CHRIST's Resurrection, which the Apostle treateth of in the former part of this Chapter, is one of the main and principal Articles of our Christian Faith:
Christ's Resurrection, which the Apostle Treateth of in the former part of this Chapter, is one of the main and principal Articles of our Christian Faith:
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But now Death and the Grave having delivered up Christ out of their custody, his Resurrection is an undoubted argument that they had no more to lay to his charge,
But now Death and the Grave having Delivered up christ out of their custody, his Resurrection is an undoubted argument that they had no more to lay to his charge,
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as he was a Surety and Undertaker for mankinde, but that the Debt which was owing to the Law and Divine Justice was in the Court of Heaven fully acquitted and discharged.
as he was a Surety and Undertaker for mankind, but that the Debt which was owing to the Law and Divine justice was in the Court of Heaven Fully acquitted and discharged.
yet his Resurrection from the dead (foretold by himself and really accomplished) added to all the rest, was a most undoubted and unquestionable Confirmation of his Prophetical Ministery.
yet his Resurrection from the dead (foretold by himself and really accomplished) added to all the rest, was a most undoubted and unquestionable Confirmation of his Prophetical Ministry.
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For if it were supposed, (as the Jews of old and the Talmudists of latter times maliciously calumniated our Saviour Christ) that a mere Wizzard or Magician should have appeared,
For if it were supposed, (as the jews of old and the Talmudists of latter times maliciously calumniated our Saviour christ) that a mere Wizzard or Magician should have appeared,
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and not onely have done many Miracles by Beelzebub and the Powers of Darkness, but also have foretold that after he had been put to death he should rise again, and have given this as a farther sign to confirm his Prophecy,
and not only have done many Miracles by Beelzebub and the Powers of Darkness, but also have foretold that After he had been put to death he should rise again, and have given this as a farther Signen to confirm his Prophecy,
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as our Saviour did, Matth. 12. 39. it could never be conceiv'd that Divine Providence should suffer such an Impostour miraculously to rise again, in so remarkable a manner,
as our Saviour did, Matthew 12. 39. it could never be conceived that Divine Providence should suffer such an Impostor miraculously to rise again, in so remarkable a manner,
Because this would have been Tentatio invincibilis to mankind, it being not imaginable what greater assurance Heaven itself could give to confirm and seal a Prophet, and to persuade the World that what he did was by the Finger of God,
Because this would have been Tentatio invincibilis to mankind, it being not imaginable what greater assurance Heaven itself could give to confirm and seal a Prophet, and to persuade the World that what he did was by the Finger of God,
And therefore it is observable, that though a good while after our Saviour's time, when the Jews had now forfeited that peculiar Providence that watched over them, a certain counterfeit Messias, one David El-Roy, was permitted to doe several strange and miraculous things by Magick and Witchcraft, if the Jewish Relations be true;
And Therefore it is observable, that though a good while After our Saviour's time, when the jews had now forfeited that peculiar Providence that watched over them, a certain counterfeit Messias, one David El-Roy, was permitted to do several strange and miraculous things by Magic and Witchcraft, if the Jewish Relations be true;
yet when he gave this for a Sign to the Persian King to prove himself the Messias, that after he was beheaded by him he should rise again; he plainly discovered his Imposture, to the great disappointment of the deluded Jews, who (as Maimonides writes) in vain expected his Resurrection a good while after.
yet when he gave this for a Signen to the Persian King to prove himself the Messias, that After he was beheaded by him he should rise again; he plainly discovered his Imposture, to the great disappointment of the deluded jews, who (as Maimonides writes) in vain expected his Resurrection a good while After.
S. Austin reckon'd it as great a Miracle as any that Christ ever did upon earth, that the World should be brought off to believe in a crucified Saviour.
S. Austin reckoned it as great a Miracle as any that christ ever did upon earth, that the World should be brought off to believe in a Crucified Saviour.
For to worship NONLATINALPHABET as the Jews by way of Disgrace call our Saviour, or NONLATINALPHABET in Lucian 's language, one that was hanged, for a God,
For to worship as the jews by Way of Disgrace call our Saviour, or in Lucian is language, one that was hanged, for a God,
and certainly it would never have been brought to pass, had there not been unquestionable assurance given of Christ's Resurrection from the dead. For who would be so sottish as to believe in a dead Saviour, and to expect help and assistance from him that had not been able to help himself,
and Certainly it would never have been brought to pass, had there not been unquestionable assurance given of Christ's Resurrection from the dead. For who would be so sottish as to believe in a dead Saviour, and to expect help and assistance from him that had not been able to help himself,
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nay from him that to all humane appearance had now no being at all? Upon which account the Psalmist upbraids the sottish Heathen, That they ate the Sacrifices of the dead.
nay from him that to all humane appearance had now not being At all? Upon which account the Psalmist upbraids the sottish Heathen, That they ate the Sacrifices of the dead.
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Wherefore it is observable in the Gospel, that when Christ was now dead & buried in his Sepulchre, the Hope and Expectation of his Disciples, who had formerly believed in him, lay as it were intombed in the same Sepulchre with him.
Wherefore it is observable in the Gospel, that when christ was now dead & buried in his Sepulchre, the Hope and Expectation of his Disciples, who had formerly believed in him, lay as it were entombed in the same Sepulchre with him.
and leave no such palpable impressions on them, as can be able sufficiently to bear up against that heavy weight of gross infidelity that continually sinks down the minds of men to a distrust of such high things as be above the reach of Sense.
and leave no such palpable impressions on them, as can be able sufficiently to bear up against that heavy weight of gross infidelity that continually sinks down the minds of men to a distrust of such high things as be above the reach of Sense.
then the Truth itself like a Spectre or Apparition suddenly vanishes away, and men question with themselves afterwards whether there were any such thing or no.
then the Truth itself like a Spectre or Apparition suddenly Vanishes away, and men question with themselves afterwards whither there were any such thing or no.
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But Christ his raising of the selfsame Body which was laid in the Sepulchre, and afterwards appearing in it often to his Disciples, gave such evident assurance of the Soul's Immortality and Life after death, as must needs strike more strongly upon Vulgar minds,
But christ his raising of the selfsame Body which was laid in the Sepulchre, and afterwards appearing in it often to his Disciples, gave such evident assurance of the Soul's Immortality and Life After death, as must needs strike more strongly upon vulgar minds,
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for as in the one it makes the original of Death's entrance into the world to be the Sin and Disobedience of the First Adam, who was NONLATINALPHABET, of the earth, earthy;
for as in the one it makes the original of Death's Entrance into the world to be the since and Disobedience of the First Adam, who was, of the earth, earthy;
so in the other it attributes the recovery of Life and Immortality to the meritorious Obedience of the Second Adam, that was NONLATINALPHABET, NONLATINALPHABET, the Lord from heaven, heavenly, who by his Death vanquished & destroyed Death.
so in the other it attributes the recovery of Life and Immortality to the meritorious obedience of the Second Adam, that was,, the Lord from heaven, heavenly, who by his Death vanquished & destroyed Death.
in like manner Christ our Lord, when he was environ'd and encompass'd by Death, after he had been awhile detain'd under the custody thereof, he ascended victoriously out of the Power of the Grave,
in like manner christ our Lord, when he was environed and encompassed by Death, After he had been awhile detained under the custody thereof, he ascended victoriously out of the Power of the Grave,
he slighted and dismantled that mighty Garrison whose Walls were stronger then Brass and Gates harder then Adamant, that it should no longer be a Prison with doors and barrs to shut up those that believe in him,
he slighted and dismantled that mighty Garrison whose Walls were Stronger then Brass and Gates harder then Adamant, that it should no longer be a Prison with doors and bars to shut up those that believe in him,
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But that which I chiefly aim at at this time, concerning Jesus his Resurrection and Ascension into Heaven, is this, That by and after it he was made Lord and Christ, King and Saviour, and Sovereign of his Church.
But that which I chiefly aim At At this time, Concerning jesus his Resurrection and Ascension into Heaven, is this, That by and After it he was made Lord and christ, King and Saviour, and Sovereign of his Church.
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Not but that Christ's Humanity was alwaies hypostatically united to the Divinity, but because the Oeconomical Kingdome of Christ as Mediatour, according to the Scripture-calculation, seems not to commence till after his state of Humiliation was over,
Not but that Christ's Humanity was always hypostatically united to the Divinity, but Because the Economical Kingdom of christ as Mediator, according to the Scripture-calculation, seems not to commence till After his state of Humiliation was over,
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Acts 5. 31. Jesus whom ye slew and hanged on a Tree, him hath God exalted on his right hand to be a Prince and a Saviour, &c. Philip. 2. 9. Who humbled himself and became obedient to the death of the Cross;
Acts 5. 31. jesus whom you slew and hanged on a Tree, him hath God exalted on his right hand to be a Prince and a Saviour, etc. Philip. 2. 9. Who humbled himself and became obedient to the death of the Cross;
Wherefore hath God highly exalted him, and given him a Name above every name, that at the name of Jesus every knee should bow, &c. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Wherefore hath God highly exalted him, and given him a Name above every name, that At the name of jesus every knee should bow, etc. and that every tongue should confess that jesus christ is Lord, to the glory of God the Father.
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And that Article of our Creed concerning Christ's sitting at God's right hand in Heaven signifies thus much unto us, That Christ after his Resurrection and Ascension into Heaven hath all Power given him both in Heaven and in Earth, all things being made subject to him, excepting him onely that hath put all things under him.
And that Article of our Creed Concerning Christ's sitting At God's right hand in Heaven signifies thus much unto us, That christ After his Resurrection and Ascension into Heaven hath all Power given him both in Heaven and in Earth, all things being made Subject to him, excepting him only that hath put all things under him.
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and seated in his Father's Throne, and having a Mediatorious Kingdome bestowed upon him that shall continue till he hath put down all Authority and Power,
and seated in his Father's Throne, and having a Mediatorious Kingdom bestowed upon him that shall continue till he hath put down all authority and Power,
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and so infinitely disproportioned unto it, that there should be such a contrivance as this set on foot, That we should have one of our own Flesh and Bloud, that was in all things tempted like unto us,
and so infinitely disproportioned unto it, that there should be such a contrivance as this Set on foot, That we should have one of our own Flesh and Blood, that was in all things tempted like unto us,
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I say, that we should have such a one exalted to God's right hand, and invested with all Authority and Power both in Heaven and in Earth, that he might administer all things for the good of his Church and Members,
I say, that we should have such a one exalted to God's right hand, and invested with all authority and Power both in Heaven and in Earth, that he might administer all things for the good of his Church and Members,
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and supply them in all their wants and necessities. Which consideration must needs be farre more comfortable, chearing and reviving to every true Christian,
and supply them in all their Wants and necessities. Which consideration must needs be Far more comfortable, cheering and reviving to every true Christian,
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then it was to the Sons of Jacob, when they went down to Egypt to buy Corn and provision for their necessities, to think that Joseph their Brother was made Ruler over all the Land.
then it was to the Sons of Jacob, when they went down to Egypt to buy Corn and provision for their necessities, to think that Joseph their Brother was made Ruler over all the Land.
And yet notwithstanding this is wholly eluded and evacuated by those high-flown Spiritualists of these latter times, that slight and reject the Letter of the New Testament as a mean and carnal thing,
And yet notwithstanding this is wholly eluded and evacuated by those high-flown Spiritualists of these latter times, that slight and reject the letter of the New Testament as a mean and carnal thing,
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and will acknowledge no other Death and Resurrection of Christ, no other Ascension and Sitting at God's right hand, nay no other Day of Judgement nor Resurrection of the Body, but what is Mystical and Allegorical: Whereby they do not onely impudently slurre the Gospel according to the History and the Letter, in making it no better then a Romantical Legend or a mere Aesopick Fable that contains a good NONLATINALPHABET or Moral under it;
and will acknowledge no other Death and Resurrection of christ, no other Ascension and Sitting At God's right hand, nay no other Day of Judgement nor Resurrection of the Body, but what is Mystical and Allegorical: Whereby they do not only impudently slur the Gospel according to the History and the letter, in making it no better then a Romantical Legend or a mere Aesopic Fable that contains a good or Moral under it;
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but also plainly defeat the Counsel of God against themselves and mankinde, by antiquating Christianity, and bringing in instead thereof old Paganism again disguised under a few canting Phrases of Scripture-language.
but also plainly defeat the Counsel of God against themselves and mankind, by antiquating Christianity, and bringing in instead thereof old Paganism again disguised under a few canting Phrases of Scripture-language.
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For though Moses had a Veil over his face, though there were many obscure Umbrages and Allegories in the Law, (the Children of Israel being then not able to bear the brightness of that Evangelical Truth that shined under them) yet now under the Gospel we do all with open face behold as in a Glass the glory of the Lord nakedly represented to us, being changed into the same image from glory to glory.
For though Moses had a Veil over his face, though there were many Obscure Umbrages and Allegories in the Law, (the Children of Israel being then not able to bear the brightness of that Evangelical Truth that shined under them) yet now under the Gospel we do all with open face behold as in a Glass the glory of the Lord nakedly represented to us, being changed into the same image from glory to glory.
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Let us in the next place consider, that Christ, who received all this Power after his Resurrection and Ascension, did not receive it in vain and to no purpose, either taking no notice of our humane transactions here below,
Let us in the next place Consider, that christ, who received all this Power After his Resurrection and Ascension, did not receive it in vain and to no purpose, either taking no notice of our humane transactions Here below,
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Which will be so much the more improbable, if we consider what the Scripture and experience tell us, that the Devil and Apostate spirits are perpetually active and busie in promoting the Concernments of the Kingdome of Darkness.
Which will be so much the more improbable, if we Consider what the Scripture and experience tell us, that the devil and Apostate spirits Are perpetually active and busy in promoting the Concernments of the Kingdom of Darkness.
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No certainly, he that waded through so many difficulties and agonies for us, in the daies of his Flesh, he that bore our griefs and carried our sorrows, he that was wounded for our transgressions and bruised for our iniquities, that sweat drops of bloud in the Garden and was nailed to the Cross for us in Golgotha, He cannot so easily forget those whom he hath so dearly bought,
No Certainly, he that waded through so many difficulties and agonies for us, in the days of his Flesh, he that boar our griefs and carried our sorrows, he that was wounded for our transgressions and Bruised for our iniquities, that sweat drops of blood in the Garden and was nailed to the Cross for us in Golgotha, He cannot so Easily forget those whom he hath so dearly bought,
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But to the end that there might not be the least ground of Suspicion or Distrust left in the minds of men concerning this particular, Christ after his Ascension into Heaven thought good to give us a sensible demonstration both of his Kingly Power and of his watchful Care and Providence over his Church, that he would not leave them orphans and destitute of all assistence, by sending down his Holy Spirit on the Day of Pentecost in a visible and miraculous manner upon his Disciples.
But to the end that there might not be the least ground of Suspicion or Distrust left in the minds of men Concerning this particular, christ After his Ascension into Heaven Thought good to give us a sensible demonstration both of his Kingly Power and of his watchful Care and Providence over his Church, that he would not leave them orphans and destitute of all assistance, by sending down his Holy Spirit on the Day of Pentecost in a visible and miraculous manner upon his Disciples.
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Therefore being by the right hand of God exalted, and having received of the Father the Promise of the Holy Ghost, he hath shed forth this which ye now see and hear.
Therefore being by the right hand of God exalted, and having received of the Father the Promise of the Holy Ghost, he hath shed forth this which you now see and hear.
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after he ascended above the Clouds out of his Disciples sight, no real and visible Demonstration of his Existence, Power, and Providence over his Church;
After he ascended above the Clouds out of his Disciples sighed, no real and visible Demonstration of his Existence, Power, and Providence over his Church;
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the distrustful hearts of men would have been too prone to suspect that the pretence of an invisible Kingdome at God's right hand above had been no better then a mere Dream, an aiery and phantastick Notion;
the distrustful hearts of men would have been too prove to suspect that the pretence of an invisible Kingdom At God's right hand above had been no better then a mere Dream, an airy and fantastic Notion;
and they would have been too ready to have called in question the truth of all his other Miracles, his Resurrection and Ascension, witnessed onely by his own Disciples,
and they would have been too ready to have called in question the truth of all his other Miracles, his Resurrection and Ascension, witnessed only by his own Disciples,
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But the sensible and miraculous Pouring out of the Holy Ghost upon his Disciples, after his Ascension into Heaven, was a palpable Confirmation of all Christ's other Miracles, of the Validity of his Meritorious Death and Passion, of the Truth of his Resurrection and Ascension; and gives most comfortable assurance to all Believers to the World's end, that though his Bodily presence be withdrawn from them,
But the sensible and miraculous Pouring out of the Holy Ghost upon his Disciples, After his Ascension into Heaven, was a palpable Confirmation of all Christ's other Miracles, of the Validity of his Meritorious Death and Passion, of the Truth of his Resurrection and Ascension; and gives most comfortable assurance to all Believers to the World's end, that though his Bodily presence be withdrawn from them,
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yet he hath not left his Church utterly forlorn and destitute of all assistence, but that his Spirit, the Holy Comforter, continueth to be present amongst them as his Vicegerent,
yet he hath not left his Church utterly forlorn and destitute of all assistance, but that his Spirit, the Holy Comforter, Continueth to be present among them as his Vicegerent,
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Now the principal Effects of Christ's holy Spirit, which are to be hoped for and expected by every true Believer and private Christian, are comprised by the Apostle under Three Heads here in the Text,
Now the principal Effects of Christ's holy Spirit, which Are to be hoped for and expected by every true Believer and private Christian, Are comprised by the Apostle under Three Heads Here in the Text,
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Some there are that will acknowledge no other Victory over Sin, but an External one, that whereby it was conquered for us by Christ upon the Cross sixteen hundred years since;
some there Are that will acknowledge no other Victory over since, but an External one, that whereby it was conquered for us by christ upon the Cross sixteen hundred Years since;
where he spoiled Principalities and Powers, and made a shew of them openly, triumphing over them in it, Col. 2. 15. and where he redeemed us from the Curse of the Law, being made a Curse for us, Gal. 3. 13. And doubtless this was one great end of Christ's coming into the world, to make a Propitiatory Sacrifice for the Sins of mankind:
where he spoiled Principalities and Powers, and made a show of them openly, triumphing over them in it, Col. 2. 15. and where he redeemed us from the Curse of the Law, being made a Curse for us, Gal. 3. 13. And doubtless this was one great end of Christ's coming into the world, to make a Propitiatory Sacrifice for the Sins of mankind:
and therefore, to that end that the Despair of Pardon might not hinder any from Repentance and Amendment of Life, promulgate free Pardon and Remission of Sins through his Bloud to all that should repent and believe the Gospel.
and Therefore, to that end that the Despair of Pardon might not hinder any from Repentance and Amendment of Life, promulgate free Pardon and Remission of Sins through his Blood to all that should Repent and believe the Gospel.
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as if the ultimate End and Design of it were to procure Remission of Sin and Exemption from Punishment onely, to some particular persons still continuing under the Power of Sin,
as if the ultimate End and Design of it were to procure Remission of since and Exemption from Punishment only, to Some particular Persons still Continuing under the Power of since,
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it being a thing utterly impossible, that those Undefiled Rewards of the Heavenly Kingdome should be received and enjoyed by men in their Unregenerate and unrenewed Nature.
it being a thing utterly impossible, that those Undefiled Rewards of the Heavenly Kingdom should be received and enjoyed by men in their Unregenerate and unrenewed Nature.
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and to suppose God to be such a Being as may be bribed and corrupted by Sacrifice and Intercession, to a partial Connivence and fond Indulgence of men in their Sins to all Eternity? Or else to insinuate that there is no other Evil at all in Sin,
and to suppose God to be such a Being as may be bribed and corrupted by Sacrifice and Intercession, to a partial Connivance and found Indulgence of men in their Sins to all Eternity? Or Else to insinuate that there is no other Evil At all in since,
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or mere Opinion, and so were onely NONLATINALPHABET (as Democritus expressed it) mere Factitious things, or else NONLATINALPHABET Fictitious and Imaginary.
or mere Opinion, and so were only (as Democritus expressed it) mere Factitious things, or Else Fictitious and Imaginary.
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But if Sin be not a mere Name or Phancy, but that which hath a Real and Intrinsecal Evil in it, greater then that of Outward Punishment; then certainly it cannot be so transcendent a Happiness,
But if since be not a mere Name or Fancy, but that which hath a Real and Intrinsical Evil in it, greater then that of Outward Punishment; then Certainly it cannot be so transcendent a Happiness,
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as some men carnally conceit, to have an Impunity in Sinning to all Eternity, that th• Accomplishment thereof should be thought the onely fit Undertaking for the Son of God to engage in,
as Some men carnally conceit, to have an Impunity in Sinning to all Eternity, that th• Accomplishment thereof should be Thought the only fit Undertaking for the Son of God to engage in,
For that of Socrates in Plato must then needs be true, Tò NONLATINALPHABET, That (in those which are not incorrigible and incurable) it is the greatest Evil that can possibly befall them, to continue in Wickedness unpunished;
For that of Socrates in Plato must then needs be true, To, That (in those which Are not incorrigible and incurable) it is the greatest Evil that can possibly befall them, to continue in Wickedness unpunished;
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Wherefore it was so farre from being the Ultimate End of Christ's undertaking to die for Sin, that men might securely live in it, that on the contrary the Death of Christ was particularly intended as an Engine to batter down the Kingdom of Sin & Satan,
Wherefore it was so Far from being the Ultimate End of Christ's undertaking to die for since, that men might securely live in it, that on the contrary the Death of christ was particularly intended as an Engine to batter down the Kingdom of since & Satan,
and to bring men effectually unto God and Righteousness, as the Scripture plainly witnesseth, 1 Pet. 2. 24. His own self bare our Sins in his Body on the Tree, that we being dead to Sin, might live to Righteousness.
and to bring men effectually unto God and Righteousness, as the Scripture plainly Witnesseth, 1 Pet. 2. 24. His own self bore our Sins in his Body on the Tree, that we being dead to since, might live to Righteousness.
and Hieroglyphically instructed us, that we ought to take up our Cross likewise, and follow our crucified Lord and Saviour, suffering in the Flesh and ceasing from Sin: but also as it doth most lively demonstrate to us God's high Displeasure against Sin,
and Hieroglyphically instructed us, that we ought to take up our Cross likewise, and follow our Crucified Lord and Saviour, suffering in the Flesh and ceasing from since: but also as it does most lively demonstrate to us God's high Displeasure against since,
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and the malignant Nature of it, that could not otherwise be expiated then by the Bloud of that innocent and immaculate Lamb, the onely-begotten Son of God:
and the malignant Nature of it, that could not otherwise be expiated then by the Blood of that innocent and immaculate Lamb, the only-begotten Son of God:
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and lastly, as the Hope of Pardon and free Remission of Sin in the Bloud of Christ for the truly Penitent might invite and animate men to chearful & vigorous endeavours against Sin.
and lastly, as the Hope of Pardon and free Remission of since in the Blood of christ for the truly Penitent might invite and animate men to cheerful & vigorous endeavours against Sin.
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Others there are that tell us there is indeed something farther aimed at in the Gospel besides the bare Remission of Sins, but that it is nothing else but the Imputation of an External Righteousness or another's Inherent Holiness, which is so completely made ours thereby to all intents and purposes,
Others there Are that tell us there is indeed something farther aimed At in the Gospel beside the bore Remission of Sins, but that it is nothing Else but the Imputation of an External Righteousness or another's Inherent Holiness, which is so completely made ours thereby to all intents and Purposes,
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and this upon no other Condition or Qualification at all required in us, but onely of mere Faith scrupulously prescinded from all Holiness and Sanctification,
and this upon no other Condition or Qualification At all required in us, but only of mere Faith scrupulously prescinded from all Holiness and Sanctification,
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or the laying hold and apprehending onely (as they use to phrase it) of this External and Imputed Righteousness, that is, the merely believing and imagining it to be ours:
or the laying hold and apprehending only (as they use to phrase it) of this External and Imputed Righteousness, that is, the merely believing and imagining it to be ours:
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For though this be pretended by some to be spoken onely of Justification as contradistinct from Sanctification, the latter of which they conceive must by no means have any Conditional Influence upon the former;
For though this be pretended by Some to be spoken only of Justification as contradistinct from Sanctification, the latter of which they conceive must by no means have any Conditional Influence upon the former;
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upon which very account it is so highly acceptable, because under a specious shew of Modesty and Humility it doth exceedingly gratify mens Hypocrisie and Carnality.
upon which very account it is so highly acceptable, Because under a specious show of Modesty and Humility it does exceedingly gratify men's Hypocrisy and Carnality.
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For he that is thus completely Justified by the Imputation of a mere External Righteousness, must needs have ipso facto a Right and Title thereby to Heaven and Happiness without Holiness;
For he that is thus completely Justified by the Imputation of a mere External Righteousness, must needs have ipso facto a Right and Title thereby to Heaven and Happiness without Holiness;
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Neither can any thing be required inherently in them, where all Inherency is perfectly supplied by Imputation. And though it be pretended that Sanctification will spontaneously follow after by way of Gratitude; yet this is like to prove but a very slippery hold, where it is believed that Gratitude it self,
Neither can any thing be required inherently in them, where all Inherency is perfectly supplied by Imputation. And though it be pretended that Sanctification will spontaneously follow After by Way of Gratitude; yet this is like to prove but a very slippery hold, where it is believed that Gratitude it self,
Neither can it be reasonably thought that true Holiness should spring by way of Gratitude or Ingenuity from such a Principle of Carnality as makes men so well contented with a mere Imaginary Righteousness.
Neither can it be reasonably Thought that true Holiness should spring by Way of Gratitude or Ingenuity from such a Principle of Carnality as makes men so well contented with a mere Imaginary Righteousness.
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and to doe that which himself hath declared to be abominable, to Justifie the wicked (in a forensick sense,) and as it is irreconcileable to those many Scriptures that assure us God will render to every man according to his Works;
and to do that which himself hath declared to be abominable, to Justify the wicked (in a forensic sense,) and as it is Irreconcilable to those many Scriptures that assure us God will render to every man according to his Works;
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or Inward Regeneration) can such a Faith (that is, Imagination, or Imputation) save him? Certainly no more then mere words can clothe a naked mans Back,
or Inward Regeneration) can such a Faith (that is, Imagination, or Imputation) save him? Certainly no more then mere words can cloth a naked men Back,
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since it is most certain that the greatest part of our Happiness consisteth in Righteousness and Holiness, it will unavoidably follow, that if we have no other then an Imputative Righteousness, we can have no other then an Imputative Happiness, and a mere Imaginary Heaven, which will little please us when we feel our selves to be in a true and real Hell.
since it is most certain that the greatest part of our Happiness Consisteth in Righteousness and Holiness, it will avoidable follow, that if we have no other then an Imputative Righteousness, we can have no other then an Imputative Happiness, and a mere Imaginary Heaven, which will little please us when we feel our selves to be in a true and real Hell.
But it is not our Intention here to quarrel about Words and Phrases, as if Christ's meritorious Satisfaction might not be said to be Imputed to those that Repent and Believe the Gospel, for Remission of Sins;
But it is not our Intention Here to quarrel about Words and Phrases, as if Christ's meritorious Satisfaction might not be said to be Imputed to those that repent and Believe the Gospel, for Remission of Sins;
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or Regenerate Nature, NONLATINALPHABET, to be imputed or accounted for Righteousness, under the Gospel-dispensation, where God will not proceed according to Legal Rigour and Severity with his fallen Creatures,
or Regenerate Nature,, to be imputed or accounted for Righteousness, under the Gospel-dispensation, where God will not proceed according to Legal Rigour and Severity with his fallen Creatures,
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but according to that Equity and ' NONLATINALPHABET which the Philosopher tells us is the Truest Justice. But our onely design is to caution against that Antinomian Error which is too often insinuated under the Notion of Imputed Righteousness, as if there were no necessity of Inherent Righteousness and a Real Victory over Sin in order to Salvation,
but according to that Equity and ' which the Philosopher tells us is the Truest justice. But our only Design is to caution against that Antinomian Error which is too often insinuated under the Notion of Imputed Righteousness, as if there were no necessity of Inherent Righteousness and a Real Victory over since in order to Salvation,
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Which Error, springing up very early amongst the Gnostick - Christians, S. John gives a seasonable Antidote against it, 1 John 3. 7. Little Children, let no man deceive you;
Which Error, springing up very early among the Gnostic - Christians, S. John gives a seasonable Antidote against it, 1 John 3. 7. Little Children, let no man deceive you;
and the Bloud of Jesus Christ his Son cleanseth us from all Sin. Wherefore the same Apostle in that Epistle tells us of overcoming the Wicked one, Chap. 2. 14. and of overcoming the World, by our Faith in Christ, Chap. 5. 4. And in the Apocalyps he propoundeth from Christ himself divers remarkable Promises to him that overcometh: That he shall eat of the Tree of life that is in the midst of the Paradise of God, c. 2. v. 7. That he shall not be hurt of the Second Death, v. II. That he shall have the hidden Manna,
and the Blood of jesus christ his Son Cleanseth us from all Sin. Wherefore the same Apostle in that Epistle tells us of overcoming the Wicked one, Chap. 2. 14. and of overcoming the World, by our Faith in christ, Chap. 5. 4. And in the Apocalypse he propoundeth from christ himself diverse remarkable Promises to him that Overcometh: That he shall eat of the Tree of life that is in the midst of the Paradise of God, c. 2. v. 7. That he shall not be hurt of the Second Death, v. II That he shall have the hidden Manna,
and a white Stone with a new Name written in it, which no man knoweth saving he that receiveth it, v. 17. That he will give him the morning Star, v. 28. That he shall be clothed in white Raiment,
and a white Stone with a new Name written in it, which no man Knoweth Saving he that receives it, v. 17. That he will give him the morning Star, v. 28. That he shall be clothed in white Raiment,
and his name shall not be blotted out of the Book of Life, c. 3. v. 5. That he shall be a Pillar in the Temple of God, v. 12. and That he shall sit with Christ in his Throne,
and his name shall not be blotted out of the Book of Life, c. 3. v. 5. That he shall be a Pillar in the Temple of God, v. 12. and That he shall fit with christ in his Throne,
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as he overcame and sate down with his Father in his Throne, v. 21. The Condition of all which Promises being Overcoming, we may well conclude from thence, that there is a Real and not an Imaginary Victory onely to be obtained over the Power of Sin as well as the Guilt of it.
as he overcame and sat down with his Father in his Throne, v. 21. The Condition of all which Promises being Overcoming, we may well conclude from thence, that there is a Real and not an Imaginary Victory only to be obtained over the Power of since as well as the Gilded of it.
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Nay it is true and very observable that those Places which are usually quoted as the Foundation of an Imputed Righteousness in some other sense then what we have before mentioned, are indeed no otherwise to be understood then of a Real Inward Righteousness that is wrought or infused by the Spirit of Christ.
Nay it is true and very observable that those Places which Are usually quoted as the Foundation of an Imputed Righteousness in Some other sense then what we have before mentioned, Are indeed not otherwise to be understood then of a Real Inward Righteousness that is wrought or infused by the Spirit of christ.
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As that principal one, Philip. 3. v. 8. Yea doubtless, and I count all things loss for the excellency of the Knowledge of Christ Jesus my Lord, — that I may win him,
As that principal one, Philip. 3. v. 8. Yea doubtless, and I count all things loss for the excellency of the Knowledge of christ jesus my Lord, — that I may win him,
Where Christ, whom the Apostle desires to win and to be found in, and the Righteousness which is through the Faith of Christ, and the Righteousness which is of God through Faith, are no External Imputed Righteousness,
Where christ, whom the Apostle Desires to win and to be found in, and the Righteousness which is through the Faith of christ, and the Righteousness which is of God through Faith, Are no External Imputed Righteousness,
but the Real Inward Righteousness of the New Creature wrought by the Spirit of Christ, through Faith, which is opposed here to our own Righteousness, and the Righteousness which is of the Law, that is, the Righteousness of outward Works done by our own Natural power, according to the Letter of the Law, in our Unregenerate state:
but the Real Inward Righteousness of the New Creature wrought by the Spirit of christ, through Faith, which is opposed Here to our own Righteousness, and the Righteousness which is of the Law, that is, the Righteousness of outward Works done by our own Natural power, according to the letter of the Law, in our Unregenerate state:
And this same Inward and Real Righteousness is often elsewhere called Christ, and the New man, that is said to be In us, and which we are exhorted to Put on, not by Conceit or Imagination onely,
And this same Inward and Real Righteousness is often elsewhere called christ, and the New man, that is said to be In us, and which we Are exhorted to Put on, not by Conceit or Imagination only,
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And whereas the Magnifiers of Free Grace in an Antinomian sense, and the Decriers of Inherent Righteousness, commonly conceive that the Free Grace of God consists in nothing but either in the Pardon of Sin and Exemption from Punishment, or the Imputation of an External Holiness, and accounting men Just freely, without any Condition but onely the mere Believing of this that they are so accounted;
And whereas the Magnifiers of Free Grace in an Antinomian sense, and the Decriers of Inherent Righteousness, commonly conceive that the Free Grace of God consists in nothing but either in the Pardon of since and Exemption from Punishment, or the Imputation of an External Holiness, and accounting men Just freely, without any Condition but only the mere Believing of this that they Are so accounted;
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for his great love wherewith he loved us, even when we were dead in sins, hath quickned us together with Christ, (by Grace ye are saved) and hath raised us up together — That in the Ages to come he might shew the exceeding riches of his Grace,
for his great love wherewith he loved us, even when we were dead in Sins, hath quickened us together with christ, (by Grace you Are saved) and hath raised us up together — That in the Ages to come he might show the exceeding riches of his Grace,
NONLATINALPHABET (saith Grotius well here) is Purgari à Vittis: which inward Sanctification is here attributed to God's Free Grace, and denied to our selves and to Works; the meaning whereof is, that it is not effected by our own Works (whether of outward Morality or Legal Ceremonies) done by our Natural power in the Unregenerate state,
(Says Grotius well Here) is Purgari à Vittis: which inward Sanctification is Here attributed to God's Free Grace, and denied to our selves and to Works; the meaning whereof is, that it is not effected by our own Works (whither of outward Morality or Legal Ceremonies) done by our Natural power in the Unregenerate state,
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And lastly, Faith is plainly made the Instrument of this inward Sanctification, that is not wrought by our own Works but the Grace and Spirit of Christ.
And lastly, Faith is plainly made the Instrument of this inward Sanctification, that is not wrought by our own Works but the Grace and Spirit of christ.
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Whence we may well conclude, That the true Object of the Christian Faith is not onely the Bloud of Christ shed upon the Cross for the Remission of Sin,
Whence we may well conclude, That the true Object of the Christian Faith is not only the Blood of christ shed upon the Cross for the Remission of since,
And I dare be bold to say, That the inward sense of every true and sincere-hearted Christian in this Point speaks the same language with the Scripture.
And I Dare be bold to say, That the inward sense of every true and sincere-hearted Christian in this Point speaks the same language with the Scripture.
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For a true Christian, that hath any thing of the Life of God in him, cannot but earnestly desire an inward Healing of his sinful Maladies and Distempers, and not an outward Hiding or Palliation of them onely.
For a true Christian, that hath any thing of the Life of God in him, cannot but earnestly desire an inward Healing of his sinful Maladies and Distempers, and not an outward Hiding or Palliation of them only.
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Neither will he be more easily persuaded to believe that his sinful Lusts, the malignity and violence whereof he feels within himself, can be conquered without him,
Neither will he be more Easily persuaded to believe that his sinful Lustiest, the malignity and violence whereof he feels within himself, can be conquered without him,
then that an Army here in England can be conquered in France or Spain. He is so deeply sensible of the Real Evil that is in Sin it self, that he cannot be contented to have it onely histrionically triumphed over.
then that an Army Here in England can be conquered in France or Spain. He is so deeply sensible of the Real Evil that is in since it self, that he cannot be contented to have it only histrionically triumphed over.
And to phansy himself covered all over with a thin veil of mere external Imputation, will afford little satisfactory Comfort unto him that hungers and thirsts after Righteousness,
And to fancy himself covered all over with a thin veil of mere external Imputation, will afford little satisfactory Comfort unto him that hunger's and thirsts After Righteousness,
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and is weary and heavy laden with the Burthen of his Sins, and doth not desire to have his inward Maladies hid and covered onely, but healed and cured.
and is weary and heavy laden with the Burden of his Sins, and does not desire to have his inward Maladies hid and covered only, but healed and cured.
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yet the last parting grone, that shall divide his Soul and Body asunder, might have so great an Efficacy as in a moment also to separate all Sin from his Soul.
yet the last parting groan, that shall divide his Soul and Body asunder, might have so great an Efficacy as in a moment also to separate all since from his Soul.
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or by an indiscreet zeal to countenance those conceited and high-flown Enthusiasts of latter times, that, forgetting that example of Modesty given us by the blessed Apostle, [ Not as though I had already attained,
or by an indiscreet zeal to countenance those conceited and high-flown Enthusiasts of latter times, that, forgetting that Exampl of Modesty given us by the blessed Apostle, [ Not as though I had already attained,
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forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the Mark ] boldly arrogate to themselves such an Absolute Perfection, as would make them not to stand in need of any Saviour,
forgetting those things which Are behind, and reaching forth unto those things which Are before, I press towards the Mark ] boldly arrogate to themselves such an Absolute Perfection, as would make them not to stand in need of any Saviour,
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The First Degree whereof is a Principle of New life, infused into the Soul by the Spirit of Christ through Faith, (which the Apostle calls Semen Dei, the Seed of God) inclining it to love God and Righteousness as a thing correspondent to its nature,
The First Degree whereof is a Principle of New life, infused into the Soul by the Spirit of christ through Faith, (which the Apostle calls Semen Dei, the Seed of God) inclining it to love God and Righteousness as a thing correspondent to its nature,
Which those very Philosophers seemed in a manner to acknowledge, that denied NONLATINALPHABET to be NONLATINALPHABET, that Vertue could be taught by outward Rules and Precepts like an Art or Trade;
Which those very Philosophers seemed in a manner to acknowledge, that denied to be, that Virtue could be taught by outward Rules and Precepts like an Art or Trade;
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and Aristotle himself also, when he inclines to think that men are NONLATINALPHABET, and that their being Good depends upon some extraordinary Divine Influence and Assistence.
and Aristotle himself also, when he inclines to think that men Are, and that their being Good depends upon Some extraordinary Divine Influence and Assistance.
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But doubtless, they that have attained to such a Principle of New Life and such a measure of inward Strength, as is already mentioned, that is, to the Perfection of unfeigned Sincerity, may, notwithstanding the Irregularities of the first Motions, violent Assaults and Importunities of Tentations, sudden Incursions and Obreptions, Sins of mere Ignorance and Inadvertency, (which are all wash'd away in the Bloud of Christ) in a true Evangelical sense be said to have attained to a Victory over Sin.
But doubtless, they that have attained to such a Principle of New Life and such a measure of inward Strength, as is already mentioned, that is, to the Perfection of unfeigned Sincerity, may, notwithstanding the Irregularities of the First Motions, violent Assaults and Importunities of Tentations, sudden Incursions and Obreptions, Sins of mere Ignorance and Inadvertency, (which Are all washed away in the Blood of christ) in a true Evangelical sense be said to have attained to a Victory over Sin.
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Wherefore I demand in the next place, Why it should be thought impossible by the Grace of the Gospel and the Faith of Christ to attain to such a Victory as this is over Sin. For Sin owes its original to nothing else but Ignorance and Darkness. NONLATINALPHABET, Every wicked man is ignorant.
Wherefore I demand in the next place, Why it should be Thought impossible by the Grace of the Gospel and the Faith of christ to attain to such a Victory as this is over Sin. For since owes its original to nothing Else but Ignorance and Darkness., Every wicked man is ignorant.
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It is nothing else but the Preternatural state of Rational Beings, and therefore we have no reason to think it must needs be perpetual and unalterable.
It is nothing Else but the Preternatural state of Rational Beings, and Therefore we have no reason to think it must needs be perpetual and unalterable.
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The Soul of Man was Harmonical as God at first made it, till Sin, disordering the Strings and Faculties, put it out of tune and marr'd the Musick of it:
The Soul of Man was Harmonical as God At First made it, till since, disordering the Strings and Faculties, put it out of tune and marred the Music of it:
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but doubtless that Great Harmostes that tunes the whole World, and makes all things keep their Times and Measures, is able to set this lesser Instrument in Tune again.
but doubtless that Great Harmostes that Tunis the Whole World, and makes all things keep their Times and Measures, is able to Set this lesser Instrument in Tune again.
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Bodies when they are bent out of their Place, and violently forced out of the natural Position of their Parts, have a Spring of their own and an inward strong Propension to return to their own natural Posture, which produceth that Motion of Restitution that Philosophers endeavour to give a reason of.
Bodies when they Are bent out of their Place, and violently forced out of the natural Position of their Parts, have a Spring of their own and an inward strong Propension to return to their own natural Posture, which Produceth that Motion of Restitution that Philosophers endeavour to give a reason of.
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but whilst it is under this Violence, it hath a Spring or strong Conatus to return to its proper state, (of which several ingenious Observations have been lately published by a Learned hand.) Now Sin being a Violent and preternatural state,
but while it is under this Violence, it hath a Spring or strong Conatus to return to its proper state, (of which several ingenious Observations have been lately published by a Learned hand.) Now since being a Violent and preternatural state,
and a Sinner's returning to God and Righteousness being Motus Restitutionis & Liberationis, whereby the Soul is restored to its true Freedome and ancient Nature;
and a Sinner's returning to God and Righteousness being Motus Restitutionis & Liberationis, whereby the Soul is restored to its true Freedom and ancient Nature;
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why should there not be such an Elater or Spring in the Soul, (quickened and enlivened by Divine Grace) such a natural Conatus of returning to its proper state again? Doubtless there is,
why should there not be such an Elater or Spring in the Soul, (quickened and enlivened by Divine Grace) such a natural Conatus of returning to its proper state again? Doubtless there is,
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and the Scripture seems sometimes to acknowledge it and call it by the name of Spirit, when it speaketh of our free acting in God's waies from an inward Principle.
and the Scripture seems sometime to acknowledge it and call it by the name of Spirit, when it speaks of our free acting in God's ways from an inward Principle.
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For if the Spirit were a mere External Force acting upon the Soul without the concurrence of an Innate Principle, then to be acted by the Spirit would be a state of Violence to the Soul, which it could not delight alwaies to continue under;
For if the Spirit were a mere External Force acting upon the Soul without the concurrence of an Innate Principle, then to be acted by the Spirit would be a state of Violence to the Soul, which it could not delight always to continue under;
like a Boat that is tugged on by Oars or driven by a strong blast of Wind. Wherefore the Soul's returning from Sin to Righteousness, which is its Primitive Nature, must needs have great advantages, it going on Secundo flumine, according to the genuine Current of its true Intellectual nature,
like a Boat that is tugged on by Oars or driven by a strong blast of Wind. Wherefore the Soul's returning from since to Righteousness, which is its Primitive Nature, must needs have great advantages, it going on Secundo Flumine, according to the genuine Current of its true Intellectual nature,
since this is the genuine Nature of the Soul when once it is freed from mistakes and encumbrances from that which is heterogeneous and adventitious to it, that cloggs it and oppresses it;
since this is the genuine Nature of the Soul when once it is freed from mistakes and encumbrances from that which is heterogeneous and adventitious to it, that clogs it and Oppresses it;
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and every Life and Nature acts freely according to its own Propensions? Why should it seem strange that the Superiour Faculties of the Soul should become predominant,
and every Life and Nature acts freely according to its own Propensions? Why should it seem strange that the Superior Faculties of the Soul should become predominant,
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since they are NONLATINALPHABET of a Lordly nature and made to rule, and the Inferiour Faculties of a servile Temper and made to be subject? Why should it seem impossible for Equity, Light and Reason to be inthroned in the Soul of Man again,
since they Are of a Lordly nature and made to Rule, and the Inferior Faculties of a servile Temper and made to be Subject? Why should it seem impossible for Equity, Light and Reason to be Enthroned in the Soul of Man again,
and there to command and govern those exorbitant Affections that do so lawlesly rebel against them? For if some grave Commanders and Generals have been able by the Majesty of their very looks to hush and silence a disorderly and mutinous Rout of Souldiers;
and there to command and govern those exorbitant Affections that do so lawlessly rebel against them? For if Some grave Commanders and Generals have been able by the Majesty of their very looks to hush and silence a disorderly and mutinous Rout of Soldiers;
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certainly Reason re-enthroned in her Majestick Seat, and re-invested with her ancient Power and Authority, which is natural and not usurped, would much more easily be able to check and controll the tumultuous Rabble of Lusts and Passions in us.
Certainly Reason re-enthroned in her Majestic Seat, and reinvested with her ancient Power and authority, which is natural and not usurped, would much more Easily be able to check and control the tumultuous Rabble of Lustiest and Passion in us.
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Wherefore he seeks to redeem and call off our Affections from the perishing Vanities of this World, which being so infinitely below us do debase and pollute our Spirits;
Wherefore he seeks to Redeem and call off our Affections from the perishing Vanities of this World, which being so infinitely below us do debase and pollute our Spirits;
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but he would have the Best in us to be uppermost, the Man to rule the Brute, and the NONLATINALPHABET, that that is of God in us, to rule our Manly and Rational Faculties.
but he would have the Best in us to be uppermost, the Man to Rule the Brute, and the, that that is of God in us, to Rule our Manly and Rational Faculties.
But all the Colour, Beauty and Varnish, all that which charms and bewitches us in these Objects without us, is nothing but the Vital Sensations and Relishes of our own Souls.
But all the Colour, Beauty and Varnish, all that which charms and bewitches us in these Objects without us, is nothing but the Vital Sensations and Relishes of our own Souls.
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This gives all the Paint and Lustre to those Beauties which we court and fall in love withall without us, which are otherwise as devoid of Reality and as Phantastical as the Colours of the Rainbow.
This gives all the Paint and Lustre to those Beauty's which we court and fallen in love withal without us, which Are otherwise as devoid of Reality and as Fantastical as the Colours of the Rainbow.
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which need not be thought impossible, if that be true that Philosophy tells us, that there is Cognatio quaedam a certain near Kindred and Alliance between the Soul and God.
which need not be Thought impossible, if that be true that Philosophy tells us, that there is Cognatio quaedam a certain near Kindred and Alliance between the Soul and God.
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namely that Spiritus intus alens which the Poet speaks of, which yet notwithstanding doth not work Absolutely, Unconditionately and Omnipotently, but requireth certain Preparations, Conditions and Dispositions in the Matter which it works upon; (For unless the Husbandman plow the Ground and sow the Seed, the Spirit of God in Nature will not give any increase:) In like manner the Scripture tells us that the Divine Spirit of Grace doth not work Absolutely, Unconditionately and Irresistibly in the Souls of men,
namely that Spiritus intus Alens which the Poet speaks of, which yet notwithstanding does not work Absolutely, Unconditionated and Omnipotently, but requires certain Preparations, Conditions and Dispositions in the Matter which it works upon; (For unless the Husbandman blow the Ground and sow the Seed, the Spirit of God in Nature will not give any increase:) In like manner the Scripture tells us that the Divine Spirit of Grace does not work Absolutely, Unconditionated and Irresistibly in the Souls of men,
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Wherefore if we would attain to a Victory over Sin by the Spirit of Christ, we must endeavour to fight a good Fight and run a good Race, and to enter in at the streight gate, that so overcoming we may receive the Crown of Life.
Wherefore if we would attain to a Victory over since by the Spirit of christ, we must endeavour to fight a good Fight and run a good Raze, and to enter in At the straight gate, that so overcoming we may receive the Crown of Life.
First, as an outward Covenant of Works that pronounceth Death and Condemnation to all that do not yield absolute and entire Obedience to whatever is therein commanded;
First, as an outward Covenant of Works that pronounceth Death and Condemnation to all that do not yield absolute and entire obedience to whatever is therein commanded;
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Now the Law in this sense, as it is an outward Letter and Covenant of Works, is already conquered externally for us by Christ's Death upon the Cross, Galat. 3. 13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us;
Now the Law in this sense, as it is an outward letter and Covenant of Works, is already conquered externally for us by Christ's Death upon the Cross, Galatians 3. 13. christ hath redeemed us from the Curse of the Law, being made a Curse for us;
And he hath thereby freed us also from our Obligation to those Commandments that were not Good, having broken down the Middle-wall of Partition that was betwixt Jew and Gentile, abolishing in his Flesh the Enmity,
And he hath thereby freed us also from our Obligation to those commandments that were not Good, having broken down the Middle-wall of Partition that was betwixt Jew and Gentile, abolishing in his Flesh the Enmity,
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whether written outwardly in the Letter of the Scripture, or inwardly in the Conscience, prevailing onely so farre as to beget a Conviction of mens Duty and of the Wrath of God against Sin,
whither written outwardly in the letter of the Scripture, or inwardly in the Conscience, prevailing only so Far as to beget a Conviction of men's Duty and of the Wrath of God against since,
when men are at once strongly convinced of the Wrath of God against Sin, and yet under the power of their Lusts haling and dragging of them to the commission of it.
when men Are At once strongly convinced of the Wrath of God against since, and yet under the power of their Lustiest haling and dragging of them to the commission of it.
who shall deliver me from this body of death? Now from the Law in this sense, that is, from the Bondage and Servility of the Legal state, we are not delivered,
who shall deliver me from this body of death? Now from the Law in this sense, that is, from the Bondage and Servility of the Legal state, we Are not Delivered,
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nor made Conquerors by what Christ did outwardly upon the Cross, as some imagine; as if he had there purchas'd for us an Indulgence to sin without controll:
nor made Conquerors by what christ did outwardly upon the Cross, as Some imagine; as if he had there purchased for us an Indulgence to sin without control:
a True & a False Freedome; which I cannot better explain then by using the Apostle's own Similitude in the beginning of the 7. Chap. Know ye not, Brethren, that the Law hath dominion over a man as long as he liveth? (or rather as long as It, that is, the Law, liveth?) For the Woman which hath an Husband, is bound by the Law to her Husband so long as he liveth;
a True & a False Freedom; which I cannot better explain then by using the Apostle's own Similitude in the beginning of the 7. Chap. Know you not, Brothers, that the Law hath dominion over a man as long as he lives? (or rather as long as It, that is, the Law, lives?) For the Woman which hath an Husband, is bound by the Law to her Husband so long as he lives;
The first is, when men do illegally and unlawfully break loose from the Law which is their Husband whilst he is yet alive and ought to have Dominion over them,
The First is, when men do illegally and unlawfully break lose from the Law which is their Husband while he is yet alive and ought to have Dominion over them,
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which Husband's name is Carnal Liberty or Licentiousness, too often miscalled in these latter Times by the name of Christian Liberty: and such as these may well be styled in the Scripture-language Adulterers and Adulteresses. But there is another Freedome from the Law, which is a due and just Freedome,
which Husband's name is Carnal Liberty or Licentiousness, too often miscalled in these latter Times by the name of Christian Liberty: and such as these may well be styled in the Scripture-language Adulterers and Adulteresses. But there is Another Freedom from the Law, which is a due and just Freedom,
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but when we stay till the Law, which is our Husband, is dead, and the Compulsory power of it taken away by the Mortification of our Lusts and Affections,
but when we stay till the Law, which is our Husband, is dead, and the Compulsory power of it taken away by the Mortification of our Lustiest and Affections,
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and so marry another Husband, which is Christ or the Spirit of Righteousness, Rom. 8. 2. The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death.
and so marry Another Husband, which is christ or the Spirit of Righteousness, Rom. 8. 2. The Law of the Spirit of Life in christ jesus hath made me free from the Law of since and Death.
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Here is no Peace, Rest nor Comfort to be had in this state, mens Souls being distracted and divided by an intestine and civil Warr, between the Law of the Minde and the Law of the Members conflicting with one another.
Here is no Peace, Rest nor Comfort to be had in this state, men's Souls being distracted and divided by an intestine and civil War, between the Law of the Mind and the Law of the Members conflicting with one Another.
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In the First of these Three states, which is the most wretched and deplorable of all, we are Sin's Free-men, that is, free to commit Sin without check or controll.
In the First of these Three states, which is the most wretched and deplorable of all, we Are Since Freemen, that is, free to commit since without check or control.
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In the Third we are God's Free-men and Sons, and serve him in the Newness of the Spirit, out of a Love to God and Righteousness, Children of the New Testament and of Sarah the Freewoman.
In the Third we Are God's Freemen and Sons, and serve him in the Newness of the Spirit, out of a Love to God and Righteousness, Children of the New Testament and of Sarah the Freewoman.
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Wherefore here are Two Mistakes or Errors to be taken notice of, that defeat and disappoint the Design of Christ in giving us Victory over the Law. The first is of those that we have already mentioned, that seek to themselves a Freedome from the Bondage of the Law otherwise then by Christ and the Spirit of Righteousness, namely, in a way of Carnal Liberty and Licentiousness, whereby, instead of being Bond-men to God and Righteousness, they become perfect Free-men to Sin and Wickedness, which is the most deplorable Thraldome in the World.
Wherefore Here Are Two Mistakes or Errors to be taken notice of, that defeat and disappoint the Design of christ in giving us Victory over the Law. The First is of those that we have already mentioned, that seek to themselves a Freedom from the Bondage of the Law otherwise then by christ and the Spirit of Righteousness, namely, in a Way of Carnal Liberty and Licentiousness, whereby, instead of being Bondmen to God and Righteousness, they become perfect Freemen to since and Wickedness, which is the most deplorable Thraldom in the World.
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Wherefore these men instead of going forward from the Second state unto higher Perfection, wheel back again unto the First; just as if the Children of Israel, after they had been brought out of Egypt and travelled awhile in the Desert of Arabia, where the Law was given, instead of entring into Canaan should have wheeled back into Egypt, and then enjoying the Garlick and Onions and Flesh-pots thereof, should persuade themselves that this was indeed the true Land of Promise that floweth with Milk and Honey.
Wherefore these men instead of going forward from the Second state unto higher Perfection, wheel back again unto the First; just as if the Children of Israel, After they had been brought out of Egypt and traveled awhile in the Desert of Arabia, where the Law was given, instead of entering into Canaan should have wheeled back into Egypt, and then enjoying the Garlic and Onions and Fleshpots thereof, should persuade themselves that this was indeed the true Land of Promise that flows with Milk and Honey.
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And there is very great danger, lest when men have been tired out by wandring a long time in the dry and barren Wilderness of the Law, where they cannot enjoy the Pleasure of Sin as formerly,
And there is very great danger, lest when men have been tired out by wandering a long time in the dry and barren Wilderness of the Law, where they cannot enjoy the Pleasure of since as formerly,
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and yet have not arrived to the relish and love of Righteousness, by reason of their Impatience they should at last make more haste then good speed, being seduced by some false shews of Freedome that are very tempting to such weary Travellers,
and yet have not arrived to the relish and love of Righteousness, by reason of their Impatience they should At last make more haste then good speed, being seduced by Some false shows of Freedom that Are very tempting to such weary Travellers,
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Such as are a Self-chosen Holiness, Ceremonial Righteousness, Opinionative Zeal, The Tree of Knowledge mistaken for the Tree of Life, High-flown Enthusiasm and Seraphicism, Epicurizing Philosophy, Antinomian Liberty, under the pretence of Free Grace and a Gospel-Spirit.
Such as Are a Self-chosen Holiness, Ceremonial Righteousness, Opinionative Zeal, The Tree of Knowledge mistaken for the Tree of Life, High-flown Enthusiasm and Seraphicism, Epicurizing Philosophy, Antinomian Liberty, under the pretence of Free Grace and a Gospel-spirit.
The Second Mistake that is here to be heeded is of those that would by all means persuade themselves that there is no higher State of Christian Perfection to be aimed at or hoped for in this Life then this Legal State; That the Good they would doe, they doe not;
The Second Mistake that is Here to be heeded is of those that would by all means persuade themselves that there is no higher State of Christian Perfection to be aimed At or hoped for in this Life then this Legal State; That the Good they would do, they do not;
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having no other Ground at all for this but a novel Interpretation of one Paragraph in the Epistle to the Romans, contrary to other express Places of Scripture and the Sense of all ancient Interpreters:
having no other Ground At all for this but a novel Interpretation of one Paragraph in the Epistle to the Roman, contrary to other express Places of Scripture and the Sense of all ancient Interpreters:
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and yet with so much zeal, as if it were a principal part of the Gospel-Faith to believe this, (which is indeed arrant Infidelity) and as if it were no less then Presumption or Impiety to expect a Living Law written upon our Hearts.
and yet with so much zeal, as if it were a principal part of the Gospel faith to believe this, (which is indeed arrant Infidelity) and as if it were no less then Presumption or Impiety to expect a Living Law written upon our Hearts.
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and plainly to deny the Victory over the Law by Christ, and to affirm that the Gospel is but the Ministration of a dead and killing Letter, not of the Spirit that quickneth and maketh alive.
and plainly to deny the Victory over the Law by christ, and to affirm that the Gospel is but the Ministration of a dead and killing letter, not of the Spirit that Quickeneth and makes alive.
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which as it was meritoriously procured for us by Christ's dying upon the Cross, (his Resurrection afterward being an assured pledge of the same to us) so it will be really effected at last by the same Spirit of Christ that gives us Victory over Sin here.
which as it was meritoriously procured for us by Christ's dying upon the Cross, (his Resurrection afterwards being an assured pledge of the same to us) so it will be really effected At last by the same Spirit of christ that gives us Victory over since Here.
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Rom. 8. 11. If the Spirit of him that raised up Jesus dwell in you, he that raised up Christ from the dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you.
Rom. 8. 11. If the Spirit of him that raised up jesus dwell in you, he that raised up christ from the dead shall also quicken your Mortal Bodies by his Spirit that dwells in you.
As if he should have said, If the Spirit of Christ dwell in you, regenerating and renewing your Souls, the very same Spirit hereafter shall also immortalize your very Bodies.
As if he should have said, If the Spirit of christ dwell in you, regenerating and renewing your Souls, the very same Spirit hereafter shall also immortalise your very Bodies.
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Avicen the Mahumetan Philosopher, in his Almahad, hath a conceit, That the meaning of the Resurrection of the Body is nothing else but this, to persuade Vulgar people, that though they seem to perish when they die and their Bodies rot in the Grave,
Avicena the Mahometan Philosopher, in his Almahad, hath a conceit, That the meaning of the Resurrection of the Body is nothing Else but this, to persuade vulgar people, that though they seem to perish when they die and their Bodies rot in the Grave,
But because the apprehensions of the Vulgar are so gross, that the Permanency or Immortality of the Soul is too subtile a Notion for them who commonly count their Bodies for Themselves, and cannot conceive how they should have any Being after Death,
But Because the apprehensions of the vulgar Are so gross, that the Permanency or Immortality of the Soul is too subtle a Notion for them who commonly count their Bodies for Themselves, and cannot conceive how they should have any Being After Death,
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therefore by way of Condescension to vulgar Understandings the future Permanency and Subsistence of the Soul in Prophetical Writings is expressed under this Scheme of the Resurrection of the Body, which yet is meant NONLATINALPHABET onely and not NONLATINALPHABET.
Therefore by Way of Condescension to Vulgar Understandings the future Permanency and Subsistence of the Soul in Prophetical Writings is expressed under this Scheme of the Resurrection of the Body, which yet is meant only and not.
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Which conceit how well soever it may befit a Mahumetan Philosopher, I am sure it no way agrees with the Principles of Christianity. The Scripture here and elsewhere assuring us that the Resurrection of the Body is to be understood plainly and without a Figure;
Which conceit how well soever it may befit a Mahometan Philosopher, I am sure it not Way agrees with the Principles of Christianity. The Scripture Here and elsewhere assuring us that the Resurrection of the Body is to be understood plainly and without a Figure;
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yet notwithstanding the Scripture tells us they shall be so changed and altered in respect of their Qualities and Conditions, that in that sense they shall not be the same. V. 36, 37. Thou fool, that which thou sowest is not quickned except it die:
yet notwithstanding the Scripture tells us they shall be so changed and altered in respect of their Qualities and Conditions, that in that sense they shall not be the same. V. 36, 37. Thou fool, that which thou sowest is not quickened except it die:
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The Apostle here imitating the manner of the Jews, who (as appeareth from the Talmud) were wont familiarly to illustrate the business of the Resurrection of the Body by the Similitude of Seed sown into the Ground and springing up again.
The Apostle Here imitating the manner of the jews, who (as appears from the Talmud) were wont familiarly to illustrate the business of the Resurrection of the Body by the Similitude of Seed sown into the Ground and springing up again.
sown in weakness, raised in power; sown a Natural Body, raised a Spiritual Body. Which Epithet was used also in this case both by the Philosophers and the Jews:
sown in weakness, raised in power; sown a Natural Body, raised a Spiritual Body. Which Epithet was used also in this case both by the Philosophers and the jews:
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for Hierocles upon the Golden Verses calls them NONLATINALPHABET Vehicula Spiritualia, Spiritual Bodies; and R. Menachem from the ancient Cabbalists NONLATINALPHABET The Spiritual Clothing. Lastly, the Apostle concludes thus;
for Hierocles upon the Golden Verses calls them Vehicula Spiritualia, Spiritual Bodies; and R. Menachem from the ancient Cabalists The Spiritual Clothing. Lastly, the Apostle concludes thus;
For which cause he tells us elsewhere, that they which do not die must of necessity be changed. And indeed if men should be restored after death to such gross, foul and cadaverous Bodies as these are here upon Earth, which is the very Region of Death and Mortality, without any change at all;
For which cause he tells us elsewhere, that they which do not die must of necessity be changed. And indeed if men should be restored After death to such gross, foul and cadaverous Bodies as these Are Here upon Earth, which is the very Region of Death and Mortality, without any change At all;
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what would this be else but, as Plotinus the Philosopher against the Gnosticks writes, NONLATINALPHABET to be raised up to a Second Sleep, or to be entombed again in living Sepulchres? For the corruptible Body presseth down the Soul,
what would this be Else but, as Plotinus the Philosopher against the Gnostics writes, to be raised up to a Second Sleep, or to be entombed again in living Sepulchres? For the corruptible Body Presseth down the Soul,
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and the earthly Tabernacle weigheth down the Mind that 〈 … 〉seth upon many things, Wisedome 9. 15. Wherefore we must needs explode that old Jewish conceit commonly entertained amongst the Rabbinical Writers to this day, That the future Resurrection is to be understood of such Gross and Corruptible Bodies as these are here upon Earth, to eat, drink, marry,
and the earthly Tabernacle weigheth down the Mind that 〈 … 〉seth upon many things, Wisdom 9. 15. Wherefore we must needs explode that old Jewish conceit commonly entertained among the Rabbinical Writers to this day, That the future Resurrection is to be understood of such Gross and Corruptible Bodies as these Are Here upon Earth, to eat, drink, marry,
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and to abandon this Popular Error of the Jews, endeavouring to prove that the Bodies of the Just after the Resurrection shall not eat and drink, but be Glorified Bodies:
and to abandon this Popular Error of the jews, endeavouring to prove that the Bodies of the Just After the Resurrection shall not eat and drink, but be Glorified Bodies:
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Let us therefore now consider how abundantly God hath provided for us by Jesus Christ, both in respect of our Souls and of our Bodies: Our Souls, in freeing us by the Spirit of Christ (if we be not wanting to our selves) from the Slavery of Sin and the Bondage of the Law,
Let us Therefore now Consider how abundantly God hath provided for us by jesus christ, both in respect of our Souls and of our Bodies: Our Souls, in freeing us by the Spirit of christ (if we be not wanting to our selves) from the Slavery of since and the Bondage of the Law,
Our Bodies, in that this Corruptible shall put on Incorruption, and this Mortal Immortality, and that these Vile Bodies shall be made like to Christ's glorious Body. In both which the compleat Salvation of Man consisteth, the Perfection and Happiness both of Soul and Body.
Our Bodies, in that this Corruptible shall put on Incorruption, and this Mortal Immortality, and that these Vile Bodies shall be made like to Christ's glorious Body. In both which the complete Salvation of Man Consisteth, the Perfection and Happiness both of Soul and Body.
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For Righteousness alone if it should malè habitare, dwell alwaies in such inconvenient houses as these earthly Tabernacles are, however the high-flown Stoick may bragg, it could not render our condition otherwise then troublesome, sollicitous and calamitous.
For Righteousness alone if it should malè habitare, dwell always in such inconvenient houses as these earthly Tabernacles Are, however the high-flown Stoic may brag, it could not render our condition otherwise then troublesome, solicitous and calamitous.
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For this is that Crown of Life that Christ, the First-begotten from the dead, will set upon the Heads of none but those that have here fought a good Fight and overcome.
For this is that Crown of Life that christ, the Firstbegotten from the dead, will Set upon the Heads of none but those that have Here fought a good Fight and overcome.
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For as Death proceeds onely from Sin and Disobedience, so the way to conquer Death and to arrive at Life and Immortality is by seeking after an inward Conquest over Sin. For Righteousness is immortal, Wisd. 1. 15. and will immortalize the entertainers of it,
For as Death proceeds only from since and Disobedience, so the Way to conquer Death and to arrive At Life and Immortality is by seeking After an inward Conquest over Sin. For Righteousness is immortal, Wisdom 1. 15. and will immortalise the entertainers of it,
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or else hypocritically declining the Combate, make up a certain Religion to themselves out of other things, which are either Impertinent and nothing to the purpose, or else Evil and noxious.
or Else hypocritically declining the Combat, make up a certain Religion to themselves out of other things, which Are either Impertinent and nothing to the purpose, or Else Evil and noxious.
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For first, Some (as was intimated before) make to themselves a mere phantastical and imaginary Religion, conceiting that there is nothing at all for them to doe,
For First, some (as was intimated before) make to themselves a mere fantastical and imaginary Religion, Conceit that there is nothing At all for them to do,
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But such a Faith as this is nothing else but mere Phancy and carnal Imagination, proceeding from that natural Self-love whereby men fondly dote upon themselves,
But such a Faith as this is nothing Else but mere Fancy and carnal Imagination, proceeding from that natural Self-love whereby men fondly dote upon themselves,
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and are apt to think that God loves them as fondly and as partially as they love themselves, tying his affection to their particular outward Persons, their very Flesh and Bloud;
and Are apt to think that God loves them as fondly and as partially as they love themselves, tying his affection to their particular outward Persons, their very Flesh and Blood;
Again, Some there are that instead of Walking in the Narrow way that Christ commendeth to us, of subduing and mortifying our sinful Lusts, make to themselves certain other Narrow waies of affected Singularity in things that belong not to Life and Godliness, outward Strictnesses and Severities of their own chusing and devising;
Again, some there Are that instead of Walking in the Narrow Way that christ commends to us, of subduing and mortifying our sinful Lustiest, make to themselves certain other Narrow ways of affected Singularity in things that belong not to Life and Godliness, outward Strictnesses and Severities of their own choosing and devising;
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Whereas these are indeed nothing else but some particular Paths and narrow Slices cut out of the Broad way. For though they have an outward and seeming narrowness,
Whereas these Are indeed nothing Else but Some particular Paths and narrow Slices Cut out of the Broad Way. For though they have an outward and seeming narrowness,
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and then laying them upon their Shoulders and carrying them, please themselves with a conceit that they bear the Cross of Christ; whereas in truth and reality they are many times too much strangers to that Cross of his by which the World should be crucified to them and they unto the World.
and then laying them upon their Shoulders and carrying them, please themselves with a conceit that they bear the Cross of christ; whereas in truth and reality they Are many times too much Strangers to that Cross of his by which the World should be Crucified to them and they unto the World.
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Some place all their Religion in endless Scrupulosities about Indifferent things, neglecting in the mean time the NONLATINALPHABET, the more weighty things both of Law and Gospel,
some place all their Religion in endless Scrupulosities about Indifferent things, neglecting in the mean time the, the more weighty things both of Law and Gospel,
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and (as our Saviour farther expresseth it) NONLATINALPHABET, straining at a Gnat, and swallowing a Camel, that is, being not so scrupulous as they ought to be about the Substantials of Religion and a Good life.
and (as our Saviour farther Expresses it), straining At a Gnat, and swallowing a Camel, that is, being not so scrupulous as they ought to be about the Substantials of Religion and a Good life.
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For as we ought not to place the chief of our Religion in the mere Observation of outward Rites and Ceremonies, whilest in the mean time we hypocritically neglect the Morals and Substantials; which may deservedly be branded with the name of Superstition: So we ought to know that it is equal Superstition to have such an abhorrence of Indifferent things,
For as we ought not to place the chief of our Religion in the mere Observation of outward Rites and Ceremonies, whilst in the mean time we hypocritically neglect the Morals and Substantials; which may deservedly be branded with the name of Superstition: So we ought to know that it is equal Superstition to have such an abhorrence of Indifferent things,
The Apostle himself instructeth us that the Kingdome of God consisteth no more in NONLATINALPHABET then in NONLATINALPHABET, no more in Uncircumcision then in Circumcision, that is, no more in not using outward Ceremonies and Indifferent things then in using of them.
The Apostle himself Instructeth us that the Kingdom of God Consisteth no more in then in, no more in Uncircumcision then in Circumcision, that is, no more in not using outward Ceremonies and Indifferent things then in using of them.
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Wherefore the Negative Superstition is equal to the Positive, and both of them alike call off mens attention from the main things of Religion, by engaging them overmuch in Small and Little things. But the sober Christian, that neither places all his Religion in external observances,
Wherefore the Negative Superstition is equal to the Positive, and both of them alike call off men's attention from the main things of Religion, by engaging them overmuch in Small and Little things. But the Sobrium Christian, that neither places all his Religion in external observances,
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nor yet is superstitiously Anti-ceremonial, as he will think himself obliged to have a due regard to the Commands of lawful Authority in Adiaphorous things,
nor yet is superstitiously Anticeremonial, as he will think himself obliged to have a due regard to the Commands of lawful authority in Adiaphorous things,
so he will be aware of that NONLATINALPHABET which many run into, of banishing away all the Solemnity of external Worship, the Observation of the Lord's Day and of the Christian Sacraments, under the Notion of Ceremonies, quite out of the World.
so he will be aware of that which many run into, of banishing away all the Solemnity of external Worship, the Observation of the Lord's Day and of the Christian Sacraments, under the Notion of Ceremonies, quite out of the World.
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and to Order, Peace and Unity in the Church, it may easily be foreseen that the Reformed part of Christendome will at length be brought first to Confusion, by crumbling into infinite Sects and Divisions, and then to utter Ruine.
and to Order, Peace and Unity in the Church, it may Easily be foreseen that the Reformed part of Christendom will At length be brought First to Confusion, by crumbling into infinite Sects and Divisions, and then to utter Ruin.
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Again, Many mistake the Vices of their Natural complexion for Supernatural and Divine Graces. Some think dull and stupid Melancholy to be Christian Mortification.
Again, Many mistake the Vices of their Natural complexion for Supernatural and Divine Graces. some think dull and stupid Melancholy to be Christian Mortification.
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And there may be also a Turbulent and Factious Zeal, when men under a pretence of acting for the Glory of God, violate just and lawful Authority, in order to the advancement of their own private Self-interest.
And there may be also a Turbulent and Factious Zeal, when men under a pretence of acting for the Glory of God, violate just and lawful authority, in order to the advancement of their own private Self-interest.
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Indeed there was amongst the Jews a certain Right called Jus Zelotarum, or the Right of Zelots, whereby private persons acted by a Zeal for God might doe immediate execution upon some Malefactors, without expecting the Sentence of any Court of Judicature.
Indeed there was among the jews a certain Right called Jus Zelotarum, or the Right of Zealots, whereby private Persons acted by a Zeal for God might do immediate execution upon Some Malefactors, without expecting the Sentence of any Court of Judicature.
whether belonging to the Ecclesiastical or the Civil Polity, without and against the consent of the Supreme Magistrate, in a Turbulent manner, Jure Zelotarum, by the Right of Zelots;
whither belonging to the Ecclesiastical or the Civil Polity, without and against the consent of the Supreme Magistrate, in a Turbulent manner, Jure Zelotarum, by the Right of Zealots;
nay and that Actions that are otherwise altogether unwarrantable in themselves, may notwithstanding be justified by Zeal for God and good Ends. But God needs no mans Zeal to promote an Imaginary Interest of his in the World by doing unjust things for him.
nay and that Actions that Are otherwise altogether unwarrantable in themselves, may notwithstanding be justified by Zeal for God and good Ends. But God needs no men Zeal to promote an Imaginary Interest of his in the World by doing unjust things for him.
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and carried out principally neither for nor against Indifferent Rites and unnecessary Opinions, but those things that are immutably Good and Fundamental to Christianity;
and carried out principally neither for nor against Indifferent Rites and unnecessary Opinions, but those things that Are immutably Good and Fundamental to Christianity;
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Lastly, Some there are whose pretence to Religion and the Spirit is founded in nothing else but a Faculty of Rhetoricating and extemporizing with Zeal and Fervency, which they take to be nothing less then Divine Inspiration, and that which the Scripture calls Praying in the Holy Ghost, an undoubted Character of a person truly Regenerated.
Lastly, some there Are whose pretence to Religion and the Spirit is founded in nothing Else but a Faculty of Rhetoricating and extemporizing with Zeal and Fervency, which they take to be nothing less then Divine Inspiration, and that which the Scripture calls Praying in the Holy Ghost, an undoubted Character of a person truly Regenerated.
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Which being a great delusion whereby many are hindred from seeking after the real effects of the Divine Spirit, by idolizing instead thereof that which is merely Natural, (if not Artificial;) I think it not impertinent, here to speak a little of it.
Which being a great delusion whereby many Are hindered from seeking After the real effects of the Divine Spirit, by idolizing instead thereof that which is merely Natural, (if not Artificial;) I think it not impertinent, Here to speak a little of it.
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And certainly that which is frequently attained to in the very height by persons grosly hypocritical and debauched, can never be concluded to be Divine Inspiration, or to proceed from any higher Principle then mere Natural Enthusiasm. For there is not onely a Poetical Enthusiasm, of which Plato discourseth in his Ion, but,
And Certainly that which is frequently attained to in the very height by Persons grossly hypocritical and debauched, can never be concluded to be Divine Inspiration, or to proceed from any higher Principle then mere Natural Enthusiasm. For there is not only a Poetical Enthusiasm, of which Plato discourseth in his Ion, but,
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though Oratory be a more sober thing, a Rhetorical Enthusiasm also, that makes men very eloquent, affectionate and bewitching in their language, beyond what the power of any bare Art and Precepts could inable them unto:
though Oratory be a more Sobrium thing, a Rhetorical Enthusiasm also, that makes men very eloquent, affectionate and bewitching in their language, beyond what the power of any bore Art and Precepts could inable them unto:
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insomuch that both these, Poets and Orators, have oftentimes conceited themselves to be indeed divinely inspired; as those known Verses testify, Est Deus in nobis, agitante calescimus illo;
insomuch that both these, Poets and Orators, have oftentimes conceited themselves to be indeed divinely inspired; as those known Verses testify, Est Deus in nobis, agitante calescimus illo;
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But I shall here instance onely in Aristides, a famous Orator, who not onely speaks positively of himself as inspired in his Oratiòns, but affirms the same also concerning Rhetorick in general,
But I shall Here instance only in Aristides, a famous Orator, who not only speaks positively of himself as inspired in his Oratiòns, but affirms the same also Concerning Rhetoric in general,
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if when men are employed in Religious and Devotional Exercises, the same Natural Enthusiasm, especially having the advantage of Religious Melancholy, which makes men still more Enthusiastical, should so wing and inspire the Phancies of these Religious Orators,
if when men Are employed in Religious and Devotional Exercises, the same Natural Enthusiasm, especially having the advantage of Religious Melancholy, which makes men still more Enthusiastical, should so wing and inspire the Fancies of these Religious Orators,
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then those Poets and Orators before mentioned had, that is to say, be no otherwise inspired then by a Rhetorical Hypochondriacal Enthusiasm, that is merely Natural. But it is farre from my Intention here to disparage the sincere and ardent Affections of devout Souls, naturally and freely breathing out their earnest Desires unto God in private,
then those Poets and Orators before mentioned had, that is to say, be not otherwise inspired then by a Rhetorical Hypochondriacal Enthusiasm, that is merely Natural. But it is Far from my Intention Here to disparage the sincere and Ardent Affections of devout Souls, naturally and freely breathing out their earnest Desires unto God in private,
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For Enthusiasm, as well as Zeal, and other Natural things, may be well used, and, being rightly circumstantiated and subservient to a better principle, become irreprehensible.
For Enthusiasm, as well as Zeal, and other Natural things, may be well used, and, being rightly circumstantiated and subservient to a better principle, become irreprehensible.
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Some have observed, that no great work of the Brain, that begot much admiration in the World, was ever atchieved without some kind of Enthusiasm; and the same may be affirmed of the most transcendently Vertuous and Heroical Actions.
some have observed, that no great work of the Brain, that begotten much admiration in the World, was ever achieved without Some kind of Enthusiasm; and the same may be affirmed of the most transcendently Virtuous and Heroical Actions.
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Wherefore my meaning, as I said before, is onely this, To caution against that Vulgar and Popular Error of mistaking the Natural and Enthusiastick Fervour of mens spirits,
Wherefore my meaning, as I said before, is only this, To caution against that vulgar and Popular Error of mistaking the Natural and Enthusiastic Fervour of men's spirits,
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and of looking for the Effect of Religion and Demonstration of God's Spirit principally in Words and Talk, or thinking that God is chiefly glorified with a loud Noise and long Speeches. For the true Demonstration of God's Holy Spirit is no-where to be look'd for but in Life and Action, or such earnest and affectionate breathings after a farther participation of the Divine Image,
and of looking for the Effect of Religion and Demonstration of God's Spirit principally in Words and Talk, or thinking that God is chiefly glorified with a loud Noise and long Speeches. For the true Demonstration of God's Holy Spirit is nowhere to be looked for but in Life and Actium, or such earnest and affectionate breathings After a farther participation of the Divine Image,
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And therefore when some Corinthians were puffed up by reason of a Faculty which they had of Rhetoricating Religiously, S. Paul like an Apostle tells them, that he would come amongst them,
And Therefore when Some Corinthians were puffed up by reason of a Faculty which they had of Rhetoricating Religiously, S. Paul like an Apostle tells them, that he would come among them,
Wherefore laying aside these and such like childish mistakes and things that are little to the purpose, let us seriously apply our selves to the main Work of our Religion, that is, to mortify and vanquish our Sinful Lusts by the Assistence of God's Holy Spirit, through Faith in Christ;
Wherefore laying aside these and such like childish mistakes and things that Are little to the purpose, let us seriously apply our selves to the main Work of our Religion, that is, to mortify and vanquish our Sinful Lustiest by the Assistance of God's Holy Spirit, through Faith in christ;
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In Nachalath Avoth, cap. 4. NONLATINALPHABET This is the very same with the opinion of the Christians, that hold that after the Resurrection men shall not eat, drink, marry or be given in marriage, or die again, but continue eternally in those Bodies resembling the Heavenly Bodies; and these they vulgarly call Glorified Bodies.
In Nachalath Avoth, cap. 4. This is the very same with the opinion of the Christians, that hold that After the Resurrection men shall not eat, drink, marry or be given in marriage, or die again, but continue eternally in those Bodies resembling the Heavenly Bodies; and these they vulgarly call Glorified Bodies.
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