(1) title page (DIV1) (2) dedication (DIV1) (3) to the reader (DIV1) (4) table of contents (DIV1) (5) text (DIV1) └── (6) part (DIV2) └── (7) part (DIV2)
BEfore I come to the words, give mee leave (onely in one word) as concerning the duty and service of the day, to remove one stumbling stone out of your way,
BEfore I come to the words, give me leave (only in one word) as Concerning the duty and service of the day, to remove one stumbling stone out of your Way,
1 Therefore briefly you are to consider, that in these duties which wee call fasting and humiliation of our selves before God, there is such a difference of parts and circumstances,
1 Therefore briefly you Are to Consider, that in these duties which we call fasting and humiliation of our selves before God, there is such a difference of parts and Circumstances,
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2 Those things in this duty, which ought not to be left undone (though the life of the duty lyeth not in them) are such as may goe under the name of bodily exercise:
2 Those things in this duty, which ought not to be left undone (though the life of the duty lies not in them) Are such as may go under the name of bodily exercise:
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Now all these are things very fit to be done, but yet you must take heed (this is the stumbling stone that I speake of, that I would remove,) first, that you place no weight at all,
Now all these Are things very fit to be done, but yet you must take heed (this is the stumbling stone that I speak of, that I would remove,) First, that you place no weight At all,
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for such exercise profits little (as the Apostle speaketh) except it be (perhaps) to make the surface or appearance of the service, the more comely, & solemne.
for such exercise profits little (as the Apostle speaks) except it be (perhaps) to make the surface or appearance of the service, the more comely, & solemn.
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3 Next to this, your serious purposes and resolutions taken hold of by a fast and a single hand, of being divorced from all your knowne wayes of your severall sinnes:
3 Next to this, your serious Purposes and resolutions taken hold of by a fast and a single hand, of being divorced from all your known ways of your several Sins:
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Lastly, your humble requests, and earnest strivings, & struglings with God for the pardon of the sins you have confessed as well nationall as personall, the putting forth your strength and might,
Lastly, your humble requests, and earnest strivings, & strugglings with God for the pardon of the Sins you have confessed as well national as personal, the putting forth your strength and might,
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yea and the encreasing your strength and might, the provoking your hearts to doe more and more in this kind, in importuning the God of Mercy to powre out of his grace and goodnesse abundantly upon your persons,
yea and the increasing your strength and might, the provoking your hearts to do more and more in this kind, in importuning the God of Mercy to pour out of his grace and Goodness abundantly upon your Persons,
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As Paul would not have any man to thinke of him above what he either saw in him or heard of him, (2 Cor. 12. 6.) that is, above what hee had sufficient Ground to thinke;
As Paul would not have any man to think of him above what he either saw in him or herd of him, (2 Cor. 12. 6.) that is, above what he had sufficient Ground to think;
If so be they be done with truth of heart, and performed as in the sight of the God of heaven and earth, you shall see that light will arise out of darkenesse unto you,
If so be they be done with truth of heart, and performed as in the sighed of the God of heaven and earth, you shall see that Light will arise out of darkness unto you,
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and the vertue, that seeme to come out of such things, even the holiest duties, in the holiest manner performed, lyes rather in the strength of the promise of God, in that truth and faithfulnesse of his which inclines him to performe,
and the virtue, that seem to come out of such things, even the Holiest duties, in the Holiest manner performed, lies rather in the strength of the promise of God, in that truth and faithfulness of his which inclines him to perform,
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THe Prophet having prophesied of the comming of the great, and mighty King of Assyria in a very terrible manner with a great host both against the two Kingdomes of Syria and Israel, where they should spoyle all.
THe Prophet having prophesied of the coming of the great, and mighty King of Assyria in a very terrible manner with a great host both against the two Kingdoms of Syria and Israel, where they should spoil all.
vers. 7. and also against Iudah, where hee shall prevaile farre too, and reach even to the necke, which wee know is immediately joyned to the head, meaning that he shall prosper,
vers. 7. and also against Iudah, where he shall prevail Far too, and reach even to the neck, which we know is immediately joined to the head, meaning that he shall prosper,
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and carry all before him without resistance, till he came at Ierusalem it selfe, the head of that state or Kingdome, vers. 8. where notwithstanding hee doth (in effect) threaten him, that he shall be made to lay downe his proud waves, where his great army made up of severall nations, with all their consultations and projects, shall be broken in pieces,
and carry all before him without resistance, till he Come At Ierusalem it self, the head of that state or Kingdom, vers. 8. where notwithstanding he does (in Effect) threaten him, that he shall be made to lay down his proud waves, where his great army made up of several Nations, with all their Consultations and projects, shall be broken in Pieces,
having (I say) prophesied, and foretold all these things in the 11. vers. he seemes to give a reason, of what hee had with so great confidence affirmed, in the last words of the 10. vers. which was, that though they spake the word,
having (I say) prophesied, and foretold all these things in the 11. vers. he seems to give a reason, of what he had with so great confidence affirmed, in the last words of the 10. vers. which was, that though they spoke the word,
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for the Lord spake unto mee, with a strong hand (that is, by an effectuall and powerfull motion of his spirit) and instructed mee that I should not walke in the way of this people, that is, of the generality of that people amongst whom I live, who refuse (or despise) the waters of Shiloah, because they runne softly (as hee expresseth it vers. 6.) that is, that provision of strength,
for the Lord spoke unto me, with a strong hand (that is, by an effectual and powerful motion of his Spirit) and instructed me that I should not walk in the Way of this people, that is, of the generality of that people among whom I live, who refuse (or despise) the waters of Shiloach, Because they run softly (as he Expresses it vers. 6.) that is, that provision of strength,
and meanes of defence they had, because in outward appearance, and to the eye of flesh and blood, who never reckon upon Gods presence, never value or count of that in such a case) it was but low and meane,
and means of defence they had, Because in outward appearance, and to the eye of Flesh and blood, who never reckon upon God's presence, never valve or count of that in such a case) it was but low and mean,
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and no waies likely to hold out against the strength of their enemies, and therefore rejoyced after Rezin, and Remaliahs sonne, that is, admired the riches, strength and power, that the King and State of Syria and Israel had, desired and sought by confederations, to equallize themselves in power unto these.
and no ways likely to hold out against the strength of their enemies, and Therefore rejoiced After Rezin, and Remaliahs son, that is, admired the riches, strength and power, that the King and State of Syria and Israel had, desired and sought by confederations, to equalise themselves in power unto these.
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neither hath hee any thing for those by way of reward, that have nothing for him by way of service. Thirdly, from those words: Sanctifie the Lord of Hosts:
neither hath he any thing for those by Way of reward, that have nothing for him by Way of service. Thirdly, from those words: Sanctify the Lord of Hosts:
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Fourthly, from those latter clauses, let him be your feare, and let him be your dread, observe, that there is nothing to be feared, little or much, but God alone.
Fourthly, from those latter clauses, let him be your Fear, and let him be your dread, observe, that there is nothing to be feared, little or much, but God alone.
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though there be none of the former, but are worthy our best consideration, and would furnish us also with matter of meditation very sutable thereunto. CHAP. III. Conteyning Scripture demonstrations, of the first Doctrine.
though there be none of the former, but Are worthy our best consideration, and would furnish us also with matter of meditation very suitable thereunto. CHAP. III. Containing Scripture demonstrations, of the First Doctrine.
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which (I conceive) is called a seeking him, in regard of that losse of him we sustained, by our fall in Adam. First, in our creation, God was our portion and possession:
which (I conceive) is called a seeking him, in regard of that loss of him we sustained, by our fallen in Adam. First, in our creation, God was our portion and possession:
and hee would deale as graciously and as bountifully with them, (if not abundantly more) as ever he meant to have done, had they continued in his first covenant, had they never lost him.
and he would deal as graciously and as bountifully with them, (if not abundantly more) as ever he meant to have done, had they continued in his First Covenant, had they never lost him.
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And this aboundant reward which he intended towards them, if they would seeke him (as hee required of them) may well be imployed in the figurative expression here used:
And this abundant reward which he intended towards them, if they would seek him (as he required of them) may well be employed in the figurative expression Here used:
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as that which hee parted with, his Cup of cold water, (though the precise letter of the words reacheth no further then thus) but the true and apparent meaning and importance of that promise is, that he shall be richly and aboundantly rewarded.
as that which he parted with, his Cup of cold water, (though the precise Letter of the words reaches no further then thus) but the true and apparent meaning and importance of that promise is, that he shall be richly and abundantly rewarded.
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and I had beene nothing but a Wildernesse unto them, they might with some pretence and colour, have sayd thy had been Lords, that is, that they had power to doe with themselves,
and I had been nothing but a Wilderness unto them, they might with Some pretence and colour, have said thy had been lords, that is, that they had power to do with themselves,
But the case being farre otherwise, and their service alwayes, aboundantly recompenced and rewarded by mee, they have no cloake for their revolting and apostacie from my service.
But the case being Far otherwise, and their service always, abundantly recompensed and rewarded by me, they have no cloak for their revolting and apostasy from my service.
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but even to those that have beene but halfe services, that have beene services in the letter and outside onely, he hath (for the most part) gratified abundantly.
but even to those that have been but half services, that have been services in the Letter and outside only, he hath (for the most part) gratified abundantly.
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Thus in Ezek. 29. Vers. 18, 19, 20. to Nebuchadnezzer, who served him with his army against Tyrus, he promised the lands of Egypt with all her spoyle and treasure, for his reward.
Thus in Ezekiel 29. Vers. 18, 19, 20. to Nebuchadnezzar, who served him with his army against Tyre, he promised the Lands of Egypt with all her spoil and treasure, for his reward.
So to Iehu, for that service he did unto God, in rooting out the house of Ahab, he granted the succession of the Kingdome of Israel to him and his children for foure generations, 2 King. 10. 30. so to Ahab himselfe, in reward of that outward and formall repentance, which reached onely to the rending of his cloathes,
So to Iehu, for that service he did unto God, in rooting out the house of Ahab, he granted the succession of the Kingdom of Israel to him and his children for foure generations, 2 King. 10. 30. so to Ahab himself, in reward of that outward and formal Repentance, which reached only to the rending of his clothes,
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and putting on and lying in Sackcloth, and outward abstinence, and walking softly, (for it reached not his heart in any effectuall change or conversion unto God) yet we know God gratified this repentance of his (such as it was) with the defering of that judgement, he had intended against him and his house, for his dayes.
and putting on and lying in sackcloth, and outward abstinence, and walking softly, (for it reached not his heart in any effectual change or conversion unto God) yet we know God gratified this Repentance of his (such as it was) with the deferring of that judgement, he had intended against him and his house, for his days.
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Many other like instances there are of this particular in the Scriptures. CHAP. IV. Wherin the foure first grounds of the Doctrine are briefly laid downe, and opened.
Many other like instances there Are of this particular in the Scriptures. CHAP. IV. Wherein the foure First grounds of the Doctrine Are briefly laid down, and opened.
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First, God will not be served by his creature for nought, because the love that hee beares unto his creature man, being the workemanship of his owne hand.
First, God will not be served by his creature for nought, Because the love that he bears unto his creature man, being the workmanship of his own hand.
The love God beares to the World, beares fruit farre more excellent and glorious, then that wee now speake of, this rewarding men for their service done unto him:
The love God bears to the World, bears fruit Far more excellent and glorious, then that we now speak of, this rewarding men for their service done unto him:
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So God loved the world, (saith our Saviour, Ioh. 3. 16.) that hee gave his onely begotten Sonne, &c. It was a thousand times more to give such a gift as Iesus Christ was, freely to the world,
So God loved the world, (Says our Saviour, John 3. 16.) that he gave his only begotten Son, etc. It was a thousand times more to give such a gift as Iesus christ was, freely to the world,
David speaking of the judgements or commandements of God, tells us (to the glory of God in this behalfe, Psal. 19. 11.) that in keeping of them there is great reward.
David speaking of the Judgments or Commandments of God, tells us (to the glory of God in this behalf, Psalm 19. 11.) that in keeping of them there is great reward.
So it was this bountifull disposition in God, that was the foundation upon which Paul built that high saying of his, 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh unto us a farre more exceeding eternall weight of glory;
So it was this bountiful disposition in God, that was the Foundation upon which Paul built that high saying of his, 2 Cor. 4. 17. For our Light affliction which is but for a moment, works unto us a Far more exceeding Eternal weight of glory;
light and momentany afflictions could never worke after such a rate of recompence and reward, did they not worke upon the glorious munificence and bountie of God.
Light and momentany afflictions could never work After such a rate of recompense and reward, did they not work upon the glorious munificence and bounty of God.
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A manifest demonstration of this disposition in God you may see in Gods aboundant rewarding of Abraham for the obeying his voyce, Gen. 22. 17, 18. This for the second Reason.
A manifest demonstration of this disposition in God you may see in God's abundant rewarding of Abraham for the obeying his voice, Gen. 22. 17, 18. This for the second Reason.
3. Againe, a third reason why God will reward all the services of his creature, may be because he desires to manifest and make knowne both these gracious dispositions of his to the world.
3. Again, a third reason why God will reward all the services of his creature, may be Because he Desires to manifest and make known both these gracious dispositions of his to the world.
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He rewards his servants both because hee loves them, and is bountifully disposed: as likewise because he desires to make a discovery of both these properties in himselfe.
He rewards his Servants both Because he loves them, and is bountifully disposed: as likewise Because he Desires to make a discovery of both these properties in himself.
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As a man may build, partly because he hath skil in architecture, and so building is a naturall kind of exercise or imployment to him, and in that respect, delightfull:
As a man may built, partly Because he hath skill in architecture, and so building is a natural kind of exercise or employment to him, and in that respect, delightful:
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So God may reward those that serve him, partly, because the goodnesse of his nature, his love and bounty leades him thereunto, in which respect it is sutable and delightfull to him to doe it (though hee had no further end or intent in doing it;
So God may reward those that serve him, partly, Because the Goodness of his nature, his love and bounty leads him thereunto, in which respect it is suitable and delightful to him to do it (though he had no further end or intent in doing it;
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partly because hee desires to make knowne unto his creature, how he is disposed both those wayes, both in point of love to his creature, and bountifulnesse of nature also.
partly Because he Desires to make known unto his creature, how he is disposed both those ways, both in point of love to his creature, and bountifulness of nature also.
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And this discovery or manifestation of these two natures or properties in God, may bee called their perfection, in such a sense as Christ himselfe, 2 Cor. 12. 9. saith, that his strength is perfected through weakenesse:
And this discovery or manifestation of these two nature's or properties in God, may be called their perfection, in such a sense as christ himself, 2 Cor. 12. 9. Says, that his strength is perfected through weakness:
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the native inclination or tendencie in light being, to be seene, or to inlighten others. So the excellencies, and vertues, and glorious perfections in God;
the native inclination or tendency in Light being, to be seen, or to inlighten Others. So the excellencies, and Virtues, and glorious perfections in God;
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love, bountie, power, wosedome, &c. though they be internally perfect and intire, and wanting nothing of their perfection (in that kind) whilst they remaine unknowne and undiscovered to any but to himselfe;
love, bounty, power, wosedome, etc. though they be internally perfect and entire, and wanting nothing of their perfection (in that kind) while they remain unknown and undiscovered to any but to himself;
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when they are brought forth into a further light, when the knowledge of them is communicated ad extra. For that doubtlesse is the full and direct meaning of our Saviours words mentioned:
when they Are brought forth into a further Light, when the knowledge of them is communicated ad extra. For that doubtless is the full and Direct meaning of our Saviors words mentioned:
my strength is perfected in weakenesse, that is, that absolute strength and power I have to support my creature, receives perfection, such a perfection,
my strength is perfected in weakness, that is, that absolute strength and power I have to support my creature, receives perfection, such a perfection,
so then this may well bee another reason of the point, why God should reward the services of his people, viz. to manifest those two excellent properties of his, his love to his creature and the bountie of his nature.
so then this may well be Another reason of the point, why God should reward the services of his people, viz. to manifest those two excellent properties of his, his love to his creature and the bounty of his nature.
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The Lord takes a pleasure, and holy contentment to see men walking in wayes of righteousnesse, to see their hearts and hands lift up to his Commandements.
The Lord Takes a pleasure, and holy contentment to see men walking in ways of righteousness, to see their hearts and hands lift up to his commandments.
And because hee would fill the world with righteousnesse (if it might be) he would have all the plants, all the vines in his great Vineyard the world, laden with clusters of these Grapes;
And Because he would fill the world with righteousness (if it might be) he would have all the plants, all the vines in his great Vineyard the world, laden with clusters of these Grapes;
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Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voyce of the Lord is obeyed? Behold, to obey, is better then sacrifice,
Hath the Lord as great pleasure in burned offerings and Sacrifices, as when the voice of the Lord is obeyed? Behold, to obey, is better then sacrifice,
for being of a holy and righteous disposition himselfe, hee cannot but sympathize & be affected with the same wayes and courses wheresoever hee findes them:
for being of a holy and righteous disposition himself, he cannot but sympathise & be affected with the same ways and courses wheresoever he finds them:
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the righteous Lord loveth righteousnesse, intimating that his owne righteous disposition, is the ground or foundation of this his affection, to righteousnesse in others.
the righteous Lord loves righteousness, intimating that his own righteous disposition, is the ground or Foundation of this his affection, to righteousness in Others.
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and ample considerations, to those that will accommodate and pleasure him therein. Gods promises, are (as it were) the seede of obedience to his Commandements. CAP. V. The Doctrine further opened and established, by an addition of three grounds more.
and ample considerations, to those that will accommodate and pleasure him therein. God's promises, Are (as it were) the seed of Obedience to his commandments. CAP. V. The Doctrine further opened and established, by an addition of three grounds more.
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because this is the most proper and naturall way, or method, to deale, and treate with his reasonable creature, man, for that commoditie of righteousnesse;
Because this is the most proper and natural Way, or method, to deal, and Treat with his reasonable creature, man, for that commodity of righteousness;
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or by such meanes, as hee used to move his Prophets, (as for example, Isaiah, or Ieremy ) to speake to the like purpose, to reprove the false Prophets amongst them.
or by such means, as he used to move his prophets, (as for Exampl, Isaiah, or Ieremy) to speak to the like purpose, to reprove the false prophets among them.
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and fulfill his words in their courses, and motions, Psal. 148. 8. he doth not proceed after the same method, wherein hee walkes with men, to procure obedience from them,
and fulfil his words in their courses, and motions, Psalm 148. 8. he does not proceed After the same method, wherein he walks with men, to procure Obedience from them,
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But when hee comes to worke obedience out of men, whom hee hath endued with principles of reason, judgement, understanding, desires of their owne good, feare of evill, &c. Hee applies himselfe to these in such a manner, that all these powers and abilities in their natures may be acted and exercised withall:
But when he comes to work Obedience out of men, whom he hath endued with principles of reason, judgement, understanding, Desires of their own good, Fear of evil, etc. He Applies himself to these in such a manner, that all these Powers and abilities in their nature's may be acted and exercised withal:
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and the obedience of his law, hee saith ( Hosea 11. 4.) Hee drew them with the cords of a man, that is, hee dealt with them, to make them an obedient people unto him, in such a way,
and the Obedience of his law, he Says (Hosea 11. 4.) He drew them with the cords of a man, that is, he dealt with them, to make them an obedient people unto him, in such a Way,
2 Sixthly, God therefore promiseth rewards, and recompences to the services of men, (and those very ample and large) yea and will assuredly performe them accordingly, that so he may commend his owne infinite worth and greatnesse:
2 Sixthly, God Therefore promises rewards, and recompenses to the services of men, (and those very ample and large) yea and will assuredly perform them accordingly, that so he may commend his own infinite worth and greatness:
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For this is to be knowne and considered, that the greatnesse and goodnesse of God, (which is indeed true greatnesse) together with his own thoughts or judgment hereof, (which doubtlesse are according to truth,
For this is to be known and considered, that the greatness and Goodness of God, (which is indeed true greatness) together with his own thoughts or judgement hereof, (which doubtless Are according to truth,
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and commensurable thereunto) are both to be seene, as in a glasse, in those rewards, those large and vast recompences, which hee bestowes upon those that doe him service:
and commensurable thereunto) Are both to be seen, as in a glass, in those rewards, those large and vast recompenses, which he bestows upon those that do him service:
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and if he should either not reward at all, or give but some low, & common rewards, to services done unto him, he should much obscure and darken his own infinite worth in the eyes of his creature:
and if he should either not reward At all, or give but Some low, & Common rewards, to services done unto him, he should much Obscure and darken his own infinite worth in the eyes of his creature:
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And so proportionably, the services of men that are greate on earth, especially if they have but that wisdome, to make the best of their outward greatnesse in a civill and morall way;
And so proportionably, the services of men that Are great on earth, especially if they have but that Wisdom, to make the best of their outward greatness in a civil and moral Way;
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but rewards to their servants, that is, in those recompences which they give for service done unto them, they put in the consideration of their owne greatnesse, over and above the strict value of the service, simply considered in it selfe:
but rewards to their Servants, that is, in those recompenses which they give for service done unto them, they put in the consideration of their own greatness, over and above the strict valve of the service, simply considered in it self:
which is not so much a point of equitie, as of wisdome in them (though there be a kinde of equity in it too,) for by this meanes they doe informe the world that they are sensible of,
which is not so much a point of equity, as of Wisdom in them (though there be a kind of equity in it too,) for by this means they do inform the world that they Are sensible of,
so the great God of Heaven and Earth drawes (as it were) the similitude and proportion of his owne excellent greatnesse, in those great rewards hee gives to those that serve him:
so the great God of Heaven and Earth draws (as it were) the similitude and proportion of his own excellent greatness, in those great rewards he gives to those that serve him:
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and withall makes it knowne to the world, that hee understands himselfe to the utmost: and so raiseth sutable apprehensions of himselfe, in the mindes both of men and Angels.
and withal makes it known to the world, that he understands himself to the utmost: and so Raiseth suitable apprehensions of himself, in the minds both of men and Angels.
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and beare the world in hand, that he doth not much regard himselfe, nor value his owne greatnesse (if there be any greatnesse in him,) and consequently, teach and tempt the world to esteeme lightly of him also.
and bear the world in hand, that he does not much regard himself, nor valve his own greatness (if there be any greatness in him,) and consequently, teach and tempt the world to esteem lightly of him also.
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And God accordingly, when hee speaks of recovering that honour and glory, which men by such thoughts or words take from him, expresseth himselfe thus, vers. 18 ▪ Then shall you returne, implying, that they were farre out of the way before, and discerne betweene the righteous and the wicked, betweene him that serveth God,
And God accordingly, when he speaks of recovering that honour and glory, which men by such thoughts or words take from him, Expresses himself thus, vers. 18 ▪ Then shall you return, implying, that they were Far out of the Way before, and discern between the righteous and the wicked, between him that serves God,
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And this is the reason (I conceive) why though God loves righteousnesse and obedience in his creature (as was touch'd before) yet hee doth not love them so much simply for themselves,
And this is the reason (I conceive) why though God loves righteousness and Obedience in his creature (as was touched before) yet he does not love them so much simply for themselves,
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nor for that sympathy, and agreement they have with his owne righteousnesse and holinesse, as for that advantage or opportunitie they offered unto him, of drawing that lovely expression of his owne greatnesse in the reward of his creature:
nor for that Sympathy, and agreement they have with his own righteousness and holiness, as for that advantage or opportunity they offered unto him, of drawing that lovely expression of his own greatness in the reward of his creature:
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The Scriptures are many, and very pregnant, which shew, that God requires obedience, and service from men in subordination to their reward and happinesse,
The Scriptures Are many, and very pregnant, which show, that God requires Obedience, and service from men in subordination to their reward and happiness,
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So in the 10. Deut. 12. And now Israel, what doth thy Lord thy God require of thee, what? that thou keepe the Commandements of the Lord, which hee hath given as for that advantage or opportunitie they offered unto him, of drawing that lovely expression of his owne greatnesse in the reward of his creature:
So in the 10. Deuteronomy 12. And now Israel, what does thy Lord thy God require of thee, what? that thou keep the commandments of the Lord, which he hath given as for that advantage or opportunity they offered unto him, of drawing that lovely expression of his own greatness in the reward of his creature:
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The Scriptures are many, and very pregnant, which shew, that God requires obedience, and service from men in subordination to their reward and happinesse,
The Scriptures Are many, and very pregnant, which show, that God requires Obedience, and service from men in subordination to their reward and happiness,
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So in the 10. Deut. 12. And now Israel, what doth thy Lord thy God require of thee, what? that thou keepe the Commandements of the Lord, which hee hath given thee for thy good.
So in the 10. Deuteronomy 12. And now Israel, what does thy Lord thy God require of thee, what? that thou keep the commandments of the Lord, which he hath given thee for thy good.
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So in the 12. of Deut. 25. So likewise the 26. of Deut. 18, 19. and the 28. of Deut. So in Iohn 10. 17. Therefore doth my father love mee,
So in the 12. of Deuteronomy 25. So likewise the 26. of Deuteronomy 18, 19. and the 28. of Deuteronomy So in John 10. 17. Therefore does my father love me,
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and upon such termes, that he might receive it againe of his Father, id est, his laying it downe in a way of righteousnesse, that so his Father might restore it againe unto him with an abundant increase,
and upon such terms, that he might receive it again of his Father, id est, his laying it down in a Way of righteousness, that so his Father might restore it again unto him with an abundant increase,
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or, the serving of himselfe in rewarding us, and therefore the Holy Ghost (I conceive) when hee speakes of this end of our creation, our glory, speakes of it with a more emphaticall and significant kinde of expression, than of the other:
or, the serving of himself in rewarding us, and Therefore the Holy Ghost (I conceive) when he speaks of this end of our creation, our glory, speaks of it with a more emphatical and significant kind of expression, than of the other:
as 2 Cor. 5. 1. For we know, that if our earthly house of this our tabernacle were dissolved, wee shall have a building of God, a house not made with hands, eternall in the heavens:
as 2 Cor. 5. 1. For we know, that if our earthly house of this our tabernacle were dissolved, we shall have a building of God, a house not made with hands, Eternal in the heavens:
NONLATINALPHABET, &c for this very selfe same thing, that is to say, which hee had spoke of, vers. 1. our house made without hands, eternall in the heavens, (meaning our utmost glory) NONLATINALPHABET, (saith Saint Paul ) God made us for this very selfe same thing:
, etc. for this very self same thing, that is to say, which he had spoke of, vers. 1. our house made without hands, Eternal in the heavens, (meaning our utmost glory), (Says Faint Paul) God made us for this very self same thing:
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now wee know (saith S. Paul, Rom. 3. 19, 20.) that whatsoever the law saith, it saith it to them that are under the Law, that every mouth may be stopped,
now we know (Says S. Paul, Rom. 3. 19, 20.) that whatsoever the law Says, it Says it to them that Are under the Law, that every Mouth may be stopped,
that thou mightest be justified in thy words, and overcome when thou art judged. viz. touching the judgements thou executest, & the punishments thou inflictest upon wicked men.
that thou Mightest be justified in thy words, and overcome when thou art judged. viz. touching the Judgments thou executest, & the punishments thou inflictest upon wicked men.
And hee so much esteemeth this full, and intire justification of himselfe, in the condemnation of the wicked, that hee highly respects any service or meanes used by men, tending thereunto:
And he so much esteems this full, and entire justification of himself, in the condemnation of the wicked, that he highly respects any service or means used by men, tending thereunto:
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upon this ground it was that Paul concluded for himselfe, and other faithfull and diligent Preachers of the Gospell (2. Cor. 2. 15.) that they were unto God the sweete savour of Christ,
upon this ground it was that Paul concluded for himself, and other faithful and diligent Preachers of the Gospel (2. Cor. 2. 15.) that they were unto God the sweet savour of christ,
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viz. because the effectuall proffer and tender of Christ, and salvation by him unto them, removed the cause of their condemnation as farre from God as might be,
viz. Because the effectual proffer and tender of christ, and salvation by him unto them, removed the cause of their condemnation as Far from God as might be,
why they refused his service, (as was proved before out of Ieremie, 2. 31.) But now requiring nothing from any mans hand, no worship, no service, no obedience,
why they refused his service, (as was proved before out of Ieremie, 2. 31.) But now requiring nothing from any men hand, no worship, no service, no Obedience,
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This for the seventh and last reason: the uses of the Doctrine are, CAP. VI. The first use of the Doctrine for confutation of two dangerous errours briefly pointed at. FIrst for confutation: and that of two opinions.
This for the seventh and last reason: the uses of the Doctrine Are, CAP. VI. The First use of the Doctrine for confutation of two dangerous errors briefly pointed At. First for confutation: and that of two opinions.
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then for others shakes one of the maine pillars of the heaven of Religion, and goes about to undermine the foundation of the throne and Kingdome of God amongst men. I have done with this:
then for Others shakes one of the main pillars of the heaven of Religion, and Goes about to undermine the Foundation of the throne and Kingdom of God among men. I have done with this:
This opinion hath heretofore looked out of many atheisticall spirits abroad into the world, and the nakednesse of it beene covered with the best figleaves, that the wisdome of the flesh,
This opinion hath heretofore looked out of many atheistical spirits abroad into the world, and the nakedness of it been covered with the best Fig leaves, that the Wisdom of the Flesh,
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This for the first use of the Doctrine, which is for confutation. CAP. VII. Wherein the Doctrine is further drawen out in an use of Instruction, and that in two particulars.
This for the First use of the Doctrine, which is for confutation. CAP. VII. Wherein the Doctrine is further drawn out in an use of Instruction, and that in two particulars.
First, If God be a rewarder of those that seeke and serve him, then observe hence by way of instruction, that it is no lost labour, no time ill spent, that is spent in the service, and worship of God:
First, If God be a rewarder of those that seek and serve him, then observe hence by Way of instruction, that it is no lost labour, no time ill spent, that is spent in the service, and worship of God:
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wee may say of the service of men, many times, as Solomon speakes of the feare of men, Prov. 29. 25. That it brings a snare upon men, out of which they never recover,
we may say of the service of men, many times, as Solomon speaks of the Fear of men, Curae 29. 25. That it brings a snare upon men, out of which they never recover,
and Iames spoke of some that by fraud kept backe the hire of the labourers that had reaped their fields, besides many other examples and instances of most unnaturall and foule injustice,
and James spoke of Some that by fraud kept back the hire of the labourers that had reaped their fields, beside many other Examples and instances of most unnatural and foul injustice,
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But God (saith the Apostle, Hebr. 6. 10.) is not unrighteous that hee should forget your worke and labour of love which ye shewed towards his name, &c. No he forgets nothing, he keepes a booke of perfect remembrance of all done for him, throughout the world.
But God (Says the Apostle, Hebrew 6. 10.) is not unrighteous that he should forget your work and labour of love which you showed towards his name, etc. No he forgets nothing, he keeps a book of perfect remembrance of all done for him, throughout the world.
meaning, that hee look't to live by his service, hee look't for at plentifull, and comfortable meanes of support and subsistence in the world, from his obedience to the Law,
meaning, that he looked to live by his service, he looked for At plentiful, and comfortable means of support and subsistence in the world, from his Obedience to the Law,
2 Godlinesse, if it hath the promises of this life, as well as of that to come (as the Scripture affirmeth it hath, 1. Tim. 4. 8.) doubtlesse it hath the performāces also.
2 Godliness, if it hath the promises of this life, as well as of that to come (as the Scripture Affirmeth it hath, 1. Tim. 4. 8.) doubtless it hath the performances also.
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When the children of Israel were for their sinnes sold into the hand of the King of Aram, Iudg. 3. 9. and were oppressed and kept under subjection by him;
When the children of Israel were for their Sins sold into the hand of the King of Aram, Judges 3. 9. and were oppressed and kept under subjection by him;
wee onely read of their crying unto the Lord, and soone after he stirred up a deliverer unto them, who brake the yoke of this bondage from off their necks.
we only read of their crying unto the Lord, and soon After he stirred up a deliverer unto them, who brake the yoke of this bondage from off their necks.
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In like manner, when upon a new score of provocations, God had suffered Eglon the King of Moab, to oppresse them, vers. 15. the like cry and calling upon God presently fetched down from heaven another Saviour unto them, who soone brake the staffe of this oppressor also.
In like manner, when upon a new score of provocations, God had suffered Eglon the King of Moab, to oppress them, vers. 15. the like cry and calling upon God presently fetched down from heaven Another Saviour unto them, who soon brake the staff of this oppressor also.
A third time, when notwitstanding former pressures, and former deliverances, they fell yet againe to their old trade of doing wickedly against the Lord,
A third time, when notwithstanding former pressures, and former Deliverances, they fell yet again to their old trade of doing wickedly against the Lord,
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and hee gave them wages fit for their work, and sold them into the hand of Iabin King of Canaan, a stouter oppressour (it seemes) than either of the former;
and he gave them wages fit for their work, and sold them into the hand of Iabin King of Canaan, a stouter oppressor (it seems) than either of the former;
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or a judgement against the nine hundred chariots, which was served by the hand of Barak, and Deborah. Again, a fourth time when they suffered grievous things under the Midianites, and were driven from their cities, houses,
or a judgement against the nine hundred chariots, which was served by the hand of Barak, and Deborah. Again, a fourth time when they suffered grievous things under the midianites, and were driven from their cities, houses,
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and dwellings, into dens, & caves in the mountains, and were mightily impoverished by them (as the story saith) yet the former meanes of crying unto the Lord, wrought so with him, that hee presently sought,
and dwellings, into dens, & caves in the Mountains, and were mightily impoverished by them (as the story Says) yet the former means of crying unto the Lord, wrought so with him, that he presently sought,
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The rest of the Tribes of Israel, which had beene twice beaten by the Benjamites, upon the second humbling themselves before God, obtained a great victory.
The rest of the Tribes of Israel, which had been twice beaten by the Benjamites, upon the second humbling themselves before God, obtained a great victory.
We might instance of all those other fasts and h•miliations mentioned in Scripture, as that of Ezra, chap. 8. that of Nehemiah, chap. 9. that of Ester, chap. 4. that of Iehosaphat, 2. Chron. 20. that of Ninivie, Ionah, chap. 3. There was none of all these seekings of God, but that found him: the service scarce performed;
We might instance of all those other fasts and h•miliations mentioned in Scripture, as that of Ezra, chap. 8. that of Nehemiah, chap. 9. that of Ester, chap. 4. that of Jehoshaphat, 2. Chronicles 20. that of Nineveh, Jonah, chap. 3. There was none of all these seekings of God, but that found him: the service scarce performed;
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If wee serve and seeke God with upright hearts, and do not make him to serve with our sinnes (as the Prophets expression is) that is, subject his will to ours,
If we serve and seek God with upright hearts, and do not make him to serve with our Sins (as the prophets expression is) that is, Subject his will to ours,
and to solicit the Almighty about this day, as the pardoning the great iniquities, & mighty transgressions of the nation, the healing of the sores of a land which shaketh,
and to solicit the Almighty about this day, as the pardoning the great iniquities, & mighty transgressions of the Nation, the healing of the sores of a land which shakes,
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the making way for his Gospell, that it may runne and be glorified through the land, through the middest of the rage and gainsayings of men, with many others of like consequence.
the making Way for his Gospel, that it may run and be glorified through the land, through the midst of the rage and gainsayings of men, with many Others of like consequence.
you seeke them (I feare) in some respect, upon the like termes, (it were well if you did so in all) that the Church of God sought for Peters enlargement out of prison, Acts 12. They were at it close,
you seek them (I Fear) in Some respect, upon the like terms, (it were well if you did so in all) that the Church of God sought for Peter's enlargement out of prison, Acts 12. They were At it close,
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the Gospell of Jesus Christ shall runne, and be glorified in the middest of you, &c. I feare you would say, (or at least thinke within your selves) that such a man were mad.
the Gospel of jesus christ shall run, and be glorified in the midst of you, etc. I Fear you would say, (or At least think within your selves) that such a man were mad.
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if others will beleeve for you, that God will give you, and that sooner than you can expect, a gratious returne of this daies service into your bosomes.
if Others will believe for you, that God will give you, and that sooner than you can expect, a gracious return of this days service into your bosoms.
such labour, such service shall have that good measure (our Saviour speakes of, Luk. 6. 38.) rendred unto it, measure pressed downe, and shaken together, and running over.
such labour, such service shall have that good measure (our Saviour speaks of, Luk. 6. 38.) rendered unto it, measure pressed down, and shaken together, and running over.
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and heaped on wood in that abundance hee hath now done to encrease the heate and strength of it) if it had beene unlawfull for the creature to have warmed it selfe at it.
and heaped on wood in that abundance he hath now done to increase the heat and strength of it) if it had been unlawful for the creature to have warmed it self At it.
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6 It is true, that God is, (as the Father expresseth it) sine intuitu praemii diligendus, to be loved (and cōsequently served) without any eye to a reward:
6 It is true, that God is, (as the Father Expresses it) sine intuitu praemii Should be loved, to be loved (and consequently served) without any eye to a reward:
that is, though he gave no reward to his servants, yet for his owne sake hee were to be loved (and served accordingly) yet now hee is much more to be loved,
that is, though he gave no reward to his Servants, yet for his own sake he were to be loved (and served accordingly) yet now he is much more to be loved,
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And therefore it is not a thing onely lawfull, but necessary also, yea a matter of duty and conscience, to serve him for his rewards, at least to serve him more, and more willingly, and cheerfully.
And Therefore it is not a thing only lawful, but necessary also, yea a matter of duty and conscience, to serve him for his rewards, At least to serve him more, and more willingly, and cheerfully.
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and large recompences which God gives unto those that serve him, is, to use them as glasses, wherein to contemplate and behold the glory of the love, goodnesse,
and large recompenses which God gives unto those that serve him, is, to use them as glasses, wherein to contemplate and behold the glory of the love, Goodness,
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This, as the Scripture it selfe (I conceive) intimates unto us, in the frequent expression, of seeking the face of God. 1. Chron. 16. 11. and elsewhere:
This, as the Scripture it self (I conceive) intimates unto us, in the frequent expression, of seeking the face of God. 1. Chronicles 16. 11. and elsewhere:
meaning by the face of God, some favourable or gratious expression of himselfe unto us in some mercy, deliverance or the like, wherein (as it were) the face of God, that is his love, goodnesse, bounty, &c. is to be discerned,
meaning by the face of God, Some favourable or gracious expression of himself unto us in Some mercy, deliverance or the like, wherein (as it were) the face of God, that is his love, Goodness, bounty, etc. is to be discerned,
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or rewards, because these cannot be neglected or despised, but God himself must be despised in them, there being so much of him, of his grace, goodnesse, and bounty in them;
or rewards, Because these cannot be neglected or despised, but God himself must be despised in them, there being so much of him, of his grace, Goodness, and bounty in them;
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and stirre up our selves to seek God by consideration, and hope of his mercy, and goodnesse to be shewne unto us, according to the exigencie of our necessities, estates, and conditions:
and stir up our selves to seek God by consideration, and hope of his mercy, and Goodness to be shown unto us, according to the exigency of our necessities, estates, and conditions:
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why do wee keepe these dayes of more solemne addressements, and deepe humiliations unto him? or why have the children and servants of God kept them before us?
why do we keep these days of more solemn addressements, and deep humiliations unto him? or why have the children and Servants of God kept them before us?
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and sinned in so maine a circumstance, as the ground and foundation of their service, would God have sealed his approbation and acceptation of them from heaven, with such gratious answers to their desires,
and sinned in so main a circumstance, as the ground and Foundation of their service, would God have sealed his approbation and acceptation of them from heaven, with such gracious answers to their Desires,
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that wee sinne not at all, but approve our selves unto God in his owne way, by exciting and quickning our selves to seeke his face this day, by a hope and confident expectation of finding favour in his eyes, in delivering us out of the hand of all our feares, in turning away his judgements frō us, & from our nation.
that we sin not At all, but approve our selves unto God in his own Way, by exciting and quickening our selves to seek his face this day, by a hope and confident expectation of finding favour in his eyes, in delivering us out of the hand of all our fears, in turning away his Judgments from us, & from our Nation.
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fire, and brimstone, and an horrible tempest (as David saith Psal. 11. 6.) is like to be the portion of their cup ▪ Gods bounty and fulnesse towards those that serve him, is a great presage of his heavy and deepe severity,
fire, and brimstone, and an horrible tempest (as David Says Psalm 11. 6.) is like to be the portion of their cup ▪ God's bounty and fullness towards those that serve him, is a great presage of his heavy and deep severity,
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Who are they that forget God? not only they that never thinke of him, that never come in places of his worship, that never joyne in the outward exercises of Religion, that never speake of him, &c. Men may do all these,
Who Are they that forget God? not only they that never think of him, that never come in places of his worship, that never join in the outward exercises of Religion, that never speak of him, etc. Men may do all these,
To forget God (in Scripture phrase) is when a man doth not remember him with such a remembrance which produceth effects sutable to the nature, holinesse,
To forget God (in Scripture phrase) is when a man does not Remember him with such a remembrance which Produceth effects suitable to the nature, holiness,
and glory of God, as love, feare, obedience, &c. Other kinds of remembrances of God will rather turne to mens heavier judgement and deeper condemnation, then otherwise.
and glory of God, as love, Fear, Obedience, etc. Other Kinds of remembrances of God will rather turn to men's Heavier judgement and Deeper condemnation, then otherwise.
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as that knowledge of God which the heathen had (whereof Paul speakes Rom. 1. 21.) not working in them the feare and service of God made thē the more inexcusable,
as that knowledge of God which the heathen had (whereof Paul speaks Rom. 1. 21.) not working in them the Fear and service of God made them the more inexcusable,
1. The truth is, that all the judgements, all the threatnings, all the curses, all the wrath, all the vengeance, all the terrible and intolerable things, that are found from the one end of the Scriptures to the other, they are burdens of the neglect of this serving of God,
1. The truth is, that all the Judgments, all the threatenings, all the curses, all the wrath, all the vengeance, all the terrible and intolerable things, that Are found from the one end of the Scriptures to the other, they Are burdens of the neglect of this serving of God,
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and shall be borne by those that doe despise him, yea all the wrath and indignation of the Almightie that is powred out in fire and blood upon the earth, upon the heads of Kings and Princes, of Kingdomes and Nations, of cities and peoples, are nothing else but the rebukes of heaven for not serving him.
and shall be born by those that do despise him, yea all the wrath and Indignation of the Almighty that is poured out in fire and blood upon the earth, upon the Heads of Kings and Princes, of Kingdoms and nations, of cities and peoples, Are nothing Else but the rebukes of heaven for not serving him.
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2 The land about whose peace and safetie wee are contending, and wrastling, and strugling this day with him, that hath them in his hand, the great and terrible God of heaven and earth, is (as our hearts well know it,
2 The land about whose peace and safety we Are contending, and wrestling, and struggling this day with him, that hath them in his hand, the great and terrible God of heaven and earth, is (as our hearts well know it,
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and wanting, our having beene found too light in the service of God? and so the Scriptures use constantly to speake, to call punishments, sinnes, in some such sense or figure of speech,
and wanting, our having been found too Light in the service of God? and so the Scriptures use constantly to speak, to call punishments, Sins, in Some such sense or figure of speech,
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because they came all out of his loynes, and were sometimes nothing else, but Iacob. Thus Esay 24. 20. The transgression of the land shall be heavie upon it;
Because they Come all out of his loins, and were sometime nothing Else, but Iacob. Thus Isaiah 24. 20. The Transgression of the land shall be heavy upon it;
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meaning their punishment for their transgression shall be heavie upon them. So againe, Hosea 10. 13. Yee have plowed wickednesse, yee have reaped iniquitie.
meaning their punishment for their Transgression shall be heavy upon them. So again, Hosea 10. 13. Ye have plowed wickedness, ye have reaped iniquity.
So that our feares, our sorrows, our troubles, &c. are nothing but our Idolatries, our superstitions, our pride, our covetousnesse, &c. Can the bulrush (saith Iob) grow without mire? (Iob 8. 11.) and yet certainly God can more easily make the rush to grow without mire,
So that our fears, our sorrows, our Troubles, etc. Are nothing but our Idolatries, our superstitions, our pride, our covetousness, etc. Can the bulrush (Says Job) grow without mire? (Job 8. 11.) and yet Certainly God can more Easily make the rush to grow without mire,
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and how is it put into to him? by setting bryers and thornes against him in battaile, that is, by the raising up of weake and contemptible men in disobedience and rebellion against him, who are therefore resembled to thornes and bryers,
and how is it put into to him? by setting briers and thorns against him in battle, that is, by the raising up of weak and contemptible men in disobedience and rebellion against him, who Are Therefore resembled to thorns and briers,
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or people, but the iniquitie and sinne of the nation still continuing and increasing, the judgements of it may be yet increased seven fold (at least.) God is able to hold out as long in expending of plagues,
or people, but the iniquity and sin of the Nation still Continuing and increasing, the Judgments of it may be yet increased seven fold (At least.) God is able to hold out as long in expending of plagues,
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and vengeance, upon the children of disobedience, and rebellion, as hee is to hold out in mercie and goodnesse to those that serve him and obey him, which is to the dayes of eternity.
and vengeance, upon the children of disobedience, and rebellion, as he is to hold out in mercy and Goodness to those that serve him and obey him, which is to the days of eternity.
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And therefore, as Christ saith, ( Matt. 11. 21.) that it shall be easier for Tyre and Sidon, than for Corazin and Bethsaida; and so for Sodome and Gomorrab than for Caparnaum in the day of judgement;
And Therefore, as christ Says, (Matt. 11. 21.) that it shall be Easier for Tyre and Sidon, than for Chorazin and Bethsaida; and so for Sodom and Gomorrah than for Capernaum in the day of judgement;
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so our present condition, though it be full of heavinesse, and makes our bellies or bowels to sound like a harpe within us (as Isaiahs expression is, chap. 16. 11.) the land being like a wild bull in a net (as the same Prophets expression is in a like case) bearing,
so our present condition, though it be full of heaviness, and makes our bellies or bowels to found like a harp within us (as Isaiah's expression is, chap. 16. 11.) the land being like a wild bull in a net (as the same prophets expression is in a like case) bearing,
or be delivered from, except the whoredomes of Iesabel, the abominable Idolatries, and superstitions of that mother of abominations be taken from betweene our breasts,
or be Delivered from, except the whoredoms of Jezebel, the abominable Idolatries, and superstitions of that mother of abominations be taken from between our breasts,
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& live upon that which is their owne, in a righteous and innocent way: except the great prophannesse of the land, cease from the hearts and mouthes of men:
& live upon that which is their own, in a righteous and innocent Way: except the great profaneness of the land, cease from the hearts and mouths of men:
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in a word, except there be a reformation, at least of the crying sinnes, and loud provocations of the land, wee must looke to heare the sound of the trumpet of Gods judgements,
in a word, except there be a Reformation, At least of the crying Sins, and loud provocations of the land, we must look to hear the found of the trumpet of God's Judgments,
and to make an end with lyons, that teare all in pieces, and devoure: except he be met withall in the way of his judgements, with repentance, and teares:
and to make an end with lyons, that tear all in Pieces, and devour: except he be met withal in the Way of his Judgments, with Repentance, and tears:
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This for the former branch of Reproofe, bent against the faces of such, who regard not the service of God notwithstanding the bountifulnesse of his rewards, towards those that serve him.
This for the former branch of Reproof, bent against the faces of such, who regard not the service of God notwithstanding the bountifulness of his rewards, towards those that serve him.
so is there a generation both of men and women amongst us, who can with some tolerable patience and attention goe along with the minister of God speaking the Oracles of heaven, whilest the glasse is running:
so is there a generation both of men and women among us, who can with Some tolerable patience and attention go along with the minister of God speaking the Oracles of heaven, whilst the glass is running:
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6 To men of thus low and straitned spirits in the service of God, I shall onely say this (for the present) that if God gave Rewards for his service, by neeked scant measure,
6 To men of thus low and straitened spirits in the service of God, I shall only say this (for the present) that if God gave Rewards for his service, by neeked scant measure,
for these men to nurture, and traine up themselves, and their hearts in such degenerous, and unsutable strains, and wayes, as wee speake of, to make their Epha so small,
for these men to nurture, and train up themselves, and their hearts in such degenerous, and unsuitable strains, and ways, as we speak of, to make their Epha so small,
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when Gods Omer is so great, is it not, as if (in Iehoash's comparison, 2. Kings 14. 9.) The thistle in Lebanon, shall seeke to the Cedar in Lebanon, to give his daughter in marriage to his sonnes:
when God's Omer is so great, is it not, as if (in Iehoash's comparison, 2. Kings 14. 9.) The thistle in Lebanon, shall seek to the Cedar in Lebanon, to give his daughter in marriage to his Sons:
then let such, as have wrought to the throne of heaven, that have beene diligent and faithfull in the affaires and service of God, in case God hath done no great things for them yet,
then let such, as have wrought to the throne of heaven, that have been diligent and faithful in the affairs and service of God, in case God hath done no great things for them yet,
2 As Peter speaks concerning the estates of one kind of wicked men, (2. Pet. 2. 3.) That their judgment of a long time lingred not, and their damnation slumbred not:
2 As Peter speaks Concerning the estates of one kind of wicked men, (2. Pet. 2. 3.) That their judgement of a long time lingered not, and their damnation slumbered not:
and not onely so, but that they slept not, nor slumbred not by the way, that is, they gathered and increased weight and measure in their comming, every houre the execution of them was deferred, there was a proportionable addition made to them,
and not only so, but that they slept not, nor slumbered not by the Way, that is, they gathered and increased weight and measure in their coming, every hour the execution of them was deferred, there was a proportionable addition made to them,
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so may it be sayd of that happinesse and reward of the servants of God, which yet are not come unto them, that yet of a long time they linger not, they are upon their way, every houre and moment brings them neerer and neerer unto them:
so may it be said of that happiness and reward of the Servants of God, which yet Are not come unto them, that yet of a long time they linger not, they Are upon their Way, every hour and moment brings them nearer and nearer unto them:
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and women not a few, of whom I now speake) who have beene heaving at this great stone, where unto all the shoulders of the land are this day put (if yet it may be removed) you have (I meane) humbled your selves and afflicted your soules in private before God,
and women not a few, of whom I now speak) who have been heaving At this great stone, where unto all the shoulders of the land Are this day put (if yet it may be removed) you have (I mean) humbled your selves and afflicted your Souls in private before God,
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though you thinke it long ere you heare of them, there are others (on whomsoever they fall in another kind) will thinke they heare of them soone enough:
though you think it long ere you hear of them, there Are Others (on whomsoever they fallen in Another kind) will think they hear of them soon enough:
when they fall downe from heaven, in fire and blood upon thē, they will bee ready to thinke with the Divell, that they are tormented, they are destroyed before their time.
when they fallen down from heaven, in fire and blood upon them, they will be ready to think with the devil, that they Are tormented, they Are destroyed before their time.
I will defend your land against the Romish Philistims, your enemies, and bring downe the high lookes, the pride and insolencie of the sonnes of Anake themselves;
I will defend your land against the Romish philistines, your enemies, and bring down the high looks, the pride and insolency of the Sons of Snake themselves;
and cries, and importunities, wherewith you have armed your selfe against them this day. So much for this use also. CHAP. X. The first Doctrine concluded in an use of exhortation.
and cries, and importunities, wherewith you have armed your self against them this day. So much for this use also. CHAP. X. The First Doctrine concluded in an use of exhortation.
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let us all be exhorted and perswaded from hence, without any consultations had with flesh and blood about the matter, to cōsecrate our selves this day, (& so for ever) to this blessed service let us (out of hand) enter our names in the list or roll of his servants,
let us all be exhorted and persuaded from hence, without any Consultations had with Flesh and blood about the matter, to consecrate our selves this day, (& so for ever) to this blessed service let us (out of hand) enter our names in the list or roll of his Servants,
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let us trample his authority under our feet, & make an escape from his Iron Furnace, that so we may be at perfect libertie to runne the wayes of the Commandemēts of God,
let us trample his Authority under our feet, & make an escape from his Iron Furnace, that so we may be At perfect liberty to run the ways of the commandments of God,
nor what his service meaneth (being the men, whose peace in speciall manner wee labour and travaile with in this exhortation) to be called off from the ease and pleasures sures of the flesh,
nor what his service means (being the men, whose peace in special manner we labour and travail with in this exhortation) to be called off from the ease and pleasures sures of the Flesh,
and from the service of Mammon, who giveth them wages daily which they see, and taste and handle, to serve an unknowne master, whose worth and service doe no wayes suite or sort with their spirits, I desire to propound a few motives or considerations to ease the burden of our exhortation,
and from the service of Mammon, who gives them wages daily which they see, and taste and handle, to serve an unknown master, whose worth and service do no ways suit or sort with their spirits, I desire to propound a few motives or considerations to ease the burden of our exhortation,
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and which by the blessing of the most High upon them, being once gotten into their hearts and inward parts, may render the service of God, sweet and desirable above all things unto them.
and which by the blessing of the most High upon them, being once got into their hearts and inward parts, may render the service of God, sweet and desirable above all things unto them.
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and the earth his footstoole, Who is attended by thousand thousands of Angels, and ten thousand times ten thousand stand and minister unto him, Dan. 7. 10. to whom the nations are as the drop of a Bucket,
and the earth his footstool, Who is attended by thousand thousands of Angels, and ten thousand times ten thousand stand and minister unto him, Dan. 7. 10. to whom the Nations Are as the drop of a Bucket,
and the inhabitants of the earth as Grashoppers, and are counted as the small dust of the ballance, Esa. 40. Who is terrible to the Kings of the earth, Psal. 76. 12. and bringeth Princes to nothing,
and the inhabitants of the earth as Grasshoppers, and Are counted as the small dust of the balance, Isaiah 40. Who is terrible to the Kings of the earth, Psalm 76. 12. and brings Princes to nothing,
If the greatnesse of a master be any recommendation of the service, if to powre water on hands that are honorable, be an imployment of higher satisfaction to the minds of men,
If the greatness of a master be any recommendation of the service, if to pour water on hands that Are honourable, be an employment of higher satisfaction to the minds of men,
because his throne ruleth over all, he is infinitly exalted above all Gods. They are a paire of sayings amongst us, which are too strong in reason and truth to bee gaine-said:
Because his throne Ruleth over all, he is infinitely exalted above all God's They Are a pair of sayings among us, which Are too strong in reason and truth to be gainsaid:
hee shall not stand before meane men, Prover. 22. 29. Alasse they that stand before annointed dust and ashes (I meane earthly Kings themselves stand before meane masters, in comparison of those who serve that high and loftie one, who inhabiteth eternitie (as Esay speaks.)
he shall not stand before mean men, Prover. 22. 29. Alas they that stand before anointed dust and Ashes (I mean earthly Kings themselves stand before mean Masters, in comparison of those who serve that high and lofty one, who Inhabiteth eternity (as Isaiah speaks.)
Give her of the fruit of her owne hands (is Solomons plea on the behalfe of his vertuous woman, Prov. 31. 31.) and let her owne works praise her in the gates.
Give her of the fruit of her own hands (is Solomons plea on the behalf of his virtuous woman, Curae 31. 31.) and let her own works praise her in the gates.
Who planteth a Vineyard (saith Paul) and eateth not of the fruit thereof? Hee speaketh this, not so much de facto, as de jure, not as a matter which simply men did,
Who plants a Vineyard (Says Paul) and Eateth not of the fruit thereof? He speaks this, not so much de facto, as de jure, not as a matter which simply men did,
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which is to shew, not that Ministers of the Gospell did receive, but that lawfully they might receive and looke for maintenance, from their labour therein.
which is to show, not that Ministers of the Gospel did receive, but that lawfully they might receive and look for maintenance, from their labour therein.
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And David accordingly labours to promote the cause of the worship and service of God, both in his owne conscience & other mens, by the equitie of the same consideration.
And David accordingly labours to promote the cause of the worship and service of God, both in his own conscience & other men's, by the equity of the same consideration.
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What shall I doe unto thee, O thou preserver of men? saith Iob unto God, Iob 7. 20. In him (saith the Apostle) that is, by or through him, we live, & move,
What shall I do unto thee, Oh thou preserver of men? Says Job unto God, Job 7. 20. In him (Says the Apostle) that is, by or through him, we live, & move,
Ioh. 13. Well then, God being the great Foster Father of the World, filling all our hearts daily with food and gladnesse, he, who opening his hand, satisfieth the desire of every living thing (as David speaketh, Psal. 145. 16. and putteth the staffe of bread into the hand of all flesh, giving it strength likewise to support them:
John 13. Well then, God being the great Foster Father of the World, filling all our hearts daily with food and gladness, he, who opening his hand, Satisfieth the desire of every living thing (as David speaks, Psalm 145. 16. and putteth the staff of bred into the hand of all Flesh, giving it strength likewise to support them:
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Fourthly, the Law of Redemption triumpheth yet above all therest, in the vindication of Gods right and title to the best of our strength in his service.
Fourthly, the Law of Redemption Triumpheth yet above all therest, in the vindication of God's right and title to the best of our strength in his service.
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yea, how shall wee not for such a gift prevent his expectation herein (if it were possible) and even give him all things, though hee looked for nothing.
yea, how shall we not for such a gift prevent his expectation herein (if it were possible) and even give him all things, though he looked for nothing.
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So that there is no man that acknowledgeth his Redemption wrought, his ransome paid by Jesus Christ, can murmur or complaine in the least degree, that hee is served neither better nor worse (as wee say) then thus, to be caught up out of himselfe,
So that there is no man that acknowledgeth his Redemption wrought, his ransom paid by jesus christ, can murmur or complain in the least degree, that he is served neither better nor Worse (as we say) then thus, to be caught up out of himself,
and despised, and yet God was able to beare it, and to over-rule and keepe backe his fire and brimstone, that they brake not out, to take vengeance of the transgressours:
and despised, and yet God was able to bear it, and to overrule and keep back his fire and brimstone, that they brake not out, to take vengeance of the transgressors:
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But the Law of that service which the gift of Christ and Redemption by him, imposeth upon man, is indispensable altogether ▪ that knowes no mitigation, or compliance:
But the Law of that service which the gift of christ and Redemption by him, Imposes upon man, is indispensable altogether ▪ that knows no mitigation, or compliance:
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all the grace, goodnesse, mercy, compassion, bounty, patience, longsufferance in God, will never looke after, never think the least thought of making the least provision for the peace or safety of him, that shall live and die in disobedience to it.
all the grace, Goodness, mercy, compassion, bounty, patience, longsufferance in God, will never look After, never think the least Thought of making the least provision for the peace or safety of him, that shall live and die in disobedience to it.
But hee that knew it not, and yet did commit things worthy of stripes, shall be beaten with few stripes, &c. Luk. 12. 47, 48. with what severitie of displeasure did God proceed against those heathen, that withheld the truth in unrighteousnesse? Rom. 1. 18. and that especially,
But he that knew it not, and yet did commit things worthy of stripes, shall be beaten with few stripes, etc. Luk. 12. 47, 48. with what severity of displeasure did God proceed against those heathen, that withheld the truth in unrighteousness? Rom. 1. 18. and that especially,
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And David propounds it, as a matter of the greatest and most apparent equitie & which the consciences of all men cannot but see and acknowledge, that God who teacheth men knowledge, should chastise and correct,
And David propounds it, as a matter of the greatest and most apparent equity & which the Consciences of all men cannot but see and acknowledge, that God who Teaches men knowledge, should chastise and correct,
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namely when those that are taught knowledge, refuse to tender service and obedience, as a dutie or tribute belonging thereunto, Psal. 94. 10. upon which place the Chaldee Paraphrase hath these words:
namely when those that Are taught knowledge, refuse to tender service and Obedience, as a duty or tribute belonging thereunto, Psalm 94. 10. upon which place the Chaldee paraphrase hath these words:
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Is it possible, that he hath given the Law to his people, and they not be rebuked when they sinne? So that this service of God, whereunto you are exhorted, is nothing but what is due unto him, by multiplicitie of Titles and ingagements from you:
Is it possible, that he hath given the Law to his people, and they not be rebuked when they sin? So that this service of God, whereunto you Are exhorted, is nothing but what is due unto him, by Multiplicity of Titles and engagements from you:
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And know this, that if you will break all their golden Cords by which God hath tyed and bound you so fast to himselfe and his service, and cast them from you;
And know this, that if you will break all their golden Cords by which God hath tied and bound you so fast to himself and his service, and cast them from you;
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Every reason that pleads for the service of God at your hands in this world, will pleade for vengeance against you at the hand of God, in that which is to come, if it bee despised.
Every reason that pleads for the service of God At your hands in this world, will plead for vengeance against you At the hand of God, in that which is to come, if it be despised.
Hee hath declared, and testified from heaven, that hee is fully purposed to stand upon his right in this behalfe, that hee lookes for the hearts and hands of all flesh to be lift up unto his Commandements.
He hath declared, and testified from heaven, that he is Fully purposed to stand upon his right in this behalf, that he looks for the hearts and hands of all Flesh to be lift up unto his commandments.
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now then let it be seriously thought of, and laid to our hearts, as hot (or hotter) than they can well endure it, of what high concernment it is to the creature, both on the right hand,
now then let it be seriously Thought of, and laid to our hearts, as hight (or hotter) than they can well endure it, of what high concernment it is to the creature, both on the right hand,
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I had rather obey, than worke miracles, though I could, was a straine of that wisdome, which God gave unto his servant Luther. The truth is, that obedience it better,
I had rather obey, than work Miracles, though I could, was a strain of that Wisdom, which God gave unto his servant Luther. The truth is, that Obedience it better,
because without obediēce, a being in heaven would soone be turn'd into a being in hell (a position ratified by the fall of Angels) whereas on the contrary, a being in hell, would soone be turned into a being in heaven,
Because without Obedience, a being in heaven would soon be turned into a being in hell (a position ratified by the fallen of Angels) whereas on the contrary, a being in hell, would soon be turned into a being in heaven,
Act. 2. 27. Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voyce of the Lord is obeyed? saith Samuel to Saul, 1 Sam. 15. 22. So that he that obeyeth the voyce of God, pleaseth him:
Act. 2. 27. Hath the Lord as great pleasure in burned offerings and Sacrifices, as when the voice of the Lord is obeyed? Says Samuel to Saul, 1 Sam. 15. 22. So that he that Obeyeth the voice of God, Pleases him:
who is able to abide the heate of his indignation when he comes to avenge the words of his mouth, upon the disobedient and rebellious? What is it that puts the foundations of the world out of their course? that makes Kings and Princes to labour in the very fire? What is it that teares up the mountaines by the rootes,
who is able to abide the heat of his Indignation when he comes to avenge the words of his Mouth, upon the disobedient and rebellious? What is it that puts the foundations of the world out of their course? that makes Kings and Princes to labour in the very fire? What is it that tears up the Mountains by the roots,
and the powers of heaven themselves to be shaken, that is (as some interpret) the holy Angels with astonishment at the great terrour of the Almighty falling on the earth? In a word:
and the Powers of heaven themselves to be shaken, that is (as Some interpret) the holy Angels with astonishment At the great terror of the Almighty falling on the earth? In a word:
What is that separates betweene the world, and the peace of it, having the God of Peace for its Protectour and Ruler, that turnes the Father of mercies,
What is that separates between the world, and the peace of it, having the God of Peace for its Protector and Ruler, that turns the Father of Mercies,
Fourthly, to ease the burthen of this exhortation (to the service of God) where (I conceive) it wringeth and pincheth most, upon the shoulders of naturall and carnall men;
Fourthly, to ease the burden of this exhortation (to the service of God) where (I conceive) it wringeth and pincheth most, upon the shoulders of natural and carnal men;
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that if men shall suffer themseves to be perswaded, to be really, truly, and inwardly willing to embrace the service of God, by meanes onely of this change in their mindes,
that if men shall suffer themseves to be persuaded, to be really, truly, and inwardly willing to embrace the service of God, by means only of this change in their minds,
and a stone, if it were changed into fire, or had a contrary p•opension of levitie put into it, would performe the motion upwards, with as much ease and contentment, as now it moves downwards.
and a stone, if it were changed into fire, or had a contrary p•opension of levity put into it, would perform the motion upward, with as much ease and contentment, as now it moves downwards.
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and what can it be more to the drunkard, to be drunken, or to the uncleane, to practise uncleannesse? David saith, that his soule should be fill'd with marrow and fatnesse,
and what can it be more to the drunkard, to be drunken, or to the unclean, to practise uncleanness? David Says, that his soul should be filled with marrow and fatness,
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suppose it would turne our blacke haires into white before their time, and bring the symptomes of foure-score (as Moses expresseth them, Psalm. 90. 10.) upon our strength at twenty or thirty, even paine and sorrow;
suppose it would turn our black hairs into white before their time, and bring the symptoms of foure-score (as Moses Expresses them, Psalm. 90. 10.) upon our strength At twenty or thirty, even pain and sorrow;
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what were all this in comparison of farre more exceeding great reward, which attends the end and issue of it, (besides what is received in present, and concurrently with the worke;
what were all this in comparison of Far more exceeding great reward, which attends the end and issue of it, (beside what is received in present, and concurrently with the work;
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or vintage of the world) and which is in the hand of the great Master, who is served, ready to be given, in good measure, heaped up, pressed downe, shaken together,
or vintage of the world) and which is in the hand of the great Master, who is served, ready to be given, in good measure, heaped up, pressed down, shaken together,
The Nations of the world are many, and the inhabitants of the earth innumerable, if they were mustered accordingly, they would make many armies, great and terrible:
The nations of the world Are many, and the inhabitants of the earth innumerable, if they were mustered accordingly, they would make many armies, great and terrible:
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Esay 40. 15, 17. Doubtlesse there is the same disproportion, betweene all the troubles, difficulties, losses, crosses, offences, inconveniences in every kinde accompanying the service of God,
Isaiah 40. 15, 17. Doubtless there is the same disproportion, between all the Troubles, difficulties, losses, Crosses, offences, inconveniences in every kind accompanying the service of God,
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yea, it were no hard matter for a servant of God, that knew how to manage such an advantage to the best, to take the very hope and expectation of his future reward,
yea, it were not hard matter for a servant of God, that knew how to manage such an advantage to the best, to take the very hope and expectation of his future reward,
and by the power and glory of it, to make him selfe past sense and feeling of any thing hee suffers or endures in this world, in the way of his service.
and by the power and glory of it, to make him self passed sense and feeling of any thing he suffers or endures in this world, in the Way of his service.
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ESA. 8. 13, 14. Sanctifie the Lord of Hosts himselfe, &c. And he shall be for a Sanctuary, &c. CHAP. XI. The words further opened then before, and way made for the explication and handling of the second Doctrine.
ISAIAH. 8. 13, 14. Sanctify the Lord of Hosts himself, etc. And he shall be for a Sanctuary, etc. CHAP. XI. The words further opened then before, and Way made for the explication and handling of the second Doctrine.
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and what the nature of the duty requires herein, is, we shall shew ▪ in the explication of our Doctrine, who is meant by the Lord of Hosts. It is one of the great Titles of honour that belongs to him, that is the high and mightie Possessor of Heaven and Earth, the great and glorious God blessed for ever:
and what the nature of the duty requires herein, is, we shall show ▪ in the explication of our Doctrine, who is meant by the Lord of Hosts. It is one of the great Titles of honour that belongs to him, that is the high and mighty Possessor of Heaven and Earth, the great and glorious God blessed for ever:
or Armies, are mentioned as the utmost bounds and highest perfection of all created strength, and so include all inferiour strength of the creature whatsoever:
or Armies, Are mentioned as the utmost bounds and highest perfection of all created strength, and so include all inferior strength of the creature whatsoever:
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according to the frequent manner of the Scripture, and proprietie of the Hebrew tongue which usually put the extreames or limits of things for the whole content or compasse:
according to the frequent manner of the Scripture, and propriety of the Hebrew tongue which usually put the extremes or Limits of things for the Whole content or compass:
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It represents God under such a notion or apprehensition to the minde or thoughts of a man, which will helpe the soule to be delivered of the duty with ease,
It represents God under such a notion or apprehensition to the mind or thoughts of a man, which will help the soul to be Delivered of the duty with ease,
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that is, bestow upon him the whole and intire substance of that affection or passion within you, called feare, both in the ligher or lower motions and risings of it,
that is, bestow upon him the Whole and entire substance of that affection or passion within you, called Fear, both in the ligher or lower motions and risings of it,
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or meanes of safety and protection, as a Tower, Castle, Fortresse or the like (as some translate the word here) which may be called Sanctuaries, because they hold some kind of Analogie with that which is a true Sanctuary indeed (that is to say) Gods habitation or dwelling place in heaven;
or means of safety and protection, as a Tower, Castle, Fortress or the like (as Some translate the word Here) which may be called Sanctuaries, Because they hold Some kind of Analogy with that which is a true Sanctuary indeed (that is to say) God's habitation or Dwelling place in heaven;
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for as God hath framed the heavens (and hath consecrated or sanctified them accordingly) to be a place and perfect rest, peace, tranquilitie, safetie and securitie to all that come thither:
for as God hath framed the heavens (and hath consecrated or sanctified them accordingly) to be a place and perfect rest, peace, tranquillity, safety and security to all that come thither:
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So those places or buildings on earth that either by common consent of men, have immunities and priviledges to save and protect from outward violence those that are found in them (excepting happily some particular cases) as all Temples consecrated to divine worship whether of the true,
So those places or buildings on earth that either by Common consent of men, have immunities and privileges to save and Pact from outward violence those that Are found in them (excepting happily Some particular cases) as all Temples consecrated to divine worship whither of the true,
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or false God, heretofore have beene, or else have beene strong built, and purposely fortified with Amunition ▪ and meanes of defence, have beene called by the names of Sanctuaries. So that when God promiseth to bee a Sanctuary to those that shall sanctifie him, the meaning is, that he will be a protector and defender of them, he will take care of the things of their peace and welfare.
or false God, heretofore have been, or Else have been strong built, and purposely fortified with Ammunition ▪ and means of defence, have been called by the names of Sanctuaries. So that when God promises to be a Sanctuary to those that shall sanctify him, the meaning is, that he will be a protector and defender of them, he will take care of the things of their peace and welfare.
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By which kinde of expression hee seemes desirous to prevent and cut of all distractions and runnings out of minde and thoughts in his people, all castings about in times of danger this way or that, what course they should take, what they should do for their safety, where that Sanctuary should be, that God would provide for them.
By which kind of expression he seems desirous to prevent and Cut of all distractions and runnings out of mind and thoughts in his people, all castings about in times of danger this Way or that, what course they should take, what they should do for their safety, where that Sanctuary should be, that God would provide for them.
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yet will I be unto them as a little Sanctuary in the Countries where they shall come. CAP. XII. Wherein the latter Doctrine is propounded and explained.
yet will I be unto them as a little Sanctuary in the Countries where they shall come. CAP. XII. Wherein the latter Doctrine is propounded and explained.
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When he is said to sanctifie himselfe, or his own name, it is for the most part (if not alwayes) spoke in reference to the thoughts and apprehensions of men concerning him, being ▪ low and mean,
When he is said to sanctify himself, or his own name, it is for the most part (if not always) spoke in Referente to the thoughts and apprehensions of men Concerning him, being ▪ low and mean,
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and contemptible, and common thoughts which men had of him before, and raiseth the esteem of himselfe on high, in the mindes of men, he is said to sanctifie himselfe.
and contemptible, and Common thoughts which men had of him before, and Raiseth the esteem of himself on high, in the minds of men, he is said to sanctify himself.
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and that both in respect of things, and in respect of persons (see an Instance of both together, Exodus, 29. 44. I will sanctifie the Tabernacle of the Congregation, and the Altar:
and that both in respect of things, and in respect of Persons (see an Instance of both together, Exodus, 29. 44. I will sanctify the Tabernacle of the Congregation, and the Altar:
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and sometimes God himselfe (as in this place, and some others) Not to insist upon the signification of the word, where it is spoke with reference to other Objects (because this may be gathered, by what hath beene already said) but onely to open the force and importance of it in Relation to God himselfe,
and sometime God himself (as in this place, and Some Others) Not to insist upon the signification of the word, where it is spoke with Referente to other Objects (Because this may be gathered, by what hath been already said) but only to open the force and importance of it in Relation to God himself,
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and to shew in what sense the creature may be said to sanctifie him. Now then the creature may be said to sanctifie God two waies, either externally onely,
and to show in what sense the creature may be said to sanctify him. Now then the creature may be said to sanctify God two ways, either externally only,
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where he is ranked, and lodged (as it were) amongst creatures, and hath no more glory given him, no more mercy, goodnesse, truth, power, wisedome, &c. ascribed unto him,
where he is ranked, and lodged (as it were) among creatures, and hath no more glory given him, no more mercy, Goodness, truth, power, Wisdom, etc. ascribed unto him,
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5 And that this is the true Notion and Importance of this phrase of sanctifying God, may appeare from those passages cited out of Ezek. 36. 23. And I will sanctifie my great Name, which was polluted among the Heathen, among whom you have polluted it,
5 And that this is the true Notion and Importance of this phrase of sanctifying God, may appear from those passages cited out of Ezekiel 36. 23. And I will sanctify my great Name, which was polluted among the Heathen, among whom you have polluted it,
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Cleerly implying, that as the polluting of God, or his name, lyeth in this, when the Creature is tempted or occasioned to have low and common thoughts of him,
Clearly implying, that as the polluting of God, or his name, lies in this, when the Creature is tempted or occasioned to have low and Common thoughts of him,
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To glorifie God, is to doe that which simply and absolutely tends to the manifestation of his excellencie or glory in any kinde, without any relation to the creature,
To Glorify God, is to do that which simply and absolutely tends to the manifestation of his excellency or glory in any kind, without any Relation to the creature,
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but to sanctifie God, properly is (as hath beene said) to do that which tends to exalt the excellencies and greatnesse of God by way of disproportion, from, or above his creature.
but to sanctify God, properly is (as hath been said) to do that which tends to exalt the excellencies and greatness of God by Way of disproportion, from, or above his creature.
that this may be done sometimes by wicked men, and when the heart is not honest and upright in the doing of it, Naturall men may sometimes glorifie or sanctifie God,
that this may be done sometime by wicked men, and when the heart is not honest and upright in the doing of it, Natural men may sometime Glorify or sanctify God,
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for looke what worke or effect it is, which by the externall sanctifying of God, when this prospers and takes place in the hearts of others, is wrought there:
for look what work or Effect it is, which by the external sanctifying of God, when this prospers and Takes place in the hearts of Others, is wrought there:
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Secondly, in a true, and unfained beleeving that such perfections, even in that height and surplussage above all that is found in the creature, are truly,
Secondly, in a true, and unfeigned believing that such perfections, even in that height and surplusage above all that is found in the creature, Are truly,
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Thirdly, in deliberate, and serious contemplation, or consideration of these infinite perfections, rightly apprehended, and firmly beleeved to be in God.
Thirdly, in deliberate, and serious contemplation, or consideration of these infinite perfections, rightly apprehended, and firmly believed to be in God.
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and fashioning all a mans purposes, intentions and resolutions, in an answerable decent, and comely manner, thereunto, that is, to these attributes of God so apprehended, beleeved and considered upon:
and fashioning all a men Purposes, intentions and resolutions, in an answerable decent, and comely manner, thereunto, that is, to these attributes of God so apprehended, believed and considered upon:
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and and all the counsels, and purposes of it tamed, and set in a just and sweete proportion to the Name or Attributes of God, so that every thing, which is in God,
and and all the Counsels, and Purposes of it tamed, and Set in a just and sweet proportion to the Name or Attributes of God, so that every thing, which is in God,
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7 Not as if we were able to draw the full proportiof Gods Attributes, which we know are all infinite, in the narrow compasse of our hearts or affections:
7 Not as if we were able to draw the full proportiof God's Attributes, which we know Are all infinite, in the narrow compass of our hearts or affections:
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The same is to be conceived touching all other holy impressions, dispositions, and inclinations raised in the heart or soule, by a due consideration of the attributes of God.
The same is to be conceived touching all other holy impressions, dispositions, and inclinations raised in the heart or soul, by a due consideration of the attributes of God.
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As for those other three things mentioned, right apprehension of the nature, and infinitie of these divine perfections or attributes, the settled beliefe or perswasion of their being in God, together with an effectuall consideration of them,
As for those other three things mentioned, right apprehension of the nature, and infinity of these divine perfections or attributes, the settled belief or persuasion of their being in God, together with an effectual consideration of them,
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A man cannot possibly sanctifie God, with that internall, and speciall sanctification, which this Scripture principally requires (and which hath in part beene described) without somewhat done more or lesse in all these.
A man cannot possibly sanctify God, with that internal, and special sanctification, which this Scripture principally requires (and which hath in part been described) without somewhat done more or less in all these.
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Hee that either knoweth not, what infinite love, infinite wisdome, power, &c. meane and import, or beleeveth not that such natures, are indeed in God, in their infinitenesse:
He that either Knoweth not, what infinite love, infinite Wisdom, power, etc. mean and import, or Believeth not that such nature's, Are indeed in God, in their infiniteness:
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or lastly, doth not affectuously contemplate, or consider these things in him, can never worke his heart to that close and intire dependance upon God, which is the speciall sanctification of him required there & elsewhere, in the Scriptures.
or lastly, does not affectuously contemplate, or Consider these things in him, can never work his heart to that close and entire dependence upon God, which is the special sanctification of him required there & elsewhere, in the Scriptures.
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8 For that (in a word) is further to be considered, that howsoever the phrase and expression of sanctifying God in the Scripture, be indifferently used for the sanctification of him in any kinde, that is for them agnifying of him in any one of his Attributes,
8 For that (in a word) is further to be considered, that howsoever the phrase and expression of sanctifying God in the Scripture, be indifferently used for the sanctification of him in any kind, that is for them agnifying of him in any one of his Attributes,
yet it is in speciall manner, and with greatest propriety, and (as I take it) more frequently used for that sanctification of him which is by dependance, or reliance on him.
yet it is in special manner, and with greatest propriety, and (as I take it) more frequently used for that sanctification of him which is by dependence, or reliance on him.
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For if a man doubts or questions, whether there be any thing wanting in God, either in nature or perfection, either in kinde or degree to make him a God indeed, a God meete or worthy to be relyed upon, such a man will never be whole and intire,
For if a man doubts or questions, whither there be any thing wanting in God, either in nature or perfection, either in kind or degree to make him a God indeed, a God meet or worthy to be relied upon, such a man will never be Whole and entire,
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no, but there must be a concurrence of all these (and others too) in God, to make him a God in cases of great difficulties and dangers to be depended on.
no, but there must be a concurrence of all these (and Others too) in God, to make him a God in cases of great difficulties and dangers to be depended on.
so that we shall not need to contend further about this, to prove that by sanctifying God in this place, is meant, a stable, and comfortable depending on him.
so that we shall not need to contend further about this, to prove that by sanctifying God in this place, is meant, a stable, and comfortable depending on him.
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See the word used in a sense importing trust, or dependance elswhere: 1 Pet. 3. 15. Num. 20. 12. 27. 14. Esa. 29. 23. This is the first thing to be opened in the point.
See the word used in a sense importing trust, or dependence elsewhere: 1 Pet. 3. 15. Num. 20. 12. 27. 14. Isaiah 29. 23. This is the First thing to be opened in the point.
how the promise is here to be taken, that God will be a Sanctuary to those that shall sanctifie him (as you have heard) whether it be to be restrained onely to a soule protection,
how the promise is Here to be taken, that God will be a Sanctuary to those that shall sanctify him (as you have herd) whither it be to be restrained only to a soul protection,
and the meaning of it onely this, that God will have a care of such in times of dangers, difficulties, &c. so that the things of their everlasting peace shall suffer no losse or dammage by all the stormes and tempests of outward troubles that may fall on them:
and the meaning of it only this, that God will have a care of such in times of dangers, difficulties, etc. so that the things of their everlasting peace shall suffer no loss or damage by all the storms and tempests of outward Troubles that may fallen on them:
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and examples in this kinde (some whereof wee shall produce for the confirmation of the doctrine) it seemes that even this kinde of protection also is here included,
and Examples in this kind (Some whereof we shall produce for the confirmation of the Doctrine) it seems that even this kind of protection also is Here included,
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and calamities, which the wicked Jewes, both those of the tenne Tribes, and those of the two would bring upon themselves by not sanctifying God, by not trusting and depending upon him, and not of eternall judgements.
and calamities, which the wicked Jews, both those of the tenne Tribes, and those of the two would bring upon themselves by not sanctifying God, by not trusting and depending upon him, and not of Eternal Judgments.
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Therefore that which God promiseth to those that sanctifie him, by way of opposition to what hee threatneth against those that would not sanctifie him, must be understood (principally at least) of outward mercies and protections.
Therefore that which God promises to those that sanctify him, by Way of opposition to what he threatens against those that would not sanctify him, must be understood (principally At least) of outward Mercies and protections.
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12 There is yet a third way to interpret this promise or phrase of Gods being a sanctuary unto his people, which will stand well with both the former,
12 There is yet a third Way to interpret this promise or phrase of God's being a sanctuary unto his people, which will stand well with both the former,
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God therefore may be said to be a Sanctuary unto his people, viz. to those that shall so sanctifie him (as you have heard) not onely in respect of soule-protection from hell,
God Therefore may be said to be a Sanctuary unto his people, viz. to those that shall so sanctify him (as you have herd) not only in respect of soule-protection from hell,
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13 So that now, when I lay it downe in the Doctrine, that God will be a Sanctuary or protection in dangers, to those that sanctifie him, I would not have this limited to either of the two kindes last mentioned (for as for the first, wee shall not further have to doe within this point) either to that which is from outward dangers and troubles,
13 So that now, when I lay it down in the Doctrine, that God will be a Sanctuary or protection in dangers, to those that sanctify him, I would not have this limited to either of the two Kinds last mentioned (for as for the First, we shall not further have to do within this point) either to that which is from outward dangers and Troubles,
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but not alwaies a Sanctuary in the same kinde, or upon the same termes, not alwaies by an externall preservation of them from troubles, that they shall not fall upon them;
but not always a Sanctuary in the same kind, or upon the same terms, not always by an external preservation of them from Troubles, that they shall not fallen upon them;
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not alwaies by delivering them, and bringing them off, when they are fallen upon them: not alwaies by guarding, and protecting their hearts against the feare of them; but yet a Sanctuary alwaies:
not always by delivering them, and bringing them off, when they Are fallen upon them: not always by guarding, and protecting their hearts against the Fear of them; but yet a Sanctuary always:
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So that still wee make good, in the sence, and meaning of our doctrine, the truth of what the Lord here promiseth by his Prophet, that is to say, that God will be a Sanctuary in one kind or other to those that shall sanctifie him, in times of danger.
So that still we make good, in the sense, and meaning of our Doctrine, the truth of what the Lord Here promises by his Prophet, that is to say, that God will be a Sanctuary in one kind or other to those that shall sanctify him, in times of danger.
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1 FOr the first, you shall finde the Scriptures full of such promises as these, that God will be a refuge, safety, hiding place, &c. unto his people, that shall depend upon him from stormes,
1 FOr the First, you shall find the Scriptures full of such promises as these, that God will be a refuge, safety, hiding place, etc. unto his people, that shall depend upon him from storms,
Numb. 14. 35. &c. I the Lord have said, certainly I will do so to all this wicked company, that are gathered together against mee in this wildernesse they shall be consumed, and there they shall die.
Numb. 14. 35. etc. I the Lord have said, Certainly I will do so to all this wicked company, that Are gathered together against me in this Wilderness they shall be consumed, and there they shall die.
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And the men which Moses sent to search the land, who returned and made all the congregation to murmur against him, by bringing up a slander upon the land:
And the men which Moses sent to search the land, who returned and made all the congregation to murmur against him, by bringing up a slander upon the land:
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But Ioshua the sonne of Nun, and Caleb the sonne of Iephunneh, which were of the men that went to search the land, lived still (or) shall live. So in those troublesome and calamitous times in the Kingdome of Israel,
But Ioshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still (or) shall live. So in those troublesome and calamitous times in the Kingdom of Israel,
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That clause [ in famine ] I take rather figuratively, by a Metonymie of the species for the genus, one kinde of calamitie for all kinds (a forme of speech very frequent in the Scripture, wherein a particular is put for the generall,
That clause [ in famine ] I take rather figuratively, by a Metonymy of the species for the genus, one kind of calamity for all Kinds (a Form of speech very frequent in the Scripture, wherein a particular is put for the general,
See Esa. 28. 1, 2, 3, 4, 5. Woe to the Crowne of Pride, and to the drunkards of Ephraim, whose glorious beautie is a fading flower, &c. Behold the Lord hath a mightie and strong one which is as a tempest of haile,
See Isaiah 28. 1, 2, 3, 4, 5. Woe to the Crown of Pride, and to the drunkards of Ephraim, whose glorious beauty is a fading flower, etc. Behold the Lord hath a mighty and strong one which is as a tempest of hail,
and as a destroying storme shall cast downe to the earth, &c. The Crowne of pride, &c. And the glorious beauty shall fade, &c. And what followeth? In that day shall the Lord of Hosts be for a Crown of glory,
and as a destroying storm shall cast down to the earth, etc. The Crown of pride, etc. And the glorious beauty shall fade, etc. And what follows? In that day shall the Lord of Hosts be for a Crown of glory,
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& for a Diadem of beautie unto the Residue of his people, that is, to such as did not with the rest depart from him, thorough an evill heart of unbeleefe:
& for a Diadem of beauty unto the Residue of his people, that is, to such as did not with the rest depart from him, through an evil heart of unbelief:
and hee knoweth (that is, regardeth, or respecteth) them that trust in him. You may adde to these diverse other Scriptures which are strongly bent this way:
and he Knoweth (that is, Regardeth, or respecteth) them that trust in him. You may add to these diverse other Scriptures which Are strongly bent this Way:
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as, Amos 9. 8, 9. Mal. 3. 18. Esa 1. 27. & Esa 6. 13. In all which places we shall easily perceive that the fairest and fullest streame runnes upon either a preservation from,
as, Amos 9. 8, 9. Malachi 3. 18. Isaiah 1. 27. & Isaiah 6. 13. In all which places we shall Easily perceive that the Fairest and Fullest stream runs upon either a preservation from,
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or a protection under, or a deliverance out of publique judgements, and calamities, to those that sanctifie God by dependance on him in such times. 3 If it be objected:
or a protection under, or a deliverance out of public Judgments, and calamities, to those that sanctify God by dependence on him in such times. 3 If it be objected:
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First it is not ordinarily so, as may appeare from the Scriptures cited in way of proofe for our Doctrine, it is seldome seene or heard of, that a man is cut off by a publique judgement, in the strength of his dependance upon God.
First it is not ordinarily so, as may appear from the Scriptures cited in Way of proof for our Doctrine, it is seldom seen or herd of, that a man is Cut off by a public judgement, in the strength of his dependence upon God.
but this is that, whereof (I conceive) few instances (if any) can be given, that a publike judgment should be sent to slay any man that hath his hand fast upon the hornes of this Altar.
but this is that, whereof (I conceive) few instances (if any) can be given, that a public judgement should be sent to slay any man that hath his hand fast upon the horns of this Altar.
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when they have beene close and strong, and intire in their dependance upon God, yet impavidos feriebant ruinae (as he said) the stroke did them no great harme.
when they have been close and strong, and entire in their dependence upon God, yet Impavidos feriebant ruinae (as he said) the stroke did them no great harm.
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So when the heart or soule of a man is erected and lifted up on high in a rich dependance upon God, the one way or the other, going or staying, life or death, there is little to chuse betweene them.
So when the heart or soul of a man is erected and lifted up on high in a rich dependence upon God, the one Way or the other, going or staying, life or death, there is little to choose between them.
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so that whether preservation from danger, or no preservation, whether deliverance out of danger, or no deliverance, (I meane till death) that comes much to the same to those, to whom God will be a Sanctuary, that is, to those that sanctifie him.
so that whither preservation from danger, or no preservation, whither deliverance out of danger, or no deliverance, (I mean till death) that comes much to the same to those, to whom God will be a Sanctuary, that is, to those that sanctify him.
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because hee hath made himfelfe a debter by promise) unto his people, of safety & deliverance upon such termes, wee may speake it with reverence, that hee is intangled with his owne words (which are as strong or stronger than himselfe.) to doe as much as this comes to, to save and protect his people that truly make their dependance upon him.
Because he hath made himfelfe a debtor by promise) unto his people, of safety & deliverance upon such terms, we may speak it with Reverence, that he is entangled with his own words (which Are as strong or Stronger than himself.) to do as much as this comes to, to save and Pact his people that truly make their dependence upon him.
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(besides many such like promises you have in Scripture) for the present I onely adde that in the Prophet Esa. chap. 57. 17. Vanity shall take them, that is, Idols with all their traine and retinue of worshippers shall suffer the law of their vanity, and be destroyed:
(beside many such like promises you have in Scripture) for the present I only add that in the Prophet Isaiah chap. 57. 17. Vanity shall take them, that is, Idols with all their train and retinue of worshippers shall suffer the law of their vanity, and be destroyed:
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that the holy Ghost usually taketh occasion upon such Promises as these, made for the reliefe and deliverance of those that trust in God in times of danger and trouble, to commend and magnifie the most infallible truth,
that the holy Ghost usually Takes occasion upon such Promises as these, made for the relief and deliverance of those that trust in God in times of danger and trouble, to commend and magnify the most infallible truth,
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for this reason especially (as I conceive) because the truth and certaintie of it suffers most from the unbeleeving hearts of men, in such promises as these.
for this reason especially (as I conceive) Because the truth and certainty of it suffers most from the unbelieving hearts of men, in such promises as these.
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as it were on purpose to prevent and disappoint the spirit of unbeleefe in mee, that that might not rise up so much as to mutter or whisper against it in this behalfe.
as it were on purpose to prevent and disappoint the Spirit of unbelief in me, that that might not rise up so much as to mutter or whisper against it in this behalf.
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and sighing of the needy, hee would arise and set them at libertie, vers. 6. The Prophet subjoynes this Elogium or testimony of the word, or promise of God.
and sighing of the needy, he would arise and Set them At liberty, vers. 6. The Prophet subjoins this Elogium or testimony of the word, or promise of God.
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3 The second reason is because there is a proportion and fitnesse betweene this duty, this addresment of the creature to God, in away of reliance and dependance upon him,
3 The second reason is Because there is a proportion and fitness between this duty, this addresment of the creature to God, in away of reliance and dependence upon him,
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and yet will expect that the true God should save and deliver them in the time of their trouble, hee sends them for helpe and deliverance to their false gods, whom they had chosen,
and yet will expect that the true God should save and deliver them in the time of their trouble, he sends them for help and deliverance to their false God's, whom they had chosen,
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See instances hereof in Scripture, and read Iudges 10. 14. Ier. 2. 28. Esa 57. 13. &c. Hence it is also, that God purposing to save and deliver his elect from the wrath to come,
See instances hereof in Scripture, and read Judges 10. 14. Jeremiah 2. 28. Isaiah 57. 13. etc. Hence it is also, that God purposing to save and deliver his elect from the wrath to come,
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and to bestow everlasting life & happinesse upon them, would not yet actually conferre his salvation and glory upon them, till they first shall beleeve,
and to bestow everlasting life & happiness upon them, would not yet actually confer his salvation and glory upon them, till they First shall believe,
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but also caused the Gospell to be written, wherein the history of the life and death of Christ, together with the whole frame or body of the Mysterie of his will touching the salvation of men, should be declared,
but also caused the Gospel to be written, wherein the history of the life and death of christ, together with the Whole frame or body of the Mystery of his will touching the salvation of men, should be declared,
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and this Gospell to be carried up and downe the world, from place to place, from Nation to Nation, to be preached unto men, that so men might first beleeve in him through Christ,
and this Gospel to be carried up and down the world, from place to place, from nation to nation, to be preached unto men, that so men might First believe in him through christ,
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The Scripture every where derives the originall and dissent of faith from God, See Heb. 12. 2. Act. 18. 27. now it's certaine, that God will have respect to his owne workes,
The Scripture every where derives the original and dissent of faith from God, See Hebrew 12. 2. Act. 18. 27. now it's certain, that God will have respect to his own works,
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If hee inclines and moves, and perswades the creature truely, and unfainedly to rest and stay it selfe upon him for helpe, in time of neede, (as hee doth,
If he inclines and moves, and persuades the creature truly, and unfeignedly to rest and stay it self upon him for help, in time of need, (as he does,
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no man takes hold upon God, but God himselfe guides and strengthens his hand to do it) certainly hee will not neglect, much lesse shame and confound this great worke of his owne, which hee should doe,
no man Takes hold upon God, but God himself guides and strengthens his hand to do it) Certainly he will not neglect, much less shame and confound this great work of his own, which he should do,
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Lord (saith David, Psal. 10. 17.) thou hast heard the desire of the poore (or humble) thou wilt prepare, or (as it is in the margine) establish their heart: thou wilt cause their eare to heare.
Lord (Says David, Psalm 10. 17.) thou hast herd the desire of the poor (or humble) thou wilt prepare, or (as it is in the Margin) establish their heart: thou wilt cause their ear to hear.
As David, who was well acquainted with Gods wayes, reasoneth, upon the like occasion, 2 Sam. 16. 12. It may be the Lord will looke upon mine affliction,
As David, who was well acquainted with God's ways, reasoneth, upon the like occasion, 2 Sam. 16. 12. It may be the Lord will look upon mine affliction,
Now then the spirit of the world, and the folly of men being set against this great worke of God in the hearts of his servants, they labouring to reproch and vilifie it;
Now then the Spirit of the world, and the folly of men being Set against this great work of God in the hearts of his Servants, they labouring to reproach and vilify it;
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1 First, if God will be a Sanctuary in times of dangers, Troubles, and all kindes of Calamities, to those that sanctifie him, by a sincere and single depending upon him;
1 First, if God will be a Sanctuary in times of dangers, Troubles, and all Kinds of Calamities, to those that sanctify him, by a sincere and single depending upon him;
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and little hils shall bring forth peace to the people, that is, (I conceive) when neither high nor low, rich nor poore shall be troublesome (for it is generally seene that the troublesomenesse or evilnesse of times arise from one or both of these sorts of men especially) and safe hee is,
and little hills shall bring forth peace to the people, that is, (I conceive) when neither high nor low, rich nor poor shall be troublesome (for it is generally seen that the troublesomeness or evilness of times arise from one or both of these sorts of men especially) and safe he is,
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but only against Paul, see his condition in the 2 Corin. 11. from the 23. to the 28. verse, In labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft:
but only against Paul, see his condition in the 2 Corin. 11. from the 23. to the 28. verse, In labours more abundant, in stripes above measure, in prisons more frequent, in death's oft:
thrice was I beaten with rods, once was I stoned, thrice I suffered shipwracke, a night and a day I have beene in the deepe, in journeying often, in perils of waters, in perils of robbers, in perils of mine owne countrymen, in perils by the heathen, in perills in the City, in perils in the wildernesse, in perils in the sea, in perils amongst false brethren, in wearin•sse,
thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep, in journeying often, in perils of waters, in perils of robbers, in perils of mine own countrymen, in perils by the heathen, in perils in the city, in perils in the Wilderness, in perils in the sea, in perils among false brothers, in wearin•sse,
Behold Paul was not much cast behind hand in the things of his peace, and comfort with all these breaches the world made so thicke upon him, hee was no loser (to speake of) by all this:
Behold Paul was not much cast behind hand in the things of his peace, and Comfort with all these Breaches the world made so thick upon him, he was no loser (to speak of) by all this:
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3 This is a point of very pretious importance unto us, if wee can conceive it, (as I do not well see how wee cannot refuse it.) It will not easily enter into you to beleeve or conceive, what a ground of advantage it will be, what a dore of helpe opened unto you, to subdue the feares and dangers,
3 This is a point of very precious importance unto us, if we can conceive it, (as I do not well see how we cannot refuse it.) It will not Easily enter into you to believe or conceive, what a ground of advantage it will be, what a door of help opened unto you, to subdue the fears and dangers,
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and troubles of the times (what ever they either are for the present, or may be fot the future) unto you, to hold fast this foundation, that be they what they will be,
and Troubles of the times (what ever they either Are for the present, or may be fot the future) unto you, to hold fast this Foundation, that be they what they will be,
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But God, who is jealous of all other creatures, and hath said, that his glory hee will not give to another, Esa. 42. 8. seemes to be so indulgent towards Faith, that if ever hee meant to part with it,
But God, who is jealous of all other creatures, and hath said, that his glory he will not give to Another, Isaiah 42. 8. seems to be so indulgent towards Faith, that if ever he meant to part with it,
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but what honour or glory soever is cast upon it, it will immediately surrender & deliver up unto him without keeping backe the least jot or tittle from him:
but what honour or glory soever is cast upon it, it will immediately surrender & deliver up unto him without keeping back the least jot or tittle from him:
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and to speake high, and glorious things of it, and not to spare: yea, the things which otherwise hee appropriateth to him selfe, as his owne peculiar glory.
and to speak high, and glorious things of it, and not to spare: yea, the things which otherwise he appropriateth to him self, as his own peculiar glory.
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and glory unto faith, hee knew they were never the further from him. So to the woman that brought the Alabaster boxe of oyntment, and annointed him therewith,
and glory unto faith, he knew they were never the further from him. So to the woman that brought the Alabaster box of ointment, and anointed him therewith,
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as God himselfe is recorded to have done, as causing the walls of Iericho to fall, vers. 30. subduing Kingdomes, stopping the mouthes of Lions, vers. 33. quenching the violence of fire, making strōg of weake, v. 34. raising the dead to life, vers. 35. &c. CAP. XVI. The Doctrine made usefull, in way of Reproofe.
as God himself is recorded to have done, as causing the walls of Jericho to fallen, vers. 30. subduing Kingdoms, stopping the mouths of Lions, vers. 33. quenching the violence of fire, making strong of weak, v. 34. raising the dead to life, vers. 35. etc. CAP. XVI. The Doctrine made useful, in Way of Reproof.
What are all these to their Sanctuary? What was the great host of the Aramites in the valley, to the horses and chariots of fire in the mountaines? God is our refuge, and strength (saith David, Psal. 46. 12.) a very present helpe in trouble.
What Are all these to their Sanctuary? What was the great host of the Aramites in the valley, to the Horses and chariots of fire in the Mountains? God is our refuge, and strength (Says David, Psalm 46. 12.) a very present help in trouble.
Therefore will we not feare though the earth be removed, and though the mountaines be carried into the midst of the Sea. Implying, that all dangers and difficulties, whatsoever are but of the same consideration, the greatest no more to be feared than the least, by those that have God their refuge, and their strength.
Therefore will we not Fear though the earth be removed, and though the Mountains be carried into the midst of the Sea. Implying, that all dangers and difficulties, whatsoever Are but of the same consideration, the greatest no more to be feared than the least, by those that have God their refuge, and their strength.
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So againe, Psalm. 27. 1, 2, 3. The Lord is my light and my salvation, whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? David, out of his Sanctuary, from under the wing of the Almighty, laughs all dangers, enemies,
So again, Psalm. 27. 1, 2, 3. The Lord is my Light and my salvation, whom shall I Fear? The Lord is the strength of my life, of whom shall I be afraid? David, out of his Sanctuary, from under the wing of the Almighty, laughs all dangers, enemies,
And being yet full of the spirit of this confidence, hee easeth himselfe further, vers. 3. Though an host should encampe against mee, my heart shall not feare:
And being yet full of the Spirit of this confidence, he eases himself further, vers. 3. Though an host should encamp against me, my heart shall not Fear:
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They that are ever a whit the more troubled, or dejected in minde to see the horne of the enemie exalted, his power encreased, his armies, chariots, horses,
They that Are ever a whit the more troubled, or dejected in mind to see the horn of the enemy exalted, his power increased, his armies, chariots, Horses,
meaning that all differences betweene person and person, whether of nation, condition, sex, or whatsoever, are drowned and swallowed up, in the abundant glory,
meaning that all differences between person and person, whither of Nation, condition, sex, or whatsoever, Are drowned and swallowed up, in the abundant glory,
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to him that hath God for his Sanctuary, there should neither be few, nor many; nor weaknesse, nor strength; nor folly, nor wisedome; nor mercy, nor rage; nor speaking, nor roaring; nor papist, nor atheist;
to him that hath God for his Sanctuary, there should neither be few, nor many; nor weakness, nor strength; nor folly, nor Wisdom; nor mercy, nor rage; nor speaking, nor roaring; nor papist, nor atheist;
and mighty in power, and bare a tyrannous or cruell hatred against him. CHAP. XVII. The last use of the Doctrine, in an exhortation to depend on God, with a motive or incouragement thereunto.
and mighty in power, and bore a tyrannous or cruel hatred against him. CHAP. XVII. The last use of the Doctrine, in an exhortation to depend on God, with a motive or encouragement thereunto.
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If God will indeed be such a Sanctuary to those that sanctifie him by depending on him, We are to be perswaded to this great duty of duties, this sanctifying of God,
If God will indeed be such a Sanctuary to those that sanctify him by depending on him, We Are to be persuaded to this great duty of duties, this sanctifying of God,
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let us down with Mountains and up with valleys, let us know no fears, no doubtings, no discouragements whatsoever, no infirmities, no unworthinesse, no sinnes whatsoever (in this respect) but make our way thorow all the reasonings and disputings of unbelief, into those everlasting Armes of the free grace, bountie and goodnesse of God.
let us down with Mountains and up with valleys, let us know no fears, no doubtings, no discouragements whatsoever, no infirmities, no unworthiness, no Sins whatsoever (in this respect) but make our Way thorough all the reasonings and disputings of unbelief, into those everlasting Arms of the free grace, bounty and Goodness of God.
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If we say that God is full of grace, mercy, goodnesse, truth, faithfulnesse, wisedome, power, let us not be afraid to seale with our hearts, to the words of our own mouthes, let us speak all these things at once in another language:
If we say that God is full of grace, mercy, Goodness, truth, faithfulness, Wisdom, power, let us not be afraid to seal with our hearts, to the words of our own mouths, let us speak all these things At once in Another language:
or no? Is there any starre in all that blessed constellation of his glorious Attributes, that hath any maligne Influence this way, that is any ill willer to us in this kind, that any way withstandeth or opposeth this dependance of the creature upon him? Is not his face & appearance,
or no? Is there any star in all that blessed constellation of his glorious Attributes, that hath any malign Influence this Way, that is any ill willer to us in this kind, that any Way withstandeth or Opposeth this dependence of the creature upon him? Is not his face & appearance,
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even before they come at it? doth not every Attribute in God (especially, laid in consideration with its fellows) invite the creature to repose it self in a sweet and setled dependance upon him?
even before they come At it? does not every Attribute in God (especially, laid in consideration with its Fellows) invite the creature to repose it self in a sweet and settled dependence upon him?
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3. No (it is like we will object) the holinesse and purity of his Nature, together with his Justice and incomprehensible Majestie, &c. These make our hands to hang down,
3. No (it is like we will Object) the holiness and purity of his Nature, together with his justice and incomprehensible Majesty, etc. These make our hands to hang down,
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Would wee have a God to depend on without holinesse and puritie? a God that were unjust? or doe wee conceive that the absence of these things in God, would add to our dependence,
Would we have a God to depend on without holiness and purity? a God that were unjust? or do we conceive that the absence of these things in God, would add to our dependence,
And besides, supposing an All-sufficiencie of power without holinesse or righteousnesse, it would be just matter of deepest feare to the poor creature;
And beside, supposing an All-sufficiency of power without holiness or righteousness, it would be just matter of Deepest Fear to the poor creature;
As wee see, the greatnesse of power in the devill, and so in Tyrants and wicked men that are mighty on earth, being disjoynted and separated from holines and righteousnesse, is no ground at all to the poor,
As we see, the greatness of power in the Devil, and so in Tyrants and wicked men that Are mighty on earth, being disjointed and separated from holiness and righteousness, is no ground At all to the poor,
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And therfore David makes the holinesse of God, rather then his strength or power to be the ground of that exaltation and praise which is due unto him from the creature.
And Therefore David makes the holiness of God, rather then his strength or power to be the ground of that exaltation and praise which is due unto him from the creature.
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So that you see that holinesse which is in God to be so far from having any thing in it that should any wayes trouble, weaken or hinder our dependence upon him, that it doth (as it were) qualifie, prepare,
So that you see that holiness which is in God to be so Far from having any thing in it that should any ways trouble, weaken or hinder our dependence upon him, that it does (as it were) qualify, prepare,
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For he that is Righteous and just, will keepe promise, and this is worthy all consideration, that although all other goodnesse, grace, pitty, compassion, &c. were wholly separated from God,
For he that is Righteous and just, will keep promise, and this is worthy all consideration, that although all other Goodness, grace, pity, compassion, etc. were wholly separated from God,
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because he hath promised the covering of his wing, protection, safety, and peace, to this very grace or act of dependence alone (though the creature otherwise should be never so unworthy of protection from him) as may be further made manifest beyond all contradiction,
Because he hath promised the covering of his wing, protection, safety, and peace, to this very grace or act of dependence alone (though the creature otherwise should be never so unworthy of protection from him) as may be further made manifest beyond all contradiction,
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or question, by a diligent perusall of these, and many like Scriptures, Esa. 26. 3. Esa. 57. 13. Nahum. 1. 7. Jere. 39. 18. 2 Chron. 16. 8. 1 Chron. 5. 20. Jere. 17. 7, 8. Psal. 22. 4. Psal. 26. 1. 28. 7. 31. 19. 33. 21. 37. 40. 56. 4. 1 Sam. 12. 20. 22. In all which you shall finde safety and deliverance from God either promised,
or question, by a diligent perusal of these, and many like Scriptures, Isaiah 26. 3. Isaiah 57. 13. Nahum. 1. 7. Jere. 39. 18. 2 Chronicles 16. 8. 1 Chronicles 5. 20. Jere. 17. 7, 8. Psalm 22. 4. Psalm 26. 1. 28. 7. 31. 19. 33. 21. 37. 40. 56. 4. 1 Sam. 12. 20. 22. In all which you shall find safety and deliverance from God either promised,
And David accordingly joyning onely the truth or faithfulnesse of God with the greatnes of his power, makes them together a firme foundation of happinesse to all those shall hope in him,
And David accordingly joining only the truth or faithfulness of God with the greatness of his power, makes them together a firm Foundation of happiness to all those shall hope in him,
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or depend upon him, Psal. 146. 5, 6. Happy is hee that hath the God of Jacob for his help, whose hope is in the Lord his God, which made heaven and earth, the sea, and all that therein is:
or depend upon him, Psalm 146. 5, 6. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, which made heaven and earth, the sea, and all that therein is:
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(here is his power) which keepeth truth or fidelity, for ever, (here is faithfulnesse in keeping promise.) There needs no more but these two Pillars (if we speak of a strict & absolute necessity) wheron to build that house of confidence or dependence on God, wherein peace and safety shal dwell for ever.
(Here is his power) which Keepeth truth or Fidis, for ever, (Here is faithfulness in keeping promise.) There needs no more but these two Pillars (if we speak of a strict & absolute necessity) whereon to built that house of confidence or dependence on God, wherein peace and safety shall dwell for ever.
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and all the Starres in the firmament of heaven, the windes and the Seas, the Hills and the Mountains in subjection to him, that hath all the great & mighty Creatures on earth, Kings and Princes with their Hosts, whole Nations and Kingdoms at his command, that he,
and all the Stars in the firmament of heaven, the winds and the Seas, the Hills and the Mountains in subjection to him, that hath all the great & mighty Creatures on earth, Kings and Princes with their Hosts, Whole nations and Kingdoms At his command, that he,
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as he is lifted up in power and Majestie above all earthly Potentates whatsoever, so hee is proportionably estranged more then they, from all care or regard,
as he is lifted up in power and Majesty above all earthly Potentates whatsoever, so he is proportionably estranged more then they, from all care or regard,
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7. The Scriptures indeed give Intimation that such thoughts as these (and that upon this very occasion or tentation wee have now mentioned) are incident to the minds of men, touching the excellent Majesty and greatnes of God:
7. The Scriptures indeed give Intimation that such thoughts as these (and that upon this very occasion or tentation we have now mentioned) Are incident to the minds of men, touching the excellent Majesty and greatness of God:
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God in his Majestie and greatnesse hath this gracious property by himselfe alone, and there are very few or none of those that partake with him in greatnesse, that resemble him therein, that is to say, to look with a gracious, mercifull and compassionate eye beneath him, to looke after the povertie and distresses of those that lie at the greatest distance of all from him; to support and deliver them:
God in his Majesty and greatness hath this gracious property by himself alone, and there Are very few or none of those that partake with him in greatness, that resemble him therein, that is to say, to look with a gracious, merciful and compassionate eye beneath him, to look After the poverty and Distresses of those that lie At the greatest distance of all from him; to support and deliver them:
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and operation upon men, to dispose them rather to the neglect, contempt, and oppression of the poore and those that are beneath them, is because they are defective and weake in goodnesse, wisedome, and true understanding:
and operation upon men, to dispose them rather to the neglect, contempt, and oppression of the poor and those that Are beneath them, is Because they Are defective and weak in Goodness, Wisdom, and true understanding:
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the holines & righteousnes, & greatnes of God, will make nothing against them: but I make question of my selfe, whether I be in the number of either,
the holiness & righteousness, & greatness of God, will make nothing against them: but I make question of my self, whither I be in the number of either,
First therefore, touching that occasion of the objection, thy doubting whether thou beest in the number of the children and servants of God, or no: I answer two things:
First Therefore, touching that occasion of the objection, thy doubting whither thou Best in the number of the children and Servants of God, or no: I answer two things:
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First, thy doubting, or making question in this kind, is no argument or proofe at all, that therefore thou art not in that number, I mean a child or servant of God:
First, thy doubting, or making question in this kind, is no argument or proof At all, that Therefore thou art not in that number, I mean a child or servant of God:
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The rest of the Apostles questioning every man himself, whether he were the man that should betray his Lord and Master Christ, did not prove that therefore they were the men,
The rest of the Apostles questioning every man himself, whither he were the man that should betray his Lord and Master christ, did not prove that Therefore they were the men,
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or any of them that should have a hand in that great sinne, Nay this doubting and questioning themselves, is generally interpreted & cōceived rather as a testimony of their innocencie this way.
or any of them that should have a hand in that great sin, Nay this doubting and questioning themselves, is generally interpreted & conceived rather as a testimony of their innocence this Way.
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as good as by name, then the text saith, verse 25. that he also came in with his question touching himself, Master, is it I? The reason of which carriage of his, seems to be this:
as good as by name, then the text Says, verse 25. that he also Come in with his question touching himself, Master, is it I? The reason of which carriage of his, seems to be this:
Whilest the rest of his fellows were under feares and jealousies of themselves (and perhaps every one of another) he would seem to be the freest and most innocent man of them all:
Whilst the rest of his Fellows were under fears and jealousies of themselves (and perhaps every one of Another) he would seem to be the Freest and most innocent man of them all:
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But when he saw that Christ had as good as acquitted all the rest, and had burdened and branded him for the man of that wickednesse, he had now no better shelter or covert for his hipocrisie,
But when he saw that christ had as good as acquitted all the rest, and had burdened and branded him for the man of that wickedness, he had now no better shelter or covert for his hypocrisy,
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that though thou shouldest lay violent thoughts upon thine own soule, and conclude right down against thy selfe, that thou wert no childe or servant of God,
that though thou Shouldst lay violent thoughts upon thine own soul, and conclude right down against thy self, that thou Wertenberg not child or servant of God,
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As it is said of God in one sense, in respect of the greatnesse of his power (fa•ling in conjunction with the motion of his will) that he calleth the things that are not, as if they were.
As it is said of God in one sense, in respect of the greatness of his power (fa•ling in conjunction with the motion of his will) that he calls the things that Are not, as if they were.
then to the children of God, in reasoning and arguing their spirituall conditions: as might be shewed by many instances, and is observed by experience:
then to the children of God, in reasoning and arguing their spiritual conditions: as might be showed by many instances, and is observed by experience:
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First that true it is, that the children and servants of God, have peculiar and special iucouragements from him, to make their dependence upon him in times of danger,
First that true it is, that the children and Servants of God, have peculiar and special iucouragements from him, to make their dependence upon him in times of danger,
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Secondly, I grant, that wicked men, that is, men that continue in the stubbornnesse and impenitencie of their hearts and wayes, are every where threatned with wrath and vengeance,
Secondly, I grant, that wicked men, that is, men that continue in the stubbornness and impenitency of their hearts and ways, Are every where threatened with wrath and vengeance,
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Then did I beate them small as the dust before the winde, &c. Psalm. 18. 41, 42. Their calling and crying unto God, shewes plainly that they had some kind of dependence on him:
Then did I beat them small as the dust before the wind, etc. Psalm. 18. 41, 42. Their calling and crying unto God, shows plainly that they had Some kind of dependence on him:
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as the Apostle argueth this point, Rom. 10. 14. How shall they call on him, on whom they have not beleeved? Invocation, always argueth some kinde of hope or dependence, one or other.
as the Apostle argue this point, Rom. 10. 14. How shall they call on him, on whom they have not believed? Invocation, always argue Some kind of hope or dependence, one or other.
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So Matth. 7. 22. It is evident that those that should say unto Christ in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils,
So Matthew 7. 22. It is evident that those that should say unto christ in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils,
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and to depend upon him for protection under, or deliverance out of dangers: yet as Christ told the people that stood by, when that voice came from heaven,
and to depend upon him for protection under, or deliverance out of dangers: yet as christ told the people that stood by, when that voice Come from heaven,
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though God loves these many degrees better then the rest of the world, yet may he more respect the residue of men (at least his elect, which yet lie hid amongst them, walking in the same wayes of sin and vanity, with them) then his children and servants themselves.
though God loves these many Degrees better then the rest of the world, yet may he more respect the residue of men (At least his elect, which yet lie hid among them, walking in the same ways of since and vanity, with them) then his children and Servants themselves.
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God may therefore speak graciously and comfortably, and indulgently to those that are his children and servants, to commend the sweetnes of his service unto others,
God may Therefore speak graciously and comfortably, and indulgently to those that Are his children and Servants, to commend the sweetness of his service unto Others,
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as the happinesse of his Fathers servants, above the condition he was in (for the present) moved the Prodigall sonne (wee know) to returne home to his Fathers house, Luk. 15. 17.
as the happiness of his Father's Servants, above the condition he was in (for the present) moved the Prodigal son (we know) to return home to his Father's house, Luk. 15. 17.
12. But secondly, suppose this be not so, that God hath no such eye upon those that are yet without, that are yet the servants of sin and Sathan, in those gracious incouragements to his Saints, to make their dependence upon him,
12. But secondly, suppose this be not so, that God hath not such eye upon those that Are yet without, that Are yet the Servants of since and Sathan, in those gracious encouragements to his Saints, to make their dependence upon him,
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yet further I answere, that not only righteous persons, men and women, who have already embraced the wayes and service of God, have incouragements to come unto him,
yet further I answer, that not only righteous Persons, men and women, who have already embraced the ways and service of God, have encouragements to come unto him,
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Suppose thou hast not as yet repented, yet is the way as open unto thee, for thy trusting, relying, and depending upon God for all things that concerne thy peace,
Suppose thou hast not as yet repented, yet is the Way as open unto thee, for thy trusting, relying, and depending upon God for all things that concern thy peace,
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Blessed is that man, (saith David) that maketh the Lord his trust, Psal. 40. 4. He doth not say, blessed is that godly, that righteous, that penitent man, that maketh the Lord his trust:
Blessed is that man, (Says David) that makes the Lord his trust, Psalm 40. 4. He does not say, blessed is that godly, that righteous, that penitent man, that makes the Lord his trust:
this making the Lord his trust, the casting of himselfe upon God in way of a true and unfeined dependence, will dissolve and remove the misery and curse lying upon him for his sinne,
this making the Lord his trust, the casting of himself upon God in Way of a true and unfeigned dependence, will dissolve and remove the misery and curse lying upon him for his sin,
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As on the contrary, it is as a title, or superscription written upon the forehead of him that perisheth, conteyning the cause of his condemnation or perishing:
As on the contrary, it is as a title, or superscription written upon the forehead of him that Perishes, containing the cause of his condemnation or perishing:
Loe, this is the man that made not God his strength, &c. Psal. 52. 7. And againe, Jere. 17. 5. Thus saith the Lord, Cursed be the man that trusteth in man,
Lo, this is the man that made not God his strength, etc. Psalm 52. 7. And again, Jere. 17. 5. Thus Says the Lord, Cursed be the man that Trusteth in man,
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If the departing of the heart from the Lord, that is, a mans refusing to make his dependence upon him, be that which makes him accursed, doubtlesse it is most lawfull for him to depend upon him:
If the departing of the heart from the Lord, that is, a men refusing to make his dependence upon him, be that which makes him accursed, doubtless it is most lawful for him to depend upon him:
If God denounceth every man accursed, for not relying, not depending upon him, this is a sufficient ground and warrant (yea and more then either) for every man and woman under heaven, to do both the one and the other, to rely and depend upon him, without asking any further question for conscience sake.
If God Denounceth every man accursed, for not relying, not depending upon him, this is a sufficient ground and warrant (yea and more then either) for every man and woman under heaven, to do both the one and the other, to rely and depend upon him, without asking any further question for conscience sake.
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That which makes it a sinne of that high provocation in the sight of God, with whomsoever it is found, in all persons whatsoever that are guilty of it, is the commandement of God, together with the abundant righteousnesse and equitie thereof, lying upon all men for the doing of it.
That which makes it a sin of that high provocation in the sighed of God, with whomsoever it is found, in all Persons whatsoever that Are guilty of it, is the Commandment of God, together with the abundant righteousness and equity thereof, lying upon all men for the doing of it.
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So that there is not the least scruple or question to be made, but how sinfull and unworthy soever thou conceivest thy self to bee, thou hast as much right,
So that there is not the least scruple or question to be made, but how sinful and unworthy soever thou conceivest thy self to be, thou hast as much right,
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so that no man can depend upon God (we speak now of a true and unfained dependence) but ipso facto (as we say) in the very act of his dependence, he repenteth:
so that no man can depend upon God (we speak now of a true and unfeigned dependence) but ipso facto (as we say) in the very act of his dependence, he Repenteth:
or profit, or contentment of sinne in any kinde, as the ignorance of God, of that infinite goodnesse, sweetnesse, mercie, bountie, truth, power, &c. that are in him;
or profit, or contentment of sin in any kind, as the ignorance of God, of that infinite Goodness, sweetness, mercy, bounty, truth, power, etc. that Are in him;
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making them listlesse and carelesse of inquiring after God and his wayes, till God by a high hand of grace, prevants them with such a light of the knowledge of himself, as doth deliver them.
making them listless and careless of inquiring After God and his ways, till God by a high hand of grace, prevants them with such a Light of the knowledge of himself, as does deliver them.
Againe, notwithstanding all that sin doth, or can doe to prevaile with the heart of a man, to deteine it in the love, practise and approbation of it, notwithstanding all the strong allurements,
Again, notwithstanding all that since does, or can do to prevail with the heart of a man, to detain it in the love, practice and approbation of it, notwithstanding all the strong allurements,
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yet upon the shining of the light of the knowledge of God in the face of Jesus Christ upon the soul, upon the appearing of the bountifulnesse and love of God our Saviour towards man (as the Apostle speaketh, Tit. 3. 4.) the heart of a man would breake loose from sinne,
yet upon the shining of the Light of the knowledge of God in the face of jesus christ upon the soul, upon the appearing of the bountifulness and love of God our Saviour towards man (as the Apostle speaks, Tit. 3. 4.) the heart of a man would break lose from sin,
if it were necessary) it is fully evident, that the main and principall reason of any mans continuance in his impenitencie, is not so much any thing he finds in those wayes of sin wherein he lives;
if it were necessary) it is Fully evident, that the main and principal reason of any men Continuance in his impenitency, is not so much any thing he finds in those ways of since wherein he lives;
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no, all that a man can finde, or feele, or feare in sin, will not raise the soule so much as to the first and lowest step of a sound and true repentance, till he hath taken some hold on the covenant of grace,
no, all that a man can find, or feel, or Fear in since, will not raise the soul so much as to the First and lowest step of a found and true Repentance, till he hath taken Some hold on the Covenant of grace,
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So that, howsoever, To beleeve, and to repent, are things much differing in consideration, and also in respect of their objects, it being God, that is beleeved on,
So that, howsoever, To believe, and to Repent, Are things much differing in consideration, and also in respect of their objects, it being God, that is believed on,
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For by that act of the Spirit of grace, by which the soul is turned and acted upon God in beleeving, by the same it is turned away from sin also: which properly is repentance.
For by that act of the Spirit of grace, by which the soul is turned and acted upon God in believing, by the same it is turned away from since also: which properly is Repentance.
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And look, as when a man turns his backe towards the west, and his face towards the East, he doth both the one and the other, not by two distinct motions or turnings of his body,
And look, as when a man turns his back towards the west, and his face towards the East, he does both the one and the other, not by two distinct motions or turnings of his body,
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verse 41. and Beleeving, verse 44. And as Peter in the place cited ( Act. 2. 38.) requires Repentance in the Jewes, to qualifie and fit them for Baptisme:
verse 41. and Believing, verse 44. And as Peter in the place cited (Act. 2. 38.) requires Repentance in the Jews, to qualify and fit them for Baptism:
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17. Yet notwithstanding though (as hath been in effect already said) Repenting and beleeving or depending on God, be but one and the same motion of the soul,
17. Yet notwithstanding though (as hath been in Effect already said) Repenting and believing or depending on God, be but one and the same motion of the soul,
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as a cause or means of it, where he layes it to the charge of the chiefe Priests and Elders, that when they had seen it, that is, that the Publicanes and Harlots had beleeved John in his Ministery,
as a cause or means of it, where he lays it to the charge of the chief Priests and Elders, that when they had seen it, that is, that the Publicans and Harlots had believed John in his Ministry,
but the sense and importance of our Saviours reproofe in this place, seems only this, that their perversenesse and obstinacie in the way of their unbelief was such, that the examples of Publicans and harlots before their eyes, who beleeved on him,
but the sense and importance of our Saviors reproof in this place, seems only this, that their perverseness and obstinacy in the Way of their unbelief was such, that the Examples of Publicans and harlots before their eyes, who believed on him,
So that the Repentance here spoken of, which seems to goe before, and to conduce and dispose toward a full, perfect and complete beleeving, is not that general and solemne Repentance, by which the heart is taken off,
So that the Repentance Here spoken of, which seems to go before, and to conduce and dispose towards a full, perfect and complete believing, is not that general and solemn Repentance, by which the heart is taken off,
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that how sinfull, vile, and unworthy soever a man hath been, or yet is, hee is not therefore bound in conscience, to deferre or put off his beleeving or depending on God, till he hath repented of, and forsaken all his sins:
that how sinful, vile, and unworthy soever a man hath been, or yet is, he is not Therefore bound in conscience, to defer or put off his believing or depending on God, till he hath repented of, and forsaken all his Sins:
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when hee findes his heart touched from heaven, and any desires working in him that way) to leap and spring (as it were) into those everlasting armes of the mercy and faithfulnes of God, which are ever open to embrace and enterteine all those that cast themselves into them,
when he finds his heart touched from heaven, and any Desires working in him that Way) to leap and spring (as it were) into those everlasting arms of the mercy and faithfulness of God, which Are ever open to embrace and entertain all those that cast themselves into them,
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20. In the fifth place (to draw towards a conclusion of this great and important businesse) whereas it was layed in, in the objection, that wicked men are discouraged from expecting any good from God, by those threatnings that are so severely bent against them;
20. In the fifth place (to draw towards a conclusion of this great and important business) whereas it was laid in, in the objection, that wicked men Are discouraged from expecting any good from God, by those threatenings that Are so severely bent against them;
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to this I answere, that all threatnings whatsoever, that are gone out of the mouth of God against sinfull and wicked men, have no longer power over them,
to this I answer, that all threatenings whatsoever, that Are gone out of the Mouth of God against sinful and wicked men, have no longer power over them,
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Their power this way is somewhat like that power of censure and excommunication that was given Paul, concerning which, he speaks thus. 2 Cor. 13. 8. We can doe nothing (by any power given us) against the truth, but for the truth:
Their power this Way is somewhat like that power of censure and excommunication that was given Paul, Concerning which, he speaks thus. 2 Cor. 13. 8. We can do nothing (by any power given us) against the truth, but for the truth:
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as if he should say, whilst you walke orderly, & as becōmeth the Gospel of Christ (which is the Word of truth) I have no power, to judge, censure, or cast you out:
as if he should say, while you walk orderly, & as becomes the Gospel of christ (which is the Word of truth) I have no power, to judge, censure, or cast you out:
whilst men goe on in the contempt of the Gospel, and despise that great salvation which is tendered unto them in Jesus Christ, these threatnings have power to judge, censure,
while men go on in the contempt of the Gospel, and despise that great salvation which is tendered unto them in jesus christ, these threatenings have power to judge, censure,
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So that now such threatnings, are no grounds at all of discouragement to wicked men from beleeving or depending on God, no more then the power of the spirituall sword we spake of, that was given to Paul and the rest of the Apostles,
So that now such threatenings, Are no grounds At all of discouragement to wicked men from believing or depending on God, no more then the power of the spiritual sword we spoke of, that was given to Paul and the rest of the Apostles,
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Nay, as this power in the Apostles, was so far from being a discouragement to such men, from walking answerably to the Gospel, that it was a special encouragement thereunto:
Nay, as this power in the Apostles, was so Far from being a discouragement to such men, from walking answerably to the Gospel, that it was a special encouragement thereunto:
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in as much as by reason thereof, they had this recompence and reward added unto their obedience and repentance, that they escaped the edge of that sword, which wounded the souls of others:
in as much as by reason thereof, they had this recompense and reward added unto their Obedience and Repentance, that they escaped the edge of that sword, which wounded the Souls of Others:
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so the threatnings we speak of, that are made out against wicked men in the Scriptures, are in this respect, rather matter of incouragement then discouragemēt unto them,
so the threatenings we speak of, that Are made out against wicked men in the Scriptures, Are in this respect, rather matter of encouragement then discouragement unto them,
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they shall be delivered thereby out of the danger of those threatnings, which will doe terrible execution upon others, that shall persist in their unbeliefe.
they shall be Delivered thereby out of the danger of those threatenings, which will do terrible execution upon Others, that shall persist in their unbelief.
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21. Nay (to goe yet one step further) the threatnings we have now under consideration, are not onely matter of encouragement to wicked men, to move them to beleeve,
21. Nay (to go yet one step further) the threatenings we have now under consideration, Are not only matter of encouragement to wicked men, to move them to believe,
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and depend on God, but (that which is much more) they impose the greatest, the deepest, the most absolute and peremptory necessitie upon them, that they are capable of, for beleeving.
and depend on God, but (that which is much more) they impose the greatest, the Deepest, the most absolute and peremptory necessity upon them, that they Are capable of, for believing.
They certifie the soules and consciences of men, that there is (as we use to say) no way with them but one, nothing but the vengeance of eternall fire to be looked for, except they beleeve. We have a saying:
They certify the Souls and Consciences of men, that there is (as we use to say) no Way with them but one, nothing but the vengeance of Eternal fire to be looked for, except they believe. We have a saying:
Ingens telum necessitas: necessitie is a great weapon, and will put men upon, and strengthen men to atchieve and performe many great enterprises & actions, which without such an advantage, they neither would have adventured upon,
Ingens telum Necessity: necessity is a great weapon, and will put men upon, and strengthen men to achieve and perform many great enterprises & actions, which without such an advantage, they neither would have adventured upon,
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And I make no question, but that the terrour of the threatnings of God, and the dreadfull and utmost necessitie they lay upon men to provide for the things of their peace, have contributed and conduced much to the Faith (and consequently to the salvation) of many whose rest is now glorious in the Heavens.
And I make no question, but that the terror of the threatenings of God, and the dreadful and utmost necessity they lay upon men to provide for the things of their peace, have contributed and conduced much to the Faith (and consequently to the salvation) of many whose rest is now glorious in the Heavens.
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Therefore (doubtlesse) the threatnings of God against wicked persons, rightly apprehended and considered, are no waies hinderances or discouragments unto such men, from or about beleeving or depending on God.
Therefore (doubtless) the threatenings of God against wicked Persons, rightly apprehended and considered, Are no ways hindrances or discouragements unto such men, from or about believing or depending on God.
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22. But in the sixt and last place (to finish all with the addition of a few words more) to that branch of the objection, wherein the hope, trust and dependence of wicked men on God, were said to be rejected by God, from whence it was argued and concluded, that such had no right to beleeve or depend on God,
22. But in the sixt and last place (to finish all with the addition of a few words more) to that branch of the objection, wherein the hope, trust and dependence of wicked men on God, were said to be rejected by God, from whence it was argued and concluded, that such had no right to believe or depend on God,
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and yet miscarry and be rejected (as was granted before) yet is there a trust and dependence on God also, which will secure the greatest sinner under Heaven from Death and Condemnation,
and yet miscarry and be rejected (as was granted before) yet is there a trust and dependence on God also, which will secure the greatest sinner under Heaven from Death and Condemnation,
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That Faith which is required of men, being yet in their sinnes, and under the power of darknes, which therefore they have a sufficient right unto (as hath been already proved) did they addresse themselves unto God with it, this would strike that great stroke for their souls, this would make them heires of that immortall and undefiled inheritance,
That Faith which is required of men, being yet in their Sins, and under the power of darkness, which Therefore they have a sufficient right unto (as hath been already proved) did they address themselves unto God with it, this would strike that great stroke for their Souls, this would make them Heirs of that immortal and undefiled inheritance,
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23. It were unseasonable altogether (I conceive) upon this occasion only, to enter upon a just discussion or examination of all differences between the one and the other:
23. It were unseasonable altogether (I conceive) upon this occasion only, to enter upon a just discussion or examination of all differences between the one and the other:
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wee have sufficiently (I trust) made good the tenor and substance of the motive propounded, to quicken and stirre you up (and withall to incourage you to depend upon God) against those intanglements and colours of feare, that were presented unto you in the objection,
we have sufficiently (I trust) made good the tenor and substance of the motive propounded, to quicken and stir you up (and withal to encourage you to depend upon God) against those entanglements and colours of Fear, that were presented unto you in the objection,
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neither sinfulnesse of nature, nor sinfulnesse of life, nor any weaknesse or unworthinesse whatsoever cleaving to you, that considering the golden scepter of Grace, held out unto you in the Gospel, with so much freenesse,
neither sinfulness of nature, nor sinfulness of life, nor any weakness or unworthiness whatsoever cleaving to you, that considering the golden sceptre of Grace, held out unto you in the Gospel, with so much freeness,
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and love, and mercy powred out, needs be the least discouragement or weakning of hand unto you, from making your dependence, whole and intire, strong and glorious, upon God.
and love, and mercy poured out, needs be the least discouragement or weakening of hand unto you, from making your dependence, Whole and entire, strong and glorious, upon God.
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and neere concernment as well to the present, as future peace of your souls, only untill you come at some full fountaine of these waters, where you may quench your thirst throughly, I shall be willing to give you a taste of one maine difference, between that kinde of Faith and dependence on God, which will open the doore,
and near concernment as well to the present, as future peace of your Souls, only until you come At Some full fountain of these waters, where you may quench your thirst thoroughly, I shall be willing to give you a taste of one main difference, between that kind of Faith and dependence on God, which will open the door,
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or is accompanied and attended (as it were) in the production or birth of it, with such knowledge, is that great and sacred dependence, which ingageth the Almightie to his creature,
or is accompanied and attended (as it were) in the production or birth of it, with such knowledge, is that great and sacred dependence, which engageth the Almighty to his creature,
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This is life eternall (saith our Saviour, to his Father, in that solemne Prayer of his, a little before his death, Joh. 17. 3.) That they know thee, the only true God,
This is life Eternal (Says our Saviour, to his Father, in that solemn Prayer of his, a little before his death, John 17. 3.) That they know thee, the only true God,
Now then if the true knowledge of God, and of Christ (for the one cannot be knowne aright without the other) be an unquestionable means of eternall life, it must be this means,
Now then if the true knowledge of God, and of christ (for the one cannot be known aright without the other) be an unquestionable means of Eternal life, it must be this means,
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Marke 16. 16, &c. Therefore that faith or dependence on God, which ariseth from such a knowledge, must needs be the true Faith, which is accompanied with the favour of God, and with salvation:
Mark 16. 16, etc. Therefore that faith or dependence on God, which arises from such a knowledge, must needs be the true Faith, which is accompanied with the favour of God, and with salvation:
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as Psal. 18. 41. 42. Matth. 7. 22. 26. &c. It were easie to demonstrate, that they were assisted and strengthened in their raising and production, by the ignorance of God found in the hearts of those, who are said so to have relyed or trusted on him.
as Psalm 18. 41. 42. Matthew 7. 22. 26. etc. It were easy to demonstrate, that they were assisted and strengthened in their raising and production, by the ignorance of God found in the hearts of those, who Are said so to have relied or trusted on him.
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Now the Scripture teacheth expresly, that he that hateth his brother, is in darknesse, and walketh in darknesse, 1 Joh. 2. 11. that is, is in a worse condition then he thinks,
Now the Scripture Teaches expressly, that he that hates his brother, is in darkness, and walks in darkness, 1 John 2. 11. that is, is in a Worse condition then he thinks,
Now concerning such, the Scripture also speaketh plainly, That whosoever sinneth (willingly, and against light and knowledge) hath not seen him (that is, God) neither hath knowne him, that is, hath not had so much as a cleer sight or enterview of him, much lesse any setled, experienced,
Now Concerning such, the Scripture also speaks plainly, That whosoever Sinneth (willingly, and against Light and knowledge) hath not seen him (that is, God) neither hath known him, that is, hath not had so much as a clear sighed or interview of him, much less any settled, experienced,
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as on the contrary, when men will claime friendship and acquaintance with God, and will needs depend upon him for favour, out of ignorant and fond imaginations and perswasions of him, such claimes and dependences are still rejected, and cast out by him.
as on the contrary, when men will claim friendship and acquaintance with God, and will needs depend upon him for favour, out of ignorant and found Imaginations and persuasions of him, such claims and dependences Are still rejected, and cast out by him.
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The reason hereof may well be that which the Apostle delivers, and laies down, Rom. 11. 16. as a ground or principle, upon wch God builds many other of the wayes of his providence and dispensations in the world:
The reason hereof may well be that which the Apostle delivers, and lays down, Rom. 11. 16. as a ground or principle, upon which God builds many other of the ways of his providence and dispensations in the world:
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14. So if the root of our dependence on God be holy, that is, if this dependence springs and shoots (as it were) out of righteous thoughts and apprehensions of God,
14. So if the root of our dependence on God be holy, that is, if this dependence springs and shoots (as it were) out of righteous thoughts and apprehensions of God,
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the wicked, of whom David speaks Psal. 50. 16. is said, verse 21. to have this conceit or thought of God, that hee is altogether such an one as himself, that is, that he likes and approves those wayes and practises of sin, wherein hee was ingaged and hardened, as well as himself did.
the wicked, of whom David speaks Psalm 50. 16. is said, verse 21. to have this conceit or Thought of God, that he is altogether such an one as himself, that is, that he likes and approves those ways and practises of since, wherein he was engaged and hardened, as well as himself did.
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He that heareth my words, and doth them not, shall be likened unto a foolish builder, which built his house upon the sand, &c. That hope or expectation of salvation,
He that hears my words, and does them not, shall be likened unto a foolish builder, which built his house upon the sand, etc. That hope or expectation of salvation,
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or favour from God, which all men whatsoever, professing Christianity, take unto themselves more or lesse, is compared to a house wherein a man dwells:
or favour from God, which all men whatsoever, professing Christianity, take unto themselves more or less, is compared to a house wherein a man dwells:
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so doth the hope of finding favour with God, and of obtaining salvation by Christ, arme and fence the souls and consciences of men, from the spiritual annoyances and inconveniences of their sins,
so does the hope of finding favour with God, and of obtaining salvation by christ, arm and fence the Souls and Consciences of men, from the spiritual annoyances and inconveniences of their Sins,
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they were not able with any tolerable peace or comfort of their lives, to beare the fiery and terrible assaults and incursions of the feares of hell and damnation, which would ever and anon be breaking in upon them, had they not some hope of salvation, to guard and fence their consciences withal.
they were not able with any tolerable peace or Comfort of their lives, to bear the fiery and terrible assaults and incursions of the fears of hell and damnation, which would ever and anon be breaking in upon them, had they not Some hope of salvation, to guard and fence their Consciences withal.
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Therefore there is a kind of necessity lying upon all men, to build themselves such spirituall houses as these, that is, to raise some hope & dependence on God, in themselves:
Therefore there is a kind of necessity lying upon all men, to built themselves such spiritual houses as these, that is, to raise Some hope & dependence on God, in themselves:
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But (saith our Saviour, in effect) as he should shew himselfe a very weake and foolish man, that could build himselfe a materiall house to dwell in, upon the sand, which is a loose matter,
But (Says our Saviour, in Effect) as he should show himself a very weak and foolish man, that could built himself a material house to dwell in, upon the sand, which is a lose matter,
So is that man very unwise in his generation, that builds any hope or dependence on God for protection or deliverance in any kinde, upon any such opinion and perswasion of him, that he should tolerate and connive at,
So is that man very unwise in his generation, that builds any hope or dependence on God for protection or deliverance in any kind, upon any such opinion and persuasion of him, that he should tolerate and connive At,
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or any wayes approve or countenance such as shall despise the words of my mouth, that shall onely give me the hearing of my righteous Lawes and Commandements in the Gospel,
or any ways approve or countenance such as shall despise the words of my Mouth, that shall only give me the hearing of my righteous Laws and commandments in the Gospel,
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28. So againe, if the root of a mans hope or dependence on God for life and salvation, shall be any such opinion of him as this, that he will set my good workes against my evill, my righteousnesse against my fin,
28. So again, if the root of a men hope or dependence on God for life and salvation, shall be any such opinion of him as this, that he will Set my good works against my evil, my righteousness against my fin,
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and by, and through Jesus Christ alone, this root being rottennesse, the blossome of it (my hope or dependence on God) shall mount up as dust before the winde (to allude to the Prophets expression.
and by, and through jesus christ alone, this root being rottenness, the blossom of it (my hope or dependence on God) shall mount up as dust before the wind (to allude to the prophets expression.
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To depend upon God upon any lying and false apprehensions of him, is as if a riotous person, and drunken companion, being in danger of the laws for some misdemeanour or other, should come to a great man, of a grave, sober,
To depend upon God upon any lying and false apprehensions of him, is as if a riotous person, and drunken Companion, being in danger of the laws for Some misdemeanour or other, should come to a great man, of a grave, Sobrium,
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and consequently be utterly rejected by him? so what conceit or apprehension soever it is, that any man shall take unto himselfe concerning God, otherwise then according to truth,
and consequently be utterly rejected by him? so what conceit or apprehension soever it is, that any man shall take unto himself Concerning God, otherwise then according to truth,
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and shall strengthen and encourage his soul thereby to stay himself, or to depend upon him, shall rather profane that glorious and fearefull Name, the Lord his God,
and shall strengthen and encourage his soul thereby to stay himself, or to depend upon him, shall rather profane that glorious and fearful Name, the Lord his God,
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and dependence on God, be built upon this rock, the knowledge of God in Christ, that is, a setled, inward and unfained perswasion or apprehension of God, that he will for his Sonne Christs sake alone, without mediation of any other cōsideration, qualification, preparation or motive whatsoever,
and dependence on God, be built upon this rock, the knowledge of God in christ, that is, a settled, inward and unfeigned persuasion or apprehension of God, that he will for his Son Christ sake alone, without mediation of any other consideration, qualification, preparation or motive whatsoever,
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nay, and against the mediation of any consideration, qualification, preparation or motive whatsoever, for destruction and death, will imbrace with his love,
nay, and against the mediation of any consideration, qualification, preparation or motive whatsoever, for destruction and death, will embrace with his love,
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30. It is true, hope and dependence upon God may (I conceive) be lawfully & safely built upon other foundations then this, I meane upon some other veine,
30. It is true, hope and dependence upon God may (I conceive) be lawfully & safely built upon other foundations then this, I mean upon Some other vein,
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or stream of this knowledge of God in Christ (besides this maine and masterstream described) if men be of a spirituall dexteritie and exactnesse, to make due application of such knowledge, upon such occasions. As for example:
or stream of this knowledge of God in christ (beside this main and masterstream described) if men be of a spiritual dexterity and exactness, to make due application of such knowledge, upon such occasions. As for Exampl:
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if a man hath the testimony of his own conscience, witnessing unto him in the holy Ghost, that he hath for any space of time walked before God, with all faithfulnesse and uprightnesse of heart, without hypocrisy, this (doubtlesse) is a sufficient and lawfull foundation, wheron to raise a hope and dependence upon God for salvation, I meane for salvation by Christ,
if a man hath the testimony of his own conscience, witnessing unto him in the holy Ghost, that he hath for any Molle of time walked before God, with all faithfulness and uprightness of heart, without hypocrisy, this (doubtless) is a sufficient and lawful Foundation, whereon to raise a hope and dependence upon God for salvation, I mean for salvation by christ,
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because God hath promised salvation to such, I mean to those that walk before him in wayes of faithfulnesse, integritie, &c. and (no question) God may be safely depended upon for whatsoever he promiseth, according to the termes and conditions of his promise.
Because God hath promised salvation to such, I mean to those that walk before him in ways of faithfulness, integrity, etc. and (no question) God may be safely depended upon for whatsoever he promises, according to the terms and conditions of his promise.
So, for the same reason, if a man truely loves God, or the brethren (as the scripture speaketh) he may hereupon lawfully and safely depend upon God for salvation,
So, for the same reason, if a man truly loves God, or the brothers (as the scripture speaks) he may hereupon lawfully and safely depend upon God for salvation,
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and such like branches, or lesser streams of the knowledge of God in Christ, and that body (as it were) or maine stream thereof, lately mentioned, in respect of advantage and commodiousnesse, to raise our hope or dependence on God upon.
and such like branches, or lesser streams of the knowledge of God in christ, and that body (as it were) or main stream thereof, lately mentioned, in respect of advantage and commodiousness, to raise our hope or dependence on God upon.
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First, a man can very hardly (if at all) come at any of these particular branches of this knowledge, to make foundations of them, of his trust or dependence upon God,
First, a man can very hardly (if At all) come At any of these particular branches of this knowledge, to make foundations of them, of his trust or dependence upon God,
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yea and against any other cōsineration whatsoever, will give life and salvation to all those without exception, that through Christ shall trust in him.
yea and against any other consineration whatsoever, will give life and salvation to all those without exception, that through christ shall trust in him.
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before he can come at any of those inferiour grounds mentioned to build upon, as either the testimony of his conscience touching his faithfulnesse and uprightnesse before God,
before he can come At any of those inferior grounds mentioned to built upon, as either the testimony of his conscience touching his faithfulness and uprightness before God,
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or a sense of his unfained love to God or men, or a perswasion of his personal salvation, &c. namely upon this great foundation of truth, That whosoever through Christ shall beleeve on God, shall be saved (which is before a man at all times.) And is it not wisedom to take the first opportunitie we can come at, to build our dependences upon God?
or a sense of his unfeigned love to God or men, or a persuasion of his personal salvation, etc. namely upon this great Foundation of truth, That whosoever through christ shall believe on God, shall be saved (which is before a man At all times.) And is it not Wisdom to take the First opportunity we can come At, to built our dependences upon God?
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if not onely, most men labour, as it were, in the fire, to build and settle their hope and dependence on God for salvation) are very hard to be distinctly, cleerly,
if not only, most men labour, as it were, in the fire, to built and settle their hope and dependence on God for salvation) Are very hard to be distinctly, clearly,
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they are very few that can or dare cōclude with any confidence, that their uprightnesse is an uprightnes of that kind of perfection, which God hath sealed for an infallible pledge or sign of salvation to ensue.
they Are very few that can or Dare conclude with any confidence, that their uprightness is an uprightness of that kind of perfection, which God hath sealed for an infallible pledge or Signen of salvation to ensue.
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how rare a thing is it, to finde either a man or woman, so fully satisfied touching the truth of such an affection in themselves, that they are able to build upon it a quiet and composed hope of salvation? And even of those that seem to build with most peace and confidence this way;
how rare a thing is it, to find either a man or woman, so Fully satisfied touching the truth of such an affection in themselves, that they Are able to built upon it a quiet and composed hope of salvation? And even of those that seem to built with most peace and confidence this Way;
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and depending upon God, are so tickle & slippery, so obnoxious to jealousies, doubtings and fears, is because though the rule be as certainly true here,
and depending upon God, Are so tickle & slippery, so obnoxious to jealousies, doubtings and fears, is Because though the Rule be as Certainly true Here,
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or that truely loves God, shall be saved, as it is, that hee shall be saved, who truly beleeves, that God for Christs sake will save all those, that by him come unto him) yet the application of it is much more difficult and uncertain.
or that truly loves God, shall be saved, as it is, that he shall be saved, who truly believes, that God for Christ sake will save all those, that by him come unto him) yet the application of it is much more difficult and uncertain.
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because to the due application of such rules (without which no hope, or dependence on God can with safety be built upon them) there is required a cleere and satisfying knowledge of more particulars (yea,
Because to the due application of such rules (without which no hope, or dependence on God can with safety be built upon them) there is required a clear and satisfying knowledge of more particulars (yea,
Before I can build any setled and stedy dependence upon God for salvation, upon this ground (or rule) that I truly love the Brethren (that is, the Saints and servants of God) I must be cleerly resolved,
Before I can built any settled and steady dependence upon God for salvation, upon this ground (or Rule) that I truly love the Brothers (that is, the Saints and Servants of God) I must be clearly resolved,
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and of that very kind (& none other) which God hath sanctified for an evidence and seal of salvation, wherein how difficult a thing it is (even above measure) to gaine any such satisfaction,
and of that very kind (& none other) which God hath sanctified for an evidence and seal of salvation, wherein how difficult a thing it is (even above measure) to gain any such satisfaction,
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But to build upon that maine ground mentioned, that whosoever beleeves in God through Christ, shall be saved (and that with the richest and deepest assurance) satisfaction in these two things only will abundantly suffice.
But to built upon that main ground mentioned, that whosoever believes in God through christ, shall be saved (and that with the Richest and Deepest assurance) satisfaction in these two things only will abundantly suffice.
He that hath a well grounded securitie in himselfe touching these two particulars onely, may safely build unto himself a hope and dependence upon God, for salvation.
He that hath a well grounded security in himself touching these two particulars only, may safely built unto himself a hope and dependence upon God, for salvation.
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For what should hinder him? or whereof can hee be afraid? Hee that certainly knows, that a man is justified (and consequently saved) by the faith of Jesus Christ, cannot but beleeve in Jesus Christ, that he may be justified (and so saved) Gal. 2. 16. Neither can he (at least with any reason) doubt more of his beleeving, then of his knowledge:
For what should hinder him? or whereof can he be afraid? He that Certainly knows, that a man is justified (and consequently saved) by the faith of jesus christ, cannot but believe in jesus christ, that he may be justified (and so saved) Gal. 2. 16. Neither can he (At least with any reason) doubt more of his believing, then of his knowledge:
So that without controversie, the great and maine promise of the Gospel, that whosoever beleeves on Jesus Christ (or on God through Christ) shall be saved, is both a readier and cleerer,
So that without controversy, the great and main promise of the Gospel, that whosoever believes on jesus christ (or on God through christ) shall be saved, is both a Readier and clearer,
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and willing I am, to discharge both you and my self, you from hearing, and my self from speaking more of this subject for the present, upon the warrant of those meditations. FINIS.
and willing I am, to discharge both you and my self, you from hearing, and my self from speaking more of this Subject for the present, upon the warrant of those meditations. FINIS.
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