but in heaven there will be room enough, So a proud envious lust, that breaks all Union, insomuch that till there be a mortification of coveting within there will never be Union without:
but in heaven there will be room enough, So a proud envious lust, that breaks all union, insomuch that till there be a mortification of coveting within there will never be union without:
but that which is the most absolute and perfect, even such unity as is between the Father and Sonne: Not as if this did denote equality, but similitude only.
but that which is the most absolute and perfect, even such unity as is between the Father and Son: Not as if this did denote equality, but similitude only.
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The Ancients they understand this of the Divine Nature, as if the unity here spoken were homeousial: But Calvin saith, Huc eos abripuit contentio cum Arianis, the heat of dispute with the Arians carried them off from the sense:
The Ancients they understand this of the Divine Nature, as if the unity Here spoken were homeousial: But calvin Says, Huc eos abripuit Contention cum Arians, the heat of dispute with the Arians carried them off from the sense:
So that in Calvins judgement, this unity is that of a Mediatour, whereby Christ as Head of his Church, being joyned to us, doth thereby also joyn us to the Father.
So that in Calvins judgement, this unity is that of a Mediator, whereby christ as Head of his Church, being joined to us, does thereby also join us to the Father.
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Therefore howsoever some learned men have endeavoured to illustrate this mystery from humane Philosophers, especially the Platonists, who speak of three principles, the Minde, the Word, and the Spirit, yet they made these three distinct Essences,
Therefore howsoever Some learned men have endeavoured to illustrate this mystery from humane Philosophers, especially the Platonists, who speak of three principles, the Mind, the Word, and the Spirit, yet they made these three distinct Essences,
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and cannot be applied to this mystery, though, it may be, they had these confused notions from some ancient tradition of the Hebrews. In the Old Testament this mystery was believed and received;
and cannot be applied to this mystery, though, it may be, they had these confused notions from Some ancient tradition of the Hebrews. In the Old Testament this mystery was believed and received;
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Therefore good and solid Arguments may be fetcht thence to prove this Doctrine, yet in the New Testament, Christ, who is the NONLATINALPHABET, the Word, doth more expresly reveal it;
Therefore good and solid Arguments may be fetched thence to prove this Doctrine, yet in the New Testament, christ, who is the, the Word, does more expressly reveal it;
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so that though faith and science cannot have the same formal motive, yet they may be conversant about the same object, we know there is a God by demonstrations of reason, we believe by authority and testimony from Scripture:
so that though faith and science cannot have the same formal motive, yet they may be conversant about the same Object, we know there is a God by demonstrations of reason, we believe by Authority and testimony from Scripture:
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Indeed when once this revelation is made, then it is not hard to finde out such reasons and consequences grounded on Scripture, that may serve to answer all the objections of any adversaries;
Indeed when once this Revelation is made, then it is not hard to find out such Reasons and consequences grounded on Scripture, that may serve to answer all the objections of any Adversaries;
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yet he doth shake and disturb the mindes of the godly exceedingly by suggestions; so that their temptations about dogmatical faith, sometimes are as grievous, as about justifying faith.
yet he does shake and disturb the minds of the godly exceedingly by suggestions; so that their temptations about dogmatical faith, sometime Are as grievous, as about justifying faith.
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Therefore when the light of the Moon which is reason is very dim and staggering, let the light of faith like that of the Sun fully enlighten and confirm thee.
Therefore when the Light of the Moon which is reason is very dim and staggering, let the Light of faith like that of the Sun Fully enlighten and confirm thee.
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In the next place, Let us proceed to the peculiar characteristical properties, for though the Father and Sonne have the same common Nature and Essence, yet a different subsistence:
In the next place, Let us proceed to the peculiar characteristical properties, for though the Father and Son have the same Common Nature and Essence, yet a different subsistence:
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As for the use of the word Trinity, Person, &c. though not Scripture words, yet the sense being there, it's lawfull for distinction and explication sake to use them,
As for the use of the word Trinity, Person, etc. though not Scripture words, yet the sense being there, it's lawful for distinction and explication sake to use them,
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though the word NONLATINALPHABET signifying a Person, be a Scripture word, and there is the conjugate NONLATINALPHABET, from whence we may make the abstract, as Paul from NONLATINALPHABET doth NONLATINALPHABET.
though the word signifying a Person, be a Scripture word, and there is the conjugate, from whence we may make the abstract, as Paul from does.
and the Sonne the second, only when he is called the first, you must not understand it in dignity and perfection, for the Father hath no absolute perfection, which the Sonne hath not;
and the Son the second, only when he is called the First, you must not understand it in dignity and perfection, for the Father hath no absolute perfection, which the Son hath not;
and the Son, a made, or constituted God in time, that they thereby introduce an old God, and a young God, not indeed as these words denote infirmities,
and the Son, a made, or constituted God in time, that they thereby introduce an old God, and a young God, not indeed as these words denote infirmities,
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for so the Scripture represents an order to our conceptions in this glorious mystery, as appeareth by the form of Baptism, whereby we are baptized first into the name of the Father, and then of the Sonne ;
for so the Scripture represents an order to our conceptions in this glorious mystery, as appears by the from of Baptism, whereby we Are baptised First into the name of the Father, and then of the Son;
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for therefore he is called NONLATINALPHABET and NONLATINALPHABET, the only begotten Son of God, and indeed we see plainly the unity of the Father separated from the unity of believers in this Text, That they may be one,
for Therefore he is called and, the only begotten Son of God, and indeed we see plainly the unity of the Father separated from the unity of believers in this Text, That they may be one,
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Thus also he is called the Father of Believers in respect of Adoption, for so our Saviour, Joh. 20.17. I ascend to my Father and your Father, but he is called the Father in respect of a true and proper generation of his Son;
Thus also he is called the Father of Believers in respect of Adoption, for so our Saviour, John 20.17. I ascend to my Father and your Father, but he is called the Father in respect of a true and proper generation of his Son;
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and thus the Jews understood it, when they accused him for blasphemy, because by saying, He was the Son of God, he thereby made himself God, which our Saviour doth not deny or refuse ; but proveth it more firmly.
and thus the jews understood it, when they accused him for blasphemy, Because by saying, He was the Son of God, he thereby made himself God, which our Saviour does not deny or refuse; but Proves it more firmly.
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Lastly, In that he is called the Father, it is thereby implyed, That he is the fountain and original of divine being to the Son. Thus John 5.26. As the Father hath life in himself, so hath he given the Son, to have life in himself.
Lastly, In that he is called the Father, it is thereby employed, That he is the fountain and original of divine being to the Son. Thus John 5.26. As the Father hath life in himself, so hath he given the Son, to have life in himself.
In this sense it is, that Christ saith, He speaketh nothing of himself, but as he heareth of the Father, still reducing all things unto him, not that the Divine Nature is begotten,
In this sense it is, that christ Says, He speaks nothing of himself, but as he hears of the Father, still reducing all things unto him, not that the Divine Nature is begotten,
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Doth the Father and Son ever disagree? Doth the Son will one thing, and the Father another? Neither ought there to be any disagreement amongst believers.
Does the Father and Son ever disagree? Does the Son will one thing, and the Father Another? Neither ought there to be any disagreement among believers.
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IN these words we have the nature and quality of the godly mans Union declared. 1. That it is an holy and godly Ʋnity, they are one in Christ, not in the devil or sin as wicked men are. 2. It's not a bodily Union and visible,
IN these words we have the nature and quality of the godly men union declared. 1. That it is an holy and godly Ʋnity, they Are one in christ, not in the Devil or since as wicked men Are. 2. It's not a bodily union and visible,
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but spiritual and invisible, because it's an Unity in the Father and the Son. 3. It's not absolutely and adequately equall to the Union between the Father and Son,
but spiritual and invisible, Because it's an Unity in the Father and the Son. 3. It's not absolutely and adequately equal to the union between the Father and Son,
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so neither in this place doth he say, That they may be one with us (though that also is true in a mystical sence, Christ the Head and the Church his body, being one in that respect) because that might imply Unity of nature and essence, but one in us:
so neither in this place does he say, That they may be one with us (though that also is true in a mystical sense, christ the Head and the Church his body, being one in that respect) Because that might imply Unity of nature and essence, but one in us:
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Now for all believers to be one in the Father and the Son, may admit of a twofold Exposition: 1. The Preposition NONLATINALPHABET may be as much as NONLATINALPHABET per, for so it's often used,
Now for all believers to be one in the Father and the Son, may admit of a twofold Exposition: 1. The Preposition may be as much as per, for so it's often used,
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But this seemeth not so genuine, therefore the 2d Interpretation is more received, which makes the expression to be declarative of that terminus in which all the godly are united, The Center in which all the lines meet, The Head in which all the members, The Root in which all the branches, The Spring in which all the streams are conjoyned,
But this seems not so genuine, Therefore the 2d Interpretation is more received, which makes the expression to be declarative of that terminus in which all the godly Are united, The Centre in which all the lines meet, The Head in which all the members, The Root in which all the branches, The Spring in which all the streams Are conjoined,
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The metaphor is from glue, that doth so closely and inseparably joyn things together, He is made one Spirit, Is not this a wonderful expression of that intimate Union the believer hath with God? He is made one Spirit with him not essentially as if he were made infinite, omniscient, &c. but as it were morally,
The metaphor is from glue, that does so closely and inseparably join things together, He is made one Spirit, Is not this a wondered expression of that intimate union the believer hath with God? He is made one Spirit with him not essentially as if he were made infinite, omniscient, etc. but as it were morally,
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as they say, Amicus est alter ego: Another word is NONLATINALPHABET 1 Joh. 1.2. Truly our fellowship is with the Father and his Sonne Jesus Christ : Thus 2 Pet. 2.4. we are said to be NONLATINALPHABET, partakers of the divine nature, and often we reade of the NONLATINALPHABET of the Communion of the holy Ghost ;
as they say, Amicus est alter ego: another word is 1 John 1.2. Truly our fellowship is with the Father and his Son jesus christ: Thus 2 Pet. 2.4. we Are said to be, partakers of the divine nature, and often we read of the of the Communion of the holy Ghost;
although the word doth not only signifie Communion but Communication sometimes, howsoever this signifieth the unspeakable priviledge the godly have by their Union, that now all things do become theirs which Christ hath, our mala and his bona are communia ;
although the word does not only signify Communion but Communication sometime, howsoever this signifies the unspeakable privilege the godly have by their union, that now all things do become theirs which christ hath, our mala and his Bona Are communia;
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as that of the Head and the body, of a Foundation and building, of a Vine and its branches, of a Husband and wife, to shew hereby the Excellency and fulnesse of it, every one of those unions having something that another hath not;
as that of the Head and the body, of a Foundation and building, of a Vine and its branches, of a Husband and wife, to show hereby the Excellency and fullness of it, every one of those unions having something that Another hath not;
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and union is to be conceived formally, The joyning it self of the persons together; Now there is something on Gods part uniting, and something on ours ;
and Union is to be conceived formally, The joining it self of the Persons together; Now there is something on God's part uniting, and something on ours;
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On Gods part, that is, the spirit of God, Eph. 2.8. the Jew and Gentile have through Christ accesse unto the Father through one spirit, So that as it's the Spirit that sanctifieth, the Spirit that worketh mightily in beleevers, the Spirit that sealeth;
On God's part, that is, the Spirit of God, Ephesians 2.8. the Jew and Gentile have through christ access unto the Father through one Spirit, So that as it's the Spirit that Sanctifieth, the Spirit that works mightily in believers, the Spirit that Sealeth;
We then may easily conclude all men living in their natural condition without the Spirit of God have nothing of this Unity, They must needs wither and perish in their sins.
We then may Easily conclude all men living in their natural condition without the Spirit of God have nothing of this Unity, They must needs wither and perish in their Sins.
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Therefore the Apostle excellently to this purpose urging Christs Incarnation, Heb. 2.11, 14. doth not press absolutely his being made man but so as thereby to help not all men but such as are his brethren, all men are not Christs brethren but such as by faith are made one with him;
Therefore the Apostle excellently to this purpose urging Christ Incarnation, Hebrew 2.11, 14. does not press absolutely his being made man but so as thereby to help not all men but such as Are his brothers, all men Are not Christ brothers but such as by faith Are made one with him;
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yet the Apostle limits it to such only that are sanctified, and from thence draweth that comfortable inference, Christ is not ashamed to call them brethren ;
yet the Apostle Limits it to such only that Are sanctified, and from thence draws that comfortable Inference, christ is not ashamed to call them brothers;
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but all this is after a spirituall and mysterious manner; The ligaments are spiritual, insomuch that this is better felt experimentally then palpably expressed;
but all this is After a spiritual and mysterious manner; The ligaments Are spiritual, insomuch that this is better felt experimentally then palpably expressed;
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Even as spiritual and immaterial objects cannot be discerned by the eye, No man hath seen God at any time, So neither can this spiritual union be naturally perceived,
Even as spiritual and immaterial objects cannot be discerned by the eye, No man hath seen God At any time, So neither can this spiritual Union be naturally perceived,
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Therefore when the Apostle speaking of the union between man and wife, Eph. 5.32. therby representing the union of Christ and his Church, addeth, This is a great mystery,
Therefore when the Apostle speaking of the Union between man and wife, Ephesians 5.32. thereby representing the Union of christ and his Church, adds, This is a great mystery,
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Therefore he saith, I am the true Vine, Joh. 15.1. not corporally but spiritually, yet the expression sheweth, that a natural vine doth not so truly nourish its branches as Christ doth his people;
Therefore he Says, I am the true Vine, John 15.1. not corporally but spiritually, yet the expression shows, that a natural vine does not so truly nourish its branches as christ does his people;
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Not as the Capernaits understood it, but in a spiritual reality, and certainly the wonderful effects of Christs union with the godly do demonstrate the reality of it;
Not as the Capernaits understood it, but in a spiritual reality, and Certainly the wondered effects of Christ Union with the godly do demonstrate the reality of it;
The branch withers that is not in this Vine, The stream drieth up, that is not joyned to this spring, That member must needs die that is not joyned to this head;
The branch withers that is not in this Vine, The stream drieth up, that is not joined to this spring, That member must needs die that is not joined to this head;
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Who art thou then poor, wretched, and miserble sinner that darest abide an hour, a day in thy natural condition without Christ? Why dost thou not fear the curses of the Law, the devils of hell,
Who art thou then poor, wretched, and miserble sinner that Darest abide an hour, a day in thy natural condition without christ? Why dost thou not Fear the curses of the Law, the Devils of hell,
and thy evils are felt by him; Saul, Saul, why persecutest thou me? saith Christ from heaven, Act. 9.4. yea, the Church is called Christ, because of this intimate union, 1 Cor. 12. 1•.
and thy evils Are felt by him; Saul, Saul, why Persecutest thou me? Says christ from heaven, Act. 9.4. yea, the Church is called christ, Because of this intimate Union, 1 Cor. 12. 1•.
So that no Son, no wife can take such comfort and confidence from a Father or husband as the believer from Christ, he may truly say Christ is better then all husbands and fathers, and all relations whatever
So that no Son, no wife can take such Comfort and confidence from a Father or husband as the believer from christ, he may truly say christ is better then all Husbands and Father's, and all relations whatever
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11. It is an harmonious Ʋnion, Every believer receiveth proper supplies for its own peculiar necessities, as Eph. 4.16. Lastly, This union is of so great concernment that the principal end of the Sacrament is to represent and seal this, as if this were the great priviledge we were alwaies to live upon.
11. It is an harmonious Ʋnion, Every believer receives proper supplies for its own peculiar necessities, as Ephesians 4.16. Lastly, This Union is of so great concernment that the principal end of the Sacrament is to represent and seal this, as if this were the great privilege we were always to live upon.
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And yet notwithstanding that Ʋnity without true Doctrine is no infallible Mark of the true Church: against the Papists. JOHN 17.21. That the world may believe that thou hast sent me.
And yet notwithstanding that Ʋnity without true Doctrine is no infallible Mark of the true Church: against the Papists. JOHN 17.21. That the world may believe that thou hast sent me.
And upon this foundation he makes this Question, How Christ that said before he prayed not for the world, doth here pray for the world? And answers, The world is here taken for the world not of reprobates,
And upon this Foundation he makes this Question, How christ that said before he prayed not for the world, does Here pray for the world? And answers, The world is Here taken for the world not of Reprobates,
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Hereby the world may be perswaded, that Christ was the true Messias, because he had brought such true peace amongst his Disciples. From whence observe,
Hereby the world may be persuaded, that christ was the true Messias, Because he had brought such true peace among his Disciples. From whence observe,
That the Spirit of God is the same Spirit, and therefore men do very speciously conclude, certainly these men are not of Christ, have not his Spirit, they are so contrary to one another.
That the Spirit of God is the same Spirit, and Therefore men do very speciously conclude, Certainly these men Are not of christ, have not his Spirit, they Are so contrary to one Another.
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No wonder therefore if Christ thus earnestly pray for believers unity, as being the most effectual means to propagate and preserve the Gospel, which made the Apostle Rom. 16.17.
No wonder Therefore if christ thus earnestly pray for believers unity, as being the most effectual means to propagate and preserve the Gospel, which made the Apostle Rom. 16.17.
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when he had spent the Chapter chiefly in saluting of the Saints, an expression of dear love, he doth in a most fervent manner break out thus, I beseech you, Brethren, mark them which cause divisions and offences, and avoid them.
when he had spent the Chapter chiefly in saluting of the Saints, an expression of dear love, he does in a most fervent manner break out thus, I beseech you, Brothers, mark them which cause divisions and offences, and avoid them.
and on the contrary, when we see divisions and multiplicities of Sects and Opinions, as (they say) there are almost an hundred amongst the Protestants, there cannot be any true Church;
and on the contrary, when we see divisions and multiplicities of Sects and Opinions, as (they say) there Are almost an hundred among the Protestants, there cannot be any true Church;
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yet the Jewes are at great consent in the main things amongst themselves. It is necessary therefore that to Unity there must be joyned true and sound Doctrine.
yet the Jews Are At great consent in the main things among themselves. It is necessary Therefore that to Unity there must be joined true and found Doctrine.
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so also between Thomists and Scotists. Now to this Bellarmine hath these answers. First, That their differences are not in substantial things, they are only in secondary points. But
so also between Thomists and Scotists. Now to this Bellarmine hath these answers. First, That their differences Are not in substantial things, they Are only in secondary points. But
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for is not that a principle of Religion with them, Whether the Pope be above the Councell? And yet there have been hot differences amongst them in this point;
for is not that a principle of Religion with them, Whither the Pope be above the Council? And yet there have been hight differences among them in this point;
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In the next place, Bellarmine hath this evasion, If (saith he) our Church have any divisions, they arise from the meer malice of the Devil, not for want of a remedy to keep the unity,
In the next place, Bellarmine hath this evasion, If (Says he) our Church have any divisions, they arise from the mere malice of the devil, not for want of a remedy to keep the unity,
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for we have a visible Judge to determine all controversies, whereas (saith he) among Protestants their differences do arise from the very Genius of their Doctrine,
for we have a visible Judge to determine all controversies, whereas (Says he) among Protestants their differences do arise from the very Genius of their Doctrine,
but these being men are subject to ignorance and passions, and so cannot perform the Office of an infallible visible Church, because not sufficiently qualified thereunto.
but these being men Are Subject to ignorance and passion, and so cannot perform the Office of an infallible visible Church, Because not sufficiently qualified thereunto.
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Neither hath the Pope yet interposed to decide, Whether those Doctrines about scientia media, and absolute predefinitions with the dependent controversies thereon, be true on the Dominicans side, or their adversaries?
Neither hath the Pope yet interposed to decide, Whither those Doctrines about scientia media, and absolute predefinitions with the dependent controversies thereon, be true on the Dominicans side, or their Adversaries?
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Therefore thirdly, We hold, The Scriptures to be the infallible and unerring Rule, and therefore have a proper and sufficient means to end all controversies.
Therefore Thirdly, We hold, The Scriptures to be the infallible and unerring Rule, and Therefore have a proper and sufficient means to end all controversies.
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and it's infallibility, and therefore they who acknowledge the Scripture the only adequate Rule of faith, do thereby confesse a powerfull remedy to remove all differences.
and it's infallibility, and Therefore they who acknowledge the Scripture the only adequate Rule of faith, do thereby confess a powerful remedy to remove all differences.
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Therefore breaches and divisions, because they are a kinde or part of afflictions and troubles, may sooner accompany the true Church, then outward unity and prosperity.
Therefore Breaches and divisions, Because they Are a kind or part of afflictions and Troubles, may sooner accompany the true Church, then outward unity and Prosperity.
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Have any Nations changed their god, saith the Prophet Jeremy 2.11? You see the States-man argued on this ground, that they should not oppose the Christians,
Have any nations changed their god, Says the Prophet Jeremiah 2.11? You see the Statesman argued on this ground, that they should not oppose the Christians,
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for who will go into that house, which hath it's chiefest parts falling from one another? Who would venture in that ship, which is full of leaks? Do not all say, let them alone, they will destroy one another, there needs no outward force to ruine them, they will consume themselves at last?
for who will go into that house, which hath it's chiefest parts falling from one Another? Who would venture in that ship, which is full of leaks? Do not all say, let them alone, they will destroy one Another, there needs no outward force to ruin them, they will consume themselves At last?
The Apostle useth this consideration to restrain those confusions and disorderly customs the Christians had in their publique Assemblies, 1 Cor. 14. If then God be a God of peace and order,
The Apostle uses this consideration to restrain those confusions and disorderly customs the Christians had in their public Assemblies, 1 Cor. 14. If then God be a God of peace and order,
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how can any man think his truth and people are there, where all disorder and confusion is? It's Babel, and not Jerusalem, that in the building thereof men were so confounded, that they understood not the language of one another, Jam. 3.16. Where envying and strife is, there is confusion and every evil work.
how can any man think his truth and people Are there, where all disorder and confusion is? It's Babel, and not Jerusalem, that in the building thereof men were so confounded, that they understood not the language of one Another, Jam. 3.16. Where envying and strife is, there is confusion and every evil work.
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Thirdly, Divisions do retard the Gospel, Because men who have any wayes heard of the holy Ghost, that he alone it is, who leadeth into all truth, will quickly conclude, that this Spirit cannot be against it self.
Thirdly, Divisions do retard the Gospel, Because men who have any ways herd of the holy Ghost, that he alone it is, who leads into all truth, will quickly conclude, that this Spirit cannot be against it self.
And this is the more observable, because every party doth pretend to the Spirit of God, which is the cause of that command, 1 John 3.1. To try the Spirits, and not to believe every spirit, that is, Doctrine pretended to be of the Spirit;
And this is the more observable, Because every party does pretend to the Spirit of God, which is the cause of that command, 1 John 3.1. To try the Spirits, and not to believe every Spirit, that is, Doctrine pretended to be of the Spirit;
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and therefore are in their souls, what Cain in his body, vagabonds about the earth? and whence is all this? The bitter root of this was diversity of opinions, which they entertain one after another, which at last makes them quite without any bottom at all.
and Therefore Are in their Souls, what Cain in his body, vagabonds about the earth? and whence is all this? The bitter root of this was diversity of opinions, which they entertain one After Another, which At last makes them quite without any bottom At all.
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Ʋse 2. To take heed that these divisions prove not a snare to thee; bewail dividing times, but look they do not divide thee and God, thee and truth; but do thou,
Ʋse 2. To take heed that these divisions prove not a snare to thee; bewail dividing times, but look they do not divide thee and God, thee and truth; but do thou,
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A Consideration of Faith in its Generall Nature as Dogmaticall or Historicall, carried out to Scripture-Truths, because of Divine Authority. JOH. 17.21. That the world may believe thou hast sent me.
A Consideration of Faith in its General Nature as Dogmatical or Historical, carried out to Scriptural truths, Because of Divine authority. JOHN. 17.21. That the world may believe thou hast sent me.
WE are treating on the Consequent of Unity amongst the Godly, That the world may beleeve, which belief hath been already considered relatively, as a product of Unity:
WE Are treating on the Consequent of Unity among the Godly, That the world may believe, which belief hath been already considered relatively, as a product of Unity:
but particularly to improve Christ, that he may be sent for their good, yet because the expression is here general, I shall consider of it as a generall.
but particularly to improve christ, that he may be sent for their good, yet Because the expression is Here general, I shall Consider of it as a general.
So that I shall not speak of that peculiar Act of Faith applying Christ, but that generall act whereby we know and assent firmly and immovably, That there was a Christ, God and man, who was sent by the Father to redeem and save sinners ;
So that I shall not speak of that peculiar Act of Faith applying christ, but that general act whereby we know and assent firmly and immovably, That there was a christ, God and man, who was sent by the Father to Redeem and save Sinners;
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As First, That Faith is sometimes taken for the Object, the Faith quae creditur, The Doctrine beleeved, and sometimes for the Grace of Faith quâ creditur, whereby we do believe Colos. 2.5. To be established in the Faith, that is, in the Doctrine;
As First, That Faith is sometime taken for the Object, the Faith Quae creditur, The Doctrine believed, and sometime for the Grace of Faith quâ creditur, whereby we do believe Colos 2.5. To be established in the Faith, that is, in the Doctrine;
2. Faith is taken sometimes actively, and sometimes passively, Actively for fidelity and veracity in promises, in which sence it's attributed to God, and to men.
2. Faith is taken sometime actively, and sometime passively, Actively for Fidis and veracity in promises, in which sense it's attributed to God, and to men.
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or divine, when we believe, because of divine authority; (and this is greatly to be observed) for when I believe a divine Truth for humane Authority or witnesse, my Faith all that while is but humane;
or divine, when we believe, Because of divine Authority; (and this is greatly to be observed) for when I believe a divine Truth for humane authority or witness, my Faith all that while is but humane;
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yet to have no divine Faith, for all the ground of their Christian Faith is Education and humane Authority, it is not because God hath said it, or he hath revealed it;
yet to have no divine Faith, for all the ground of their Christian Faith is Education and humane authority, it is not Because God hath said it, or he hath revealed it;
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Insomuch that the Jesuite Valentia doth confesse there are such inward discoveries of purity and Majesty in the Scripture, that they breed such an inward reverence and perswasion that no other book can do.
Insomuch that the Jesuit Valentia does confess there Are such inward discoveries of purity and Majesty in the Scripture, that they breed such an inward Reverence and persuasion that no other book can do.
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3. There is a distinction of great antiquity received in the Church between Credere Deum, to beleeve there is a God, Credere Deo, to beleeve God speaking,
3. There is a distinction of great antiquity received in the Church between Believe God, to believe there is a God, Believe God, to believe God speaking,
but by the Spirit, Acts 18.27. Some have thought that we may by humane strength come to beleeve divine truths, as we may by our industry attain to philosophicall knowledge;
but by the Spirit, Acts 18.27. some have Thought that we may by humane strength come to believe divine truths, as we may by our industry attain to philosophical knowledge;
but to give a divine assent to it, that is the gift of God, For every good and perfect gift, whereof this faith is a principal one, cometh from the Father of lights, James 1. Did not many learned Heathens Porphyrius Celsus, Julian, and others, know what was asserted in the Scripture,
but to give a divine assent to it, that is the gift of God, For every good and perfect gift, whereof this faith is a principal one, comes from the Father of lights, James 1. Did not many learned heathens Porphyrius Celsus, Julian, and Others, know what was asserted in the Scripture,
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It's not so much the object without, as something within, makes a man believe. Gods Spirit doth more work in corroborating the heart, then revealing the object;
It's not so much the Object without, as something within, makes a man believe. God's Spirit does more work in corroborating the heart, then revealing the Object;
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and why is all this? but because Gods work in the believer is more ex parte subjecti, then objecti. Therefore it's horrible debasing of Gods grace in working faith, to make it no more then the revealing of the object,
and why is all this? but Because God's work in the believer is more ex parte Subject, then Object. Therefore it's horrible debasing of God's grace in working faith, to make it no more then the revealing of the Object,
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but as the Word is an instrument of begetting faith, so faith is afterwards an instrument of improving the Word, for the Word doth not profit in the increase and benefit thereof, unlesse there be Faith. Thus as the Spirit of God doth at first work Faith,
but as the Word is an Instrument of begetting faith, so faith is afterwards an Instrument of improving the Word, for the Word does not profit in the increase and benefit thereof, unless there be Faith. Thus as the Spirit of God does At First work Faith,
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but a contrary repugnancy to the things of God; Therefore 1 Cor. 4.14. the natural man is said not to receive the things of God neither can be, both the act and the power is denied to him;
but a contrary repugnancy to the things of God; Therefore 1 Cor. 4.14. the natural man is said not to receive the things of God neither can be, both the act and the power is denied to him;
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Therefore when Peter made that Confession of faith, Thou art the Son of God, Christ tels him, Flesh and bloud had not revealed that to him, Mat. 16.17.
Therefore when Peter made that Confessi of faith, Thou art the Son of God, christ tells him, Flesh and blood had not revealed that to him, Mathew 16.17.
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5. Where there is but a bare dogmaticall Faith enabled thereunto by the Spirit of God, there must needs be some kinde of pious disposition and tractablenesse of the heart ;
5. Where there is but a bore dogmatical Faith enabled thereunto by the Spirit of God, there must needs be Some kind of pious disposition and tractableness of the heart;
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For seeing the nature of faith lyeth in assenting to a Testimony and that of God, there cannot be but some flexiblenesse of the heart to submit thereunto;
For seeing the nature of faith lies in assenting to a Testimony and that of God, there cannot be but Some flexibleness of the heart to submit thereunto;
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If indeed the Christian Religion were like the Arts and Sciences, then there was no submission of the understanding required, seeing it assents upon reason, which is a sutable and connaturall argument to the minde,
If indeed the Christian Religion were like the Arts and Sciences, then there was no submission of the understanding required, seeing it assents upon reason, which is a suitable and connatural argument to the mind,
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the word doth bring into captivity every thought to the Obedience of Christ, a man before he believeth hath many proud thoughts, many subtle thoughts, many obstinate thoughts,
the word does bring into captivity every Thought to the obedience of christ, a man before he Believeth hath many proud thoughts, many subtle thoughts, many obstinate thoughts,
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Hence the Schoolmen do determine that in faith (and they acknowledge none besides miraculous but dogmaticall) There is a pia affectio, some pious and affectionate disposition to him,
Hence the Schoolmen do determine that in faith (and they acknowledge none beside miraculous but dogmatical) There is a pia affectio, Some pious and affectionate disposition to him,
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They feel in part the torments of hell, and therefore it's experimentally evident to them, that there is a God who is also just and terrible in his vengeance;
They feel in part the torments of hell, and Therefore it's experimentally evident to them, that there is a God who is also just and terrible in his vengeance;
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This divine motive of faith is freely acknowledged to be in the Thessalonians by the Apostle, 1 Thess. 2.13. They received the word, not as the word of man, but as the word of God.
This divine motive of faith is freely acknowledged to be in the Thessalonians by the Apostle, 1 Thess 2.13. They received the word, not as the word of man, but as the word of God.
What if the world come? What if Satan come? What if thy companions come, telling thee this and this? Oh but saith the believing soul, God that cannot lie saith the contrary!
What if the world come? What if Satan come? What if thy Sodales come, telling thee this and this? O but Says the believing soul, God that cannot lie Says the contrary!
If a man tels thee of such danger, of such evil in the way, doth it not presently make thee turn out of that path? But now when Gods word tels thee, there is death and damnation in such paths, that doth not at all move thee.
If a man tells thee of such danger, of such evil in the Way, does it not presently make thee turn out of that path? But now when God's word tells thee, there is death and damnation in such paths, that does not At all move thee.
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yet did not believe so much as a Simon Magus did? It's the grace of God that makes a man to have a sound minde in Religion, witnesse the many heresies and blasphemies divers are fallen into,
yet did not believe so much as a Simon Magus did? It's the grace of God that makes a man to have a found mind in Religion, witness the many heresies and Blasphemies diverse Are fallen into,
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common I call it, not in that sense as some plead for an universal grace, which indeed is no grace, but because an unregenerate man may have it, as well as a regenerate;
Common I call it, not in that sense as Some plead for an universal grace, which indeed is no grace, but Because an unregenerate man may have it, as well as a regenerate;
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Thus it is with this ordinary gift of Historical faith, many men may believe the truth of those things, the goodnesse whereof they never felt upon their hearts:
Thus it is with this ordinary gift of Historical faith, many men may believe the truth of those things, the Goodness whereof they never felt upon their hearts:
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and therefore it's observed, that our Saviour put them so often upon the trial of their very historical faith, Dost thou believe that I am able? and doest thou believe that I am the Messias? Partly,
and Therefore it's observed, that our Saviour put them so often upon the trial of their very historical faith, Dost thou believe that I am able? and dost thou believe that I am the Messias? Partly,
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Whether he would be a Saviour to them that truly sought to him? Insomuch that it may be questioned, Whether it be a greater act to believe Christ to be a Mediatour,
Whither he would be a Saviour to them that truly sought to him? Insomuch that it may be questioned, Whither it be a greater act to believe christ to be a Mediator,
for when a man believeth that Christ is both God and man united in one Person, whose office is to redeem the oppressed sinner, may not then he conclude easily, that he will redeem him? For which is greater, to believe such a Person God and man,
for when a man Believeth that christ is both God and man united in one Person, whose office is to Redeem the oppressed sinner, may not then he conclude Easily, that he will Redeem him? For which is greater, to believe such a Person God and man,
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if we do not make comparisons between these acts of faith, yet certainly, the more strong and powerfull thy acts of faith are about the truths of Christ, the more will they conduce to apply him to thee:
if we do not make comparisons between these acts of faith, yet Certainly, the more strong and powerful thy acts of faith Are about the truths of christ, the more will they conduce to apply him to thee:
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Even as in man, the more vivid his senses are, which do accompany his common nature with a beast, the more strong and quick are his rational acts likewise:
Even as in man, the more vivid his Senses Are, which do accompany his Common nature with a beast, the more strong and quick Are his rational acts likewise:
now the Christians they gloried in this, and Austin to confirm the Christian under many captious doubts, saith thus, Nomini te esse fidelem, not rationalem ;
now the Christians they gloried in this, and Austin to confirm the Christian under many captious doubts, Says thus, Nomini te esse Fidelium, not rationalem;
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3. This general nature of faith hath two excellent properties put together in one place, Heb. 11.1. It's there called The substance of things hoped for, and evidence of things not seen. It's NONLATINALPHABET and NONLATINALPHABET;
3. This general nature of faith hath two excellent properties put together in one place, Hebrew 11.1. It's there called The substance of things hoped for, and evidence of things not seen. It's and;
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how many mens faith are but fickle fancies, and uncertain notions, and therefore with their dogmatical faith, they are like the Apostle James his man without faith, tossed up and down with every wave, Jam. 1. The Apostle Ephes. 4.14. saith, Be not carried about with every winde of Doctrine, that denoteth the levity and emptinesse of a thing;
how many men's faith Are but fickle fancies, and uncertain notions, and Therefore with their dogmatical faith, they Are like the Apostle James his man without faith, tossed up and down with every wave, Jam. 1. The Apostle Ephesians 4.14. Says, Be not carried about with every wind of Doctrine, that denoteth the levity and emptiness of a thing;
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What then is the cause of instability and uncertainty of many mens Religion? It's because they have not faith, wheresoever that is, it is a solid, substantial bottoming of the soul.
What then is the cause of instability and uncertainty of many men's Religion? It's Because they have not faith, wheresoever that is, it is a solid, substantial bottoming of the soul.
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though in Heaven, and he that believeth hath eternal life. Hence we are said to be already translated from death to life, John 5.24. because to faith these things are as sure, as if they were already done.
though in Heaven, and he that Believeth hath Eternal life. Hence we Are said to be already translated from death to life, John 5.24. Because to faith these things Are as sure, as if they were already done.
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Thus Paul, you see him by faith speaking as confidently, as if he were in Heaven already, Rom 8. Who shall separate us from the love of God, shall things present,
Thus Paul, you see him by faith speaking as confidently, as if he were in Heaven already, Rom 8. Who shall separate us from the love of God, shall things present,
or things to come? Shall life or death, & c? Hence faith is called, The beholding of things not seen ▪ 2 Cor. 3. Faith makes God present, Heaven present, Christ present,
or things to come? Shall life or death, & c? Hence faith is called, The beholding of things not seen ▪ 2 Cor. 3. Faith makes God present, Heaven present, christ present,
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Had not they strong assurance of the truth, who could endure such exquisite torments against subtil opposers? And certainly the Martyrs in Queen Maries dayes are more to be admired then those in the primitive times,
Had not they strong assurance of the truth, who could endure such exquisite torments against subtle opposers? And Certainly the Martyrs in Queen Mary's days Are more to be admired then those in the primitive times,
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The next word describing the generall nature of it, is NONLATINALPHABET, and that doth imply, First, That the things believed bring an objective light with them.
The next word describing the general nature of it, is, and that does imply, First, That the things believed bring an objective Light with them.
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but faith is here said, to be the actual conviction of the soul, to silence it, that it hath no more to say, according to the saying of the Schools, Fides non est tantum apprehensiva, sed quietativa ;
but faith is Here said, to be the actual conviction of the soul, to silence it, that it hath no more to say, according to the saying of the Schools, Fides non est Tantum apprehensiva, sed quietativa;
Faith is not only apprehensive, but quietative and resting of the soul; that it is not learning and learning, or seeking, but never coming to the truth.
Faith is not only apprehensive, but quietative and resting of the soul; that it is not learning and learning, or seeking, but never coming to the truth.
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Therefore such threatnings, that condemn man, that makes him dead in sinne, and guilty of hell, such threatnings that do speak terribly to such or such a sinne, he is involved in,
Therefore such threatenings, that condemn man, that makes him dead in sin, and guilty of hell, such threatenings that do speak terribly to such or such a sin, he is involved in,
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or put forth by one simple act, is disputed, howsoever it cannot be denied, but that there is an order in the things believed, a connexion and dependance between one proposition and another though when believed, faith is carried out with one uniform act,
or put forth by one simple act, is disputed, howsoever it cannot be denied, but that there is an order in the things believed, a connexion and dependence between one proposition and Another though when believed, faith is carried out with one uniform act,
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Lastly, The immediate opposites to Faith dogmaticall, in whole ▪ or in part, are these, either expresse Paganisme and Heathenisme, this is Negative unbelief;
Lastly, The immediate opposites to Faith dogmatical, in Whole ▪ or in part, Are these, either express Paganism and Heathenism, this is Negative unbelief;
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Or else, Grosse and stupid Ignorance, whereby, though they say, they do believe, yet indeed they doe not, no more then Pagans, or else Heretiques, who though they may hold some Fundamentall Truths, yet oppose others;
Or Else, Gross and stupid Ignorance, whereby, though they say, they do believe, yet indeed they do not, no more then Pagans, or Else Heretics, who though they may hold Some Fundamental Truths, yet oppose Others;
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Or lastly, In some degree all doubts and waverings about the Truth, doe oppose this divine Faith, especially when set home by the Devil, who many times hath as hot fiery darts about Dogmaticall Faith,
Or lastly, In Some degree all doubts and waverings about the Truth, do oppose this divine Faith, especially when Set home by the devil, who many times hath as hight fiery darts about Dogmatical Faith,
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so that we may take the particle NONLATINALPHABET causally for, the glory thou gavest me, I have given, viz. in purpose and decree, to such as shall beleeve ;
so that we may take the particle causally for, the glory thou Gavest me, I have given, viz. in purpose and Decree, to such as shall believe;
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All the difficulty is, what is that glory which Christ receiving of the Father giveth to believers, Some Learned men expound it of the Glory of the Apostleship,
All the difficulty is, what is that glory which christ receiving of the Father gives to believers, some Learned men expound it of the Glory of the Apostleship,
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but more particularly when God doth by any works in a more remarkable manner declare his goodnesse, wisedom, omnipotency, &c. then he is said to give his glory, Ezek. 39.21. Eze. 26.20.
but more particularly when God does by any works in a more remarkable manner declare his Goodness, Wisdom, omnipotency, etc. then he is said to give his glory, Ezekiel 39.21. Ezekiel 26.20.
as all the approbation the Father gave from heaven to Christ, with all his miracles, doctrine, and other signs of his divine nature is called Christs glory, Joh. 1.14. We beheld his glory (by way of wonder and admiration, as the word signifieth) as the glory of the only begotten Son of God ;
as all the approbation the Father gave from heaven to christ, with all his Miracles, Doctrine, and other Signs of his divine nature is called Christ glory, John 1.14. We beheld his glory (by Way of wonder and admiration, as the word signifies) as the glory of the only begotten Son of God;
Therefore by these particulars we are by the glory of Christ to understand all things that did any way make him glorious, especially considered as a Mediatour and an head of Beleevers ;
Therefore by these particulars we Are by the glory of christ to understand all things that did any Way make him glorious, especially considered as a Mediator and an head of Believers;
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Hence all the work of grace in its progresse to happinesse is called glory, as 2 Cor. 3.18. a place brought by Calvin to illustrate my Text, to which we may adde, 2 Cor. 4 6. of which places more in time; The words thus explained observe,
Hence all the work of grace in its progress to happiness is called glory, as 2 Cor. 3.18. a place brought by calvin to illustrate my Text, to which we may add, 2 Cor. 4 6. of which places more in time; The words thus explained observe,
Christ thinketh it not sufficient to have glory himself, but he doth communicate the blessed effects thereof, so that they are made glorious likewise by him:
christ Thinketh it not sufficient to have glory himself, but he does communicate the blessed effects thereof, so that they Are made glorious likewise by him:
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The two similitudes that Christ taketh to himself illustrate this, as that of an Head, If the head be crowned with glory, that redounds to all the body,
The two Similitudes that christ Takes to himself illustrate this, as that of an Head, If the head be crowned with glory, that redounds to all the body,
yet Christ gives of his glory in some sence to his people, though they are not thereby made equal to him in glory. To understand this Doctrine Consider,
yet christ gives of his glory in Some sense to his people, though they Are not thereby made equal to him in glory. To understand this Doctrine Consider,
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but as God will not, nor indeed cannot communicate his glory unto a creature, so neither can nor will Christ communicate this glory as it's personally his unto us,
but as God will not, nor indeed cannot communicate his glory unto a creature, so neither can nor will christ communicate this glory as it's personally his unto us,
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but only external in respect of outward administrations, yet when this glory was communicated to work miracles there was a great difference between Christ and Beleevers,
but only external in respect of outward administrations, yet when this glory was communicated to work Miracles there was a great difference between christ and Believers,
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yea, as he hath a Rod of Iron to break the Nations with, So the Saints shall have, Rev. 2.26, 27. Oh the enlarged affections we should have in this particular!
yea, as he hath a Rod of Iron to break the nations with, So the Saints shall have, Rev. 2.26, 27. O the enlarged affections we should have in this particular!
Hence our Saviour joyneth himself with the disciples, I go to my Father and your Father, Joh. 20.17. and so its Christs glory and thy glory, Christs Heaven and thy Heaven.
Hence our Saviour Joineth himself with the Disciples, I go to my Father and your Father, John 20.17. and so its Christ glory and thy glory, Christ Heaven and thy Heaven.
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Now the humane nature of Christ received the Spirit of God without measure, and therefore he was called the NONLATINALPHABET the holy One, Luk. 1. but was this holinesse for himself only? no, it was for his members also, Joh. 1.10. Of his fulness we have received grace for grace ;
Now the humane nature of christ received the Spirit of God without measure, and Therefore he was called the the holy One, Luk. 1. but was this holiness for himself only? no, it was for his members also, John 1.10. Of his fullness we have received grace for grace;
Some understand it by way of similitude and imitation, as we say of a childe, he receiveth of his Father limb for limb, he answereth his Father in every point,
some understand it by Way of similitude and imitation, as we say of a child, he receives of his Father limb for limb, he Answers his Father in every point,
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and therefore do the people of God want grace, do they mourn under their imperfections, let them quicken up praier upon this consideration, The glory Christ had he will give to beleevers,
and Therefore do the people of God want grace, do they mourn under their imperfections, let them quicken up prayer upon this consideration, The glory christ had he will give to believers,
Why had he such fulnesse but for thy emptinesse? Why had he such glory but to make thee glorious? Shall our vile bodies be made glorious like his glorious body, and shall not our vile and corrupted souls be also made glorious like his soul? This is excellently illustrated, 2 Co. 3.18.
Why had he such fullness but for thy emptiness? Why had he such glory but to make thee glorious? Shall our vile bodies be made glorious like his glorious body, and shall not our vile and corrupted Souls be also made glorious like his soul? This is excellently illustrated, 2 Co. 3.18.
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In the third general place Consider that none are made partakers of that Glory of Christ but by Ʋnion with him, Now this Union is twofold either meerly external in the outward Ordinances, in which sence our Saviour Joh. 15. supposeth a branch may be in him,
In the third general place Consider that none Are made partakers of that Glory of christ but by Ʋnion with him, Now this union is twofold either merely external in the outward Ordinances, in which sense our Saviour John 15. Supposeth a branch may be in him,
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for if power to work Miracles and transcend nature be called a glory, how much more to perform the acts of grace, which do also surpass the course of nature;
for if power to work Miracles and transcend nature be called a glory, how much more to perform the acts of grace, which do also surpass the course of nature;
and doth convey it to such as are his members, So that still our eyes are to he fastened on Christ as a Mediator, for none can or may approach to God in his own ablolute nature,
and does convey it to such as Are his members, So that still our eyes Are to he fastened on christ as a Mediator, for none can or may approach to God in his own ablolute nature,
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Thus we who could not draw nigh to that infinite wise and pure God, having a Mediatour that both partaketh of Gods Nature and mans, thereby is afforded an admirable passage of conveyance of glory from the Father through Christ to us,
Thus we who could not draw High to that infinite wise and pure God, having a Mediator that both partaketh of God's Nature and men, thereby is afforded an admirable passage of conveyance of glory from the Father through christ to us,
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The Hebrew word for glory signifieth a weight, and the Apostle alludes to this, when 2 Cor. 4.17. he cals the happiness in Heaven an eternal weight of glory:
The Hebrew word for glory signifies a weight, and the Apostle alludes to this, when 2 Cor. 4.17. he calls the happiness in Heaven an Eternal weight of glory:
This earthly glory is no more true glory, then a glow-worm is the Sunne; The Scripture cals it NONLATINALPHABET, a meer fancy that presently passeth away.
This earthly glory is no more true glory, then a Glowworm is the Sun; The Scripture calls it, a mere fancy that presently passes away.
All humane glory is but like Jonahs gourd, that is presently consumed, or like Herod, Act. 12.21. who being arayed in royal apparel, and blasphemous acclamations made to him, he was immediately eaten up with worms:
All humane glory is but like Jonahs gourd, that is presently consumed, or like Herod, Act. 12.21. who being arrayed in royal apparel, and blasphemous acclamations made to him, he was immediately eaten up with worms:
Did not the Devil think to overcome even Christ himself in this temptation, when he shewed him all the glory of the world? Begin then to despise and contemn all the earthly glory of this world, what will this avail,
Did not the devil think to overcome even christ himself in this temptation, when he showed him all the glory of the world? Begin then to despise and contemn all the earthly glory of this world, what will this avail,
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and John Baptist of all Sermons and truths were to proclaim this, All flesh is grasse, and the flower thereof fadeth away, &c. And this was to make way for Christ, implying, that while men continued in their confidence about these things, they were too high mountains,
and John Baptist of all Sermons and truths were to proclaim this, All Flesh is grass, and the flower thereof fades away, etc. And this was to make Way for christ, implying, that while men continued in their confidence about these things, they were too high Mountains,
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The soul of a man in Scripture language is called a mans glory, Gen. 49.6. unto their assembly, Let not my honour, or glory be united, that is, not my soul:
The soul of a man in Scripture language is called a men glory, Gen. 49.6. unto their assembly, Let not my honour, or glory be united, that is, not my soul:
If rich and glorious apparel should be put upon a dead corpse, what glory were this to the corpse, it would not bring life and comelinesse to the dead body? So it is here, let a wicked man have more earthly glory then a Solomon, yet he is but a dead corpse, he hath not that which should be the proper glory of a man, viz. the adorning of his soul:
If rich and glorious apparel should be put upon a dead corpse, what glory were this to the corpse, it would not bring life and comeliness to the dead body? So it is Here, let a wicked man have more earthly glory then a Solomon, yet he is but a dead corpse, he hath not that which should be the proper glory of a man, viz. the adorning of his soul:
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for he knew not where to lay his head, yet in regard of spiritual glory, he did abound in it, he had the glory of a Messias, though not of a temporal Monarch;
for he knew not where to lay his head, yet in regard of spiritual glory, he did abound in it, he had the glory of a Messias, though not of a temporal Monarch;
Hence the Kings daughter, is said, to be all glorious within, Psal. 45.13. That then which the world doth deride and contemn, that is indeed the greatest glory;
Hence the Kings daughter, is said, to be all glorious within, Psalm 45.13. That then which the world does deride and contemn, that is indeed the greatest glory;
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and Peter saith, While we suffer for righteousnesse sake, the Spirit of glory resteth upon us, 1 Pet. 3.14. What then will thy outward glory avail in the time of Gods wrath, when he shall set thy sins in order before thee, he will make all thy desirable things to perish? When Belshazzar is smitten with trembling for his sins, he findes little glory in his stately Palace, in his golden cups he was carousing in:
and Peter Says, While we suffer for righteousness sake, the Spirit of glory rests upon us, 1 Pet. 3.14. What then will thy outward glory avail in the time of God's wrath, when he shall Set thy Sins in order before thee, he will make all thy desirable things to perish? When Belshazzar is smitten with trembling for his Sins, he finds little glory in his stately Palace, in his golden cups he was carousing in:
and thus it is with wicked men, What glory can we see in those that walk more strictly? What is admirable in them more then in others? Therefore this glory Christ giveth his people is invisible and discovered onely by the eye of faith:
and thus it is with wicked men, What glory can we see in those that walk more strictly? What is admirable in them more then in Others? Therefore this glory christ gives his people is invisible and discovered only by the eye of faith:
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So that this should exceedingly bear up the heart of a believer, while he lieth under all the reproaches, contempts and oppositions of the wicked world:
So that this should exceedingly bear up the heart of a believer, while he lies under all the Reproaches, contempts and oppositions of the wicked world:
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What then, if he revealeth and vouchsafeth this spiritual glory to thee, he doth more then if he should give thee the glory of many worlds? Nay further, thou many times art dejected in thy own eyes,
What then, if he Revealeth and vouchsafeth this spiritual glory to thee, he does more then if he should give thee the glory of many world's? Nay further, thou many times art dejected in thy own eyes,
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and expect more fully, make us walk comfortably, be chearfull in our afflictions, passe through this world with joy? Certainly we put not forth our fixed contemplations on this glory,
and expect more Fully, make us walk comfortably, be cheerful in our afflictions, pass through this world with joy? Certainly we put not forth our fixed contemplations on this glory,
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How much rather should we think it our duty, all the day long to behold this glory? As the Apostle, 2 Cor. 4.17. professeth, that all the afflictions he went through, and he had many, yet they were but light, and but for a moment, to that eternal weight of glory ;
How much rather should we think it our duty, all the day long to behold this glory? As the Apostle, 2 Cor. 4.17. Professes, that all the afflictions he went through, and he had many, yet they were but Light, and but for a moment, to that Eternal weight of glory;
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If then thy heart is at any time dejected, disquieted, oh think of this glory provided for thee, it will make thy soul silence it's crying and mutterings immediately,
If then thy heart is At any time dejected, disquieted, o think of this glory provided for thee, it will make thy soul silence it's crying and mutterings immediately,
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Fourthly, Doth Christ give spiritual glory to his? Then let this consume all love and desire of vain-glory, IV. It consumes all love and desire of vain-glory. and esteem of men.
Fourthly, Does christ give spiritual glory to his? Then let this consume all love and desire of vainglory, IV. It consumes all love and desire of vainglory. and esteem of men.
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yet custom of speech doth appropriate it only to glory, calling it vain-glory: Oh then remember, there are more glorious things to affect and enlarge thy heart with,
yet custom of speech does Appropriate it only to glory, calling it vainglory: O then Remember, there Are more glorious things to affect and enlarge thy heart with,
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Fifthly, Doth Christ give his people glory? Then let them faithfully do Christs work, notwithstanding all the reproaches and scorns wicked men load them with. V. Let them faithfully do Christs work, notwithstanding all reproaches wicked men load them with.
Fifthly, Does christ give his people glory? Then let them faithfully do Christ work, notwithstanding all the Reproaches and scorns wicked men load them with. V. Let them faithfully do Christ work, notwithstanding all Reproaches wicked men load them with.
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and shalt not thou then in thy life, in thy conversation declare the glory of Christ? The title given to Church-officers, 1 Cor. 8.23. is in some sense to be applied to all believers, they are the glory of Christ.
and shalt not thou then in thy life, in thy Conversation declare the glory of christ? The title given to Church-officers, 1 Cor. 8.23. is in Some sense to be applied to all believers, they Are the glory of christ.
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and that is said to be by way of gift, The glory which thou gavest me, Now this seemeth very hard to understand how Christ being God could receive any thing,
and that is said to be by Way of gift, The glory which thou Gavest me, Now this seems very hard to understand how christ being God could receive any thing,
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for as God can have nothing given him, so it should seem Christ neither could have any thing given him, insomuch that this place with many others of the like fence is brought by the Socinians as an unanswerable Argument, that Christ was not truly and essentially God,
for as God can have nothing given him, so it should seem christ neither could have any thing given him, insomuch that this place with many Others of the like fence is brought by the socinians as an unanswerable Argument, that christ was not truly and essentially God,
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It's true, there are some Learned men that say, Pater liberè genuit filium, because in all that the Father doth, he doth it with understanding and will, which they make to be the formal cause of liberty;
It's true, there Are Some Learned men that say, Pater liberè genuit Son, Because in all that the Father does, he does it with understanding and will, which they make to be the formal cause of liberty;
In this sence the expression may be admitted, otherwise it would be blasphemy to say the Father did so freely communicate the divine nature to the Sonne, that he might have chosen whether he would have done it or no;
In this sense the expression may be admitted, otherwise it would be blasphemy to say the Father did so freely communicate the divine nature to the Son, that he might have chosen whither he would have done it or no;
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Therefore indeed if we speak strictly it is not a giving of the Son of his Godhead unlesse we take gift in a large sence for that which is communicating,
Therefore indeed if we speak strictly it is not a giving of the Son of his Godhead unless we take gift in a large sense for that which is communicating,
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yet the Scripture cals it so, To this purpose some bring that Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself ;
yet the Scripture calls it so, To this purpose Some bring that John 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself;
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This addeth no inward perfection to him, only it outwardly declareth it, and thus it was with Christ as God, many things are said to be given him, which yet he had with the Father before the world, only it's said to be given him because it was then declared and manifested what he had;
This adds no inward perfection to him, only it outwardly Declareth it, and thus it was with christ as God, many things Are said to be given him, which yet he had with the Father before the world, only it's said to be given him Because it was then declared and manifested what he had;
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These things premised, Let us now consider what was given him of the Father, And 1. Christ even as God had many things given him in respect of externall Declaration :
These things premised, Let us now Consider what was given him of the Father, And 1. christ even as God had many things given him in respect of external Declaration:
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when it was said, Thou art my well-beloved Son, this was external glory, God gave the outward manifestation of glory, that which did already belong to him.
when it was said, Thou art my well-beloved Son, this was external glory, God gave the outward manifestation of glory, that which did already belong to him.
Hence it is that it's so often said that the Father sent him into the world, not as if the Son did not willingly consent to this office also, only the Father he assigned and appointed him who was also willing to this work;
Hence it is that it's so often said that the Father sent him into the world, not as if the Son did not willingly consent to this office also, only the Father he assigned and appointed him who was also willing to this work;
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So that this is necessary to be observed when the Scripture speaks of his appointment to this officiall Kingdom of a Mediatour, this no waies takes off from Christs God-head,
So that this is necessary to be observed when the Scripture speaks of his appointment to this official Kingdom of a Mediator, this no ways Takes off from Christ Godhead,
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3. The Scripture speaks of persons that are given him of the Father, and this expression is very often with the Apostle John in this Chapter, it's many times repeated, Those that thou hast given me, So Joh. 6.59. All that the Father hath given me will come unto me ;
3. The Scripture speaks of Persons that Are given him of the Father, and this expression is very often with the Apostle John in this Chapter, it's many times repeated, Those that thou hast given me, So John 6.59. All that the Father hath given me will come unto me;
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Now these are said to be given by the Father to Christ, not that Christ as God had them not before but in respect of his Mediatory Office, So that they are given to him that he should by his death and merits bring them to Eternal happinesse,
Now these Are said to be given by the Father to christ, not that christ as God had them not before but in respect of his Mediatory Office, So that they Are given to him that he should by his death and merits bring them to Eternal happiness,
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and this makes greatly for the comfort and consolation of the godly, and this cannot argue any imperfection in Christ that these were given to him as a Mediatour,
and this makes greatly for the Comfort and consolation of the godly, and this cannot argue any imperfection in christ that these were given to him as a Mediator,
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No, Christ took these to him, not out of want but out of bounty, He took them not to be bettered by them but to better them, not to perfect himself but them;
No, christ took these to him, not out of want but out of bounty, He took them not to be bettered by them but to better them, not to perfect himself but them;
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Neither do the Stars enlighten the Sun, but the Sun the Stars, So that if we Consider in what sence beleevers are given to Christ, we shall finde it's no imperfection in him,
Neither do the Stars enlighten the Sun, but the Sun the Stars, So that if we Consider in what sense believers Are given to christ, we shall find it's no imperfection in him,
4. We reade of spirituall gifts and graces given to him, So he is said to receive the Spirit without measure, and hence he is called Christ because he is anointed with the oyle of all grace,
4. We read of spiritual Gifts and graces given to him, So he is said to receive the Spirit without measure, and hence he is called christ Because he is anointed with the oil of all grace,
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For the humane nature of Christ being a creature, and of the same univocal species with ours, it could not sanctifie it self, it could not adorn it self with all habituall and actuall grace;
For the humane nature of christ being a creature, and of the same univocal species with ours, it could not sanctify it self, it could not adorn it self with all habitual and actual grace;
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It behoved us (saith the Apostle Heb 7.26.) to have such a High-Priest that was holy and unspotted, separated from sinners, that needed not to offer for his own sins.
It behooved us (Says the Apostle Hebrew 7.26.) to have such a High-Priest that was holy and unspotted, separated from Sinners, that needed not to offer for his own Sins.
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but also the spirit of God was bestowed on him, and though this be thought by the Socinians a pregnant Argument because he that is God cannot have the Spirit of God given him;
but also the Spirit of God was bestowed on him, and though this be Thought by the socinians a pregnant Argument Because he that is God cannot have the Spirit of God given him;
but the Spirit it self also was bestowed on him, So the Prophet Isa. 11.2. The spirit of the Lord is said to rest on him, the spirit of wisedom and counsell ; Thus Act. 1.2.
but the Spirit it self also was bestowed on him, So the Prophet Isaiah 11.2. The Spirit of the Lord is said to rest on him, the Spirit of Wisdom and counsel; Thus Act. 1.2.
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for as by the holy Ghost his humane body was prepared and fitted, So also his rationall soul by the same holy spirit was sanctified and made the holy One;
for as by the holy Ghost his humane body was prepared and fitted, So also his rational soul by the same holy Spirit was sanctified and made the holy One;
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and honour that the Father gave him upon fullfilling the work of Redemption for us, Act. 2.36. God hath made Jesus both Lord and Christ, he was made Lord;
and honour that the Father gave him upon fulfilling the work of Redemption for us, Act. 2.36. God hath made jesus both Lord and christ, he was made Lord;
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Wherefore God also hath highly exalted him, giving him a Name above all Names, &c. In these and many other places we reade of wonderfull Majesty and glory bestowed upon him,
Wherefore God also hath highly exalted him, giving him a Name above all Names, etc. In these and many other places we read of wonderful Majesty and glory bestowed upon him,
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and that upon his humiliation and voluntary obedience in reference to us, but although the Scripture doth evidently speak of this glory and power given him,
and that upon his humiliation and voluntary Obedience in Referente to us, but although the Scripture does evidently speak of this glory and power given him,
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for who can be made the Judge of the whole world? who can be exalted to be the King of Saints and the Nations but he who hath infinite wisedom, power, and greatness?
for who can be made the Judge of the Whole world? who can be exalted to be the King of Saints and the nations but he who hath infinite Wisdom, power, and greatness?
Ʋse 1. Doth Christ receive all that he hath, not for himself, but for his members? then what great encouragements and hopes have all the people of God,
Ʋse 1. Does christ receive all that he hath, not for himself, but for his members? then what great encouragements and hope's have all the people of God,
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Oh therefore that beleevers would more enlarge and quicken themselves up with hopes in Christ, That they would live on his fulnesse, That they would depend on his fulness, God gives thee grace and many gifts,
O Therefore that believers would more enlarge and quicken themselves up with hope's in christ, That they would live on his fullness, That they would depend on his fullness, God gives thee grace and many Gifts,
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yet because here again repeated, I shall consider it relatively, as it stands with respect to the fore-going words, Christ giveth his glory, he received from the Father, to those that believe in him, That they may be one.
yet Because Here again repeated, I shall Consider it relatively, as it Stands with respect to the foregoing words, christ gives his glory, he received from the Father, to those that believe in him, That they may be one.
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Now the particle NONLATINALPHABET here, as in other places, may be taken either NONLATINALPHABET, as the end of this glory, or NONLATINALPHABET as specifying what is part of that glory, which he giveth to them,
Now the particle Here, as in other places, may be taken either, as the end of this glory, or as specifying what is part of that glory, which he gives to them,
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for so some understand this, as describing and determining what that glory is, he would give them, viz. the glory of unity and agreement, which as Chrysostom observeth was more admirable then that of signes and doctrines, which they abounded in:
for so Some understand this, as describing and determining what that glory is, he would give them, viz. the glory of unity and agreement, which as Chrysostom observeth was more admirable then that of Signs and doctrines, which they abounded in:
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Others they understand it as the end and fruit of that glory they received, by Glory understanding all the heavenly benefits and priviledges vouchsafed unto them.
Others they understand it as the end and fruit of that glory they received, by Glory understanding all the heavenly benefits and privileges vouchsafed unto them.
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In this Doctrinal Proposition three particulars are observable: 1. That Unity among believers is part of that spiritual glory Christ purchased for them.
In this Doctrinal Proposition three particulars Are observable: 1. That Unity among believers is part of that spiritual glory christ purchased for them.
Therefore how emphatically doth he speak, Phil. 2.1, 2. If any consolation, if any bowels, fulfill ye my joy, that ye may be like minded, &c. It's then the Ministers glory,
Therefore how emphatically does he speak, Philip 2.1, 2. If any consolation, if any bowels, fulfil you my joy, that you may be like minded, etc. It's then the Ministers glory,
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whenas God promised in respect of temporal peace, The sword should be turned into plow-shares, so the controversal and polemical part of Divinity shall be changed into the practical and affectionate part.
whenas God promised in respect of temporal peace, The sword should be turned into ploughshares, so the controversal and polemical part of Divinity shall be changed into the practical and affectionate part.
when God shall bring such a spiritual judgement on the Church, as sometimes he did a temporal one upon the enemies thereof, Every mans weapon against his neighbour, till they had destroyed one another? When therefore we see God forming the hearts of believers to uniting terms, this we ought to praise God for,
when God shall bring such a spiritual judgement on the Church, as sometime he did a temporal one upon the enemies thereof, Every men weapon against his neighbour, till they had destroyed one Another? When Therefore we see God forming the hearts of believers to uniting terms, this we ought to praise God for,
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Thus it will be also for the Churches accord, therefore the Psalmist put an Ecce upon it, Behold how good and comely it is for brethren to be of one accord, Psal 133.1, 2. Thus you heard, The Heathens admired the love of primitive Christians, Ecce quam se mu•uo diligenti,
Thus it will be also for the Churches accord, Therefore the Psalmist put an Ecce upon it, Behold how good and comely it is for brothers to be of one accord, Psalm 133.1, 2. Thus you herd, The heathens admired the love of primitive Christians, Ecce quam se mu•uo diligenti,
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1. It should not be accounted a slight and little sinne to make any breaches or divisions in Gods Church, to do any thing through strife and vain-glory:
1. It should not be accounted a slight and little sin to make any Breaches or divisions in God's Church, to do any thing through strife and vainglory:
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Why then dost thou by thy contentions, by thy heretical opinions thus sinne against Christs death, his intercession and his prayer are for the same effects? Now you see in this Chapter, that his prayer for unity is ingeminated over and over again,
Why then dost thou by thy contentions, by thy heretical opinions thus sin against Christ death, his Intercession and his prayer Are for the same effects? Now you see in this Chapter, that his prayer for unity is ingeminated over and over again,
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yet it did also signifie the love we ought to have to one another, as the Apostle urgeth, 1 Cor. 10. that as the several corns make up one bread, thus do the godly make up one mystical body:
yet it did also signify the love we ought to have to one Another, as the Apostle urges, 1 Cor. 10. that as the several corns make up one bred, thus do the godly make up one mystical body:
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Even as when they groan under any corruption, and would gladly have the mastery of it, they runne to the blood of Christ, praying, O Lord, Did not Christ die that these sinnes might die? Was not Christ crucified, to crucifie these lusts? So it ought to be in matter of unity, Oh Lord, make all thy people of one heart, of one minde and spirit,
Even as when they groan under any corruption, and would gladly have the mastery of it, they run to the blood of christ, praying, Oh Lord, Did not christ die that these Sins might die? Was not christ Crucified, to crucify these Lustiest? So it ought to be in matter of unity, O Lord, make all thy people of one heart, of one mind and Spirit,
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for if ye consider what every man is by nature, it's a wonder that the whole world is not full of Cains, and a meer Aceldama, like those Cadmaan brethren the Poet speaks of.
for if you Consider what every man is by nature, it's a wonder that the Whole world is not full of Cains, and a mere Aceldama, like those Cadmaan brothers the Poet speaks of.
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God therefore who keeps the sea within its bounds that it overfloweth not, doth also restrain and chain up the corruptions of men, that all be not in a confusion;
God Therefore who keeps the sea within its bounds that it overfloweth not, does also restrain and chain up the corruptions of men, that all be not in a confusion;
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and although in regenerate men corruption is in a great measure subdued, yet that is not like Daniel's root of the Tree, that had a chain upon it never to grow,
and although in regenerate men corruption is in a great measure subdued, yet that is not like Daniel's root of the Tree, that had a chain upon it never to grow,
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and therefore not onely Histories that are prophane, but Ecclesiasticall also doe abundantly witnesse, That divisions and differences have been the ruine of most Churches:
and Therefore not only Histories that Are profane, but Ecclesiastical also do abundantly witness, That divisions and differences have been the ruin of most Churches:
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So when Solomon had displeased God by his Idolatries, then he stirreth up his adversary, and that against him, and at last divides the Kingdom from him.
So when Solomon had displeased God by his Idolatries, then he stirs up his adversary, and that against him, and At last divides the Kingdom from him.
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And thus it is also in the Church, When God is angry, then he suffers Heretiques and Schismaticks to arise, who divide it into as many pieces, as the Levites wife was:
And thus it is also in the Church, When God is angry, then he suffers Heretics and Schismatics to arise, who divide it into as many Pieces, as the Levites wife was:
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And till Gods anger be pacified, there can never be any setling or uniting, but as the two passengers in a ship at deadly feud one with another, did earnestly look to see which would be drowned first,
And till God's anger be pacified, there can never be any settling or uniting, but as the two passengers in a ship At deadly feud one with Another, did earnestly look to see which would be drowned First,
so that the Heathens may rise up against the Church of God, for the Romans before they entred into the Senate-house to consult for the publique, did first go and worship in a Temple dedicated to Jovi depositorio, because there they did deponere inimicitias ;
so that the heathens may rise up against the Church of God, for the Romans before they entered into the Senate-house to consult for the public, did First go and worship in a Temple dedicated to Jovi depositorio, Because there they did deponere inimicitias;
Ʋse. Is peace and unity amongst the godly their glory? Did Christ die for it? Doth God only give it? Then under all our breaches and differences, let us apply our selves to him, who hath this soveraign power over mens hearts:
Ʋse. Is peace and unity among the godly their glory? Did christ die for it? Does God only give it? Then under all our Breaches and differences, let us apply our selves to him, who hath this sovereign power over men's hearts:
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3. Christ is in them by his Spirit, for that is called the Spirit of Christ, and being given by him to them, they are thereby spiritualized, and made heavenly.
3. christ is in them by his Spirit, for that is called the Spirit of christ, and being given by him to them, they Are thereby spiritualized, and made heavenly.
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And if you say, How then comes it about, that so many times Christ seemeth to be gone from the soul, that he hath left his habitation, that no life or workings of Christ appear? That may be answered afterwards;
And if you say, How then comes it about, that so many times christ seems to be gone from the soul, that he hath left his habitation, that no life or workings of christ appear? That may be answered afterwards;
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and all other Writers were but meer literarists, and these speak much of such raptures, and elevation of the soul, that in these pangs it doth lose its own being, and is transessentiated into God:
and all other Writers were but mere literarists, and these speak much of such raptures, and elevation of the soul, that in these pangs it does loose its own being, and is transessentiated into God:
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Now what these say about God, many have an imitating language of in respect of Christ, but when Christ is said to live and dwell in us, you must not conceive,
Now what these say about God, many have an imitating language of in respect of christ, but when christ is said to live and dwell in us, you must not conceive,
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It's not Christ that repents or believeth in them, but they themselves, though he efficiently help to these duties, much lesse is it Christ that sinneth or commits iniquity in them.
It's not christ that repents or Believeth in them, but they themselves, though he efficiently help to these duties, much less is it christ that Sinneth or commits iniquity in them.
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These latter dayes give instance of sad delusions in this kinde, men perswading themselves of Christs being in them after such a palpable and bodily manner, that at last they are delivered up to think they are Jesus Christ himself,
These latter days give instance of sad delusions in this kind, men persuading themselves of Christ being in them After such a palpable and bodily manner, that At last they Are Delivered up to think they Are jesus christ himself,
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Though the Apostle, Galat. 2. useth that expression, I no longer live, but Christ in me, yet that is to be understood onely metaphorically, you must not take it strictly and philosophically,
Though the Apostle, Galatians 2. uses that expression, I no longer live, but christ in me, yet that is to be understood only metaphorically, you must not take it strictly and philosophically,
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so neither can we say, it's Christ that believeth, that repenteth, that liveth in us: So that the believers work is to be distinguished from Christs work in him.
so neither can we say, it's christ that Believeth, that Repenteth, that lives in us: So that the believers work is to be distinguished from Christ work in him.
CHrist (you have heard) is in his people and they are in him; But how to understand this precious but sublime doctrine rightly, that is the great difficulty;
christ (you have herd) is in his people and they Are in him; But how to understand this precious but sublime Doctrine rightly, that is the great difficulty;
So in respect of this inhabitation of Christ in beleevers, we may more easily remove false and erroneous waies then assert the true and proper manner of it;
So in respect of this inhabitation of christ in believers, we may more Easily remove false and erroneous ways then assert the true and proper manner of it;
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But the light of the Word and the experience of a godly man subordinate thereunto, will greatly conduce to make some profitable though not comprehensive discoveries of it. And
But the Light of the Word and the experience of a godly man subordinate thereunto, will greatly conduce to make Some profitable though not comprehensive discoveries of it. And
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And this is the reason, why natural men who are carried away only as brute beasts by sensible Objects are not affected with Christs being in his Children,
And this is the reason, why natural men who Are carried away only as brutus beasts by sensible Objects Are not affected with Christ being in his Children,
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So though Christ fill his whole Church, and the Apostle expresseth it, Col. 3.11. he is all in all, yet this is after an invisible and corporally indiscernable mannes,
So though christ fill his Whole Church, and the Apostle Expresses it, Col. 3.11. he is all in all, yet this is After an invisible and corporally indiscernible Man's,
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so that though the Apostle who lived with Christ in a bodily manner, and was eye-witnesse of all that he did and suffered, could say, 1 Joh. 1.1. That which we have seen with our eyes, which we have looked upon, and our hands have handled, yet beleevers cannot now say so;
so that though the Apostle who lived with christ in a bodily manner, and was eyewitness of all that he did and suffered, could say, 1 John 1.1. That which we have seen with our eyes, which we have looked upon, and our hands have handled, yet believers cannot now say so;
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Therefore it's often by Divine called mysticall, Christs Marriage with the soul is mystical, Christs living and dwelling in us is mystical, it being a great mystery,
Therefore it's often by Divine called mystical, Christ Marriage with the soul is mystical, Christ living and Dwelling in us is mystical, it being a great mystery,
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In the second place, Though Christ be in us invisibly and spiritually, yet he is truly, and really, and operatively in us, So that we are not to look upon this as a fancy or delusion,
In the second place, Though christ be in us invisibly and spiritually, yet he is truly, and really, and operatively in us, So that we Are not to look upon this as a fancy or delusion,
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yea, it is so reall that corporal things are said to have no reality at all comparatively; Thus Christ Joh. 15.1. I am the true Vine, and Joh. 6.55, 56. My flesh is meat indeed, and my bloud is drink indeed, He that eateth my flesh and drinketh my bloud dwelleth in me and I in him ;
yea, it is so real that corporal things Are said to have no reality At all comparatively; Thus christ John 15.1. I am the true Vine, and John 6.55, 56. My Flesh is meat indeed, and my blood is drink indeed, He that Eateth my Flesh and Drinketh my blood dwells in me and I in him;
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Therefore though we walk not by bodily sence but by faith, yet the things of Faith have as reall and lively subsistence in the soul as bodily objects can affect the body.
Therefore though we walk not by bodily sense but by faith, yet the things of Faith have as real and lively subsistence in the soul as bodily objects can affect the body.
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I shall not be large in discovering this, because I have touched on it heretofore, only the first step of Christs being in us is by uniting of himself to us,
I shall not be large in discovering this, Because I have touched on it heretofore, only the First step of Christ being in us is by uniting of himself to us,
for we are by nature estranged from him, and lie as so many lumps of earth devoid and destitute of all spirituall life and motion till Christ unite himself to us,
for we Are by nature estranged from him, and lie as so many lumps of earth devoid and destitute of all spiritual life and motion till christ unite himself to us,
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3. Christ is in his people by way of gracious operation as a powerfull efficient, which enableth to all those holy and divine actions the godly perform, Joh. 15. Without me you can do nothing ;
3. christ is in his people by Way of gracious operation as a powerful efficient, which enableth to all those holy and divine actions the godly perform, John 15. Without me you can do nothing;
Did not Christ daily move and breathe upon the soul, it would alwaies work in a carnal and humane manner, Paul saith, He no longer liveth but Christ in him, Gal. 2.20.
Did not christ daily move and breathe upon the soul, it would always work in a carnal and humane manner, Paul Says, He no longer lives but christ in him, Gal. 2.20.
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For Paul of himself, and in his own corruption would follow the boasts of the flesh, persevere the desires thereof, did not Christ quicken and sanctifie him.
For Paul of himself, and in his own corruption would follow the boasts of the Flesh, persevere the Desires thereof, did not christ quicken and sanctify him.
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Therefore it's called the Communion of the body of Christ, 1 Cor. 10. and although Joh 6. the eating and drinking of Christs body and bloud be not there meant of the Sacrament but of Faith in the general.
Therefore it's called the Communion of the body of christ, 1 Cor. 10. and although John 6. the eating and drinking of Christ body and blood be not there meant of the Sacrament but of Faith in the general.
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Certainly if the presence differ not, yet the manner of confirming and assuring of it doth, otherwise Sacraments would be Seals of the promise in vain,
Certainly if the presence differ not, yet the manner of confirming and assuring of it does, otherwise Sacraments would be Seals of the promise in vain,
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Thus still the devil doth hurry many wicked men violently into Eternall perdition, and therefore our Saviour chargeth the Pharisees Joh. 6. That they were of their Father the devil, because they did his works ;
Thus still the Devil does hurry many wicked men violently into Eternal perdition, and Therefore our Saviour charges the Pharisees John 6. That they were of their Father the Devil, Because they did his works;
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2. Where Christ is, there he is all in all, he is instead of all to that believer, Gal. 3.28. There is neither Jew nor Gentile, &c. but Christ is all in all, Two things are affirmed, He is in all ;
2. Where christ is, there he is all in all, he is instead of all to that believer, Gal. 3.28. There is neither Jew nor Gentile, etc. but christ is all in all, Two things Are affirmed, He is in all;
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What all is Christ? He is all priviledges as appeareth by the Context, he is Jew and Greek, he is male and female, that is Christ is instead of all priviledges and prerogatives,
What all is christ? He is all privileges as appears by the Context, he is Jew and Greek, he is male and female, that is christ is instead of all privileges and prerogatives,
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Thus he is all things to the soul eminently and virtually again he is all things meritoriously, there being no benefit a beleever can stand in need of but he hath purchased it by his death, he is also all things efficiently because he subdueth every sin, he quickeneth to every grace,
Thus he is all things to the soul eminently and virtually again he is all things meritoriously, there being no benefit a believer can stand in need of but he hath purchased it by his death, he is also all things efficiently Because he subdueth every since, he Quickeneth to every grace,
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3. Where Christ is in a man, there also his Spirit is putting it self forth in the severall operations thereof, an illuminating spirit, a guiding leading spirit, a sanctifying and sealing spirit,
3. Where christ is in a man, there also his Spirit is putting it self forth in the several operations thereof, an illuminating Spirit, a guiding leading Spirit, a sanctifying and sealing Spirit,
Ʋse of Examination, Try your selves in this main Point, as the Apostle saith, 1 Cor. 13.5. Know ye not that Jesus Christ is in you except ye be Reprobates ;
Ʋse of Examination, Try your selves in this main Point, as the Apostle Says, 1 Cor. 13.5. Know you not that jesus christ is in you except you be Reprobates;
as Christ slept in the ••ip, and suffered the windes and storms to arise, that they might call more earnestly upon him, sometimes we through our corruptions and sins do provoke him to withdraw his powerful operations;
as christ slept in the ••ip, and suffered the winds and storms to arise, that they might call more earnestly upon him, sometime we through our corruptions and Sins do provoke him to withdraw his powerful operations;
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SERMON CXXVIII. Of the Fathers being in Christ; Of both their being in Believers: And how that can be, and yet they not quite freed from Sinne and Sorrow. JOHN 17.23. I in them, and thou in me.
SERMON CXXVIII. Of the Father's being in christ; Of both their being in Believers: And how that can be, and yet they not quite freed from Sin and Sorrow. JOHN 17.23. I in them, and thou in me.
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yea it's impossible to have the Son in us, and not the Father also, 2 ep. Joh. 29. He that abideth in the doctrine of Christ, hath both the Father and the Son. Yea we cannot know the Sonne,
yea it's impossible to have the Son in us, and not the Father also, 2 Epistle. John 29. He that Abideth in the Doctrine of christ, hath both the Father and the Son. Yea we cannot know the Son,
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or believe in him, except we believe in the Father also, Joh. 1.4, 7, 8, 9. When Philip desired Christ to shew him the Father, because Christ spake so much of him, our Saviour doth first reprove Philip, and then instruct him:
or believe in him, except we believe in the Father also, John 1.4, 7, 8, 9. When Philip desired christ to show him the Father, Because christ spoke so much of him, our Saviour does First reprove Philip, and then instruct him:
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but practically, and as it relateth to us, for to that purpose is it spoken by our Saviour, that hereby it might be shewed, that the Father is in us also.
but practically, and as it relateth to us, for to that purpose is it spoken by our Saviour, that hereby it might be showed, that the Father is in us also.
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and therefore it is that Christ cals him, his Father and their Father, and so some understand that transitively, In whom I am well-pleased, viz. with the godly, being reconciled through his blood to them;
and Therefore it is that christ calls him, his Father and their Father, and so Some understand that transitively, In whom I am well-pleased, viz. with the godly, being reconciled through his blood to them;
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Fourthly, The Father is in Christ, by the communication of the fulnes of the God-head. This the Scripture giveth a notable description of, Col. 2.9. For in him dwelleth all the God-head bodily.
Fourthly, The Father is in christ, by the communication of the fullness of the Godhead. This the Scripture gives a notable description of, Col. 2.9. For in him dwells all the Godhead bodily.
but of the Father, as God, in his humane Nature, and the end why the Apostle bringeth this, is to take off all men from running either to Philosophy, humane traditions,
but of the Father, as God, in his humane Nature, and the end why the Apostle brings this, is to take off all men from running either to Philosophy, humane traditions,
all the God-head, that is, all the whole Nature and Attributes of God, wisdom, righteousness, holiness, &c. Dwelleth, that is, abideth, continueth, Bodily, that is, personally, in opposition first to the legal expressions of Gods presence;
all the Godhead, that is, all the Whole Nature and Attributes of God, Wisdom, righteousness, holiness, etc. Dwells, that is, Abideth, Continueth, Bodily, that is, personally, in opposition First to the Legal expressions of God's presence;
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and certainly, if the believer did more improve this truth, that he is made one with the Father and the Son, it would raise up his soul, he would condemn himself,
and Certainly, if the believer did more improve this truth, that he is made one with the Father and the Son, it would raise up his soul, he would condemn himself,
for all those low, narrow and dejected thoughts, he is assaulted with, for how can sin hurt him that is one with Christ? How can the devil destroy him that is one with God? Certainly these must destroy Christ and God also.
for all those low, narrow and dejected thoughts, he is assaulted with, for how can since hurt him that is one with christ? How can the Devil destroy him that is one with God? Certainly these must destroy christ and God also.
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These glorious things being clear Scripture-truths, all the doubt is, How shall a Christian perswade himself that the Son and the Father abide in him,
These glorious things being clear Scriptural truths, all the doubt is, How shall a Christian persuade himself that the Son and the Father abide in him,
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when he is sensible of such corruption and sin also in him? For who would not think, that when these high things are spoken, that Christ liveth and dwelleth in a man, that the Father and Son do make their abode in him,
when he is sensible of such corruption and since also in him? For who would not think, that when these high things Are spoken, that christ lives and dwells in a man, that the Father and Son do make their Abided in him,
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but that such a soul must be perfected, and made pure without sin? Who would not think, that only a compleat and perfect man can say with Paul, I no longer,
but that such a soul must be perfected, and made pure without since? Who would not think, that only a complete and perfect man can say with Paul, I no longer,
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Now for the first, How the Father and Son can be in a believer, and yet there be such remainders of vigorous corruption in him? To this it is answered,
Now for the First, How the Father and Son can be in a believer, and yet there be such remainders of vigorous corruption in him? To this it is answered,
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1. That if it be duly considered, how the Father and Christ is in us, it must presently be conceived, that there is a presence of sin necessarily supposed in such.
1. That if it be duly considered, how the Father and christ is in us, it must presently be conceived, that there is a presence of since necessarily supposed in such.
2. Though God and Christ be in us, yet they are in us, as free agents, communicating efficacy and power according to that measure and degree they please.
2. Though God and christ be in us, yet they Are in us, as free agents, communicating efficacy and power according to that measure and degree they please.
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and though it be Christ that doth daily quicken and preserve us, yet we so distemper our selves, that some obstructions may be put to his operative presence. As
and though it be christ that does daily quicken and preserve us, yet we so distemper our selves, that Some obstructions may be put to his operative presence. As
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and as Mary Magdalen thought it had been the Gardner, when it was her Lord. Thus the godly soul, though Christ at that very time doth evidently work in it,
and as Marry Magdalen Thought it had been the Gardner, when it was her Lord. Thus the godly soul, though christ At that very time does evidently work in it,
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Lastly, Christ sometimes purposely withdraws his operative presence to try us, that we might see our own infirmities, that we might the more earnestly prize his power and grace:
Lastly, christ sometime purposely withdraws his operative presence to try us, that we might see our own infirmities, that we might the more earnestly prize his power and grace:
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And as for the second Question, How can Christ be in thee, and yet thou have no comfort and assurance? You may see the possibility of that in Christ himself, who though so dearly beloved of the Father,
And as for the second Question, How can christ be in thee, and yet thou have no Comfort and assurance? You may see the possibility of that in christ himself, who though so dearly Beloved of the Father,
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when a noble person enters into thy house, how doth it trouble thee, that any offensive object should come before him? Be thou as much carefull, left any vain thought, any evil action should molest him.
when a noble person enters into thy house, how does it trouble thee, that any offensive Object should come before him? Be thou as much careful, left any vain Thought, any evil actium should molest him.
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SERMON CXXIX. Of the Ʋnity of Believers; Of the Cause and Nature of it; And what makes to the perfect Consummation of it. JOHN 17.23. That they may be made perfect in one.
SERMON CXXIX. Of the Ʋnity of Believers; Of the Cause and Nature of it; And what makes to the perfect Consummation of it. JOHN 17.23. That they may be made perfect in one.
3. Of believers amongst themselves, and the Ʋnity of Christ with believers, as their Head, is the cause of the Members union and communion one with another.
3. Of believers among themselves, and the Ʋnity of christ with believers, as their Head, is the cause of the Members Union and communion one with Another.
for our Saviour doth in this prayer for believers four times repeat it, which demonstrateth his exceeding ardent affections for it, only every expression seemeth to rise higher then the former.
for our Saviour does in this prayer for believers four times repeat it, which Demonstrates his exceeding Ardent affections for it, only every expression seems to rise higher then the former.
onely the word NONLATINALPHABET and NONLATINALPHABET, is used sometimes of performing and consummating a thing with perfection, sometimes it's used of sanctification and consecration, Heb. 2.10. Heb. 5.9. Heb. 7.28.
only the word and, is used sometime of performing and consummating a thing with perfection, sometime it's used of sanctification and consecration, Hebrew 2.10. Hebrew 5.9. Hebrew 7.28.
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It was the Heathens Position, That amicitia could onely be inter bonos, that whatsoever friendship was from bono utili, or jacundo, and not honesto, it did not deserve the name of friendship:
It was the heathens Position, That amicitiam could only be inter bonos, that whatsoever friendship was from Bono utili, or jacundo, and not honesto, it did not deserve the name of friendship:
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Secondly, To be perfect in Ʋnity, doth imply, not onely sincerity, but integrity of all those substantials and essentials, wherein this onenesse doth consist.
Secondly, To be perfect in Ʋnity, does imply, not only sincerity, but integrity of all those substantials and essentials, wherein this oneness does consist.
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and thus we reade of many called perfect, as 1 Cor. 2.6. Heb. 5.14. not in an absolute sense, but comparatively, because they are carried on to further degrees of grace then others:
and thus we read of many called perfect, as 1 Cor. 2.6. Hebrew 5.14. not in an absolute sense, but comparatively, Because they Are carried on to further Degrees of grace then Others:
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In the best constituted Churches there are several imperfections, there is much weakness, many carnal affections, which are apt to discompose the beautifull frame of the Church.
In the best constituted Churches there Are several imperfections, there is much weakness, many carnal affections, which Are apt to discompose the beautiful frame of the Church.
and therefore those primitive Christians, who had one soul, and one heart, were constant also in their breaking of bread, whereby their mutual love was strongly preserved.
and Therefore those primitive Christians, who had one soul, and one heart, were constant also in their breaking of bred, whereby their mutual love was strongly preserved.
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Thus it is here perfect, because the endeavours and breathings of the godly should be after that heavenly unity, to have it with the Church here in grace,
Thus it is Here perfect, Because the endeavours and breathings of the godly should be After that heavenly unity, to have it with the Church Here in grace,
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Several Antidotes have been prescribed against this corruption, but yet when all is done, It's the onely power of Jesus Christ, as Head of his Church, that workes this sweet Harmony.
Several Antidotes have been prescribed against this corruption, but yet when all is done, It's the only power of jesus christ, as Head of his Church, that works this sweet Harmony.
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For we told you, This unity, though externall, yet is chiefly spirituall and internall, viz. The harmonious knitting and joyning of all the Members of Christ together, in him their Head:
For we told you, This unity, though external, yet is chiefly spiritual and internal, viz. The harmonious knitting and joining of all the Members of christ together, in him their Head:
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That power therefore which gives grace, that onely unites, As in the naturall body, the same cause which makes a member ▪ makes it also a united member:
That power Therefore which gives grace, that only unites, As in the natural body, the same cause which makes a member ▪ makes it also a united member:
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Insomuch that in all the fractions and divisions we see amongst the godly, we ought to have our eyes up more to God, to consider that power which makes them holy, must unite them;
Insomuch that in all the fractions and divisions we see among the godly, we ought to have our eyes up more to God, to Consider that power which makes them holy, must unite them;
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and to understand it, consider, What it is that the Apostle makes the cause why those false Teachers did advance the worship of Angels, introduce humane traditions,
and to understand it, Consider, What it is that the Apostle makes the cause why those false Teachers did advance the worship of Angels, introduce humane traditions,
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The first respects the union of beleevers to Christ, and so the body is said by joynts to receive nourishment, that as the body hath it's nourishment suppeditated by those natural helpes,
The First respects the Union of believers to christ, and so the body is said by Joints to receive nourishment, that as the body hath it's nourishment suppeditated by those natural helps,
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so hath every Christian from Christ: Now the joynt that suppeditates these spirituall helps, is chiefly the Spirit of God: So Romans 8.9. If any man have net the Spirit of Christ, he is none of his:
so hath every Christian from christ: Now the joint that suppeditates these spiritual helps, is chiefly the Spirit of God: So Romans 8.9. If any man have net the Spirit of christ, he is none of his:
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Now the Spirit of Christ is here said, NONLATINALPHABET, To administer nourishment. The word NONLATINALPHABET doth properly signifie to supply all those ornaments, which were necessary to such as kept their sacred dancings and festivities,
Now the Spirit of christ is Here said,, To administer nourishment. The word does properly signify to supply all those Ornament, which were necessary to such as kept their sacred dancings and festivities,
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and the word NONLATINALPHABET added, amplifieth it, denoting the full, plentifull and abundant supply it giveth. So that you see, it's Christs Spirit, not ours, which doth thus inable us.
and the word added, amplifieth it, denoting the full, plentiful and abundant supply it gives. So that you see, it's Christ Spirit, not ours, which does thus inable us.
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So that the Spirit of God, which is in Christ, doth also work in all beleevers, inflaming and exciting to such graces, whereby they have intimate communion one with another.
So that the Spirit of God, which is in christ, does also work in all believers, Inflaming and exciting to such graces, whereby they have intimate communion one with Another.
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Ʋse of Instruction, Whence it is, that even amongst the godly there are so many differences, heart-burnings, &c. It's because Christ is not in them after such a powerfull and efficacious manner, as he might be.
Ʋse of Instruction, Whence it is, that even among the godly there Are so many differences, heartburnings, etc. It's Because christ is not in them After such a powerful and efficacious manner, as he might be.
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THE words now to be insisted upon •re, the effect or event of this spirituall Unity beleevers have with Christ and one another, which is, That the world may know the Father had sent Christ ;
THE words now to be insisted upon •re, the Effect or event of this spiritual Unity believers have with christ and one Another, which is, That the world may know the Father had sent christ;
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This was treated of before, only whereas before it was that the world may beleeve here it is, That the world may know, and besides a new thing is here added to their knowledge, that the Father had sent Christ, viz. his love also of all Beleevers, even as he loved Christ.
This was treated of before, only whereas before it was that the world may believe Here it is, That the world may know, and beside a new thing is Here added to their knowledge, that the Father had sent christ, viz. his love also of all Believers, even as he loved christ.
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I shall only fasten on this Consideration, that what our Saviour called believing ver. 21. here is called knowing, and therefore having handled faith in its specifical nature as it rests on Christ, which alone justifieth,
I shall only fasten on this Consideration, that what our Saviour called believing for. 21. Here is called knowing, and Therefore having handled faith in its specifical nature as it rests on christ, which alone Justifieth,
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whether indeed knowledge be a pre-requisite or ingredient is disputed, but that all divine Faith hath knowledge is confessed by the Orthodox against the Papists; so that I shall observe,
whither indeed knowledge be a prerequisite or ingredient is disputed, but that all divine Faith hath knowledge is confessed by the Orthodox against the Papists; so that I shall observe,
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Hence it is usual in Scripture to describe faith sometimes by trusting, and sometimes by knowing, synecdochically intending thereby the whole nature of faith;
Hence it is usual in Scripture to describe faith sometime by trusting, and sometime by knowing, synecdochically intending thereby the Whole nature of faith;
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as we have by sense, for the Scripture doth oppose living by faith to living by sense, and our Saviour faith, John 20. Blessed is he that believeth and seeth not, Ʋbi vides, non est fides ;
as we have by sense, for the Scripture does oppose living by faith to living by sense, and our Saviour faith, John 20. Blessed is he that Believeth and sees not, Ʋbi vides, non est fides;
yet hereafter this vail, this cloud will be removed, and we shall then perfectly and fully understand all those things, that now we have but imperfect apprehensions of about the Doctrine of Christ, of the Trinity, of the Resurrection, of the providences of God towards his Church,
yet hereafter this Vail, this cloud will be removed, and we shall then perfectly and Fully understand all those things, that now we have but imperfect apprehensions of about the Doctrine of christ, of the Trinity, of the Resurrection, of the providences of God towards his Church,
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That men are opiniotive and fancy-full in Religion, rather then believing, for where the knowledge of faith is, there it doth NONLATINALPHABET convince,
That men Are opiniotive and fanciful in Religion, rather then believing, for where the knowledge of faith is, there it does convince,
Fourthly, The knowledge of faith is not from the evidence of any internal principles of the thing, such as we have by demonstration and reason in philosophical matters.
Fourthly, The knowledge of faith is not from the evidence of any internal principles of the thing, such as we have by demonstration and reason in philosophical matters.
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So that if Papists, when they deny faith to be knowledge, did mean no more then this, that it is not a scientifical knowledge, that it's not a knowledge from the inward reason of things, we would grant it,
So that if Papists, when they deny faith to be knowledge, did mean no more then this, that it is not a scientifical knowledge, that it's not a knowledge from the inward reason of things, we would grant it,
but now, what is it that the Church believeth, they know not, and it may be never heard of it? Therefore that is the way to lead men blindfold to hell;
but now, what is it that the Church Believeth, they know not, and it may be never herd of it? Therefore that is the Way to led men blindfold to hell;
when it gets any knowledge in the Scripture, how ready to be lifted up, to despise others, to think we are wiser then Solomon, which makes the Apostle say, Knowledge puffeth up, 1 Cor. 8.1.
when it gets any knowledge in the Scripture, how ready to be lifted up, to despise Others, to think we Are Wiser then Solomon, which makes the Apostle say, Knowledge Puffeth up, 1 Cor. 8.1.
as well as Officers, to attend to the reading of it, to prove all things, to try all things? Can the Scripture be made use of? Can these duties be put in practice,
as well as Officers, to attend to the reading of it, to prove all things, to try all things? Can the Scripture be made use of? Can these duties be put in practice,
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Hence they are called light in the Lord, light in the very abstract, Eph. 5.8. and the Scripture speaks often, of their illumination, having their understandings and hearts opened;
Hence they Are called Light in the Lord, Light in the very abstract, Ephesians 5.8. and the Scripture speaks often, of their illumination, having their understandings and hearts opened;
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it's called the NONLATINALPHABET, the reasonable service, Rom. 12.1. and all the Pharisees worship is rejected, because it had no word to be grounded upon;
it's called the, the reasonable service, Rom. 12.1. and all the Pharisees worship is rejected, Because it had no word to be grounded upon;
we are to answer God, when he shall say, Who hath required you to believe thus, to worship thus? And how can this be without knowledge? Though in Popery a blinde obedience is commended,
we Are to answer God, when he shall say, Who hath required you to believe thus, to worship thus? And how can this be without knowledge? Though in Popery a blind Obedience is commended,
Lastly, If faith hath not knowledge, then it's impossible to discharge all those effects of faith, that the Scripture speaks of, as to cleave and adhere to the truth, to refuse falshood, and all cunning deceivableness of errour.
Lastly, If faith hath not knowledge, then it's impossible to discharge all those effects of faith, that the Scripture speaks of, as to cleave and adhere to the truth, to refuse falsehood, and all cunning deceivableness of error.
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There cannot be any faith, all the while this darkness is upon thy minde, and if there be no Faith, there is no Justification, no Salvation, Christ is become of no effect unto thee,
There cannot be any faith, all the while this darkness is upon thy mind, and if there be no Faith, there is no Justification, no Salvation, christ is become of no Effect unto thee,
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and yet how boldly will many ignorant people talk of their good faith, they are not led aside with the giddy errours of many, they cleave to the old faith,
and yet how boldly will many ignorant people talk of their good faith, they Are not led aside with the giddy errors of many, they cleave to the old faith,
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SERMON CXXXI. Of the unspeakable Love of God to Believers; Shewing wherein Gods Love to Christ, and to Believers is alike, and wherein it differs. JOHN 17.23.
SERMON CXXXI. Of the unspeakable Love of God to Believers; Showing wherein God's Love to christ, and to Believers is alike, and wherein it differs. JOHN 17.23.
Observ. That God the Father loveth believers, even as he loveth Christ himself. A great truth, and as you would think, a bold and presumptuous affirmation.
Observation That God the Father loves believers, even as he loves christ himself. A great truth, and as you would think, a bold and presumptuous affirmation.
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of which we have briefly treated already, because our Saviour had mentioned it, v. 21. and indeed our Saviour doth in these verses with so much plainness ingeminate the matter of his Petition, that Luther on the place saith, These words do pueriliter sonare, judicio rationis, and that he was wont to say often, That he never read a book containing such excellent and sublime matter in such simple and plain words.
of which we have briefly treated already, Because our Saviour had mentioned it, v. 21. and indeed our Saviour does in these Verses with so much plainness ingeminate the matter of his Petition, that Luther on the place Says, These words do pueriliter sonare, Judicio rationis, and that he was wont to say often, That he never read a book containing such excellent and sublime matter in such simple and plain words.
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That which is supposed is, that it's of great consequence for the world to know that God loveth believers, it would stop much of their malice and violence,
That which is supposed is, that it's of great consequence for the world to know that God loves believers, it would stop much of their malice and violence,
A wonderfull and amazing expression it is, that believers and Christ should be thus coupled together, that when there is such an infinite disparity, that yet they should both agree in the same love:
A wonderful and amazing expression it is, that believers and christ should be thus coupled together, that when there is such an infinite disparity, that yet they should both agree in the same love:
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as he loveth Christ The Greek word NONLATINALPHABET Austin and Calvin do explain not of similitude, but of causality, and so resolve it into this sense.
as he loves christ The Greek word Austin and calvin do explain not of similitude, but of causality, and so resolve it into this sense.
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Secondly, Therefore the love which the Father sheweth to his Sonne, is necessary and natural ; he could not but love him, no more then he could not, but beget him,
Secondly, Therefore the love which the Father shows to his Son, is necessary and natural; he could not but love him, no more then he could not, but beget him,
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whereas to believers it's voluntary, and wholly of free dispensation. It's disputed in the Schools, Whether the Father did beget the Sonne necessarily, or freely,
whereas to believers it's voluntary, and wholly of free Dispensation. It's disputed in the Schools, Whither the Father did beget the Son necessarily, or freely,
but the soundest Writers say, That a necessity of unitability and freedom do not oppose one another, a necessity from natural imperfection contradicts liberty as a perfection,
but the soundest Writers say, That a necessity of unitability and freedom do not oppose one Another, a necessity from natural imperfection contradicts liberty as a perfection,
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It's from his infinite perfection, that he cannot but love himself, and his Sonne, but now in respect of his adopted sons, all is of meer grace, which he doth to them, John 1. It's he that gives an NONLATINALPHABET, a right and priviledge to them, to become the sons of God, God could have taken infinite delight in his own Sonne, that was object satisfying enough, there needed no other then him to take his delight in,
It's from his infinite perfection, that he cannot but love himself, and his Son, but now in respect of his adopted Sons, all is of mere grace, which he does to them, John 1. It's he that gives an, a right and privilege to them, to become the Sons of God, God could have taken infinite delight in his own Son, that was Object satisfying enough, there needed no other then him to take his delight in,
And this indeed doth mainly put the difference between the Fathers love to us and Christ, here Christ is loved for his own sake, he needed no Mediator,
And this indeed does mainly put the difference between the Father's love to us and christ, Here christ is loved for his own sake, he needed no Mediator,
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Having thus seen the disparity, and that still Christ hath the preheminency in Gods love, Let us consider wherein Christ and we agree in Gods love. And
Having thus seen the disparity, and that still christ hath the Preeminence in God's love, Let us Consider wherein christ and we agree in God's love. And
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So that Christ and his Church are considered as one mysticall person, and this is chiefly aimed at in all those places, where Christ speaks of his being in believers, and that they are his body, all is to draw up our hearts into an high admiration of Gods love herein,
So that christ and his Church Are considered as one mystical person, and this is chiefly aimed At in all those places, where christ speaks of his being in believers, and that they Are his body, all is to draw up our hearts into an high admiration of God's love herein,
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Secondly, The Fathers love to Christ and us is alike in the properties of it. Love to Christ is not differing in it's properties from that he loveth us with. As
Secondly, The Father's love to christ and us is alike in the properties of it. Love to christ is not differing in it's properties from that he loves us with. As
1. It's eternal love, As the Father loved Christ before the world was, so he did also all believers in Christ before the foundation of the world was laid.
1. It's Eternal love, As the Father loved christ before the world was, so he did also all believers in christ before the Foundation of the world was laid.
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This our Saviour speaketh of, vers. 24. Thou lovedst me before the foundation of the world, and that he sheweth the like love to all believers, is often declared, Eph. 1.4. We are chosen in Christ before the foundation of the world.
This our Saviour speaks of, vers. 24. Thou lovedest me before the Foundation of the world, and that he shows the like love to all believers, is often declared, Ephesians 1.4. We Are chosen in christ before the Foundation of the world.
No, it was from all eternity, and that love brought forth in time, all the other effects of love, that called thee, that justified thee, and that will glorifie thee ;
No, it was from all eternity, and that love brought forth in time, all the other effects of love, that called thee, that justified thee, and that will Glorify thee;
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This is plain, because all the promises to the godly are Yea and Amen in Christ, 2 Cor. 1.20. he is their Mediator, in him they are made one with the Father:
This is plain, Because all the promises to the godly Are Yea and Amen in christ, 2 Cor. 1.20. he is their Mediator, in him they Are made one with the Father:
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1 One great effect of the Fathers love to Christ, while in the dayes of his suffering flesh, was the protection, defence and incouragement that he had from the Father ;
1 One great Effect of the Father's love to christ, while in the days of his suffering Flesh, was the protection, defence and encouragement that he had from the Father;
insomuch that though the malice of his enemies was importunate to destroy him, yet they could never accomplish their design, till the Fathers time was come,
insomuch that though the malice of his enemies was importunate to destroy him, yet they could never accomplish their Design, till the Father's time was come,
so they shall reign with him, here they are said not only to be sons, but heirs and co-heirs with Christ, they shall sit on thrones of glory with Christ.
so they shall Reign with him, Here they Are said not only to be Sons, but Heirs and coheirs with christ, they shall fit on thrones of glory with christ.
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SERMON CXXXII. Sheweth of what high concernment it is to the men of the world to know how greatly Believers (whom they hate and persecute) are beloved of God. JOH. 17.23. That thou hast loved them, as thou hast loved me.
SERMON CXXXII. Shows of what high concernment it is to the men of the world to know how greatly Believers (whom they hate and persecute) Are Beloved of God. JOHN. 17.23. That thou hast loved them, as thou hast loved me.
THe glorious priviledge of a believer hath been considered from this priviledge, viz. that they and Christ are imbraced with the same love, and are made co-heirs with Christ.
THe glorious privilege of a believer hath been considered from this privilege, viz. that they and christ Are embraced with the same love, and Are made coheirs with christ.
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It may seem, that the Father loveth us more then Christ, for he giveth him to be a ransom and price for us, Christ is made a curse, dieth an ignominious and a painfull death, not for himself,
It may seem, that the Father loves us more then christ, for he gives him to be a ransom and price for us, christ is made a curse, Dieth an ignominious and a painful death, not for himself,
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So that the Father loved him the more, because he would out himself from the exercise and actual enjoyment of his Fathers love for a season, that he was contented for a time to be in those agonies and conflicts, grapling with the sense of his Fathers displeasure,
So that the Father loved him the more, Because he would out himself from the exercise and actual enjoyment of his Father's love for a season, that he was contented for a time to be in those agonies and conflicts, grappling with the sense of his Father's displeasure,
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for this very reason, his Father did infinitely love him, so Christ himself witnesseth, Job. 10.17. Therefore doth my Father love me, because I lay down my life for my sheep ;
for this very reason, his Father did infinitely love him, so christ himself Witnesseth, Job. 10.17. Therefore does my Father love me, Because I lay down my life for my sheep;
and herein was the Fathers love and acceptance seen, that upon his sufferings the Father exalted him to such transcendent glory, exalting him above every name that is named :
and herein was the Father's love and acceptance seen, that upon his sufferings the Father exalted him to such transcendent glory, exalting him above every name that is nam:
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So that although many Divines say, Christ merited nothing for himself, yet others say with great confidence, That the Covenant which was made with Christ as our Mediatour, did promise him all that mediatorial honour and glory which he enjoyed, upon the discharge of his Suretiship,
So that although many Divines say, christ merited nothing for himself, yet Others say with great confidence, That the Covenant which was made with christ as our Mediator, did promise him all that mediatorial honour and glory which he enjoyed, upon the discharge of his Suretyship,
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Fourthly, Therefore Christ was loved more then us, though he died for us, Because the ultimate end of his death was, that we being redeemed by his death, might acknowledge him our Lord,
Fourthly, Therefore christ was loved more then us, though he died for us, Because the ultimate end of his death was, that we being redeemed by his death, might acknowledge him our Lord,
So that the salvation of believers is but a proxim and immediate end of Christs death, that which is ultimate, that which was principally intended, was that we being thus ransomed, might to all eternity set forth the praises and glory of him, who thus loved us to death.
So that the salvation of believers is but a Proxim and immediate end of Christ death, that which is ultimate, that which was principally intended, was that we being thus ransomed, might to all eternity Set forth the praises and glory of him, who thus loved us to death.
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That he joyneth Christ and them in the same love, the same heaven, the same glory (for kinde) that Christ hath, all believers likewise shall partake of.
That he Joineth christ and them in the same love, the same heaven, the same glory (for kind) that christ hath, all believers likewise shall partake of.
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Even as for wicked men, the same hell, the same damnation and torments which are prepared for the devil and his Angels, are also appointed for the ungodly:
Even as for wicked men, the same hell, the same damnation and torments which Are prepared for the Devil and his Angels, Are also appointed for the ungodly:
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If D•vid said, Seemeth it a light matter to be made a son-in-law to the King, then yet Sauls purpose was not to make him like Jonathan, and co-heir with him of that temporal Kingdom,
If D•vid said, Seems it a Light matter to be made a son-in-law to the King, then yet Saul's purpose was not to make him like Johnathan, and coheir with him of that temporal Kingdom,
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Oh say, and often say, Blessed Father, is this a little matter for such a poor, weak sinner, to be taken into the same chariot of glory with Christ, to have love like his, glory to his,
O say, and often say, Blessed Father, is this a little matter for such a poor, weak sinner, to be taken into the same chariot of glory with christ, to have love like his, glory to his,
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as Abigail said to David, when he sent for her to make her his wife, she acknowledged her unworthiness, Make me one of thy hand-maids (said she) So, O Lord,
as Abigail said to David, when he sent for her to make her his wife, she acknowledged her unworthiness, Make me one of thy handmaids (said she) So, Oh Lord,
It would quicken them to many duties, and restrain them from many sins, if this were once fully setled in their hearts, that those whom they oppose and deride, are the beloved ones of God:
It would quicken them to many duties, and restrain them from many Sins, if this were once Fully settled in their hearts, that those whom they oppose and deride, Are the Beloved ones of God:
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Hence 1 John 3 1. The Apostle cals upon the godly to attend to it, Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God.
Hence 1 John 3 1. The Apostle calls upon the godly to attend to it, Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God.
For will not this work naturally and genuinely upon them, when they shall think, Loe these that pray, that walk strictly and contrary to the principles of the world, are those whom God loveth in a special manner, they are his favourites, his delight is upon them,
For will not this work naturally and genuinely upon them, when they shall think, Lo these that pray, that walk strictly and contrary to the principles of the world, Are those whom God loves in a special manner, they Are his favourites, his delight is upon them,
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When any natural man shall upon these convictions argue and reason with himself, How can he abide any longer in that sinfull way? Oh then that God would perswade thee more of this, that those whom thou malignest, against whom thy heart riseth, are such on whom Gods gracious love is fixed,
When any natural man shall upon these convictions argue and reason with himself, How can he abide any longer in that sinful Way? O then that God would persuade thee more of this, that those whom thou malignest, against whom thy heart Riseth, Are such on whom God's gracious love is fixed,
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Thou wouldst presently begin to think, Why should not I love those most, whom God loveth? Certainly, they are the choisest and best objects upon whom God is pleased to cast his gracious eye,
Thou Wouldst presently begin to think, Why should not I love those most, whom God loves? Certainly, they Are the Choicest and best objects upon whom God is pleased to cast his gracious eye,
But as they took him for an Impostor, and one not worthy to live, so they do judge his members to be a company of heretiques, not worthy to be suffered in the world,
But as they took him for an Impostor, and one not worthy to live, so they do judge his members to be a company of Heretics, not worthy to be suffered in the world,
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and that without the Spirit, we cannot know the things that are freely given us of God, which he illustrateth by a similitude from a man, As no man can know the things of a man,
and that without the Spirit, we cannot know the things that Are freely given us of God, which he illustrateth by a similitude from a man, As no man can know the things of a man,
for this consideration would immediately make thee draw in thy arm, thou wouldst see it was a foolish thing to set against such whom God loveth, that it is but kicking against the pricks:
for this consideration would immediately make thee draw in thy arm, thou Wouldst see it was a foolish thing to Set against such whom God loves, that it is but kicking against the pricks:
but as long as God thus loveth them, all thy endeavours against them, is as vain as Balacks was against Israel, No inchantment or divination can prevail:
but as long as God thus loves them, all thy endeavours against them, is as vain as Balacks was against Israel, No enchantment or divination can prevail:
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Again, It's not only dangerous, but foolish also, for the more the world sets against believers, the greater their rage is, the more is Gods love drawn out to them.
Again, It's not only dangerous, but foolish also, for the more the world sets against believers, the greater their rage is, the more is God's love drawn out to them.
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Thus if these things be duly considered, we must needs say, it's of great consequence for the world to know, that believers are so highly loved by God.
Thus if these things be duly considered, we must needs say, it's of great consequence for the world to know, that believers Are so highly loved by God.
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1. There is naturally an enmity and antipathy of the wicked against the godly, and where malice is, they will never believe any good of those whom they hate.
1. There is naturally an enmity and antipathy of the wicked against the godly, and where malice is, they will never believe any good of those whom they hate.
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Lastly, It's hard for the world to know the Fathers love to the godly, because his outward administrations are so clouded, that by the external events, you would sometimes judge they were the only people whom God hateth:
Lastly, It's hard for the world to know the Father's love to the godly, Because his outward administrations Are so clouded, that by the external events, you would sometime judge they were the only people whom God hates:
Father, I will that they also whom thou hast given me, be with me where I am, &c. THis verse containeth a new and distinct Object, or Matter of Christs prayer;
Father, I will that they also whom thou hast given me, be with me where I am, etc. THis verse Containeth a new and distinct Object, or Matter of Christ prayer;
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for whereas before he had prayed in reference to his Disciples for their Sanctification and Ʋnion, now he prayeth for the last and ultimate priviledge they are capable of, which is their eternal glory.
for whereas before he had prayed in Referente to his Disciples for their Sanctification and Ʋnion, now he Prayeth for the last and ultimate privilege they Are capable of, which is their Eternal glory.
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For the former, we see that truth established from the order and method that Christ useth, having before earnestly prayed for their Sanctification and Unity in this life, he stayeth not there,
For the former, we see that truth established from the order and method that christ uses, having before earnestly prayed for their Sanctification and Unity in this life, he stays not there,
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That by grace, we mean that new creature, or those holy, divine and supernatural principles within a man, whereby he is carried out to work all holinesse in his life.
That by grace, we mean that new creature, or those holy, divine and supernatural principles within a man, whereby he is carried out to work all holiness in his life.
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For the Scripture describeth this gracious man, sometimes by that inward work, as the root and foundation of all, sometimes by the outward fruits of holinesse,
For the Scripture Describeth this gracious man, sometime by that inward work, as the root and Foundation of all, sometime by the outward fruits of holiness,
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1. That our religious duties be upon a root deep enough, that they proceed from a supernatural principle within, that no external motive be the only principle to put it into action. And then
1. That our religious duties be upon a root deep enough, that they proceed from a supernatural principle within, that no external motive be the only principle to put it into actium. And then
as occasion invites, manifest the powerfull efficacy thereof in our lives, for thus the Prophet Ezekiel declareth Gods promise for both, The writing of his Law in their inward parts, and making of them to walk in his wayes, Ezek. 36.28.
as occasion invites, manifest the powerful efficacy thereof in our lives, for thus the Prophet Ezekielem Declareth God's promise for both, The writing of his Law in their inward parts, and making of them to walk in his ways, Ezekiel 36.28.
No fornicator or idolater shall enter into the Kingdom of heaven, &c. Who would think the Apostle needed to set such a prohibition or signal mark upon that,
No fornicator or idolater shall enter into the Kingdom of heaven, etc. Who would think the Apostle needed to Set such a prohibition or signal mark upon that,
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as that is, yet there is nothing more ordinary, for if all the grosse visible sinners should be asked one by one, Do you hope to obtain eternal happinesse? he would answer with great confidence and expectation of it;
as that is, yet there is nothing more ordinary, for if all the gross visible Sinners should be asked one by one, Do you hope to obtain Eternal happiness? he would answer with great confidence and expectation of it;
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because men are not acquainted with those reliques of corruption, that cleave to the best things we do? Certainly, that which is meritorious of hell can never be of heaven, that which deserveth eternal vengeance, can never procure everlasting favour;
Because men Are not acquainted with those Relics of corruption, that cleave to the best things we do? Certainly, that which is meritorious of hell can never be of heaven, that which deserveth Eternal vengeance, can never procure everlasting favour;
Oh then let the gracious man take heed of any proud risings or stirrings of heart, of any proud opinions or doctrins which may secretly fermentate him herein.
O then let the gracious man take heed of any proud risings or stirrings of heart, of any proud opinions or doctrines which may secretly fermentate him herein.
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or as the acorn will naturally grow into a great Oak. It's ordinarily said, That grace is the seed of glory, or grace is glory begun, and glory is grace consummated;
or as the acorn will naturally grow into a great Oak. It's ordinarily said, That grace is the seed of glory, or grace is glory begun, and glory is grace consummated;
Fifthly, Therefore is grace and glory connexed partly from the promise of God, He is willing out of his free bounty to bestow heaven upon our gracious walking,
Fifthly, Therefore is grace and glory connexed partly from the promise of God, He is willing out of his free bounty to bestow heaven upon our gracious walking,
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as when it's said, If we confess and forsake our sins, he is righteous to forgive them, 1 Joh. 1.9. and so it's just with God to remember our sufferings, 2 Thess. 1.6. and Paul saith, It's the righteous Judge, 2 Tim. 4.6. which will give him the crown of glory.
as when it's said, If we confess and forsake our Sins, he is righteous to forgive them, 1 John 1.9. and so it's just with God to Remember our sufferings, 2 Thess 1.6. and Paul Says, It's the righteous Judge, 2 Tim. 4.6. which will give him the crown of glory.
For if every prophane and ungodly person might be saved, this would redound greatly to Gods dishonour, this would invert and contradict those places of Scripture, which speak of Gods purity and holiness,
For if every profane and ungodly person might be saved, this would redound greatly to God's dishonour, this would invert and contradict those places of Scripture, which speak of God's purity and holiness,
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so that his eyes cannot behold the wicked that he will in no wise acquit the ungodly, Exod. 34.7. That he is angry with the wicked all the day long, Psal. 7.11.
so that his eyes cannot behold the wicked that he will in no wise acquit the ungodly, Exod 34.7. That he is angry with the wicked all the day long, Psalm 7.11.
if Paul thought, 2 Cor. 4.17. these afflictions, though in themselves never so great, yet nothing comparable to that eternal weight of glory, much lesse then are those lesse afflictions comparable to it.
if Paul Thought, 2 Cor. 4.17. these afflictions, though in themselves never so great, yet nothing comparable to that Eternal weight of glory, much less then Are those less afflictions comparable to it.
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And so I proceed to the second Doctrine, Christ prayeth, That believers, though thus sanctified and perfected in one, may be made glorious. Now this plainly supposeth,
And so I proceed to the second Doctrine, christ Prayeth, That believers, though thus sanctified and perfected in one, may be made glorious. Now this plainly Supposeth,
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and therefore when the Apostle had said, The wages of sin is death, Rom. 6.23. he doth not also say the wages of grace is eternal life, but he cals it The gift of God ;
and Therefore when the Apostle had said, The wages of since is death, Rom. 6.23. he does not also say the wages of grace is Eternal life, but he calls it The gift of God;
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The wicked mans life deserveth hell, it's the proper reward of every ungodly action, yea some say, that hell is lesse then the sin, God doth not punish according to the desert of it,
The wicked men life deserveth hell, it's the proper reward of every ungodly actium, yea Some say, that hell is less then the since, God does not Punish according to the desert of it,
but it's otherwise with glory and happiness, for after we have done to the utmost, yet it's wholly in Gods good pleasure, whether he will give a Kingdom or no.
but it's otherwise with glory and happiness, for After we have done to the utmost, yet it's wholly in God's good pleasure, whither he will give a Kingdom or no.
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1. Because that all our best actions have some sinfulness cleaving to them, insomuch that if God should deal strictly according to those adhering defects, we might be damned, notwithstanding the graces we have.
1. Because that all our best actions have Some sinfulness cleaving to them, insomuch that if God should deal strictly according to those adhering defects, we might be damned, notwithstanding the graces we have.
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Therefore the Psalmist prayeth, Psal. 143.2. That God would not enter into judgement with his servant, because in his sight no flesh should be justified.
Therefore the Psalmist Prayeth, Psalm 143.2. That God would not enter into judgement with his servant, Because in his sighed no Flesh should be justified.
and desired to be remembred for them, yet added also, that he might be spared, and have mercy shewed unto him, Nehem. 13.22. 2. It's the gift of God, because any gracious action is so farre from making a man to merit at Gods hand, that he is thereby the more obliged and bound to God.
and desired to be remembered for them, yet added also, that he might be spared, and have mercy showed unto him, Nehemiah 13.22. 2. It's the gift of God, Because any gracious actium is so Far from making a man to merit At God's hand, that he is thereby the more obliged and bound to God.
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Alas, what is an act of faith, or love, or patience, or all of them put together, which have been in the short time of this life unto all eternity? If thy body hath endured the pains of Martyrdom for an hour, what is that to have honour, glory and freedom from all pain with unspeakable joy and delight to all eternity?
Alas, what is an act of faith, or love, or patience, or all of them put together, which have been in the short time of this life unto all eternity? If thy body hath endured the pains of Martyrdom for an hour, what is that to have honour, glory and freedom from all pain with unspeakable joy and delight to all eternity?
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Ʋse. To humble the best of Gods servants under the highest exercises of grace, How often doth the devil and thy own corrupt heart upon any holy duty puff thee up,
Ʋse. To humble the best of God's Servants under the highest exercises of grace, How often does the Devil and thy own corrupt heart upon any holy duty puff thee up,
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and to trust in thy own heart? Is not this to say, thou comest to heaven and happinesse by thy own power? How often doth God speak to the people of Israel, that they should not say, they entered into the Land of Canaan, for their righteousness? If for a temporal mercy they were to take heed, their hearts were not lifted up, much more for heaven it self: If Jacob said, Gen. 32.10. He was lesse then the least of Gods mercies, much more then the greatest.
and to trust in thy own heart? Is not this to say, thou Comest to heaven and happiness by thy own power? How often does God speak to the people of Israel, that they should not say, they entered into the Land of Canaan, for their righteousness? If for a temporal mercy they were to take heed, their hearts were not lifted up, much more for heaven it self: If Jacob said, Gen. 32.10. He was less then the least of God's Mercies, much more then the greatest.
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SERMON CXXXIV. Of immediate Enjoyment of, and Communion with Christ in Heaven, as the Complement of mans happinesse. JOH. 17.24. Father, I will that they also whom thou hast given me be with me where I am.
SERMON CXXXIV. Of immediate Enjoyment of, and Communion with christ in Heaven, as the Compliment of men happiness. JOHN. 17.24. Father, I will that they also whom thou hast given me be with me where I am.
First, That we deny not but the happinesse of Heaven may be amplified from severall other particulars besides our presence with Christ, such as the enjoying of Angels and Saints, for a state of happinesse is the aggregation of all good thing desirable,
First, That we deny not but the happiness of Heaven may be amplified from several other particulars beside our presence with christ, such as the enjoying of Angels and Saints, for a state of happiness is the aggregation of all good thing desirable,
Let us Consider the first particular, To be with Christ where Christ is, and Austin doth well observe, that he doth not pray, They may be where he is, for though a man be wretched and miserable he is where Christ is, but not with Christ, as (saith he) a blinde man may be where the light is but not with the light:
Let us Consider the First particular, To be with christ where christ is, and Austin does well observe, that he does not pray, They may be where he is, for though a man be wretched and miserable he is where christ is, but not with christ, as (Says he) a blind man may be where the Light is but not with the Light:
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For our Suviour was now to be no longer in this world, and besides the expression of being with God and Christ in the Scripture-sence is proper to that eternal felicity and glory, which they are made partakers of, only the doubt may be if it be understood of glorious presence with Christ,
For our Suviour was now to be no longer in this world, and beside the expression of being with God and christ in the Scripture sense is proper to that Eternal felicity and glory, which they Are made partakers of, only the doubt may be if it be understood of glorious presence with christ,
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Therefore the former Reasons especially if we adde the words following, That they may behold my glory, which seem to be exegeticall of what went before, will evidence that we must understand the sence of that happy eternall presence with Christ in heaven.
Therefore the former Reasons especially if we add the words following, That they may behold my glory, which seem to be exegetical of what went before, will evidence that we must understand the sense of that happy Eternal presence with christ in heaven.
as it delivers us from the curse and vengeance of God, yet that which is indeed the sublime and chief part of our happinesse, is that we shall there have an immediate enjoyment of God and Christ;
as it delivers us from the curse and vengeance of God, yet that which is indeed the sublime and chief part of our happiness, is that we shall there have an immediate enjoyment of God and christ;
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It's asserted as a Truth, that the greatest misery in hell is in the poena damni, not in the poena sensus, and Chrysostome considering that dreadfull Sentence pronounced, Depart ye cursed into everlasting fire, makes these words depart to be farre more terrible then eternall fire ;
It's asserted as a Truth, that the greatest misery in hell is in the poena damn, not in the poena sensus, and Chrysostom considering that dreadful Sentence pronounced, Depart you cursed into everlasting fire, makes these words depart to be Far more terrible then Eternal fire;
where you finde Paul in a divine perplexity and heavenly streight whether he should desire to live or die, and although for the Churches good he is contented to live,
where you find Paul in a divine perplexity and heavenly straight whither he should desire to live or die, and although for the Churches good he is contented to live,
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but yet that which is the Sun among the Stars, That which is the principall and great happinesse is that we shall then more perfectly know and enjoy God and Christ ;
but yet that which is the Sun among the Stars, That which is the principal and great happiness is that we shall then more perfectly know and enjoy God and christ;
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and shall greatly rejoyce in their salvation and happinesse, yet so that all these lines will meet in God as the center, that all these streams will be emptied into the Ocean,
and shall greatly rejoice in their salvation and happiness, yet so that all these lines will meet in God as the centre, that all these streams will be emptied into the Ocean,
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so that though Heaven hath unspeakable priviledges, and every thing therein is glorious, yet that which is the Heaven of this heaven, the glory of this glory is the enjoyment of Christ himself;
so that though Heaven hath unspeakable privileges, and every thing therein is glorious, yet that which is the Heaven of this heaven, the glory of this glory is the enjoyment of christ himself;
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Secondly, We are to know that the Schoolmen whom Divines follow speak of a twofold happinesse, beatitudo objectiva, and formalis, an objective happiness,
Secondly, We Are to know that the Schoolmen whom Divines follow speak of a twofold happiness, beatitudo Objectiva, and Formalis, an objective happiness,
The other is called beatitudo formalis or subjectiva, and that is the internal perfecting of all the faculties of the soul with such perfect grace that they are able to carry us to God in a most perfect manner,
The other is called beatitudo Formalis or subjectiva, and that is the internal perfecting of all the faculties of the soul with such perfect grace that they Are able to carry us to God in a most perfect manner,
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so that when we say Christ in heaven is our happinesse, we speak of the objective happinesse not the formall, That object in the enjoyment whereof, the glorified Saint is made eternally happy, is Christ only.
so that when we say christ in heaven is our happiness, we speak of the objective happiness not the formal, That Object in the enjoyment whereof, the glorified Saint is made eternally happy, is christ only.
now this is the beginning of that glory we shall have hereafter, He that beleeveth, hath Eternal life, Joh. 3. not only de jure, but doth actually possesse some beginnings of it;
now this is the beginning of that glory we shall have hereafter, He that Believeth, hath Eternal life, John 3. not only de jure, but does actually possess Some beginnings of it;
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and although the godly may not have such an extaticall ravishing sence of it, yet the Lord doth many times bestow on his people a taste of this joy whereby they rejoyce with joy unspeakable and full of glory, whereby they are above the world,
and although the godly may not have such an Ecstatical ravishing sense of it, yet the Lord does many times bestow on his people a taste of this joy whereby they rejoice with joy unspeakable and full of glory, whereby they Are above the world,
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Austin and Bernard do sometimes speak their experience of this upon their souls, and no doubt but the Martyrs who were to suffer so bitterly for Christ, were had up into the Mount of Transfiguration before they were carried to Mount Calvary, Crus nihil sentit in ligno, quando animus est in coelo.
Austin and Bernard do sometime speak their experience of this upon their Souls, and no doubt but the Martyrs who were to suffer so bitterly for christ, were had up into the Mount of Transfiguration before they were carried to Mount Calvary, Crus nihil Sentit in ligno, quando animus est in coelo.
Therefore wonder not if having of God there be our happinesse, for he is the universal good, he is that bonum in quo omnia bona, as Paul said having a Revelation from God, this was enough,
Therefore wonder not if having of God there be our happiness, for he is the universal good, he is that bonum in quo omnia Bona, as Paul said having a Revelation from God, this was enough,
and that those who were pillars could not adde unto him, so much more may it be said in this case, having full possession of the Lord Christ himself, no comfort or content any other way can adde one cubite to that stature of happinesse.
and that those who were pillars could not add unto him, so much more may it be said in this case, having full possession of the Lord christ himself, no Comfort or content any other Way can add one cubit to that stature of happiness.
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2. Christ is not only objectively full of that which may make happy, but he is also efficiently communicative of it, For suppose God be a Fountain sufficient and inexhausted,
2. christ is not only objectively full of that which may make happy, but he is also efficiently communicative of it, For suppose God be a Fountain sufficient and inexhausted,
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All pleasure and delight ariseth from the conveniency of the object with the faculty, for if there be contrariety or dissonancy then instead of happiness, there is nothing but misery;
All pleasure and delight arises from the conveniency of the Object with the faculty, for if there be contrariety or dissonancy then instead of happiness, there is nothing but misery;
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yet he preferreth Christ, and loveth him before Father and Mother, and every thing that is dear, all this ariseth because there is some similitude between God and him, he is born of God,
yet he preferreth christ, and loves him before Father and Mother, and every thing that is dear, all this arises Because there is Some similitude between God and him, he is born of God,
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hence are those vehement Petitions, Come Lord Jesus, come quickly, The Spirit and Bride say Come, Rev. 22.17, 20. If then these desires be turned into actuall enjoyments,
hence Are those vehement Petitions, Come Lord jesus, come quickly, The Spirit and Bride say Come, Rev. 22.17, 20. If then these Desires be turned into actual enjoyments,
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and it's no longer Come Lord Jesus, but he is come, then there must needs be all matter of joy and rejoycing, he that drinketh of this living water in this life shall never thirst more, Joh. 4. viz. with a total thirst, So as to be weary of Christ and desire some other Object,
and it's no longer Come Lord jesus, but he is come, then there must needs be all matter of joy and rejoicing, he that Drinketh of this living water in this life shall never thirst more, John 4. viz. with a total thirst, So as to be weary of christ and desire Some other Object,
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Then it's impossible to be weary, to be desirous of something else besides God, for there love is joyned to the Object as fully and as nearly as possibly it can be;
Then it's impossible to be weary, to be desirous of something Else beside God, for there love is joined to the Object as Fully and as nearly as possibly it can be;
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and all because of the actuality and perfection of that form, Thus it must be with the glorified Saints in Heaven, They can never be glutted, never complain,
and all Because of the actuality and perfection of that from, Thus it must be with the glorified Saints in Heaven, They can never be glutted, never complain,
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But you will say, May not I then desire Heaven as a place of happinesse? Is it hypocrisie and insincerity to desire that state of glory? Must it be Christ only there? The Answer is, That is in the principall and first place to be desired,
But you will say, May not I then desire Heaven as a place of happiness? Is it hypocrisy and insincerity to desire that state of glory? Must it be christ only there? The Answer is, That is in the principal and First place to be desired,
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But on the contrary the wicked mans misery is to be trembled at, for there Christ saith, Father, I will that where the devil and his Angels are to be tormented to all Eternity, that those also be with them.
But on the contrary the wicked men misery is to be trembled At, for there christ Says, Father, I will that where the Devil and his Angels Are to be tormented to all Eternity, that those also be with them.
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SERMON CXXXV. Of an humbled Christians improving in his Prayers the sweet Appellation of Father. JOH. 17.24. Father, I will that those whom thou hast given me, be where I am.
SERMON CXXXV. Of an humbled Christians improving in his Prayers the sweet Appellation of Father. JOHN. 17.24. Father, I will that those whom thou hast given me, be where I am.
ETernal glory (we heard) our Saviour prayed for all those that should believe in him, which is expressed thus indefinitely, To be with Christ, where he is ;
Eternal glory (we herd) our Saviour prayed for all those that should believe in him, which is expressed thus indefinitely, To be with christ, where he is;
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That it is a necessary duty in a Christian in his approaches to God, to think on those attributes and relations in him, which may excite and stir up holy confidence and boldness.
That it is a necessary duty in a Christian in his Approaches to God, to think on those attributes and relations in him, which may excite and stir up holy confidence and boldness.
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When we come unto God, we are to draw nigh to him, as our heavenly Father, whose bowels do exceed all parents affections in the world, if they were put together:
When we come unto God, we Are to draw High to him, as our heavenly Father, whose bowels do exceed all Parents affections in the world, if they were put together:
Oh that wicked men would but consider, what a wofull condition it is to lie in, that they cannot pray, that they cannot call God Father! Thou doest but blaspheme with thy tongue all the while, what God, the God of wicked and prophane enemies to him? No, he is a Judge,
O that wicked men would but Consider, what a woeful condition it is to lie in, that they cannot pray, that they cannot call God Father! Thou dost but Blaspheme with thy tongue all the while, what God, the God of wicked and profane enemies to him? No, he is a Judge,
Is not this the great dispute in the breast of a godly man, Whether God be his Father or no? Doth he not argue against it from the several corruptions that are in his soul? Oh how can this,
Is not this the great dispute in the breast of a godly man, Whither God be his Father or no? Does he not argue against it from the several corruptions that Are in his soul? O how can this,
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If God were my Father, would he thus break and bruise me, more then many in the world, making me the Butt against which all his arrows are delivered? So that you see it's necessary to compose the spirit against this temptation, which doth so naturally breed in the heart of a tender Christian:
If God were my Father, would he thus break and bruise me, more then many in the world, making me the Butt against which all his arrows Are Delivered? So that you see it's necessary to compose the Spirit against this temptation, which does so naturally breed in the heart of a tender Christian:
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What horrour, and what confusion, yea what an hell will not presently overwhelm thee? You see the devil working with this engine upon Christ himself, knowing this was to set the axe to the root of the tree, If thou be the Son of God do thus, he would have him put that to the trial,
What horror, and what confusion, yea what an hell will not presently overwhelm thee? You see the Devil working with this engine upon christ himself, knowing this was to Set the axe to the root of the tree, If thou be the Son of God do thus, he would have him put that to the trial,
Now this temptation hath so farre prevailed by Satans instigation upon some of Gods people, that they have wholly given over to pray, that they dared not to presume to pray;
Now this temptation hath so Far prevailed by Satan instigation upon Some of God's people, that they have wholly given over to pray, that they dared not to presume to pray;
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3. This perswasion of God being our Father, is of so great consequence, that the Spirit of God is sent on purpose into our hearts for this very work. Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts crying Father.
3. This persuasion of God being our Father, is of so great consequence, that the Spirit of God is sent on purpose into our hearts for this very work. Gal. 4.6. Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts crying Father.
and cleaving to our lusts, till the Spirit sanctifie us, so we do also remain in a doubting, unbelieving and dejected disposition, till God send this Spirit into our hearts;
and cleaving to our Lustiest, till the Spirit sanctify us, so we do also remain in a doubting, unbelieving and dejected disposition, till God send this Spirit into our hearts;
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But now when this Spirit of Adoption cometh into our hearts, see with what efficacy and power it cometh, it maketh us to cry, that denoteth earnestness, vehemency,
But now when this Spirit of Adoption comes into our hearts, see with what efficacy and power it comes, it makes us to cry, that denoteth earnestness, vehemency,
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for indeed if the Spirit of God did not constantly thus keep up a filial frame, every new failing would cast us back into a meer darknesse and confusion:
for indeed if the Spirit of God did not constantly thus keep up a filial frame, every new failing would cast us back into a mere darkness and confusion:
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Certainly the more we think of God and his Attributes, Omnipotent, Wise, Holy, Righteous ; if not a Father, the more terrible and dreadfull is the apprehension of him:
Certainly the more we think of God and his Attributes, Omnipotent, Wise, Holy, Righteous; if not a Father, the more terrible and dreadful is the apprehension of him:
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Now faith is the very soul and life of prayer, He that prayeth believing, shall receive, and James exhorts, Let him ask in faith, nothing doubting, Chap. 1. Our Saviour told the woman, It should be according to her faith ;
Now faith is the very soul and life of prayer, He that Prayeth believing, shall receive, and James exhorts, Let him ask in faith, nothing doubting, Chap. 1. Our Saviour told the woman, It should be according to her faith;
then the Meditation of God, as a Father, when this is assented to, then it easily believeth God will do all necessary good for it, such a Father will not give a stone to his childe, when he asketh bread.
then the Meditation of God, as a Father, when this is assented to, then it Easily Believeth God will do all necessary good for it, such a Father will not give a stone to his child, when he asks bred.
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6. Perswasion of God as a Father is necessary, because hereby the heart will be quickned to all those holy and filial dispositi•ns which ought to be in children.
6. Persuasion of God as a Father is necessary, Because hereby the heart will be quickened to all those holy and filial dispositi•ns which ought to be in children.
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for how abominable and uneffectual would our prayers be, if we should joyn prophaneness to those duties? In stead of obtaining mercy, we may justly expect, that God would pour out greater wrath,
for how abominable and uneffectual would our Prayers be, if we should join profaneness to those duties? In stead of obtaining mercy, we may justly expect, that God would pour out greater wrath,
he takes upon him both the bowels of Father and Mother also; Parents have been hardned to their children, as the Prophet observeth, but God cannot be;
he Takes upon him both the bowels of Father and Mother also; Parents have been hardened to their children, as the Prophet observeth, but God cannot be;
This if duly considered would free thee from all distrustfull cares, and thou wouldst learn from thy own childe, to walk depending upon God, casting all thy burden upon him,
This if duly considered would free thee from all distrustful Cares, and thou Wouldst Learn from thy own child, to walk depending upon God, casting all thy burden upon him,
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when James and John prayed to Christ, they said, Master, we will. But seeing this prayer of Christs is from him as a Mediator, we may well acknowledge that there is more then a meer humble supplication, such as meer men make,
when James and John prayed to christ, they said, Master, we will. But seeing this prayer of Christ is from him as a Mediator, we may well acknowledge that there is more then a mere humble supplication, such as mere men make,
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but some powerfull declaration of his will, that he will have it so: For to this purpose he speaks, Joh. 12.26. Where I am, there also shall my servant be.
but Some powerful declaration of his will, that he will have it so: For to this purpose he speaks, John 12.26. Where I am, there also shall my servant be.
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as Christ minded thee not in his death, so neither in his prayer, I pray not for the world? But into the hardned and impenitent heart no terrible woe can enter.
as christ minded thee not in his death, so neither in his prayer, I pray not for the world? But into the hardened and impenitent heart no terrible woe can enter.
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SERMON CXXXVI. Of the State of Glory, Shewing what it is to behold Christs Glory in Heaven. JOH. 17.24. That they may behold the glory, that thou hast given me.
SERMON CXXXVI. Of the State of Glory, Showing what it is to behold Christ Glory in Heaven. JOHN. 17.24. That they may behold the glory, that thou hast given me.
IN these words is contained the final cause or end of our Saviours Petition in behalf of his Disciples, He praieth that they may be with him in Heaven, and why? That they may behold the glory, which the Father hath given him ;
IN these words is contained the final cause or end of our Saviors Petition in behalf of his Disciples, He Prayeth that they may be with him in Heaven, and why? That they may behold the glory, which the Father hath given him;
Although there are some that limit the sence to this life, as if here they were by the experience of Faith to behold the glory and majesty of Christ as Mediatour,
Although there Are Some that limit the sense to this life, as if Here they were by the experience of Faith to behold the glory and majesty of christ as Mediator,
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Others they observe, Non dixit ut habeant sed ut videant, he did not say, That they might have, but that they might behold, for Christs glory is incommunicable,
Others they observe, Non dixit ut habeant sed ut See, he did not say, That they might have, but that they might behold, for Christ glory is incommunicable,
and joy, Immortality, and Eternity, So that there shall never be any end of it, all this is comprehended in seeing ▪ but the greater Question is about the glory that is mentioned;
and joy, Immortality, and Eternity, So that there shall never be any end of it, all this is comprehended in seeing ▪ but the greater Question is about the glory that is mentioned;
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As the Queen of Sheba took a long journey to behold the glory of Solomon, which did so ravish her that her spirit even fainted within her, which yet was but a temporall, fading,
As the Queen of Sheba took a long journey to behold the glory of Solomon, which did so ravish her that her Spirit even fainted within her, which yet was but a temporal, fading,
when we shall behold the Majesty and Greatnesse that Christ shall then be in, sitting upon his throne at the right hand of God, To behold and to be ravished with this glory of Christ is the great work we have to do to all Eternity,
when we shall behold the Majesty and Greatness that christ shall then be in, sitting upon his throne At the right hand of God, To behold and to be ravished with this glory of christ is the great work we have to do to all Eternity,
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Now because God is an infinite and spirituall invisible Object, It's disputed whether we shall behold God by our bodily eyes, That with our understanding, which are the spiritual eyes of the Soul we shall behold him, is acknowledged by all,
Now Because God is an infinite and spiritual invisible Object, It's disputed whither we shall behold God by our bodily eyes, That with our understanding, which Are the spiritual eyes of the Soul we shall behold him, is acknowledged by all,
But it may be a curiosity to determine this, Therefore though it may be doubted whether our bodily eyes shall directly behold the glory and majesty of God,
But it may be a curiosity to determine this, Therefore though it may be doubted whither our bodily eyes shall directly behold the glory and majesty of God,
It was Austins wish, that he might have seen Rome in her temporal glory, but what is all this to see Christ sitting on the right hand of God on the throne of glory.
It was Austins wish, that he might have seen Room in her temporal glory, but what is all this to see christ sitting on the right hand of God on the throne of glory.
Oh therefore how easily should we mortifie our hearts as to earthly and worldly glory who would lose this heavenly glory to obtain that? Let the devil shew thee all the glory of this world,
O Therefore how Easily should we mortify our hearts as to earthly and worldly glory who would loose this heavenly glory to obtain that? Let the Devil show thee all the glory of this world,
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because God will then widen and enlarge the faculties of the soul, that they shall be able to know more, to love and delight more then they can do in this life;
Because God will then widen and enlarge the faculties of the soul, that they shall be able to know more, to love and delight more then they can do in this life;
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Hence it is if God should communicate himself to us in this life as he will do in heaven, we were not able to bear no more then the eye can endure the dazeling beams of the Sun, it would be true, that none can see God in this sence and live,
Hence it is if God should communicate himself to us in this life as he will do in heaven, we were not able to bear no more then the eye can endure the dazzling beams of the Sun, it would be true, that none can see God in this sense and live,
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We reade of Angels and Saints continually praising of God in heaven, so that whereas many duties will cease in heaven, this of Thanks-giving will abide for ever, there shall be no more the duties of humiliation and mourning, the acts of patience and justifying faith will cease in heaven,
We read of Angels and Saints continually praising of God in heaven, so that whereas many duties will cease in heaven, this of Thanksgiving will abide for ever, there shall be no more the duties of humiliation and mourning, the acts of patience and justifying faith will cease in heaven,
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And no wonder if praise be our only work there, for if upon some temporall Deliverance and particular eminent mercies the Church of God hath solemnly broken forth into all praises of him,
And no wonder if praise be our only work there, for if upon Some temporal Deliverance and particular eminent Mercies the Church of God hath solemnly broken forth into all praises of him,
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how much more in heaven when there is such an universall Deliverance from all Enemies that there will be no more tears or fears, There will be no more matter of complaints either from within or without;
how much more in heaven when there is such an universal Deliverance from all Enemies that there will be no more tears or fears, There will be no more matter of complaints either from within or without;
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Oh then that blessed time which beleevers shall have in Heaven to all Eternity, Nothing to do but with joy and gladnesse to sing forth the praises of God,
O then that blessed time which believers shall have in Heaven to all Eternity, Nothing to do but with joy and gladness to sing forth the praises of God,
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We reade of Christ in praier, how that in a wonderfull Transfiguration his face did shine, Mat. 17.2. like the Sun, here was great glory, but yet it's nothing to Christs glory hereafter:
We read of christ in prayer, how that in a wonderful Transfiguration his face did shine, Mathew 17.2. like the Sun, Here was great glory, but yet it's nothing to Christ glory hereafter:
Thus the Lord Christ while here upon the earth subject to many infirmities, had that divine glory covered for a while, otherwise he could not have been in a capacity to suffer for us,
Thus the Lord christ while Here upon the earth Subject to many infirmities, had that divine glory covered for a while, otherwise he could not have been in a capacity to suffer for us,
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but when in heaven then all those infirmities are laid aside, Then the body of Christ will not hinder the breaking forth of all his divine glory, This glory then of Christ will be manifestly set forth,
but when in heaven then all those infirmities Are laid aside, Then the body of christ will not hinder the breaking forth of all his divine glory, This glory then of christ will be manifestly Set forth,
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yet he did upon a new and distinct title acquire this glory to himself, whether indeed this great name given him above all names in heaven and earth being lifted up above all principalities and powers was as an effect or consequent only of his foregoing humiliation is disputed,
yet he did upon a new and distinct title acquire this glory to himself, whither indeed this great name given him above all names in heaven and earth being lifted up above all principalities and Powers was as an Effect or consequent only of his foregoing humiliation is disputed,
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But this is sure, the Scripture speaks clearly of a wonderfull great Majesty and power expressed by sitting at Gods right hand vouchsafed unto Christ after his resurrection,
But this is sure, the Scripture speaks clearly of a wonderful great Majesty and power expressed by sitting At God's right hand vouchsafed unto christ After his resurrection,
3. We shall behold Christs glory in a passive sence, that is, all the glory which Angels and Saints shall give unto him, for so you may reade, That the Elders gave their Crowns unto the Lamb, Rev. 5.8, 9, 10. with all praise and glory, for he was worthy ;
3. We shall behold Christ glory in a passive sense, that is, all the glory which Angels and Saints shall give unto him, for so you may read, That the Elders gave their Crowns unto the Lamb, Rev. 5.8, 9, 10. with all praise and glory, for he was worthy;
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How Christ (as Mediatour) had his Glory given him, although as God he could not properly have any thing given him, except by way of Manifestation: Against the Socinians. JOHN 17.24. To behold the Glory, which thou hast given me.
How christ (as Mediator) had his Glory given him, although as God he could not properly have any thing given him, except by Way of Manifestation: Against the socinians. JOHN 17.24. To behold the Glory, which thou hast given me.
THere remain two things more observable in this Petition, whereof one is, the efficient cause of that glory, which we are constantly to behold in heaven.
THere remain two things more observable in this Petition, whereof one is, the efficient cause of that glory, which we Are constantly to behold in heaven.
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Only the Doubt is, What glory it is, that here is said to be given by the Father? and without any further ingaging into controversies, we may fully conclude, That it is of his glory as Mediator ;
Only the Doubt is, What glory it is, that Here is said to be given by the Father? and without any further engaging into controversies, we may Fully conclude, That it is of his glory as Mediator;
as also by other Texts, plainly affirming this to be given him, Phil. 2.9. God hath highly exalted him, and given him a Name, &c. So Mat. 28.18. All power is given me in heaven and earth, and in many other places.
as also by other Texts, plainly affirming this to be given him, Philip 2.9. God hath highly exalted him, and given him a Name, etc. So Mathew 28.18. All power is given me in heaven and earth, and in many other places.
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Now it cannot be denied but the Doctrine of Christs mediatory glory, and the manner of obtaining it, is full of difficulty, insomuch that it hath greatly exercised the thoughts of the learned;
Now it cannot be denied but the Doctrine of Christ mediatory glory, and the manner of obtaining it, is full of difficulty, insomuch that it hath greatly exercised the thoughts of the learned;
and how busie hath the devil been in all ages, thus to dishonour Christ, because by this means the Head and the foundation of the Church is endangered, which proveth mortal to the Church;
and how busy hath the Devil been in all ages, thus to dishonour christ, Because by this means the Head and the Foundation of the Church is endangered, which Proves Mortal to the Church;
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thus his Name is said to be glorified, not that Gods infinite perfection is capable of any new advantage, which he had not alwayes, only here is a declaration and acknowledgement of this by the creatures,
thus his Name is said to be glorified, not that God's infinite perfection is capable of any new advantage, which he had not always, only Here is a declaration and acknowledgement of this by the creatures,
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as when the eye seeth the Sun, or the thirsty traveller drinketh of the fountain, the Sun or spring are not helped thereby, but our infirmities refreshed.
as when the eye sees the Sun, or the thirsty traveller Drinketh of the fountain, the Sun or spring Are not helped thereby, but our infirmities refreshed.
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and in this respect, as Mediator, he still acknowledgeth, He received his Doctrine from the Father, that it was from the free love and goodness of God to appoint him to be a Mediator.
and in this respect, as Mediator, he still acknowledgeth, He received his Doctrine from the Father, that it was from the free love and Goodness of God to appoint him to be a Mediator.
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Now of all the gifts, which the Scripture speaks of, as most eminently and signally bestowed upon him, is that glory and exaltation he was lifted up into after he had been in a state of humiliation.
Now of all the Gifts, which the Scripture speaks of, as most eminently and signally bestowed upon him, is that glory and exaltation he was lifted up into After he had been in a state of humiliation.
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but here is some Doubt about the explication of this, For the Socinians denying Christ to be essentially God, do affirm, That this glory became due unto him, only upon his obedience unto death,
but Here is Some Doubt about the explication of this, For the socinians denying christ to be essentially God, do affirm, That this glory became due unto him, only upon his Obedience unto death,
and that upon such perfect obedience, then, and not before, God appointed and constituted him God and Lord, gave him this high excellent glory, commanding men and Angels to worship him with the same religious worship, that God himself is to be worshipped.
and that upon such perfect Obedience, then, and not before, God appointed and constituted him God and Lord, gave him this high excellent glory, commanding men and Angels to worship him with the same religious worship, that God himself is to be worshipped.
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so also King and Lord of all, although after his death, he came to a fuller possession of this glory, he was alwayes King and Head of the Church, having a right to all glory,
so also King and Lord of all, although After his death, he Come to a fuller possession of this glory, he was always King and Head of the Church, having a right to all glory,
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or no? Some eminent Divines do wholly deny it, making his glory only the consequent of his humiliation, not the reward of it merited by the Lord Christ.
or no? some eminent Divines do wholly deny it, making his glory only the consequent of his humiliation, not the reward of it merited by the Lord christ.
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This Mediatory glory then was both a gift, and a reward unto Christ, although even all this glory that Christ is invested with, doth also redound to our good and glory.
This Mediatory glory then was both a gift, and a reward unto christ, although even all this glory that christ is invested with, does also redound to our good and glory.
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Thirdly, From this glory that is thus given to him, as Mediator, ariseth a fervent dispute amongst Divines, Whether Christ, as Mediator, be to be adored with religious worship? But
Thirdly, From this glory that is thus given to him, as Mediator, arises a fervent dispute among Divines, Whither christ, as Mediator, be to be adored with religious worship? But
1. This is confessed by the Orthodox against the Socinians, That Christ is by Nature the true God, which they prove from religious worship given unto him, for we are commanded to believe him,
1. This is confessed by the Orthodox against the socinians, That christ is by Nature the true God, which they prove from religious worship given unto him, for we Are commanded to believe him,
because as he is Mediator he must necessarily be God, and so therein is included the ratio formalis sub quà of all religious worship: So that to be worshipped as Mediator,
Because as he is Mediator he must necessarily be God, and so therein is included the ratio Formalis sub quà of all religious worship: So that to be worshipped as Mediator,
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For that such a religious invocation of Christ, as Mediator is lawfull, appeareth by that prayer of Stephen, Lord Jesus receive my spirit, Act. 7.59. The Ʋse may be of Instruction ;
For that such a religious invocation of christ, as Mediator is lawful, appears by that prayer of Stephen, Lord jesus receive my Spirit, Act. 7.59. The Ʋse may be of Instruction;
Doth God the Father thus exalt and glorifie Christ? Was this his purpose from all eternity thus to have him magnified for ever? Then let it be our constant work,
Does God the Father thus exalt and Glorify christ? Was this his purpose from all eternity thus to have him magnified for ever? Then let it be our constant work,
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because by his sufferings we are also glorified. Now we may glorifie him three wayes: 1. Doctrinally, by maintaining all those true opinions that advance him in his Nature, Offices, and all operations for us;
Because by his sufferings we Are also glorified. Now we may Glorify him three ways: 1. Doctrinally, by maintaining all those true opinions that advance him in his Nature, Offices, and all operations for us;
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as the compleat perfection of a Christian, Who is made righteousnesse, wisdome and all things, and therefore this is the character of those that are spiritual, They have no confidence in the flesh,
as the complete perfection of a Christian, Who is made righteousness, Wisdom and all things, and Therefore this is the character of those that Are spiritual, They have no confidence in the Flesh,
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By giving unto Christ, some understand by a Metonymy of the effect for the cause, Gods decree to give, as 2 Tim. 1.9. The grace given us in Christ Jesus before the world began, that is, decreed to be given to us:
By giving unto christ, Some understand by a Metonymy of the Effect for the cause, God's Decree to give, as 2 Tim. 1.9. The grace given us in christ jesus before the world began, that is, decreed to be given to us:
so it should also inform us, that it's a truth of absolute necessity, which ought constantly to reign in our hearts, that we did not prevent God, but Gods grace did prevent us, that we did not choose him, but he chose us.
so it should also inform us, that it's a truth of absolute necessity, which ought constantly to Reign in our hearts, that we did not prevent God, but God's grace did prevent us, that we did not choose him, but he chosen us.
Therefore it's a violent wresting of the words by Arminians, when they will have this giving of some to the Father to be understood for the consequent, mens obeying and receiving of the grace offered,
Therefore it's a violent wresting of the words by Arminians, when they will have this giving of Some to the Father to be understood for the consequent, Mens obeying and receiving of the grace offered,
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and wofull pollution that we are all born in, like that miserable infant spoken of by the Prophet Ezekiel, chap. 16. I shall not doctrinally inlarge this, only let the Use be
and woeful pollution that we Are all born in, like that miserable infant spoken of by the Prophet Ezekielem, chap. 16. I shall not doctrinally enlarge this, only let the Use be
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1. Admonition, to take heed of all those proud and self-advancing Doctrines, that magnifie the power of nature, that think not grace absolutely necessary, that if it be required, it's only ad facilius operandum, or that grace doth onely excite and stirre up the natural abilities within us:
1. Admonition, to take heed of all those proud and self-advancing Doctrines, that magnify the power of nature, that think not grace absolutely necessary, that if it be required, it's only ad Facilius operandum, or that grace does only excite and stir up the natural abilities within us:
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Ʋse 2. Of Exhortation to the people of God, with all humility and astonishment to admire the grace of God in Christ, that mollified thee, that prepared thee, that began first upon thee:
Ʋse 2. Of Exhortation to the people of God, with all humility and astonishment to admire the grace of God in christ, that mollified thee, that prepared thee, that began First upon thee:
Alas thou wast wallowing in thy bloud, thou wast hotly pursuing thy sins, thou didst violently refuse the grace of God, till at last he opened thy heart,
Alas thou wast wallowing in thy blood, thou wast hotly pursuing thy Sins, thou didst violently refuse the grace of God, till At last he opened thy heart,
The sum is that Christ as Mediatour doth referre all the glory and honour he hath to the Fathers love, Now you must know that when the Father love•h him as Mediatour, It's not absolutely terminated upon the person of Christ but the whole number of beleevers in him, and therefore this loving of Christ is to be extended unto all Beleevers,
The sum is that christ as Mediator does refer all the glory and honour he hath to the Father's love, Now you must know that when the Father love•h him as Mediator, It's not absolutely terminated upon the person of christ but the Whole number of believers in him, and Therefore this loving of christ is to be extended unto all Believers,
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for the Apostle saith the same thing of them because of Christ, Eph. 1.4. where we are said to be chosen in him before the foundation of the world, To be holy and without blame before him in love ;
for the Apostle Says the same thing of them Because of christ, Ephesians 1.4. where we Are said to be chosen in him before the Foundation of the world, To be holy and without blame before him in love;
For herein did the Father love the Son, because when mankinde was lost, and justice could no waies be satisfied by any meer creature, that in this exigency Christ should offer himself,
For herein did the Father love the Son, Because when mankind was lost, and Justice could no ways be satisfied by any mere creature, that in this exigency christ should offer himself,
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2. The Fathers love was more remarkably seen towards that particular humane nature which the second person assumed, in the sanctifying and glorifying of that with all sutablenesse, and thus the love of God was to the humane nature of Christ before the Foundation of the world by way of purpose and decree in God,
2. The Father's love was more remarkably seen towards that particular humane nature which the second person assumed, in the sanctifying and glorifying of that with all suitableness, and thus the love of God was to the humane nature of christ before the Foundation of the world by Way of purpose and Decree in God,
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Though Christ did not take an individuall humane personalized as men are, yet he took a particular nature into a personal Union with the God-head, which is the greatest exaltation of mans nature that can possibly be imagined;
Though christ did not take an Individu humane personalized as men Are, yet he took a particular nature into a personal union with the Godhead, which is the greatest exaltation of men nature that can possibly be imagined;
but if you ask why the second Person did take this particular nature rather then another, that the holy Ghost might have sanctified? here Gods meer love made the difference,
but if you ask why the second Person did take this particular nature rather then Another, that the holy Ghost might have sanctified? Here God's mere love made the difference,
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but it was solely by the love and goodnesse of God, then much more will it follow that no meer man especially corrupted and defiled, can be elected to Eternal Life upon the supposition or prescience of any good thing in man,
but it was solely by the love and Goodness of God, then much more will it follow that no mere man especially corrupted and defiled, can be elected to Eternal Life upon the supposition or prescience of any good thing in man,
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So that Christ as man was so, meerly from the favour and love of the Father, This is that gratia singularis to Christ as man, de quâ fas est praedicare, sed nefas adjudicare, as Austin.
So that christ as man was so, merely from the favour and love of the Father, This is that Gratia singularis to christ as man, de quâ fas est praedicare, sed nefas adjudicare, as Austin.
3. The love of the Father to Christ in preparing him for Mediatour, is seen in the sanctifying and endowing of him with all holinesse, that so he might be a compleat Saviour, for seeing it behoved us to have such an high-Priest as was holy and separate from sin, therefore it was that he was made man in such an extraordinary manner,
3. The love of the Father to christ in preparing him for Mediator, is seen in the sanctifying and endowing of him with all holiness, that so he might be a complete Saviour, for seeing it behooved us to have such an high-Priest as was holy and separate from since, Therefore it was that he was made man in such an extraordinary manner,
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and that he received the Spirit of God without measure, and therefore the humane nature of Christ was infinitely obliged to bless and praise God who had powred more holinesse into it then in all Angels and men;
and that he received the Spirit of God without measure, and Therefore the humane nature of christ was infinitely obliged to bless and praise God who had poured more holiness into it then in all Angels and men;
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For 1. you have the Father in a most glorious manner from heaven, owning of him, and giving of that solemn approbation, This is my beloved Son, in whom I am well pleased, what a glorious manifestation was here of the Fathers love to him, his love did rest on him,
For 1. you have the Father in a most glorious manner from heaven, owning of him, and giving of that solemn approbation, This is my Beloved Son, in whom I am well pleased, what a glorious manifestation was Here of the Father's love to him, his love did rest on him,
This glorious Testimony then given to Christ by the Father is made by some Learned men part of that glory which is spoken of in v. 22. 2. The Fathers love is wonderfully discovered to him as Mediatour, in that he was willing to lay down his life for those who were appointed to salvation ;
This glorious Testimony then given to christ by the Father is made by Some Learned men part of that glory which is spoken of in v. 22. 2. The Father's love is wonderfully discovered to him as Mediator, in that he was willing to lay down his life for those who were appointed to salvation;
why he had forsaken him, yet even then was the Fathers love most of all towards him, Joh. 10.17. Therefore doth my Father love me, because I lay down my life for my sheep ;
why he had forsaken him, yet even then was the Father's love most of all towards him, John 10.17. Therefore does my Father love me, Because I lay down my life for my sheep;
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neither could the Father afflict him as for our sins, for how could this be, (say they) that at the same time the Father should love him and yet be angry w•th him,
neither could the Father afflict him as for our Sins, for how could this be, (say they) that At the same time the Father should love him and yet be angry w•th him,
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and certainly this very particular may much encourage the people of God, for when they are sollicitous about their acceptance with the Father whether he will receive them into grace or no, what a ready answer is this, the Father loveth Christ because he would die for us,
and Certainly this very particular may much encourage the people of God, for when they Are solicitous about their acceptance with the Father whither he will receive them into grace or no, what a ready answer is this, the Father loves christ Because he would die for us,
3. The Fathers love towards him is especially seen in exalting of him to all that honour and Majesty the Scripture so often mentioneth, that is, the sitting at the right hand of God the Father;
3. The Father's love towards him is especially seen in exalting of him to all that honour and Majesty the Scripture so often mentioneth, that is, the sitting At the right hand of God the Father;
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but the full enjoyment of it was upon his ascension, and hence it is that here he speaks he was loved before the foundation of the world, because the Father had appointed this glory to him from all Eternity;
but the full enjoyment of it was upon his Ascension, and hence it is that Here he speaks he was loved before the Foundation of the world, Because the Father had appointed this glory to him from all Eternity;
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and so doth love him as head of his Church, it must necessarily follow, that the Church also which are members to Christ their head, must be included in that Election,
and so does love him as head of his Church, it must necessarily follow, that the Church also which Are members to christ their head, must be included in that Election,
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In this respect it is that Christ and believers are said to make up one mysticall person, and by this means what Christ had and did is communicated unto us.
In this respect it is that christ and believers Are said to make up one mystical person, and by this means what christ had and did is communicated unto us.
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3. Here is the perpetuity and immutability of the Fathers love to thee, for he cannot repent in his love as men may, They sometimes love those who prove otherwise then they expected, They never thought such would prove so forgetfull,
3. Here is the perpetuity and immutability of the Father's love to thee, for he cannot Repent in his love as men may, They sometime love those who prove otherwise then they expected, They never Thought such would prove so forgetful,
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and yet for all this intended love to us, so that God cannot say, these men are greater sinners, prove more unkinde to me then ever I thought they would have;
and yet for all this intended love to us, so that God cannot say, these men Are greater Sinners, prove more unkind to me then ever I Thought they would have;
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So that the perseverance of the Saints is built on this rock, they are elected in Christ, and are in time united to him, and therefore shall never be cast off, no more then the Father will cease to love Christ as an head,
So that the perseverance of the Saints is built on this rock, they Are elected in christ, and Are in time united to him, and Therefore shall never be cast off, no more then the Father will cease to love christ as an head,
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Ʋse, Doth the Father thus love Christ? Then what strong arguments have we to believe and be confident in all those Petitions which are put up in Christs Name;
Ʋse, Does the Father thus love christ? Then what strong Arguments have we to believe and be confident in all those Petitions which Are put up in Christ Name;
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Ʋse 2. Are the godly also comprehended in the same love wherein Christ is? then what matter of joy have they under all discouragements, under all the hatred and cruell oppositions they meet with in the world? What though the world hate thee,
Ʋse 2. are the godly also comprehended in the same love wherein christ is? then what matter of joy have they under all discouragements, under all the hatred and cruel oppositions they meet with in the world? What though the world hate thee,
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SOme have thought that our Saviour having finished his prayer for all sorts of believers, he doth now give thanks to God, that had revealed himself to them,
some have Thought that our Saviour having finished his prayer for all sorts of believers, he does now give thanks to God, that had revealed himself to them,
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but the Arguments our Saviour useth, are general, and do relate to all believers, and therefore we are not to limit this comfortable passage to some eminent believers onely.
but the Arguments our Saviour uses, Are general, and do relate to all believers, and Therefore we Are not to limit this comfortable passage to Some eminent believers only.
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The Matter (you heard) prayed for all believers, was, their eternal happiness, expressed in those words, to behold the glory, which the Father had given him, with the reason of it, because the Father had loved him before the foundation of the world.
The Matter (you herd) prayed for all believers, was, their Eternal happiness, expressed in those words, to behold the glory, which the Father had given him, with the reason of it, Because the Father had loved him before the Foundation of the world.
after an infirm and passible manner, the glory thereof was eclipsed, which the Ancients did well express by a Candle or Lamp in a lantern, that would indeed give great light,
After an infirm and passable manner, the glory thereof was eclipsed, which the Ancients did well express by a Candle or Lamp in a lantern, that would indeed give great Light,
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This (I say) being the matter of the Petition, our Saviour doth further confirm it, by continuing this prayer with several arguments more, whereof the first is from the opposition or antithesis that is between the wicked damned world,
This (I say) being the matter of the Petition, our Saviour does further confirm it, by Continuing this prayer with several Arguments more, whereof the First is from the opposition or antithesis that is between the wicked damned world,
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and believers, expressed in these words, The world hath not known, that is their Character. 2. You have the Description of believers, These have known thou hast sent me.
and believers, expressed in these words, The world hath not known, that is their Character. 2. You have the Description of believers, These have known thou hast sent me.
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and no wonder, because (as you heard) it's so sweet a relation, producing all love, delight, joy and confidence in God, by him that practically improveth it, but that I have dispatched;
and no wonder, Because (as you herd) it's so sweet a Relation, producing all love, delight, joy and confidence in God, by him that practically improveth it, but that I have dispatched;
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only I must not passe by that adjunct, or title further qualifying this Father, viz. righteous, righteous Father, formerly when he prayed for the sanctification of his Disciples,
only I must not pass by that adjunct, or title further qualifying this Father, viz. righteous, righteous Father, formerly when he prayed for the sanctification of his Disciples,
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and others again he suffers to perish in their rebellion, therefore it is that he pitcheth on a sutable attribute, Righteous Father: It's true indeed the word NONLATINALPHABET, is sometimes used of a man, in respect of his universal rectitude and uprightness,
and Others again he suffers to perish in their rebellion, Therefore it is that he pitcheth on a suitable attribute, Righteous Father: It's true indeed the word, is sometime used of a man, in respect of his universal rectitude and uprightness,
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and so some take it here, and then it's no more then that former compellation NONLATINALPHABET, holy Father, but the altering of the word with the context, may incline us to understand it differently:
and so Some take it Here, and then it's no more then that former compellation, holy Father, but the altering of the word with the context, may incline us to understand it differently:
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even to the meanest and lowest act of grace. Thus 1 Tim. 4.8. Paul saith, The righteous Judge will give him a Crown of glory: And 1 Joh. 1.9. If we confess our sins, God is faithfull and righteous to forgive them.
even to the Meanest and lowest act of grace. Thus 1 Tim. 4.8. Paul Says, The righteous Judge will give him a Crown of glory: And 1 John 1.9. If we confess our Sins, God is faithful and righteous to forgive them.
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(Righteous are the judgements of God.) Now I shall comprehend both these kinds of righteousness, righteousness of God as a Father, in respect of those who believe in him,
(Righteous Are the Judgments of God.) Now I shall comprehend both these Kinds of righteousness, righteousness of God as a Father, in respect of those who believe in him,
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First, The righteousness of God as a Judge of the world, and as his administrations to wicked men, they are so righteous and just, that even the devils and wicked men, though they may blaspheme, yet cannot say, God is unjust, or doth them any wrong:
First, The righteousness of God as a Judge of the world, and as his administrations to wicked men, they Are so righteous and just, that even the Devils and wicked men, though they may Blaspheme, yet cannot say, God is unjust, or does them any wrong:
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And although the Arminians, and such infected persons, who with their whole strength indeavour to overthrow Gods absolute Election of some to eternal life,
And although the Arminians, and such infected Persons, who with their Whole strength endeavour to overthrow God's absolute Election of Some to Eternal life,
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1. When the Scripture is so positively and clear, that some are elected, some are given by the Father to Christ, some are vessels of honour and mercy, and others not loved by God to eternal life,
1. When the Scripture is so positively and clear, that Some Are elected, Some Are given by the Father to christ, Some Are vessels of honour and mercy, and Others not loved by God to Eternal life,
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For can we search into the deep counsels of God? Do we comprehend the purposes and ends of God? We should rather conclude, There is righteousness in all these things,
For can we search into the deep Counsels of God? Do we comprehend the Purposes and ends of God? We should rather conclude, There is righteousness in all these things,
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yet they lay down this as a peremptory conclusion, and they fortifie themselves with this against all insurrections of spirit, The Lord is righteous. Gods will is the law of righteousness,
yet they lay down this as a peremptory conclusion, and they fortify themselves with this against all insurrections of Spirit, The Lord is righteous. God's will is the law of righteousness,
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though some are elected, and others are reprobated, Because all those Divines who do hold such an absolute Election or Reprobation do so positively expresse themselves, that the cause of mans damnation is wholly from his sin,
though Some Are elected, and Others Are reprobated, Because all those Divines who do hold such an absolute Election or Reprobation do so positively express themselves, that the cause of men damnation is wholly from his since,
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and also man himself to be the only cause of his damnation, and if so be that the understanding of man, could not tell how to reconcile these two together;
and also man himself to be the only cause of his damnation, and if so be that the understanding of man, could not tell how to reconcile these two together;
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For this end it is, that our Saviour doth call his Father righteous, because he lets the world alone to it self, it deserveth to perish in it's unbelief and rebellion,
For this end it is, that our Saviour does call his Father righteous, Because he lets the world alone to it self, it deserveth to perish in it's unbelief and rebellion,
but the wicked who continueth and perisheth in his sins, may say, My destruction and damnation is of my self, God hath done like an holy, wise and righteous God,
but the wicked who Continueth and Perishes in his Sins, may say, My destruction and damnation is of my self, God hath done like an holy, wise and righteous God,
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But these divine dispensations of Gods justice, especially as to spiritual judgements, require a larger and more exact scrutiny, which is not here to be insisted upon.
But these divine dispensations of God's Justice, especially as to spiritual Judgments, require a larger and more exact scrutiny, which is not Here to be insisted upon.
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but I am afflicted all the day long, though I wash my hands in innocency: Now to the godly thus exercised, I have only two particulars to minde them of.
but I am afflicted all the day long, though I wash my hands in innocency: Now to the godly thus exercised, I have only two particulars to mind them of.
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Doth not David at another time, when the cloud was dispelled, say, That out of very faithfulnesse God hath afflicted him, Psal. 119.75? So that the righteousness of God as a Father doth require this:
Does not David At Another time, when the cloud was dispelled, say, That out of very faithfulness God hath afflicted him, Psalm 119.75? So that the righteousness of God as a Father does require this:
yet know, The righteousness of God will not suffer him to forget thee, Heb. 6.10. The Apostle doth there comfort beleevers, That God was not unrighteous, and therefore he would not forget their sufferings:
yet know, The righteousness of God will not suffer him to forget thee, Hebrew 6.10. The Apostle does there Comfort believers, That God was not unrighteous, and Therefore he would not forget their sufferings:
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It's true, it's Popery to plead the commutative, and strict righteousness from God, as if there were an inward condignity of our holy works in respect of heaven,
It's true, it's Popery to plead the commutative, and strict righteousness from God, as if there were an inward condignity of our holy works in respect of heaven,
Shall I not drink of the cup that my Father hath given me? What wouldst thou have God unrighteous for thy sake? Wouldst thou have him not deal sutably to his holy and pure nature? Thou hadst rather God should be unrighteous,
Shall I not drink of the cup that my Father hath given me? What Wouldst thou have God unrighteous for thy sake? Wouldst thou have him not deal suitably to his holy and pure nature? Thou Hadst rather God should be unrighteous,
then thou suffer any outward evil: Oh do thou abhorre and shame thy self! Even wicked men have been forced to acknowledge God, just and righteous, as a Judge,
then thou suffer any outward evil: O do thou abhor and shame thy self! Even wicked men have been forced to acknowledge God, just and righteous, as a Judge,
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SERMON CXL. That every Ʋnregenerate man whether in, or out of the Church is destitute of the true saving Knowledge of God. JOH. 17.24. Righteous Father the world hath not known thee.
SERMON CXL. That every Ʋnregenerate man whither in, or out of the Church is destitute of the true Saving Knowledge of God. JOHN. 17.24. Righteous Father the world hath not known thee.
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Now this is a wonderfull aggravation of their holinesse, for them only to believe amongst a world of unbelievers and opposers, To see amongst so many that are blinde, To be wise amongst so many that are mad,
Now this is a wonderful aggravation of their holiness, for them only to believe among a world of unbelievers and opposers, To see among so many that Are blind, To be wise among so many that Are mad,
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It may therefore fall out that many may be of the world taken indefinitely (not as limited to the reprobates) who yet in respect of Gods purpose shall in time become his in an effectuall manner,
It may Therefore fallen out that many may be of the world taken indefinitely (not as limited to the Reprobates) who yet in respect of God's purpose shall in time become his in an effectual manner,
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And again many may be in the Church of God who yet in the issue will be of the perishing damned world, Some that are wolvs for the present shall become sheep,
And again many may be in the Church of God who yet in the issue will be of the perishing damned world, some that Are wolves for the present shall become sheep,
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The world is full of blindenesse and darknesse, and doth not comprehend the light, There is the particle NONLATINALPHABET added in the Original, And the world hath hot known thee ;
The world is full of blindness and darkness, and does not comprehend the Light, There is the particle added in the Original, And the world hath hight known thee;
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Some think that this addeth some affection and emphasis, for either they expound it intensively for as much as etiam, or adversatively for as much as quamvis although, in both which sences the Hebrew particle Vau is used,
some think that this adds Some affection and emphasis, for either they expound it intensively for as much as etiam, or adversatively for as much as Quamvis although, in both which Senses the Hebrew particle Vau is used,
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and unconverted Christians who will die and go to hell in their sins may have wonderful gifts and admirable knowledge with the utterance thereof in matters of religion,
and unconverted Christians who will die and go to hell in their Sins may have wondered Gifts and admirable knowledge with the utterance thereof in matters of Religion,
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If ye know these things, happy are ye if ye do them. Joh. 13 17. This premised let us proceed, and 1. That the unregenerate world doth not or cannot know God may appear several waies.
If you know these things, happy Are you if you do them. John 13 17. This premised let us proceed, and 1. That the unregenerate world does not or cannot know God may appear several ways.
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1. From the original pollution and pravity improved by actual wickednesse wdich is upon all till sanctified by grace, Joh. 1.10. where though Christ be said to be the light of the world, and the world was made by him, yet it knew him not, and Joh. 3.19. This is the condemnation of the world, that light is come into it, yet men love darknesse rather then light ;
1. From the original pollution and pravity improved by actual wickedness wdich is upon all till sanctified by grace, John 1.10. where though christ be said to be the Light of the world, and the world was made by him, yet it knew him not, and John 3.19. This is the condemnation of the world, that Light is come into it, yet men love darkness rather then Light;
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What a horrible and dreadful condition is this to love darknesse rather then light? Hence 1 Joh. 5.19 The whole world lieth in wickednesse, So that it's no more wonder if the world do not know Christ,
What a horrible and dreadful condition is this to love darkness rather then Light? Hence 1 John 5.19 The Whole world lies in wickedness, So that it's no more wonder if the world do not know christ,
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and so cannot see, and this reason doth not only prove the act, they are not knowing of God, but the defect of all power and ability, they do not, neither can they know God ;
and so cannot see, and this reason does not only prove the act, they Are not knowing of God, but the defect of all power and ability, they do not, neither can they know God;
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This removeth both the act and power, Therefore at the 12. verse he cals it the spirit of the world, which is opposed to the Spirit of God that only makes us know the things of God;
This Removeth both the act and power, Therefore At the 12. verse he calls it the Spirit of the world, which is opposed to the Spirit of God that only makes us know the things of God;
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yea, this original pollution doth still carry the demonstration higher, for it doth not only negatively or privatively remove both the act and power of the knowledge of God,
yea, this original pollution does still carry the demonstration higher, for it does not only negatively or privatively remove both the act and power of the knowledge of God,
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for it hateth all knowledge, it rebelleth against all light, and therefore the wisedom of the flesh is said to be enmity it self against God, Rom. 8 7. Is it any wonder then to see wicked men carried out with bloudy, malicious,
for it hates all knowledge, it rebelleth against all Light, and Therefore the Wisdom of the Flesh is said to be enmity it self against God, Rom. 8 7. Is it any wonder then to see wicked men carried out with bloody, malicious,
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Therefore you have a notable description of the devils, from the Soveraignty and power they have, Eph 6.12. where they are called principalities, and powers, and rulers of the darknesse of this world ;
Therefore you have a notable description of the Devils, from the Sovereignty and power they have, Ephesians 6.12. where they Are called principalities, and Powers, and Rulers of the darkness of this world;
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That as they themselves are reserved in chains of darknesse, so do they keep all their vassals, they are chains of darknesse, such as those who are in a dark dungeon,
That as they themselves Are reserved in chains of darkness, so do they keep all their vassals, they Are chains of darkness, such as those who Are in a dark dungeon,
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and cast his yoke away, Psal. 2. As long then as this strong one keeps the house (for the whole world is his house:) no wonder if he make it like hell it self,
and cast his yoke away, Psalm 2. As long then as this strong one keeps the house (for the Whole world is his house:) no wonder if he make it like hell it self,
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3. The world must needs be without all saving knowledge of God, from the defect or absence of those causes which do alone cause saving knowledge, So that as the world at first when it was a confused Chaos without form and void, could not make a glorious light to appear upon it,
3. The world must needs be without all Saving knowledge of God, from the defect or absence of those Causes which do alone cause Saving knowledge, So that as the world At First when it was a confused Chaos without from and void, could not make a glorious Light to appear upon it,
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but that was Gods work, whom the Apostle doth therefore describe, as him that worketh darknesse out of light, 2 Cor. 4 6. alluding to the work of grace which is now upon the world,
but that was God's work, whom the Apostle does Therefore describe, as him that works darkness out of Light, 2 Cor. 4 6. alluding to the work of grace which is now upon the world,
2. Besides this external light the world wants that internal light of illumination, without which the Gospel though never so gloriously preached, is but like the Sun shining at noon day to a blinde man,
2. Beside this external Light the world Wants that internal Light of illumination, without which the Gospel though never so gloriously preached, is but like the Sun shining At noon day to a blind man,
Till the Spirit of God doth illuminate in both these, the world doth not understand the horrible guilt and aggravation of sin, the damnable estate and condition it is in thereby;
Till the Spirit of God does illuminate in both these, the world does not understand the horrible guilt and aggravation of since, the damnable estate and condition it is in thereby;
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For doth not the glorious light of the Gospel compasse men about, yet they are like owles, the blinder because of this light, Insomuch that such blindenesse of minde is not amongst heathens as amongst impenitent and hardened Christians,
For does not the glorious Light of the Gospel compass men about, yet they Are like owls, the blinder Because of this Light, Insomuch that such blindness of mind is not among Heathens as among impenitent and hardened Christians,
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for besides the natural blindeness which they have common with heathens, there is a judicial blindenesse that God smiteth them with for unfruitfullnesse and contempt of the Gospel;
for beside the natural blindness which they have Common with Heathens, there is a judicial blindness that God smites them with for unfruitfullness and contempt of the Gospel;
Is it not matter of astonishment, that a people living many years under constant and powerful preaching should yet he as brute beasts and understand nothing of their misery,
Is it not matter of astonishment, that a people living many Years under constant and powerful preaching should yet he as brutus beasts and understand nothing of their misery,
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and remove an heart of stone, all the illumination and strongest convictions which men have upon them is not enough to make them know as they ought to know; The Apostle Tit. 1.1. speaks of an acknowledgement of truth after godlines, now that is only when a mans heart is mollified as well as his minde is enlightned;
and remove an heart of stone, all the illumination and Strongest convictions which men have upon them is not enough to make them know as they ought to know; The Apostle Tit. 1.1. speaks of an acknowledgement of truth After godliness, now that is only when a men heart is mollified as well as his mind is enlightened;
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It cannot then be that the world should know God and Christ as long as there is that corrupt enmity and spirit of rebellion and contrariety in it to what is holy;
It cannot then be that the world should know God and christ as long as there is that corrupt enmity and Spirit of rebellion and contrariety in it to what is holy;
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Oh your greatnesse, your pleasures will not avail to keep you from destruction, This is Eternall life to know God and Jesus Christ, This then is eternal death not to know him.
O your greatness, your pleasures will not avail to keep you from destruction, This is Eternal life to know God and jesus christ, This then is Eternal death not to know him.
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and thus generally in the Scripture the wicked are said not to know God; Oh then let such who have strong convictions and also strong corruptions tremble at this;
and thus generally in the Scripture the wicked Are said not to know God; O then let such who have strong convictions and also strong corruptions tremble At this;
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Is it not the condition of all such who live in grosse and prophane waies? Do ye not commit the sins you know ye ought not? Do ye not omit the duties that the light of the Scripture enjoyneth thee? Oh that men should in the day stumble and not know whither they go, Follow then all thy knowledge into a gracious practical improvement of it,
Is it not the condition of all such who live in gross and profane ways? Do you not commit the Sins you know you ought not? Do you not omit the duties that the Light of the Scripture enjoineth thee? O that men should in the day Stumble and not know whither they go, Follow then all thy knowledge into a gracious practical improvement of it,
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In these words therefore our Saviour doth manifest himself to be the Mediator, and in a more peculiar manner the Prophet of his Church, whereby he communicates saving knowledge unto all beleevers,
In these words Therefore our Saviour does manifest himself to be the Mediator, and in a more peculiar manner the Prophet of his Church, whereby he communicates Saving knowledge unto all believers,
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There are pregnant Texts to confirm this, John 1.18. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him ;
There Are pregnant Texts to confirm this, John 1.18. No man hath seen God At any time, the only begotten Son, which is in the bosom of the Father, he hath declared him;
and to all other Prophets, though they had immediate inspirations and revelations, yet none of these saw God at any time, that is, perfectly and comprehensively;
and to all other prophets, though they had immediate inspirations and revelations, yet none of these saw God At any time, that is, perfectly and comprehensively;
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but Christ he is the only begotten Son of God, and in the bosom of the Father, he knoweth the minde, the secrets, all the whole counsel and purpose of God, and that of himself;
but christ he is the only begotten Son of God, and in the bosom of the Father, he Knoweth the mind, the secrets, all the Whole counsel and purpose of God, and that of himself;
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and the means to attain thereunto. This truth also is abundantly confirmed Joh. 3.31.32. where all the Prophets, and John himself is debased in respect of Christ, He that cometh from heaven is above all ;
and the means to attain thereunto. This truth also is abundantly confirmed John 3.31.32. where all the prophets, and John himself is debased in respect of christ, He that comes from heaven is above all;
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1. That Christ a• God hath omnisciency, knowing all things. 1 Cor. 2.11. What is there attributed to the Spirit of God, is true also of the Sonne of God, The Spirit searcheth the deep things of God:
1. That christ a• God hath omnisciency, knowing all things. 1 Cor. 2.11. What is there attributed to the Spirit of God, is true also of the Son of God, The Spirit Searches the deep things of God:
Therefore the Doctrine of the Lutherans seem to confound the Natures, when they say, The properties of the Divine Nature are communicated to the humane Nature, Omniscience and Ʋbiquity, &c. This cannot be,
Therefore the Doctrine of the Lutherans seem to confound the Nature's, when they say, The properties of the Divine Nature Are communicated to the humane Nature, Omniscience and Ʋbiquity, etc. This cannot be,
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For seeing that Christ God-man is appointed to judge the world, it's necessary that even as man, there should be revealed unto him, all the thoughts, actions and circumstances thereof concerning every man in the world, that so he might fulfill the office of a Judge.
For seeing that christ God-man is appointed to judge the world, it's necessary that even as man, there should be revealed unto him, all the thoughts, actions and Circumstances thereof Concerning every man in the world, that so he might fulfil the office of a Judge.
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and therefore the Apostle makes it so hainous a sinne to refuse Christ speaking above Moses, Heb. 12.25. Tremble then all ye wicked men, who do constantly refuse Christ still speaking from heaven by his Word and Ministers to leave your sins and impieties.
and Therefore the Apostle makes it so heinous a sin to refuse christ speaking above Moses, Hebrew 12.25. Tremble then all you wicked men, who do constantly refuse christ still speaking from heaven by his Word and Ministers to leave your Sins and impieties.
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So the holy Spirit is said to guide and lead into all truth, Illumination being frequently ascribed to the Spirit, and 1 Cor. 2.10. God is said there to reveal things unto us by his Spirit.
So the holy Spirit is said to guide and led into all truth, Illumination being frequently ascribed to the Spirit, and 1 Cor. 2.10. God is said there to reveal things unto us by his Spirit.
Therefore a man must hear and learn of the Father, before he can come to Christ, onely Christ there addeth, that this hearing and knowing of the Father comes by him:
Therefore a man must hear and Learn of the Father, before he can come to christ, only christ there adds, that this hearing and knowing of the Father comes by him:
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yet the same Prophet Jer. 3.15. declareth it as a special blessing, that he would give them Pastors according to his own heart, which would feed them with knowledge and understanding:
yet the same Prophet Jer. 3.15. Declareth it as a special blessing, that he would give them Pastors according to his own heart, which would feed them with knowledge and understanding:
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Hence Mat. 5. when he had related the corrupt opinions of their Doctors in the Interpretation of the Law, he addeth, But I say unto you, opposing his Authority to them all.
Hence Mathew 5. when he had related the corrupt opinions of their Doctors in the Interpretation of the Law, he adds, But I say unto you, opposing his authority to them all.
There are none so froward, and so contumacious, but he can open their hearts, and others that are of high and eminent understandings for want of him do remain blind owls, Mat. 11.26, 27. where our Saviour giving God thanks for manifesting the things of the Gospel to some,
There Are none so froward, and so contumacious, but he can open their hearts, and Others that Are of high and eminent understandings for want of him do remain blind owls, Mathew 11.26, 27. where our Saviour giving God thanks for manifesting the things of the Gospel to Some,
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as if the meaning were, They have known me, not by nature or free-will, but because I was sent into the world to reveal and cause this knowledge in them,
as if the meaning were, They have known me, not by nature or freewill, but Because I was sent into the world to reveal and cause this knowledge in them,
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So that he expounds it in a causal sence, They have believed wholly of grace, because thou hast sent me to be the Sun of Righteousnesse enlightening of them;
So that he expounds it in a causal sense, They have believed wholly of grace, Because thou hast sent me to be the Sun of Righteousness enlightening of them;
But it's more consonant to the customary use of that phrase, to take in an objective sence, making (Christ sent) to be the specifying object of their faith,
But it's more consonant to the customary use of that phrase, to take in an objective sense, making (christ sent) to be the specifying Object of their faith,
and as it is terminated upon Christ as sent by the Father, and hereby distinguished from the absolute knowledge which men may have of God without Christ:
and as it is terminated upon christ as sent by the Father, and hereby distinguished from the absolute knowledge which men may have of God without christ:
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The darker the night is, the light of the stars is thereby the brighter, and this the Apostle alludeth unto in that glorious commendation given to the Saints at Philippi, Phi. 2.15.
The Darker the night is, the Light of the Stars is thereby the Brighter, and this the Apostle alludeth unto in that glorious commendation given to the Saints At Philippi, Phi. 2.15.
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where praying that they might be without rebuke in the midst of a crooked and perverse generation, he tels them, they did shine as lights in the world, So that as the darker the night is, the more glory is in the star when it shineth,
where praying that they might be without rebuke in the midst of a crooked and perverse generation, he tells them, they did shine as lights in the world, So that as the Darker the night is, the more glory is in the star when it shines,
Thus when the Apostle Peter speaks of Lot, how merciful God was in protecting and delivering him from the impendent judgements he giveth him this character, that he was a just and righteous man, 1 Pet. 2.7.
Thus when the Apostle Peter speaks of Lot, how merciful God was in protecting and delivering him from the impendent Judgments he gives him this character, that he was a just and righteous man, 1 Pet. 2.7.
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which was abundantly discovered in this, that he was vexed (tormented as if he had been put upon the rack the word is applied to the very torments of hell) with the conversation of the wicked, his eye and ears,
which was abundantly discovered in this, that he was vexed (tormented as if he had been put upon the rack the word is applied to the very torments of hell) with the Conversation of the wicked, his eye and ears,
yea the whole soul it self was vexed with their unlawful deeds, for Lot to walk righteously and holily in the midst of such miscreants and incarnate devils as they were, this moved God to have a more special care over him.
yea the Whole soul it self was vexed with their unlawful Deeds, for Lot to walk righteously and holily in the midst of such miscreants and incarnate Devils as they were, this moved God to have a more special care over him.
or more strict then others, especially to be scoffed or derided, or persecuted for walking more strictly then others do, this is much against flesh and bloud;
or more strict then Others, especially to be scoffed or derided, or persecuted for walking more strictly then Others do, this is much against Flesh and blood;
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therefore our Saviour when he foretold that his disciples should be hated of all men for his Names sake, he spake the most discouraging matter that could be,
Therefore our Saviour when he foretold that his Disciples should be hated of all men for his Names sake, he spoke the most discouraging matter that could be,
But because that is impossible to please God and please men too, therefore it is that he who will be godly, who will do his duty, he will stir up the generation of wicked men against him as so many hornets, he shall neither have good name, estate, liberty,
But Because that is impossible to please God and please men too, Therefore it is that he who will be godly, who will do his duty, he will stir up the generation of wicked men against him as so many hornets, he shall neither have good name, estate, liberty,
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or life it self, if they could complete the height of their wickednesse, now then must not this greatly indear them to God and Christ, that though they be godly at so dear a rate,
or life it self, if they could complete the height of their wickedness, now then must not this greatly endear them to God and christ, that though they be godly At so dear a rate,
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Oh saith God, It's for my sake, thou art thus reproached, thus persecuted, if thou wouldst do as the world doth, walk according to the course and fashion thereof;
O Says God, It's for my sake, thou art thus reproached, thus persecuted, if thou Wouldst do as the world does, walk according to the course and fashion thereof;
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and for this reason it may be thought our Saviour did upon all occasion to such who proffered to be his disciples, still inform them of the hardship, of the troubles and miseries they must meet with, That so they might not apostatize afterwards, that they might not say, this is more then ever was told us, we would never have taken up the profession of Christ upon such terms;
and for this reason it may be Thought our Saviour did upon all occasion to such who proffered to be his Disciples, still inform them of the hardship, of the Troubles and misery's they must meet with, That so they might not apostatise afterwards, that they might not say, this is more then ever was told us, we would never have taken up the profession of christ upon such terms;
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And certainly this is a rock many have splitted at, they begin to be disciples of Christ before they throughly consider how much it will cost them to be so indeed, they do not take our Saviours advice, Luk. 14.31.
And Certainly this is a rock many have split At, they begin to be Disciples of christ before they thoroughly Consider how much it will cost them to be so indeed, they do not take our Saviors Advice, Luk. 14.31.
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whether their lusts will not prove too strong for them, and so they compound at last to be their servants again, they consider not whether being now to rear up a strong and enduring building they can be at so much cost or no,
whither their Lustiest will not prove too strong for them, and so they compound At last to be their Servants again, they Consider not whither being now to rear up a strong and enduring building they can be At so much cost or no,
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so as to make this building their great work for want of these considerations aforehand, it is that so many have dealt foolishly in the way of Religion, They began but could not make an end;
so as to make this building their great work for want of these considerations aforehand, it is that so many have dealt foolishly in the Way of Religion, They began but could not make an end;
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3. Those that believe in Christ in the midst of a wicked and ungodly world are esteemed of by God, because such have the image of God restored in them, and so become like him,
3. Those that believe in christ in the midst of a wicked and ungodly world Are esteemed of by God, Because such have the image of God restored in them, and so become like him,
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for what Father is there that seeth his good and obedient childe maintaing his credit, striving for his honour against all those that shall oppose him, will not inwardly be moved to take part with his childe,
for what Father is there that sees his good and obedient child maintaining his credit, striving for his honour against all those that shall oppose him, will not inwardly be moved to take part with his child,
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and defend him all he can, and shall not our heavenly Father much more shew his love herein to us? our Saviour would convince believers, Mat. 6.8. not to be troubled under any exercises from the transcendent affection that is in him as an heavenly Father to all earthly parents;
and defend him all he can, and shall not our heavenly Father much more show his love herein to us? our Saviour would convince believers, Mathew 6.8. not to be troubled under any exercises from the transcendent affection that is in him as an heavenly Father to all earthly Parents;
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Seeing therefore believers do resemble God, and he seeth his own likeness upon them, Insomuch that God saith, it's not so much for their sakes as my sake, that they are thus maligned,
Seeing Therefore believers do resemble God, and he sees his own likeness upon them, Insomuch that God Says, it's not so much for their sakes as my sake, that they Are thus maligned,
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though all the world be destroied, Psal. 4. all wicked opposers of the godly are exhorted to know this that God hath set apart the godly man for himself;
though all the world be destroyed, Psalm 4. all wicked opposers of the godly Are exhorted to know this that God hath Set apart the godly man for himself;
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As they said to David, Thou art worth ten thousand of us, Thus God speaketh concerning his choice ones, they are worth more then many thousands of wicked men,
As they said to David, Thou art worth ten thousand of us, Thus God speaks Concerning his choice ones, they Are worth more then many thousands of wicked men,
and it's better thousands of them perish then few of the godly, So that this propriety Gods children have in God, is that which will be a sure protection for them to passe safe through all calamities.
and it's better thousands of them perish then few of the godly, So that this propriety God's children have in God, is that which will be a sure protection for them to pass safe through all calamities.
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5. To be faithful to God amongst wicked men indeareth God to them, because this demonstrateth many excellent and choice properties in the godly, which make them lovely and precious in his sight ;
5. To be faithful to God among wicked men indeareth God to them, Because this Demonstrates many excellent and choice properties in the godly, which make them lovely and precious in his sighed;
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for when our Saviour here saith, the world hath not known thee, but these have known thee, he doth not commend them for their own strength and abilities,
for when our Saviour Here Says, the world hath not known thee, but these have known thee, he does not commend them for their own strength and abilities,
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and loved us first, and therefore we choose and love him again, So that when believers accept of Christ they do not herein discover any worth in themselves,
and loved us First, and Therefore we choose and love him again, So that when believers accept of christ they do not herein discover any worth in themselves,
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This magnanimity was admirable in the Confessors and Martyrs of old, who despised death, yea, triumphed over it, insomuch that though the Heathens speak of a vertue called fortitude, and another named magnanimity, yet they are never able to shew the hundredth or thousandth part of any heathens suffering for their sect,
This magnanimity was admirable in the Confessors and Martyrs of old, who despised death, yea, triumphed over it, insomuch that though the heathens speak of a virtue called fortitude, and Another nam magnanimity, yet they Are never able to show the hundredth or thousandth part of any Heathens suffering for their sect,
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Therefore there is such encouraging promises made to such as are willing to lose for him, Mat. 19.29. he shall receive an hundred fold, and shall inherit eternal life ;
Therefore there is such encouraging promises made to such as Are willing to loose for him, Mathew 19.29. he shall receive an hundred fold, and shall inherit Eternal life;
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Now love of God is abundantly rewarded with love from God, What a happy exchange is this for thy poor finite creatures love, which is not able to make God more blessed and happy, to have the infinite, effectual,
Now love of God is abundantly rewarded with love from God, What a happy exchange is this for thy poor finite creatures love, which is not able to make God more blessed and happy, to have the infinite, effectual,
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Lastly, All such true believers who acknowledge Christ in the midst of an ungodly world, they do betake themselves to Gods faithfulness, and rest only upon that ;
Lastly, All such true believers who acknowledge christ in the midst of an ungodly world, they do betake themselves to God's faithfulness, and rest only upon that;
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They take up this resolution, all the world will prove malicious and ungrateful, they cannot expect better measure then what Christ himself had, who yet did so much good where he came;
They take up this resolution, all the world will prove malicious and ungrateful, they cannot expect better measure then what christ himself had, who yet did so much good where he Come;
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And I have declared unto them thy Name, and will declare it, &c. OUr Saviour having in the former verse affirmed himself to be the cause of all that saving knowledge beleevers have, he doth in this verse manifest, that he is the conservant cause, as well as the efficient, that as God is both the Authour of Creation and Preservation in the order of nature:
And I have declared unto them thy Name, and will declare it, etc. OUr Saviour having in the former verse affirmed himself to be the cause of all that Saving knowledge believers have, he does in this verse manifest, that he is the conservant cause, as well as the efficient, that as God is both the Author of Creation and Preservation in the order of nature:
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We have therefore in the words, 1. The gracious action of Christ toward his people. 2. The efficient cause. 3. The Subject to whom. 4. The final Cause hereof.
We have Therefore in the words, 1. The gracious actium of christ towards his people. 2. The efficient cause. 3. The Subject to whom. 4. The final Cause hereof.
The gracious action of Christ is set down both by the Preterperfect and Future tense, ushered in with the part cle NONLATINALPHABET, which some make causal in this conn•xion, They have known thou hast sent me,
The gracious actium of christ is Set down both by the Preterperfect and Future tense, ushered in with the part cle, which Some make causal in this conn•xion, They have known thou hast sent me,
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Sometimes of one mans making known a thing to another, as 1 Cor. 15.1. Ephes. 6.21. In this place it's attributed to Christ, as the efficient cause, I have declared. In the next place, there is the diversity of time, I have, and will declare it.
Sometime of one men making known a thing to Another, as 1 Cor. 15.1. Ephesians 6.21. In this place it's attributed to christ, as the efficient cause, I have declared. In the next place, there is the diversity of time, I have, and will declare it.
Austin referreth this to the present life, and the life to come, but it rather denoteth the constant and daily revelation or manifestation of Christ himself,
Austin Refers this to the present life, and the life to come, but it rather denoteth the constant and daily Revelation or manifestation of christ himself,
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and his truth to belevers. 3. There is the Object declared, thy Name, that is God himself. 4. The Subject to whom, that is, not the Apostles, but to all believers.
and his truth to believers. 3. There is the Object declared, thy Name, that is God himself. 4. The Subject to whom, that is, not the Apostles, but to all believers.
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Observ. That believers do not only at their first conversion, but in the whole progress of their life, need constant illumination and teaching from God.
Observation That believers do not only At their First conversion, but in the Whole progress of their life, need constant illumination and teaching from God.
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yet still he prayeth, Ephes. 1.17, 18. That God would give them the spirit of wisdom and revelation in the knowledge of him, that the eyes of their understanding may be inlightned &c. Here it's plain, That though these had knowledge,
yet still he Prayeth, Ephesians 1.17, 18. That God would give them the Spirit of Wisdom and Revelation in the knowledge of him, that the eyes of their understanding may be enlightened etc. Here it's plain, That though these had knowledge,
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yet they might still encrease in it. Hence the Apostle Peter, 2 Pet. 1.19. doth encourage beleevers for their diligent attending unto the Scripture, untill the day dawn, and the day-starre arise in their hearts, that is, till they obtain more firm and evident knowledge of the things of God.
yet they might still increase in it. Hence the Apostle Peter, 2 Pet. 1.19. does encourage believers for their diligent attending unto the Scripture, until the day dawn, and the daystar arise in their hearts, that is, till they obtain more firm and evident knowledge of the things of God.
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For the improving of this truth, Let us consider in how many particulars a further constant teaching by Christ is requisite to the most able believers. And
For the improving of this truth, Let us Consider in how many particulars a further constant teaching by christ is requisite to the most able believers. And
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Secondly, As in the object we need much revelation, so in those things we do know, we need much assistance and direction from Christ in respect of the adjuncts of it. For,
Secondly, As in the Object we need much Revelation, so in those things we do know, we need much assistance and direction from christ in respect of the adjuncts of it. For,
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There are new considerations, new respects, and new arguments arising alwayes from them; Insomuch that God and Christ may seem new to the soul every day;
There Are new considerations, new respects, and new Arguments arising always from them; Insomuch that God and christ may seem new to the soul every day;
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And therefore even those principalities and powers in heavenly places, that are so vast and comprehensive in knowledge, yet Eph. 3.10. The Lord Christ is in the Ministry of the Church made more known to them continually;
And Therefore even those principalities and Powers in heavenly places, that Are so vast and comprehensive in knowledge, yet Ephesians 3.10. The Lord christ is in the Ministry of the Church made more known to them continually;
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for if Paul thought it so great a disparagement, that with him should be yea and nay in his words, much more would this be reprochfull to Christ himself, who saith, He is the truth it self, Joh. 14. So that as truth cannot be a lie,
for if Paul Thought it so great a disparagement, that with him should be yea and nay in his words, much more would this be reproachful to christ himself, who Says, He is the truth it self, John 14. So that as truth cannot be a lie,
but as Origen of old alluded, When many things are removed from us, then this Arundo (for of that they made pens formerly) is made the Calamus the pen of a ready writer:
but as Origen of old alluded, When many things Are removed from us, then this Arundo (for of that they made pens formerly) is made the Calamus the pen of a ready writer:
and we read sometimes of the Disciples, that upon the working of some great miracles by our Saviour, they are said then to believe, not but that they beleived before, only they did grow and encrease in this more:
and we read sometime of the Disciples, that upon the working of Some great Miracles by our Saviour, they Are said then to believe, not but that they believed before, only they did grow and increase in this more:
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Oh then in times of great disputes, when learned and godly men differ in many things, it behoveth the godly Christian to fly to this manifestation of Christ!
O then in times of great disputes, when learned and godly men differ in many things, it behooveth the godly Christian to fly to this manifestation of christ!
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And certainly it appeareth by Mat. 24. That those who are false Prophets, have so many fair pretences and deceivable wayes, that if it were possible, they would deceive the very elect;
And Certainly it appears by Mathew 24. That those who Are false prophets, have so many fair pretences and deceivable ways, that if it were possible, they would deceive the very elect;
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So that although we know all mysteries, yet if the power of Christ doth not make us to acknowledge these things in a godly manner, We are but as tinkling cymbals ;
So that although we know all Mysteres, yet if the power of christ does not make us to acknowledge these things in a godly manner, We Are but as tinkling cymbals;
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you see Paul made knowledge a meer puff, a nothing without charity, 1 Cor. 13. and our Saviour puts happiness upon the doing, not knowing of these things, John 14.17.
you see Paul made knowledge a mere puff, a nothing without charity, 1 Cor. 13. and our Saviour puts happiness upon the doing, not knowing of these things, John 14.17.
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many are still propounding more questions after questions, but the Apostle Ephes 4. tels us of the knowing of the truth as it is in Jesus, which makes a Christian put off the oldman, and put on the new, as also an acknowledgment of the truth after godliness, Tit. 1. Oh therefore pray, that Christ would declare his truths to thee,
many Are still propounding more questions After questions, but the Apostle Ephesians 4. tells us of the knowing of the truth as it is in jesus, which makes a Christian put off the Old man, and put on the new, as also an acknowledgment of the truth After godliness, Tit. 1. O Therefore pray, that christ would declare his truths to thee,
and thus likewise it is in regard of all saving knowledge, that same Spirit of Christ which did at first teach us, must in the whole progress of our lives teach us;
and thus likewise it is in regard of all Saving knowledge, that same Spirit of christ which did At First teach us, must in the Whole progress of our lives teach us;
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and as it's God that beginneth, so it is he that finisheth every good work: Hence Christ is said to be the author and finisher of our Faith, Heb. 12.2.
and as it's God that begins, so it is he that finisheth every good work: Hence christ is said to be the author and finisher of our Faith, Hebrew 12.2.
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It's a blessed thing to be a means of edification of others, or the reducing of such as have gone astray for want of this growth, many parents, many husbands,
It's a blessed thing to be a means of edification of Others, or the reducing of such as have gone astray for want of this growth, many Parents, many Husbands,
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In particular persons, this would also breed self-emptiness, an high esteem of the Ordinances, it would prevent heresies and errours, men being commonly confident of themselves therein,
In particular Persons, this would also breed Self-emptiness, an high esteem of the Ordinances, it would prevent heresies and errors, men being commonly confident of themselves therein,
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And what a great advantage it is to him that hath it, both in reference to duty and comfort. JOHN 17.26. That the love wherewith thou hast loved me may be in them, and I in them.
And what a great advantage it is to him that hath it, both in Referente to duty and Comfort. JOHN 17.26. That the love wherewith thou hast loved me may be in them, and I in them.
So that we have here the description of Gods love to Beleevers, and that in the highest degree which is imaginable ( the love wherewith thou lovest me;
So that we have Here the description of God's love to Believers, and that in the highest degree which is imaginable (the love wherewith thou Lovest me;
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) Criticks note a Graecism in the relative NONLATINALPHABET for NONLATINALPHABET, as Mar. 4.41. 2 Tim. 4.7. which Austin also on the place takes notice of, though Maldonate call it a light Observation;
) Critics note a Grecism in the relative for, as Mar. 4.41. 2 Tim. 4.7. which Austin also on the place Takes notice of, though Maldonate call it a Light Observation;
2. You have the subject of this love with the manner of participation of it, That this love may be in them, that is, in true believers, and in them only;
2. You have the Subject of this love with the manner of participation of it, That this love may be in them, that is, in true believers, and in them only;
Lastly, There is the cause of all this expressed in these words, And I in them, where Christs mystical Union with and indwelling in us is made the cause of all the love of God to believers,
Lastly, There is the cause of all this expressed in these words, And I in them, where Christ mystical union with and indwelling in us is made the cause of all the love of God to believers,
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but of this also we have already treated, So that there remaineth no new thing but the manner of participation of this love of God to them, and that is said to be in them, which although (as was said) may be true of the several gracious effects of Gods love,
but of this also we have already treated, So that there remains no new thing but the manner of participation of this love of God to them, and that is said to be in them, which although (as was said) may be true of the several gracious effects of God's love,
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This is the Emphasis, the Selah (as it were) in this expression, that Gods love may be in them, our Faith in Christ is not only to produce those direct acts, whereby we are perswaded of Gods love in the generall,
This is the Emphasis, the Selac (as it were) in this expression, that God's love may be in them, our Faith in christ is not only to produce those Direct acts, whereby we Are persuaded of God's love in the general,
As a man under the Sun-beams feeleth and enjoyeth the comfortable influence thereof. So that herein lieth the compleat happinesse of a Christian, to be loved of God,
As a man under the Sunbeams feeleth and Enjoyeth the comfortable influence thereof. So that herein lies the complete happiness of a Christian, to be loved of God,
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or passively for that whereby we are loved of him, and so some Texts do receive different Interpretations because of the different application of that love of God;
or passively for that whereby we Are loved of him, and so Some Texts do receive different Interpretations Because of the different application of that love of God;
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where the love of God is said to be shed abroad in our hearts by the holy Ghost which is given us, which although some expound of that love inherent in us, whereby we love God,
where the love of God is said to be shed abroad in our hearts by the holy Ghost which is given us, which although Some expound of that love inherent in us, whereby we love God,
as Aarons Oyle upon his head, and so descending to other parts, So that by this Love of God they can triumph and be confident in all tribulations and exercises whatsoever;
as Aaron's Oil upon his head, and so descending to other parts, So that by this Love of God they can triumph and be confident in all tribulations and exercises whatsoever;
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David doth often bewail his condition in respect of this spirituall desertion, and indeed there cannot be an heavier temptation upon the godly heart then the clean contrary in the Text;
David does often bewail his condition in respect of this spiritual desertion, and indeed there cannot be an Heavier temptation upon the godly heart then the clean contrary in the Text;
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They who esteem the light of his countenance above all things to finde the frowns and wrath of God, to apprehend his displeasure towards them, this is a burthen greater then they can bear,
They who esteem the Light of his countenance above all things to find the frowns and wrath of God, to apprehend his displeasure towards them, this is a burden greater then they can bear,
So that although this be made the connex to their believing in Christ, yet it is a separable Consequent, it is that which may be divided from it sometimes;
So that although this be made the connex to their believing in christ, yet it is a separable Consequent, it is that which may be divided from it sometime;
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At that very time when the godly do believe on Christ in a dependent way, they may walk in sad apprehensions, knowing nothing of the love of God towards them,
At that very time when the godly do believe on christ in a dependent Way, they may walk in sad apprehensions, knowing nothing of the love of God towards them,
3. Although the love of God towards believers may not be perceived by them, yet they are to press forward, they are to pray and wrestle with God, that they may not continue in darknesse but be brought to this comfortable light;
3. Although the love of God towards believers may not be perceived by them, yet they Are to press forward, they Are to pray and wrestle with God, that they may not continue in darkness but be brought to this comfortable Light;
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The Apostle Peter presseth it as a necessary duty, 2 Pet. 1.10. Give all diligence to make your Calling and Election sure, and the Apostle Paul 2 Cor. 13.5. Examine your selves whether ye be in the Faith, or no ;
The Apostle Peter Presseth it as a necessary duty, 2 Pet. 1.10. Give all diligence to make your Calling and Election sure, and the Apostle Paul 2 Cor. 13.5. Examine your selves whither you be in the Faith, or no;
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Do not then expect, as if thou shouldst hear a voice from heaven in a glorious manner as Christ did, Thou art my beloved Sonne, in whom I am well pleased, but begin at the work of grace and Sanctification in thy heart, by which thou maist certainly conclude of Gods love,
Do not then expect, as if thou Shouldst hear a voice from heaven in a glorious manner as christ did, Thou art my Beloved Son, in whom I am well pleased, but begin At the work of grace and Sanctification in thy heart, by which thou Mayest Certainly conclude of God's love,
or have such full perswasions of Gods love thereby, but by the spirit of God, as in Rom. 5.5. we of our selves through the sight of the imperfections of our graces, would run from the presence of God, only it's the spirit of adoption given unto us, which makes us have an Evangelical boldness before him.
or have such full persuasions of God's love thereby, but by the Spirit of God, as in Rom. 5.5. we of our selves through the sighed of the imperfections of our graces, would run from the presence of God, only it's the Spirit of adoption given unto us, which makes us have an Evangelical boldness before him.
This is admirably expressed, Eph. 3 19. that ye may know the love of Christ which passeth all knowledge, from whence followeth that we are filled with the fulness of God,
This is admirably expressed, Ephesians 3 19. that you may know the love of christ which passes all knowledge, from whence follows that we Are filled with the fullness of God,
for this love to us is the same in kinde though not in degree with that whereby he loveth Christ himself, Christ and his members are comprehended in the same act of love, what an unspeakable consideration is this to a poor believer;
for this love to us is the same in kind though not in degree with that whereby he loves christ himself, christ and his members Are comprehended in the same act of love, what an unspeakable consideration is this to a poor believer;
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Again the love of God is such that he gave his only begotten Son to the vilest and most ignominious death for them, which the Apostle puts also upon it; Joh. 3.16.
Again the love of God is such that he gave his only begotten Son to the Vilest and most ignominious death for them, which the Apostle puts also upon it; John 3.16.
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and lastly, this love is immutable and unchangeable, God will never alter his love, or cease to love such, Certainly such a love is that which the heart of a man can never sufficiently comprehend, must needs infl•me the soul, there cannot be any cold Ice under this torrid Zone;
and lastly, this love is immutable and unchangeable, God will never altar his love, or cease to love such, Certainly such a love is that which the heart of a man can never sufficiently comprehend, must needs infl•me the soul, there cannot be any cold Ice under this torrid Zone;
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Therefore in the next place let us consider the great advantages that a believer hath, which hath this powerful sence and feeling of Gods love within his heart;
Therefore in the next place let us Consider the great advantages that a believer hath, which hath this powerful sense and feeling of God's love within his heart;
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If so be this were to be the next moment, if this voice were heard, Arise, and come to judgement, yet the experimental feeling of Gods love would keep the heart so far from being dejected and perplexed, that it would rather rejoyce a man,
If so be this were to be the next moment, if this voice were herd, Arise, and come to judgement, yet the experimental feeling of God's love would keep the heart so Far from being dejected and perplexed, that it would rather rejoice a man,
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Now what a desirable life is this, who would not give the whole world to enjoy it, viz. that he may walk in such powerful apprehensions of Gods favour, that though death come,
Now what a desirable life is this, who would not give the Whole world to enjoy it, viz. that he may walk in such powerful apprehensions of God's favour, that though death come,
that is, in respect of manifestation and discovery, as Gods power is said to be perfected in our infirmities, or faith to be perfected by love, which sheweth, that though God doth love us,
that is, in respect of manifestation and discovery, as God's power is said to be perfected in our infirmities, or faith to be perfected by love, which shows, that though God does love us,
even rejoycing under all tribulations, the more grudgings and discontents thou art assaulted with under any exercises, it's an argument thou hast the less feeling of Gods love upon thee,
even rejoicing under all tribulations, the more grudgings and discontents thou art assaulted with under any exercises, it's an argument thou hast the less feeling of God's love upon thee,
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and certainly if Calvin said gravely from the former consideration out of the place mentioned in John, That so far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgement;
and Certainly if calvin said gravely from the former consideration out of the place mentioned in John, That so Far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgement;
We may also speak in this particular, that so far a man hath profited in Christianity as he can from the sence of Gods favour rejoyce and be above all tribulations whatsoever;
We may also speak in this particular, that so Far a man hath profited in Christianity as he can from the sense of God's favour rejoice and be above all tribulations whatsoever;
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the cause of all those glorious graces mentioned, viz. patience and glorying in tribulations, as also hope which will not make ashamed, all cometh from that love of God shed abroad in their souls,
the cause of all those glorious graces mentioned, viz. patience and glorying in tribulations, as also hope which will not make ashamed, all comes from that love of God shed abroad in their Souls,
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and Rom 8 It's the love of God which he felt in his soul that made him triumph in so glorious a manner that he challengeth all things as not able to hinder him from this love of God.
and Rom 8 It's the love of God which he felt in his soul that made him triumph in so glorious a manner that he Challengeth all things as not able to hinder him from this love of God.
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How dull, how cold and lukewarm are all such performances that flow not from this fire within? All is but formality and a meer outside in Religion till we have some apprehension of Gods love toward us,
How dull, how cold and lukewarm Are all such performances that flow not from this fire within? All is but formality and a mere outside in Religion till we have Some apprehension of God's love towards us,
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then many waters cannot quench this love, So that any duty performed out of the apprehension of Gods love is in some respect worth a thousand of those done without it;
then many waters cannot quench this love, So that any duty performed out of the apprehension of God's love is in Some respect worth a thousand of those done without it;
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the Apostle there saith that the love of Christ constraineth him, the word is thought to be used of those Prophets who being immediatly wrought upon by the spirit of God, could not keep in what they felt,
the Apostle there Says that the love of christ constrains him, the word is Thought to be used of those prophets who being immediately wrought upon by the Spirit of God, could not keep in what they felt,
but they must deliver it, and thus it is with a man strongly possessed with the feeling of Gods love, he cannot keep it in, he is in an holy extasie and ravishment, he praieth, he heareth, he doth all things with all his might.
but they must deliver it, and thus it is with a man strongly possessed with the feeling of God's love, he cannot keep it in, he is in an holy ecstasy and ravishment, he Prayeth, he hears, he does all things with all his might.
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Thus it was with Paul, he was so affected with this, that Christ loved him and gave himself for him, Gal. 2.20. that he professeth he did no longer live but Christ in him ;
Thus it was with Paul, he was so affected with this, that christ loved him and gave himself for him, Gal. 2.20. that he Professes he did not longer live but christ in him;
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for he knoweth herein lieth the strength of Sampson as it were, if this be taken away any green cords will tye him, he will not have strength to overcome the least temptation;
for he Knoweth herein lies the strength of Sampson as it were, if this be taken away any green cords will tie him, he will not have strength to overcome the least temptation;
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SERMON CXLV. Directions how to obtain, and alwayes to preserve the Knowledge and Assurance of Gods Love in our Hearts. JOHN 17.26. That the Love wherewith thou lovest me may be in them.
SERMON CXLV. Directions how to obtain, and always to preserve the Knowledge and Assurance of God's Love in our Hearts. JOHN 17.26. That the Love wherewith thou Lovest me may be in them.
I shall therefore in this last Sermon, give some Directive Helps, How to obtain and alwayes to preserve this Assurance and Knowledge of Gods Love to us ;
I shall Therefore in this last Sermon, give Some Directive Helps, How to obtain and always to preserve this Assurance and Knowledge of God's Love to us;
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That as the work of Gods Spirit, is to comfort, called therefore a Comforter, as also to assure and witness unto us, That we are the children of God, yea to enable us to cry, Abba, Father: So on the contrary, Satan that unclean spirit, his whole business is,
That as the work of God's Spirit, is to Comfort, called Therefore a Comforter, as also to assure and witness unto us, That we Are the children of God, yea to enable us to cry, Abba, Father: So on the contrary, Satan that unclean Spirit, his Whole business is,
if he cannot tempt to sin, yet to walk in a discouraged, tormenting and afflicted way, representing God as some terrible Judge, catching at all the advantages to destroy us:
if he cannot tempt to since, yet to walk in a discouraged, tormenting and afflicted Way, representing God as Some terrible Judge, catching At all the advantages to destroy us:
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Or by his instruments, which he raiseth up, he causeth such tares of Doctrine to be sown amongst the good seed, that the childe of God shall not only walk without the perswasion of Gods favour,
Or by his Instruments, which he Raiseth up, he Causes such tares of Doctrine to be sown among the good seed, that the child of God shall not only walk without the persuasion of God's favour,
for certainly this is one Doctrine of the devils, amongst others in Popery, that they forbid the penitent soul any assurance or certainty of Gods favour, encouraging doubts as the mother of humility, keeping the humbled sinner,
for Certainly this is one Doctrine of the Devils, among Others in Popery, that they forbid the penitent soul any assurance or certainty of God's favour, encouraging doubts as the mother of humility, keeping the humbled sinner,
as the devils did the demoniack person among the tombs, in sad and dolefull objects, not discovering to him the glorious and comfortable light of the Gospel:
as the Devils did the demoniac person among the tombs, in sad and doleful objects, not discovering to him the glorious and comfortable Light of the Gospel:
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So that in Popery it's one high point of Religion with them, that no man without an extraordinary revelation can attain to a certainty of Gods love to him;
So that in Popery it's one high point of Religion with them, that no man without an extraordinary Revelation can attain to a certainty of God's love to him;
Even as the light of the Sunne may make the day, yet at the same time, there be some dark and gloomy clouds, which though not able wholly to remove the Suns light,
Even as the Light of the Sun may make the day, yet At the same time, there be Some dark and gloomy Clouds, which though not able wholly to remove the Suns Light,
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we believe, and yet crave help for our unbelief, and the word used by the Apostle, 1 John 3.19 We assure our hearts, is NONLATINALPHABET, we perswade our hearts, implying that our hearts have many objections and cavils;
we believe, and yet crave help for our unbelief, and the word used by the Apostle, 1 John 3.19 We assure our hearts, is, we persuade our hearts, implying that our hearts have many objections and cavils;
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because this consolation is hardly received into the soul, there must be argument upon argument, exhortation upon exhortation, ere it will be satisfied.
Because this consolation is hardly received into the soul, there must be argument upon argument, exhortation upon exhortation, ere it will be satisfied.
Do not therefore expect that, (which yet some vainly boast of) thou shouldst alwayes walk in such predominant assurance of Gods love, that there should not any time arise the least cloud or fear in thy soul;
Do not Therefore expect that, (which yet Some vainly boast of) thou Shouldst always walk in such predominant assurance of God's love, that there should not any time arise the least cloud or Fear in thy soul;
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Oh they feel much corruption in themselves, they daily finde stirrings of sinne within them, by which means they are tempted to many doubts about Gods love towards them!
O they feel much corruption in themselves, they daily find stirrings of sin within them, by which means they Are tempted to many doubts about God's love towards them!
when he would do good, that he was a captive, even sold under sinne, and yet for all this he saith, I thank God through Jesus Christ, and concludeth, That there is no condemnation to him, yea for all this apprehension of sinne in himself in the next Chapter, what a glorious Chariot of confidence is Pauls soul lifted up to heaven in? Doth he not challenge any adversary in the world to separate him from this love of God? Do not therefore make the sense of sinne,
when he would do good, that he was a captive, even sold under sin, and yet for all this he Says, I thank God through jesus christ, and Concludeth, That there is no condemnation to him, yea for all this apprehension of sin in himself in the next Chapter, what a glorious Chariot of confidence is Paul's soul lifted up to heaven in? Does he not challenge any adversary in the world to separate him from this love of God? Do not Therefore make the sense of sin,
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For seeing it's plain, that by Gods Spirit we are comforted, and that it only doth seal and witness unto us Gods love, that it's Gods Spirit which raiseth up the soul to call God, Father: That man can never have assurance that grieveth this Spirit, that by any sinne chaseth it away.
For seeing it's plain, that by God's Spirit we Are comforted, and that it only does seal and witness unto us God's love, that it's God's Spirit which Raiseth up the soul to call God, Father: That man can never have assurance that Grieveth this Spirit, that by any sin chases it away.
As Spira rebelling against the light of Gods Spirit (of whom yet judicious Divines give a charitable censure) used this expression, If I could but feel one drop of divine clemency,
As Spira rebelling against the Light of God's Spirit (of whom yet judicious Divines give a charitable censure) used this expression, If I could but feel one drop of divine clemency,
and could but in the least manner perceive God to be propitious to me (for even the very least would be enough) I would not refuse to endure a thousand years or more in hell torments.
and could but in the least manner perceive God to be propitious to me (for even the very lest would be enough) I would not refuse to endure a thousand Years or more in hell torments.
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Grieve not the holy Spirit of God, whereby ye are sealed, &c. So that the most compendious way to walk in this light of Gods favour, is to be much in prayer for the Spirit of God,
Grieve not the holy Spirit of God, whereby you Are sealed, etc. So that the most compendious Way to walk in this Light of God's favour, is to be much in prayer for the Spirit of God,
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So that it's impossible to keep the sense of Gods love, and wallow in sin at the same time, Mat. 5. Blessed are the pure in heart for they shall see God.
So that it's impossible to keep the sense of God's love, and wallow in since At the same time, Mathew 5. Blessed Are the pure in heart for they shall see God.
When David had plunged himself into those foul sins, you see what darkness did cover him, immediately he complaineth for want of joy, that God had hid his face, that his bones were broken ;
When David had plunged himself into those foul Sins, you see what darkness did cover him, immediately he Complaineth for want of joy, that God had hid his face, that his bones were broken;
For as it is the Law of God, as revealed in the Scripture, that makes a mans sin to appear out of measure sinful, by that pure glass he seeth himself more monstrous and deformed a thousand times, then ever he apprehended himself:
For as it is the Law of God, as revealed in the Scripture, that makes a men since to appear out of measure sinful, by that pure glass he sees himself more monstrous and deformed a thousand times, then ever he apprehended himself:
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so by diligent inspection into, and consideration of the glorious things of the Gospel, we see a more easie and more probable way for assurance of Gods love, then otherwise we would:
so by diligent inspection into, and consideration of the glorious things of the Gospel, we see a more easy and more probable Way for assurance of God's love, then otherwise we would:
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no wonder if the gracious love of God plentifully poured out upon the soul, doth make the soul full of unspeakable joy and consolations in the sense of it.
no wonder if the gracious love of God plentifully poured out upon the soul, does make the soul full of unspeakable joy and consolations in the sense of it.
The Apostle speaketh notably to this, 2 Cor. 3.17, 18. We all beholding as in a glasse, the glory of the Lord (viz. revealed in Christ by the Gospel) are changed from glory to glory (from grace to grace) by the Spirit of God ;
The Apostle speaks notably to this, 2 Cor. 3.17, 18. We all beholding as in a glass, the glory of the Lord (viz. revealed in christ by the Gospel) Are changed from glory to glory (from grace to grace) by the Spirit of God;
but because thereby thou art made capable of his love, and so he can communicate of his goodness to thee, do not then take comfort so much from thy graces,
but Because thereby thou art made capable of his love, and so he can communicate of his Goodness to thee, do not then take Comfort so much from thy graces,
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For why are all those commands to rejoyce in him, and to bless his name continually? Why doth he invite thee to call him, Father? And why are there such thunderbolts in the Scripture against unbelief and distrust? Why is it the main scope of the Scripture to represent God under all love and loving considerations,
For why Are all those commands to rejoice in him, and to bless his name continually? Why does he invite thee to call him, Father? And why Are there such thunderbolts in the Scripture against unbelief and distrust? Why is it the main scope of the Scripture to represent God under all love and loving considerations,
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No, the Scripture expresly commands the contrary, Heb. 4.16. Let us come boldly unto the throne of grace ; and Eph. 3.12. In whom we have boldness and access with confidence by the faith of him.
No, the Scripture expressly commands the contrary, Hebrew 4.16. Let us come boldly unto the throne of grace; and Ephesians 3.12. In whom we have boldness and access with confidence by the faith of him.
but consider what the Scripture saith, and certainly it's preposterous humility, as in Peter, refusing to let Christ wash his feet, to keep off from the Throne of grace,
but Consider what the Scripture Says, and Certainly it's preposterous humility, as in Peter, refusing to let christ wash his feet, to keep off from the Throne of grace,
Besides, without this sense of love, how can our hearts be raised up to bless and glorifie God? It was Davids apprehension of Gods goodness to him, that made him call upon his soul,
Beside, without this sense of love, how can our hearts be raised up to bless and Glorify God? It was Davids apprehension of God's Goodness to him, that made him call upon his soul,
It's not enough to believe in the general, That Christ is a Mediator to such as believe in him, but with Paul, Gal. 2.20. we are to appropriate him, who loved me, and gave himself for me ;
It's not enough to believe in the general, That christ is a Mediator to such as believe in him, but with Paul, Gal. 2.20. we Are to Appropriate him, who loved me, and gave himself for me;
Now the genuine, but not the necessary and inseparable effect of such an appropriating faith, is the sense and assurance of Gods love to me in particular, which love of God is so attentive to one believer,
Now the genuine, but not the necessary and inseparable Effect of such an appropriating faith, is the sense and assurance of God's love to me in particular, which love of God is so attentive to one believer,
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As they say of the soul, it's tota in toto, and tota in qualibet parte, so is the love of God totus in universis fidelibus, and totus in singulis, God loveth a particular believer,
As they say of the soul, it's tota in toto, and tota in qualibet parte, so is the love of God totus in universis fidelibus, and totus in Singulis, God loves a particular believer,
as much as if there were no more believers in the world: Though the objects of his love may be diversified, yet his love is not divided, or by division diminished.
as much as if there were no more believers in the world: Though the objects of his love may be diversified, yet his love is not divided, or by division diminished.
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if Christ be in us, and we in Christ, yet if the experimental knowledge and assurance of this be absent, we are as the Disciples under storms and tempests, crying out, We perish, we perish.
if christ be in us, and we in christ, yet if the experimental knowledge and assurance of this be absent, we Are as the Disciples under storms and tempests, crying out, We perish, we perish.
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Say, How long Lord, how long is it, that thou absentest thy self? When shall I have the imbracements of thy love? When will the glorious Sunne break out and dispell all the dark clouds that are upon my soul? Give not over importuning for it:
Say, How long Lord, how long is it, that thou absentest thy self? When shall I have the embracements of thy love? When will the glorious Sun break out and dispel all the dark Clouds that Are upon my soul? Give not over importuning for it:
yet it still liveth in the efficacy and power of it, yea that continual intercession of his in heaven, what is it but the reviving of this prayer? So that by the vertue of this prayer through his blood we are sanctified, we are justified,
yet it still lives in the efficacy and power of it, yea that continual Intercession of his in heaven, what is it but the reviving of this prayer? So that by the virtue of this prayer through his blood we Are sanctified, we Are justified,
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Doct. If Christ though God, yet in respect of his Ministry doth attribute all to God, how much more ought the Ministers of the Gospel who are frail men.
Doct. If christ though God, yet in respect of his Ministry does attribute all to God, how much more ought the Ministers of the Gospel who Are frail men.
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Observ. That there are some persons that are wilfully set to destroy & damn themselves, though they have never so many excellent remedies to the contrary.
Observation That there Are Some Persons that Are wilfully Set to destroy & damn themselves, though they have never so many excellent remedies to the contrary.
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Observ. 1. That unless men are carefull at first to look to their grounds and motives, why they take upon them the profession of Christs way, they will never hold out, but one time or other forsake and revolt from all.
Observation 1. That unless men Are careful At First to look to their grounds and motives, why they take upon them the profession of Christ Way, they will never hold out, but one time or other forsake and revolt from all.
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Observ. That though God love his people, yet that doth not necessarily inferre, he must keep them from all misery in this world, and place them immediately in happiness with himself.
Observation That though God love his people, yet that does not necessarily infer, he must keep them from all misery in this world, and place them immediately in happiness with himself.
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T Doct. 2. That Christ hath a peculiar love of those who are in Church-Office according to his rule and way. In what particular Christs care is shewed to his Ministers.
TO Doct. 2. That christ hath a peculiar love of those who Are in Church-Office according to his Rule and Way. In what particular Christ care is showed to his Ministers.
Doct. The Father and Christs being in believers is the cause of that perfect and consumma•e unity which they ought to have of themselves. What is implied in their being made perfect in one.
Doct. The Father and Christ being in believers is the cause of that perfect and consumma•e unity which they ought to have of themselves. What is implied in their being made perfect in one.
Observ. The greatest part of our happinesse that we shall have in heaven lies in this, that then we shall be with Christ, and have immediate communion with the Lord.
Observation The greatest part of our happiness that we shall have in heaven lies in this, that then we shall be with christ, and have immediate communion with the Lord.
Doct. It is a necessary duty in a Christian, in his approaches to God, to think on those attributes and relations in him, which may excite and stirre up holy confindence and boldnesse.
Doct. It is a necessary duty in a Christian, in his Approaches to God, to think on those attributes and relations in him, which may excite and stir up holy confindence and boldness.
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Observ. That it is not enough for the people of God to be loved by him, but they are to endeavour after the sence and apprehension of this in their own hearts.
Observation That it is not enough for the people of God to be loved by him, but they Are to endeavour After the sense and apprehension of this in their own hearts.
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