Israels prayer in time of trouble with Gods gracious answer thereunto, or, An explication of the 14th chapter of the Prophet Hosea in seven sermons preached upon so many days of solemn humiliation / by Edward Reynolds ...
Deut. 2•. 1•, 17. Contrary unto which two blessings 〈 … 〉 in our Prophet two Iudgments threatned against him for his sins, chap. 13 ▪ 15, 16. Though he be fruitful amongst his brethren, an East wind shall come, the wind of the Lord shall come up from the Wilderness,
Deuteronomy 2•. 1•, 17. Contrary unto which two blessings 〈 … 〉 in our Prophet two Judgments threatened against him for his Sins, chap. 13 ▪ 15, 16. Though he be fruitful among his brothers, an East wind shall come, the wind of the Lord shall come up from the Wilderness,
And throughout the whole Prophecy (if you read and observe it) you will find the Judgments of God against Ephraim to be expressed by weeds, emptiness, barrenness, dryness of roots, of fruits, of branches, of springs,
And throughout the Whole Prophecy (if you read and observe it) you will find the Judgments of God against Ephraim to be expressed by weeds, emptiness, Barrenness, dryness of roots, of fruits, of branches, of springs,
and by a curse upon their Children, as on the other side the blessing here in this Chapter renewed unto Ephraim repenting, are all expressed by Metaphors of fruitfulness, ver. 5, 6, 7 ▪
and by a curse upon their Children, as on the other side the blessing Here in this Chapter renewed unto Ephraim repenting, Are all expressed by Metaphors of fruitfulness, ver. 5, 6, 7 ▪
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〈 … 〉 two woful Iudgments, against the fruitfulness of their springs, and the fruitfulness of their wombs, by the desolations of a bloody sword, our Prophet taketh occasion once more for all, to awaken and drive them to a timely repentance, that so they may recover the blessing of their name, Ephraim may be Ephraim again, a plentiful, a fruitful, a flourishing people.
〈 … 〉 two woeful Judgments, against the fruitfulness of their springs, and the fruitfulness of their wombs, by the desolations of a bloody sword, our Prophet Takes occasion once more for all, to awaken and drive them to a timely Repentance, that so they may recover the blessing of their name, Ephraim may be Ephraim again, a plentiful, a fruitful, a flourishing people.
That when Gods Iudgments are in the earth, they would then at least set themselves to learn righteousness, that they may wash their feet in the blood of the wicked.
That when God's Judgments Are in the earth, they would then At least Set themselves to Learn righteousness, that they may wash their feet in the blood of the wicked.
fruitfulness of the womb, abundance of people. But our misery is, that the abundance of our sins hath mightily outvied the abundance both of our plenty and of our people:
fruitfulness of the womb, abundance of people. But our misery is, that the abundance of our Sins hath mightily outvied the abundance both of our plenty and of our people:
It is but a very little while since the Lord seemed to call for a Northwind, as he doth here for an East-wind, two Armies there met, ready to look one another in the Face;
It is but a very little while since the Lord seemed to call for a Northwind, as he does Here for an East wind, two Armies there met, ready to look one Another in the Face;
He seems once more to be drawing of a Sword, and having in vain hewed us by his Prophets, as he complains, chap. 6.5. to try whether hewing us by his Iudgments will work upon us.
He seems once more to be drawing of a Sword, and having in vain hewed us by his prophets, as he complains, chap. 6.5. to try whither hewing us by his Judgments will work upon us.
Before we come to the particulars of the Invitation, let us first briefly observe, That in the midst of Iudgments proposed against sinners that are obstinate, God doth reserve and proclaim Mercy unto sinners that are penitent. When a Consumption is decreed,
Before we come to the particulars of the Invitation, let us First briefly observe, That in the midst of Judgments proposed against Sinners that Are obstinate, God does reserve and proclaim Mercy unto Sinners that Are penitent. When a Consumption is decreed,
When the Lord is coming out of his place to punish the Inhabitants of the Earth for their iniquity, he calls upon his people to hide themselves in their chambers, until the indignation be overpast, Isai. 26.20, 21. The Angel which was sent to destroy Sodom, had withall a Commission to deliver Lot, Genes. 19.15. God made full provision for those who mourned for publick abominations before he gave order to destroy the rest, Ezek. 9.4, 6. Men in their wrath will many times rather strike a friend then spare a foe:
When the Lord is coming out of his place to Punish the Inhabitants of the Earth for their iniquity, he calls upon his people to hide themselves in their chambers, until the Indignation be overpast, Isaiah 26.20, 21. The Angel which was sent to destroy Sodom, had withal a Commission to deliver Lot, Genesis. 19.15. God made full provision for those who mourned for public abominations before he gave order to destroy the rest, Ezekiel 9.4, 6. Men in their wrath will many times rather strike a friend then spare a foe:
Yea God seeks for such, Ezek. 22.30. and complains when they cannot be found, Ezek. 13, 5. And if he deliver others for them, certainly he will not destroy them for others.
Yea God seeks for such, Ezekiel 22.30. and complains when they cannot be found, Ezekiel 13, 5. And if he deliver Others for them, Certainly he will not destroy them for Others.
How ever it go with the world and with wicked men, it shall go well with the righteous, there shall be a Sanctuary for them when others stumble, and they shall pass through the fire,
How ever it go with the world and with wicked men, it shall go well with the righteous, there shall be a Sanctuary for them when Others Stumble, and they shall pass through the fire,
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when others are consumed by it, Isa. 3.10, 11. Isai. 8.14, 15, 16. Zech. 13.8, 9. Reasons hereof are, Gods Iustice, he will not punish the righteous with the wicked;
when Others Are consumed by it, Isaiah 3.10, 11. Isaiah 8.14, 15, 16. Zechariah 13.8, 9. Reasons hereof Are, God's justice, he will not Punish the righteous with the wicked;
he will have it appear that there is a difference between him that serveth God, and him that serveth him not, Gen. 18.23 Mal. 3.18. Gods love unto his people.
he will have it appear that there is a difference between him that serves God, and him that serves him not, Gen. 18.23 Malachi 3.18. God's love unto his people.
In a great fire, and devouring trouble (such as is threatened there, Chap. 4.1.) property alone is a ground of care, a man would willingly save and secure that which is his own,
In a great fire, and devouring trouble (such as is threatened there, Chap. 4.1.) property alone is a ground of care, a man would willingly save and secure that which is his own,
Never a worse son then Absalom, and yet how doth David give a charge to the Commanders to have him spared? How inquisitive after his safety? How passionately and unseasonably mournful upon the news of his death? But if any child be more a jewel then another, certainly it is a dutiful childe, who hath not onely an interest in our love by Nature, but by obedience. All these grounds of care and protection for Gods people in trouble are here expressed, property, they are mine; preciousness, they are jewels, treasures, ornaments unto me.
Never a Worse son then Absalom, and yet how does David give a charge to the Commanders to have him spared? How inquisitive After his safety? How passionately and unseasonably mournful upon the news of his death? But if any child be more a jewel then Another, Certainly it is a dutiful child, who hath not only an Interest in our love by Nature, but by Obedience. All these grounds of care and protection for God's people in trouble Are Here expressed, property, they Are mine; preciousness, they Are Jewels, treasures, Ornament unto me.
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Relation, they are sons; usefulness, they are sons that serve, none could look on a thing so many ways lovely with the same eye as upon a professed and provoking Enemy.
Relation, they Are Sons; usefulness, they Are Sons that serve, none could look on a thing so many ways lovely with the same eye as upon a professed and provoking Enemy.
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But it may be objected, Doth not Solomon say, that all things happen alike unto all? and that no man can know love or hatred by that which is before him? Eccles. 9.1, 2. And is it not certain and common, that in publick desolations good as well as bad do perish? Doth not the Sword devour as well one as another?
But it may be objected, Does not Solomon say, that all things happen alike unto all? and that no man can know love or hatred by that which is before him? Eccles. 9.1, 2. And is it not certain and Common, that in public desolations good as well as bad do perish? Does not the Sword devour as well one as Another?
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then the sins of his professed enemies. Because they expose his name to the more contempt, 2 Sam. 12.14. and are committed against the greater love, Amos 3.2. and he hath future judgment for the wicked, and therefore usually beginneth here at his own sanctuary, Ezek. 9.6. 1 Pet. 4.17.
then the Sins of his professed enemies. Because they expose his name to the more contempt, 2 Sam. 12.14. and Are committed against the greater love, Amos 3.2. and he hath future judgement for the wicked, and Therefore usually begins Here At his own sanctuary, Ezekiel 9.6. 1 Pet. 4.17.
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yet there is a great difference in this seeming equality, the same affliction having like the Pillar that went before Israel, a light side towards Gods people,
yet there is a great difference in this seeming equality, the same affliction having like the Pillar that went before Israel, a Light side towards God's people,
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and a dark side toward the Egyptians, God usually recompencing the outward evils of his people with more plentiful evidences of inward and spiritual joy.
and a dark side towards the egyptians, God usually recompensing the outward evils of his people with more plentiful evidences of inward and spiritual joy.
A good man may be in great darkness as well as a wicked man, but in that case he hath the name of God to stay himself upon, which no wicked man in the world hath, Isa. 50, 10. The metal and the dross go both into the fire together,
A good man may be in great darkness as well as a wicked man, but in that case he hath the name of God to stay himself upon, which no wicked man in the world hath, Isaiah 50, 10. The metal and the dross go both into the fire together,
That mercies should not win us, that judgment should not awaken us: that the rod should speak, and we not hear, Mic. 6.9. That the fire should burn, and we not feel, Isa. 42.25. That desolation should be threatned, and we not instructed, Jer. 6.8. That the hand of God should be lifted up, and we not see it, Isa. 26.11. That darkness should be upon us, & we not give glory to God, Jer. 13.6.
That Mercies should not win us, that judgement should not awaken us: that the rod should speak, and we not hear, Mic. 6.9. That the fire should burn, and we not feel, Isaiah 42.25. That desolation should be threatened, and we not instructed, Jer. 6.8. That the hand of God should be lifted up, and we not see it, Isaiah 26.11. That darkness should be upon us, & we not give glory to God, Jer. 13.6.
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& amongst those one special one is, that we shall not be tempted above what we are able, 1 Cor. 10.13. neither are there indeed any distresses against which there is not a refuge and escape for penitent sinners unto some promise or other.
& among those one special one is, that we shall not be tempted above what we Are able, 1 Cor. 10.13. neither Are there indeed any Distresses against which there is not a refuge and escape for penitent Sinners unto Some promise or other.
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then will I hear from heaven, and will forgive their sin, and wil heal their Land. 2 Chron. 7.13.14. Against sicknes, the Lord will strengthen him upon the bed of languishing, and make all his bed in his sicknes, Psa. 41.3. Against poverty. When the poor and needy seek water and there is none, I the Lord will hear them, &c. Isa. 41.17. Psal. 68.10. Against want of friends. When my father and mother forsake me, then the Lord will take me up, Psal. 27.10. Psal. 72.12. Against oppression and imprisonment. He executeth judgement for the oppressed, he looseth the prisoners. Psal. 146.7. Against whatsoever plague or trouble. 1 King. 8.37.38, 39. He is the God of All consolation, how disconsolate soever a mans condition is in any kind;
then will I hear from heaven, and will forgive their since, and will heal their Land. 2 Chronicles 7.13.14. Against sickness, the Lord will strengthen him upon the Bed of languishing, and make all his Bed in his sickness, Psa. 41.3. Against poverty. When the poor and needy seek water and there is none, I the Lord will hear them, etc. Isaiah 41.17. Psalm 68.10. Against want of Friends. When my father and mother forsake me, then the Lord will take me up, Psalm 27.10. Psalm 72.12. Against oppression and imprisonment. He Executeth judgement for the oppressed, he loses the Prisoners. Psalm 146.7. Against whatsoever plague or trouble. 1 King. 8.37.38, 39. He is the God of All consolation, how disconsolate soever a men condition is in any kind;
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not meerly philosophicall to some low and generall dictates of Reason, such as Aristotle, or Plato, or Epictetus, or Plutarch, or the like heathen Moralists could furnish us withall, without self-deniall, lowlinesse of spirit, or faith in Christ.
not merely philosophical to Some low and general dictates of Reason, such as Aristotle, or Plato, or Epictetus, or Plutarch, or the like heathen Moralists could furnish us withal, without self-denial, lowliness of Spirit, or faith in christ.
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By the force of compulsory impressions, like that of Pharaoh and Israel in the wildernes. Promises on the Rack, and pride when there was respite again, thawing in the Sun, and freezing in the shade;
By the force of compulsory impressions, like that of Pharaoh and Israel in the Wilderness. Promises on the Rack, and pride when there was respite again, thawing in the Sun, and freezing in the shade;
melting in the •urnace, and out of it returning unto hardnes again, like the Prophets Cake, burnt on the one side, and dough on the other. But it must be,
melting in the •urnace, and out of it returning unto hardness again, like the prophets Cake, burned on the one side, and dough on the other. But it must be,
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Secondly, usque ad Dominum, so much the originall word NONLATINALPHABET importeth. A full, through constant, continued conversion, with a whole, a fixed, a rooted, an united,
Secondly, usque ad Dominum, so much the original word imports. A full, through constant, continued conversion, with a Whole, a fixed, a rooted, an united,
As the beam of the Sun shining on fire, doth discourage the burning of that: so the shining of Gods mercies on us, should dishearten, and extinguish lust in us.
As the beam of the Sun shining on fire, does discourage the burning of that: so the shining of God's Mercies on us, should dishearten, and extinguish lust in us.
as if thou hadst had no sins to procure these judgements, or no sence to feel them? as if there were agreements, and sealed covenants between thee and the sword that it should not touch thee? If thou be falling, is it not high time to consider thy wayes? to search and to judge thy self? to have thine eyes like the windows of Solomons Temple Broad inwards, to find out thine own provocations,
as if thou Hadst had no Sins to procure these Judgments, or no sense to feel them? as if there were agreements, and sealed Covenants between thee and the sword that it should not touch thee? If thou be falling, is it not high time to Consider thy ways? to search and to judge thy self? to have thine eyes like the windows of Solomons Temple Broad inward, to find out thine own provocations,
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If we felt nothing but fears, they might make us despair if nothing but mercies they would make us secure. If the whole year were Summer, the sap of the earth would be exhausted;
If we felt nothing but fears, they might make us despair if nothing but Mercies they would make us secure. If the Whole year were Summer, the sap of the earth would be exhausted;
Secondly, a particular form, what words they should take, or a petition drawn to their hands, Take away all iniquitie ▪ &c. Of the former of these I shall speak but a word.
Secondly, a particular from, what words they should take, or a petition drawn to their hands, Take away all iniquity ▪ etc. Of the former of these I shall speak but a word.
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and this phrase seemeth to import these three things. 1. We must attend unto his will, as the Rule of our prayers. 2. We must attend unto his precepts, and promises, as the Matter of our prayers. 3. We must attend unto the Guidance of his Holy Spirit, as the life and principle of our prayers, without which we know not what to ask.
and this phrase seems to import these three things. 1. We must attend unto his will, as the Rule of our Prayers. 2. We must attend unto his Precepts, and promises, as the Matter of our Prayers. 3. We must attend unto the Guidance of his Holy Spirit, as the life and principle of our Prayers, without which we know not what to ask.
The woman of Canaan will not be denied with a deniall, Mat. 15.24, 27. The people of Israel will begge for deliverance even then when God had positively told them, that hee would deliver them no more, Iudg. 10.13, 15. Ionah will venture a prayer from the bottome of the Sea,
The woman of Canaan will not be denied with a denial, Mathew 15.24, 27. The people of Israel will beg for deliverance even then when God had positively told them, that he would deliver them no more, Judges 10.13, 15. Jonah will venture a prayer from the bottom of the Sea,
and that prayer of his did open the doores of the Leviathan, as the expression is, Iob 41.14. and made one of those deaths a deliverance from the other.
and that prayer of his did open the doors of the Leviathan, as the expression is, Job 41.14. and made one of those death's a deliverance from the other.
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There is a kinde of omnipotencie in prayer, as having an Interest and prevalence with Gods omnipotency. It hath loosed iron chains; It hath opened Iron gates:
There is a kind of omnipotency in prayer, as having an Interest and prevalence with God's omnipotency. It hath loosed iron chains; It hath opened Iron gates:
The greatest malice, the malice of Haman, sinks under the prayer of Esther ; the deepest policy, the counsell of Achitophel, withers before the prayer of Daivd :
The greatest malice, the malice of Haman, sinks under the prayer of Esther; the Deepest policy, the counsel of Ahithophel, withers before the prayer of David:
How should this incourage us to treasure up our prayers? to besiege the throne of Grace with armies of supplications? to refuse a deniall? to break through a repulse? He hath blessed those whom he did cripple:
How should this encourage us to treasure up our Prayers? to besiege the throne of Grace with armies of supplications? to refuse a denial? to break through a repulse? He hath blessed those whom he did cripple:
If he save in six and in seven troubles, should not we pray in six and seven Extremities? Certainly in all the afflictions of the Church when prayers are strongest, mercies are nearest.
If he save in six and in seven Troubles, should not we pray in six and seven Extremities? Certainly in all the afflictions of the Church when Prayers Are Strongest, Mercies Are nearest.
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And therefore let me humbly recommend to the Cares of this honourable Assembly amongst all your other pressing affairs, the providing that those solemne dayes, wherein the united prayers, of this whole Kingdom should with strongest •mportunities stop the breaches,
And Therefore let me humbly recommend to the Cares of this honourable Assembly among all your other pressing affairs, the providing that those solemn days, wherein the united Prayers, of this Whole Kingdom should with Strongest •mportunities stop the Breaches,
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and stand in the gaps at which Iudgements are ready to rush in upon us ▪ may with more obedience and solemnity be observed, then indeed of late they are.
and stand in the gaps At which Judgments Are ready to rush in upon us ▪ may with more Obedience and solemnity be observed, then indeed of late they Are.
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to come in truth to Iehorams resolution, Why should we wait upon God any longer? to grudge their brethrens and their own souls and safeties one day in thirty,
to come in truth to Iehorams resolution, Why should we wait upon God any longer? to grudge their Brothers' and their own Souls and Safeties one day in thirty,
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and to tell all the world that indeed their daies work is of more value with them then their dayes worship, multitudes drudging and moyling in the earth,
and to tell all the world that indeed their days work is of more valve with them then their days worship, Multitudes drudging and moiling in the earth,
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The second part of the Institution was the particular form suggested unto them according unto which their addresses unto God are to be regulated, which consisteth of two parts, a prayer, and a promise. The prayer is for two Benefits, the one Remove all of sin, the other Conferring of Good. In the promise or Restipulation we have first their Covenant, wherein they promise two things. 1. Thanksgiving for the hearing and answering of their prayers. 2. A speciall care for the Amendment of their lives.
The second part of the Institution was the particular from suggested unto them according unto which their Addresses unto God Are to be regulated, which Consisteth of two parts, a prayer, and a promise. The prayer is for two Benefits, the one Remove all of since, the other Conferring of Good. In the promise or Restipulation we have First their Covenant, wherein they promise two things. 1. Thanksgiving for the hearing and answering of their Prayers. 2. A special care for the Amendment of their lives.
My meditations will bee confined within the first of these, The prayer of the Church in their fears and sufferings, wherein I shall begin, in the Prophets order, with their prayer against sin, Take away all iniquitie.
My meditations will be confined within the First of these, The prayer of the Church in their fears and sufferings, wherein I shall begin, in the prophets order, with their prayer against since, Take away all iniquity.
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So the scape Goate (which was a signe of Christ our Sacrifice as risen and living againe) is said to carry the sinnes of the People into the wildernesse, Levit. 16.22. Thereby signifying Christs taking our sinnes from us, Iohn 1.29. Hebr. 9.28. 2. To forgive, which in the Court of mercy is the taking of sinne away, Psal. 32.1.5. 3. To remove or take away by destroying.
So the escape Goat (which was a Signen of christ our Sacrifice as risen and living again) is said to carry the Sins of the People into the Wilderness, Levit. 16.22. Thereby signifying Christ taking our Sins from us, John 1.29. Hebrew 9.28. 2. To forgive, which in the Court of mercy is the taking of sin away, Psalm 32.1.5. 3. To remove or take away by destroying.
So it is used, Hosea. 1.6. Iob 32.22. and is sometimes used to expresse Burning, 2 Sam. 5.21. Nahum 1.5. so sinne is said to be destroyed, Rom. 6.6. to be subdued, Mic. 7.19. to be purged away with the spirit of Judgement and burning, Isa. 4.4.
So it is used, Hosea. 1.6. Job 32.22. and is sometime used to express Burning, 2 Sam. 5.21. Nahum 1.5. so sin is said to be destroyed, Rom. 6.6. to be subdued, Mic. 7.19. to be purged away with the Spirit of Judgement and burning, Isaiah 4.4.
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for his Merit pardon them, by his Grace destroy and subdue them, that so the root of Judgements being removed, they likewise may therewithall be removed too.
for his Merit pardon them, by his Grace destroy and subdue them, that so the root of Judgments being removed, they likewise may therewithal be removed too.
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From hence the Observation which I shall insist upon is this: When God threatneth Iudgements, we in our Conversion unto him should pray against sinnes.
From hence the Observation which I shall insist upon is this: When God threatens Judgments, we in our Conversion unto him should pray against Sins.
more upon that which is contrary to his Image, then upon that which is contrary to his own nature: more upon that which defileth, then upon that which paineth us.
more upon that which is contrary to his Image, then upon that which is contrary to his own nature: more upon that which Defileth, then upon that which paineth us.
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A sick man was brought to Christ to be healed, Matt. 9.2. Christ overlookes the disease, and begins at the sin, Son, be of good chear, thy sins are forgiven thee ;
A sick man was brought to christ to be healed, Matt. 9.2. christ overlooks the disease, and begins At the since, Son, be of good cheer, thy Sins Are forgiven thee;
then to be without punishment, to be left to themselves, and the fury of their own wills, speedily to work out their owne perdition, that they own pleasures may become their plagues, and the liberty of their own lusts, their forest bondage. God may take away in wrath that which he sent in anger, Hos. 13.11.
then to be without punishment, to be left to themselves, and the fury of their own wills, speedily to work out their own perdition, that they own pleasures may become their plagues, and the liberty of their own Lustiest, their forest bondage. God may take away in wrath that which he sent in anger, Hos. 13.11.
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as one the other side he may punish sin then when he forgiveth it, and may visit iniquitie with rods then when he will not utterly take away his loving kindnesse from a people, Psal. 99.8.89.32, 33.
as one the other side he may Punish since then when he forgiveth it, and may visit iniquity with rods then when he will not utterly take away his loving kindness from a people, Psalm 99.8.89.32, 33.
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God will not endure that the pride of man should outvie his Iustice. If we doe not take Christs warning to goe and sinne no more, we have great cause to feare his inference, that a worse thing will come upon us, Joh. 5.14.
God will not endure that the pride of man should outvie his Justice If we do not take Christ warning to go and sin no more, we have great cause to Fear his Inference, that a Worse thing will come upon us, John 5.14.
God can bring clouds after rain, distresses in Ireland after distractions in Scotland, and distractions in England after distresses in Ireland, mischiefe upon mischief,
God can bring Clouds After rain, Distresses in Ireland After distractions in Scotland, and distractions in England After Distresses in Ireland, mischief upon mischief,
and counsell against counsell, Manasse against Ephraim, and Ephraim against Manasse, to vex, and weary out a sinfull people, till they pine away in their Calamities. III. Sin being removed, though the affliction should not be removed, yet it is sanctified and turned into good.
and counsel against counsel, Manasseh against Ephraim, and Ephraim against Manasseh, to vex, and weary out a sinful people, till they pine away in their Calamities. III. since being removed, though the affliction should not be removed, yet it is sanctified and turned into good.
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Repentance like the Philosophers stone, can turn Iron into Gold, can make Golden afflictions. So the triall of our faith, that is, our affliction, is said to be more precious then Gold, 1 Pet. 1.7.
Repentance like the Philosophers stone, can turn Iron into Gold, can make Golden afflictions. So the trial of our faith, that is, our affliction, is said to be more precious then Gold, 1 Pet. 1.7.
the same deep a path to Israel, but a grave to Aegypt: so the same blessings which by grace are converted into comforts, by sin are abused into dishonourable services.
the same deep a path to Israel, but a grave to Egypt: so the same blessings which by grace Are converted into comforts, by since Are abused into dishonourable services.
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How doth he divide the spoiles? surely he maketh use of that wit, wealth, power, learning, wisedome, interests, which Satan used against Christs Kingdome,
How does he divide the spoils? surely he makes use of that wit, wealth, power, learning, Wisdom, interests, which Satan used against Christ Kingdom,
Their thorne in the flesh, as they are matter of paine, and their snare to the Conscience, as they are matter of Temptation. As there are two things in a chain or fetter, the heavinesse whereby it loads,
Their thorn in the Flesh, as they Are matter of pain, and their snare to the Conscience, as they Are matter of Temptation. As there Are two things in a chain or fetter, the heaviness whereby it loads,
so Repentance though it take not away the paine of Affliction from the flesh, yet by meekning and humbling the soule, with silence and quietnesse to bear the indignation of the Lord, and accept of the punishment of sin :
so Repentance though it take not away the pain of Affliction from the Flesh, yet by meekning and humbling the soul, with silence and quietness to bear the Indignation of the Lord, and accept of the punishment of since:
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it removeth the temptation and malignitie of it from the Conscience. And thus as Protagoras by his naturall dexteritie ordered the burden which he was to bear with more ease and advantage:
it Removeth the temptation and malignity of it from the Conscience. And thus as Protagoras by his natural dexterity ordered the burden which he was to bear with more ease and advantage:
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It was promised unto Iosiah, that he should die in peace, 2 Chron. 34.28. and yet we find that he was slaine in warre, Chap. 35.24. His weeping and humiliation altered the very nature of trouble, and made warre to be peace unto him.
It was promised unto Josiah, that he should die in peace, 2 Chronicles 34.28. and yet we find that he was slain in war, Chap. 35.24. His weeping and humiliation altered the very nature of trouble, and made war to be peace unto him.
and to heale the Land. Whence comes it that our distractions remaine unremoved? Certainely our leakes are not stopped, our sinnes are not thrown away, wee labour at the pump to get the water out,
and to heal the Land. Whence comes it that our distractions remain unremoved? Certainly our leaks Are not stopped, our Sins Are not thrown away, we labour At the pump to get the water out,
When the Temple of God was to be new built, and a publick restitution of the face of things unto glory and splendor was in agitation, the Prophets call upon Gods people in speciall then to repent.
When the Temple of God was to be new built, and a public restitution of the face of things unto glory and splendour was in agitation, the prophets call upon God's people in special then to Repent.
It must be against all, and in all respects. In the Hebrew text there is a kind of unusuall transposi•ion of the words, NONLATINALPHABET The word all is first.
It must be against all, and in all respects. In the Hebrew text there is a kind of unusual transposi•ion of the words, The word all is First.
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it is enough to sink a ship, to drown a Countrey, to betray a Citie. One little boy thrust in at a window, can unlock the doore for all the rest of the theeves.
it is enough to sink a ship, to drown a Country, to betray a city. One little boy thrust in At a window, can unlock the door for all the rest of the thieves.
This then wee must first and principally remember, to set our selves against all sin. In Confession none to be dissembled, in Supplication none to bee excepted, in Conversion none to be reserved:
This then we must First and principally Remember, to Set our selves against all since. In Confessi none to be dissembled, in Supplication none to be excepted, in Conversion none to be reserved:
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Can any man looke to receive benefit by the bloud of Christ, who hugs the villaine that shed it? Is it not treason knowingly to harbour and entertain• a Traytor? Whosoever loves and holds fast sinne, lies unto God in every prayer that he makes.
Can any man look to receive benefit by the blood of christ, who hugs the villain that shed it? Is it not treason knowingly to harbour and entertain• a Traitor? Whosoever loves and holds fast sin, lies unto God in every prayer that he makes.
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Policy is ever entring Caveats against piety. Thus men huck, and stand upon abatements with Christ in the bargaine of Salvation, not considering that the purchase of heaven, is like the buying of the Sibyls Prophecie, the longer wee stand off, the dearer every day it will cost us;
Policy is ever entering Caveats against piety. Thus men huck, and stand upon abatements with christ in the bargain of Salvation, not considering that the purchase of heaven, is like the buying of the Sibyls Prophecy, the longer we stand off, the Dearer every day it will cost us;
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O if Christ should have served us so in dying for sinne, as many of us doe serve him in turning from sin, what a condition had our soules been in? If he had dyed for some sinnes, and not for others;
O if christ should have served us so in dying for sin, as many of us do serve him in turning from since, what a condition had our Souls been in? If he had died for Some Sins, and not for Others;
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if hee should have stopt before hee came to Consummatum est, and left any one drop of that bitter Cup for us to drink after him, would it not have caused our belly to swell,
if he should have stopped before he Come to Consummatum est, and left any one drop of that bitter Cup for us to drink After him, would it not have caused our belly to swell,
Well, (beloved,) Christ expecteth, that as hee dyed for all sin, so we should die to all: hee will be counted worthy of all acceptation, before hee will bestow himself:
Well, (Beloved,) christ Expects, that as he died for all since, so we should die to all: he will be counted worthy of all acceptation, before he will bestow himself:
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or with the young man, This and that I have done, and in the meane time to have one thing lacking, to have one doore locked up still to keep Christ and salvation from us:
or with the young man, This and that I have done, and in the mean time to have one thing lacking, to have one door locked up still to keep christ and salvation from us:
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whosoever keeps a covetous heart for the world, or a sensuall heart for the flesh, or a proud heart for the Devill, is unworthy of Heaven by his own Election,
whosoever keeps a covetous heart for the world, or a sensual heart for the Flesh, or a proud heart for the devil, is unworthy of Heaven by his own Election,
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And surely, he that doth any one wickednesse with allowance, in Gods construction, is habitually guilty of all, Iam. 2.10 ▪ Luk. 16.10. Eze•. 18.10.13.
And surely, he that does any one wickedness with allowance, in God's construction, is habitually guilty of all, Iam. 2.10 ▪ Luk. 16.10. Eze•. 18.10.13.
So we must conceive in our confessions and abrenuntiations of sin, that Christ asketh us, Are here all ? If any be reserved, I will not take possession till that be cast out:
So we must conceive in our confessions and abrenuntiations of since, that christ asks us, are Here all? If any be reserved, I will not take possession till that be cast out:
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he is heire of all things, there lies no Writ of partition in his Inheritance, his Title is so good that he will never yeeld to a Composition, hee will have all the heart or none.
he is heir of all things, there lies no Writ of partition in his Inheritance, his Title is so good that he will never yield to a Composition, he will have all the heart or none.
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4. We should therefore be exhorted (in time of trouble especially) to set about this great worke, to fall foule upon our sinnes, to complaine against them to God,
4. We should Therefore be exhorted (in time of trouble especially) to Set about this great work, to fallen foul upon our Sins, to complain against them to God,
1. Sense of sin, as of an heavie burden, as the Prophet David calls it, Psal. 38.5. Such sense our Saviour requires in true penitents, Come unto me all yee that are weary and heavy laden, Mat. 11.28. To conceive them heavier then a Milstone, Luke 17.2.
1. Sense of since, as of an heavy burden, as the Prophet David calls it, Psalm 38.5. Such sense our Saviour requires in true penitents, Come unto me all ye that Are weary and heavy laden, Mathew 11.28. To conceive them Heavier then a Millstone, Lycia 17.2.
an universall bruise and sicknesse, like those diseases which Physicians say are Corruptio totius substantiae, from head to foot, Isa. 1.5, 6. And who doth not feel such an Universall languor to be an heavie burden? for a man that must needs labour, to have weights hung at his hands;
an universal bruise and sickness, like those diseases which Physicians say Are corruption totius substantiae, from head to foot, Isaiah 1.5, 6. And who does not feel such an Universal languor to be an heavy burden? for a man that must needs labour, to have weights hung At his hands;
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that must needs walk, to have clogs fastened to his feet, how can he choose but cry out with the Apostle, O wretched man that I am who shall deliver me? Rom. 7.24. Consider it in the Curse that belongs unto it· A Roll written within and without with curses.
that must needs walk, to have clogs fastened to his feet, how can he choose but cry out with the Apostle, Oh wretched man that I am who shall deliver me? Rom. 7.24. Consider it in the Curse that belongs unto it· A Roll written within and without with curses.
Look outward, and behold a curse in the Creature, Vanitie, Emptinesse, Vexation, Disappointment; every creature armed with a sting to revenge its Makers quarrell.
Look outward, and behold a curse in the Creature, Vanity, Emptiness, Vexation, Disappointment; every creature armed with a sting to revenge its Makers quarrel.
Look inward, & behold a curse in the conscience, accusing, witnessing, condemning, haling to the tribunall of vengeance; first defiling with the allowance ;
Look inward, & behold a curse in the conscience, accusing, witnessing, condemning, haling to the tribunal of vengeance; First defiling with the allowance;
The Lord shewing the jealousie of his Iustice, the unsearchablenesse of his severity, the unconceiveablenesse of his strength, the bottomless guilt and malignity of sin, in the everlasting destruction of ungodly men,
The Lord showing the jealousy of his justice, the Unsearchableness of his severity, the unconceiveablenesse of his strength, the bottomless guilt and malignity of since, in the everlasting destruction of ungodly men,
As in peace of conscience, the mercy of God is revealed unto beleevers from faith to faith: so in anguish of conscience the wrath of God is revealed from fear to fear.
As in peace of conscience, the mercy of God is revealed unto believers from faith to faith: so in anguish of conscience the wrath of God is revealed from Fear to Fear.
But these come farre short of the wrath of God, for first, there are bounds set to the hurting power of a creature, the fire can burn, but it cannot drown;
But these come Far short of the wrath of God, for First, there Are bounds Set to the hurting power of a creature, the fire can burn, but it cannot drown;
the Serpent can sting, but he cannot teare in pieces. 2. The fears of the heart are bounded within those narrow apprehensions which it self can frame of the hurts which may be done.
the Serpent can sting, but he cannot tear in Pieces. 2. The fears of the heart Are bounded within those narrow apprehensions which it self can frame of the hurts which may be done.
But the wrath of God proceeds from an Infinite Justice, and is executed by an omnipotent and unbounded power, comprising all the terror of all other Creatures, (as the Sun doth all other light) eminently and excessively in it.
But the wrath of God proceeds from an Infinite justice, and is executed by an omnipotent and unbounded power, comprising all the terror of all other Creatures, (as the Sun does all other Light) eminently and excessively in it.
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and cometh as short of the truth it self as the picture of the Sun in a table, doth of the greatnesse and brightnesse of it in its own Orbe) should we not finde it necessary to cry out, Take away all iniquitie ? this sicknesse out of my soul, this sword, this nayle, this poysoned arrow out of my heart, this Dagger of Ehud out of my belly, this milstone, this mountain from off my back, these stings and terrors, these flames and Furies out of my Conscience? Lord, my wounds stinke, my lips quiver, my knees tremble, my belly rots, I am feeble,
and comes as short of the truth it self as the picture of the Sun in a table, does of the greatness and brightness of it in its own Orb) should we not find it necessary to cry out, Take away all iniquity? this sickness out of my soul, this sword, this nail, this poisoned arrow out of my heart, this Dagger of Ehud out of my belly, this millstone, this mountain from off my back, these stings and terrors, these flames and Furies out of my Conscience? Lord, my wounds stink, my lips quiver, my knees tremble, my belly rots, I am feeble,
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O if we had but a view of sin as it is in its native foulnesse, and did feel but a touch of that fury that God is readie to powre out upon it, this would stain all the pride of man,
O if we had but a view of since as it is in its native foulness, and did feel but a touch of that fury that God is ready to pour out upon it, this would stain all the pride of man,
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nor as that of Iudas, squeezed out with anguish and horror, but ingenuous and penitent, arising from the purpose of a pious heart, that cometh like water out of a Spring, with a voluntary freenesse;
nor as that of Iudas, squeezed out with anguish and horror, but ingenuous and penitent, arising from the purpose of a pious heart, that comes like water out of a Spring, with a voluntary freeness;
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Though we should take Nitre and much Sope, our sin would be marked still ; but he cometh with Refiners Fire and with Fullers Soape, and can wash out all.
Though we should take Nitre and much Soap, our since would be marked still; but he comes with Refiners Fire and with Fullers Soap, and can wash out all.
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Now the things which we pray for in this Petition are these three. 1. For Remission, that God would take away the condemnation of sin from us, by not imputing the guilt thereof unto us,
Now the things which we pray for in this Petition Are these three. 1. For Remission, that God would take away the condemnation of since from us, by not imputing the guilt thereof unto us,
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Such an expression the Holy Ghost useth, NONLATINALPHABET the Lord hath caused thy sin to passe over from thee to Christ, 2 Sam. 12.13. which being obtained, all other judgements are ipso facto removed to, so far as they import proper and vindictive punishment.
Such an expression the Holy Ghost uses, the Lord hath caused thy since to pass over from thee to christ, 2 Sam. 12.13. which being obtained, all other Judgments Are ipso facto removed to, so Far as they import proper and vindictive punishment.
That Christ would purifie our sin unto death, as our sin did him, and not give over mortifying it, till his blood be revenged of it to the uttermost, and our souls delivered from it to the uttermost.
That christ would purify our since unto death, as our since did him, and not give over mortifying it, till his blood be revenged of it to the uttermost, and our Souls Delivered from it to the uttermost.
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Arbitrary government would quickly be tampering in sacred things, because corruption in the Church is marvellously subservient and advantagious to corruption in the State.
Arbitrary government would quickly be tampering in sacred things, Because corruption in the Church is marvellously subservient and advantageous to corruption in the State.
But the most Orient Pearl of this Kingdome is our Religion, and the bitterest enemies unto that, are our sins. These are the snuffes that dim our Candlestick, and threaten the removall of it ▪ these the leaven that defile our Passeovers, and urge God to passe away and depart from us;
But the most Orient Pearl of this Kingdom is our Religion, and the Bitterest enemies unto that, Are our Sins. These Are the snuffs that dim our Candlestick, and threaten the removal of it ▪ these the leaven that defile our Passovers, and urge God to pass away and depart from us;
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Think seriously what wayes may be most effectual to purge out this leaven out of the Land. The principall sacrificing knife which kils and mortifies sin, is the Word of God, and the knowledge of it.
Think seriously what ways may be most effectual to purge out this leaven out of the Land. The principal sacrificing knife which kills and Mortifies since, is the Word of God, and the knowledge of it.
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It would have been a great unhappinesse to the Common-wealth of Learning, if Caligu•a 〈 ◊ 〉 (as he endevoured) deprived the world of the writings of Homer, Virgil, and Livy. But O! what an Aegyptian calamity is it, to have in this Sun-shine of the Gospel, thousands of persons and families (as I doubt not but upon inquirie it would appear) without the writings of the Prophets and Apostles.
It would have been a great unhappiness to the Commonwealth of Learning, if Caligu•a 〈 ◊ 〉 (as he endeavoured) deprived the world of the writings of Homer, Virgil, and Livy. But OH! what an Egyptian calamity is it, to have in this Sunshine of the Gospel, thousands of Persons and families (as I doubt not but upon inquiry it would appear) without the writings of the prophets and Apostles.
A Christian souldier without his sword, a Christian builder without his rule and square, a Christian calling without the instruments and ballances of the Sanctuary belonging to it.
A Christian soldier without his sword, a Christian builder without his Rule and square, a Christian calling without the Instruments and balances of the Sanctuary belonging to it.
and (if by Law it might possibly be procured) the exercises of Religion therewithall, this would be the surest Magazine to secure the happinesse of a Kingdome:
and (if by Law it might possibly be procured) the exercises of Religion therewithal, this would be the Surest Magazine to secure the happiness of a Kingdom:
that all reproachfull titles, which the devill useth as scarcrows and whi•lers to keep back company from pressing in upon Christs Kingdome, were by Law proscribed;
that all reproachful titles, which the Devil uses as scarecrows and whi•lers to keep back company from pressing in upon Christ Kingdom, were by Law proscribed;
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That when Ministers fight against sin, with the sword of Gods Word, you who are the Nobles and Gentry of the Land, would second them, and frown upon it too;
That when Ministers fight against since, with the sword of God's Word, you who Are the Nobles and Gentry of the Land, would second them, and frown upon it too;
That you would let the strictnesse of your lives, and the pietie of your examples put wickednes out of countenance and make it appear (as indeed it is) a base and a sordid thing.
That you would let the strictness of your lives, and the piety of your Examples put wickedness out of countenance and make it appear (as indeed it is) a base and a sordid thing.
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and it is not improbable that the Prophet here secretly leadeth us to Christ the Mediatour who first receiveth gifts from his Father and then poureth them forth upon his Church. Act. 2.23. The meaning then is.
and it is not improbable that the Prophet Here secretly leads us to christ the Mediator who First receives Gifts from his Father and then pours them forth upon his Church. Act. 2.23. The meaning then is.
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Lord, when thou hast pardoned weakned, mortified sin, go on with thy mercy, and being in Christ graciously reconciled unto us, give further evidence of thy Fatherly affection, by bestowing portions upon us.
Lord, when thou hast pardoned weakened, mortified since, go on with thy mercy, and being in christ graciously reconciled unto us, give further evidence of thy Fatherly affection, by bestowing portions upon us.
That power belongeth unto thee, none else can do it, That mercy belongeth unto thee, none else will do it, therefore since in thee only the fatherlesse find mercy, be thou pleased to do us good.
That power belongeth unto thee, none Else can do it, That mercy belongeth unto thee, none Else will do it, Therefore since in thee only the fatherless find mercy, be thou pleased to do us good.
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We will consider the words, first, absolutely, as a single prayer by themselves. Secondly, relatively, in their connexion, and with respect to the scope of the place.
We will Consider the words, First, absolutely, as a single prayer by themselves. Secondly, relatively, in their connexion, and with respect to the scope of the place.
Many will say, who will shew us any good, Do thou lift up the light of thy countenance upon us, Psal. 4.6. From him alone comes every go O gift, Iam. 1.17. whether Temporall, it is his blessing that maketh the creature able to comfort us:
Many will say, who will show us any good, Do thou lift up the Light of thy countenance upon us, Psalm 4.6. From him alone comes every go Oh gift, Iam. 1.17. whither Temporal, it is his blessing that makes the creature able to Comfort us:
but out of Christ ▪ Luk. 8.44. or whether Spirituall, sanctified faculties, sanctified habits, sanctified motions, glorious relations, in Predestination, Adoption, and Christian Liberty:
but out of christ ▪ Luk. 8.44. or whither Spiritual, sanctified faculties, sanctified habits, sanctified motions, glorious relations, in Predestination, Adoption, and Christian Liberty:
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And therefore though the Prophet say, Is there any evil in the City, which the Lord hath not done ? Yet, he doth it not but onely as it is bonum justitiae, good in order to his glory:
And Therefore though the Prophet say, Is there any evil in the city, which the Lord hath not done? Yet, he does it not but only as it is bonum justitiae, good in order to his glory:
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For it is just with God, that they who run from the order of his Commands, should fall under the order of his Providence, and doing willingly what hee forbids, should unwillingly suffer what he threatneth.
For it is just with God, that they who run from the order of his Commands, should fallen under the order of his Providence, and doing willingly what he forbids, should unwillingly suffer what he threatens.
Other things which seek no higher perfection then is to be found within the compasse of their own nature, may by the guidance and activity of the same nature, attain thereunto:
Other things which seek no higher perfection then is to be found within the compass of their own nature, may by the guidance and activity of the same nature, attain thereunto:
2. By Grace our hearts are inclined to love and obey him, for spirituall things are spiritually approved: He onely by his Almighty and ineffable operation, worketh in us, Et veras Revelationes, et bonas voluntates.
2. By Grace our hearts Are inclined to love and obey him, for spiritual things Are spiritually approved: He only by his Almighty and ineffable operation, works in us, Et veras Revelationes, et bonas Voluntates.
Iehu his •eal was rewarded as an act of Iustice, quoad substantiam operis, and it was punished too as an act of policy, quoad m•dum, for the perverse end.
Iehu his •eal was rewarded as an act of justice, quoad substantiam operis, and it was punished too as an act of policy, quoad m•dum, for the perverse end.
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and with Iob, abhor themselves, and with Isaiah, bewail the uncleannesse of their lips, and with Moses, fear and quake, as not being able to endure the things that are commanded, and with Ioshua, acknowledge that they cannot serve God, because he is holy:
and with Job, abhor themselves, and with Isaiah, bewail the uncleanness of their lips, and with Moses, Fear and quake, as not being able to endure the things that Are commanded, and with Ioshua, acknowledge that they cannot serve God, Because he is holy:
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they would then remember that the Law of God is a Law of fire, Deut. 33.2. and the Tribunall of God, a Tribunall of fire, Ezek. 1.27. that the pleading of God with sinners, are in flames of fire, Isa. 66.15, 16. that the triall of all our works shall be by fire, 1 Cor. 3.13. that the God before whom we must appear, is a consuming fire, Hebr. 12.29. Goe now and bring thy straw and stubble, thy drowsie and sluggish devotion, thy fickle and flattering repentance, thy formall and demure services into the fire, to the Law to measure them, to the Iudge to censure them;
they would then Remember that the Law of God is a Law of fire, Deuteronomy 33.2. and the Tribunal of God, a Tribunal of fire, Ezekiel 1.27. that the pleading of God with Sinners, Are in flames of fire, Isaiah 66.15, 16. that the trial of all our works shall be by fire, 1 Cor. 3.13. that the God before whom we must appear, is a consuming fire, Hebrew 12.29. Go now and bring thy straw and stubble, thy drowsy and sluggish devotion, thy fickle and flattering Repentance, thy formal and demure services into the fire, to the Law to measure them, to the Judge to censure them;
nay, now carry them to thine own conscience, and tell me whether that wil not passe the Fathers verdict upon them, Sordet in conspectu Iudicis, quod fulget in conspectu operantis, That which is fayr in thine eye, is filthy in Gods.
nay, now carry them to thine own conscience, and tell me whither that will not pass the Father's verdict upon them, Sordet in conspectu Judges, quod Fulget in conspectu operantis, That which is fair in thine eye, is filthy in God's
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But further, because the very evils that come upon us, are oftentimes by him intended for good, as Ioseph told his brethren, Gen. 50.20. We are not angry with the Physician when he launceth, dieteth, and restraineth us of our will;
But further, Because the very evils that come upon us, Are oftentimes by him intended for good, as Ioseph told his brothers, Gen. 50.20. We Are not angry with the physician when he lanceth, dieteth, and restraineth us of our will;
Gods end is mercifull when his hand is heavy, as Iohns Roll was, sweet in the mouth, but bitter in the belly, so troubles may be bitter to the palate, but profitable to the Conscience:
God's end is merciful when his hand is heavy, as Iohns Roll was, sweet in the Mouth, but bitter in the belly, so Troubles may be bitter to the palate, but profitable to the Conscience:
and the people like children, qui cibum sumunt, sed flentes (to use the similitude of the Orator in Aristotle ) repined at the food which their prayers obtained for them, yet nothing dismayed them from their duty, Etiam post naufragium tentantur Maria.
and the people like children, qui Food sumunt, sed flentes (to use the similitude of the Orator in Aristotle) repined At the food which their Prayers obtained for them, yet nothing dismayed them from their duty, Etiam post Shipwreck tentantur Maria.
Yea, Whilest we are with him, he himself is with us, 2 Chron. 15.2. so that the way of the Lord is the surest and safest walke that any man can have, The way of the Lord is strength to the upright, Prov. 10.29. Secondly, unto Humility :
Yea, Whilst we Are with him, he himself is with us, 2 Chronicles 15.2. so that the Way of the Lord is the Surest and Safest walk that any man can have, The Way of the Lord is strength to the upright, Curae 10.29. Secondly, unto Humility:
If thou be a Vessell of gold, and thy brother but of wood, be not high minded, it is God that maketh thee to differ, the more bounty God shewes, the more humility he requires.
If thou be a Vessel of gold, and thy brother but of wood, be not high minded, it is God that makes thee to differ, the more bounty God shows, the more humility he requires.
pride is ever the companion of emptinesse: O how full was the Apostle, yet how low was his language of himselfe, least of Saints, last of Apostles, chiefe of sinners, no sufficiency to think, no abilities to doe, all that he is, he is by grace ;
pride is ever the Companion of emptiness: Oh how full was the Apostle, yet how low was his language of himself, least of Saints, last of Apostles, chief of Sinners, no sufficiency to think, no abilities to do, all that he is, he is by grace;
Thirdly, unto dependance and continuall recourse to God, as the fountaine of all good, to keep an open and an unobstructed passage between him and our soule:
Thirdly, unto dependence and continual recourse to God, as the fountain of all good, to keep an open and an unobstructed passage between him and our soul:
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for light within hath dependance upon immediate supplies from the Sun without, and so hath grace upon continuall supplies from the Sun of righteousnesse ;
for Light within hath dependence upon immediate supplies from the Sun without, and so hath grace upon continual supplies from the Sun of righteousness;
David is put to flight, he flyes and prayes; Ezekiah is at a stand in all his Counsels, he sends to the Prophet and prayes; Iehosaphat is in great distresse,
David is put to flight, he flies and prays; Hezekiah is At a stand in all his Counsels, he sends to the Prophet and prays; Jehoshaphat is in great distress,
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when ever the children are come to the birth, and there is no strength to bring forth, all the world cannot furnish you with such another Midwife as prayer, and recourse to God;
when ever the children Are come to the birth, and there is no strength to bring forth, all the world cannot furnish you with such Another Midwife as prayer, and recourse to God;
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Therefore let me beseech you, when ever you meet with such difficulties as put you to a stand, that you know not what to advise or resolve upon, goe to your Closets, prostrate your selves at his Throne, whose honour it is to be seene in the Mount, beg counsell of him in whom are hid all the Treasures of wisedome and knowledge.
Therefore let me beseech you, when ever you meet with such difficulties as put you to a stand, that you know not what to Advice or resolve upon, go to your Closets, prostrate your selves At his Throne, whose honour it is to be seen in the Mount, beg counsel of him in whom Are hid all the Treasures of Wisdom and knowledge.
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Fourthly, unto fidelity, in the use of any good which God bestowes upon u•, for God gives not talents to men, barely to enrich men, but to imploy them;
Fourthly, unto Fidis, in the use of any good which God bestows upon u•, for God gives not Talents to men, barely to enrich men, but to employ them;
and the sad distempers of the Church and State, the distresses and desolations of Ireland, the doubts and feares, the shiverings and convulsions of England,
and the sad distempers of the Church and State, the Distresses and desolations of Ireland, the doubts and fears, the shiverings and convulsions of England,
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and there is no strength to bring forth, stir up the graces of God in you, call together all that is within you to call upon his name, improve the uttermost of your interests in him for the state of his Church, mannage every one of his gifts to the closing of those miserable breaches which threaten an inundation of calamitie upon us all;
and there is no strength to bring forth, stir up the graces of God in you, call together all that is within you to call upon his name, improve the uttermost of your interests in him for the state of his Church, manage every one of his Gifts to the closing of those miserable Breaches which threaten an inundation of calamity upon us all;
Remember (and O that God would put into the hearts of this whole Kingdome, from the Throne to the Plow to remember) the fate of a divided Kingdome from the mouth of truth it selfe;
remember (and Oh that God would put into the hearts of this Whole Kingdom, from the Throne to the Blow to Remember) the fate of a divided Kingdom from the Mouth of truth it self;
O that God would give this whole Nation hearts to consider these things, that he would put a spirit of peace and resolved unity into the minds of this whole people, to be true to their owne happinesse,
O that God would give this Whole nation hearts to Consider these things, that he would put a Spirit of peace and resolved unity into the minds of this Whole people, to be true to their own happiness,
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and in concord between themselves, that they may not expose their persons, estates, posterities, and (which is dearest of all) their Religion, to the craftie and bloodie advantages of the enemies of the Protestant Churches, who in humane view could have no way to overthrow them, but by their own dissentions.
and in concord between themselves, that they may not expose their Persons, estates, Posterities, and (which is dearest of all) their Religion, to the crafty and bloody advantages of the enemies of the Protestant Churches, who in humane view could have no Way to overthrow them, but by their own dissensions.
I have done with this point, and shall conclude all with a very few words of the next, which is drawn from the scope and connexion of the prayer suggested, to the judgement threatned, It is this;
I have done with this point, and shall conclude all with a very few words of the next, which is drawn from the scope and connexion of the prayer suggested, to the judgement threatened, It is this;
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When temporall judgements are felt or feared, Gods people should pray for spirituall mercies ; Humane sorrows cannot overcome where the joy of the Lord is our strength.
When temporal Judgments Are felt or feared, God's people should pray for spiritual Mercies; Humane sorrows cannot overcome where the joy of the Lord is our strength.
Thus the Lord seems to have taught his Apostle, he was under some pressing discomfort, the messenger of Satan sent to buffet him, he prayes for particular deliverance,
Thus the Lord seems to have taught his Apostle, he was under Some pressing discomfort, the Messenger of Satan sent to buffet him, he prays for particular deliverance,
When God sharpneth an affliction with his displeasure, it is vaine to trust to worldly succours, your desires and affections must be on things above, if you will be relieved.
When God sharpeneth an affliction with his displeasure, it is vain to trust to worldly succours, your Desires and affections must be on things above, if you will be relieved.
It was the prayer of nature for ease, not of the Spirit for grace, for their heart was not right, Psal. 78.34, 37. The like he complains of after the Captivity:
It was the prayer of nature for ease, not of the Spirit for grace, for their heart was not right, Psalm 78.34, 37. The like he complains of After the Captivity:
they fasted and prayed in the fifth moneth (wherein the City and Temple had bin burned) and in the seventh moneth (wherein Gedeliah had bin slain, and the remnant carried captive) but they did it not out of sinceritie toward God,
they fasted and prayed in the fifth Monn (wherein the city and Temple had been burned) and in the seventh Monn (wherein Gedaliah had been slave, and the remnant carried captive) but they did it not out of sincerity towards God,
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If you had indeed sought me, you would have remembred the words of the Prophets, when Ierusalem was inhabited before, and being returned, would now have put them to practise.
If you had indeed sought me, you would have remembered the words of the prophets, when Ierusalem was inhabited before, and being returned, would now have put them to practise.
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O then when we weep and seperate our selves, let us not think to mock God with empty ceremonies of Repentance, let us not assemble our selves, only to flatter away the rod from our back,
Oh then when we weep and separate our selves, let us not think to mock God with empty ceremonies of Repentance, let us not assemble our selves, only to flatter away the rod from our back,
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and to get peace and security to our owne persons, and then let the favour of God, the power of his Grace, the comforts of his Spirit be as unregarded as before: (as if we fasted and prayed onely for our backs and bellies, not for our Consciences or conversations) for be we well assured, he who doth not aske the things which he ought, shall not obtain the things which he asks:
and to get peace and security to our own Persons, and then let the favour of God, the power of his Grace, the comforts of his Spirit be as unregarded as before: (as if we fasted and prayed only for our backs and bellies, not for our Consciences or conversations) for be we well assured, he who does not ask the things which he ought, shall not obtain the things which he asks:
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for composing our distractions, for reducing this Kingdom unto an happy constitution, for a right understanding between the King and his great Councell.
for composing our distractions, for reducing this Kingdom unto an happy constitution, for a right understanding between the King and his great Council.
What's the reason? Where's the obstruction? Is not he a God that heareth prayers? Is it not his Title? Doth he not glory in it? Certainly mercies stop not at God, but at us.
What's the reason? Where's the obstruction? Is not he a God that hears Prayers? Is it not his Title? Does he not glory in it? Certainly Mercies stop not At God, but At us.
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We would fain have things well in our Country, but have we hitherto looked after our consciences? The destractions without us, have they driven us to consider the distempers within,
We would fain have things well in our Country, but have we hitherto looked After our Consciences? The distractions without us, have they driven us to Consider the distempers within,
or to desire the things above? The unsetledness of peace in the Kingdom, hath it awakened us to secure our peace with God? We would fain have better times,
or to desire the things above? The unsettledness of peace in the Kingdom, hath it awakened us to secure our peace with God? We would fain have better times,
If we would seek gods Kingdom, we are promised other things by way of overplus and Accession, as he that buyeth a Treasury of Jewels hath the Cabinet into the Bargain.
If we would seek God's Kingdom, we Are promised other things by Way of overplus and Accession, as he that buyeth a Treasury of Jewels hath the Cabinet into the Bargain.
It were preposterous to begin the building of an house at the Roof and not at the Foundation Piety is the foundation of prosperity. If you would have your cheldrin like plants & like polished stones, your Garners ful, your Cattel plenteous, no complaining in your streets ;
It were preposterous to begin the building of an house At the Roof and not At the Foundation Piety is the Foundation of Prosperity. If you would have your cheldrin like plants & like polished stones, your Garners full, your Cattle plenteous, no complaining in your streets;
Let our chief prayer be, Lord make us a happy people by being our God. Give us thy self, thy grace, thy favour, give us renewed hearts, and reformed lives;
Let our chief prayer be, Lord make us a happy people by being our God. Give us thy self, thy grace, thy favour, give us renewed hearts, and reformed lives;
when we learn obedience (as Christ did) by the things which we suffer, Hebr. 5.8. when NONLATINALPHABET are NONLATINALPHABET, that we are chastened and taught together, Psal. 94.12. when sufferings do quicken spiritual desires, and the more troubles we find in our way, the more love we have to our Country :
when we Learn Obedience (as christ did) by the things which we suffer, Hebrew 5.8. when Are, that we Are chastened and taught together, Psalm 94.12. when sufferings do quicken spiritual Desires, and the more Troubles we find in our Way, the more love we have to our Country:
when we can say, all this is come upon us, and yet we have not forgotten thee, Psal. 44.17, 18. when we can serve God as wel in plowing and breaking the clods, as in treading out the Corn, Hos. 10.11.
when we can say, all this is come upon us, and yet we have not forgotten thee, Psalm 44.17, 18. when we can serve God as well in plowing and breaking the clods, as in treading out the Corn, Hos. 10.11.
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When with Ionah we can delight in him even in the Whales belly, and suffer not our love of him to be quenched with all the waters of the Sea. When we can truly say to him;
When with Jonah we can delight in him even in the Whale's belly, and suffer not our love of him to be quenched with all the waters of the Sea. When we can truly say to him;
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And this we should all be exhorted unto in the times of distraction, to make it the principal argument of our prayers and study of our lives, to obtain spiritual good things ;
And this we should all be exhorted unto in the times of distraction, to make it the principal argument of our Prayers and study of our lives, to obtain spiritual good things;
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as David did in his calamity at Ziglag, 1 Sam. 30.6. when the City Shechem was beaten down to the ground, then the men and women fled to the strong Tower and shut that upon them, Iudg. 9.51. The name of the Lord is a strong Tower, the Righteous fly to it and are safe, Prov. 18.18.
as David did in his calamity At Ziklag, 1 Sam. 30.6. when the city Shechem was beaten down to the ground, then the men and women fled to the strong Tower and shut that upon them, Judges 9.51. The name of the Lord is a strong Tower, the Righteous fly to it and Are safe, Curae 18.18.
Herein we shall more exercise Repentance, for it is worldly sorrow which droopeth under the pain of the flesh, but godly sorrow is most of all affected with the Anger of God.
Herein we shall more exercise Repentance, for it is worldly sorrow which droops under the pain of the Flesh, but godly sorrow is most of all affected with the Anger of God.
Herein we shall more prevail with God, the more heavenly the matters of our prayer are, the more prevalent they must needs be with an Heavenly Father ;
Herein we shall more prevail with God, the more heavenly the matters of our prayer Are, the more prevalent they must needs be with an Heavenly Father;
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The Covenant of grace turns precepts into promises, and the spirit of grace turns preceps and promises into prayers. It is not Gods wil that we should live without afflictions,
The Covenant of grace turns Precepts into promises, and the Spirit of grace turns Precepts and promises into Prayers. It is not God's will that we should live without afflictions,
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though it be heavy, yet it is precious, and Gods favour turns affliction into gold. If he gives quietness, nothing can give trouble, Iob 34.29. and if he keep back his grace and favour, nothing can give peace;
though it be heavy, yet it is precious, and God's favour turns affliction into gold. If he gives quietness, nothing can give trouble, Job 34.29. and if he keep back his grace and favour, nothing can give peace;
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Any thing which wil consist with the reign of lust, with the guilt of sin, with the curse of the Law, with the wrath of God, with horrors of conscience,
Any thing which will consist with the Reign of lust, with the guilt of since, with the curse of the Law, with the wrath of God, with horrors of conscience,
To doe judgment, to ••ve mercy, and walk humbly with God, this is bonum hominis, the good of man, Mich. 6.8. to fear God, to keep his Commandements, this is totum hominis, the whole end, and happiness of man, Eccles. 12.13.
To do judgement, to ••ve mercy, and walk humbly with God, this is bonum hominis, the good of man, Mich. 6.8. to Fear God, to keep his commandments, this is totum hominis, the Whole end, and happiness of man, Eccles. 12.13.
O then get Remission and Removal of sin, get this bonum hominis, the oyl of grace in your Lamps, the peace of God in your hearts, the streams of the Rivers of God in your consciences,
Oh then get Remission and Removal of since, get this bonum hominis, the oil of grace in your Lamps, the peace of God in your hearts, the streams of the rivers of God in your Consciences,
and then, though the earth be moved, and the mountains shake, and the waters roar, what ever distractions, what ever desolations happen, Impavidum ferient ruinae :
and then, though the earth be moved, and the Mountains shake, and the waters roar, what ever distractions, what ever desolations happen, Impavidum ferient ruinae:
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thou shalt find a Chamber in Gods providence, a refuge in his promises, a Pavilion in the secret of his presence to protect and to comfort thee above them all.
thou shalt find a Chamber in God's providence, a refuge in his promises, a Pavilion in the secret of his presence to Pact and to Comfort thee above them all.
3 Asshur shall not save us, we will not ride upon horses, neither wil we say to the work of our hands, ye are our gods, &c. IN the whole Context we have before observed two general parts.
3 Asshur shall not save us, we will not ride upon Horses, neither will we say to the work of our hands, you Are our God's, etc. IN the Whole Context we have before observed two general parts.
Israels prayer, and Israels promise. The Prayer we have handled, and do now proceed unto the promise, wherein are two things to be considered. 1. The Covenant self. 2. The ground upon which they make it, Gods mercy to the fatherless. First then of the Covenant, wherein they promise two things, 1. Thanksgiving for Gods hearing and Answering of their prayers. 2. A special care for Amendment of their lives.
Israel's prayer, and Israel's promise. The Prayer we have handled, and do now proceed unto the promise, wherein Are two things to be considered. 1. The Covenant self. 2. The ground upon which they make it, God's mercy to the fatherless. First then of the Covenant, wherein they promise two things, 1. Thanksgiving for God's hearing and Answering of their Prayers. 2. A special care for Amendment of their lives.
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as Repentance is called washing, Isa. 1.16. and prayer, incense. Psal. 141.2. Rev. 5.8. and the rigteousness of Saints, fine linen (being an allusion to the garments of the Priests) Rev. 19.8. and Christ an Altar, whereby both our persons, and services are sanctified, and accepted. Heb. 13.10. Rom. 12.1. 1 Pet. 2.5. Isa. 56.7.
as Repentance is called washing, Isaiah 1.16. and prayer, incense. Psalm 141.2. Rev. 5.8. and the righteousness of Saints, fine linen (being an allusion to the garments of the Priests) Rev. 19.8. and christ an Altar, whereby both our Persons, and services Are sanctified, and accepted. Hebrew 13.10. Rom. 12.1. 1 Pet. 2.5. Isaiah 56.7.
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Thus here, the spiritual sacrifices of praise are called Calves, to shew the end of all sacrifices which were ordained for the stirring up of spiritual affections,
Thus Here, the spiritual Sacrifices of praise Are called Calves, to show the end of all Sacrifices which were ordained for the stirring up of spiritual affections,
and praises unto God, and also to intimate the vanity of Ceremonial without Real services. The beast on the Altar was but a Carnal, but the faith of the heart,
and praises unto God, and also to intimate the vanity of Ceremonial without Real services. The beast on the Altar was but a Carnal, but the faith of the heart,
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and the confession of the mouth was a Reasonable sacrifice. No point more insisted on in the Prophets then this. Isa. 1.15. Mich. 6.6, 7, 8. Amos 4.4, 5.5.2.1.
and the Confessi of the Mouth was a Reasonable sacrifice. No point more insisted on in the prophets then this. Isaiah 1.15. Mich. 6.6, 7, 8. Amos 4.4, 5.5.2.1.
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Psalm 50.13.15.69.30, 31. &c. They had idolatrously dishonoured God with their Calves of Dan and Bethel, and they had carnally and superstitiously placed all worship and holiness in the Calves of the Altar: but now they resolve to worship God neither politickly, after humane inventions,
Psalm 50.13.15.69.30, 31. etc. They had idolatrously dishonoured God with their Calves of Dan and Bethel, and they had carnally and superstitiously placed all worship and holiness in the Calves of the Altar: but now they resolve to worship God neither politicly, After humane Inventions,
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Now Thanksgiving is further called the Calves or sacrifices of the lips, to intimate, that after all Gods rich mercies upon us, in pardoning our sins,
Now Thanksgiving is further called the Calves or Sacrifices of the lips, to intimate, that After all God's rich Mercies upon us, in pardoning our Sins,
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and in multiplying his grace, and spiritual comforts upon us, we, like Beggars, have nothing to return but the bare acknowledgments and praises of our lips, words for wonders :
and in multiplying his grace, and spiritual comforts upon us, we, like Beggars, have nothing to return but the bore acknowledgments and praises of our lips, words for wonders:
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Asshur shall not save us ] Unto the general confession of sin intimated in those words, Take away All Iniquity, here is added a particular detestation of their special sins, with a Covenant to forsake them,
Asshur shall not save us ] Unto the general Confessi of since intimated in those words, Take away All Iniquity, Here is added a particular detestation of their special Sins, with a Covenant to forsake them,
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The sum is to confess the vanity of carnal confidence, betaking it self to the aid of men, to the strength of horses, to the superstition of Idols for safety and deliverance.
The sum is to confess the vanity of carnal confidence, betaking it self to the aid of men, to the strength of Horses, to the Superstition of Idols for safety and deliverance.
when they are relied up on without, or against God. 2. Because the Scripture takes notice often of it as their particular sin, the sending unto, relying upon,
when they Are relied up on without, or against God. 2. Because the Scripture Takes notice often of it as their particular since, the sending unto, relying upon,
Their flying to him was like a birds flying into a snare, or a fishes avoiding the pole wherewith the water is troubled, by swimming into the net. 2 Reg. 15.29. Hos. 13.4.
Their flying to him was like a Birds flying into a snare, or a Fish avoiding the pole wherewith the water is troubled, by swimming into the net. 2 Reg. 15.29. Hos. 13.4.
and from Aegypt, 2 Chro. 1.16. Isa. 31.1. By the work of their Hands are meant their Idols which were beholding to their hands for any shape or beauty that was in them.
and from Egypt, 2 Chro 1.16. Isaiah 31.1. By the work of their Hands Are meant their Idols which were beholding to their hands for any shape or beauty that was in them.
The same hands which formed them, were afterwards lifted up in worship unto them, Isa. 44.10.17.46.6, 7, 8. Ier. 10.3.15.6.20. Act. 19.26. Time was when we said these are our Gods which brought us up out of Egypt, Exod. 32.4. 1 Kings 12.28.
The same hands which formed them, were afterwards lifted up in worship unto them, Isaiah 44.10.17.46.6, 7, 8. Jeremiah 10.3.15.6.20. Act. 19.26. Time was when we said these Are our God's which brought us up out of Egypt, Exod 32.4. 1 Kings 12.28.
It is a Metaphor drawne form orphanes in their minoritie, who are 1 Destitute of wisdome and abilities to helpe themselves. 2 Exposed to violence and injuries.
It is a Metaphor drawn from orphans in their minority, who Are 1 Destitute of Wisdom and abilities to help themselves. 2 Exposed to violence and injuries.
This is the last Link of that golden Chain of Repentance made up of these gradations. 1 An humble Addresse unto God. 2 A penitent confession of sin. 3 An earnest petition against it. 4 An imploring of grace and favour. 5 Thanksgiving for so great benefits. 6 A Covenant of new obedience,
This is the last Link of that golden Chain of Repentance made up of these gradations. 1 an humble Address unto God. 2 A penitent Confessi of since. 3 an earnest petition against it. 4 an imploring of grace and favour. 5 Thanksgiving for so great benefits. 6 A Covenant of new Obedience,
When first we are admitted into the familie and houshold of God, we enter into a Covenant. Therefore Circumcision, whereby the children of the Jews were first sealed and separated for God, is caled His Covenant, Gen. 17.13.
When First we Are admitted into the family and household of God, we enter into a Covenant. Therefore Circumcision, whereby the children of the jews were First sealed and separated for God, is called His Covenant, Gen. 17.13.
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I will punish saith the Lord all those that are circumcised in uncircumcision (so the originall runs, Ier. 9.25.) and the Nations there mentioned with Iudah, who are said to be uncircumcised, did yet use circumcision as the Learned have observed,
I will Punish Says the Lord all those that Are circumcised in uncircumcision (so the original runs, Jeremiah 9.25.) and the nations there mentioned with Iudah, who Are said to be uncircumcised, did yet use circumcision as the Learned have observed,
but being out of covenant with God it is accounted to them as uncircumcision, and so was that of the Jews too when they did break Covenant with God. Rom. 2.28.29. Act. 7.51.
but being out of Covenant with God it is accounted to them as uncircumcision, and so was that of the jews too when they did break Covenant with God. Rom. 2.28.29. Act. 7.51.
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And as the Gentiles being converted are called Iews, and said to be born in Sion, Gal. 6.16. 1 Cor. 12.2. Psal. 87.4, 5· So the Iewes living impenitently are called Gentiles, Cananites, Amorites, Hittites, Ethiopians, Sodomites. Ezek. 16.3. Hos. 12.7. Amos 9.7. Isa. 1.10. In like manner Baptisme among Christians is called by the Apostle NONLATINALPHABET, which the Learned interpret the Answer or Covenant of keeping a good conscience towards God. 1 Pet. 3.21. the word signifieth a Question or Interrogation, which some would have to be the consciences making interpellation for it self to God;
And as the Gentiles being converted Are called Iews, and said to be born in Sion, Gal. 6.16. 1 Cor. 12.2. Psalm 87.4, 5· So the Iewes living impenitently Are called Gentiles, Canaanites, amorites, Hittites, Ethiopians, Sodomites. Ezekiel 16.3. Hos. 12.7. Amos 9.7. Isaiah 1.10. In like manner Baptism among Christians is called by the Apostle, which the Learned interpret the Answer or Covenant of keeping a good conscience towards God. 1 Pet. 3.21. the word signifies a Question or Interrogation, which Some would have to be the Consciences making interpellation for it self to God;
Whence arose that grave forme of the Ancient Churches, wherein Questions were proposed to the person baptized touching his faith, and Repentance, Renouncing the world, the flesh,
Whence arose that grave Form of the Ancient Churches, wherein Questions were proposed to the person baptised touching his faith, and Repentance, Renouncing the world, the Flesh,
and sincere Repentance was made before Baptisme. Act. 2.38.8.37.163.3.19.4. This is the first dedicating of ou• selves, and entring into a covenant with God, which we may call in the Prophets expression, the subscribing, or giving a mans name to God. Isa. 44.5.
and sincere Repentance was made before Baptism. Act. 2.38.8.37.163.3.19.4. This is the First dedicating of ou• selves, and entering into a Covenant with God, which we may call in the prophets expression, the subscribing, or giving a men name to God. Isaiah 44.5.
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and upon all fit occasions to repeat, and renew it for our further quickning and remembrancing unto duties. So did David, Psal. 119.106. so Iacob, Gen. 28.20, 21, 22. so Asa and the people in his time, 2 Chron. 15.12.15. so Hezekiah, 2 Chron. 29.10.30.5.23. so Iosiah, 2 Chron. 34.31, 32. so Ezra, and Nehemiah, Ezra. 10.3. Nehem. 9.38.
and upon all fit occasions to repeat, and renew it for our further quickening and remembrancing unto duties. So did David, Psalm 119.106. so Iacob, Gen. 28.20, 21, 22. so Asa and the people in his time, 2 Chronicles 15.12.15. so Hezekiah, 2 Chronicles 29.10.30.5.23. so Josiah, 2 Chronicles 34.31, 32. so Ezra, and Nehemiah, Ezra. 10.3. Nehemiah 9.38.
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But God is pleased that his gifts should take upon them in some sense the condition of Debts, and although he can owe nothing to the creature ( Rom. 11.35. Iob 22.3.35.7.8.) yet he is contented to be a debtor to his own promise, and having at first in mercie made it, his truth is after engaged to the performance of it. Mic. 7.20.
But God is pleased that his Gifts should take upon them in Some sense the condition of Debts, and although he can owe nothing to the creature (Rom. 11.35. Job 22.3.35.7.8.) yet he is contented to be a debtor to his own promise, and having At First in mercy made it, his truth is After engaged to the performance of it. Mic. 7.20.
but in Christ Amen. 2 Cor. 1.20. if he speak a thing it shall not fa•le. Iosh. 21.45. He spake and the world was made, His word alone is a foundation and bottome to the Being of all his Creatures:
but in christ Amen. 2 Cor. 1.20. if he speak a thing it shall not fa•le. Joshua 21.45. He spoke and the world was made, His word alone is a Foundation and bottom to the Being of all his Creatures:
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And yet, notwithstanding the immutable certaintie of his promises, when they are first uttered, for our sakes he is pleased to binde himselfe by further ties.
And yet, notwithstanding the immutable certainty of his promises, when they Are First uttered, for our sakes he is pleased to bind himself by further ties.
if we have not double securitie from God, we whose doubting cals for promise upon promise, as our Ignorance doth for precept upon precept, may by two immutable things, wherein it is impossible for God to lie, have strong consolation.
if we have not double security from God, we whose doubting calls for promise upon promise, as our Ignorance does for precept upon precept, may by two immutable things, wherein it is impossible for God to lie, have strong consolation.
If God, whose promises are sure, binde himselfe to perform them by his oath: How much more are we bound to tye our selves by covenant unto God, to doe those things which are our dutie to do,
If God, whose promises Are sure, bind himself to perform them by his oath: How much more Are we bound to tie our selves by Covenant unto God, to do those things which Are our duty to do,
as our Maker, Lord, and Saviour. Psal. 100.3. 1 Cor. 6.19.20. but by a propertie growing out of our own voluntary consent, whereby we surrender, and yeeld, and give up our selves unto God. Rom. 6.19. 2 Cor. 8.5. we are not onely his people, but his willing people, by the intervention of our own consent. Psal. 110.3. We give him our hand (as the expression is, 2 Chron. 30.8.) which is an allusion to the manner of Covenants or engagements. Prov. 6.1.17, 18. Ezek. 17.18. We offer up our selves as a free oblation, Rom. 15, 16. and are thereupon called a kind of first fruits. Iam. 1.18. We are His, as the wife is her Husbands. Hos. 2.19. Ezek. 16.8.
as our Maker, Lord, and Saviour. Psalm 100.3. 1 Cor. 6.19.20. but by a property growing out of our own voluntary consent, whereby we surrender, and yield, and give up our selves unto God. Rom. 6.19. 2 Cor. 8.5. we Are not only his people, but his willing people, by the intervention of our own consent. Psalm 110.3. We give him our hand (as the expression is, 2 Chronicles 30.8.) which is an allusion to the manner of Covenants or engagements. Curae 6.1.17, 18. Ezekiel 17.18. We offer up our selves as a free oblation, Rom. 15, 16. and Are thereupon called a kind of First fruits. Iam. 1.18. We Are His, as the wife is her Husbands. Hos. 2.19. Ezekiel 16.8.
Now such an interest as this ever presupposeth a contract. As in ancient forms of stipulation there was Asking and Answering. Spondes? Spondeo. Promittis? Promitto. Dabis? Dabo.
Now such an Interest as this ever presupposeth a contract. As in ancient forms of stipulation there was Asking and Answering. Spondes? Spondeo. promises? Promitto. Dabis? Dabo.
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As in contract of Marriage the mutuall consent is asked and given, Gen. 24.58. so it is here between God and the soul, the covenant is mutuall, Gen. 17.2. He promiseth mercie, to be our exceeding great reward, and we promise obedience, to be his willing people, and usually according as is the proportion of strength in our faith to beleeve Gods promises of mercy to us, such is also the proportion of care in our obedience to perform our promises of duty unto him.
As in contract of Marriage the mutual consent is asked and given, Gen. 24.58. so it is Here between God and the soul, the Covenant is mutual, Gen. 17.2. He promises mercy, to be our exceeding great reward, and we promise Obedience, to be his willing people, and usually according as is the proportion of strength in our faith to believe God's promises of mercy to us, such is also the proportion of care in our Obedience to perform our promises of duty unto him.
it is very needfull to binde them unto God with renewed Covenants, and since they are so apt with Ionah to runne away and start aside, to neglect Nineveh and to flee to Tarssish, necessary it is to find them out and to bring them home,
it is very needful to bind them unto God with renewed Covenants, and since they Are so apt with Jonah to run away and start aside, to neglect Nineveh and to flee to Tarssish, necessary it is to find them out and to bring them home,
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We are apt to faint and be weary when we meet with any unexpected difficulties in Gods service, to esteeme the wildernesse as bad as Egypt, to sit downe as Hagar did,
We Are apt to faint and be weary when we meet with any unexpected difficulties in God's service, to esteem the Wilderness as bad as Egypt, to fit down as Hagar did,
and cry, to think that half way to heaven is farre enough, and Almost a Christian, progresse enough, that baking on one side will make the cake good enough, that God will accept of bankrupt-payment, a noble in the pound, part of our hearts and duties for all.
and cry, to think that half Way to heaven is Far enough, and Almost a Christian, progress enough, that baking on one side will make the cake good enough, that God will accept of bankrupt-payment, a noble in the pound, part of our hearts and duties for all.
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Now to correct this Torpor, this Acedia, and NONLATINALPHABET, as the Apostles calls it. 1 Thess. 5.14. this pusilanimitie, and faint-heartednesse in Gods service, we must bind them on our selves with renewed Covenants, and put to the more strength because of the bluntnesse of the Iron. Eccles. 10.10. A Covenant doth as it were twist the cords of the Law, and double the precept upon the soul.
Now to correct this Torpor, this Acedia, and, as the Apostles calls it. 1 Thess 5.14. this pusillanimity, and faintheartedness in God's service, we must bind them on our selves with renewed Covenants, and put to the more strength Because of the bluntness of the Iron. Eccles. 10.10. A Covenant does as it were twist the cords of the Law, and double the precept upon the soul.
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The more feeble our hands and knees are, the more care we should have to bind and strengthen them, that we may lift them up speedily, & keep them straight.
The more feeble our hands and knees Are, the more care we should have to bind and strengthen them, that we may lift them up speedily, & keep them straight.
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Hebr. 12.12, 13. and the way hereunto is to come to Davids resolution, I have purposed that my mouth shall not transgresse. Psal. 17.3. Emptie velleities, wishings, and wouldings will not keep weak faculties together.
Hebrew 12.12, 13. and the Way hereunto is to come to Davids resolution, I have purposed that my Mouth shall not transgress. Psalm 17.3. Empty Voluntaries, wishings, and wouldings will not keep weak faculties together.
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So if we would indeed cleave to the Lord, we must bring purposes of Heart, and strong resolutions to enable us thereunto. Act. 11.23. Cleaving will call for swearing. Deut. 10.20.
So if we would indeed cleave to the Lord, we must bring Purposes of Heart, and strong resolutions to enable us thereunto. Act. 11.23. Cleaving will call for swearing. Deuteronomy 10.20.
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As it should be our prayer, so also our purpose, to have hearts united to fear Gods Name. Psal. 86.11. whence the phrases of preparing, fixing, confirming, establishing, rooting, grounding, and other like, so frequently occurring in the Scripture. 2 Chron. 30.19 1 Chron. 29.18. Eph. 3.17. Heb. 13.9. Iam. 5.8. III.
As it should be our prayer, so also our purpose, to have hearts united to Fear God's Name. Psalm 86.11. whence the phrases of preparing, fixing, confirming, establishing, rooting, grounding, and other like, so frequently occurring in the Scripture. 2 Chronicles 30.19 1 Chronicles 29.18. Ephesians 3.17. Hebrew 13.9. Iam. 5.8. III.
Men usually have more courage in the body of an Armie, where concurrent shoutings and encouragements do as it were infuse mutuall spirits into one another,
Men usually have more courage in the body of an Army, where concurrent shoutings and encouragements do as it were infuse mutual spirits into one Another,
as that of Asa, Iosiah, and Nehemiah, the forwardnesse of every man whetting the face of his neighbour. Prov. 27.17. IV. From the multitudes, strength, vigilancie, malice, assiduous attempts of all our spirituall enemies, which call upon us for the stronger and more united Resolutions.
as that of Asa, Josiah, and Nehemiah, the forwardness of every man whetting the face of his neighbour. Curae 27.17. IV. From the Multitudes, strength, vigilancy, malice, assiduous attempts of all our spiritual enemies, which call upon us for the Stronger and more united Resolutions.
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Therefore Souldiers use to take an oath of fidelitie towards their Countrey, and service. And Hannibals Father made him take a solemn oath to maintain perpetuall Hostility with Rome.
Therefore Soldiers use to take an oath of Fidis towards their Country, and service. And Hannibals Father made him take a solemn oath to maintain perpetual Hostility with Room.
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Such an Oath have all Christs Souldiers taken, and do at the Lords Supper, and in solemne humiliations, virtually renew the same, never to hold intelligence or correspondence with any of his enemies.
Such an Oath have all Christ Soldiers taken, and do At the lords Supper, and in solemn humiliations, virtually renew the same, never to hold intelligence or correspondence with any of his enemies.
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is the Girdle, that which binds on all the other Armour (for so we read of girding on Armor, Iudg. 18.11. 1 King. 20.11.) and that there, is Truth. Which we may understand either doctrinally, for stedfastnesse and stability of judgement in the doctrine of Christ which we professe, not being carried about with every wind of doctrine,
is the Girdle, that which binds on all the other Armour (for so we read of girding on Armour, Judges 18.11. 1 King. 20.11.) and that there, is Truth. Which we may understand either doctrinally, for steadfastness and stability of judgement in the Doctrine of christ which we profess, not being carried about with every wind of Doctrine,
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but holding fast the form of sound words, knowing whom we beleeve, and having certainty of the things wherein we have been instructed, ( Ephes. 4.14. 2 Tim. 1.12, 13. Luk. 1.4.) or else Morally and practically,
but holding fast the from of found words, knowing whom we believe, and having certainty of the things wherein we have been instructed, (Ephesians 4.14. 2 Tim. 1.12, 13. Luk. 1.4.) or Else Morally and practically,
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for stedfastnesse of Heart in the faithfull discharge of those promises which we have made unto God, (for so faithfulnes is compared to a Girdle, Isa. 11.5.) whereby we are preserved from shrinking and tergiversation, in times of triall, and in our spirituall warfare.
for steadfastness of Heart in the faithful discharge of those promises which we have made unto God, (for so faithfulness is compared to a Girdle, Isaiah 11.5.) whereby we Are preserved from shrinking and tergiversation, in times of trial, and in our spiritual warfare.
This point serveth, 1. for a •ust reproof of those who are so farre from entring into Covenant with God, that indeed they make Covenants with Satan his greatest enemy,
This point serves, 1. for a •ust reproof of those who Are so Far from entering into Covenant with God, that indeed they make Covenants with Satan his greatest enemy,
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and do in their conversations as it were abuse those promises, and blot out that subscription, and te•r off that seal of solemne profession which they had so often set unto the Covenant of obedience.
and do in their conversations as it were abuse those promises, and blot out that subscription, and te•r off that seal of solemn profession which they had so often Set unto the Covenant of Obedience.
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Such as those in the Prophets time who were at an agreement with hell and the grave. Isa. 28.15. Men are apt to think that none but witches are in covenant with the devill, because such are in the Scripture said to consult with familiar spirits. Deut. 18.11.
Such as those in the prophets time who were At an agreement with hell and the grave. Isaiah 28.15. Men Are apt to think that none but Witches Are in Covenant with the Devil, Because such Are in the Scripture said to consult with familiar spirits. Deuteronomy 18.11.
But as Samuel said to Saul, Rebellion is as witchcraft. 1 Sam. 15.23. Every stubborn and presumptuous sinner hath so much of witchcraft in him, as to hold a kind of spirituall compact with the devill.
But as Samuel said to Saul, Rebellion is as witchcraft. 1 Sam. 15.23. Every stubborn and presumptuous sinner hath so much of witchcraft in him, as to hold a kind of spiritual compact with the Devil.
We read of the Serpent and his seed, Gen. 3.15. of the Dragon and his souldiers, Rev. 12.7. of some sinners being of the devill, animated by his principles, and actuated by his will and commands, 1 Ioh. 3.8. 2 Tim. 2.26. Satan tempting, and sinners embracing and admitting the temptation upon the inducements suggested, hath in it the resemblance of a covenant or compact.
We read of the Serpent and his seed, Gen. 3.15. of the Dragon and his Soldiers, Rev. 12.7. of Some Sinners being of the Devil, animated by his principles, and actuated by his will and commands, 1 John 3.8. 2 Tim. 2.26. Satan tempting, and Sinners embracing and admitting the temptation upon the inducements suggested, hath in it the resemblance of a Covenant or compact.
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Thus we read in some places of the service of sin, Ioh. 8.34. Rom. 6.16. 2 Pet. 2.19. and in others of the wages belonging unto that service. Heb. 11.25. 2 Pet. 2.15. Iud. v. 11· and elsewhere of the Covenant ▪ bargain and sale for the mutuall securing of the service, and of the wages ▪ 1 Reg. 21. •5.
Thus we read in Some places of the service of since, John 8.34. Rom. 6.16. 2 Pet. 2.19. and in Others of the wages belonging unto that service. Hebrew 11.25. 2 Pet. 2.15. Iud. v. 11· and elsewhere of the Covenant ▪ bargain and sale for the mutual securing of the service, and of the wages ▪ 1 Reg. 21. •5.
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Wicked men sell themselves, chaffer and grant away their time, and strength, and wit, and abilities, to be at the will and disposall of Satan, for such profits, pleasures, honors, advantages,
Wicked men fell themselves, chaffer and grant away their time, and strength, and wit, and abilities, to be At the will and disposal of Satan, for such profits, pleasures, honours, advantages,
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as are laid in their way to allure them, and thus do as it were with cords bind themselves unto sin. Prov. 5.22. Ahab bought Naboths vineyard of the devill, and sold himself for the price in that purchase.
as Are laid in their Way to allure them, and thus do as it were with cords bind themselves unto since. Curae 5.22. Ahab bought Naboth's vineyard of the Devil, and sold himself for the price in that purchase.
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Balaam against the light of his own conscience, and the many discoveries of Gods dislike, never gives over his endeavours of cursing Gods people till he had drawn them into a snare by the Midianitish woman,
balaam against the Light of his own conscience, and the many discoveries of God's dislike, never gives over his endeavours of cursing God's people till he had drawn them into a snare by the Midianitish woman,
and all to this end, that he might at last overtake the wages of iniquity which he ran so greedily after. Num•. 22. •5: •1. Numb. 23.1.14.29. Numb. 31.16. Mic. 6.5. Rev. 1.14. 2 Pet. 2.15. Iesabel binds her self by an oath unto murther. 1 Kin. 19.2. Iudas makes a bargain for his Masters blood, and at once sels a soul, and a Saviour, for so base a price as thirtie pieces of silver. Matth. 26.15.
and all to this end, that he might At last overtake the wages of iniquity which he ran so greedily After. Num•. 22. •5: •1. Numb. 23.1.14.29. Numb. 31.16. Mic. 6.5. Rev. 1.14. 2 Pet. 2.15. Jezebel binds her self by an oath unto murder. 1 Kin. 19.2. Iudas makes a bargain for his Masters blood, and At once sells a soul, and a Saviour, for so base a price as thirtie Pieces of silver. Matthew 26.15.
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Profane Esau, make merchandize of his bir•hright, (whereunto belonged the inheritance, or double portion, the princely power, and the office of priesthood, the blessings, the excellencie, and the government.
Profane Esau, make merchandise of his bir•hright, (whereunto belonged the inheritance, or double portion, the princely power, and the office of priesthood, the blessings, the excellency, and the government.
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and promises of salvation, drowning themselves in sensuall delights, and esteeming Heaven and Hell, salvation and perdition but as the vain notions of melancholie men;
and promises of salvation, drowning themselves in sensual delights, and esteeming Heaven and Hell, salvation and perdition but as the vain notions of melancholy men;
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So much monstrous wickednesse is there in the hearts of men, that they adde spurs and whips unto an horse which of himself r•sheth into the battell: when the tide of their own lusts, the streame and current of their own head-strong and impetuous affections do carry them too swiftly before, they yet hoise up sail, and as it were spread open their hearts to the winds of tempt•tion, precipitating,
So much monstrous wickedness is there in the hearts of men, that they add spurs and whips unto an horse which of himself r•sheth into the battle: when the tide of their own Lustiest, the stream and current of their own headstrong and impetuous affections do carry them too swiftly before, they yet hoist up sail, and as it were spread open their hearts to the winds of tempt•tion, precipitating,
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but by compact the children of wrath. One makes beforehand a bargain for drunkennesse, another contrives a meeting for uncleannesse, a third enters into a combination for robbery and cozenage;
but by compact the children of wrath. One makes beforehand a bargain for Drunkenness, Another contrives a meeting for uncleanness, a third enters into a combination for robbery and cozenage;
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as if they had not title enough to Hell, except they bargained for it anew, and bound themselves as it were by solemne obligations not to part with it again.
as if they had not title enough to Hell, except they bargained for it anew, and bound themselves as it were by solemn obligations not to part with it again.
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O that every presumptuous sinner who thus sels himself to do wickedly, would s•riously consider those sad encumbrances that go along with this his purchace.
Oh that every presumptuous sinner who thus sells himself to do wickedly, would s•riously Consider those sad encumbrances that go along with this his purchase.
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Those who would have estates to continue in such or such a succession as themselves had preintended, have sometimes charged curses and execrations upon those who should alienate,
Those who would have estates to continue in such or such a succession as themselves had preintended, have sometime charged curses and execrations upon those who should alienate,
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But if any man will needs make bargains with Satan, and be buying of the pleasures of sin, he must know that there goes a curse from heaven along with such a purchase, which will make it at the last but a NONLATINALPHABET, a sweet Bitter,
But if any man will needs make bargains with Satan, and be buying of the pleasures of since, he must know that there Goes a curse from heaven along with such a purchase, which will make it At the last but a, a sweet Bitter,
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like Iohns Roll which was sweet in the mouth, but bitter in the belly; like Claudius his mushrome pleasant, but poison, that will blast all the pleasures of sin,
like Iohns Roll which was sweet in the Mouth, but bitter in the belly; like Claudius his mushroom pleasant, but poison, that will blast all the pleasures of since,
It is said of Cm Seius, that he had a goodly horse which had all the perfections that could be named for stature, feature, colour, strength, limmes, comelinesse belonging to a horse,
It is said of Cm Seius, that he had a goodly horse which had all the perfections that could be nam for stature, feature, colour, strength, limbs, comeliness belonging to a horse,
but withall this miserie ever went along with him, that whosoever became owner of him was sure to die an unhappy death. This is the misery that alwayes accompanies the bargain of sin,
but withal this misery ever went along with him, that whosoever became owner of him was sure to die an unhappy death. This is the misery that always Accompanies the bargain of since,
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How pleasant, how profitable, how advantageous soever it may seem to be unto flesh and blood, it hath alwayes calamity in the end, it ever expires in a miserable death Honey is very sweet,
How pleasant, how profitable, how advantageous soever it may seem to be unto Flesh and blood, it hath always calamity in the end, it ever expires in a miserable death Honey is very sweet,
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O then, when thou art making a Covenant with sin, say to thy soul as Boaz said to his kinsman Ruth, 4. •, 5. At what time thou buyest it, thou must have Ruth the Moabitesse with it.
O then, when thou art making a Covenant with since, say to thy soul as Boaz said to his kinsman Ruth, 4. •, 5. At what time thou buyest it, thou must have Ruth the Moabitess with it.
II. This may serve for an Instruction unto us touching the duties of solemne Humiliation and Repentance, which is the scope of the Prophets direction in this place.
II This may serve for an Instruction unto us touching the duties of solemn Humiliation and Repentance, which is the scope of the prophets direction in this place.
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as holy men in the Scripture have done in their more solemne addresses unto God. Nehem. 9.38. Psal. 51.12, 13, 14, 15. for without amendment of life prayers are but howlings and abominations. Hose. 7.14. Prov. 28.9. Quantum a praeceptis tantum ab auribus Dei longe sumus. No obedience, no audience.
as holy men in the Scripture have done in their more solemn Addresses unto God. Nehemiah 9.38. Psalm 51.12, 13, 14, 15. for without amendment of life Prayers Are but howlings and abominations. Hose. 7.14. Curae 28.9. Quantum a praeceptis Tantum ab auribus Dei long sumus. No Obedience, no audience.
Unto the performance whereof that we may the better apply our selves, let us a little consider the nature of a Religious Covenant. A Covenant is a mutuall stipulation, or a giving and receiving of faith between two parties, whereby they do unanimously agree in one inviolable sentence or resolution.
Unto the performance whereof that we may the better apply our selves, let us a little Consider the nature of a Religious Covenant. A Covenant is a mutual stipulation, or a giving and receiving of faith between two parties, whereby they do unanimously agree in one inviolable sentence or resolution.
Where wee have both the mutuall expressions of intimate relation one to another, and the mutuall engagements unto universall obedience on the one side,
Where we have both the mutual expressions of intimate Relation one to Another, and the mutual engagements unto universal Obedience on the one side,
We are not now to consider that part of the Covenant which standeth in Gods promise to be our God (which in generall importeth thus much, Gods giving himself in Christ unto us,
We Are not now to Consider that part of the Covenant which Stands in God's promise to be our God (which in general imports thus much, God's giving himself in christ unto us,
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But wee are now to consider of the other part of the Covenant which concerneth our engagement unto God, wherein we promise both our selves, and our abilities unto him, to be His people, and to do him service.
But we Are now to Consider of the other part of the Covenant which concerns our engagement unto God, wherein we promise both our selves, and our abilities unto him, to be His people, and to do him service.
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The materiall cause of this Covenant is whatsoever may be promised unto God, and that is first our persons, Secondly our service. Our persons. We are thine. Isa. 63.19. Giving our own selves to the Lord. 2 Cor. 8.5. not esteeming our selves our own: but his that bough• us. 1 Cor. 6.19.
The material cause of this Covenant is whatsoever may be promised unto God, and that is First our Persons, Secondly our service. Our Persons. We Are thine. Isaiah 63.19. Giving our own selves to the Lord. 2 Cor. 8.5. not esteeming our selves our own: but his that bough• us. 1 Cor. 6.19.
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and the dominion over us, and the liberty to do what he pleaseth with us. Being contented to be lost to our selves, that wee may bee found in him. Phil. 3.9.
and the dominion over us, and the liberty to do what he Pleases with us. Being contented to be lost to our selves, that we may be found in him. Philip 3.9.
If sin or Satan call for our tongue, or heart, or hand, or eye, to answer, these are not mine own, Christ hath bought them, the Lord hath set them apart for himselfe. Psal. 4.3. They are vessels for the Masters use, 2 Tim. 2.21. I am but the steward of my self, and may not dispose of my Masters goods without, much lesse against his own will and commands.
If since or Satan call for our tongue, or heart, or hand, or eye, to answer, these Are not mine own, christ hath bought them, the Lord hath Set them apart for himself. Psalm 4.3. They Are vessels for the Masters use, 2 Tim. 2.21. I am but the steward of my self, and may not dispose of my Masters goods without, much less against his own will and commands.
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So the Rechabites promised their Father Ionadab, and held that promise obligatory in the sight of God, not to drink wine, nor to build houses, &c. Ier. 35.6, 7. because by that voluntary hardship of life they should bee the better fitted to beare that captivity which was to come upon them.
So the Rechabites promised their Father Ionadab, and held that promise obligatory in the sighed of God, not to drink wine, nor to built houses, etc. Jeremiah 35.6, 7. Because by that voluntary hardship of life they should be the better fitted to bear that captivity which was to come upon them.
Or because thereby they should the better expres the condition of strangers amongst Gods people, upon whose outward comforts they would not seem too much to in•roach, that it might appear that they did not incorporate with them for meer secular but for spirituall benefits.
Or Because thereby they should the better express the condition of Strangers among God's people, upon whose outward comforts they would not seem too much to in•roach, that it might appear that they did not incorporate with them for mere secular but for spiritual benefits.
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yet hee seemeth upon the case of expediencie, that hee might cut off occasion from them that desired occasion, and might the better promote the Gospel, to bind himself by an oath (for so much those words, The truth of Christ is in me, do import,
yet he seems upon the case of expediency, that he might Cut off occasion from them that desired occasion, and might the better promote the Gospel, to bind himself by an oath (for so much those words, The truth of christ is in me, do import,
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as the Learned have observed) never to bee burdensome in that kind unto those Churches. 2 Cor. 11.7, 12. Lawfull thing•, when inexpedient, and gravaminous, may bee forborn by the bond of a Covenant.
as the Learned have observed) never to be burdensome in that kind unto those Churches. 2 Cor. 11.7, 12. Lawful thing•, when inexpedient, and gravaminous, may be forborn by the bound of a Covenant.
What shall I render to the Lord for all his benefits towards me? saith David. I will take the cup of salvation (as the use of the Jewes was in their feasts and sacrifices of thanksgiving, Luk. 22.17.) I will pay my vows unto the Lord.
What shall I render to the Lord for all his benefits towards me? Says David. I will take the cup of salvation (as the use of the Jews was in their feasts and Sacrifices of thanksgiving, Luk. 22.17.) I will pay my vows unto the Lord.
Whereby it appears that godly men when they prayed for mercies, did likewise by v•ws and Covenants bind themselves to return tribute of praise in some particular kinde or other, upon the hearing of their prayers.
Whereby it appears that godly men when they prayed for Mercies, did likewise by v•ws and Covenants bind themselves to return tribute of praise in Some particular kind or other, upon the hearing of their Prayers.
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Psal. 116.12, 13, 14. Psal. 123.2, 3. so Iacob did, Gen. 28.22. and so Iepthah, Judg. 11.30, 31. and so Hanna, 1 Sam. 1.11, 27, 28. and so Hezekiah, Isa. 38.20. and so Ionah cap. 1.9.
Psalm 116.12, 13, 14. Psalm 123.2, 3. so Iacob did, Gen. 28.22. and so Jephthah, Judges 11.30, 31. and so Hannah, 1 Sam. 1.11, 27, 28. and so Hezekiah, Isaiah 38.20. and so Jonah cap. 1.9.
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so Zacheus to testifie his thankfulnesse unto Christ for his conversion, and to testifie his through mortification of covetousnesse, which had been his master•sin, did not onely out of duty make restitution where he had done wrong,
so Zacchaeus to testify his thankfulness unto christ for his conversion, and to testify his through mortification of covetousness, which had been his master•sin, did not only out of duty make restitution where he had done wrong,
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but out of bountie did engage himselfe to give the half of his goods to the poor. Luke 19.8. The formal cause of a Covenant is the Plighting of our fidelitie, and engaging of our Truth unto God in that particular which is the matter of our Covenant. Which is done two wayes.
but out of bounty did engage himself to give the half of his goods to the poor. Lycia 19.8. The formal cause of a Covenant is the Plighting of our Fidis, and engaging of our Truth unto God in that particular which is the matter of our Covenant. Which is done two ways.
1 A clear knowledge, and deliberate weighing of the matter promised, because error, deception, or ignorance, are contrary to the formall notion of that consent which in every Covenant is intrinsecall, and necessary thereunto. Non vid•tur consentire qui errat.
1 A clear knowledge, and deliberate weighing of the matter promised, Because error, deception, or ignorance, Are contrary to the formal notion of that consent which in every Covenant is intrinsical, and necessary thereunto. Non vid•tur consentire qui errat.
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though imposed should bee such in the nature of the thing, as that it may be taken in Iudgement, and Righteousnesse, that so the person may not be hamper'd in any such hesitancie of conscience as will not consist with a pious, spontaneous, and voluntarie concurrence thereunto.
though imposed should be such in the nature of the thing, as that it may be taken in Judgement, and Righteousness, that so the person may not be hampered in any such hesitancy of conscience as will not consist with a pious, spontaneous, and voluntary concurrence thereunto.
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Sinfull things are in construction of Law impossible, and so can induce no Obligation. A servant can make no promise to the dishonour or disservice of his Master;
Sinful things Are in construction of Law impossible, and so can induce no Obligation. A servant can make no promise to the dishonour or disservice of his Master;
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In every such sinfull engagement there is intrinsecally dolus, error, deceptio, the heart is blinded by the deceitfulnesse of lust, Ephes. 4.18.22. Hebr. 3.13. 2 Pet. 1.9. 2 Cor. 11.3.
In every such sinful engagement there is intrinsically dolus, error, deceptio, the heart is blinded by the deceitfulness of lust, Ephesians 4.18.22. Hebrew 3.13. 2 Pet. 1.9. 2 Cor. 11.3.
1 Some joyn in Covenants as the greatest part of that tumultuous concourse of people, who made an uproar against the Apostle, were gathered together, They knew not wherefore. Acts 19.32. do not understand the things they promise.
1 some join in Covenants as the greatest part of that tumultuous concourse of people, who made an uproar against the Apostle, were gathered together, They knew not Wherefore. Acts 19.32. do not understand the things they promise.
if they durst, to plead an Error in the Contract, and to professe that they had not thought their Obligation had engaged them unto so severe and rigid a service, and so repent of their repentance. But in this case, Ignorance of what a man ought to know, cannot void the Covenant which hee is bound to make, and having made, to keep;
if they durst, to plead an Error in the Contract, and to profess that they had not Thought their Obligation had engaged them unto so severe and rigid a service, and so Repent of their Repentance. But in this case, Ignorance of what a man ought to know, cannot void the Covenant which he is bound to make, and having made, to keep;
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So a good Divine observes of the people of this Land in the time of the great sweate in King Edwards dayes (I wish we could find even so much in these dayes of calamitie which wee are fallen into) as long as the heat of the plague lasted, there was crying out peccav•, Mercie good Lord, mercy, mercy.
So a good Divine observes of the people of this Land in the time of the great sweat in King Edwards days (I wish we could find even so much in these days of calamity which we Are fallen into) as long as the heat of the plague lasted, there was crying out peccav•, Mercy good Lord, mercy, mercy.
Take these bags, pay so much to such an one whom I deceived, so much restore unto another whom in bargaining I over-reached, give so much to the poore,
Take these bags, pay so much to such an one whom I deceived, so much restore unto Another whom in bargaining I overreached, give so much to the poor,
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Thus in time of trouble men are apt to make many prayers, and Covenants, to cry unto God, Arise and save us, Ier. 2.27. Deliver us this time, Judg. 10.15.
Thus in time of trouble men Are apt to make many Prayers, and Covenants, to cry unto God, Arise and save us, Jeremiah 2.27. Deliver us this time, Judges 10.15.
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And when the Lord sent Lyons amongst the Samaritanes, then they sent to inquire after the manner of his worship. 2 King. 17.25, 26. Thus many mens Covenants are founded onely in Terrours of conscience.
And when the Lord sent Lyons among the Samaritans, then they sent to inquire After the manner of his worship. 2 King. 17.25, 26. Thus many men's Covenants Are founded only in Terrors of conscience.
and sixed disposition which Christs own people bring unto his service, as David and the Nobles of Israel offered willingly and with joy unto the Lord. 1 Chron. 29.17.
and sixed disposition which Christ own people bring unto his service, as David and the Nobles of Israel offered willingly and with joy unto the Lord. 1 Chronicles 29.17.
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and our prayers unto him for further supplies of it. As David, I will keep thy statutes, but then, doe not thou forsake me. Psal. 119.8. Our promises of duty must ever be supported by Gods promises of grace when we have undertaken to serve him, we must remember to pray as Hezekiah did, Lord I am weak, do thou undertake for me. Isa. 38.14. Our good works cannot come out of us, till God do first of all work them in us. Isa. 26.12. He must performe his promises of grace to us, before we can ours of service unto him.
and our Prayers unto him for further supplies of it. As David, I will keep thy statutes, but then, do not thou forsake me. Psalm 119.8. Our promises of duty must ever be supported by God's promises of grace when we have undertaken to serve him, we must Remember to pray as Hezekiah did, Lord I am weak, do thou undertake for me. Isaiah 38.14. Our good works cannot come out of us, till God do First of all work them in us. Isaiah 26.12. He must perform his promises of grace to us, before we can ours of service unto him.
As hee that hath bound himselfe to pay a debt and hath no money of his own to do it, is constrained to betake himselfe unto supplications that he may procure the money of some other friend.
As he that hath bound himself to pay a debt and hath no money of his own to do it, is constrained to betake himself unto supplications that he may procure the money of Some other friend.
Our Hearts (as Iacob said of Reuben, Gen. 49.4.) are unstable as waters. Moist bodies (as water is) non continentur suis terminis, doe not set bounds to themselves,
Our Hearts (as Iacob said of Reuben, Gen. 49.4.) Are unstable as waters. Moist bodies (as water is) non continentur suis terminis, do not Set bounds to themselves,
Nothing but the grace of God doth ballance and establish the heart, and holy Covenants are an ordinance or means which he hath pleased to sanctifie unto this purpose, that by them,
Nothing but the grace of God does balance and establish the heart, and holy Covenants Are an Ordinance or means which he hath pleased to sanctify unto this purpose, that by them,
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If then Isaiah bewail the uncleannesse of his lips, and Iob suspect the uncleannesse and wandering of his Eyes, what reason have we to be humbled for this unstedfastnesse of our Hearts, from whence the diffluence and loosenesse of every other faculty proceeds?
If then Isaiah bewail the uncleanness of his lips, and Job suspect the uncleanness and wandering of his Eyes, what reason have we to be humbled for this unsteadfastness of our Hearts, from whence the diffluence and looseness of every other faculty proceeds?
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2 If we must bewail the falsenes of our Hearts that stand in need of Covenants, how much more should we bewail their perfidiousnesse in the violation of Covenants? That they take occasion,
2 If we must bewail the falseness of our Hearts that stand in need of Covenants, how much more should we bewail their perfidiousness in the violation of Covenants? That they take occasion,
O how should this humble us, and make us vile in our own eyes? God is exceeding angry with the breach of but H•mane Covenants, Ier. 34. 18. Ezek. 17.18.
O how should this humble us, and make us vile in our own eyes? God is exceeding angry with the breach of but H•mane Covenants, Jeremiah 34. 18. Ezekiel 17.18.
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How much more with the breach of Holy Covennants between himself and us, and threatneth severely to revenge the quarrell of his Covenant. Levit. 26.25. and so doubtlesse he now doth, and will do still, except we take a penitent Revenge upon our selves for it. And therefore,
How much more with the breach of Holy Covennants between himself and us, and threatens severely to revenge the quarrel of his Covenant. Levit. 26.25. and so doubtless he now does, and will do still, except we take a penitent Revenge upon our selves for it. And Therefore,
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But it is not onely unthankfulnesse, but follie to make a forfeiture of mercies, and to put God by our breach of Covenant with him, to break his with us too. Ier. 2.5, 6, 7.31. Numb. 14.34. Ion. 2.8. 3 By consideration of our Baptisme and the tenor thereof, wherein we solemnly promise to keepe a good conscience, and to observe All things whatsoever Christ commandeth us. 1 Pet. 3.21. Mat. 28.19, 20. From which engagement wee cannot recede without the note and infamie of greater perfidiousnesse .
But it is not only unthankfulness, but folly to make a forfeiture of Mercies, and to put God by our breach of Covenant with him, to break his with us too. Jeremiah 2.5, 6, 7.31. Numb. 14.34. Ion. 2.8. 3 By consideration of our Baptism and the tenor thereof, wherein we solemnly promise to keep a good conscience, and to observe All things whatsoever christ commands us. 1 Pet. 3.21. Mathew 28.19, 20. From which engagement we cannot recede without the note and infamy of greater perfidiousness.
To take Christs pay, and do sin service, to be a subject unto Michael, and a pensioner unto the Dragon, to weare the Liverie of one Master and do the work of another, to be an Israelite in title,
To take Christ pay, and do sin service, to be a Subject unto Michael, and a pensioner unto the Dragon, to wear the Livery of one Master and do the work of Another, to be an Israelite in title,
and a Samaritan in truth, this is either to forget or to deride our Baptisme. 2 Pet. 1.9. for therein wee did as it were s•bscribe our names, and list our selves in the Register of Sion ;
and a Samaritan in truth, this is either to forget or to deride our Baptism. 2 Pet. 1.9. for therein we did as it were s•bscribe our names, and list our selves in the Register of Sion;
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and to be written in the Earth, and have our names with our bodies putrifie into perpetuall oblivion. Ierem. 17.13. Nehem. 7.64, 65. 4 Consider the seale and witnesses whereby this Covenant hath been confirmed.
and to be written in the Earth, and have our names with our bodies putrify into perpetual oblivion. Jeremiah 17.13. Nehemiah 7.64, 65. 4 Consider the seal and Witnesses whereby this Covenant hath been confirmed.
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Sealed in our own consciences by the seale of faith, beleeving the Hol•nesse of Gods wayes, and the excellencie of his Rewards, for he that beleeveth hath set to his seale. Joh. 3.33. mutually attested by our spirits, feeling the sweetnesse of dutie, and by Gods spirit, revealing the certainty of Reward. Rom. 8.16. and this in the presence of Angels and Saints, into whose communion wee are admitted, 1 Corinth. 11.10. Hebr. 12.22.
Sealed in our own Consciences by the seal of faith, believing the Hol•nesse of God's ways, and the excellency of his Rewards, for he that Believeth hath Set to his seal. John 3.33. mutually attested by our spirits, feeling the sweetness of duty, and by God's Spirit, revealing the certainty of Reward. Rom. 8.16. and this in the presence of Angels and Saints, into whose communion we Are admitted, 1 Corinth. 11.10. Hebrew 12.22.
& the very seats where we have sate attending unto his voice, like Ioshua his stone, cap. 24.22, 27. will be witnesses against us if we deny our Covenant,
& the very seats where we have sat attending unto his voice, like Ioshua his stone, cap. 24.22, 27. will be Witnesses against us if we deny our Covenant,
and the Judge of consciences, that consuming fire whom no lead, no drosse, no reprobate silver, no false metall, can endure or deceive, no Ananias or Saphira lie unto without their own undoing.
and the Judge of Consciences, that consuming fire whom no led, no dross, no Reprobate silver, no false metal, can endure or deceive, no Ananias or Sapphira lie unto without their own undoing.
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Lastly, let us consider the estate which these Covenants do referre unto, and our Tenure whereunto these services are annexed, which is eternall life. After we have had patience to keep our short Promises of doing Gods will, he will performe his eternall promises, of giving himself unto us.
Lastly, let us Consider the estate which these Covenants do refer unto, and our Tenure whereunto these services Are annexed, which is Eternal life. After we have had patience to keep our short Promises of doing God's will, he will perform his Eternal promises, of giving himself unto us.
And who would forfeit an inheritance for not payment of a small homage or quitrent reserved upon it? If we expect eternall life from him, there is great reason we should dedicate a mortall life unto him.
And who would forfeit an inheritance for not payment of a small homage or quitrent reserved upon it? If we expect Eternal life from him, there is great reason we should dedicate a Mortal life unto him.
HAving handled the generall doctrine of our entring into Covenant with God, I shall now proceed unto the particulars which they here engage themselves unto, whereof the first is a solemne Thanksgiving, We will render the calves of our lips.
HAving handled the general Doctrine of our entering into Covenant with God, I shall now proceed unto the particulars which they Here engage themselves unto, whereof the First is a solemn Thanksgiving, We will render the calves of our lips.
for the farther enforcement of those petitions, promise to offer the peace-offerings of praise, not in the naked and empty ceremony, but with the spirituall life and substance, viz. the Calves of their lips, which are moved by the inward principles of hearty sincerity and thanksgiving.
for the farther enforcement of those petitions, promise to offer the peace-offerings of praise, not in the naked and empty ceremony, but with the spiritual life and substance, viz. the Calves of their lips, which Are moved by the inward principles of hearty sincerity and thanksgiving.
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and disposeth it to offer up the sacrifice of praise. And this duty here promised, cometh in this place under severall considerations, for we may consider it.
and Disposeth it to offer up the sacrifice of praise. And this duty Here promised, comes in this place under several considerations, for we may Consider it.
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I. Ut materiam pacti, as the matter of a Covenant or compact, which we promise to render unto God in acknowledgment of his great mercy in answering the prayers which we put up unto him for pardon and grace.
I Ut Materiam pacti, as the matter of a Covenant or compact, which we promise to render unto God in acknowledgment of his great mercy in answering the Prayers which we put up unto him for pardon and grace.
and driving a trade between earth & heaven, receiving and returning, importing one commodity, & transporting another, letting God know that his mercies shall not be lost, that as he bestows the comforts of them upon him,
and driving a trade between earth & heaven, receiving and returning, importing one commodity, & transporting Another, letting God know that his Mercies shall not be lost, that as he bestows the comforts of them upon him,
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Those CounCountries that have rich & staple commodities to exchange and return unto others, have usually th freest and fullest trafick and resort of trade made unto them.
Those CounCountries that have rich & staple commodities to exchange and return unto Others, have usually that Freest and Fullest traffic and resort of trade made unto them.
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As in the fluxe and refluxe of the sea, the water that in the one comes from the sea unto the shore, doth in the other but run back into it self again:
As in the flux and reflux of the sea, the water that in the one comes from the sea unto the shore, does in the other but run back into it self again:
and mutuall negotiation amongst them, each one receiving and returning, deriving unto others, & drawing from others what serves most for the conservation of them all,
and mutual negotiation among them, each one receiving and returning, deriving unto Others, & drawing from Others what serves most for the conservation of them all,
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thereby teaching the souls of men to maintain the like spirituall commerce & confederacie with heaven, to have all the passages between them and it open and unobstructed, that the mercies which they receive from thence, may not be kept under,
thereby teaching the Souls of men to maintain the like spiritual commerce & confederacy with heaven, to have all the passages between them and it open and unobstructed, that the Mercies which they receive from thence, may not be kept under,
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Thus Noah, after his deliverance from the flood, built an Altar, on which to sacrifice the sacrifices of thanksgiving, that a• his family by the Ark was preserved from perishing,
Thus Noah, After his deliverance from the flood, built an Altar, on which to sacrifice the Sacrifices of thanksgiving, that a• his family by the Ark was preserved from perishing,
So Abraham after a weary journey being comforted with Gods gracious appearing and manifestation of himself unto him, built an Altar, and called on the Name of the Lord, Gen. 12.7. and after another journey out of Egypt, was not forgetfull to returne unto that place againe, Gen. 13.4.
So Abraham After a weary journey being comforted with God's gracious appearing and manifestation of himself unto him, built an Altar, and called on the Name of the Lord, Gen. 12.7. and After Another journey out of Egypt, was not forgetful to return unto that place again, Gen. 13.4.
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Gods presence drawing forth his praises, as the returne of the Sun in a spring and summer, causeth the earth to thrust forth her fruits and flowers, that they may as it were meet,
God's presence drawing forth his praises, as the return of the Sun in a spring and summer, Causes the earth to thrust forth her fruits and flowers, that they may as it were meet,
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and we will sing upon the stringed instruments. Guilt stops the mouth, and makes it speechlesse, Matth. 22.12. that it cannot answer for one of a thousand sins, nor acknowledge one of a thousand mercies.
and we will sing upon the stringed Instruments. Gilded stops the Mouth, and makes it speechless, Matthew 22.12. that it cannot answer for one of a thousand Sins, nor acknowledge one of a thousand Mercies.
When Iacob begged Gods blessing on him in his journy, he vowed a vow of obedience and thankfulnesse to the Lord, seconding Gods promises of mercy, with his promises of praise, and answering all the parts thereof, If God will be with me,
When Iacob begged God's blessing on him in his journey, he vowed a Voelli of Obedience and thankfulness to the Lord, seconding God's promises of mercy, with his promises of praise, and answering all the parts thereof, If God will be with me,
and accordingly we finde he built an Altar there, and changed the name of that place, calling it the House of God, and God, the God of Bethel. And lastly,
and accordingly we find he built an Altar there, and changed the name of that place, calling it the House of God, and God, the God of Bethel. And lastly,
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So punctuall is this holy man to restipulate for each distinct promise a distinct praise, and to take the quality of his vows from the quality of Gods mercies, Gen. 28. v. 20.22. compared with v. 13.15.
So punctual is this holy man to restipulate for each distinct promise a distinct praise, and to take the quality of his vows from the quality of God's Mercies, Gen. 28. v. 20.22. compared with v. 13.15.
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Gen. 35.6.7.14 ▪ 15. Lastly, Ionah out of the belly of Hell cries unto God, and voweth a vow unto him, that he would sacrifice with the voice of thanksgiving,
Gen. 35.6.7.14 ▪ 15. Lastly, Jonah out of the belly of Hell cries unto God, and Voweth a Voelli unto him, that he would sacrifice with the voice of thanksgiving,
then saith the Prophet, Out of them shall proceed thanksgiving, and the voice of them that make merry, &c. When Israel had passed thorow the red Sea,
then Says the Prophet, Out of them shall proceed thanksgiving, and the voice of them that make merry, etc. When Israel had passed thorough the read Sea,
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and Miriam and the women answering them, and repeating over again the burden of the Song, Sing to the Lord, for he hath triumphed gloriously, the Horse and his rider hath he thrown into the Sea, Exod. 15.1.20.21.
and Miriam and the women answering them, and repeating over again the burden of the Song, Sing to the Lord, for he hath triumphed gloriously, the Horse and his rider hath he thrown into the Sea, Exod 15.1.20.21.
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When a poore soule hath been with Ionah in the midst of the seas, compassed with the floods, closed in with the depths, brought downe to the bottom of the mountaines, wrapt about head and heart,
When a poor soul hath been with Jonah in the midst of the Seas, compassed with the floods, closed in with the depths, brought down to the bottom of the Mountains, wrapped about head and heart,
when it hath felt the weight of a guilty conscience, and been terrified with the fearful expectation of an approaching curse, lying as it were at the pits brinke, within the smoak of hell, within the smell of that brimstone,
when it hath felt the weight of a guilty conscience, and been terrified with the fearful expectation of an approaching curse, lying as it were At the pits brink, within the smoke of hell, within the smell of that brimstone,
and is then by a more bottomles & unsearchable mercy brought unto dry land, snatched as a brand out of the fire, translated unto a glorious condition, from a Law to a Gospel, from a cu•se to a Crown, from damnation to an inheritance, from a slave to a Sonne,
and is then by a more bottomless & unsearchable mercy brought unto dry land, snatched as a brand out of the fire, translated unto a glorious condition, from a Law to a Gospel, from a cu•se to a Crown, from damnation to an inheritance, from a slave to a Son,
and redeemed his life from destruction, or from hel (as the Chaldee rendreth it) and crowned him with loving kindnesse and tender mercies, turning away his anger,
and redeemed his life from destruction, or from hell (as the Chaldee rendereth it) and crowned him with loving kindness and tender Mercies, turning away his anger,
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and revealing those mercies which are from everlasting in election unto everlasting in salvation, removing his sins from him as far as the East is from the West ;
and revealing those Mercies which Are from everlasting in election unto everlasting in salvation, removing his Sins from him as Far as the East is from the West;
so the Apostle making mention of the like mercy of God unto him, and of the exceeding abundant grace of Christ, in setting forth him who was a blasphemer, a persecutor,
so the Apostle making mention of the like mercy of God unto him, and of the exceeding abundant grace of christ, in setting forth him who was a blasphemer, a persecutor,
and injurious, as a patterne unto all that should beleeve on him unto eternall life, begins this meditation with praises, I thank Christ Iesus our Lord ;
and injurious, as a pattern unto all that should believe on him unto Eternal life, begins this meditation with praises, I thank christ Iesus our Lord;
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and ends it with praises, unto the King eternall, immortall, invisible, the onely wise God, be honour and glory for ever and ever, Amen. 1 Tim. 1.12.17.
and ends it with praises, unto the King Eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever, Amen. 1 Tim. 1.12.17.
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but as an enemie, ready to call in, or at the least to curse all those outward benefits which in that little interim and respite of time between the curse pronounced in the Law,
but as an enemy, ready to call in, or At the least to curse all those outward benefits which in that little interim and respite of time between the curse pronounced in the Law,
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or the Trumpet before a Judge, which gives no comfortable sound to the mourning wife, or to the guilty prisoner. III. Vt medium Impetrandi. As an Argument and motive to prevail with God in prayer.
or the Trumpet before a Judge, which gives no comfortable found to the mourning wife, or to the guilty prisoner. III. Vt medium Impetrandi. As an Argument and motive to prevail with God in prayer.
when thou hast heard and answered us, then we shall glorifie thee. Psa. 50.15. I shall praise thee, saith David, for then hast heard me, and art become my salvation. Psal. 118.21. It is true, if God condemne us, he will therein shew forth his owne glory, 2 Thes. 1.9. as he did upon Pharaoh. Rom 9.17. In which sence the strong and terrible ones are said to glorifie him, Isay. 25.3.
when thou hast herd and answered us, then we shall Glorify thee. Psa. 50.15. I shall praise thee, Says David, for then hast herd me, and art become my salvation. Psalm 118.21. It is true, if God condemn us, he will therein show forth his own glory, 2 Thebes 1.9. as he did upon Pharaoh. Rom 9.17. In which sense the strong and terrible ones Are said to Glorify him, Saiah 25.3.
Ps. 30.9, 88, 10, 11. The living, the living they shall praise thee. Isa. 38.19. This is a frequent argument with David whereby to prevail for mercy, because else God would lose the praise which by this meanes he should render to his name.
Ps. 30.9, 88, 10, 11. The living, the living they shall praise thee. Isaiah 38.19. This is a frequent argument with David whereby to prevail for mercy, Because Else God would loose the praise which by this means he should render to his name.
Yet he is pleased to esteeme some men meete for uses, which others are not, 2 Tim. 2.21. and to set apart some for himselfe ▪ and for those uses. Psal. 4.3. Isay. 43.21.
Yet he is pleased to esteem Some men meet for uses, which Others Are not, 2 Tim. 2.21. and to Set apart Some for himself ▪ and for those uses. Psalm 4.3. Saiah 43.21.
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God by his wisedome ordereth, and draweth the blind and brute motions of the worst creatures unto his own honour, as the huntsman doth the rage of the dog to his pleasure,
God by his Wisdom Ordereth, and draws the blind and brutus motions of the worst creatures unto his own honour, as the huntsman does the rage of the dog to his pleasure,
But godly men are fitted to bring actually glory unto him, to glorify him doingly. 1 Cor. 10. 3• ▪ 31. Ephe. 1.11, 12. And this is that which God chiefly takes pleasure in.
But godly men Are fitted to bring actually glory unto him, to Glorify him doingly. 1 Cor. 10. 3• ▪ 31. Ephes 1.11, 12. And this is that which God chiefly Takes pleasure in.
Our Saviour bids his disciples cast their net into the Sea, and when they had drawn their net, he bids them bring of the fish which they had then caught,
Our Saviour bids his Disciples cast their net into the Sea, and when they had drawn their net, he bids them bring of the Fish which they had then caught,
and the praise of his power and wisedome in healing such mortall diseases, and the praise of his glorious and free grace in sending Salvation to those that did not inquire after it,
and the praise of his power and Wisdom in healing such Mortal diseases, and the praise of his glorious and free grace in sending Salvation to those that did not inquire After it,
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Ashur shall not save us, neither will we ride upon horses, &c. A thankefull apprehension of the goodnes of God in forgiving, giving, saving, honouring us, is one of the principall foundations of sincere obedience.
Ashur shall not save us, neither will we ride upon Horses, etc. A thankful apprehension of the Goodness of God in forgiving, giving, Saving, honouring us, is one of the principal foundations of sincere Obedience.
and so the Scripture calleth them filios domus, children of the house Gen. 14. 14, 15, 3, 17, 12. Lev. 22, 11. Ecclesi. 2.7. His heart being enlarged in thankfulnesse, presently minded him of the deep ingagements that did bind him unto Service even from the wombe.
and so the Scripture calls them Sons domus, children of the house Gen. 14. 14, 15, 3, 17, 12. Lev. 22, 11. Ecclesiastes. 2.7. His heart being enlarged in thankfulness, presently minded him of the deep engagements that did bind him unto Service even from the womb.
and therby worketh in us a Reciprocal love unto him, We love him, because he loved us first. 1 John 4.19. This is the only thing wherein a Servant of God may answer him, and may de simili mutuam rependere vicem, as Berna•d speakes, returne back unto God what he gives unto him.
and thereby works in us a Reciprocal love unto him, We love him, Because he loved us First. 1 John 4.19. This is the only thing wherein a Servant of God may answer him, and may de simili mutuam rependere vicem, as Berna•d speaks, return back unto God what he gives unto him.
Feare produceth onely servile & unwilling performances, as those fruites which grow in Winter, or in cold Countries, are sowre, unsavoury, and unconcocted;
fear Produceth only servile & unwilling performances, as those fruits which grow in Winter, or in cold Countries, Are sour, unsavoury, and unconcocted;
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The most formall principle of obedience is love, and the first beginings of love in us unto God arise from his mercies unto us being thankfully remembred;
The most formal principle of Obedience is love, and the First beginnings of love in us unto God arise from his Mercies unto us being thankfully remembered;
therefore I must be zealous of good workes. Tit. 2.14. therefore I must shew forth the vertues of him that called me out of darkenes into his marvellous Light. 1 Pet. 2.9.
Therefore I must be zealous of good works. Tit. 2.14. Therefore I must show forth the Virtues of him that called me out of darkness into his marvellous Light. 1 Pet. 2.9.
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Deut. 13.20, 21, 11, 7, 8, 29, 32, 6, 7. Iosh. 24.2, 14. 1 Sam. 12.24, Isay. 1, 2. Ier. 2.5, 6. Hos. 2.8. Mic. 6.3, 5. In the Law a Ransomed man became the Servant of him that bought and delivered him:
Deuteronomy 13.20, 21, 11, 7, 8, 29, 32, 6, 7. Joshua 24.2, 14. 1 Sam. 12.24, Saiah 1, 2. Jeremiah 2.5, 6. Hos. 2.8. Mic. 6.3, 5. In the Law a Ransomed man became the Servant of him that bought and Delivered him:
There is an Emphasis in the word Lips. Sometimes it is a diminutive word, taking away from the duty performed, as Matth. 15.8. This people honour me with their lips, but their heart is far from me.
There is an Emphasis in the word Lips. Sometime it is a diminutive word, taking away from the duty performed, as Matthew 15.8. This people honour me with their lips, but their heart is Far from me.
But here it is an Augmentative word, that enlargeth the duty, and makes it wider. I will sacrifice unto thee saith Ionah, with the voice of thanksgiving, Jonah 2.9. God regardeth not the sacrifice if this be not the use that is made of it, to publish and celebrate the glory of his name.
But Here it is an Augmentative word, that enlarges the duty, and makes it wider. I will sacrifice unto thee Says Jonah, with the voice of thanksgiving, Jonah 2.9. God Regardeth not the sacrifice if this be not the use that is made of it, to publish and celebrate the glory of his name.
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It is not enough to Sacrifice, not enough to sacrifice the sacrifices of thanksgiving, except withal we declare his works with rejoycing, psal. 107.22. There is a private thankfulnes of the Soul within it self, when meditating on the goodnesse of God, it doth in secret returne the tribute of an humble and obedient heart back again unto him, which is to praise God on the Bed: and there is publick thanksgiving, when men tell of the wondrous works of God in the great Congregation of his Saints, Psal. 149.1.5. Psal. 26.7.12.
It is not enough to Sacrifice, not enough to sacrifice the Sacrifices of thanksgiving, except withal we declare his works with rejoicing, Psalm. 107.22. There is a private thankfulness of the Soul within it self, when meditating on the Goodness of God, it does in secret return the tribute of an humble and obedient heart back again unto him, which is to praise God on the Bed: and there is public thanksgiving, when men tell of the wondrous works of God in the great Congregation of his Saints, Psalm 149.1.5. Psalm 26.7.12.
when the night comes, & open again when the Sun returnes and shines upon them. If God withdraw his favor, and send a night of affliction, they shut up themselves, and their thoughts in silence;
when the night comes, & open again when the Sun returns and shines upon them. If God withdraw his favour, and send a night of affliction, they shut up themselves, and their thoughts in silence;
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This is, to publish, to declare, to speak of, abundantly to utter the memory of Gods great goodnesse, that one generation may derive praises unto another,
This is, to publish, to declare, to speak of, abundantly to utter the memory of God's great Goodness, that one generation may derive praises unto Another,
and with musicall instruments to sound forth the praises of God, and to cause their joy to be heard afar off, Neh. 12.27, 31, 43. Isai. 12.4, 5, 6. Ier. 31.7.
and with musical Instruments to found forth the praises of God, and to cause their joy to be herd afar off, Neh 12.27, 31, 43. Isaiah 12.4, 5, 6. Jeremiah 31.7.
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but we will have thankfull lips to shew forth thy praise, we will stir up and encourage one another, we will tell our children, that the generations to come may know the mercy of our God.
but we will have thankful lips to show forth thy praise, we will stir up and encourage one Another, we will tell our children, that the generations to come may know the mercy of our God.
There is a Communion of Sinners, wherein they combine together to dishonour God, and encourage one another in evil, Psal. 64.5. Psal. 83.5.8. Prov. 1.10 11. Eve was no sooner caught her self, but she became a kinde of Serpent, to deceive and to catch her husband.
There is a Communion of Sinners, wherein they combine together to dishonour God, and encourage one Another in evil, Psalm 64.5. Psalm 83.5.8. Curae 1.10 11. Eve was no sooner caught her self, but she became a kind of Serpent, to deceive and to catch her husband.
as men that draw at an anchor, and Souldiers that set upon a service, use to do with mutual incouragements, Isai. 2.3. Zach. 8.21. Mal. 3.16. The Holy Oyle for the Sanctuary was made of many spices compounded by the art of the Perfumer, Exod. 30.23, 24.25. to note unto us that those duties are sweetest wch are made up in a Communion of Saints, each one contributing his influence and furtherance unto them.
as men that draw At an anchor, and Soldiers that Set upon a service, use to do with mutual encouragements, Isaiah 2.3. Zach 8.21. Malachi 3.16. The Holy Oil for the Sanctuary was made of many spices compounded by the art of the Perfumer, Exod 30.23, 24.25. to note unto us that those duties Are Sweetest which Are made up in a Communion of Saints, each one contributing his influence and furtherance unto them.
and in nothing so much as in glorifying God, when the joy of the Lord, which is our strength, doth put it self forth to derive the praises of his Name,
and in nothing so much as in glorifying God, when the joy of the Lord, which is our strength, does put it self forth to derive the praises of his Name,
If he have found Christ himself, as Andrew and Philip, and the woman of Samaria did, he will presently report it to others ▪ and invite them to come and see, Ioh. 1.41.46. Ioh. 4.29.
If he have found christ himself, as Andrew and Philip, and the woman of Samaria did, he will presently report it to Others ▪ and invite them to come and see, John 1.41.46. John 4.29.
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If David be converted himself, he wil endeavour that other sinners may be converted too, Psa. 51.13. and will shew them what the Lord hath done for his soul.
If David be converted himself, he will endeavour that other Sinners may be converted too, Psa. 51.13. and will show them what the Lord hath done for his soul.
In Aarons garments (which were types of holinesse) there were to be golden Bells and Pomegranates, which (if we may make any allegoricall application of it) intimateth unto us, That as a Holy life is fruitfull and active in the duties of spirituall obedience,
In Aaron's garments (which were types of holiness) there were to be golden Bells' and Pomegranates, which (if we may make any allegorical application of it) intimateth unto us, That as a Holy life is fruitful and active in the duties of spiritual Obedience,
when God is pleased to put any light of grace into these earthen vessels of ou•s, we should have mouthes full of thankfulnesse to return unto him the glory of his goodnesse.
when God is pleased to put any Light of grace into these earthen vessels of ou•s, we should have mouths full of thankfulness to return unto him the glory of his Goodness.
And as that repentance is unsound which is not accompanied with thankfulnesse, so that thankfulnesse is but empty and hypocriticall, which doth not spring-out of sound repentance;
And as that Repentance is unsound which is not accompanied with thankfulness, so that thankfulness is but empty and hypocritical, which does not spring-out of found Repentance;
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The not using of mercies is the being unthankfull for them. And it is an heavie account which men must give for abused mercies, Deut. 32.6. Amos 2.9.13. Luke 13 ▪ 7. Heb. 6.7. Sins against mercy and under mercy, are the first ripe fru•• ;
The not using of Mercies is the being unthankful for them. And it is an heavy account which men must give for abused Mercies, Deuteronomy 32.6. Amos 2.9.13. Luke 13 ▪ 7. Hebrew 6.7. Sins against mercy and under mercy, Are the First ripe fru••;
when the Sun shines hottest, the fruits ripen fastest, Amos 8.1.2. Ier. 1.11.12. God doth not beare so long with the provocations of a Church, as of those that are not a people ;
when the Sun shines hottest, the fruits ripen fastest, Amos 8.1.2. Jeremiah 1.11.12. God does not bear so long with the provocations of a Church, as of those that Are not a people;
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but when prayers are answered, and our turne served, how few remember the method which God prescribes, Call on me in the day of trouble, I will hear thee, and th•n shalt glorifie me. Psal. 50.15. yea how many like Swine trample on the meat that feeds them, and tread under foot the mercies that preserve them? How many are so greedily intent upon the things they desire, that they cannot see nor value the things they enjoy.
but when Prayers Are answered, and our turn served, how few Remember the method which God prescribes, Call on me in the day of trouble, I will hear thee, and th•n shalt Glorify me. Psalm 50.15. yea how many like Swine trample on the meat that feeds them, and tread under foot the Mercies that preserve them? How many Are so greedily intent upon the things they desire, that they cannot see nor valve the things they enjoy.
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Omni• festinatio caeca est. It is noted even of good King Hezekiah, that he did not render according to the benefits which he had received, 2 Chron. 32.25.
Omni• festinatio caeca est. It is noted even of good King Hezekiah, that he did not render according to the benefits which he had received, 2 Chronicles 32.25.
Therefore we should be exhorted in our prayers for pardon and grace, to do as the Church here doth, to promise the Sacrifices of Thankfulnesse and obediene, not as a price to purchase mercy (for our good extends not unto God, Psal. 16.2) but as a tye and obligation upon our selves, to acknowledge and return the praise of mercy to him that gives it.
Therefore we should be exhorted in our Prayers for pardon and grace, to do as the Church Here does, to promise the Sacrifices of Thankfulness and obediene, not as a price to purchase mercy (for our good extends not unto God, Psalm 16.2) but as a tie and obligation upon our selves, to acknowledge and return the praise of mercy to him that gives it.
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but with Thankesgiving, Phil. 4.6. 1 Thess. 5. 17.18. 1 Tim. 2.1. which we finde to have been his own practice. Eph. 3, 14.20.21. We should keep a Catalogue of Gods mercies to quicken us unto dutie, as well as a Catalogue of our own sins to make us cry for mercy.
but with Thanksgiving, Philip 4.6. 1 Thess 5. 17.18. 1 Tim. 2.1. which we find to have been his own practice. Ephesians 3, 14.20.21. We should keep a Catalogue of God's Mercies to quicken us unto duty, as well as a Catalogue of our own Sins to make us cry for mercy.
By the consideration of Gods greatnesse. Great is the Lord, and therefore greatly to be praised, Psal. 145.3. The praises of God should be according to his Name, Ps. 48.10. Ps. 96.8. All things were made for no other end, but to return glory to him that made them.
By the consideration of God's greatness. Great is the Lord, and Therefore greatly to be praised, Psalm 145.3. The praises of God should be according to his Name, Ps. 48.10. Ps. 96.8. All things were made for no other end, but to return glory to him that made them.
and in both, for the setting forth of the greatnesse of their Maker, (out of whose infinite Being all finite beings are sustained & perfected) to run back unto God,
and in both, for the setting forth of the greatness of their Maker, (out of whose infinite Being all finite beings Are sustained & perfected) to run back unto God,
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Inanimate and meere naturall crea•ures are bid to praise the Lord, Psal. 148.8.9. but this •hey do blindly and ignorantly, like the arrow which flies toward the marke,
Inanimate and mere natural crea•ures Are bid to praise the Lord, Psalm 148.8.9. but this •hey do blindly and ignorantly, like the arrow which flies towards the mark,
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or draweth to it those further degrees of perfection, whereby it may be improved, and have more of being communicated to it, it may truly be said to praise the Lord, in that it obeyeth the Law which he planted in it,
or draws to it those further Degrees of perfection, whereby it may be improved, and have more of being communicated to it, it may truly be said to praise the Lord, in that it Obeyeth the Law which he planted in it,
and is by his wise providence carried back towards him, to derive its conservation & perfection from the same fountain from whence its Being did proceed.
and is by his wise providence carried back towards him, to derive its conservation & perfection from the same fountain from whence its Being did proceed.
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But now reasonable creatures being by God enriched with Internall knowledge, and that knowledge in his Church exceedingly raised by his manifestation of himself as their utte•most blessednesse in the Word unto them, He therefore requires that we should worke actively, and with intention of the End for which he made us, guiding all our aimes and inclinations towards his glory by that internall knowledge of his Excellency which he hath implanted in us, and revealed to us.
But now reasonable creatures being by God enriched with Internal knowledge, and that knowledge in his Church exceedingly raised by his manifestation of himself as their utte•most blessedness in the Word unto them, He Therefore requires that we should work actively, and with intention of the End for which he made us, guiding all our aims and inclinations towards his glory by that internal knowledge of his Excellency which he hath implanted in us, and revealed to us.
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But above all, the goodnesse of God mentioned in the text, Taking away iniquity, and receiving graciously, this calls for the Calv•s of the lips to be offered,
But above all, the Goodness of God mentioned in the text, Taking away iniquity, and receiving graciously, this calls for the Calv•s of the lips to be offered,
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as in the new Moons, with Trumpets and solemnity, Num ▪ 10.10. The beams of the Sun the more directly they fall on the body of the Moone, doe fill it with the more abundant light:
as in the new Moons, with Trumpets and solemnity, Num ▪ 10.10. The beams of the Sun the more directly they fallen on the body of the Moon, do fill it with the more abundant Light:
Therefore true Penitents that have more tasted of mercy, are more obliged unto thanksgiving, Psal. 147.20. Excellent speech is not comely in the mouth of fools, Prov. 17.7.
Therefore true Penitents that have more tasted of mercy, Are more obliged unto thanksgiving, Psalm 147.20. Excellent speech is not comely in the Mouth of Fools, Curae 17.7.
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Wicked men speak of God by hear-say, and by notion onely, but holy men by intimate Experience, as the Queen of Sheha knew more of Solomons wisdom from his mouth, then from his fame.
Wicked men speak of God by hearsay, and by notion only, but holy men by intimate Experience, as the Queen of Sheha knew more of Solomons Wisdom from his Mouth, then from his fame.
but he that like the Ambassadours of the King of Babylen in Hezekiah his time, shall be admitted to see the house of precious things, and all the Treasures of the Palace, can speak much more honourably of it.
but he that like the ambassadors of the King of Babylon in Hezekiah his time, shall be admitted to see the house of precious things, and all the Treasures of the Palace, can speak much more honourably of it.
the whole Happinesse of the Saints there is to enjoy God, and their whole busin•sse is to praise him. And they who are to live in another Countrey, will be more solicitous to learn the language,
the Whole Happiness of the Saints there is to enjoy God, and their Whole busin•sse is to praise him. And they who Are to live in Another Country, will be more solicitous to Learn the language,
As they who have hope to be like Christ in glory, will purifie themselves, that they may in the meane time be like him in grace, 1 John 3.2, 3. So they that have hope to praise him for ever in heaven, will study the Song of Moses and of the Lamb before they come thither.
As they who have hope to be like christ in glory, will purify themselves, that they may in the mean time be like him in grace, 1 John 3.2, 3. So they that have hope to praise him for ever in heaven, will study the Song of Moses and of the Lamb before they come thither.
but resolve to esteeme nothing dear in comparison of Gods honour, and to be willing any way whether by life or by death that hee may be magnified in us, Acts. 21.13. Phil. 1.20. Love of Communion in naturall creatures is stronger then self-love ;
but resolve to esteem nothing dear in comparison of God's honour, and to be willing any Way whither by life or by death that he may be magnified in us, Acts. 21.13. Philip 1.20. Love of Communion in natural creatures is Stronger then Self-love;
How much more is, and ought the love of God himself in the new creature to be stronger then selfe-love whereby it seeks and serves it self? And without this, all other services are but Ananias hi• lye, lies to the holy Ghost, keeping to our selves what we would seem to bestow upon him.
How much more is, and ought the love of God himself in the new creature to be Stronger then Self-love whereby it seeks and serves it self? And without this, all other services Are but Ananias hi• lie, lies to the holy Ghost, keeping to our selves what we would seem to bestow upon him.
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Lifting up the eyes, beating the breast, spreading the hands, bending the knee, hanging down the head, levelling the countenance, sighing, sobbing, fasting, howling, all, nothing else but mocking of God.
Lifting up the eyes, beating the breast, spreading the hands, bending the knee, hanging down the head, levelling the countenance, sighing, sobbing, fasting, howling, all, nothing Else but mocking of God.
And we may say of such men, as the Emperor of him that sold the glasses for pearl (though in a sadder sense) Imposturam faciunt & patientur. They deceive God,
And we may say of such men, as the Emperor of him that sold the glasses for pearl (though in a sadder sense) Imposturam faciunt & patientur. They deceive God,
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Gods mercies to us are like the dew on all the ground, our thanks to him like the dew on the fleece We are like Fishermens wheels, wide at that end which lets in the Fish,
God's Mercies to us Are like the due on all the ground, our thanks to him like the due on the fleece We Are like Fishermen's wheels, wide At that end which lets in the Fish,
when we scarce returne the praise and the fruit of one. Our hearts in this case are like the windows of the Temple, 1 King. 6.4. wide inward to let in mercies, but narrow outward to let forth praises.
when we scarce return the praise and the fruit of one. Our hearts in this case Are like the windows of the Temple, 1 King. 6.4. wide inward to let in Mercies, but narrow outward to let forth praises.
as the Psalmist doth, O that men would praise the Lord for his goodnesse, & for his wonderfull workes to the children of men, Psal. 107.8, 15, 21, 31. II. Of our own benefit. For indeed all the benefit which ariseth out of this duty, redounds to us, and none to God.
as the Psalmist does, Oh that men would praise the Lord for his Goodness, & for his wonderful works to the children of men, Psalm 107.8, 15, 21, 31. II Of our own benefit. For indeed all the benefit which arises out of this duty, redounds to us, and none to God.
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In the former respect it standeth in adoring and extolling the great Name of God, ascribing in our hearts and mouths all blessednesse unto him, acknowledging his infinite Majesty in himselfe,
In the former respect it Stands in adoring and extolling the great Name of God, ascribing in our hearts and mouths all blessedness unto him, acknowledging his infinite Majesty in himself,
and his Soveraignty over us his poore creatures, Exod. 15.11. Mic. 7.18. and so covering our faces, and abhorring our selves in his sight, Isaiah 6. Ioh 42.5.6. not daring to question any of his deep, absolu•e, and most unsearchable Counsels;
and his Sovereignty over us his poor creatures, Exod 15.11. Mic. 7.18. and so covering our faces, and abhorring our selves in his sighed, Isaiah 6. John 42.5.6. not daring to question any of his deep, absolu•e, and most unsearchable Counsels;
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but because all things are of him, to acknowledge that all things ough• to be for and to him, and are to be reduced to the Ends of his glory, by the counsell of his own will, Rom. 9.20.21. Rom. 11.33.36. Matth. 11.25, 26. Psal. 135.5, 6. Iob 9.12. Ephes. 1.11. In the latter respect, as hee is the God in whom we live and m••e, and have our being, and hope for our blessednesse:
but Because all things Are of him, to acknowledge that all things ough• to be for and to him, and Are to be reduced to the Ends of his glory, by the counsel of his own will, Rom. 9.20.21. Rom. 11.33.36. Matthew 11.25, 26. Psalm 135.5, 6. Job 9.12. Ephesians 1.11. In the latter respect, as he is the God in whom we live and m••e, and have our being, and hope for our blessedness:
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Thirdly, a thankfull acknowledgement of all his mercies, as most beneficiall unto us, and most gratuitous and free in regard of him, 2 Sam. 7.18. Lam. 3.22.23.
Thirdly, a thankful acknowledgement of all his Mercies, as most beneficial unto us, and most gratuitous and free in regard of him, 2 Sam. 7.18. Lam. 3.22.23.
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and of the power of his Love shed abroad in their hearts, and that all that see our conversation may say, doubtlesse, the God whom these men serve after so holy a manner,
and of the power of his Love shed abroad in their hearts, and that all that see our Conversation may say, doubtless, the God whom these men serve After so holy a manner,
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and reward all those that so conscionably and constantly give up themselves unto him, Iohn 15.8. and 17.4. Psal. 50.23. Deut. 4.6, 7. Mat. 5.16. 2 Cor. 9.13. 1 Pet. 2. 1•.
and reward all those that so Conscionably and constantly give up themselves unto him, John 15.8. and 17.4. Psalm 50.23. Deuteronomy 4.6, 7. Mathew 5.16. 2 Cor. 9.13. 1 Pet. 2. 1•.
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so it makes him carefull against the practise of sin for the time to come, especially those particular sinnes, whereby he had formerly most dishonoured God, and defiled his own conscience.
so it makes him careful against the practise of since for the time to come, especially those particular Sins, whereby he had formerly most dishonoured God, and defiled his own conscience.
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and found those nailes wherewith they had fastned the Lord of glory to a Crosse, pricking and piercing of their owne hearts, with what bleeding and relenting affections did they mourne over him? with what earnest importunities did they inquire after the way of salvation wherein they might serve and enjoy him? never were their hands more cruell in shedding that bloud,
and found those nails wherewith they had fastened the Lord of glory to a Cross, pricking and piercing of their own hearts, with what bleeding and relenting affections did they mourn over him? with what earnest importunities did they inquire After the Way of salvation wherein they might serve and enjoy him? never were their hands more cruel in shedding that blood,
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but we doe withall forsake and lose our selves, and are transported with a spirituall madnesse from our right mindes) immediately grew to a resolution of arising out of that base and brutish condition and of going home to his Father, and by that meanes to his wit and senses againe.
but we do withal forsake and loose our selves, and Are transported with a spiritual madness from our right minds) immediately grew to a resolution of arising out of that base and brutish condition and of going home to his Father, and by that means to his wit and Senses again.
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So when by Iohns preaching of repentance, men were turned to the Wisdome of the just, (for all unrighteousnesse is folly and madnes) and were prepared for the Lord, wee immediately finde what a speciall care they had to be informed in the wayes of duty, earnestly inquiring after that new course of obedience which they were now to walk, Luke 3.10.12, 14. All true penitents are of the minde of these in the Text, wee will not say any more, and what have I to doe any more with Idols? ver. 8. as Ezra in his penitent prayer, Should we now againe breake thy Commandements? Chap. 9.13.
So when by Iohns preaching of Repentance, men were turned to the Wisdom of the just, (for all unrighteousness is folly and madness) and were prepared for the Lord, we immediately find what a special care they had to be informed in the ways of duty, earnestly inquiring After that new course of Obedience which they were now to walk, Lycia 3.10.12, 14. All true penitents Are of the mind of these in the Text, we will not say any more, and what have I to do any more with Idols? ver. 8. as Ezra in his penitent prayer, Should we now again break thy commandments? Chap. 9.13.
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and when wee repent of sinne, it must bee with a repentance that must never any more bee repented of, Rom. 6.9, 12. 2 Cor. 7.10. The time past of our life must suffice us to have wrought the will of the Gentiles, 1 Pet. 4.3. This care ariseth from the nature of true repentance, which hath two names usually given it; NONLATINALPHABET, a change of the mind ;
and when we Repent of sin, it must be with a Repentance that must never any more be repented of, Rom. 6.9, 12. 2 Cor. 7.10. The time past of our life must suffice us to have wrought the will of the Gentiles, 1 Pet. 4.3. This care arises from the nature of true Repentance, which hath two names usually given it;, a change of the mind;
as a yellow eye sees every thing yellow, and a bitter palate tastes every thing bitter. 2. NONLATINALPHABET, a change of the cares, and indeavours of life.
as a yellow eye sees every thing yellow, and a bitter palate tastes every thing bitter. 2., a change of the Cares, and endeavours of life.
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That whereas before a man made provision for the flesh, and his study and care was how to satisfie the lusts of his own heart, Rom. 13.14. what he should eate, what he should drink, wherewith he should be cloathed:
That whereas before a man made provision for the Flesh, and his study and care was how to satisfy the Lustiest of his own heart, Rom. 13.14. what he should eat, what he should drink, wherewith he should be clothed:
Now his care is how he may be saved, how he may honour and enjoy God, Acts 2.37. and 16.30. The first question in Repentance is, What have I done? Ier. 8.6. and the next question is, What shall I doe? Acts 9.6. And this care repentance worketh,
Now his care is how he may be saved, how he may honour and enjoy God, Acts 2.37. and 16.30. The First question in Repentance is, What have I done? Jeremiah 8.6. and the next question is, What shall I do? Acts 9.6. And this care Repentance works,
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It brings into a mans remembrance the history of his former life, makes him with heavinesse of spirit recount the guilt of so many innumerable sinnes wherewith he had bound himselfe as with chaines of darknesse;
It brings into a men remembrance the history of his former life, makes him with heaviness of Spirit recount the guilt of so many innumerable Sins wherewith he had bound himself as with chains of darkness;
the long turning of his back, and thrusting away from him the word of Reconciliation, wherein Christ by his Ambassadours had so often beseeched him to be reconciled unto God:
the long turning of his back, and thrusting away from him the word of Reconciliation, wherein christ by his ambassadors had so often beseeched him to be reconciled unto God:
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And he now no longer considers the Silver or the Gold, the profit or the pleasure of his wonted lusts, though they be never so delectable or desirable in the eye of flesh;
And he now no longer considers the Silver or the Gold, the profit or the pleasure of his wonted Lustiest, though they be never so delectable or desirable in the eye of Flesh;
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he looks upon them as accursed things to be thrown away, as the Converts did upon their costly and curious Books, Acts 19.19. Isa. 30.22, 31, 7. Sin is like a plaited picture ;
he looks upon them as accursed things to be thrown away, as the Converts did upon their costly and curious Books, Acts 19.19. Isaiah 30.22, 31, 7. since is like a plaited picture;
Thus the remembrance of sinne past (which they are very carefull to keep alwayes in their sight, Psal. 51.3.) doth by godly sorrow worke speciall care of amendment of life for the time to come, 2 Chron. 6.37, 38. Psal. 119.59. Ezec. 16.61, 63.20.43.
Thus the remembrance of sin passed (which they Are very careful to keep always in their sighed, Psalm 51.3.) does by godly sorrow work special care of amendment of life for the time to come, 2 Chronicles 6.37, 38. Psalm 119.59. Ezekiel 16.61, 63.20.43.
For sin to the new man is as sicknesse to the naturall man. The more exquisite and delicate the naturall senses are, the more are they sensible and affected with that which offends nature.
For sin to the new man is as sickness to the natural man. The more exquisite and delicate the natural Senses Are, the more Are they sensible and affected with that which offends nature.
The spirit will lust against the flesh, and not suffer a man to fulfill the lusts of it, Gal. 5 16, 17. the seed of God will keep down the strength of sin, 1 Iohn 3.9.
The Spirit will lust against the Flesh, and not suffer a man to fulfil the Lustiest of it, Gal. 5 16, 17. the seed of God will keep down the strength of since, 1 John 3.9.
lest like Lots wise it should look back towards Sodome, and like Israel have a minde hankering after the flesh pots of Egypt, the wonted profits and pleasures of forsaken lusts.
lest like Lots wise it should look back towards Sodom, and like Israel have a mind hankering After the Flesh pots of Egypt, the wonted profits and pleasures of forsaken Lustiest.
and to beshrew its own ignorance, and with Ephraim to smite upon the thigh. And the burnt child dreads the fire, and dares not meddle any more with it;
and to beshrew its own ignorance, and with Ephraim to smite upon the thigh. And the burned child dreads the fire, and dares not meddle any more with it;
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Considers the heavinesse of Gods frown, the rigour of his Law, the weaknesse and ficklenesse of the heart of man, the difficulty of finding Christ out when he hath withdrawn himselfe,
Considers the heaviness of God's frown, the rigour of his Law, the weakness and fickleness of the heart of man, the difficulty of finding christ out when he hath withdrawn himself,
and therefore will not venture to harden it selfe against God. Thus godly feare keeps men from sin, Iob 31.23. Psal. 119.120. Prov. 28.14. Eccles. 9.2. Ier. 32 40. Phil. 2.12. Psal. 4.4. 4. By a love to Christ, and a sweet recounting of the mercies of God in him.
and Therefore will not venture to harden it self against God. Thus godly Fear keeps men from since, Job 31.23. Psalm 119.120. Curae 28.14. Eccles. 9.2. Jeremiah 32 40. Philip 2.12. Psalm 4.4. 4. By a love to christ, and a sweet recounting of the Mercies of God in him.
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What man ever threw away Jewels or money when he might have kept them? except when the predominant love of something better made these things comparatively hatefull, Luke 14.26.
What man ever threw away Jewels or money when he might have kept them? except when the predominant love of something better made these things comparatively hateful, Lycia 14.26.
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but we are Sons by Regeneration also, partakers of a new nature, designed unto a new life, joyned unto a new head, descended from a new Adam, unto whom therefore we are in the power of his Resurrection,
but we Are Sons by Regeneration also, partakers of a new nature, designed unto a new life, joined unto a new head, descended from a new Adam, unto whom Therefore we Are in the power of his Resurrection,
And the Apostle hath many excellent and weighty arguments to inforce this upon us, Col. 3. 1, 2, 3, 4. If then ye be risen with Christ, seek those things that are above, where Christ is sitting on the right hand of God.
And the Apostle hath many excellent and weighty Arguments to enforce this upon us, Col. 3. 1, 2, 3, 4. If then you be risen with christ, seek those things that Are above, where christ is sitting on the right hand of God.
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And the Client cannot but have his heart on his own businesse, when the Advocate is actually stirring about it. 4. We are dead with Christ, as to the life of sinne.
And the Client cannot but have his heart on his own business, when the Advocate is actually stirring about it. 4. We Are dead with christ, as to the life of sin.
A man naturally dead looks not after food, or rayment, or land, or money, or labour, &c. And a man dead to sinne, takes no more care how to provide for it. 5. In Christ we have a new life, therefore we should have new inclinations sutable unto it,
A man naturally dead looks not After food, or raiment, or land, or money, or labour, etc. And a man dead to sin, Takes no more care how to provide for it. 5. In christ we have a new life, Therefore we should have new inclinations suitable unto it,
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being born, it is nourished by the mouth. A naturall man feeds on worldly things by sense, a spirituall man on heavenly things by faith and conscience.
being born, it is nourished by the Mouth. A natural man feeds on worldly things by sense, a spiritual man on heavenly things by faith and conscience.
We can have nothing from the first Adam which is not mortall and mortiferous. Nothing from the second which is not vitall and eternall. Whatever the one gives us, shrinks, and withers into death;
We can have nothing from the First Adam which is not Mortal and mortiferous. Nothing from the second which is not vital and Eternal. Whatever the one gives us, shrinks, and withers into death;
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Our life therefore being new, the affections which serve it, and wait upon it, must be new likewise. 6. This life is our own, not so any thing in the world besides.
Our life Therefore being new, the affections which serve it, and wait upon it, must be new likewise. 6. This life is our own, not so any thing in the world beside.
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And every mans affections are naturally most fixed upon that which is most his own. 7. It is an hidden life, the best of it is yet unseen, 1 Iohn 3.2. and though the Cabinet which is seen be rich, yet the Iewell which is hidden in it is much richer.
And every men affections Are naturally most fixed upon that which is most his own. 7. It is an hidden life, the best of it is yet unseen, 1 John 3.2. and though the Cabinet which is seen be rich, yet the Jewel which is hidden in it is much Richer.
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so there is a spirituall curiosity or ambition in grace, to aspire towards hidden treasures, to presse forward towards things that are before us, to be cloathed upon with our house that is from heaven.
so there is a spiritual curiosity or ambition in grace, to aspire towards hidden treasures, to press forward towards things that Are before us, to be clothed upon with our house that is from heaven.
As Absolom being brought from banishment, longed to see the face of his father, 2 Sam. 14.32: So the soule being delivered out of the land of darknesse, never thinks it sees enough of light.
As Absalom being brought from banishment, longed to see the face of his father, 2 Sam. 14.32: So the soul being Delivered out of the land of darkness, never thinks it sees enough of Light.
When God did most intimately reveale himself unto Moses, Moses did most earnestly beseech him to shew him his glory, Exod. 33.11, 18. The more sweetnesse we finde in the first fruits, in so much of Christ as is revealed to us, the more strong are our affections to the whole Harvest, to that abundance of him which is hidden from us.
When God did most intimately reveal himself unto Moses, Moses did most earnestly beseech him to show him his glory, Exod 33.11, 18. The more sweetness we find in the First fruits, in so much of christ as is revealed to us, the more strong Are our affections to the Whole Harvest, to that abundance of him which is hidden from us.
A few clusters of Grapes and bunches of Figges, will inflame the desire of enjoying that Canaan which abounds with them. 8. It is hidden with Christ, so hidden as that wee know where it is.
A few clusters of Grapes and bunches of Figs, will inflame the desire of enjoying that Canaan which abounds with them. 8. It is hidden with christ, so hidden as that we know where it is.
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Hidden, so that the enemy cannot reach it, but not hidden from the faith of the childe. 9. It is hidden in God. It is life in the fountaine, Psal. 36.9.
Hidden, so that the enemy cannot reach it, but not hidden from the faith of the child. 9. It is hidden in God. It is life in the fountain, Psalm 36.9.
Now next let us consider this Care of Repentance against a mans own more particular and speciall sins. Ashur shall not save us, we will not ride upon horses &c. Israel had been guilty of very many provocations,
Now next let us Consider this Care of Repentance against a men own more particular and special Sins. Ashur shall not save us, we will not ride upon Horses etc. Israel had been guilty of very many provocations,
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but when they come to covenant with God, and to renew their repentance, their thoughts and cares are most set against their carnall confidence, and spirituall Adultery. Their most unfained detestations, their most serious Resolutions were against these their most proper sinnes. True Repentance worketh indeed a generall hatred of every false way, Psal. 119.128. and suffereth not a man to allow himselfe in the smallest sinne.
but when they come to Covenant with God, and to renew their Repentance, their thoughts and Cares Are most Set against their carnal confidence, and spiritual Adultery. Their most unfeigned detestations, their most serious Resolutions were against these their most proper Sins. True Repentance works indeed a general hatred of every false Way, Psalm 119.128. and suffers not a man to allow himself in the Smallest sin.
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so though sound conversion doe work an universall hatred of all sin, because it is sinne, (for Hatred is ever against the whole kinde of a thing) Though every member of the old man be mortified,
so though found conversion do work an universal hatred of all since, Because it is sin, (for Hatred is ever against the Whole kind of a thing) Though every member of the old man be mortified,
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As the King of Syria gave command to his Army to single out the King of Israel in the battle, 1 King. 22.31: so doth Repentance lay its batteries most against the highest and strongest and most raigning sinne of the heart;
As the King of Syria gave command to his Army to single out the King of Israel in the battle, 1 King. 22.31: so does Repentance lay its batteries most against the highest and Strongest and most reigning sin of the heart;
Abraham in faith, Iob in patience, Moses in meeknesse, David in meditation, Solomon in wisedome, Phineas in zeal, Mary Magdalene in love, Paul in labour &c. And so is it in the old man too.
Abraham in faith, Job in patience, Moses in meekness, David in meditation, Solomon in Wisdom, Phinehas in zeal, Marry Magdalene in love, Paul in labour etc. And so is it in the old man too.
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Though by nature we have all the members of originall corruption, yet these put themselves forth in actuall vigour differently. One man is more possessed by a proud divell, another by an unclean one, Ahaz superstitious, Balaam ambitious, Cain envious, Corah stubborne, Esau profane, Ismael a mocker, the young man a worldling.
Though by nature we have all the members of original corruption, yet these put themselves forth in actual vigour differently. One man is more possessed by a proud Devil, Another by an unclean one, Ahaz superstitious, balaam ambitious, Cain envious, Corah stubborn, Esau profane, Ishmael a mocker, the young man a worldling.
According to different complexions and tempers of body (by which Habituall lust is excited and called forth into act) or according to differences of education, countries, callings, converse,
According to different complexions and tempers of body (by which Habitual lust is excited and called forth into act) or according to differences of education, countries, callings, converse,
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So when Christ hath broken this obstacle, and gotten the throne in a mans heart, then the chei•e work of Repentance is to keep this sinne from gathering strength againe;
So when christ hath broken this obstacle, and got the throne in a men heart, then the chei•e work of Repentance is to keep this sin from gathering strength again;
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as being like the nettle, whose rootes are so crooked, are so catching to the ground, that it is a work of much care to keep the ground cleane of them after they are weeded out ▪
as being like the nettle, whose roots Are so crooked, Are so catching to the ground, that it is a work of much care to keep the ground clean of them After they Are weeded out ▪
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And he that it begotten of God, saith the Apostle, keepeth himselfe, 1 Iohn 5.18. which hee doth certainly with most vigilancie there where he is in most danger of being assaulted.
And he that it begotten of God, Says the Apostle, Keepeth himself, 1 John 5.18. which he does Certainly with most vigilancy there where he is in most danger of being assaulted.
See in David, He had in that great and scandalous fall of his, stained his conscience with impure lust, with the guilt of blood, and that not out of ignorance or common infirmitie,
See in David, He had in that great and scandalous fallen of his, stained his conscience with impure lust, with the guilt of blood, and that not out of ignorance or Common infirmity,
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and caused his enemies to blaspheme, (as Nathan tells him, Sam. 1•. 14.) Therefore in his Penitentiall Psalme, these foure things he principally insists upon, A cleane heart, pardon of bloud-guiltinesse, Truth in the inward parts, and occasion to teach transgressours the way of God, that they may be converted, Psal 51.6, 7, •0, 13, 14. See it in Zacheus. Worldlinesse and defrauding had been his sinne, a Restitution and Liberality are the evidences of his repentance in speciall for that sinne, Luke 19.8.
and caused his enemies to Blaspheme, (as Nathan tells him, Sam. 1•. 14.) Therefore in his Penitential Psalm, these foure things he principally insists upon, A clean heart, pardon of Bloodguiltiness, Truth in the inward parts, and occasion to teach transgressors the Way of God, that they may be converted, Psalm 51.6, 7, •0, 13, 14. See it in Zacchaeus. Worldliness and defrauding had been his sin, a Restitution and Liberality Are the evidences of his Repentance in special for that sin, Lycia 19.8.
Her Oyntment poured out upon a new lover, who had annointed her with his grace, Luke 7.37.38. The sinne of the Iaylor against Paul and Silas, was cruelty, Acts 16.24. and the first fruit of his repentance was courtesie to them;
Her Ointment poured out upon a new lover, who had anointed her with his grace, Lycia 7.37.38. The sin of the Jailer against Paul and Silas, was cruelty, Acts 16.24. and the First fruit of his Repentance was courtesy to them;
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became an Host in stead of a Iaylor, a Chyrurgian in stead of a Tormentor, and washed their stripes, vers. 30.33.34. This was Daniels method of working repentance in Nebuchadnezzar, perswading a proud oppressing Tyrant unto justice and mercy, Dan. 4.27. and Paul unto Felix, preaching before a corrupt and lascivious Iudge, of Righteousnesse, Temperance, and judgement to come, Acts 24.25.
became an Host in stead of a Jailer, a Chirurgian in stead of a Tormentor, and washed their stripes, vers. 30.33.34. This was Daniel's method of working Repentance in Nebuchadnezzar, persuading a proud oppressing Tyrant unto Justice and mercy, Dan. 4.27. and Paul unto Felix, preaching before a corrupt and lascivious Judge, of Righteousness, Temperance, and judgement to come, Acts 24.25.
to extortion in the Publican, and to covetousnesse in the people, to violence in the Souldiers, to carnall confidence in the Pharisees, Matth. 3.7. Luke 3.9.14. and so Christ to the young man, One thing thou wantest, Mark. 10.21. and to the woman of Samaria, Goe call thy husband, John 4.16. when indeed he was an Adulterer and not an Husband.
to extortion in the Publican, and to covetousness in the people, to violence in the Soldiers, to carnal confidence in the Pharisees, Matthew 3.7. Lycia 3.9.14. and so christ to the young man, One thing thou Wantest, Mark. 10.21. and to the woman of Samaria, Go call thy husband, John 4.16. when indeed he was an Adulterer and not an Husband.
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as the Apostle saith, that on our dishonourable parts we bestow the moe abundant honour; so on such an infirme and tender part, wee bestow the more abundant care;
as the Apostle Says, that on our dishonourable parts we bestow the more abundant honour; so on such an infirm and tender part, we bestow the more abundant care;
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nor roll it under our tongue, nor hide it in our tent, when we will not muffle nor disguise our selves like Tamar, nor hide amongst the bushes and trees like Adam, or in the belly of the Ship with Ionah, nor spare any wedge of Gold with Achan, or any delicate Agag, any fatling sinnes with Saul ;
nor roll it under our tongue, nor hide it in our tent, when we will not muffle nor disguise our selves like Tamar, nor hide among the Bushes and trees like Adam, or in the belly of the Ship with Jonah, nor spare any wedge of Gold with achan, or any delicate Agag, any fatling Sins with Saul;
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but with David will shew that we hate every false way, by throwing the first stone at our first sinne, that which lay nearest and closest in our bosomes, which the Scripture cals Cutting off the right hand,
but with David will show that we hate every false Way, by throwing the First stone At our First sin, that which lay nearest and closest in our bosoms, which the Scripture calls Cutting off the right hand,
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but the like is an act of penitency in us, when we can Sacrifice the dearest affections wherewith wee served sinne, Let Christ kill our Agag, though delicately apparalled,
but the like is an act of Penitency in us, when we can Sacrifice the dearest affections wherewith we served sin, Let christ kill our Agag, though delicately appareled,
If Wise, if Honourable, if Powerf•ll, if adorned with any endowment, our businesse will be with Be•al•el and Alohiah, to adorne the Gospell with them all, from our Gold, to our Goats haire, to lay al out upon the Sanctuary;
If Wise, if Honourable, if Powerf•ll, if adorned with any endowment, our business will be with Be•al•el and Alohiah, to adorn the Gospel with them all, from our Gold, to our Goats hair, to lay all out upon the Sanctuary;
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If many men who professe repentance and think they are already long agoe converted unto God, would ex•mine the truth of their conversion by this Touchstone, it would minister matter of much humiliation and feare unto them,
If many men who profess Repentance and think they Are already long ago converted unto God, would ex•mine the truth of their conversion by this Touchstone, it would minister matter of much humiliation and Fear unto them,
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and the lowing of the Oxen in mine eares? what meane these worldly and covetous practises? these Lascivious or Revengefull speeches? these earthly, sensuall,
and the lowing of the Oxen in mine ears? what mean these worldly and covetous practises? these Lascivious or Revengeful Speeches? these earthly, sensual,
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or ambitious lusts? are these Agags spared and kept delicately, and canst thou please thy selfe in the thoughts of a sound repentance? Did Paul fear that God wou•d humble him for those that had not repented amongst the Corinthians, by this argument,
or ambitious Lustiest? Are these Agag's spared and kept delicately, and Canst thou please thy self in the thoughts of a found Repentance? Did Paul Fear that God wou•d humble him for those that had not repented among the Corinthians, by this argument,
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and not be humbled when thou findest the same things in thy selfe? Hast thou never yet proclamed defiance •o thy beloved sinne? made it the mark of thy greatest sorrowes, of thy strongest prayers and complaints unto God? Hast thou never stirred up
and not be humbled when thou Findest the same things in thy self? Hast thou never yet proclaimed defiance •o thy Beloved sin? made it the mark of thy greatest sorrows, of thy Strongest Prayers and complaints unto God? Hast thou never stirred up
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<3^PAGES^MISSING> an holy indignation and revenge against it? and above all things taken off thy thoughts from the meditation and love of it? and found pleasure in the Holy severity of Gods Book and the ministery thereof against it? made no covenant with thine eye, put no knife to thy throate, set no dore before thy lips, made no friends of unrighteous Mammon:
<3^PAGES^MISSING> an holy Indignation and revenge against it? and above all things taken off thy thoughts from the meditation and love of it? and found pleasure in the Holy severity of God's Book and the Ministry thereof against it? made not Covenant with thine eye, put no knife to thy throat, Set no door before thy lips, made no Friends of unrighteous Mammon:
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dost thou still retaine hankering affections after thy wonted delights, as Lots wife after Sodom ? and are the flesh pots of Egypt desirable in thy thoughts still? Be not high-minded, but feare.
dost thou still retain hankering affections After thy wonted delights, as Lots wife After Sodom? and Are the Flesh pots of Egypt desirable in thy thoughts still? Be not High-minded, but Fear.
The divell will diligently observe and hastily catch one kinde glance of this nature, (as Benhadads servants did, 1 Kings 20.33.) and make use of it to do us mischief.
The Devil will diligently observe and hastily catch one kind glance of this nature, (as Benhadad's Servants did, 1 Kings 20.33.) and make use of it to do us mischief.
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and essentiall unto true Christians then selfe-deniall, Matth. 16.24. and this is one speciall part and branch of selfe-deniall to keepe our selves from our own iniquity ;
and essential unto true Christians then self-denial, Matthew 16.24. and this is one special part and branch of self-denial to keep our selves from our own iniquity;
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THE FOURH SERMON. HOSEAH 14. VER. 3.4. 3. Ashur shall not save us, wee will not ride upon Horses, neither will we say any more to the worke of our hands, ye are our gods;
THE FOURH SERMON. HOSEA 14. VER. 3.4. 3. Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the work of our hands, you Are our God's;
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That true Repentance and Conversion taketh off the Heart from all carnall confidence, either in domesticall preparations of our owne, Wee will not ride upon Horses:
That true Repentance and Conversion Takes off the Heart from all carnal confidence, either in domestical preparations of our own, we will not ride upon Horses:
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Or lastly, in any superstitious, and corrupt worship, which sends us to God the wrong way, We will not say any more to the work of our hands ye are our gods, and causeth the Soule in all conditions, be they never so desperate,
Or lastly, in any superstitious, and corrupt worship, which sends us to God the wrong Way, We will not say any more to the work of our hands you Are our God's, and Causes the Soul in all conditions, be they never so desperate,
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It is very much in the nature of man fallen, to affect an absolutenesse, and a selfe-sufficiency, to seek the good that he desireth within himselfe, and to derive from himselfe the strength whereby hee would repell any evill which he feareth.
It is very much in the nature of man fallen, to affect an absoluteness, and a self-sufficiency, to seek the good that he Desires within himself, and to derive from himself the strength whereby he would repel any evil which he fears.
This staying within it selfe, Reflecting upon its owne power and wisedome, and by consequence affecting an independency upon any Superiour vertue in being and working, making it selfe the first Cause,
This staying within it self, Reflecting upon its own power and Wisdom, and by consequence affecting an independency upon any Superior virtue in being and working, making it self the First Cause,
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and not in the next step turne unto it selfe, and by consequence, whatsoever it was in a regular dependence to have derived from God, being fallen from him, it doth by an irregular dependence seeke for from it self.
and not in the next step turn unto it self, and by consequence, whatsoever it was in a regular dependence to have derived from God, being fallen from him, it does by an irregular dependence seek for from it self.
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and Senacherib, 2 King. 18.33, 34, 35. Isa. 10, 8, 9, 10, 11, 13, 14. And men of wisdome, to deifie their owne reason, and to deride any thing that is above or against their owne conceptions,
and Sennacherib, 2 King. 18.33, 34, 35. Isaiah 10, 8, 9, 10, 11, 13, 14. And men of Wisdom, to deify their own reason, and to deride any thing that is above or against their own conceptions,
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as Tyrus, Ezek. 38.2, 6. and the Pharisees, Luke 16.14. Iohn 7.48, 49, 52. Acts 4.11. Isa. 49.7. & 53.3. and the Philosophers, Acts 17.18, 32, 1 Cor. 1.22.23.
as Tyre, Ezekiel 38.2, 6. and the Pharisees, Lycia 16.14. John 7.48, 49, 52. Acts 4.11. Isaiah 49.7. & 53.3. and the Philosophers, Acts 17.18, 32, 1 Cor. 1.22.23.
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Phil. 3.6, 9. so naturall is it for a sinfull creature, who seeketh onely himselfe, and maketh himselfe the last End, to seek onely unto himselfe, and to make himselfe the first Cause and mover towards that End.
Philip 3.6, 9. so natural is it for a sinful creature, who seeks only himself, and makes himself the last End, to seek only unto himself, and to make himself the First Cause and mover towards that End.
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or to sit downe in his Throne, hee hath therefore alwayes blasted the policies and attempts of such as aspired unto such an Absolutenesse and Independencie, making them know in the end that they are but men.
or to fit down in his Throne, he hath Therefore always blasted the policies and attempts of such as aspired unto such an Absoluteness and Independency, making them know in the end that they Are but men.
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as those who have vied with him in the points of power, wisedome, and other divine Prerogatives, aspiring unto that absolutenesse, selfe-sufficiency, selfe-interest,
as those who have vied with him in the points of power, Wisdom, and other divine Prerogatives, aspiring unto that absoluteness, self-sufficiency, self-interest,
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For if God have appointed that we should goe out of our selves unto thing below for a vitall subsistence, to bread for food, to house for harbour, to cloathes for warmth, &c. Much more hath he appointed that we should goe out of our selves for a blessed and happy subsistence, by how much the more is required unto blessednesse then unto life,
For if God have appointed that we should go out of our selves unto thing below for a vital subsistence, to bred for food, to house for harbour, to clothes for warmth, etc. Much more hath he appointed that we should go out of our selves for a blessed and happy subsistence, by how much the more is required unto blessedness then unto life,
and Iudah his wound, Ephraim will to the Assyrian and King Iareb for help, Hos. 5, 13. If he must begge, he will doe it rather of an enemy, then a God, yea,
and Iudah his wound, Ephraim will to the assyrian and King Jareb for help, Hos. 5, 13. If he must beg, he will do it rather of an enemy, then a God, yea,
Ahaz would not beleeve though a signe were offered him, nor be perswaded to trust in God to deliver him from Rezin and Pekah, though he promise him to doe it,
Ahaz would not believe though a Signen were offered him, nor be persuaded to trust in God to deliver him from Rezin and Pekah, though he promise him to do it,
Their Horses faile them, their Assyrian failes them, Hos. 7 11, 12. and 8.9, 10. Their Hope hath nothing either sub ratione Boni, as really Good to Comfort them at home: or sub ratione Auxilii, as matter of Help and aide to support them from abroad. They are brought as Israel into a Wildernesse, where they are constrained to goe to God,
Their Horses fail them, their assyrian fails them, Hos. 7 11, 12. and 8.9, 10. Their Hope hath nothing either sub ratione Boni, as really Good to Comfort them At home: or sub ratione Auxilii, as matter of Help and aid to support them from abroad. They Are brought as Israel into a Wilderness, where they Are constrained to go to God,
and by that meanes rooted out his owne family, and at last ruined the Kingdome, 1 King. 12.28, 29.14, 10, 15, 29. 2 King. 17.21, 23. Hos. 8.4, 5. & 10.5, 8, 18. So foolish was Ahaz as to seeke helpe of those gods which were the ruine of him and of all Israel, 2 Chron. 28.23.
and by that means rooted out his own family, and At last ruined the Kingdom, 1 King. 12.28, 29.14, 10, 15, 29. 2 King. 17.21, 23. Hos. 8.4, 5. & 10.5, 8, 18. So foolish was Ahaz as to seek help of those God's which were the ruin of him and of all Israel, 2 Chronicles 28.23.
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Now then the proper worke of true Repentance being to turne a man the right way unto God, •t taketh a man off from all this carnall and superstitious confidence,
Now then the proper work of true Repentance being to turn a man the right Way unto God, •t Takes a man off from all this carnal and superstitious confidence,
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So it is prophesied of the Remnant of Gods people, that is, the penitent part of them, (for the remnant are those that came up with weeping and supplication, seeking the Lord their God,
So it is prophesied of the Remnant of God's people, that is, the penitent part of them, (for the remnant Are those that Come up with weeping and supplication, seeking the Lord their God,
and asking the way to Sion, with their faces thither-ward, Jer. 31 7, 9. & 50.4 5.) that they should no more againe stay themselves upon him that smote them,
and asking the Way to Sion, with their faces thitherward, Jer. 31 7, 9. & 50.4 5.) that they should no more again stay themselves upon him that smote them,
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but should stay upon the Lord, the holy One of Israel in truth, and should returne unto the Mighty God, Isa. 10.20, 21. They resolve the Lord shall save them,
but should stay upon the Lord, the holy One of Israel in truth, and should return unto the Mighty God, Isaiah 10.20, 21. They resolve the Lord shall save them,
neither shall he deliver any by his great strength, &c. Our soule waiteth for the Lord, he is our help and shield, Psal. 33.17, 20. They will not say any more, We will flie upon Horses, we will ride upon the swift, Isa. 30.16.
neither shall he deliver any by his great strength, etc. Our soul waits for the Lord, he is our help and shield, Psalm 33.17, 20. They will not say any more, We will fly upon Horses, we will ride upon the swift, Isaiah 30.16.
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neither shall respect that which his fingers have made, the groves or the images, Isa. 17.7, 8. And againe, Truly in vaine is salvation hoped for from the Hils,
neither shall respect that which his fingers have made, the groves or the Images, Isaiah 17.7, 8. And again, Truly in vain is salvation hoped for from the Hills,
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and from the multitude of Mountaines, that is, from the Idols (whom they had set up and worshipped in high places.) Truly in the Lord our God is the salvation of Israel, Jer. 3.23. They will not say any more to the worke of their hands ye are our gods.
and from the multitude of Mountains, that is, from the Idols (whom they had Set up and worshipped in high places.) Truly in the Lord our God is the salvation of Israel, Jer. 3.23. They will not say any more to the work of their hands you Are our God's.
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So then, the plaine duties of the Text are these, 1. To trust in God who is All-sufficient to helpe, who is Iehovah, the fountaine of Being, and can give Being to any promise, to any mercy which he intends for his people;
So then, the plain duties of the Text Are these, 1. To trust in God who is All-sufficient to help, who is Jehovah, the fountain of Being, and can give Being to any promise, to any mercy which he intends for his people;
can not onely Worke, but Command ; not onely Command, but Create deliverance, and fetch it out of darknesse and desolation; Hee hath everlasting strength ;
can not only Work, but Command; not only Command, but Create deliverance, and fetch it out of darkness and desolation; He hath everlasting strength;
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there is no time, no case, no condition, wherein his Help is not at hand, when ever hee shall command it, Isa. 26.4. 2. We must not trust in any Creature. 1. Not in Asshur, in any confederacy or combination with Gods enemies, be they otherwise never so potent.
there is no time, no case, no condition, wherein his Help is not At hand, when ever he shall command it, Isaiah 26.4. 2. We must not trust in any Creature. 1. Not in Asshur, in any confederacy or combination with God's enemies, be they otherwise never so potent.
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Iehoshaphat did so, and his Ships were broken, 2 Chron. 20.35, 37. Ahaz did so, and his people were distressed, 2 Chron. 28.21. It is impossible for Gods enemies to be cordiall to Gods people, so long as they continue cordiall to their God.
Jehoshaphat did so, and his Ships were broken, 2 Chronicles 20.35, 37. Ahaz did so, and his people were distressed, 2 Chronicles 28.21. It is impossible for God's enemies to be cordial to God's people, so long as they continue cordial to their God.
There is such an irreconcileable Enmity betweene the seed of the woman, and the seed of the Serpent, that it is incredible to suppose that the enemies of the Church will doe any thing which may p•r se, tend to the good of it,
There is such an Irreconcilable Enmity between the seed of the woman, and the seed of the Serpent, that it is incredible to suppose that the enemies of the Church will do any thing which may p•r se, tend to the good of it,
Ieroboam did so, but it was fatall to him, and to all Israel. The End of Iudahs combining with the Assyrian, was that they might rejoyce against Rezin and Remaliahs sonne :
Jeroboam did so, but it was fatal to him, and to all Israel. The End of Judas combining with the assyrian, was that they might rejoice against Rezin and Remaliahs son:
and if it had not beene Immanuels land, would have endangered the drowning of it, Isa. 8.6, 7, 8. If Israel for his owne ends joyne with Ashur, it will hardly be possible for him in so doing,
and if it had not been Immanuels land, would have endangered the drowning of it, Isaiah 8.6, 7, 8. If Israel for his own ends join with Ashur, it will hardly be possible for him in so doing,
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Some trust in Charets, and some in Horses, but we (saith David) will remember the Name of the Lord our God, Psalm 20.7. That Name c•n do more with a sling and a stone, then Goliah with all his armour, 1 Sam. 17. 4•. It is a strong tower for protection and safety to all •hat flie unto it, Pro. 18.10.
some trust in Charets, and Some in Horses, but we (Says David) will Remember the Name of the Lord our God, Psalm 20.7. That Name c•n do more with a sling and a stone, then Goliath with all his armour, 1 Sam. 17. 4•. It is a strong tower for protection and safety to all •hat fly unto it, Pro 18.10.
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Whereas Horses though they be prepared against the day of battell, yet safety commeth onely from the Lord, Prov. 21.31. Horses are flesh and not spirit, and thei• Riders are men, and not God ;
Whereas Horses though they be prepared against the day of battle, yet safety comes only from the Lord, Curae 21.31. Horses Are Flesh and not Spirit, and thei• Riders Are men, and not God;
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and cursed are they that make flesh their arme, and depart from the Lord, Isa. 31.1, 2, 3. Ier. 17.5. No, not in variety of meanes and wayes of Help, which seemeth to be intimated in the word R•ding, from one confederate unto another:
and cursed Are they that make Flesh their arm, and depart from the Lord, Isaiah 31.1, 2, 3. Jeremiah 17.5. No, not in variety of means and ways of Help, which seems to be intimated in the word R•ding, from one confederate unto Another:
a sinne very frequently charged upon Israel, Hos. 7.11. Isa. 20.5. Isa. 57.10. Ier. 2.36, 37. These are not to be trusted in, 1. because of the intrinsecaell weaknesse and defect of ability in the creature to help, Every man is a lyar, either by imposture, and so in purpose ;
a sin very frequently charged upon Israel, Hos. 7.11. Isaiah 20.5. Isaiah 57.10. Jeremiah 2.36, 37. These Are not to be trusted in, 1. Because of the intrinsecaell weakness and defect of ability in the creature to help, Every man is a liar, either by imposture, and so in purpose;
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or by impotency, and so in the event, deceiving those that relie upon him, Psal. 62.9. 2. Because of ignorance and defect of wisdome in us to apply that strength which is in the creature unto the best advantage.
or by impotency, and so in the event, deceiving those that rely upon him, Psalm 62.9. 2. Because of ignorance and defect of Wisdom in us to apply that strength which is in the creature unto the best advantage.
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Idols are lies, and teachers of lies, and promisers of lies to all that trust in them, Ier. 10.8, 14, 15, 16. Habac. 2.18. Rev. 22.15. an Idoll is just nothing in the world, 1 Cor. 8.4. and that which is nothing, can doe nothing for those that relie upon it.
Idols Are lies, and Teachers of lies, and promisers of lies to all that trust in them, Jeremiah 10.8, 14, 15, 16. Habakkuk 2.18. Rev. 22.15. an Idol is just nothing in the world, 1 Cor. 8.4. and that which is nothing, can do nothing for those that rely upon it.
but he cannot confidently relie upon any aide which is not first founded in love. I ever suspect and feare the gifts and succours which proceed form an Enemy;
but he cannot confidently rely upon any aid which is not First founded in love. I ever suspect and Fear the Gifts and succours which proceed from an Enemy;
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therefore David singleth our Gods mercy as the object of his Trust, Psal. 52.8. Thirdly, a manifestation of that love in some promise or other, ingageing unto assistance.
Therefore David singleth our God's mercy as the Object of his Trust, Psalm 52.8. Thirdly, a manifestation of that love in Some promise or other, ingageing unto assistance.
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For how can I with assurance, and without hesitancy expect helpe there where I never received any promise of it? here was the ground of Davids, Iehoshaphats, Daniels trust in God, the word and promise which he had passed unto them, 1 Chron. 17.25, 27. Psal. 119.42. 2 Chron. 20.7, 8. Dan. 9.2, 3.
For how can I with assurance, and without hesitancy expect help there where I never received any promise of it? Here was the ground of Davids, Iehoshaphats, Daniel's trust in God, the word and promise which he had passed unto them, 1 Chronicles 17.25, 27. Psalm 119.42. 2 Chronicles 20.7, 8. Dan. 9.2, 3.
this is that which makes us so confidently trust in Gods promises, because we know they are all Yea and Amen, that it is impossible for God to lie, or deceive,
this is that which makes us so confidently trust in God's promises, Because we know they Are all Yea and Amen, that it is impossible for God to lie, or deceive,
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because power belongeth unto him, and in the Lord Iehovah is everlasting strength, and nothing is too hard, no help too great for him who made heaven and earth,
Because power belongeth unto him, and in the Lord Jehovah is everlasting strength, and nothing is too hard, no help too great for him who made heaven and earth,
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and can command all the Creatures which he made to serve those whom he is pleased to helpe. Psal. 62.8, 11. Exod. 3.14. Isay. 26.4. Gen. 18.14. Ier. 32.17. Psal. 121.2. Rom. 4.19, 21. Matth. 8.2.
and can command all the Creatures which he made to serve those whom he is pleased to help. Psalm 62.8, 11. Exod 3.14. Saiah 26.4. Gen. 18.14. Jeremiah 32.17. Psalm 121.2. Rom. 4.19, 21. Matthew 8.2.
Now whosoever seeks for any of these grounds of trust in Idols, shall be sure to faile of them. Knowledge they have none. Isay. 44.9. and therefore love they have none;
Now whosoever seeks for any of these grounds of trust in Idols, shall be sure to fail of them. Knowledge they have none. Saiah 44.9. and Therefore love they have none;
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for how can that love any thing which knowes nothing? Truth they have none, neither of being in themselves, nor of promise to those that trust in them;
for how can that love any thing which knows nothing? Truth they have none, neither of being in themselves, nor of promise to those that trust in them;
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and to present that which it is most unlike, Isay 44.20.40.18. Ier. 10.14, 15, 16. and power they have none either to heare, or save, Isay. 45.20.46.7.41.23.24.28, 29. And therefore that repentance which shaketh off confidence in Idols, doth not onely convert a man unto God, but unto himselfe ;
and to present that which it is most unlike, Saiah 44.20.40.18. Jeremiah 10.14, 15, 16. and power they have none either to hear, or save, Saiah 45.20.46.7.41.23.24.28, 29. And Therefore that Repentance which shakes off confidence in Idols, does not only convert a man unto God, but unto himself;
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first to make a thing, and then to worship it, to expect safety from that which did receive being from himselfe, Isay. 46.7, 8. These are the three great props of carnall confidence, forraigne interests, domesticall treasures, superstitious devotions ;
First to make a thing, and then to worship it, to expect safety from that which did receive being from himself, Saiah 46.7, 8. These Are the three great props of carnal confidence, foreign interests, domestical treasures, superstitious devotions;
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and to bring downe, and to make low the loftines of man, if he doe not, (as Ephraim here by long and sad experience, doth) penitently renounce and abjure them all.
and to bring down, and to make low the loftiness of man, if he do not, (as Ephraim Here by long and sad experience, does) penitently renounce and abjure them all.
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and treasures, and to let our hearts rise or fall, sinke or beare up within us, according as the creature is helpefull or uselesse, nearer or farther from us;
and treasures, and to let our hearts rise or fallen, sink or bear up within us, according as the creature is helpful or useless, nearer or farther from us;
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This we may justly fear, God has, and still will visit us for, because we doe not sanctifie the Lord of Hosts himselfe in our hearts, to make him our feare and our defence, and that he will blow upon all such counsells,
This we may justly Fear, God has, and still will visit us for, Because we do not sanctify the Lord of Hosts himself in our hearts, to make him our Fear and our defence, and that he will blow upon all such Counsels,
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And therefore till he take himselfe away, though he take all other things away from us, we have mater of encouragement and rejoycing in the Lord still,
And Therefore till he take himself away, though he take all other things away from us, we have mater of encouragement and rejoicing in the Lord still,
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he is a Help and shield onely unto such, Psal. 115.11. It is high insolence for any man to leane upon God without his leave, and he alloweth none to doe it but such as feare him, and obey the voyce of his servants, Isay. 50.10.
he is a Help and shield only unto such, Psalm 115.11. It is high insolence for any man to lean upon God without his leave, and he alloweth none to do it but such as Fear him, and obey the voice of his Servants, Saiah 50.10.
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This was Nehemiah his way, He prayed to God, and he petitioned the King, Neh. 2.4. This was Esters way, A Fast to call upon God, and a Feast to obtaine favour with the King, Ester 4.16.5.4.
This was Nehemiah his Way, He prayed to God, and he petitioned the King, Neh 2.4. This was Esters Way, A Fast to call upon God, and a Feast to obtain favour with the King, Ester 4.16.5.4.
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This was Iacobs way, A Supplication to God, and a present to his Brother, Genes. 32.9, 13. This was Davids way against Goliah, the Name of the Lord his trust, and yet a Sling and a stone his Weapon, 1 Sam. 17.45, 49. This was Gedeons way against the Midianites, His Sword must goe along with the Sword of the Lord, not as an addition of strength,
This was Iacobs Way, A Supplication to God, and a present to his Brother, Genesis. 32.9, 13. This was Davids Way against Goliath, the Name of the Lord his trust, and yet a Sling and a stone his Weapon, 1 Sam. 17.45, 49. This was Gedeons Way against the midianites, His Sword must go along with the Sword of the Lord, not as an addition of strength,
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Prayer is called sometimes a lifting up of the voice, sometimes a lifting up of the hands, to teach us, That when we pray to God, we must as well have a hand to worke, as a tongue to begge.
Prayer is called sometime a lifting up of the voice, sometime a lifting up of the hands, to teach us, That when we pray to God, we must as well have a hand to work, as a tongue to beg.
Now lastly, from the ground of the Churches prayer and promise, we learn, That the way unto mercy is to be in our selves fatherlesse. The poore saith David, committeth himselfe unto thee, thou art the helper of the fatherlesse. Psal. 10.14.146.9.
Now lastly, from the ground of the Churches prayer and promise, we Learn, That the Way unto mercy is to be in our selves fatherless. The poor Says David, Committeth himself unto thee, thou art the helper of the fatherless. Psalm 10.14.146.9.
then God remembred that he was their father, and Isra•l his first borne. Exod. 4.22. nothing will make us seeke for Helpe above our selves, but the apprehension of weaknes within our selves. Those Creatures that are weakest, n•ture hath put an aptitude and inclination in them to depend upon those that are stronger.
then God remembered that he was their father, and Isra•l his First born. Exod 4.22. nothing will make us seek for Help above our selves, but the apprehension of weakness within our selves. Those Creatures that Are Weakest, n•ture hath put an aptitude and inclination in them to depend upon those that Are Stronger.
Hose. 2.6, 7. When the enemy should have shut up and intercepted all her passages to Dan and Bethel, to Egypt and Assyria, that she hath neither friends,
Hose. 2.6, 7. When the enemy should have shut up and intercepted all her passages to Dan and Bethel, to Egypt and Assyria, that she hath neither Friends,
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Before conversion, the world is an Egypt unto us, a place of Bondage. After Conversion, It is a Wildernesse unto us, a place of Emptinesse and Temptations.
Before conversion, the world is an Egypt unto us, a place of Bondage. After Conversion, It is a Wilderness unto us, a place of Emptiness and Temptations.
When the poore and needy, seeketh water, and there is none, I the Lord will helpe him, Isai. 41.17. God will repent for his people when he seeth that their power is gone, Deut. 32.36. when there is dignus vindice nodus, an extremity fitt for divine power to interpose.
When the poor and needy, seeks water, and there is none, I the Lord will help him, Isaiah 41.17. God will Repent for his people when he sees that their power is gone, Deuteronomy 32.36. when there is Dignus vindice nodus, an extremity fit for divine power to interpose.
as cloathing, which supposeth nakednesse. He never finds us till we are lost sheep ; when we have lost all, then we are fit to follow him, and not before.
as clothing, which Supposeth nakedness. He never finds us till we Are lost sheep; when we have lost all, then we Are fit to follow him, and not before.
Conviction of sinne in us, and of righteousnesse in him, Iohn 16.9, 10. Of crookednesse in us, and of glory in him. Isay. 40.4, 5. Hereby roome is made for the entertainment of mercy;
Conviction of sin in us, and of righteousness in him, John 16.9, 10. Of crookedness in us, and of glory in him. Saiah 40.4, 5. Hereby room is made for the entertainment of mercy;
where sinne abouds, grace will more abound, and the more the soule findes it selfe exceeding miserable, the more will the mercy of God appeare exceeding mercifull, Rom. 5.20. and hereby God sheweth his wisedome in the seasonable dispencing of mercy then when we are in greatest extremity:
where sin abouds, grace will more abound, and the more the soul finds it self exceeding miserable, the more will the mercy of God appear exceeding merciful, Rom. 5.20. and hereby God shows his Wisdom in the seasonable Dispensing of mercy then when we Are in greatest extremity:
As Benhadad servants put on Ropes when they would beg mercy of the King of Israel. In a shipwrack a man will not load him with money, chaines, treasure, rich apparell;
As Benhadad Servants put on Ropes when they would beg mercy of the King of Israel. In a shipwreck a man will not load him with money, chains, treasure, rich apparel;
Secondly, we should not be broken with diffidence or distrust in times of trouble, but remember it is the condition of the Church to be an Orph•n. It is the way whereby Moses became to be the son of Pharaohs daughter;
Secondly, we should not be broken with diffidence or distrust in times of trouble, but Remember it is the condition of the Church to be an Orph•n. It is the Way whereby Moses became to be the son of Pharaohs daughter;
In the civill Law we finde provision made for such as were cast out, and exposed to the wide world, some Hospitals to entertaine them, some liberties to comfort and compensate their trouble.
In the civil Law we find provision made for such as were cast out, and exposed to the wide world, Some Hospitals to entertain them, Some Liberties to Comfort and compensate their trouble.
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but the mercy of Christ presently found him, and bestowed comfort upon him, Iohn 9.35. This is the true David unto whom all helplesse persons, that are in distresse, in debt, in bitternesse of soul, may resort and finde entertainment, 1 Sam. 22.2.
but the mercy of christ presently found him, and bestowed Comfort upon him, John 9.35. This is the true David unto whom all helpless Persons, that Are in distress, in debt, in bitterness of soul, may resort and find entertainment, 1 Sam. 22.2.
Lastly, we should learne to behave our selves as Pupils under such a Guardian, to be sensible of our infancy, minority, disability to order or direct our owne waies,
Lastly, we should Learn to behave our selves as Pupils under such a Guardian, to be sensible of our infancy, minority, disability to order or Direct our own ways,
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Lastly, to comfort our selves in this, that while we are in our minority, we are under the mercy of a father, A mercy of Conservation by his providence, giving us all good things richly to enjoy,
Lastly, to Comfort our selves in this, that while we Are in our minority, we Are under the mercy of a father, A mercy of Conservation by his providence, giving us all good things richly to enjoy,
A mercy of Education and instruction, teaching us by his Word and Spirit: A mercy of Communion many waies familiarly conversing with us, and manifesting himselfe unto us:
A mercy of Education and instruction, teaching us by his Word and Spirit: A mercy of Communion many ways familiarly conversing with us, and manifesting himself unto us:
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In the former words we have considered both Israels Petition in time of trouble, and the Promise and Covenant which thereupon they binde themselves in.
In the former words we have considered both Israel's Petition in time of trouble, and the Promise and Covenant which thereupon they bind themselves in.
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In these and the consequent words unto the end of the 8. verse, we have the gracious answer of God to both, promising •oth in his free love to grant their petition,
In these and the consequent words unto the end of the 8. verse, we have the gracious answer of God to both, promising •oth in his free love to grant their petition,
The Petition consisted of two parts. 1. That God would take away all iniquity. 2 That he would doe them good, or receive them graciously. To both these God giveth them a full and a gracious answer. 1. That he will take away all iniquitie by Healing their back-sliding. 2 That he would doe them good, and heape all manner of bl•ssings upon them, which are expressed by the various metaphors of fruitfulnesse;
The Petition consisted of two parts. 1. That God would take away all iniquity. 2 That he would do them good, or receive them graciously. To both these God gives them a full and a gracious answer. 1. That he will take away all iniquity by Healing their backsliding. 2 That he would do them good, and heap all manner of bl•ssings upon them, which Are expressed by the various metaphors of fruitfulness;
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] This is one of the names by which God is pleased to make himsele knowne unto his people, I am the Lord that healeth thee, Exod. 15.26. and, returne O Back-sliding children, and I will heale your back-slidings, Jer. 3.22.
] This is one of the names by which God is pleased to make himself known unto his people, I am the Lord that heals thee, Exod 15.26. and, return Oh Backsliding children, and I will heal your backslidings, Jer. 3.22.
So it seems to be expounded, Psal. 103.3. and that which is called Healing in one place, is called forgivenesse in another, if we compare Mat. 13.15. with Mark 4.12.
So it seems to be expounded, Psalm 103.3. and that which is called Healing in one place, is called forgiveness in Another, if we compare Mathew 13.15. with Mark 4.12.
Secondly, by a spirituall and effectuall Reformation, purging the conscience from dead workes, making it strong and able to serve God in new obedience;
Secondly, by a spiritual and effectual Reformation, purging the conscience from dead works, making it strong and able to serve God in new Obedience;
For as in Physick there are Purgatives to cleanse away corrupt humours, so there are Cordials likewise to strengthen & refresh weak and dejected Patients;
For as in Physic there Are Purgatives to cleanse away corrupt humours, so there Are Cordials likewise to strengthen & refresh weak and dejected Patients;
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and this is one of Christs principal workes to binde and heale the broken in heart, to restore comforts unto mourners, to set at liberty them that are bruised, and to have mercy upon those whose bones are vexed, Psal. 147, 3. Isai. 57.18, 19. Luke 4.18.
and this is one of Christ principal works to bind and heal the broken in heart, to restore comforts unto mourners, to Set At liberty them that Are Bruised, and to have mercy upon those whose bones Are vexed, Psalm 147, 3. Isaiah 57.18, 19. Lycia 4.18.
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First, because it is an answer to that rayer, Take away All iniquity. The All that is in it, The Guilt, the staine, the power, the punishment, the anguish, whatever evil it is apt to bring upon the conscience, Let it not doe us any hurt at all.
First, Because it is an answer to that Rayer, Take away All iniquity. The All that is in it, The Gilded, the stain, the power, the punishment, the anguish, whatever evil it is apt to bring upon the conscience, Let it not do us any hurt At all.
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And that first, to teach them and us, when we pray against sinne, not to content our selves with generalities, but to bewaile our great and speciall sinnes by name, those specially that have been most comprehensive,
And that First, to teach them and us, when we pray against sin, not to content our selves with Generalities, but to bewail our great and special Sins by name, those specially that have been most comprehensive,
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Paul was guilty of many other sinnes, but when he will magnifie the grace of Christ, he makes mention of his great sinnes, A blasphemer, a persecutor, injurious;
Paul was guilty of many other Sins, but when he will magnify the grace of christ, he makes mention of his great Sins, A blasphemer, a persecutor, injurious;
and comforts himselfe in the mercy which he had obtained against them, 1 Tim. 1.13. Thirdly, to intimate the great guilt of Apastacie and rebellion against God.
and comforts himself in the mercy which he had obtained against them, 1 Tim. 1.13. Thirdly, to intimate the great guilt of Apastacie and rebellion against God.
but as a compound of all sinnes. When a man turnes from God, he doth as it were resume and take home upon his conscience All the sinnes of his life again.
but as a compound of all Sins. When a man turns from God, he does as it were resume and take home upon his conscience All the Sins of his life again.
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This is the great goodnesse of God toward those that pray in sincerity, that he fits his mercy ad Cardinem desiderii, answers them in the maine of their desires, lets it be unto them even as they will. I will love them freely.
This is the great Goodness of God towards those that pray in sincerity, that he fits his mercy ad Cardinem Desire, answers them in the main of their Desires, lets it be unto them even as they will. I will love them freely.
And this is added, first to Humble them, that they should not ascribe any thing to themselves, their Repentance, their prayers, their covenants and promises,
And this is added, First to Humble them, that they should not ascribe any thing to themselves, their Repentance, their Prayers, their Covenants and promises,
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as if these had been the means to procure mercie for them, or as if there were any objective grounds of lovelines in them to stirre up the love of God towards them.
as if these had been the means to procure mercy for them, or as if there were any objective grounds of loveliness in them to stir up the love of God towards them.
Deut. 7.7, 8. not for your sakes doe I this, saith the Lord God, be it known unto you. Ezek. 36.22.32. He will have mercy because he will have mercy. Rom. 9.15.
Deuteronomy 7.7, 8. not for your sakes do I this, Says the Lord God, be it known unto you. Ezekiel 36.22.32. He will have mercy Because he will have mercy. Rom. 9.15.
when it considers its rebellion, and Apostacie, and backesliding from God, It will then be very apt to think God will not forgive nor heale so great wickednesse as this;
when it considers its rebellion, and Apostasy, and backsliding from God, It will then be very apt to think God will not forgive nor heal so great wickedness as this;
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There is a naturall Novatianisme in the timerous conscience of convinced sinners, to doubt and question pardon for sinnes of Apostacie and falling after repentance.
There is a natural Novatianisme in the timorous conscience of convinced Sinners, to doubt and question pardon for Sins of Apostasy and falling After Repentance.
Therefore in this case God takes a penitent off from the consideration of himself by his own thoughts, unto the height and excellencie of his Thoughts who knowes how to pardon abundantly, Isay. 55.7, 8, 9. Ier. 29.11. Ezek. 37.3. Nothing is too hard for love especially free-love, that hath no foundation or inducement from without it self.
Therefore in this case God Takes a penitent off from the consideration of himself by his own thoughts, unto the height and excellency of his Thoughts who knows how to pardon abundantly, Saiah 55.7, 8, 9. Jeremiah 29.11. Ezekiel 37.3. Nothing is too hard for love especially free-love, that hath no Foundation or inducement from without it self.
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And because we reade before Hos. 8.5. That Gods Anger was kindled against them, therefore he here adds that this also should be turned away from them. Anger will consist with love ;
And Because we read before Hos. 8.5. That God's Anger was kindled against them, Therefore he Here adds that this also should be turned away from them. Anger will consist with love;
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and he doth sometimes visit with rodds and scourges, where he doth not u•terly take away his loveing kindenesse from a people. Psal. 89.32.33. A man may be angrie with his wife, or childe, or friend, whom he yet dearly loveth.
and he does sometime visit with rods and scourges, where he does not u•terly take away his loving kindness from a people. Psalm 89.32.33. A man may be angry with his wife, or child, or friend, whom he yet dearly loves.
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Now upon their Repentance and Conversion, God promiseth not onely to love them freely, but to clear up his Countenance towards them, to make them by the Removall of Judgements to see and know the ftuits of his free love and bounty unto them.
Now upon their Repentance and Conversion, God promises not only to love them freely, but to clear up his Countenance towards them, to make them by the Removal of Judgments to see and know the ftuits of his free love and bounty unto them.
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but at last when he admitted him into his presence and kissed him, here that Anger was turned away from him too. 2 Sam. 14.21.24.33. These words then containe Gods mercifull answer to the first part of Israels prayer for the Taking away of all Iniquity which had beene the fountaine of those sad Judgements under which they languished and pined away.
but At last when he admitted him into his presence and kissed him, Here that Anger was turned away from him too. 2 Sam. 14.21.24.33. These words then contain God's merciful answer to the First part of Israel's prayer for the Taking away of all Iniquity which had been the fountain of those sad Judgments under which they languished and pined away.
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Wherin there are two parts, 1. The Ground of Gods answer, His free love. 2. A double fruit of that love. 1. In Healing their Backsliding, In removing his Anger and heavie Iudgements from them.
Wherein there Are two parts, 1. The Ground of God's answer, His free love. 2. A double fruit of that love. 1. In Healing their Backsliding, In removing his Anger and heavy Judgments from them.
Thus we finde Conversion and Healing joyned together, Isai. 6.10. They shall returne even to the Lord, and he shall be intreated of them, and shall heale them, Isai. 19.22. Return, Backsliding children, I will Heal your Backslidings, Ier. 3.22.
Thus we find Conversion and Healing joined together, Isaiah 6.10. They shall return even to the Lord, and he shall be entreated of them, and shall heal them, Isaiah 19.22. Return, Backsliding children, I will Heal your Backslidings, Jeremiah 3.22.
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though they returne, and cry peccavi, and are ready to aske forgivenesse, yet many times out of pride and revenge, will take their time and opportunity to repay the wrong. But God doth not so;
though they return, and cry peccavi, and Are ready to ask forgiveness, yet many times out of pride and revenge, will take their time and opportunity to repay the wrong. But God does not so;
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his mercy makes more haste to embrace them, then their repentance to returne unto him, Luke 15.20. then out comes the wine, the oyle, the balme, the cordials;
his mercy makes more haste to embrace them, then their Repentance to return unto him, Lycia 15.20. then out comes the wine, the oil, the balm, the cordials;
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and their heart was not right towards him, nor they stedfast in his covenant, yet the Text saith, he being full of compassion forgave their iniquity (not as to the justification of their persons, for that is never without faith unfained,
and their heart was not right towards him, nor they steadfast in his Covenant, yet the Text Says, he being full of compassion forgave their iniquity (not as to the justification of their Persons, for that is never without faith unfeigned,
but so farre as to the mitigation of their punishment, that he destroyed them not, nor stirred up all his wrath against them, Psal. 78.34.35.) for so that place is to be expounded,
but so Far as to the mitigation of their punishment, that he destroyed them not, nor stirred up all his wrath against them, Psalm 78.34.35.) for so that place is to be expounded,
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Now the Metaphoricall word both here, and so often elsewhere used in this argument, leadeth us to looke upon sinners as Patients, and upon God as a Physician. By which two considerations we shall finde the exceeding mercy of God in the pardon and purging away of sinne set forth unto us.
Now the Metaphorical word both Here, and so often elsewhere used in this argument, leads us to look upon Sinners as Patients, and upon God as a physician. By which two considerations we shall find the exceeding mercy of God in the pardon and purging away of sin Set forth unto us.
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the healing of a wound by a Chirurgian. And Sinne is both a sicknesse, and a wound. The whole head sick, the whole Heart faint, from the soale of the foot,
the healing of a wound by a Chirurgeon. And Sin is both a sickness, and a wound. The Whole head sick, the Whole Heart faint, from the Soale of the foot,
even unto the Head, there is no soundnesse in it, but wounds and bruises, and putrifying sores Isai. 1.5.6. A sicknesse that wants healing, a wound that wants binding, Ezek. 34.4. A sick sinner that wants a Physician to call to repentance, Matth. 9.12, 13. A wounded sinner, that wants a Samaritan (so the Iewes called Christ Iohn 8.48.) to binde up and poure in wine and oyle, Luek 10.34.
even unto the Head, there is no soundness in it, but wounds and bruises, and Putrifying sores Isaiah 1.5.6. A sickness that Wants healing, a wound that Wants binding, Ezekiel 34.4. A sick sinner that Wants a physician to call to Repentance, Matthew 9.12, 13. A wounded sinner, that Wants a Samaritan (so the Iewes called christ John 8.48.) to bind up and pour in wine and oil, Luek 10.34.
Ignorance, pride, carnall principles, corrupt judgement, diseases of the Head. Hardnesse, stubbornesse, Atheisme, Rebellion, diseases of the Heart: Lust, a dart in the Liver;
Ignorance, pride, carnal principles, corrupt judgement, diseases of the Head. Hardness, Stubbornness, Atheism, Rebellion, diseases of the Heart: Lust, a dart in the Liver;
Gluttony and drunkennesse the swellings and dropsies of the belly: despaire and horrour the griefe of the bowels: Apostacie a Recidivation or Relapse into all.
Gluttony and Drunkenness the swellings and dropsies of the belly: despair and horror the grief of the bowels: Apostasy a Recidivation or Relapse into all.
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An Eare that cannot heare God speake, Ier. 6.10. An Eye quite dawbed up, that cannot see him strike, Ier. 44.18. Isai. 26.11. A palate out of taste, that cannot savour nor relish heavenly things, Rom. 8.5. Lips poisoned, Rom. 3.13. A Tongue set on fire, Iam. 3.6. Flesh consumed, bones sticking out, sore vexed and broken to pieces Iob 33.21. Psal. 6.2. & 51.8. Some diseases are dull, others acute ; some ••upifying, others tormenting.
an Ear that cannot hear God speak, Jeremiah 6.10. an Eye quite daubed up, that cannot see him strike, Jeremiah 44.18. Isaiah 26.11. A palate out of taste, that cannot savour nor relish heavenly things, Rom. 8.5. Lips poisoned, Rom. 3.13. A Tongue Set on fire, Iam. 3.6. Flesh consumed, bones sticking out, soar vexed and broken to Pieces Job 33.21. Psalm 6.2. & 51.8. some diseases Are dull, Others acute; Some ••upifying, Others tormenting.
Sinne is All. A stupifying palsie, that takes away feeling Ephes 4.19. A pl•gu• in the Heart, which sets all on fire. 1 King. 8.38. Hos. 7.4. Let us consider a little the proper passions and effects of most diseases, and see how they suite to sinne. First, Paine and distemper.
Sin is All. A stupefying palsy, that Takes away feeling Ephesians 4.19. A pl•gu• in the Heart, which sets all on fire. 1 King. 8.38. Hos. 7.4. Let us Consider a little the proper passion and effects of most diseases, and see how they suit to sin. First, Pain and distemper.
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for it begets in wicked and impenitent men the pain of guilt, horrour, trembling of heart, anguish of conscience, fear of wrath, expectation of judgement,
for it begets in wicked and impenitent men the pain of guilt, horror, trembling of heart, anguish of conscience, Fear of wrath, expectation of judgement,
and fiery indignation, as in Cain, Pharaoh, Ahab, Felix, and divers others, Gen. 4.13.14. Exod. 9.27.28. 1 King. 21.27. Acts 24.25. Isai. 33.14. Hebr. 2.15. Rom. 8 15. Hebr. 10.27.
and fiery Indignation, as in Cain, Pharaoh, Ahab, Felix, and diverse Others, Gen. 4.13.14. Exod 9.27.28. 1 King. 21.27. Acts 24.25. Isaiah 33.14. Hebrew 2.15. Rom. 8 15. Hebrew 10.27.
And in Penitent men it begets the pain of shame, and sorrow, and inquietude o• spirit, a wound in the spirit, a prick in the very heart, Rom. 6.21. Ezek. 16.61. 2 Cor. 7.10. Prov. 18.14. Acts 2.37. Penitency and Paine are words of one derivation, and are very neare of kin unto one another.
And in Penitent men it begets the pain of shame, and sorrow, and inquietude o• Spirit, a wound in the Spirit, a prick in the very heart, Rom. 6.21. Ezekiel 16.61. 2 Cor. 7.10. Curae 18.14. Acts 2.37. penitency and Pain Are words of one derivation, and Are very near of kin unto one Another.
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When ever it sets about any duty, till sinne be cured, it goes about it like an arm out of ioynt, which when you would move it one way, doth fall back another.
When ever it sets about any duty, till sin be cured, it Goes about it like an arm out of joint, which when you would move it one Way, does fallen back Another.
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there is learning, and use, and experience, and much exercise required to be handsome and dextrous about it. Tim. 3.16. Phil. 4.11. Heb. 5. 13-14. To be sinners and to be without strength, in the Apostles phrase, is all one. Rom. 5.6.8.
there is learning, and use, and experience, and much exercise required to be handsome and dextrous about it. Tim. 3.16. Philip 4.11. Hebrew 5. 13-14. To be Sinners and to be without strength, in the Apostles phrase, is all one. Rom. 5.6.8.
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Therefore the hands of sinners are said to hang downe, and their knees to be feeble, and their feete to be lame, that cannot make straight pathes till they be healed.
Therefore the hands of Sinners Are said to hang down, and their knees to be feeble, and their feet to be lame, that cannot make straight paths till they be healed.
but as Pharaohs taskmasters exacted the brick when they had taken away the straw; so lust doth consume and weaken naturall strength, in the obedience of it:
but as Pharaohs taskmasters exacted the brick when they had taken away the straw; so lust does consume and weaken natural strength, in the Obedience of it:
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and yet when nature is exhausted, the strength of lust is as great, and the Commands as tyrannous as ever before. Isa 57.10. Ier. 2.25. We are to distinguish betweene the vitall force of the faculties, and the Activity of lust which sets them on work;
and yet when nature is exhausted, the strength of lust is as great, and the Commands as tyrannous as ever before. Isaiah 57.10. Jeremiah 2.25. We Are to distinguish between the vital force of the faculties, and the Activity of lust which sets them on work;
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a wan countenance, a shriveled flesh, a leane visage, a hollow and standing eye, a trembling hand, a stammering tongue, abowed backe, a feeble knee a swelled belly:
a wan countenance, a shriveled Flesh, a lean visage, a hollow and standing eye, a trembling hand, a stammering tongue, abowed back, a feeble knee a swelled belly:
Behold here the picture of a sinner, swelled with pride, pined with envie, bowed with earthlines wasted and eaten up with lust, made as stinking and unsavoury as a dead Carcasse. Psal. 14.3. Ezek. 16.4.
Behold Here the picture of a sinner, swelled with pride, pined with envy, bowed with earthliness wasted and eaten up with lust, made as stinking and unsavoury as a dead Carcase. Psalm 14.3. Ezekiel 16.4.
When thou seest an unmercifull man, that hath no compassion left in him, thinke thou sawest Iudas or King Iehoram, whose sore disease made his bowels fall out. 2. Chron. 21.19.
When thou See an unmerciful man, that hath no compassion left in him, think thou Sawest Iudas or King Jehoram, whose soar disease made his bowels fallen out. 2. Chronicles 21.19.
When thou seest a worldly man whose heart is glued to earthly things, think upon the poore woman who was bowed together and could not lift up her selfe. Luke 13.11.
When thou See a worldly man whose heart is glued to earthly things, think upon the poor woman who was bowed together and could not lift up her self. Lycia 13.11.
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as plainly as in a materiall glasse the foulnesse of the other, how would this make him crie out, my head, my head: my bowels, my bowels: my leannesse, my leannesse: unclean, unclean ? No man thinks any shape ugly enough to represent a divell by;
as plainly as in a material glass the foulness of the other, how would this make him cry out, my head, my head: my bowels, my bowels: my leanness, my leanness: unclean, unclean? No man thinks any shape ugly enough to represent a Devil by;
Now let us take a view of the Physician. Surely an ordinary one would be so farre from visiting such a Patient, that in so desperate a condition as this, he would quite forsake him:
Now let us take a view of the physician. Surely an ordinary one would be so Far from visiting such a Patient, that in so desperate a condition as this, he would quite forsake him:
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He intreats us to be reconciled, 2 Cor. 5.19.20. He is found of them that sought him not, Isai. 65.1. and his office is not onely to save, but to seeke that which was lost.
He intreats us to be reconciled, 2 Cor. 5.19.20. He is found of them that sought him not, Isaiah 65.1. and his office is not only to save, but to seek that which was lost.
I have spread out my hands all the day unto a Rebellious people, Isai. 65.2. Fourthly, other Physicians have usually ample and honourable rewards for the attendance they give;
I have spread out my hands all the day unto a Rebellious people, Isaiah 65.2. Fourthly, other Physicians have usually ample and honourable rewards for the attendance they give;
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others prescribe the sore to be launced, this Physician is wounded and smitten himself: others order the Patient to bleed, here the physician bleeds himselfe:
Others prescribe the soar to be lanced, this physician is wounded and smitten himself: Others order the Patient to bleed, Here the Physician bleeds himself:
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We should from all this learne, First, to admire the unsearchable Riches of the mercy of our God, who is pleased in our misery to prevent us with goodnesse,
We should from all this Learn, First, to admire the unsearchable Riches of the mercy of our God, who is pleased in our misery to prevent us with Goodness,
To put words into our mouth, and to draw our petition for us, Take with you words, and say unto him, take away all iniquity, &c. To furnish us with arguments, we are fatherlesse, thou art mercifull :
To put words into our Mouth, and to draw our petition for us, Take with you words, and say unto him, take away all iniquity, etc. To furnish us with Arguments, we Are fatherless, thou art merciful:
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and not their face, Jer. 2.27, Adam will hide himselfe from the presence of the Lord, Gen. 3.8. and Cain will goe out from the presence of the Lord, Gen. 4.16. Guilt cannot looke upon Majestie;
and not their face, Jer. 2.27, Adam will hide himself from the presence of the Lord, Gen. 3.8. and Cain will go out from the presence of the Lord, Gen. 4.16. Gilded cannot look upon Majesty;
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if he do not make it appeare that he is a God that heareth prayers, flesh will not dare to come neere unto him. 2. Sam. 7.27. We can never pray, till we can cry Abba father ;
if he do not make it appear that he is a God that hears Prayers, Flesh will not Dare to come near unto him. 2. Sam. 7.27. We can never pray, till we can cry Abba father;
so the heart under the cold affections of feare and guilt, under the darke apprehensions of wrath and judgement, is so contracted that it knows not to draw neere to God;
so the heart under the cold affections of Fear and guilt, under the dark apprehensions of wrath and judgement, is so contracted that it knows not to draw near to God;
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but when mercie shines, when the love of God is shed abroade in it, then also is the heart it selfe shed abroade and enlarged to powre out it self unto God.
but when mercy shines, when the love of God is shed abroad in it, then also is the heart it self shed abroad and enlarged to pour out it self unto God.
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The deeper the sense of misery, the higher the estimation of mercy. When the Apostle looked on himselfe as the cheif of sinners ▪ then he accounted it a saying worthy of all Acceptation that Christ Iesus came into the world to save sinners. 1. Tim. 1.15. Till we be sicke and weary, we shall not looke after a Physician to heale and ease us. Matth. 9.12.11, 28. till we be pricked in our hearts, we shall not be hasty to enquire after the means of Salvation. Acts 2.37.
The Deeper the sense of misery, the higher the estimation of mercy. When the Apostle looked on himself as the chief of Sinners ▪ then he accounted it a saying worthy of all Acceptation that christ Iesus Come into the world to save Sinners. 1. Tim. 1.15. Till we be sick and weary, we shall not look After a physician to heal and ease us. Matthew 9.12.11, 28. till we be pricked in our hearts, we shall not be hasty to inquire After the means of Salvation. Acts 2.37.
but a gift is not a gift till it be received. Rom. 5.17. Iohn 1.12 and we naturally refuse and reject Christ when he is offered. Isay. 53.3. Iohn 1.11. because he is not offered but upon these termes, that we deny our selves, and take up a Crosse, and follow him. Therefore we must be wrought upon by some terrour or other. 2 Cor. 5.11.
but a gift is not a gift till it be received. Rom. 5.17. John 1.12 and we naturally refuse and reject christ when he is offered. Saiah 53.3. John 1.11. Because he is not offered but upon these terms, that we deny our selves, and take up a Cross, and follow him. Therefore we must be wrought upon by Some terror or other. 2 Cor. 5.11.
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Things necessary are never valued to their uttermost but in extremities. When there is a great famine in Samaria, an Asses head (which at another time is thrown out for carrion) wil be more worth,
Things necessary Are never valued to their uttermost but in extremities. When there is a great famine in Samaria, an Asses head (which At Another time is thrown out for carrion) will be more worth,
the life of a childe shall not be so deare to the heart as his flesh to the belly of a pined parent, 2 King. 6, 25, 28. As soone as a man findes a shipwrack, a famine, a hell in his soul, till Christ save, feed, deliver it, immediately Christ will be the desire of that soule,
the life of a child shall not be so deer to the heart as his Flesh to the belly of a pined parent, 2 King. 6, 25, 28. As soon as a man finds a shipwreck, a famine, a hell in his soul, till christ save, feed, deliver it, immediately christ will be the desire of that soul,
then every one of Christs ordinances (which are the waters of the Temple, for the healing of the Sea, that is, of many people, Ezek. 47.8. and the Leaves of the Tree of Life, which are for the healing of the Nations, Revel. 22.2. and the streames of that Fountaine which is opened in Israel for sin and for uncleannesse, Zach. 13.1.
then every one of Christ ordinances (which Are the waters of the Temple, for the healing of the Sea, that is, of many people, Ezekiel 47.8. and the Leaves of the Tree of Life, which Are for the healing of the nations, Revel. 22.2. and the streams of that Fountain which is opened in Israel for since and for uncleanness, Zach 13.1.
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as indeed they are, the Riches, the Glory, the Treasure, the feast, the physick, the salvation of such a soule, Rom. 11.12. Ephes. 3.8. 2 Cor. 3.8.11. 2 Cor. 4.6.7. Isai. 25.6. Revel. 19.9. Luke 4.18. Hebr. 2.3. Iames 1.21. Iohn 12.50. Acts 28.28.
as indeed they Are, the Riches, the Glory, the Treasure, the feast, the physic, the salvation of such a soul, Rom. 11.12. Ephesians 3.8. 2 Cor. 3.8.11. 2 Cor. 4.6.7. Isaiah 25.6. Revel. 19.9. Lycia 4.18. Hebrew 2.3. James 1.21. John 12.50. Acts 28.28.
And a man will waite on them with as much diligence and attention, as ever the impotent people did at the poole of Bethesda, when the Angel stirred the water;
And a man will wait on them with as much diligence and attention, as ever the impotent people did At the pool of Bethesda, when the Angel stirred the water;
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suffer reason to be captivated, Wil to be crossed, high imaginations to be cast down, every thought to be subdued, conscience to be searched, heart to be purged, lust to be cut off and mortified;
suffer reason to be captivated, Will to be crossed, high Imaginations to be cast down, every Thought to be subdued, conscience to be searched, heart to be purged, lust to be Cut off and mortified;
It is quite contrary in the formall nature of it unto faith and Repentance, and implies that which the Apostle calls a Repenting of Repentance. 2 Cor. 7.10. By faith we come to Christ, John 6.37. and cleave to him, and lay hold upon him. Heb. 6.18. Isay. 5•. 2.6. but by this we depart, and draw back from him, and let him goe. Heb. 10.38.39. By the one we prize Christ as infinitely precious, and his ways as holy and good.
It is quite contrary in the formal nature of it unto faith and Repentance, and Implies that which the Apostle calls a Repenting of Repentance. 2 Cor. 7.10. By faith we come to christ, John 6.37. and cleave to him, and lay hold upon him. Hebrew 6.18. Saiah 5•. 2.6. but by this we depart, and draw back from him, and let him go. Hebrew 10.38.39. By the one we prize christ as infinitely precious, and his ways as holy and good.
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Ier. 34.10, 11. dismisse them and then take them again. It is the sad fruit of an evil and unbeleeving heart. Heb. 3.12. a And God threatneth such persons to leade them forth with the workers of iniquity. Psal. 125.5. as cattell are led to slaughter, or malefactours to execution.
Jeremiah 34.10, 11. dismiss them and then take them again. It is the sad fruit of an evil and unbelieving heart. Hebrew 3.12. a And God threatens such Persons to lead them forth with the workers of iniquity. Psalm 125.5. as cattle Are led to slaughter, or malefactors to execution.
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For understanding whereof we are to know that there is a Twofold Apostacy. The one out of Impotency of Affection, and prevalency of lust, drawing the heart to look towards the old pleasures thereof againe,
For understanding whereof we Are to know that there is a Twofold Apostasy. The one out of Impotency of Affection, and prevalency of lust, drawing the heart to look towards the old pleasures thereof again,
Psal. 106.7, 8, 9.12, 13. And this falling from our first love, growing cold and slack in duty, breaking our engagements unto God, and returning again to folly, though it be like a Relapse after a disease, exceeding dangerous,
Psalm 106.7, 8, 9.12, 13. And this falling from our First love, growing cold and slack in duty, breaking our engagements unto God, and returning again to folly, though it be like a Relapse After a disease, exceeding dangerous,
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and the powers of the world to come, men set themselves to hate, oppose, persecute Godliness, to do despight to the spirit of grace, to fling off the holy strictness of Christs yoake, to swel against the searching power of his word, to trample upon the blood of the Covenant, and when they know the spiritualness and holiness of Gods wayes, the innocency and piety of his servants, doe yet notwithstanding set themselves against them for that reason though under other pretences,) This is not a weak but a wilful, and (if I may so speak) a strong and a stubborn Aposta•y.
and the Powers of the world to come, men Set themselves to hate, oppose, persecute Godliness, to do despite to the Spirit of grace, to fling off the holy strictness of Christ yoke, to swell against the searching power of his word, to trample upon the blood of the Covenant, and when they know the spiritualness and holiness of God's ways, the innocency and piety of his Servants, do yet notwithstanding Set themselves against them for that reason though under other pretences,) This is not a weak but a wilful, and (if I may so speak) a strong and a stubborn Aposta•y.
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To speak against the Son of man, that is against the doctrine, Disciples, ways, servants of Christ, looking on him only as a man, the leader of a Sect,
To speak against the Son of man, that is against the Doctrine, Disciples, ways, Servants of christ, looking on him only as a man, the leader of a Sect,
but to speake against the Spirit, that is, to oppose and persecute the doctrine, worship, ways, servants of Christ, knowing them and acknowledging in them a spiritual Holiness,
but to speak against the Spirit, that is, to oppose and persecute the Doctrine, worship, ways, Servants of christ, knowing them and acknowledging in them a spiritual Holiness,
It shall not be forgiven him, neither in this world, nor in the world to come. Matth. 12.32. That is, say some, neither in the time of life, nor in the point or moment of death which translates them unto the world to come.
It shall not be forgiven him, neither in this world, nor in the world to come. Matthew 12.32. That is, say Some, neither in the time of life, nor in the point or moment of death which translates them unto the world to come.
Others, not in this life by Iustification, nor in the world to come by consummate Redemption, and publick judiciary absolution in the last day, which is therefore called the Day of Redemption, in which men are said to finde mercy of the Lord, Ephes. 4.30. 2 Tim. 1.18.
Others, not in this life by Justification, nor in the world to come by consummate Redemption, and public judiciary absolution in the last day, which is Therefore called the Day of Redemption, in which men Are said to find mercy of the Lord, Ephesians 4.30. 2 Tim. 1.18.
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So the Church of Israel is called the Church of the First-born, Hebr. 12.23. and the first Tabernacle, and a worldly Sanctuary. Hebr. 9.1.8. and Ierusalem that now is, Gal. 4.25.
So the Church of Israel is called the Church of the Firstborn, Hebrew 12.23. and the First Tabernacle, and a worldly Sanctuary. Hebrew 9.1.8. and Ierusalem that now is, Gal. 4.25.
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for so frequently in Scripture is the Evangelical Church called the World to come, and the last dayes, and the ends of the world, and the things thereunto belonging, Things to come, which had been hidden from former ages, and generations,
for so frequently in Scripture is the Evangelical Church called the World to come, and the last days, and the ends of the world, and the things thereunto belonging, Things to come, which had been hidden from former ages, and generations,
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and were by the ministery of the Apostles made known unto the Church in their time, which the Prophets and righte•us men of the former ages did not see nor attain unto.
and were by the Ministry of the Apostles made known unto the Church in their time, which the prophets and righte•us men of the former ages did not see nor attain unto.
And, Unto Angels he did not put in subjection the world to come, Heb. 2.5. and, Christ was made an high Priest of good things to come, Heb. 9.11. and, The Law had a shadow of good things to come, Heb. 10.1. and the times of the Gospel are called Ages to come, Ephes. 2.7. and the ends of the world, 1 Cor. 10.11.
And, Unto Angels he did not put in subjection the world to come, Hebrew 2.5. and, christ was made an high Priest of good things to come, Hebrew 9.11. and, The Law had a shadow of good things to come, Hebrew 10.1. and the times of the Gospel Are called Ages to come, Ephesians 2.7. and the ends of the world, 1 Cor. 10.11.
and so the Septuagint render the Originall word NONLATINALPHABET Isa. 9.5. Everlasting Father, which is one of the Names of Christ, by NONLATINALPHABET, The Father of the world to come.
and so the septuagint render the Original word Isaiah 9.5. Everlasting Father, which is one of the Names of christ, by, The Father of the world to come.
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That sinnes of high and desperate presumption, committed maliciously against known light, and against the evidence of Gods Spirit, as they had no Sacrifice or expiation allowed for them in the former world, or state of the Iewish Church, but they who in that manner despised Moses and his Law,
That Sins of high and desperate presumption, committed maliciously against known Light, and against the evidence of God's Spirit, as they had no Sacrifice or expiation allowed for them in the former world, or state of the Jewish Church, but they who in that manner despised Moses and his Law,
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though delivered but by Angels, died without mercy, Numb ▪ 15.27, 30, 31. Hebr. 2.2, 3, 3. so in the World to come, or in the Evangelicall Church, (though grace should therein be more abundantly discovered and administred unto men) yet the same Law should continue stil,
though Delivered but by Angels, died without mercy, Numb ▪ 15.27, 30, 31. Hebrew 2.2, 3, 3. so in the World to come, or in the Evangelical Church, (though grace should therein be more abundantly discovered and administered unto men) yet the same Law should continue still,
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as we finde it did, Hebr. 2.2, 3, 4, 5. Hebr. 6.4, 5, 6. Hebr. 10.26, 27, 28. neither the open enemies of Christ in the one, nor the false professors of Christ in the other, committing this sin, should be capable of pardon.
as we find it did, Hebrew 2.2, 3, 4, 5. Hebrew 6.4, 5, 6. Hebrew 10.26, 27, 28. neither the open enemies of christ in the one, nor the false professors of christ in the other, committing this since, should be capable of pardon.
This doctrine of Apostacy or Back-sliding, is worthy of a more large explication: but having handled it formerly on Hebr. 3.12. I shall add but two words more.
This Doctrine of Apostasy or Backsliding, is worthy of a more large explication: but having handled it formerly on Hebrew 3.12. I shall add but two words more.
Had he not great power and mercy, did he not love freely, without respect of persons, and pardon freely without respect of sins, wee might then be affraid of going to him:
Had he not great power and mercy, did he not love freely, without respect of Persons, and pardon freely without respect of Sins, we might then be afraid of going to him:
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but when he extendeth forgivenesse to all kindes, iniquity, transgression, sin, Exod. 34.6. and hath actually pardoned the greatest sinners, Manasses, Mary Madalen, Paul, Publicans, harlots, backsliders;
but when he extendeth forgiveness to all Kinds, iniquity, Transgression, since, Exod 34.6. and hath actually pardoned the greatest Sinners, Manasses, Marry Madalen, Paul, Publicans, harlots, backsliders;
we should though not presume hereupon to turn Gods mercy into poyson, and his grace into wantonness (for mercy it self will not save those sinners that hold fast sin,
we should though not presume hereupon to turn God's mercy into poison, and his grace into wantonness (for mercy it self will not save those Sinners that hold fast since,
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And the thoughts and wayes which God hath to pardon sin are above our thoughts and wayes, whereby we look on them in their guilt and greatnesse, many times,
And the thoughts and ways which God hath to pardon since Are above our thoughts and ways, whereby we look on them in their guilt and greatness, many times,
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] Gods love is a most free and bountifull love, having no motive or foundation but within it self, and his free love and grace is the ground of all his other mercies to his people;
] God's love is a most free and bountiful love, having no motive or Foundation but within it self, and his free love and grace is the ground of all his other Mercies to his people;
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hee sheweth mercy on whom and because hee will shew mercy. From the beginning to the end of our salvation, nothing is primarily active but free grace. Freely loved, Deut. 7.7, 8. Freely chosen, Ephes. 1. ver. 5, 6. Christ the gift of free love, John 3.16. His obedience freely ascepted for us, and bestowed upon us, Rom. 5.15, 18. Iustification free, Rom. 3.24. Adoption free, Ephes. 1.5. Faith and repentance free, Phil. 1.29. 2 Tim. 2.25. Good works free, Ephes. 2.10. Salvation free, Titus 3.5. Acts 15.1.
he shows mercy on whom and Because he will show mercy. From the beginning to the end of our salvation, nothing is primarily active but free grace. Freely loved, Deuteronomy 7.7, 8. Freely chosen, Ephesians 1. ver. 5, 6. christ the gift of free love, John 3.16. His Obedience freely ascepted for us, and bestowed upon us, Rom. 5.15, 18. Justification free, Rom. 3.24. Adoption free, Ephesians 1.5. Faith and Repentance free, Philip 1.29. 2 Tim. 2.25. Good works free, Ephesians 2.10. Salvation free, Titus 3.5. Acts 15.1.
but because he will shew the absoluteness of his own will, and the unsearchableness of his own Counsell towards us We are not originally denominated Good by any thing which floweth from us, or is done by us :
but Because he will show the absoluteness of his own will, and the Unsearchableness of his own Counsel towards us We Are not originally denominated Good by any thing which flows from us, or is done by us:
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It is necessary as the means to the end, not as the cause to the effect. That which looks least free of any other act of God, His rewarding of obedience, is all and only mercy. When we sow in righteousness, we must reap in mercy, Hos. 10.12.
It is necessary as the means to the end, not as the cause to the Effect. That which looks least free of any other act of God, His rewarding of Obedience, is all and only mercy. When we sow in righteousness, we must reap in mercy, Hos. 10.12.
When he rendreth according to our works, it is because of his mercy, Psal. 62.12. This is the solid bottome and foundation of all Christian comforts, that God loves freely Were his love to us to be measured by our fruitfulness or carriages towards him, each hour and moment might stagger our hope;
When he rendereth according to our works, it is Because of his mercy, Psalm 62.12. This is the solid bottom and Foundation of all Christian comforts, that God loves freely Were his love to us to be measured by our fruitfulness or carriages towards him, each hour and moment might stagger our hope;
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but he is therefore pleased to have it all of Grace, that the promise might be sure, Rom. 4.16. This comforts us against the guilt of the greatest sins;
but he is Therefore pleased to have it all of Grace, that the promise might be sure, Rom. 4.16. This comforts us against the guilt of the greatest Sins;
This comforts us in all afflictions, that the free love of God, who hath predestinated us thereunto, wil wisely order it all unto the good of his servants, Rom. 8.29. Hebr. 12.6. Our duty therefore it is, First, to labour for assurance of this free love.
This comforts us in all afflictions, that the free love of God, who hath predestinated us thereunto, will wisely order it all unto the good of his Servants, Rom. 8.29. Hebrew 12.6. Our duty Therefore it is, First, to labour for assurance of this free love.
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yet none shall be against us to hurt us. Secondly, if God love us freely, we should love him thankfully, 1 Ioh. 4.19. and let love be the salt to season all our sacrifices.
yet none shall be against us to hurt us. Secondly, if God love us freely, we should love him thankfully, 1 John 4.19. and let love be the salt to season all our Sacrifices.
For as no benefit is saving unto us which doth not proceed from love in him, so no duty is pleasing unto him which doth not proceed from love in us, 1 Joh. 5.3.
For as no benefit is Saving unto us which does not proceed from love in him, so no duty is pleasing unto him which does not proceed from love in us, 1 John 5.3.
There is a corrupt generation of men, who under pretence of exalting grace, do put disgrace upon the Law of God, by taking away the mandatory power thereof from those that are under grace, a doctrine most extremely contrary to the nature of this love.
There is a corrupt generation of men, who under pretence of exalting grace, do put disgrace upon the Law of God, by taking away the mandatory power thereof from those that Are under grace, a Doctrine most extremely contrary to the nature of this love.
and to keepe a Commandement is to confirme and to subject my conscience with willingnesse and delight unto the rule and preceptive power of that commandement.
and to keep a Commandment is to confirm and to Subject my conscience with willingness and delight unto the Rule and preceptive power of that Commandment.
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Take away the obligation of the Law upon conscience as a rule of life, and you take away from our love to God the very matter about which the obedience thereof should be conversant.
Take away the obligation of the Law upon conscience as a Rule of life, and you take away from our love to God the very matter about which the Obedience thereof should be conversant.
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It is no diminution to love that a man is bound to obedience (nay it cannot be called obedience if I be not bound unto it) but herein the excellency of our love to God is commended that whereas other men are so bound by the Law that they fret at it,
It is no diminution to love that a man is bound to Obedience (nay it cannot be called Obedience if I be not bound unto it) but herein the excellency of our love to God is commended that whereas other men Are so bound by the Law that they fret At it,
Now lastly, when we returne with sound repentance unto God, then God is pleased to give more then ordinary tastes of the sweetnesse of his love, by removing judgements, which are the fruits of his Anger, from us.
Now lastly, when we return with found Repentance unto God, then God is pleased to give more then ordinary tastes of the sweetness of his love, by removing Judgments, which Are the fruits of his Anger, from us.
First, that in all judgements God will have us looke on them as fruits of his anger, and take more notice in them of his displeasure than our owne sufferings. When wrath is gone out, the sword drawne, thousands and ten thousands slaine in our Coasts;
First, that in all Judgments God will have us look on them as fruits of his anger, and take more notice in them of his displeasure than our own sufferings. When wrath is gone out, the sword drawn, thousands and ten thousands slain in our Coasts;
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A Church which was sometimes the Asylum for other exild and afflicted Christians to fly for shelter unto, miserably torne by the foolish and unnaturall divisions of brethren,
A Church which was sometime the Asylum for other exiled and afflicted Christians to fly for shelter unto, miserably torn by the foolish and unnatural divisions of brothers,
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and dangerously threatned by the policy and power of the common enemy who studies how to improve these divisions, to the ruine of those that foment them;
and dangerously threatened by the policy and power of the Common enemy who studies how to improve these divisions, to the ruin of those that foment them;
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so as to returne to that cold and formall complexion, that Laodicean temper that she was in before, till she have so publickly and generally repented of all those civill disorders which removed the bounds,
so as to return to that cold and formal complexion, that Laodicean temper that she was in before, till she have so publicly and generally repented of all those civil disorders which removed the bounds,
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and of all those Ecclesiasticall disorders whch let in corruptions in doctrine, superstions in worship, abuses in Government, discountenancing of the power of godlinesse in the most zealous Professors of it,
and of all those Ecclesiastical disorders which let in corruptions in Doctrine, superstions in worship, Abuses in Government, discountenancing of the power of godliness in the most zealous Professors of it,
as that our Reformation may be as conspicuous as our disorders have beene, and it may appeare to all the world that God hath washed away the filth and purged the blood of England from the midst thereof by the Spirit of Iudgement,
as that our Reformation may be as conspicuous as our disorders have been, and it may appear to all the world that God hath washed away the filth and purged the blood of England from the midst thereof by the Spirit of Judgement,
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the sent thereof shall bee as the wine of Lebanon, &c. IN these verses is contained •ods answer unto the second part of Israels petition, wherein they desired him to doe them good, or to receive them graciously ;
the sent thereof shall be as the wine of Lebanon, etc. IN these Verses is contained •ods answer unto the second part of Israel's petition, wherein they desired him to do them good, or to receive them graciously;
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And here God promiseth them severall singular blessings set forth by severall metaphor• and similitudes, all answering to the name of Ephraim, and the ancient promises made unto him, Deu. 33.13, 17. &c. opposite to the many contrary courses threatned in the former parts of the Prophecy under metaphors of a contary importance.
And Here God promises them several singular blessings Set forth by several metaphor• and Similitudes, all answering to the name of Ephraim, and the ancient promises made unto him, Deu. 33.13, 17. etc. opposite to the many contrary courses threatened in the former parts of the Prophecy under metaphors of a contrary importance.
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Here is the dew of grace, contrary to the morning cloud & the earthly dew that passeth away, Cap. 13.3. Lillies, Olives, Vines, Spices, contrary to the Judgments of Nettles, Thornes, Thistles, chap. 9, 16.10.8. Spreading roots contrary unto dry roots, chap. 9.16.
Here is the due of grace, contrary to the morning cloud & the earthly due that passes away, Cap. 13.3. Lilies, Olive, Vines, Spices, contrary to the Judgments of Nettles, Thorns, Thistles, chap. 9, 16.10.8. Spreading roots contrary unto dry roots, chap. 9.16.
so sowre and usavory, as is not worth the gathering, chap. 10.1. Corne growing, instead of corne taken quite away, chap. 2.9. instead of no staulk, no bud, no meale, chap. 8.7. Fruit promised in stead of no fruit threatned, chap. 9.16. Wine promised in opposition to the failing of wine, Chap. 9.2.2.9. Sweet wine opposite to sowre drinke, Chap. 4.18. Safe dwelling in stead of no dwelling, Chap. 9.3. Branches growing and spreading, instead of branches consumed, Chap. 11.6. Green trees instead of Dry springs, Chap. 13.15.
so sour and usavory, as is not worth the gathering, chap. 10.1. Corn growing, instead of corn taken quite away, chap. 2.9. instead of no staulk, no bud, no meal, chap. 8.7. Fruit promised in stead of no fruit threatened, chap. 9.16. Wine promised in opposition to the failing of wine, Chap. 9.2.2.9. Sweet wine opposite to sour drink, Chap. 4.18. Safe Dwelling in stead of no Dwelling, Chap. 9.3. Branches growing and spreading, instead of branches consumed, Chap. 11.6. Green trees instead of Dry springs, Chap. 13.15.
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And all these fruits the fruits as of Lebanon, which was of all other parts of that Country the most fertill Mountaine, full of various kindes of the most excellent Trees, Cedars, Cypresse, Olive,
And all these fruits the fruits as of Lebanon, which was of all other parts of that Country the most fertile Mountain, full of various Kinds of the most excellent Trees, Cedars, Cypress, Olive,
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full also of all kinds of the most medicinall and aromatick herbs, sending forth a most fragrant odour, whereby all harmfull and venemous Creatures were driven from harboring there:
full also of all Kinds of the most medicinal and aromatic herbs, sending forth a most fragrant odour, whereby all harmful and venomous Creatures were driven from harbouring there:
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The Originall of all these blessings is the heavenly dew of Gods grace and favour (alluding to that abundance of dew which fell on that Mouniaine,) descending upon the Church,
The Original of all these blessings is the heavenly due of God's grace and favour (alluding to that abundance of due which fell on that Mouniaine,) descending upon the Church,
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as upon an Olive yard, making the trees thereof green and fruitfull, and as on a rich field, receiving the Corne. Here is spirituall beautie, the beautie of the Lillie, exceeding that of Solomon in all his glory;
as upon an Olive yard, making the trees thereof green and fruitful, and as on a rich field, receiving the Corn. Here is spiritual beauty, the beauty of the Lily, exceeding that of Solomon in all his glory;
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The fruit of the field, bread to strengthen, the fruit of the Olive trees, oyle to refresh, the fruit of the Vineyard, wine to make glad the heart of man, Psal. 104.15.
The fruit of the field, bred to strengthen, the fruit of the Olive trees, oil to refresh, the fruit of the Vineyard, wine to make glad the heart of man, Psalm 104.15.
Thus is the church here set forth unto us as such a wealthy man, furnished with the unsearchable riches of Christ, with all kinde of blessings both for sanctity and safety;
Thus is the Church Here Set forth unto us as such a wealthy man, furnished with the unsearchable riches of christ, with all kind of blessings both for sanctity and safety;
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as the Apostle praiseth God the father of our Lord Jesus Christ, who hath blessed us with all spirituall blessings in heavenly places in Christ viz. Election to eternall life, adoption to the condition of sonnes,
as the Apostle Praiseth God the father of our Lord jesus christ, who hath blessed us with all spiritual blessings in heavenly places in christ viz. Election to Eternal life, adoption to the condition of Sons,
and to a glorious inheritance, redemption from misery unto blessednesse, remission of sinnes, knowledge of his will, holinesse and unblameablenesse of life,
and to a glorious inheritance, redemption from misery unto blessedness, remission of Sins, knowledge of his will, holiness and Unblamableness of life,
and the seale of the Holy Spirit of Promise, as we find them particularly enumerated. Ephe. 1.3, 13. The words thus opened, doe first afford us one generall Observation, in that God singleth out so many excellent good things by name in relation to that generall petition, Doe us good, That God many times answereth prayer abundantly beyond the petitions of his people.
and the seal of the Holy Spirit of Promise, as we find them particularly enumerated. Ephes 1.3, 13. The words thus opened, doe First afford us one general Observation, in that God singleth out so many excellent good things by name in Relation to that general petition, Do us good, That God many times Answers prayer abundantly beyond the petitions of his people.
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They prayed at large only for good, leaving it (as it becommeth us who know not alwayes what is good for our selves) to his holy will and wisedome in what manner and measure to doe good unto them:
They prayed At large only for good, leaving it (as it becomes us who know not always what is good for our selves) to his holy will and Wisdom in what manner and measure to do good unto them:
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As in the former petition they prayed in generall for the forgivenesse of sinne, and God in particular promiseth the healing of their Rebellions, which was the greatest of their sinnes.
As in the former petition they prayed in general for the forgiveness of sin, and God in particular promises the healing of their Rebellions, which was the greatest of their Sins.
and God gave him more then it is probable hee expected, for hee gave him two Sonnes at a birth, Gen. 25.21, 22. As the cloud which riseth out of the earth many times in thinne and insensible vapours, falleth downe in great and abundant showres:
and God gave him more then it is probable he expected, for he gave him two Sons At a birth, Gen. 25.21, 22. As the cloud which Riseth out of the earth many times in thin and insensible vapours, falls down in great and abundant showers:
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but further gave him both riches and honour, which he asked not, 1 King. 3.13. The people of Israel when they were distressed by the Ammonites, besought the Lord for help;
but further gave him both riches and honour, which he asked not, 1 King. 3.13. The people of Israel when they were distressed by the Ammonites, besought the Lord for help;
they humble themselves, and put away their Idols, and pray againe, and the highest pitch that their petitions mounted unto was Lord, Wee have sinned, doe unto us whatsoever seemeth good unto thee, onely deliver us we pray thee this day, Iudg. 10.15. and God did answer this prayer beyond the c••tents of it;
they humble themselves, and put away their Idols, and pray again, and the highest pitch that their petitions mounted unto was Lord, we have sinned, do unto us whatsoever seems good unto thee, only deliver us we pray thee this day, Judges 10.15. and God did answer this prayer beyond the c••tents of it;
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but his father knowing better what is good for him, bestowes on him education, traines him unto learning and vertue, that he may be fit to manage and enjoy that inheritance which he provides for him:
but his father knowing better what is good for him, bestows on him education, trains him unto learning and virtue, that he may be fit to manage and enjoy that inheritance which he provides for him:
so, wee know not what to aske as we ought, Rem. 8.26. and when we do know, our spirits are much straitned, we have but a finite & narrow love unto our selves.
so, we know not what to ask as we ought, Remembering. 8.26. and when we do know, our spirits Are much straitened, we have but a finite & narrow love unto our selves.
but Plenteous redemption, Psal. 130.7.) he further strengthneth our faith and encourageth our obedience unto this duty, by the consideration of the thoughts of God, to wit, his thoughts of love, mercy, and peace towards us;
but Plenteous redemption, Psalm 130.7.) he further strengtheneth our faith and Encourageth our Obedience unto this duty, by the consideration of the thoughts of God, to wit, his thoughts of love, mercy, and peace towards us;
and my thoughts then your thoughts. Esa. 55.7.8.9. He can pardon beyond our petitions, because his thoughts of mercy towards us are beyond our apprehensions.
and my thoughts then your thoughts. Isaiah 55.7.8.9. He can pardon beyond our petitions, Because his thoughts of mercy towards us Are beyond our apprehensions.
but with respect to his owne honour, and to the declaration of his own greatnesse: for he promiseth to beare us that wee may glorifie him. Psalme 50.15.
but with respect to his own honour, and to the declaration of his own greatness: for he promises to bear us that we may Glorify him. Psalm 50.15.
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Therefore he is pleased to exceed our petitions, and to do for us abundantly above what we ask or think, that our hearts may be more abundantly enlarged,
Therefore he is pleased to exceed our petitions, and to do for us abundantly above what we ask or think, that our hearts may be more abundantly enlarged,
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So Moses did, when he prayeth for pardon unto Israel, lest Gods Name should be blasphemed, Numb. 14.15, 16, 17. So Ioshua did when Israel turned their backs before their enemies, what wilt thou do unto thy great Name ? Josh. 7.9.
So Moses did, when he Prayeth for pardon unto Israel, lest God's Name should be blasphemed, Numb. 14.15, 16, 17. So Ioshua did when Israel turned their backs before their enemies, what wilt thou do unto thy great Name? Josh. 7.9.
So David in his for Israel, and for the performance of Gods promise to the seed of David, Do as thou hast said, let it even be established, that thy Name may bee magnified for ever.
So David in his for Israel, and for the performance of God's promise to the seed of David, Do as thou hast said, let it even be established, that thy Name may be magnified for ever.
So Hezekiah when he spread the blasphemies of Sennacherib before the Lord, O Lord our God, save us from his hand, that all the kingdomes of the earth may know that th•u art the Lord, even thou onely: Isa. 37.20.
So Hezekiah when he spread the Blasphemies of Sennacherib before the Lord, Oh Lord our God, save us from his hand, that all the kingdoms of the earth may know that th•u art the Lord, even thou only: Isaiah 37.20.
wherefore should the Heathen say, where is their God ? Psal. 79.9, 10. As every creature of God was made for his glory, Prov. 16.4. Rom. 11.36. so every Attribute of God doth work and put forth it selfe for his glory.
Wherefore should the Heathen say, where is their God? Psalm 79.9, 10. As every creature of God was made for his glory, Curae 16.4. Rom. 11.36. so every Attribute of God does work and put forth it self for his glory.
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If he shew mercy, it is to shew the riches of his glory, Rom. 9.23. Eph. 1.11, 12. If he execute justice, it is to make his power known, Rom. 9.17.22. 2 Thes. 1.9.
If he show mercy, it is to show the riches of his glory, Rom. 9.23. Ephesians 1.11, 12. If he execute Justice, it is to make his power known, Rom. 9.17.22. 2 Thebes 1.9.
When he putteth forth his power, and doth terrible things, it is to make his Name known, Isa. •4. 1, 2, 3. If he engage his truth, and make his promises Yea and Amen, it is for his own glory,
When he putteth forth his power, and does terrible things, it is to make his Name known, Isaiah •4. 1, 2, 3. If he engage his truth, and make his promises Yea and Amen, it is for his own glory,
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Whensoever therefore we pray unto God, and therein implore his mercy on us, his justice on his enemies, his truth to be fulfilled, his power, wisedome,
Whensoever Therefore we pray unto God, and therein implore his mercy on us, his Justice on his enemies, his truth to be fulfilled, his power, Wisdom,
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or any other Attribute to be manifested towards his people, the highest and most prevailing medium we can use, is the glory of his own Name ▪ Gods ultimate end in working must needs be our strongest argument in praying,
or any other Attribute to be manifested towards his people, the highest and most prevailing medium we can use, is the glory of his own Name ▪ God's ultimate end in working must needs be our Strongest argument in praying,
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This serveth first to encourage us unto prayer, because God doth not onely hear and answer prayers, which is a sufficient motive unto his servants to call upon him, O thou that hearest prayers,
This serves First to encourage us unto prayer, Because God does not only hear and answer Prayers, which is a sufficient motive unto his Servants to call upon him, Oh thou that Hearst Prayers,
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unto thee shall all flesh come, Psal. 65.2.66.20.86.5, 6, 7.102.17. but because he oftentimes exceedeth the modesty, the ignorance, the fearfulnesse of our Requests, by giving unto us more then wee ask.
unto thee shall all Flesh come, Psalm 65.2.66.20.86.5, 6, 7.102.17. but Because he oftentimes exceeds the modesty, the ignorance, the fearfulness of our Requests, by giving unto us more then we ask.
The Hypocrite in the Apostle ( Iam. 2.15, 16.) when he saw a brother or sister naked or destitute of daily food, would bid him be warmed or filled, but in the mean time give him nothing that was needfull;
The Hypocrite in the Apostle (Iam. 2.15, 16.) when he saw a brother or sister naked or destitute of daily food, would bid him be warmed or filled, but in the mean time give him nothing that was needful;
and so did rather mock then answer their requests. We shall seldom finde amongst men Iaels cu•tesie, Iudg. 5.25. giving milk to those that ask water, except it be as hers was, NONLATINALPHABET, munus cum hamo, an entangling benefit, the better to introduce a mischief:
and so did rather mock then answer their requests. We shall seldom find among men Jael cu•tesie, Judges 5.25. giving milk to those that ask water, except it be as hers was,, munus cum hamo, an entangling benefit, the better to introduce a mischief:
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But Gods answer to our prayers is like a multiplying glasse, which renders the request much greater in the answer then it was in the prayer. As when we cast a stone into the water, though 〈 ◊ 〉 be but little in it selfe,
But God's answer to our Prayers is like a multiplying glass, which renders the request much greater in the answer then it was in the prayer. As when we cast a stone into the water, though 〈 ◊ 〉 be but little in it self,
yet finding way to the fountain of life, and unsearchable treasure of mercy which is in Christ, are usually answered with many and more spreading benefits.
yet finding Way to the fountain of life, and unsearchable treasure of mercy which is in christ, Are usually answered with many and more spreading benefits.
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we cannot count the summe of his thoughts towards us, Psal. 139.17, 18. If there were any man so wealthy, that it were all one with him to give pounds or pence,
we cannot count the sum of his thoughts towards us, Psalm 139.17, 18. If there were any man so wealthy, that it were all one with him to give pounds or pence,
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as easie to the Se• to fill a channell as a bucket with water. He can satisfie with goodnesse, and answer with wonderfull and terrible things, Psal. 65.4.5. Oh who would not make requests unto such a God, whose usuall answer unto prayer is, Be it unto thee as thou wilt ? Matth. 15.28.
as easy to the Se• to fill a channel as a bucket with water. He can satisfy with Goodness, and answer with wonderful and terrible things, Psalm 65.4.5. O who would not make requests unto such a God, whose usual answer unto prayer is, Be it unto thee as thou wilt? Matthew 15.28.
Nay, who answers us beyond our own wils and thoughts, Ephes. 3.20. and measureth forth mercy by the greatnesse of his own grace, and not the narrownesse of our desires. The shekell belonging to the sanctuary was as many learned men think, in weight double to the common shekell which was used in civill matters:
Nay, who answers us beyond our own wills and thoughts, Ephesians 3.20. and measureth forth mercy by the greatness of his own grace, and not the narrowness of our Desires. The shekel belonging to the sanctuary was as many learned men think, in weight double to the Common shekel which was used in civil matters:
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but Christ answers him farre beyond his petition, assuring him that the same very day he should be with him in Paradise, Luk. 23.42, 43. The poore man at the gate of the Temple beg'd for nothing of Peter and Iohn but a small alms,
but christ answers him Far beyond his petition, assuring him that the same very day he should be with him in Paradise, Luk. 23.42, 43. The poor man At the gate of the Temple begged for nothing of Peter and John but a small alms,
namely, such an alms as caused him to stand in need of alms no longer, restored him in the name of Christ unto sound strength, that he walked, and leaped, and praised God: Act. 3.6.
namely, such an alms as caused him to stand in need of alms no longer, restored him in the name of christ unto found strength, that he walked, and leapt, and praised God: Act. 3.6.
but according to the fulnesse of Gods own abundant mercies. It would not please one of us if a beggar should ask of us gold, or jewels, silke, or dainties;
but according to the fullness of God's own abundant Mercies. It would not please one of us if a beggar should ask of us gold, or Jewels, silk, or dainties;
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nor e•re heard, nor hath entred into the heart of man to conceive, 1 Cor. 2.9. to ask not as beggers onely for an Almes, but as children for an inheritance, Rom. 8.15, 17, •3.
nor e•re herd, nor hath entered into the heart of man to conceive, 1 Cor. 2.9. to ask not as beggars only for an Alms, but as children for an inheritance, Rom. 8.15, 17, •3.
Gal. 4.6, 7. not to ask some thing, or a few things, but in every thing to l•t our requests be made known unto God, Phil. 4.6. because with Christ he giveth us freely all things, Rom. 8. 3•. even all things richly to enjoy, 1 Tim. 6. •7.
Gal. 4.6, 7. not to ask Some thing, or a few things, but in every thing to l•t our requests be made known unto God, Philip 4.6. Because with christ he gives us freely all things, Rom. 8. 3•. even all things richly to enjoy, 1 Tim. 6. •7.
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God allows his children a spirituall and heavenly ambition to covet earnestly the best gifts, 1 Cor. 12.31. to aspire unto a kingdome, and accordingly to put up great and honourable requests unto him.
God allows his children a spiritual and heavenly ambition to covet earnestly the best Gifts, 1 Cor. 12.31. to aspire unto a Kingdom, and accordingly to put up great and honourable requests unto him.
and to regulate our prayers more by the merits and riches of Christ, and by the greatnesse of Gods mercies, then by those apprehensions which we cannot but have of our own unworthinesse.
and to regulate our Prayers more by the merits and riches of christ, and by the greatness of God's Mercies, then by those apprehensions which we cannot but have of our own unworthiness.
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Now next from the particulars of the Text, thoguh many particular observations might be raised, yet I shall reduce them unto one generall, which may comprehend the particulars;
Now next from the particulars of the Text, thoguh many particular observations might be raised, yet I shall reduce them unto one general, which may comprehend the particulars;
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The generall promises nakedly set down before, I will heale, I will love, are here further amplified by many excellent metaphors, and elegant figures, which are nine in number, multiplyed into so many particulars, partly because of the difficulty of the promise to be believed, which is therefore severally inculcated and represented:
The general promises nakedly Set down before, I will heal, I will love, Are Here further amplified by many excellent metaphors, and elegant figures, which Are nine in number, multiplied into so many particulars, partly Because of the difficulty of the promise to be believed, which is Therefore severally inculcated and represented:
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Partly because of the dejectednesse of the people under the variety of their former sufferings, who are therefore by variety of mercies to be raised up and revived ▪ and partly to represent the perfection and compleatnesse of the blessings intended, which should be of all sorts, and to all purposes;
Partly Because of the dejectedness of the people under the variety of their former sufferings, who Are Therefore by variety of Mercies to be raised up and revived ▪ and partly to represent the perfection and completeness of the blessings intended, which should be of all sorts, and to all Purposes;
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and the foundation of all the rest is this, that God promiseth to be as the dew unto Israel: For Ephraim having been cursed with much drouth and barrennesse;
and the Foundation of all the rest is this, that God promises to be as the due unto Israel: For Ephraim having been cursed with much drouth and Barrenness;
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now when God blesseth him again, he promiseth to be unto him as dew is to the weary and thirsty ground, which so refresheth it that the fruits thereof doe grow and flourish againe.
now when God Blesses him again, he promises to be unto him as due is to the weary and thirsty ground, which so refresheth it that the fruits thereof do grow and flourish again.
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Lillies, flowers, trees, vines, corne are very apt (especially in such hot Countreys as Iudea ) without much refrewing dew and showres from heaven, to dry up and wither away:
Lilies, flowers, trees, vines, corn Are very apt (especially in such hight Countries' as Iudea) without much refrewing due and showers from heaven, to dry up and wither away:
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as being of a gentle insinuating vertue, which leasurely soaketh into the ground; and in that sense is mentioned as a blessing, Gen. 28.39. In the mysticall and spirituall sense of it, it signifieth Christ, Psal. 72.6. who by his holy word and heavenly grace dropping down and distilling upon the souls of men, Deut. 32.2. Iob 29.22, 23. by his princely favour and loving countenance, which is as a cloud of the latter rain, Prov. 16.15.19, 12. by his heavenly righteousnesse, and most spirituall efficacy, Isa. 26.19.45.8.
as being of a gentle insinuating virtue, which leisurely soaketh into the ground; and in that sense is mentioned as a blessing, Gen. 28.39. In the mystical and spiritual sense of it, it signifies christ, Psalm 72.6. who by his holy word and heavenly grace dropping down and distilling upon the Souls of men, Deuteronomy 32.2. Job 29.22, 23. by his princely favour and loving countenance, which is as a cloud of the latter rain, Curae 16.15.19, 12. by his heavenly righteousness, and most spiritual efficacy, Isaiah 26.19.45.8.
after an hot and a scorching day, That the favour, word, grace, loving countenance, & holy Spirit of Christ will be to the drooping and afflicted consciences of his people.
After an hight and a scorching day, That the favour, word, grace, loving countenance, & holy Spirit of christ will be to the drooping and afflicted Consciences of his people.
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So Christ compares Ierusalem unto a dry withered tree, fitted unto judgement, Luk. 23.31. And hee assureth us that out of him we can do nothing, Iohn 15.4.5. In us of our selves there dwelleth n• good thing, Rom. 7.18. we are not of our selves as of our selves sufficient unto any thing. 2 Cor. 3.5. He is the Sun that healeth us, Mal. 4.2. he the rain that disposeth us, Psal. 72.6. he the root that deriveth life and nourishment upon us, Revel. 22.16.
So christ compares Ierusalem unto a dry withered tree, fitted unto judgement, Luk. 23.31. And he assureth us that out of him we can do nothing, John 15.4.5. In us of our selves there dwells n• good thing, Rom. 7.18. we Are not of our selves as of our selves sufficient unto any thing. 2 Cor. 3.5. He is the Sun that heals us, Malachi 4.2. he the rain that Disposeth us, Psalm 72.6. he the root that deriveth life and nourishment upon us, Revel. 22.16.
As naturall, so much more spirituall fruitfulnesse, hath its ultimate resolution into him, who alone is the father of the raine, and begetteth the drops of dew, Hos. 2.21.22. Iob. 38.28. 2. That the grace of God is like dew to the barren and parched hearts of men to make them fruitfull.
As natural, so much more spiritual fruitfulness, hath its ultimate resolution into him, who alone is the father of the rain, and begetteth the drops of due, Hos. 2.21.22. Job 38.28. 2. That the grace of God is like due to the barren and parched hearts of men to make them fruitful.
First, None can give it but God, It comes from above, it is of a celestiall originall, the nativity thereof is from the wombe of the morning. Are there any amongst the vanities of the Gentiles that can cause raine,
First, None can give it but God, It comes from above, it is of a celestial original, the Nativity thereof is from the womb of the morning. are there any among the vanities of the Gentiles that can cause rain,
before he shed forth his holy Spirit in abundance on the Church, Ioh. 7.39. Ioh. 16.7. Act. 1.4.5. to teach us, first, that our conversion and sanctification comes from above, by a divine teaching, by a spiritu•ll conviction, by a supernaturall and omnipotent traction, by an heavenly calling, by the will of him who alone can give a will unto us.
before he shed forth his holy Spirit in abundance on the Church, John 7.39. John 16.7. Act. 1.4.5. to teach us, First, that our conversion and sanctification comes from above, by a divine teaching, by a spiritu•ll conviction, by a supernatural and omnipotent traction, by an heavenly calling, by the will of him who alone can give a will unto us.
No voice can be heard by those that are dead, but the voyce of the Sonne of man, Ioh. 6.44.45. Ioh. 16.8, 9, 10, 11. Heb. 3.1. Iam. 1.18. P•il •, 1•. Ioh. 5.25. Heb. 12.25.
No voice can be herd by those that Are dead, but the voice of the Son of man, John 6.44.45. John 16.8, 9, 10, 11. Hebrew 3.1. Iam. 1.18. P•il •, 1•. John 5.25. Hebrew 12.25.
With allusion unto this metaphor of dew or raine, the holy Spirit is said to be powred out upon the Churches, Act. 2.17. Tit. 3.6. and the word of grace is frequently compared unto raine. As it is the seed, by which we are enabled to bee fruitfull, Math. 13.19. so it is the r•ine which softne•h the heart, that it may be the better wrought upon by that seminall vertue, Esay 55.10, 11. Heb. 6.7. whereas false teachers are called clouds without water, Iud. v. 12. They have no fructifying vertue in them.
With allusion unto this metaphor of due or rain, the holy Spirit is said to be poured out upon the Churches, Act. 2.17. Tit. 3.6. and the word of grace is frequently compared unto rain. As it is the seed, by which we Are enabled to be fruitful, Math. 13.19. so it is the r•ine which softne•h the heart, that it may be the better wrought upon by that seminal virtue, Isaiah 55.10, 11. Hebrew 6.7. whereas false Teachers Are called Clouds without water, Iud. v. 12. They have no fructifying virtue in them.
for dew never falleth either in scorching or in tempestuous weather as Philosophers have observed, In like manner, the grace, favour and blessings of God are the fruits of his reconciled affection towards us:
for due never falls either in scorching or in tempestuous weather as Philosophers have observed, In like manner, the grace, favour and blessings of God Are the fruits of his reconciled affection towards us:
and therefore the Psalmist compares the love and peace that is amongst brethren unto dew, Psal. 133.3. which ever falleth from a calme, serene and quiet skie.
and Therefore the Psalmist compares the love and peace that is among brothers unto due, Psalm 133.3. which ever falls from a Cam, serene and quiet sky.
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who can number the drops of dew on the ground, or the haires of little raine? (for so they are called in the originall NONLATINALPHABET because of their smalnesse and number, Deut. 32.2.) so Husshai expresseth the multitudes of all Israel, 2 Sam. 17.12. we will light upon him as the dew falleth upon the ground ;
who can number the drops of due on the ground, or the hairs of little rain? (for so they Are called in the original Because of their smallness and number, Deuteronomy 32.2.) so Husshai Expresses the Multitudes of all Israel, 2 Sam. 17.12. we will Light upon him as the due falls upon the ground;
And the multitudes of beleevers are said to be born unto Christ by his sending forth the rod of his strength, as dew from the wombe of the morning Psal. 110.3. as we finde Historically verified, Acts 2.41. Act. 5.14.16. Act. 6.7. Acts 9.31, 42. Act. 19.20. Such is the grace and favour of God unto his people after their conversion;
And the Multitudes of believers Are said to be born unto christ by his sending forth the rod of his strength, as due from the womb of the morning Psalm 110.3. as we find Historically verified, Acts 2.41. Act. 5.14.16. Act. 6.7. Acts 9.31, 42. Act. 19.20. Such is the grace and favour of God unto his people After their conversion;
unsearchable, it cannot be comprehended, or measured, nor brought under any number or account, Psal. 71.15. Psal. 139.17.18. Christ is compared unto Manna, hee was the bread that came down from heaven, Ioh. 6.50, 51. and Manna came in mighty abundance, so that there was enough for every one to gather, Exod. 16.16. It had dew under it, and dew over it, as we may conjecture by comparing Exod. 16.14. with Num. 11.9. whereunto the holy Ghost seemeth to allude when he speaks of the hidden Manna, Rev. 2.17. (though that may likewise referre unto the pot of Manna which was kept in the Tabernacle, Exod. 16 32, 33. Heb. 9.4.
unsearchable, it cannot be comprehended, or measured, nor brought under any number or account, Psalm 71.15. Psalm 139.17.18. christ is compared unto Manna, he was the bred that Come down from heaven, John 6.50, 51. and Manna Come in mighty abundance, so that there was enough for every one to gather, Exod 16.16. It had due under it, and due over it, as we may conjecture by comparing Exod 16.14. with Num. 11.9. whereunto the holy Ghost seems to allude when he speaks of the hidden Manna, Rev. 2.17. (though that may likewise refer unto the pot of Manna which was kept in the Tabernacle, Exod 16 32, 33. Hebrew 9.4.
As our life is said to be hid with Christ, now hee is in Heaven, Col. 3.3.) By this dew coming along with Manna ▪ is intimated, That the mercies of God in Christ, his daily mercies, (which are said with allusion, I suppose,
As our life is said to be hid with christ, now he is in Heaven, Col. 3.3.) By this due coming along with Manna ▪ is intimated, That the Mercies of God in christ, his daily Mercies, (which Are said with allusion, I suppose,
unto this Manna, to be renewed every morning, Lam. 3.23.) and his hidden mercies, to wit, the inward comforts of his grace and spirit, are all Innumerable and past finding out.
unto this Manna, to be renewed every morning, Lam. 3.23.) and his hidden Mercies, to wit, the inward comforts of his grace and Spirit, Are all Innumerable and past finding out.
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that is, with any visible notable splendor, or externall pompe (as the Iewes expected the Messiah to come) but it came with spirituall efficacy, and with internall power upon the consciences of men,
that is, with any visible notable splendour, or external pomp (as the Iewes expected the Messiah to come) but it Come with spiritual efficacy, and with internal power upon the Consciences of men,
you shall finde mighty changes wrought, and shall not tell how they were wrought. The same man coming into the Church, one houre, a swine, a dogge, a lion,
you shall find mighty changes wrought, and shall not tell how they were wrought. The same man coming into the Church, one hour, a Swine, a dog, a Lion,
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it sinks into the heart, and works it selfe into the conscience and from thence makes way for it selfe into the whole man, minde, thoughts, affections, words, actions, fitting them all unto the holy seed that is put into them:
it sinks into the heart, and works it self into the conscience and from thence makes Way for it self into the Whole man, mind, thoughts, affections, words, actions, fitting them all unto the holy seed that is put into them:
and as showres on the grasse, cause it to live the life of God, and to bring forth the fruits of holinesse and obedience, Esay 55.10, 11. Those parts of the world which are under either perpetuall frosts,
and as showers on the grass, cause it to live the life of God, and to bring forth the fruits of holiness and Obedience, Isaiah 55.10, 11. Those parts of the world which Are under either perpetual frosts,
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for who can stand before his cold? Psal. 147.17. Who can dwell with everlasting burnings? Esay 33.14. Feare contracteth and bindeth up the powers of the soule;
for who can stand before his cold? Psalm 147.17. Who can dwell with everlasting burnings? Isaiah 33.14. fear contracteth and binds up the Powers of the soul;
But when the soule can apprehend God as love, finde healing in his wings, and reviving in his ordnances, this love is of an opening and expansive quality, calling forth the heart unto duty, love within as it were hastening to meet and close with love without ▪ the love of obedience in us, with the love of favour and grace in God.
But when the soul can apprehend God as love, find healing in his wings, and reviving in his ordnances, this love is of an opening and expansive quality, calling forth the heart unto duty, love within as it were hastening to meet and close with love without ▪ the love of Obedience in us, with the love of favour and grace in God.
dew loves the earth with a love of benefice•ce, doing it good, and earth loves dew with a love of concupiscence, earnestly desiring it, and opening unto it.
due loves the earth with a love of benefice•ce, doing it good, and earth loves due with a love of concupiscence, earnestly desiring it, and opening unto it.
He visites the soule with a love of mercy, reviving it, and the soule puts forth it selfe towards him in a love of duty earnestly coveting as well to serve as to enjoy him.
He visits the soul with a love of mercy, reviving it, and the soul puts forth it self towards him in a love of duty earnestly coveting as well to serve as to enjoy him.
So God promiseth to be unto his people in their troubles as a cloud of dew in the heat of harvest, Esay 18.4. The spirituall joy and heavenly comfort which the peace and grace of God ministreth to the consciences of believers, Rom. 15.13, 5.1. Phil. 4.4. 1 Pet. 1.8. is said to make the bones flourrish like an herb, Esay 66.14. (As on the other side a broken spirit is said to dry up the bones, Prov. 17. •2.) Their soule saith the Prophet, shall be as a watered garden, they shall sorrow no more ;
So God promises to be unto his people in their Troubles as a cloud of due in the heat of harvest, Isaiah 18.4. The spiritual joy and heavenly Comfort which the peace and grace of God Ministereth to the Consciences of believers, Rom. 15.13, 5.1. Philip 4.4. 1 Pet. 1.8. is said to make the bones flourrish like an herb, Isaiah 66.14. (As on the other side a broken Spirit is said to dry up the bones, Curae 17. •2.) Their soul Says the Prophet, shall be as a watered garden, they shall sorrow no more;
I will turne their mourning into joy and will comfort them, Ier. 31·12, 13. By all which we should learne, first, as to bee sensible of our owne personall and spirituall drinesse, barrennesse, emptinesse of fruit and peace, hard hearts, withered consciences, guilty spirits, under our own particular sinnes:
I will turn their mourning into joy and will Comfort them, Jeremiah 31·12, 13. By all which we should Learn, First, as to be sensible of our own personal and spiritual dryness, Barrenness, emptiness of fruit and peace, hard hearts, withered Consciences, guilty spirits, under our own particular Sins:
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So in regard of the whole land to take notice of that tempest of wrath, which like an East winde out of the wildernesse dryeth up our springs, and spoileth our treasures, as the Prophet complaines, Hos. 13.15.16. and to be humbled into penitent resolutions, as the Church here is.
So in regard of the Whole land to take notice of that tempest of wrath, which like an East wind out of the Wilderness drieth up our springs, and spoileth our treasures, as the Prophet complains, Hos. 13.15.16. and to be humbled into penitent resolutions, as the Church Here is.
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If God who was wont to be as dew to our Nation, who made it heretofore like a Paradise, and a watered garden, be now as a Tempest, as a consuming fire unto it, turning things upside down, burning up the Inhabitants of the Earth, causing our land to mourn, and our joy to wither, (as the Prophet speaks, Ioel 1.12.) this is an evident sign, that the Earth is defiled under the inhabitants thereof, Isa. 24.4, 5. Therefore as our sinnes have turned our dew into blood,
If God who was wont to be as due to our nation, who made it heretofore like a Paradise, and a watered garden, be now as a Tempest, as a consuming fire unto it, turning things upside down, burning up the Inhabitants of the Earth, causing our land to mourn, and our joy to wither, (as the Prophet speaks, Joel 1.12.) this is an evident Signen, that the Earth is defiled under the inhabitants thereof, Isaiah 24.4, 5. Therefore as our Sins have turned our due into blood,
Men can give peace onely to our bodies, our fields, our houses, our purses, (nor that neither without his over-ruling power and providence, who alone mannageth all the counsels and resolutions of men) but hee alone can give peace to our consciences by the assurance of his love, which is better then life.
Men can give peace only to our bodies, our fields, our houses, our purses, (nor that neither without his overruling power and providence, who alone manageth all the Counsels and resolutions of men) but he alone can give peace to our Consciences by the assurance of his love, which is better then life.
and through Reformation in Church, in State, in Families, in Persons, in judgement, in manners; it would be but like those short interims between the Egyptian plagues, Exod. 8.15.9.34. A respiting only, not a removing of our affliction;
and through Reformation in Church, in State, in Families, in Persons, in judgement, in manners; it would be but like those short interims between the Egyptian plagues, Exod 8.15.9.34. A respiting only, not a removing of our affliction;
like the shining of the Sunne on Sodom before the fire and brimstone fell upon it, Gen. 19.23, 24. Wee all cry and call for Peace, and while any thing is left would gladly pay dear, very dear to recover it againe.
like the shining of the Sun on Sodom before the fire and brimstone fell upon it, Gen. 19.23, 24. we all cry and call for Peace, and while any thing is left would gladly pay dear, very dear to recover it again.
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In the midst of storme and tempest Christ is sufficient security to the tossed ship, Matth. 8.24, 27. This man is the peace even when the Assyrian is in the Land, Mic. 5.5.
In the midst of storm and tempest christ is sufficient security to the tossed ship, Matthew 8.24, 27. This man is the peace even when the assyrian is in the Land, Mic. 5.5.
Whereas impenitency, even when we have recovered an outward peace, leaves us still in the midst of most potent Enemies, God, Christ, Angels, Scripture, Creatures, Conscience, Sinnes, Curses, all our Enemies.
Whereas impenitency, even when we have recovered an outward peace, leaves us still in the midst of most potent Enemies, God, christ, Angels, Scripture, Creatures, Conscience, Sinnes, Curses, all our Enemies.
The Apostle tels us that Lusts warre against the soule, 1 Pet. 8.11. There is a strong emphasis in the word, soule, which is more worth then all the world, nothing to bee taken in exchange for it. Matth. 16.26.
The Apostle tells us that Lustiest war against the soul, 1 Pet. 8.11. There is a strong emphasis in the word, soul, which is more worth then all the world, nothing to be taken in exchange for it. Matthew 16.26.
So long as we have our lusts unconquered, we are under the wofullest warre in the world, which doth not spoyle us of our blood, our money, our corne, our cattell, our houses, our children,
So long as we have our Lustiest unconquered, we Are under the woefullest war in the world, which does not spoil us of our blood, our money, our corn, our cattle, our houses, our children,
How much more comfortable would it be to have it as a gift from God unto a repenting Nation? For God can give peace in anger, as well as he doth warre.
How much more comfortable would it be to have it as a gift from God unto a repenting nation? For God can give peace in anger, as well as he does war.
A ship at Sea may be distressed by a calme, as well as broken by a tempest. The cattell which we meane to kill, we doe first preferre unto some fat pasture:
A ship At Sea may be distressed by a Cam, as well as broken by a tempest. The cattle which we mean to kill, we do First prefer unto Some fat pasture:
leaving men to goe on quietly in their owne hearts lusts, that they who are filthy may be filthy still, Psal. 81.12. Hos. 4.14.17. Esay 1.5. Ezek. 24.13. God was exceeding angry with Israel when hee gave them their hearts desire, and sent them Quailes, Num. 11.32.33. Many men get their wills from Gods anger by murmuring, as others doe theirs from his mercy by prayer;
leaving men to go on quietly in their own hearts Lustiest, that they who Are filthy may be filthy still, Psalm 81.12. Hos. 4.14.17. Isaiah 1.5. Ezekiel 24.13. God was exceeding angry with Israel when he gave them their hearts desire, and sent them Quails, Num. 11.32.33. Many men get their wills from God's anger by murmuring, as Others do theirs from his mercy by prayer;
no man sparing his brother, every man eating the flesh of his owne arme (it is the sad character which the Prophet gives of a Civill Warre, Esay 9.19, 20.) Let us take heed of Gods complaint, In vaine have I smitten your Children, they receive no correction, Ier. 2.30. Let us make it our businesse to recover God.
no man sparing his brother, every man eating the Flesh of his own arm (it is the sad character which the Prophet gives of a Civil War, Isaiah 9.19, 20.) Let us take heed of God's complaint, In vain have I smitten your Children, they receive no correction, Jeremiah 2.30. Let us make it our business to recover God.
And it is he who powreth out upon men the strength of battell, and giveth them over to the spoylers, Esay 42.24 ▪ 25. A sinfull Nation gaines nothing by any humane Treaties, policies, counsels, contributions, till by repentance they secure their interest in God,
And it is he who poureth out upon men the strength of battle, and gives them over to the spoilers, Isaiah 42.24 ▪ 25. A sinful nation gains nothing by any humane Treaties, policies, Counsels, contributions, till by Repentance they secure their Interest in God,
God being prevailed with by Moses in behalfe of Israel after the horrible provocation of the Golden Calfe, sends a message to them, I will send an Angell before thee and will drive out the Canaanite, And presently it followes, when the people heard these evill tidings they mourned, Exod. 33.2, 3, 4. What were these evill tidings, To have an Angel to protect and lead them? to have their enemies vanquished? to have possession of a land flowing with milk and honey? was there any thing lamentable in all this? yes.
God being prevailed with by Moses in behalf of Israel After the horrible provocation of the Golden Calf, sends a message to them, I will send an Angel before thee and will drive out the Canaanite, And presently it follows, when the people herd these evil tidings they mourned, Exod 33.2, 3, 4. What were these evil tidings, To have an Angel to Pact and led them? to have their enemies vanquished? to have possession of a land flowing with milk and honey? was there any thing lamentable in all this? yes.
Neither gardens, nor woods, nor vineyards, nor fieldes, nor flowers, nor trees, nor corne, nor spices will flourish or revive without the Dew and concurrence of heavenly grace.
Neither gardens, nor woods, nor vineyards, nor fields, nor flowers, nor trees, nor corn, nor spices will flourish or revive without the Due and concurrence of heavenly grace.
1. The beauty of the Lillies, or as the Prophet David cals it, the beauty of holinesse ariseth from the Dew of the morning, Psal. 110.3. He is the ornament, the attire, the comelinesse of his Spouse.
1. The beauty of the Lilies, or as the Prophet David calls it, the beauty of holiness arises from the Due of the morning, Psalm 110.3. He is the ornament, the attire, the comeliness of his Spouse.
For his people to forget him, is for a mayd to forget her ornaments, or a spouse her attire, Ier. 2.32. The perfect beauty of the Church, is that comelinesse of his which he communicates unto her, Ezek. 16.14. Of our selves we are wretched, miserable, poore, naked, ;
For his people to forget him, is for a maid to forget her Ornament, or a spouse her attire, Jeremiah 2.32. The perfect beauty of the Church, is that comeliness of his which he communicates unto her, Ezekiel 16.14. Of our selves we Are wretched, miserable, poor, naked,;
our gold, our riches, our white rayment, we must buy of him, Revel. 3.18. He is the Lord our righteousnesse, whom therefore we are said to put on, Rom. 1•. 14. He hath made us Kings and Priests unto our God, Rev. 5.10. and being such, he hath provided beautifull Robes for us, as once he appointed for the Priests, Exod. 28.2. Revel. 4.4.6.11.7.9. This spirituall beauty of holinesse in Christs Church, is sometimes compared to the marriage ornaments of a Queen, Psal. 45 14. Revel. 18.7, 8.21.2. Sometimes to the choyce flowers of a garden, Roses and Lillies, Cant. 2.1.2. Sometimes to a most glorious and goodly Structure, Rev. 21.11.23. Sometimes to the shining forth of the Moone, and the brightnesse of the Sunne, Cant. 6.10. Revel. 12.1. All the united excellences of the creatures are too low to adumbrate and figure the glories of the Church.
our gold, our riches, our white raiment, we must buy of him, Revel. 3.18. He is the Lord our righteousness, whom Therefore we Are said to put on, Rom. 1•. 14. He hath made us Kings and Priests unto our God, Rev. 5.10. and being such, he hath provided beautiful Robes for us, as once he appointed for the Priests, Exod 28.2. Revel. 4.4.6.11.7.9. This spiritual beauty of holiness in Christ Church, is sometime compared to the marriage Ornament of a Queen, Psalm 45 14. Revel. 18.7, 8.21.2. Sometime to the choice flowers of a garden, Roses and Lilies, Cant 2.1.2. Sometime to a most glorious and goodly Structure, Rev. 21.11.23. Sometime to the shining forth of the Moon, and the brightness of the Sun, Cant 6.10. Revel. 12.1. All the united excellences of the creatures Are too low to adumbrate and figure the Glories of the Church.
Except he dwell in us, we cannot be rooted nor grounded, Eph. 3.17. All our strength and sufficiency is from him, Phil. 4.13. Eph. 6.10. 1. Pet. 5.10. The graft is supported by another root, and not by its owne.
Except he dwell in us, we cannot be rooted nor grounded, Ephesians 3.17. All our strength and sufficiency is from him, Philip 4.13. Ephesians 6.10. 1. Pet. 5.10. The grafted is supported by Another root, and not by its own.
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This is the reason of the stability of the Church, because it is founded upon a Rock, Matth. 16.18. not upon Peter, but upon him whom Peter confessed ;
This is the reason of the stability of the Church, Because it is founded upon a Rock, Matthew 16.18. not upon Peter, but upon him whom Peter confessed;
upon the Apostles onely Doctrinally, but upon Christ personally, as the chiefe corner stone, elect and precious, in whom whosoever beleeveth shall not be confounded,
upon the Apostles only Doctrinally, but upon christ personally, as the chief corner stone, elect and precious, in whom whosoever Believeth shall not be confounded,
or by failing in his confidence, be any wayes disapointed and put to shame, Eph. 2.20, 21. 1 Pet. 2.6. This is the difference between the righteousnesse of Creation and the righteousnesse of Redemtpion ;
or by failing in his confidence, be any ways disappointed and put to shame, Ephesians 2.20, 21. 1 Pet. 2.6. This is the difference between the righteousness of Creation and the righteousness of Redemtpion;
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there was no promise given unto him that the gates of Hell should not prevaile against him, being of an earthly constitution he had corruptibility, mutability, infirmity belonging unto him out of the principles of his being.
there was no promise given unto him that the gates of Hell should not prevail against him, being of an earthly constitution he had corruptibility, mutability, infirmity belonging unto him out of the principles of his being.
The powers of darknesse must be able to evacuate the vertue of his Sacrifice, to stop Gods eares unto his intercession, to repell and keep back the supplies and influences of his spirit, to keep or recover profession against his ejectment ;
The Powers of darkness must be able to evacuate the virtue of his Sacrifice, to stop God's ears unto his Intercession, to repel and keep back the supplies and influences of his Spirit, to keep or recover profession against his ejectment;
but to hold them fast that none can be able to cut them off, Ioh. 10.28, 29. 3, The growth and spreading abroad the branches of the Church, is from him whose name is the branch, Esay 11.1. Zach. 3.8.
but to hold them fast that none can be able to Cut them off, John 10.28, 29. 3, The growth and spreading abroad the branches of the Church, is from him whose name is the branch, Isaiah 11.1. Zach 3.8.
But in regard of his latter dispensation, when he sent the rod of his strength out of Sion, and went forth Conquering and to conquer, and gave commission to preach the Gospell unto every creature ;
But in regard of his latter Dispensation, when he sent the rod of his strength out of Sion, and went forth Conquering and to conquer, and gave commission to preach the Gospel unto every creature;
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So the whole world is now under the Gospell become Immanuels Land, and he is King of all the Earth, Psal. 47.7. King of Kings and Lord of Lords, Rev. 19.16.
So the Whole world is now under the Gospel become Immanuels Land, and he is King of all the Earth, Psalm 47.7. King of Kings and Lord of lords, Rev. 19.16.
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Now every Countrey is Canaan, and every Christian Church the Israel of God, and every regenerate person borne in Sion, and every spirituall worshipper the Circumcision ;
Now every Country is Canaan, and every Christian Church the Israel of God, and every regenerate person born in Sion, and every spiritual worshipper the Circumcision;
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now Christ is crucified in Gala•ia, and a Passeover eaten in Corinth, and M•nna fed on in Pergamus, and an Altar set up in Egypt, and Gentiles Sacrificed,
now christ is Crucified in Gala•ia, and a Passover eaten in Corinth, and M•nna fed on in Pergamos, and an Altar Set up in Egypt, and Gentiles Sacrificed,
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and stones made children unto Abraham, and Temples unto God, See Ioh. 4.21. Mal. 1.11. Zeph. 2.11. Gal. 6.16. Esay 44.5. Esay 14.1. Zach. 8.23. Rom. 2.29. Psal. 87.4, 5. Phil. 3.3. Col. 2.11. Gal. 3.1. 1 Cor. 5.7, 8. Revel. 2.17. Esay 19.19, 21.23. Rom. 15.16. Luk. 3.8. Eph 2.11. In Christs former dispensation the Church was only Nationall, amongst the Iewes, but in his latter dispensation, it is Oecumenicall, and universall, over all the world;
and stones made children unto Abraham, and Temples unto God, See John 4.21. Malachi 1.11. Zephaniah 2.11. Gal. 6.16. Isaiah 44.5. Isaiah 14.1. Zach 8.23. Rom. 2.29. Psalm 87.4, 5. Philip 3.3. Col. 2.11. Gal. 3.1. 1 Cor. 5.7, 8. Revel. 2.17. Isaiah 19.19, 21.23. Rom. 15.16. Luk. 3.8. Ephesians 2.11. In Christ former Dispensation the Church was only National, among the Iewes, but in his latter Dispensation, it is Ecumenical, and universal, over all the world;
a spreading tree, under the shadow of the branches whereof shall dwell the foule of every wing, Ezek. 17.23. 4. The Graces of the holy spirit wherewith the Church is annoynted, are from him.
a spreading tree, under the shadow of the branches whereof shall dwell the foul of every wing, Ezekiel 17.23. 4. The Graces of the holy Spirit wherewith the Church is anointed, Are from him.
with the same spirit are we anoynted, animated by the same life, regenerated to the same nature, renewed unto the same image, reserved unto the same inheritance, dignified in some respect with the same Offices, made Priests to offer spirituall Sacrifices,
with the same Spirit Are we anointed, animated by the same life, regenerated to the same nature, renewed unto the same image, reserved unto the same inheritance, dignified in Some respect with the same Offices, made Priests to offer spiritual Sacrifices,
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and Kings to subdue spirituall enemies, and Prophets to receive teaching from God, and to have a duplicate of his law written in our hearts, 2 Cor. 1.21. Ioh. 14.19. 1 Cor. 15.48, 49. Rom. 8.17. 1 Pet. 2 5. Rev•l. 1.6. Ioh. 6.45. Ier. 31.33.
and Kings to subdue spiritual enemies, and prophets to receive teaching from God, and to have a duplicate of his law written in our hearts, 2 Cor. 1.21. John 14.19. 1 Cor. 15.48, 49. Rom. 8.17. 1 Pet. 2 5. Rev•l. 1.6. John 6.45. Jeremiah 31.33.
5. The sweet perfume and scent or smell of Lebanon, which ariseth out of holy duties, the grace which droppeth from the lips of his people, the spirituall incense which ariseth out of their prayers, the sweet savour of the Gospell which spreadeth it selfe abroad in the ministry of his word,
5. The sweet perfume and scent or smell of Lebanon, which arises out of holy duties, the grace which drops from the lips of his people, the spiritual incense which arises out of their Prayers, the sweet savour of the Gospel which spreadeth it self abroad in the Ministry of his word,
Of our selves, without him, as we are altogether stinking and unclean, Psal. 14 3. Prov. 13.5. so we defile every holy thing which we meddle with, Hag. 2 ▪ 13, 14. Prov. 28.9. Esay 1.11.15. insomuch that God is said, as it were, to stop his nose that he may not smell them, Amos 5.21.
Of our selves, without him, as we Are altogether stinking and unclean, Psalm 14 3. Curae 13.5. so we defile every holy thing which we meddle with, Hag. 2 ▪ 13, 14. Curae 28.9. Isaiah 1.11.15. insomuch that God is said, as it were, to stop his nose that he may not smell them, Amos 5.21.
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they are all of them as they come from us, gall and wormwood, and bitter clusters, Deut. 29.18.32, 32. But when the spirit of Christ bloweth upon us,
they Are all of them as they come from us, Gall and wormwood, and bitter clusters, Deuteronomy 29.18.32, 32. But when the Spirit of christ blows upon us,
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Then prayer goes up like incense and sweet odours, Revel. 5.8. then instead of corrupt, rotten, contagious communication, our discourses tend to edifying, and minister grace to the hearers, Eph. 4.29. then the Savour of the knowledge of Christ, manifested it selfe in the mouthes and lives of his servants in every place where they come, 2 Cor. 12.4. 6. The shadow and refreshment, the refuge and shelter of the Church against storme and tempest, against raine and heat, against all trouble and persecution, is from him alone.
Then prayer Goes up like incense and sweet odours, Revel. 5.8. then instead of corrupt, rotten, contagious communication, our discourses tend to edifying, and minister grace to the hearers, Ephesians 4.29. then the Savour of the knowledge of christ, manifested it self in the mouths and lives of his Servants in every place where they come, 2 Cor. 12.4. 6. The shadow and refreshment, the refuge and shelter of the Church against storm and tempest, against rain and heat, against all trouble and persecution, is from him alone.
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He is the onely defence and covering that is over the Assemblies and glory of Sion, Esay. 4.5. The name of the Lord is a strong Tower, unto which the righteous flye and are safe, Prov. 18.10.
He is the only defence and covering that is over the Assemblies and glory of Sion, Isaiah. 4.5. The name of the Lord is a strong Tower, unto which the righteous fly and Are safe, Curae 18.10.
So the Lord promiseth when his people should be exiles from his Temple, and scattered out of their own land, that hee would himselfe bee a little Sanctuary unto them in the Countreys where they should come, Ezek. 11.16. He is a dwelling place unto his Church in all conditions, Psal. 90.1.91.1, 2, a strength to the needy, a refuge from the storme, a shaddow from the heat, an hiding place from the winde, a covert from the Tempest, a Chamber wherein to retire when indignation is kindled, Esay 25.4.26.20.32.2.
So the Lord promises when his people should be exiles from his Temple, and scattered out of their own land, that he would himself be a little Sanctuary unto them in the Countries' where they should come, Ezekiel 11.16. He is a Dwelling place unto his Church in all conditions, Psalm 90.1.91.1, 2, a strength to the needy, a refuge from the storm, a shadow from the heat, an hiding place from the wind, a covert from the Tempest, a Chamber wherein to retire when Indignation is kindled, Isaiah 25.4.26.20.32.2.
Every History of Gods power, every Promise of his love, every Observation and experience of his providence, every comfort in his word, the knowledge which we have of his name by faith, and the knowledge which we have of it by experience, are so many arguments to trust in him,
Every History of God's power, every Promise of his love, every Observation and experience of his providence, every Comfort in his word, the knowledge which we have of his name by faith, and the knowledge which we have of it by experience, Are so many Arguments to trust in him,
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and so many hiding places to flie unto him, against any trouble. VVhat time I am affraid I will trust in thee,. Psa. 56.3. VVhy art thou cast down O my soule? still trust in God, Psal. 42.5, 11. He hath delivered, he doth deliver, he will deliver, 2 Cor. 1.10. Many times the children of God are reduced to such extremities, that they have nothing to encourage themselves withall but their interest in him ;
and so many hiding places to fly unto him, against any trouble. What time I am afraid I will trust in thee,. Psa. 56.3. Why art thou cast down Oh my soul? still trust in God, Psalm 42.5, 11. He hath Delivered, he does deliver, he will deliver, 2 Cor. 1.10. Many times the children of God Are reduced to such extremities, that they have nothing to encourage themselves withal but their Interest in him;
and Israels at the red Sea, Exod. 14.10, 13. and Ionahs in the belly of the fish, Ion. 2.4, 7. and Pauls in the shipwrack, Acts 27.20, 25. God is never so much glorified by the faith of his servants,
and Israel's At the read Sea, Exod 14.10, 13. and Jonahs in the belly of the Fish, Ion. 2.4, 7. and Paul's in the shipwreck, Acts 27.20, 25. God is never so much glorified by the faith of his Servants,
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That in trouble we are not overwhelmed, but can say with the Apostle, As dying, and behold we live; as chastened, and not killed; as sorrowfull, yet alwayes rejoycing;
That in trouble we Are not overwhelmed, but can say with the Apostle, As dying, and behold we live; as chastened, and not killed; as sorrowful, yet always rejoicing;
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like the vine that is lopped and spreads againe, all this is from him who is the Resurrection and the life, Ioh. 11.25. who was that grain of wheat which dying, and being cast into the ground, did bring forth much fruit, Ioh. 12.24.
like the vine that is lopped and spreads again, all this is from him who is the Resurrection and the life, John 11.25. who was that grain of wheat which dying, and being cast into the ground, did bring forth much fruit, John 12.24.
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Treasures like the Mountaines out of which they were first digged, barren, and fruitlesse, better fuell to feed our sinnes, then water to quench our flames ;
Treasures like the Mountains out of which they were First dug, barren, and fruitless, better fuel to feed our Sins, then water to quench our flames;
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and as every man, so every creature else which is nothing but creature, is a Lier, like Iobs brook, or friends which he compareth thereunto, that vanisheth into nothing when there is most need of it, Iob. 6.17, 21. A Lier, either by way of perfidiousnesse, which promiseth and then deceives;
and as every man, so every creature Else which is nothing but creature, is a Liar, like Jobs brook, or Friends which he compareth thereunto, that Vanishes into nothing when there is most need of it, Job 6.17, 21. A Liar, either by Way of perfidiousness, which promises and then deceives;
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He perfits that which he begins concerning his servants, Psal. 138.8. Phil ▪ 1.6. There doth not one thing faile of all the good he speakes concerning his people, they all come to passe and not one faileth, Iosh. 23.14. The riches which are gotten by humane lusts and sinfull resolutions, doe come along with many and piercing sorrowes, 1 Tim. 6.10. but when God blesseth a man with riches, he takes away all the sorrow from it, Prov. 10.22 The gifts of God are all of them like his works, very good, Gen. 1.31. and bring after a Sabbath, a rest, and peace into the soule with them.
He perfects that which he begins Concerning his Servants, Psalm 138.8. Philip ▪ 1.6. There does not one thing fail of all the good he speaks Concerning his people, they all come to pass and not one Faileth, Joshua 23.14. The riches which Are got by humane Lustiest and sinful resolutions, do come along with many and piercing sorrows, 1 Tim. 6.10. but when God Blesses a man with riches, he Takes away all the sorrow from it, Curae 10.22 The Gifts of God Are all of them like his works, very good, Gen. 1.31. and bring After a Sabbath, a rest, and peace into the soul with them.
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Thirdly, We should from hence learne to shew forth the fruits of this heavenly dew, in those severall expressions which the Prophet her useth, drawn from the consideration of a garden, forrest, fruitfull field, heavenly Paradise, which is a similitude frequently used by the holy spirit, to note the beauty, sweetnesse, fruit, comfort, shelter, protection, which the Church of Christ affordeth to the members of it, Esay 35.1, 2.58, 11. Cant. 4.12, 6.16, •. as on the other side the wicked are compared unto a dry desert, and barren wildernesse, Esay 35.6, 7.41.18. Ier. 17.6.
Thirdly, We should from hence Learn to show forth the fruits of this heavenly due, in those several expressions which the Prophet her uses, drawn from the consideration of a garden, forest, fruitful field, heavenly Paradise, which is a similitude frequently used by the holy Spirit, to note the beauty, sweetness, fruit, Comfort, shelter, protection, which the Church of christ affords to the members of it, Isaiah 35.1, 2.58, 11. Cant 4.12, 6.16, •. as on the other side the wicked Are compared unto a dry desert, and barren Wilderness, Isaiah 35.6, 7.41.18. Jeremiah 17.6.
First, He promiseth, that his people shall grow as the Lillie, which is the most beautifull of all flowers, Mat. 6.28, 29. That they shall be gloriously cloathed like a Kings daughter, with the garments of praise, and the spirt of holinesse, Esay 62.3.
First, He promises, that his people shall grow as the Lily, which is the most beautiful of all flowers, Mathew 6.28, 29. That they shall be gloriously clothed like a Kings daughter, with the garments of praise, and the spirt of holiness, Isaiah 62.3.
set forth by various metaphors of broidred work, and fine linnen, and silk, and ornaments, and bracelets, and chaines, and jewels, and crownes, Ezek. 16.8, 13.
Set forth by various metaphors of broidered work, and fine linen, and silk, and Ornament, and bracelets, and chains, and Jewels, and crowns, Ezekiel 16.8, 13.
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And as it is his promise, so it ought to be our duty and endeavour to adorn the Gospel of Christ, to be in his garden as a Lilly, and not as a Nettle or bramble; to walk as becometh godlinesse;
And as it is his promise, so it ought to be our duty and endeavour to adorn the Gospel of christ, to be in his garden as a Lily, and not as a Nettle or bramble; to walk as Becometh godliness;
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and glorifie God in the houre of their visitation; to be as lights in the midst of a crooked generation, Phil. 2.15. or as Lillies amongst briars, Cant. 2.2. to make it appeare that spirituall wisedome causeth the face to shine, Eccles. 8.1. That holinesse is indeed a most beautifull thing, which commendeth us to the eyes of God and Angels;
and Glorify God in the hour of their Visitation; to be as lights in the midst of a crooked generation, Philip 2.15. or as Lilies among briers, Cant 2.2. to make it appear that spiritual Wisdom Causes the face to shine, Eccles. 8.1. That holiness is indeed a most beautiful thing, which commends us to the eyes of God and Angels;
by the winning ingenuity, the milde and humble condescension, the prudent insinuation, the meek, quiet and gracefull managaing of an holy life, to shew forth the praises of him that hath called us, and to put to silence the ignorance of foolish men, who like Black-Moores despise beauty,
by the winning ingenuity, the mild and humble condescension, the prudent insinuation, the meek, quiet and graceful managaing of an holy life, to show forth the praises of him that hath called us, and to put to silence the ignorance of foolish men, who like Black-Moores despise beauty,
and therefore the Church is compared to it, Ezek. 17.22, 23. and the Temple is said to be built of it, 1 King. 6.15, 16. To signifie the strength and duration of the Church, against which the gates of Hell should not prevaile: (And we may by the way observe, that most of the things here mentioned by our Prophet, are also noted to have been in the Temple, or in the services thereof;
and Therefore the Church is compared to it, Ezekiel 17.22, 23. and the Temple is said to be built of it, 1 King. 6.15, 16. To signify the strength and duration of the Church, against which the gates of Hell should not prevail: (And we may by the Way observe, that most of the things Here mentioned by our Prophet, Are also noted to have been in the Temple, or in the services thereof;
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Lillies, 1 Kings 7.19, 22, 26. Olive trees, 1 King. 6.23, 32, 33. Spices for incense, Weat and Oyle for meat Offerings, Wine for drink Offerings.) God furnisheth his people with these blessings which may bee most properly dedicated unto him.
Lilies, 1 Kings 7.19, 22, 26. Olive trees, 1 King. 6.23, 32, 33. Spices for incense, Weat and Oil for meat Offerings, Wine for drink Offerings.) God furnisheth his people with these blessings which may be most properly dedicated unto him.
how all our enjoyments may be divided as spoiles unto Christ. The power of great men, Esay 60.3. the swords of mighty men, 1 Sam. 18.17.25.28. Iudg. 7. •8.
how all our enjoyments may be divided as spoils unto christ. The power of great men, Isaiah 60.3. the swords of mighty men, 1 Sam. 18.17.25.28. Judges 7. •8.
the wisedome of learned men, 1 King. 3.9.28. the cunning of Craftsmen, Exod. 28.3.31.6. the wealth of rich men, Esay 23.18. Prov. 3.9. Psal. 45.12. Esay. 60.69. 1 Tim. 6.17, 18, 19. Abraham gave of the spoiles to Melchisedec, Heb. 7.4. and Israel of all their wealth to the Tabernacle, Exod. 35.21. and David and his people of their Treasure to the Temple, 1 Chron. 29.2.
the Wisdom of learned men, 1 King. 3.9.28. the cunning of Craftsmen, Exod 28.3.31.6. the wealth of rich men, Isaiah 23.18. Curae 3.9. Psalm 45.12. Isaiah. 60.69. 1 Tim. 6.17, 18, 19. Abraham gave of the spoils to Melchizedek, Hebrew 7.4. and Israel of all their wealth to the Tabernacle, Exod 35.21. and David and his people of their Treasure to the Temple, 1 Chronicles 29.2.
To stand fast and be rooted in the truth, that wee may hold the profession thereof without wavering, not being carried about with every winde of doctrine, but knowing whom and what we have believed, 1 Cor. 16.13. Eph. 4.14. Col. 2.7. Heb. 10.23.
To stand fast and be rooted in the truth, that we may hold the profession thereof without wavering, not being carried about with every wind of Doctrine, but knowing whom and what we have believed, 1 Cor. 16.13. Ephesians 4.14. Col. 2.7. Hebrew 10.23.
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and may with purpose of heart cleave unto him, being established by his grace, Eph. 3.17. Col. 1.11. Heb. 12.28.13, 9. In the Civill Law, till a tree hath taken root, it doth not belong to the soile on which it is planted.
and may with purpose of heart cleave unto him, being established by his grace, Ephesians 3.17. Col. 1.11. Hebrew 12.28.13, 9. In the Civil Law, till a tree hath taken root, it does not belong to the soil on which it is planted.
It is not enough to be in the Church, except like the Cedar of Lebanon, we cast forth our roots, and are so planted that we flourish in the Courts of our God,
It is not enough to be in the Church, except like the Cedar of Lebanon, we cast forth our roots, and Are so planted that we flourish in the Courts of our God,
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and grow into a great compasse and extent, and should send forth her boughs unto the Sea and her branches unto the River, Psa. 80.9, 10, 11. Dan. 2.35. That his Church should be a universall Church over the whole world;
and grow into a great compass and extent, and should send forth her boughs unto the Sea and her branches unto the River, Psa. 80.9, 10, 11. Dan. 2.35. That his Church should be a universal Church over the Whole world;
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that as the whole world in regard of sinne lieth in mischiefe, 1 Ioh, 5.19. so the whole world should have Christ for its propitiation, through faith, 1 Ioh. 2.2. Totus in maligno propter zizania, Christus propitiatio propter Triticum. By one spirit we All are baptised into one Body, 1 Cor. 12.13. and that one Body made up of all the Churches of the Saints, 1 Cor. 14.33. even of all Nations, kindreds, people, tongues, Revel. 7.9. no difference of persons, neither Greek nor Iew, neither Circumcision, nor Vncircumcision, Barbarian, Scythian, bond nor free:
that as the Whole world in regard of sin lies in mischief, 1 John, 5.19. so the Whole world should have christ for its propitiation, through faith, 1 John 2.2. Totus in maligno propter zizania, Christus Propitiation propter Triticum. By one Spirit we All Are baptised into one Body, 1 Cor. 12.13. and that one Body made up of all the Churches of the Saints, 1 Cor. 14.33. even of all nations, kindreds, people, tongues, Revel. 7.9. no difference of Persons, neither Greek nor Iew, neither Circumcision, nor Uncircumcision, Barbarian, Scythian, bound nor free:
but Christ All, and in All, Col. 3.11. no difference of places: All that in every place call upon the name of Lord Jesus both theirs and ours, 1 Cor. 1.2. no difference of Times, Christ yesterday, and to day, and the same for ever, Heb. 13.8.
but christ All, and in All, Col. 3.11. no difference of places: All that in every place call upon the name of Lord jesus both theirs and ours, 1 Cor. 1.2. no difference of Times, christ yesterday, and to day, and the same for ever, Hebrew 13.8.
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1. To grow our selves in knowledge and grace, to let our profiting appeare unto all men, to abound in the work of the Lord, to let our graces from the heart,
1. To grow our selves in knowledge and grace, to let our profiting appear unto all men, to abound in the work of the Lord, to let our graces from the heart,
like leven from the middle of the lump, spred abroad, and finde their way to all the parts and powers of soule and body, that the whole man may be filled with the fulnesse of God, and grow up unto the measure of the stature of the fulnesse of Christ, Eph. 4.13.15, 16. Phil. 3.12, 13. 2 Pet. 3.18. Heb. 6.1. 2. To labour and endeavour the growth and progresse of the Gospell in others.
like leven from the middle of the lump, spread abroad, and find their Way to all the parts and Powers of soul and body, that the Whole man may be filled with the fullness of God, and grow up unto the measure of the stature of the fullness of christ, Ephesians 4.13.15, 16. Philip 3.12, 13. 2 Pet. 3.18. Hebrew 6.1. 2. To labour and endeavour the growth and progress of the Gospel in Others.
It is set forth in Scripture by the names of light which shines abroad, of oyntment and perfume which cannot be hid, of leaven, and salt, which deriveth its own nature and rellish upon a whole lump.
It is Set forth in Scripture by the names of Light which shines abroad, of ointment and perfume which cannot be hid, of leaven, and salt, which deriveth its own nature and relish upon a Whole lump.
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Therefore the holy Ghost was given in Tongues, fiery tongues, and a rushing winde, all which have a quality of selfe-manifestation, and notifying themselves unto others.
Therefore the holy Ghost was given in Tongues, fiery tongues, and a rushing wind, all which have a quality of self-manifestation, and notifying themselves unto Others.
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There is an excellent place to this purpose in the Apostle, Eph. 4.15, 16. But speaking the truth in love, may grow up into him in all things which is the Head, even Christ.
There is an excellent place to this purpose in the Apostle, Ephesians 4.15, 16. But speaking the truth in love, may grow up into him in all things which is the Head, even christ.
From whom the whole Body fitly joyned together and compacted by that which every joynt supplyeth, according to the effectuall working in the measure of every part, maketh encrease of the Body unto the edifiing of it selfe in love :
From whom the Whole Body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, makes increase of the Body unto the edifying of it self in love:
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Where the Apostle sheweth the manner of spirituall increase in the mysticall Body of Christ by the proportion of the growth of members in the naturall Body.
Where the Apostle shows the manner of spiritual increase in the mystical Body of christ by the proportion of the growth of members in the natural Body.
And first, there must be a fellowship between the Head and Members, which in the mysticall Body is here twofold, NONLATINALPHABET, and NONLATINALPHABET;
And First, there must be a fellowship between the Head and Members, which in the mystical Body is Here twofold,, and;
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Every true member of Christ is intent and vigilent upon the interest and honour of Christ, and it belongs unto the honour of Christ to have a perfect body. The Church is hi• fulnesse; he esteemes himselfe maimed and incomplete,
Every true member of christ is intent and vigilent upon the Interest and honour of christ, and it belongs unto the honour of christ to have a perfect body. The Church is hi• fullness; he esteems himself maimed and incomplete,
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As every true-hearted Souldier that loves his Generall, is exceeding desirous and to his power endeavours that every company and Regiment under his Generalls command may bee in all the offices and members of it compleat.
As every truehearted Soldier that loves his General, is exceeding desirous and to his power endeavours that every company and Regiment under his Generals command may be in all the Offices and members of it complete.
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Againe, every member of Christ being unto him united, doth from him receive of his fulnesse grace for grace, and so worketh unto the same ends as the head doth:
Again, every member of christ being unto him united, does from him receive of his fullness grace for grace, and so works unto the same ends as the head does:
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so those who are joyned unto Christ as a Fountaine, doe by reason of that vitall Communion which they have with the Fountain, carry on the growth of the whole Body;
so those who Are joined unto christ as a Fountain, do by reason of that vital Communion which they have with the Fountain, carry on the growth of the Whole Body;
unto which is first presupposed the Organicall and harmonious Constitution and compacture of the Body into one, out of which ariseth the forme and beauty, the strength and firmnesse, the order and fitnesse that is in it unto those works that are proper to it, intimated in those two words NONLATINALPHABET,
unto which is First presupposed the Organical and harmonious Constitution and compacture of the Body into one, out of which arises the Form and beauty, the strength and firmness, the order and fitness that is in it unto those works that Are proper to it, intimated in those two words,
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It is a metaphor drawn from Carpenters and other Artificers, who by severall joynts do so coaptate and fit the parts of their work unto one another, that being put together and fastned, there may one whole structure or body grow out of them;
It is a metaphor drawn from Carpenters and other Artificers, who by several Joints do so coaptate and fit the parts of their work unto one Another, that being put together and fastened, there may one Whole structure or body grow out of them;
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And in the Tabernacle all the Curtains thereof were to be coupled together into one another, Exod. 26.3. Christ is all for unitie, and joyning things into one, Two natures united in one person, two parties reconciled by one Mediat•r, Two people concorporated into one Church, one family, one father, one seed, one head, one faith, one hope, one love, one worship, one body, one spirit, one end and common salvation.
And in the Tabernacle all the Curtains thereof were to be coupled together into one Another, Exod 26.3. christ is all for unity, and joining things into one, Two nature's united in one person, two parties reconciled by one Mediat•r, Two people concorporated into one Church, one family, one father, one seed, one head, one faith, one hope, one love, one worship, one body, one Spirit, one end and Common salvation.
This is a fundamentall requisite unto the growth of the Body, the preservation of its unity. The building must be fitly framed together, if you would have it grow into an holy Temple to the Lord, Eph. 2.21. Col. 2.19. when there was most unity, there was greatest increase in the Church;
This is a fundamental requisite unto the growth of the Body, the preservation of its unity. The building must be fitly framed together, if you would have it grow into an holy Temple to the Lord, Ephesians 2.21. Col. 2.19. when there was most unity, there was greatest increase in the Church;
when they were All of one accord, of one heart, and one soule, then the Lord added to the Church daily such as should be saved, Act. 2.46, 47. They that cause divisions and dissentions, doe not serve the Lord Iesus, and therefore they cannot but hinder the progresse of his Gospel, Rom. 16.17, 18. As in the naturall, so in the mysticall body, solutio continui tendeth to the paining and grieving of that spirit by which the Body lives, Eph. 4.30, 31. and by consequence hinders the growth of it.
when they were All of one accord, of one heart, and one soul, then the Lord added to the Church daily such as should be saved, Act. 2.46, 47. They that cause divisions and dissensions, do not serve the Lord Iesus, and Therefore they cannot but hinder the progress of his Gospel, Rom. 16.17, 18. As in the natural, so in the mystical body, Solution continui tendeth to the paining and grieving of that Spirit by which the Body lives, Ephesians 4.30, 31. and by consequence hinders the growth of it.
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Our growth is by the Apostle distributed into growth in knowledge, and growth in grace, 2 Pet. 3.18. and divisions in the Church are of themselves great hinderances unto both these;
Our growth is by the Apostle distributed into growth in knowledge, and growth in grace, 2 Pet. 3.18. and divisions in the Church Are of themselves great hindrances unto both these;
unto knowledge, because the most usuall breaches in the Church arise out of diversities of opinion publickly asserted and insisted on by the authors and followers of them.
unto knowledge, Because the most usual Breaches in the Church arise out of diversities of opinion publicly asserted and insisted on by the Authors and followers of them.
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and meer notinall contentions, which have ever beene diminutions unto the power of godlinesse, 1 Cor. 3.3, 4. When there are schismes in the body, the members will not have care one of another, 1 Cor. 12.25.
and mere notinall contentions, which have ever been diminutions unto the power of godliness, 1 Cor. 3.3, 4. When there Are schisms in the body, the members will not have care one of Another, 1 Cor. 12.25.
Greatly therefore even for this one cause are the sad and dangerous divisions of these times to be lamented, when men make use of civill troubles, to disturbe,
Greatly Therefore even for this one cause Are the sad and dangerous divisions of these times to be lamented, when men make use of civil Troubles, to disturb,
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and church against Church, and make secessions from the common body, and then one from another, to the infinite content and advantage of the common Enemies of our Religion, and hazard of it.
and Church against Church, and make secessions from the Common body, and then one from Another, to the infinite content and advantage of the Common Enemies of our Religion, and hazard of it.
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It were a blessed thing if wee were in a condition capable of the Apostles exhortation, To speake all the same thing, to be perfectly joyned in the same minde and in the sam• judgement, to be of one minde,
It were a blessed thing if we were in a condition capable of the Apostles exhortation, To speak all the same thing, to be perfectly joined in the same mind and in the sam• judgement, to be of one mind,
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But if that cannot be attained unto, let us yet all learn the Apostles other lesson, wherein wee are otherwise minded, to depend upon God for revealing his will unto us, and whereunio we have attained to walke by the same rule, to minde the same thing, to remember that every difference in opinion doth not, ought not to dissipate or dissolve the unity of Gods church.
But if that cannot be attained unto, let us yet all Learn the Apostles other Lesson, wherein we Are otherwise minded, to depend upon God for revealing his will unto us, and whereunio we have attained to walk by the same Rule, to mind the same thing, to Remember that every difference in opinion does not, ought not to dissipate or dissolve the unity of God's Church.
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Even in Corinth where the people were divided into severall parties yet they continued one Church, 1 Cor. 11.18. The body thus constituted, and compacted for the increase thereof.
Even in Corinth where the people were divided into several parties yet they continued one Church, 1 Cor. 11.18. The body thus constituted, and compacted for the increase thereof.
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If the heart should bee in the head, or the liver in the shoulder, if there should be any unnaturall dislocation of the vitall or nutritive parts, the body could not grow, but perish.
If the heart should be in the head, or the liver in the shoulder, if there should be any unnatural dislocation of the vital or nutritive parts, the body could not grow, but perish.
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The way for the church to prosper & florish, is for every member to keep in his own rank and order, to remember his own measure, to act in his owne sphere, to manage his particular condition and relations with spirituall wisedome and humility;
The Way for the Church to prosper & flourish, is for every member to keep in his own rank and order, to Remember his own measure, to act in his own sphere, to manage his particular condition and relations with spiritual Wisdom and humility;
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& adorn the profession of the Gospel, Rom. 12.3. 1 Cor. 12.8.11.29, 30. 2 Cor. 10.13, 14. Eph. 4.7. Remember Vzzah, it was a good work he did, but because he did it out of order having no call, God smote him for his error, 2 Sam. 6.6, 7. There are excellent works which being done without the call of God, doe not edifie but disturbe the body, Rom. 10.15. Heb. 5.4.
& adorn the profession of the Gospel, Rom. 12.3. 1 Cor. 12.8.11.29, 30. 2 Cor. 10.13, 14. Ephesians 4.7. remember Uzzah, it was a good work he did, but Because he did it out of order having no call, God smote him for his error, 2 Sam. 6.6, 7. There Are excellent works which being done without the call of God, do not edify but disturb the body, Rom. 10.15. Hebrew 5.4.
every man must walk in the church as God hath distributed and called, and every man must in the calling wherein he was called, abide with God, 1 Cor. 7.17, 20, 24. 2. Here are joynts and ligaments so fastning these members together that each one may be serviceable to the increase of the whole, 1 Col. 2.19.
every man must walk in the Church as God hath distributed and called, and every man must in the calling wherein he was called, abide with God, 1 Cor. 7.17, 20, 24. 2. Here Are Joints and ligaments so fastening these members together that each one may be serviceable to the increase of the Whole, 1 Col. 2.19.
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namely, the Spirit of Christ, and faith in him, 1 Cor. 6.17. Rom. 8.9. Eph, 3.17. and there are Bands which joyne the parts of the Body unto one another;
namely, the Spirit of christ, and faith in him, 1 Cor. 6.17. Rom. 8.9. Ephesians, 3.17. and there Are Bans which join the parts of the Body unto one Another;
as namely, the same holy Spirit, 1 Cor. 12.13. which Spirit of grace stirreth up every member to seek the growth and benefit of the whole, 1 Cor. 12.25, 26. The same sincere love and truth which each member beareth unto all the rest, this is called a bond of perfectnesse, Col. 3.14. and the bond of peace, Eph. 4.3.
as namely, the same holy Spirit, 1 Cor. 12.13. which Spirit of grace stirs up every member to seek the growth and benefit of the Whole, 1 Cor. 12.25, 26. The same sincere love and truth which each member bears unto all the rest, this is called a bound of perfectness, Col. 3.14. and the bound of peace, Ephesians 4.3.
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Now love is a most communicative grace, it will plant, and water, and feed, and spend it selfe for the good of the whole, it will deny it selfe to serve the body (as Christ did,) Gal. 5.13. 3. Here is a measure belonging unto every part ;
Now love is a most communicative grace, it will plant, and water, and feed, and spend it self for the good of the Whole, it will deny it self to serve the body (as christ did,) Gal. 5.13. 3. Here is a measure belonging unto every part;
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some are in one office, others in another, some have one gift, others another, and all this for the perfecting of the Saints, Eph. 4.11, 12. 1 Cor. 12.4, 11. one is able to Teach, another to Comfort, a third to Convince, a fourth to Exhort, a fifth to Counsell,
Some Are in one office, Others in Another, Some have one gift, Others Another, and all this for the perfecting of the Saints, Ephesians 4.11, 12. 1 Cor. 12.4, 11. one is able to Teach, Another to Comfort, a third to Convince, a fourth to Exhort, a fifth to Counsel,
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and every one of these are to be directed unto the edification and growth of the w•ole, Rom. 12.3, 8. Eph. 4.7. The Apostle saith, that we are fellow Citizens with the Saints, Eph. 2.19.
and every one of these Are to be directed unto the edification and growth of the w•ole, Rom. 12.3, 8. Ephesians 4.7. The Apostle Says, that we Are fellow Citizens with the Saints, Ephesians 2.19.
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So amongst the Saints one man is eminent in one grace, another in another, and according to their mutuall indigencies or abilities, they doe interchangeably minister to one another towards the growth of the whole.
So among the Saints one man is eminent in one grace, Another in Another, and according to their mutual Indigencies or abilities, they do interchangeably minister to one Another towards the growth of the Whole.
This is principally from the Head to the members, called by the Apostle, The supply of the Spirit of Iesus Christ, Phil, 1.19. Of whose fulnesse wee receive grace for grace, Ioh. 1.16. into whose image we are transformed from glory to glory, 2 Cor. 3.18. but it is proportionably between the members amongst themselves;
This is principally from the Head to the members, called by the Apostle, The supply of the Spirit of Iesus christ, Philip, 1.19. Of whose fullness we receive grace for grace, John 1.16. into whose image we Are transformed from glory to glory, 2 Cor. 3.18. but it is proportionably between the members among themselves;
for their mutuall edification, Psal. 34. •, 6. Ioh. 1.41, 45. Ioh. 4. •9. 2 Cor. 1.4, 6. Phil. 1.12, 13, 14. Col. 2.1, 2. And Gods dealings with Saints in particular are therefore registred in the Scripture, both that we might learn that way of building up one another,
for their mutual edification, Psalm 34. •, 6. John 1.41, 45. John 4. •9. 2 Cor. 1.4, 6. Philip 1.12, 13, 14. Col. 2.1, 2. And God's dealings with Saints in particular Are Therefore registered in the Scripture, both that we might Learn that Way of building up one Another,
and pressing forward unto perfection, doth sweetly close with whatsoever the measure of any other part hath communicated unto it, conver•ing it into growth and nourishment to it selfe, which the Apostle calls the mixing of the word with faith, Hebr. 4.2. Now
and pressing forward unto perfection, does sweetly close with whatsoever the measure of any other part hath communicated unto it, conver•ing it into growth and nourishment to it self, which the Apostle calls the mixing of the word with faith, Hebrew 4.2. Now
Perpetuall greennesse, and most profitable fruit, which serveth both for light to cause the Lamp to burn, Exod. 27.20. and for nourishment to be eaten, Levit. 6.15, 16. in the one respect it is an embleme of peace, it maketh the face shine, Psal. 104.15. and in the other it is an embleme of grace, and spirituall gifts, 1 Ioh. 2.20. These are the two most excellent benefits which God promiseth unto his people.
Perpetual greenness, and most profitable fruit, which serves both for Light to cause the Lamp to burn, Exod 27.20. and for nourishment to be eaten, Levit. 6.15, 16. in the one respect it is an emblem of peace, it makes the face shine, Psalm 104.15. and in the other it is an emblem of grace, and spiritual Gifts, 1 John 2.20. These Are the two most excellent benefits which God promises unto his people.
That others seeing the light and shining forth of a serene, calm, and peaceable conscience in our conversation, may thereby be brought in love with the wayes of God.
That Others seeing the Light and shining forth of a serene, Cam, and peaceable conscience in our Conversation, may thereby be brought in love with the ways of God.
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Fifthly, He promiseth that his Church shall be as the smell of Lebanon, and that the sent of it shall be as the wine of Lebanon, as elsewhere we finde her compared to a garden of spices, Cant. 4.12, 14. shee shall be filled with the sweet savour of the Gospel of Christ.
Fifthly, He promises that his Church shall be as the smell of Lebanon, and that the sent of it shall be as the wine of Lebanon, as elsewhere we find her compared to a garden of spices, Cant 4.12, 14. she shall be filled with the sweet savour of the Gospel of christ.
and maketh manifest the savour of his knowledge by us in every place, for we are unto God a sweet savour of Christ, 2 Cor. 2.14, 15. where there are two Metaphors, one of a sweet oyntment, the other of a triumph. The Name of Christ is compared to an ointment, Cant. 1.3. and preaching of the Gospel ▪ which is making m•nifest the savour of this oyntment, is called the bearing of Christ's Name, Act. 9.15.
and makes manifest the savour of his knowledge by us in every place, for we Are unto God a sweet savour of christ, 2 Cor. 2.14, 15. where there Are two Metaphors, one of a sweet ointment, the other of a triumph. The Name of christ is compared to an ointment, Cant 1.3. and preaching of the Gospel ▪ which is making m•nifest the savour of this ointment, is called the bearing of Christ's Name, Act. 9.15.
Now, this sweet savour is annexed unto a Triumphall solemnity, because in all times of publick joy, they were wont to anoint themselves with sweet oyl, which is therefore called, Ol•um laetitiae, the oyl of gladnesse, Psal. 45.7, 8. Isa. 61.3. (For in times of mourning they did abstaine from sweet oyntments, 2 Sam. 14.2. Dan. 10.2, 3.) The Gospel therefore being a message of great joy, Luk. 2.10. a leading of captivity captive, and the meanes whereby Christ rideth forth gloriously conquering and to conquer, Psal. 45.3, 4. Psal. 110.2. Revel. 6.2. therefore they who brought these good tydings, are said to be as a sweet savour, whose lips drop sweet smelling myrrhe, Cant. 5. 1•. and whose Doctrine is compared to the powders of the Merchant, Cant. 3.6. and the time of the Gospel is called an accepted time, a day of salvation, 2 Corinth. 6.2. that is, a time of singular joy and solemnity, a continuall ▪ Easter, or festivall, 1 Cor. 5.7, 8. and herewithall he promiseth likewise, That his people should offer up spirituall incense and services unto him in prayers, thanksgivings, almes and good workes, Ezek. 20.41.
Now, this sweet savour is annexed unto a Triumphal solemnity, Because in all times of public joy, they were wont to anoint themselves with sweet oil, which is Therefore called, Ol•um laetitiae, the oil of gladness, Psalm 45.7, 8. Isaiah 61.3. (For in times of mourning they did abstain from sweet ointments, 2 Sam. 14.2. Dan. 10.2, 3.) The Gospel Therefore being a message of great joy, Luk. 2.10. a leading of captivity captive, and the means whereby christ rides forth gloriously conquering and to conquer, Psalm 45.3, 4. Psalm 110.2. Revel. 6.2. Therefore they who brought these good tidings, Are said to be as a sweet savour, whose lips drop sweet smelling myrrh, Cant 5. 1•. and whose Doctrine is compared to the powders of the Merchant, Cant 3.6. and the time of the Gospel is called an accepted time, a day of salvation, 2 Corinth. 6.2. that is, a time of singular joy and solemnity, a continual ▪ Easter, or festival, 1 Cor. 5.7, 8. and herewithal he promises likewise, That his people should offer up spiritual incense and services unto him in Prayers, thanksgivings, alms and good works, Ezekiel 20.41.
our care should be to let our lips and lives breathe forth nothing but grace and edification, Col. 4.6. To be frequent in the spirituall Sacrifices of prayer, thanksgiving and good works, which may be as an odour of a sweet savour in the nostrils of God, Phil. 4.18. Revel. 8.4. To labour to leave behinde us a good name ;
our care should be to let our lips and lives breathe forth nothing but grace and edification, Col. 4.6. To be frequent in the spiritual Sacrifices of prayer, thanksgiving and good works, which may be as an odour of a sweet savour in the nostrils of God, Philip 4.18. Revel. 8.4. To labour to leave behind us a good name;
not out of vaine glory, or an empty ambitious affectation of honour, but out of the conscience of an holy life, which makes the name smell better then sweet ointment, Eccles. 7.1. Sixthly, He promiseth, That they who dwell under his shadow shall returne:
not out of vain glory, or an empty ambitious affectation of honour, but out of the conscience of an holy life, which makes the name smell better then sweet ointment, Eccles. 7.1. Sixthly, He promises, That they who dwell under his shadow shall return:
first, we may by an Hysteron Proteron understand the words thus, when Israel have repented and are brought home to God again, they shall then have security, defence, protection, refreshment under the comforts of his grace against all the violence of temptation, as a spreading tree doth afford a sweet shade unto the weary Traveller;
First, we may by an Hysteron Proteron understand the words thus, when Israel have repented and Are brought home to God again, they shall then have security, defence, protection, refreshment under the comforts of his grace against all the violence of temptation, as a spreading tree does afford a sweet shade unto the weary Traveller;
and shelter him from the injuries of the heat, Iob 7.2. Isa. 4.6. Mich. 4.4. Zach. 3.10. Whereby is signified the secure, quiet, and comfortable condition of Gods people under the protection of his providen•e and promises.
and shelter him from the injuries of the heat, Job 7.2. Isaiah 4.6. Mich. 4.4. Zach 3.10. Whereby is signified the secure, quiet, and comfortable condition of God's people under the protection of his providen•e and promises.
when a destroying Angel is sent abroad with a Commission to kill and sl•y, Ezek. 9.5, 6. when death the King of Terrours, rideth up and down in triumph, stripping men of treasures, lands, friends, honours, pleasures, making them an house in darkness, where Master and Servant, Princes and Prisoners are all alike:
when a destroying Angel is sent abroad with a Commission to kill and sl•y, Ezekiel 9.5, 6. when death the King of Terrors, rides up and down in triumph, stripping men of treasures, Lands, Friends, honours, pleasures, making them an house in darkness, where Master and Servant, Princes and Prisoners Are all alike:
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to have then an Ark with Noah ▪ a Z•ar with Lot, a Gosh•n in Egypt, to have one arme of this Olive tree spread over us, to have one promise out of Gods word, one sentence from the mouth of Christ promising Paradise unto us, is infinitely of more value to a languishi•g spirit,
to have then an Ark with Noah ▪ a Z•ar with Lot, a Gosh•n in Egypt, to have one arm of this Olive tree spread over us, to have one promise out of God's word, one sentence from the Mouth of christ promising Paradise unto us, is infinitely of more valve to a languishi•g Spirit,
2. If we take the words in the order as they lye, Then the mercy here promised is, that when God shall restore and repaire his Church, they who dwell under the comforts of it, should return and be converted to the knowledge and obedience which should be there taught them:
2. If we take the words in the order as they lie, Then the mercy Here promised is, that when God shall restore and repair his Church, they who dwell under the comforts of it, should return and be converted to the knowledge and Obedience which should be there taught them:
when the branch of the Lord is beautifull and glorious, and the fruit of the earth excellent and comely, then he that remaineth in Ierusalem shall be called holy, Isa. 4. •, 3. then every vessell in Iudah and Ierusalem shall be inscribed, Holinesse unto the Lord: Zach. 14.20, 21. then the heart of the rash shall understand knowledge,
when the branch of the Lord is beautiful and glorious, and the fruit of the earth excellent and comely, then he that remains in Ierusalem shall be called holy, Isaiah 4. •, 3. then every vessel in Iudah and Ierusalem shall be inscribed, Holiness unto the Lord: Zach 14.20, 21. then the heart of the rash shall understand knowledge,
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And this should bee the endeavour of every one who liveth under the shade of this tree, under the puritie of Gods Ordinances, under the pious government,
And this should be the endeavour of every one who lives under the shade of this tree, under the purity of God's Ordinances, under the pious government,
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and constitution of such a Church, or family as is here described (especially in such times when on the one side the world is so much loosned, and estranged from us;
and constitution of such a Church, or family as is Here described (especially in such times when on the one side the world is so much loosened, and estranged from us;
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All endeavours of Reformation in a Church are miserably defective, when they come short of this end (which is the ultimate reason of them all) namely, the repentance,
All endeavours of Reformation in a Church Are miserably defective, when they come short of this end (which is the ultimate reason of them all) namely, the Repentance,
When God promiseth to give unto his Church the glory of Lebanon, and the excellency of Carmel and Sharon, the consequence of this beauty and Reformation in the Church is, The eyes of the blinde shall be opened, the cares of the deafe shall be unstopped, the lame shall leap, the dumb shall sing, the parched ground shall be a poole, the thir••ie land springs of water.
When God promises to give unto his Church the glory of Lebanon, and the excellency of Mount carmel and Sharon, the consequence of this beauty and Reformation in the Church is, The eyes of the blind shall be opened, the Cares of the deaf shall be unstopped, the lame shall leap, the dumb shall sing, the parched ground shall be a pool, the thir••ie land springs of water.
Isa. 35.2, 7. The Woolf, the Leopard, the Lion, the Beare, the Aspe, the Cocatrice, shall be so turned from the fiercenesse and malignity of their natures, that they shall not hurt nor destroy in all the holy Mountain,
Isaiah 35.2, 7. The Wolf, the Leopard, the lion, the Bear, the Asp, the Cockatrice, shall be so turned from the fierceness and malignity of their nature's, that they shall not hurt nor destroy in all the holy Mountain,
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many men have reason to blesse God ▪ all their dayes, that they were in their childhood trained up in such a Sch•ole where Piety was taught them as well as Learning, where they had meanes as well of Conversion, as of Institution;
many men have reason to bless God ▪ all their days, that they were in their childhood trained up in such a Sch•ole where Piety was taught them as well as Learning, where they had means as well of Conversion, as of Institution;
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That they lived in such a Family where the Master of it was of Ioshuahs minde, I and my house will serve the Lord: Iosh. 24.15. Salvation comes to a whole house when the governor thereof is converted: Luk. 19.9.
That they lived in such a Family where the Master of it was of Ioshuahs mind, I and my house will serve the Lord: Joshua 24.15. Salvation comes to a Whole house when the governor thereof is converted: Luk. 19.9.
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yet the people must then cry, Grace, grace unto it: Zach. 4.7. intimating that Reformation is never indeed consummate till t•e blessing of God make it effectuall unto those uses for which it was by him appointed.
yet the people must then cry, Grace, grace unto it: Zach 4.7. intimating that Reformation is never indeed consummate till t•e blessing of God make it effectual unto those uses for which it was by him appointed.
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Church Reformation should be like Pauls Epistles, which alwayes close in duties of obedience. Seventhly, he promiseth, That they shall revive as the corne, and grow as the vine :
Church Reformation should be like Paul's Epistles, which always close in duties of Obedience. Seventhly, he promises, That they shall revive as the corn, and grow as the vine:
in which two exp•essions are set forth two excellent and wholsome consequents of Affliction. 1. The Corne, though it dye first, and suffer much from frost, hail, snow, tempest,
in which two exp•essions Are Set forth two excellent and wholesome consequents of Affliction. 1. The Corn, though it die First, and suffer much from frost, hail, snow, tempest,
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so God promiseth unto his people not only a reviving out of their afflictions (in which respect haply it was that Christ was buried in a Garden, to note that death it selfe doth not destroy our bodies, but only sow them ;
so God promises unto his people not only a reviving out of their afflictions (in which respect haply it was that christ was buried in a Garden, to note that death it self does not destroy our bodies, but only sow them;
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and that the sent of our holy example, may like spices bruised, or the grapes of Lebanon crushed in the Wine-presse, give a more fragrant smell in the nostrils of God and man,
and that the sent of our holy Exampl, may like spices Bruised, or the grapes of Lebanon crushed in the Winepress, give a more fragrant smell in the nostrils of God and man,
we reade of Abimelechs forbearance to sinne against God, Gen. 20.4, 6. and of his and Ephrons singular kindnesse to Abraham, Gen. 20.14, 15. Gen. 23.10, 11, 15. No argument more common then this of the vertues, the temperance, prudence, justice, mercy, patience, fidelity, friendships, affability, magnanimity of many heathen men:
we read of Abimelechs forbearance to sin against God, Gen. 20.4, 6. and of his and Ephrons singular kindness to Abraham, Gen. 20.14, 15. Gen. 23.10, 11, 15. No argument more Common then this of the Virtues, the temperance, prudence, Justice, mercy, patience, Fidis, friendships, affability, magnanimity of many heathen men:
But the graces which God bestoweth upon his Church, are of a more spirituall and perfect nature, proceeding from faith in Christ, from love of God, from a conscience cleansed from dead works, from an intention to glorifie God,
But the graces which God bestoweth upon his Church, Are of a more spiritual and perfect nature, proceeding from faith in christ, from love of God, from a conscience cleansed from dead works, from an intention to Glorify God,
And as hee thus blesseth us, in the like manner should we serve him, not offer unto him the re•use, the halt, and blind, and maimed, for Sacrifice, not give unto him of that which cost us nothing, but goe to Lebanon for all our Sacrifices, covet earnestly the best gifts, presse forward and labour to perfect holinesse in the feare of God.
And as he thus Blesses us, in the like manner should we serve him, not offer unto him the re•use, the halt, and blind, and maimed, for Sacrifice, not give unto him of that which cost us nothing, but go to Lebanon for all our Sacrifices, covet earnestly the best Gifts, press forward and labour to perfect holiness in the Fear of God.
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nor content our selves with the forme of godlinesse, with the morality of vertues, with the outside of duties, with the seeds and beginnings of holinesse, (he hath none, who thinks hee hath enough) but strive who shall out-runne one another unto Christ,
nor content our selves with the Form of godliness, with the morality of Virtues, with the outside of duties, with the seeds and beginnings of holiness, (he hath none, who thinks he hath enough) but strive who shall outrun one Another unto christ,
It was an high pitch which Moses aimed at, when he said, I beseech thee shew me thy glory, Exod. 33.18. Nothing would satisfie him but fulnesse and satiety it selfe.
It was an high pitch which Moses aimed At, when he said, I beseech thee show me thy glory, Exod 33.18. Nothing would satisfy him but fullness and satiety it self.
To do only the outward works of duty without the inward principle, is at best but to make our selves like those mixt Beasts, Elephants and Camels in the Civill Law, operam praestant, natura fera est, which though they doe the work of tame beasts,
To do only the outward works of duty without the inward principle, is At best but to make our selves like those mixed Beasts, Elephants and Camels in the Civil Law, Operam praestant, Nature fera est, which though they do the work of tame beasts,
and whereas they pray for blessings, receive us into favour, doe us good, God likewise maketh promises of that in great variety, expressed by the severall metaphors of fertility, answering to the name and blessings promised formerly unto Ephraim. And all this we have handled out of the four preceding verses.
and whereas they pray for blessings, receive us into favour, do us good, God likewise makes promises of that in great variety, expressed by the several metaphors of fertility, answering to the name and blessings promised formerly unto Ephraim. And all this we have handled out of the four preceding Verses.
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Therefore when David had said, I have sworne and will performe it, that I will keepe thy righteous Iudgements, it followes a little after, Accept I beseech thee the free-will offerings of my mouth O Lord,
Therefore when David had said, I have sworn and will perform it, that I will keep thy righteous Judgments, it follows a little After, Accept I beseech thee the freewill offerings of my Mouth Oh Lord,
In the Originall, the words are onely thus, Ephraim, What have I to doe any more with Idols ? which therefore some would have to be the words of God spoken unto Ephraim. But there is nothing more usuall in Scripture then an ellipsis of the verb;
In the Original, the words Are only thus, Ephraim, What have I to do any more with Idols? which Therefore Some would have to be the words of God spoken unto Ephraim. But there is nothing more usual in Scripture then an ellipsis of the verb;
and in this place the Chaldee paraphrast, and from him the best interpreters, with our Translators, have supplyed it thus, Ephraim shall say: and so it is Gods confirmation of the promise which penitent Ephraim had made,
and in this place the Chaldee Paraphrast, and from him the best Interpreters, with our Translators, have supplied it thus, Ephraim shall say: and so it is God's confirmation of the promise which penitent Ephraim had made,
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What have I to doe any more wi•h Idols? ] It is Interrogatio cum Indignatione, an Interrogation not onely importing a negative, I will not any more have to doe with them,
What have I to do any more wi•h Idols? ] It is Interrogatio cum Indignation, an Interrogation not only importing a negative, I will not any more have to do with them,
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but also a vehement detestation of them, and indignation against them, as that of David to Abishai, 2 Sam. 16.10. and that of Elisha to Iehoram, 2 Reg. 3.13. and that of the Devill to Christ, Matth. 8.29. With Idols. ] The Originall word signifieth likewise sorrows and griefe of minde, a fit word to expresse their sinne and repentance.
but also a vehement detestation of them, and Indignation against them, as that of David to Abishai, 2 Sam. 16.10. and that of Elisha to Jehoram, 2 Reg. 3.13. and that of the devil to christ, Matthew 8.29. With Idols. ] The Original word signifies likewise sorrows and grief of mind, a fit word to express their sin and Repentance.
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What have we to doe with these Idols and sorrows any more? They can produce no good, they can heare no prayers, they can work no deliverance, they can bring nothing but evill and anguish to us,
What have we to do with these Idols and sorrows any more? They can produce no good, they can hear no Prayers, they can work no deliverance, they can bring nothing but evil and anguish to us,
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Here then is a solemne detestation as of all their other sinnes, so of that especially which had most dishonoured God, most wounded their own consciences,
Here then is a solemn detestation as of all their other Sins, so of that especially which had most dishonoured God, most wounded their own Consciences,
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and procured most sorrow unto themselves, with Gods confirmation of it. Then next, follow severall promises of speciall mercies: 1. Of hearing and answering their prayers;
and procured most sorrow unto themselves, with God's confirmation of it. Then next, follow several promises of special Mercies: 1. Of hearing and answering their Prayers;
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and to keep them alive in famine, Psal. 13.18, 19. Secondly, of direction and counsell, I will instruct thee, and teach thee in the way that thou shalt goe.
and to keep them alive in famine, Psalm 13.18, 19. Secondly, of direction and counsel, I will instruct thee, and teach thee in the Way that thou shalt go.
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God is said to have his eye open unto the supplication of his servants to hearken unto them in all that they call upon him for, 1 King. 8.52. and the eyes of the Lord are upon the righteous, and his eare open unto their cry ▪ Psal. 34.15. The Church had before professed her selfe to bee an Orphan, that stood in need of tuition and protection:
God is said to have his eye open unto the supplication of his Servants to harken unto them in all that they call upon him for, 1 King. 8.52. and the eyes of the Lord Are upon the righteous, and his ear open unto their cry ▪ Psalm 34.15. The Church had before professed her self to be an Orphan, that stood in need of tuition and protection:
and here God promiseth to cast his eye, and to place his affection upon her, to look to her, to be her Tutor and guardian, to govern her with his speciall providence and wisedome, to take notice of her wants, and supply them;
and Here God promises to cast his eye, and to place his affection upon her, to look to her, to be her Tutor and guardian, to govern her with his special providence and Wisdom, to take notice of her Wants, and supply them;
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to take notice of her condition, and accordingly in all respects to provide for her. 3. Of refreshment from the heat and violence of temptations or any kinde of afflictions, by the Metaphor of a firre tree which being ever green,
to take notice of her condition, and accordingly in all respects to provide for her. 3. Of refreshment from the heat and violence of temptations or any kind of afflictions, by the Metaphor of a fir tree which being ever green,
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and casting forth a large shade, doth afford much comfort and reviving to the weary travellour, 4. Because the firre-tree though comfortable in regard of the shade, is yet unfruitfull;
and casting forth a large shade, does afford much Comfort and reviving to the weary traveler, 4. Because the fir-tree though comfortable in regard of the shade, is yet unfruitful;
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that is, from me is, or shall be thy fruit, as Mal. 2.6 ▪ 1 Pet. 2.22. Zeph. 3.13. though the word found may here seem to imply and direct unto, an inquiry after the foundation and originall of the fruit here mentioned.
that is, from me is, or shall be thy fruit, as Malachi 2.6 ▪ 1 Pet. 2.22. Zephaniah 3.13. though the word found may Here seem to imply and Direct unto, an inquiry After the Foundation and original of the fruit Here mentioned.
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yet if thou be carefull to inquire after the root of them, thou wilt finde, that they come from us, though they grow upon thee, and that thou bringest them forth only by the help, supply and vigour of my grace bestowed on thee:
yet if thou be careful to inquire After the root of them, thou wilt find, that they come from us, though they grow upon thee, and that thou bringest them forth only by the help, supply and vigour of my grace bestowed on thee:
by the one defending them against their feares, by the other enabling them unto their duties. Thus God doth enlarge and proportion his mercy to the uttermost extent of Israels prayer or promise, and when they have no help or comfort out of him, he himselfe becomes All in All unto them, making a thorough compensation for every thing which they part with for his sake,
by the one defending them against their fears, by the other enabling them unto their duties. Thus God does enlarge and proportion his mercy to the uttermost extent of Israel's prayer or promise, and when they have no help or Comfort out of him, he himself becomes All in All unto them, making a thorough compensation for every thing which they part with for his sake,
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Ephraim shall say ] This is Gods speech and promise, setting to his seale and gracious ratification to the Covenant that Israel made, ver. 2.3. without the which it would have been null and evanid:
Ephraim shall say ] This is God's speech and promise, setting to his seal and gracious ratification to the Covenant that Israel made, ver. 2.3. without the which it would have been null and evanid:
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for as man by believing, setteth to his seal to the truth of God, Ioh. 3.33. so God by assisting setteth to his seal to the purpose of man: but with this great difference;
for as man by believing, sets to his seal to the truth of God, John 3.33. so God by assisting sets to his seal to the purpose of man: but with this great difference;
for all Gods promises are Yea and Amen, and faith doth not put certainty into the promise of God, Rom. 3.3.4. 2 Tim. 2.13. but into the heart of man concerning the promises, Rom. 4.16, 2 Tim. 1.12.
for all God's promises Are Yea and Amen, and faith does not put certainty into the promise of God, Rom. 3.3.4. 2 Tim. 2.13. but into the heart of man Concerning the promises, Rom. 4.16, 2 Tim. 1.12.
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So unstable and impotent is man in all his resolutions, till God say Amen to what he purposeth and establisheth the heart by his own grace, Heb. 13.9.
So unstable and impotent is man in all his resolutions, till God say Amen to what he Purposes and Establisheth the heart by his own grace, Hebrew 13.9.
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or Covenant of our own, whereby we solemnly promise and undertake it, except God bee pleased by his free grace to establish and enable the heart unto the performance of it:
or Covenant of our own, whereby we solemnly promise and undertake it, except God be pleased by his free grace to establish and enable the heart unto the performance of it:
or thus, A penitent mans conversion and Covenant of new obedience hath its firmnesse in the promise and free grace of God. Israel here in the confidence of Gods mercy prayes for pardon and blessings;
or thus, A penitent men conversion and Covenant of new Obedience hath its firmness in the promise and free grace of God. Israel Here in the confidence of God's mercy prays for pardon and blessings;
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but all this is but like a written instrument or indenture, which is invalid and of no effect, till the parties concerned have mutually sealed and set to their hands.
but all this is but like a written Instrument or indenture, which is invalid and of no Effect, till the parties concerned have mutually sealed and Set to their hands.
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nor move, nor have, or continue in their Being, Acts 17.28. Heb. 1.3. He who is first of causes and last of ends, doth use and direct the necessary, voluntary, contingent motions and activities of all second causes unto whatsoever ends hee himselfe is pleased to preordaine.
nor move, nor have, or continue in their Being, Acts 17.28. Hebrew 1.3. He who is First of Causes and last of ends, does use and Direct the necessary, voluntary, contingent motions and activities of all second Causes unto whatsoever ends he himself is pleased to preordain.
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and wisedomes, that are subordinate to, and inferiour under it, unto whatsoever uses and purposes he who hath the absolute Dominion and Soveraignty over all, is pleased to appoint.
and wisdoms, that Are subordinate to, and inferior under it, unto whatsoever uses and Purposes he who hath the absolute Dominion and Sovereignty over all, is pleased to appoint.
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It cannot be other then a marvellous diminution unto the greatnesse of God, and a too low esteeme of the absolutenesse of that Majesty which belongs unto him, to make any Counsels, Decrees, Purposes of his to receive their ultimate forme and stampe from the previous and intercurrent causalities or conditions of the creature.
It cannot be other then a marvellous diminution unto the greatness of God, and a too low esteem of the absoluteness of that Majesty which belongs unto him, to make any Counsels, Decrees, Purposes of his to receive their ultimate Form and stamp from the previous and intercurrent Casualties or conditions of the creature.
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This I have alwayes looked on as the principall cause of those dangerous errors concerning grace, free-will, and the decrees of God, wherewith the Churches of Christ have been so miserably in the former ages,
This I have always looked on as the principal cause of those dangerous errors Concerning grace, freewill, and the decrees of God, wherewith the Churches of christ have been so miserably in the former ages,
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namely, the too low and narrow thoughts and conceptions which men have framed to themselves of God, the not acquiescing in his Soveraign Dominion and absolute Power of disposing all things which hee made, unto whatsoever uses himselfe pleaseth:
namely, the too low and narrow thoughts and conceptions which men have framed to themselves of God, the not acquiescing in his Sovereign Dominion and absolute Power of disposing all things which he made, unto whatsoever uses himself Pleases:
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for this standeth not in Being or perfection (else the fountaine of Being and perfection must needs be the first cause of it) but in defect and privation of perfection.
for this Stands not in Being or perfection (Else the fountain of Being and perfection must needs be the First cause of it) but in defect and privation of perfection.
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or, as when a man goeth lamely, the motion as motion is from the naturall faculty, but the lamenesse of the motion is from the defect and vitiousnesse of the faculty.
or, as when a man Goes lamely, the motion as motion is from the natural faculty, but the lameness of the motion is from the defect and viciousness of the faculty.
But that these naturall motions are by profanesse or malice directed unto ends morally wicked, this proceedeth from the vitiosity and defect which is in the second cause making use of Gods gifts unto his owne dishonour. 2. The Providence of God hath a notable hand in the guiding, ordering, and disposing of these actions as sinfull unto the ends of his own glory in the declaration of his Power, Wisedome,
But that these natural motions Are by profaneness or malice directed unto ends morally wicked, this Proceedeth from the vitiosity and defect which is in the second cause making use of God's Gifts unto his own dishonour. 2. The Providence of God hath a notable hand in the guiding, ordering, and disposing of these actions as sinful unto the ends of his own glory in the declaration of his Power, Wisdom,
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and Iustice, unto which the sinnes of wicked men are perforce carried on, contrary to those ends which they themselves in sinning did propose unto themselves .
and justice, unto which the Sins of wicked men Are perforce carried on, contrary to those ends which they themselves in sinning did propose unto themselves.
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As an Artificer useth the force of naturall causes unto artificiall effects: as an Huntsman useth the naturall enmity of the Dogge against the Fox or Wolfe,
As an Artificer uses the force of natural Causes unto artificial effects: as an Huntsman uses the natural enmity of the Dog against the Fox or Wolfe,
But now unto gracious actions, which belong not at all unto nature as nature, but onely as inspired and actuated with spirituall and heavenly principles, a more singular and notable influence of God is required, not onely to the substance of the action,
But now unto gracious actions, which belong not At all unto nature as nature, but only as inspired and actuated with spiritual and heavenly principles, a more singular and notable influence of God is required, not only to the substance of the actium,
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and in confidence of the aide of God, for it is he that worketh in us both to will and to do, Phil. •. 11.12.13. when we Covenant to turn unto God, we must withall pray unto him to turne us, Lam. 5.21.
and in confidence of the aid of God, for it is he that works in us both to will and to do, Philip •. 11.12.13. when we Covenant to turn unto God, we must withal pray unto him to turn us, Lam. 5.21.
Ier. 31. God commands us to turn our selves, and to make us a new heart and a new spirit, that we may live, Ezek. 18.30.31 32. but withall, he telleth us that it is hee who gives us one heart,
Jeremiah 31. God commands us to turn our selves, and to make us a new heart and a new Spirit, that we may live, Ezekiel 18.30.31 32. but withal, he Telleth us that it is he who gives us one heart,
the power to make us able, the heart to make us willing, the Act to walk, the proficiency to improve, the perseverance to finish and perfect holinesse.
the power to make us able, the heart to make us willing, the Act to walk, the proficiency to improve, the perseverance to finish and perfect holiness.
David cannot run in the way of Gods Commandements till he enlarge his heart, Psal. 119.32. nothing can finde the way to heaven, but that which comes first from heaven, Ioh. 2.13. wee cannot give unto God any thing but of his own.
David cannot run in the Way of God's commandments till he enlarge his heart, Psalm 119.32. nothing can find the Way to heaven, but that which comes First from heaven, John 2.13. we cannot give unto God any thing but of his own.
Who am I, saith David, and what is my people that we should be able to offer so willingly after this sort? for all things come of thee and of thine own have we given thee, 1 Chron. 29.14.
Who am I, Says David, and what is my people that we should be able to offer so willingly After this sort? for all things come of thee and of thine own have we given thee, 1 Chronicles 29.14.
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For the further understanding of this point, and of the sweet concord and concurrence betweene the will of man converted, and the effectuall grace of God converting, wee shall set down these few propositions:
For the further understanding of this point, and of the sweet concord and concurrence between the will of man converted, and the effectual grace of God converting, we shall Set down these few propositions:
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1. That there is in man by nature a power or faculty which wee call Free will, whereunto belongeth such an indifferency and indeterminacy in the manner of working, that whether a man will a thing,
1. That there is in man by nature a power or faculty which we call Free will, whereunto belongeth such an indifferency and indeterminacy in the manner of working, that whither a man will a thing,
So that as the tongue which was wont to sweare or blaspheme, when it is converted, doth by the force of the same faculty of speaking, being newly sanctified, utter holy and gracious speeches:
So that as the tongue which was wont to swear or Blaspheme, when it is converted, does by the force of the same faculty of speaking, being newly sanctified, utter holy and gracious Speeches:
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so the will, which being corrupted did chuse evill and only evill, being sanctified doth use the same manner of operation in chusing that which is good:
so the will, which being corrupted did choose evil and only evil, being sanctified does use the same manner of operation in choosing that which is good:
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for if we speake of liberty in a morall or theologicall sense, so it is certaine, that the more the will of man doth observe the right order of its proper objects, and last end, the more free and noble it is, the very highest perfection of free will standing in an immutable adherency unto God as the ultimate end of the creature,
for if we speak of liberty in a moral or theological sense, so it is certain, that the more the will of man does observe the right order of its proper objects, and last end, the more free and noble it is, the very highest perfection of free will standing in an immutable adherency unto God as the ultimate end of the creature,
and all ability of receding or falling from him being the deficiency and not the perfection of Free-will.) And therefore the more the will of man doth cast off and reject God, the more base, servile, and captive it growes.
and all ability of receding or falling from him being the deficiency and not the perfection of Freewill.) And Therefore the more the will of man does cast off and reject God, the more base, servile, and captive it grows.
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In which sense we affirme against the Papists, that by nature man since the fall of Adam, hath no Free-will or naturall power to beleeve and convert unto God, or to prepare himselfe thereunto.
In which sense we affirm against the Papists, that by nature man since the fallen of Adam, hath no Freewill or natural power to believe and convert unto God, or to prepare himself thereunto.
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2. In man fallen, and being thereby universally in all his faculties levened with vitious and malignant principles, there is a native privitie and corrupt force, which putteth forth it selfe in resisting all those powerfull workings of the word and spirit of grace, that oppose themselves against the body of sinne,
2. In man fallen, and being thereby universally in all his faculties leavened with vicious and malignant principles, there is a native privity and corrupt force, which putteth forth it self in resisting all those powerful workings of the word and Spirit of grace, that oppose themselves against the body of sin,
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for the wisedome of the flesh cannot bee subject unto the Law of God, Rom. 8.7. The flesh will lust against the spirit, as being contrary thereunto, Gal. 5.17. an uncircumcisied heart will alwayes resist the holy spirit, Act. 7.51.
for the Wisdom of the Flesh cannot be Subject unto the Law of God, Rom. 8.7. The Flesh will lust against the Spirit, as being contrary thereunto, Gal. 5.17. an uncircumcised heart will always resist the holy Spirit, Act. 7.51.
and be as it were without God in the world, Ier. 5.3.6.10.17.23.19.15. Mal. 1.13. 2 Chron. 36.16. 3. According to the degrees and remainders of this naturall corruption, so farre forth as it is unmortified and unsubdued by the power of grace, this originall force doth proportionably put forth it selfe in withstanding and warring against the Spirit of God even in the regenerate themselves:
and be as it were without God in the world, Jeremiah 5.3.6.10.17.23.19.15. Malachi 1.13. 2 Chronicles 36.16. 3. According to the Degrees and remainders of this natural corruption, so Far forth as it is unmortified and unsubdued by the power of grace, this original force does proportionably put forth it self in withstanding and warring against the Spirit of God even in the regenerate themselves:
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and the Apostle doth in many words both state, and bewaile the warring of the Law of his members against the law of his minde, so that when hee did with the one serve the law of God, hee did with the other serve the law of sinne, and was unable to doe the thing which hee would and the evill which he would not, he did doe by the strength of sinne that dwelled in him, • Rom. 7.14, 15. 4. We are to distingish of the will of God, which is set forth in Scripture two manner of wayes;
and the Apostle does in many words both state, and bewail the warring of the Law of his members against the law of his mind, so that when he did with the one serve the law of God, he did with the other serve the law of sin, and was unable to do the thing which he would and the evil which he would not, he did do by the strength of sin that dwelled in him, • Rom. 7.14, 15. 4. We Are to distinguish of the will of God, which is Set forth in Scripture two manner of ways;
So we are said to prove, to try, to doe Gods will, or that which is pleasing in his sight, Matth. 7.21. Rom. 12.2. Ioh. 8.29. and there is voluntas benepla•iti, the will of his purpose and counsell, according unto which hee himselfe in his owne secret and unsearchable good pleasure is pleased to work ;
So we Are said to prove, to try, to do God's will, or that which is pleasing in his sighed, Matthew 7.21. Rom. 12.2. John 8.29. and there is Voluntas benepla•iti, the will of his purpose and counsel, according unto which he himself in his own secret and unsearchable good pleasure is pleased to work;
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but what his hand and Counsell had before determined, Acts 4.28. The will of Gods precept and command is every day violated, resisted, and broken through by wicked men unto their owne destruction:
but what his hand and Counsel had before determined, Acts 4.28. The will of God's precept and command is every day violated, resisted, and broken through by wicked men unto their own destruction:
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and when by their owne intentions they are enemies to it, by Gods wonderfull ordering and directing, they are executioners of it, Romans 9.19. Psalme 33.11.115.2. Proverbs 19.21. Esay 46.10. Ioshua 24.9, 10.
and when by their own intentions they Are enemies to it, by God's wonderful ordering and directing, they Are executioners of it, Romans 9.19. Psalm 33.11.115.2. Proverbs 19.21. Isaiah 46.10. Ioshua 24.9, 10.
5. According unto this distinction of Gods will, wee are to distinguish of his Call. Some are called voluntate signi, by the will of his precept, when they have the will of God made knowne unto them,
5. According unto this distinction of God's will, we Are to distinguish of his Call. some Are called voluntate Sign, by the will of his precept, when they have the will of God made known unto them,
and are thereby perswaded unto the obedience of it in the ministry of the Gospel: in which sense our Saviour saith, many are called, but few chosen, Matth. 20.16.
and Are thereby persuaded unto the Obedience of it in the Ministry of the Gospel: in which sense our Saviour Says, many Are called, but few chosen, Matthew 20.16.
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and unto those who refused to come unto him that they might have life, he yet saith, These things I say that you might be saved, Ioh. 5.34, 40. Others are called voluntate beneplaciti, ordained first unto eternall life by the free love and grace of God,
and unto those who refused to come unto him that they might have life, he yet Says, These things I say that you might be saved, John 5.34, 40. Others Are called voluntate beneplaciti, ordained First unto Eternal life by the free love and grace of God,
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And this is to bee called NONLATINALPHABET according unto purpose, Rom. 8.28. namely, the purpose and counsell of shewing mercy to whom he will shew mercy, Rom. 9.18.
And this is to be called according unto purpose, Rom. 8.28. namely, the purpose and counsel of showing mercy to whom he will show mercy, Rom. 9.18.
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6. They who are called, only as the Hen calleth her chicken, with the meere outward Call or voyce of Christ in the Evangelicall Ministry, may and doe resist this Call, and so perish.
6. They who Are called, only as the Hen calls her chicken, with the mere outward Call or voice of christ in the Evangelical Ministry, may and do resist this Call, and so perish.
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Corazin and Bethsaida and Capernaum, were outwardly called by the most powerfull Ministeriall meanes that ever the world enjoyed, both in Doctrine and Miracles:
Chorazin and Bethsaida and Capernaum, were outwardly called by the most powerful Ministerial means that ever the world enjoyed, both in Doctrine and Miracles:
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and yet our Saviour tels them that they shall be in a worse condition in the day of Judgement then Tyre, Sidon, or Sodom, Matth. 11.21, 24. So the Prophet complaines, Who hath beleeved our report,
and yet our Saviour tells them that they shall be in a Worse condition in the day of Judgement then Tyre, Sidon, or Sodom, Matthew 11.21, 24. So the Prophet complains, Who hath believed our report,
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And the same Prophet againe, or Christ in him complaines, All the day long have I stretched forth my hands unto a disobedient and gainesaying people: Esay 65. 2. Rom. 10.21.
And the same Prophet again, or christ in him complains, All the day long have I stretched forth my hands unto a disobedient and gainsaying people: Isaiah 65. 2. Rom. 10.21.
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So disobedient and gaine saying, that wee finde them resolve sometimes point blank contrary to the Call of God, Ier. 44.16, 27. Ier. 18.11.12. Ier. 2.25. Matth. 23.27.
So disobedient and gain saying, that we find them resolve sometime point blank contrary to the Call of God, Jeremiah 44.16, 27. Jeremiah 18.11.12. Jeremiah 2.25. Matthew 23.27.
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7. They who are called inwardly and spiritually, with an heavenly Call, vocatione altâ & secundum propositum, with such a Call as pursueth the Counsell and purpose of God for their salvation,
7. They who Are called inwardly and spiritually, with an heavenly Call, vocation altâ & secundum propositum, with such a Call as pursueth the Counsel and purpose of God for their salvation,
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but they are thereby framed to embrace, approve, and submit unto that Call, God himselfe working a good will in them, captivating their thoughts unto the obedience of Christ,
but they Are thereby framed to embrace, approve, and submit unto that Call, God himself working a good will in them, captivating their thoughts unto the Obedience of christ,
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1. An act of spirituall teaching, and irradiating the minde and judgement with heavenly light, called by the Prophet the writing of the law in the heart, and putting it into the inward parts, Ier. 31.33. 2 Cor. 3.3. and by our Saviour, The Fathers Teaching, Iob. 6.45. and the holy Spirits convincing of sinne, righteousnesse and judgement, Iohn 16.8, 11. and by the Apostle, a demonstration of the spirit and power, 1 Cor. 2.4. A spirituall revelation of wisedome out of the word unto the conscience, Eph. 1.17.
1. an act of spiritual teaching, and irradiating the mind and judgement with heavenly Light, called by the Prophet the writing of the law in the heart, and putting it into the inward parts, Jeremiah 31.33. 2 Cor. 3.3. and by our Saviour, The Father's Teaching, Job 6.45. and the holy Spirits convincing of sin, righteousness and judgement, John 16.8, 11. and by the Apostle, a demonstration of the Spirit and power, 1 Cor. 2.4. A spiritual Revelation of Wisdom out of the word unto the conscience, Ephesians 1.17.
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yet wee must accknowledge spirituall revelation, or manifestation of the divine light and power of the word by the holy Spirit in the mindes of men converted:
yet we must acknowledge spiritual Revelation, or manifestation of the divine Light and power of the word by the holy Spirit in the minds of men converted:
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for the word of God being a spirituall Object, doth unto the salvificall knowledge of it require such a spirituall quality in the faculty which must know it,
for the word of God being a spiritual Object, does unto the salvifical knowledge of it require such a spiritual quality in the faculty which must know it,
as may be able to passe a right judgement upon it; for spirituall things are spiritually discerned, 1 Cor. 2.14. It is true, that hypocrites and other wicked men may have very much notionall and intellectuall knowledge of the Scriptures, and those holy things therein revealed, Heb. 6.4. 2 Pet. 2.21.
as may be able to pass a right judgement upon it; for spiritual things Are spiritually discerned, 1 Cor. 2.14. It is true, that Hypocrites and other wicked men may have very much notional and intellectual knowledge of the Scriptures, and those holy things therein revealed, Hebrew 6.4. 2 Pet. 2.21.
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and therefore the knowledge of them is never proportioned or commensurate to the object, till the mind be thereby made conformed unto Christ, till the conceptions which are framed in us touching God,
and Therefore the knowledge of them is never proportioned or commensurate to the Object, till the mind be thereby made conformed unto christ, till the conceptions which Are framed in us touching God,
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and sin, and grace, and heaven, and eternall things, be suteable to those which were in the minde of Christ, 1 Cor. 2.16. Evangelicall truths are not fitted unto meere intellectuall, but unto practicall judgement.
and since, and grace, and heaven, and Eternal things, be suitable to those which were in the mind of christ, 1 Cor. 2.16. Evangelical truths Are not fitted unto mere intellectual, but unto practical judgement.
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It is such a knowledge of Christ as may fill us with the fulnesse of God, Ephe. 3.18.19. A knowledge that must work communion with Christ, and conformity unto him, Phil. 3.10. A knowledge that must produce a good conversation, Iam. 3.13.
It is such a knowledge of christ as may fill us with the fullness of God, Ephes 3.18.19. A knowledge that must work communion with christ, and conformity unto him, Philip 3.10. A knowledge that must produce a good Conversation, Iam. 3.13.
He that saith he knoweth him, and keepeth not his Commandements, is a lier, and the truth is not in him, 1 Ioh. 2.3, 4. We doe not know Christ till wee know him as our chiefest good, as our choycest treasure, as our unsearchable riches, as Elect, and precious, and desireable, and altogether lovely, and the fairest of ten thousand, and worthy of all acceptation, in comparison of whom all the world besides is as dung. The knowledge of Christ is not seeing onely,
He that Says he Knoweth him, and Keepeth not his commandments, is a liar, and the truth is not in him, 1 John 2.3, 4. We do not know christ till we know him as our chiefest good, as our Choicest treasure, as our unsearchable riches, as Elect, and precious, and desirable, and altogether lovely, and the Fairest of ten thousand, and worthy of all acceptation, in comparison of whom all the world beside is as dung. The knowledge of christ is not seeing only,
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but seeing and tasting, Psal. 34.8. Psal. 119.103. And therefore they who in one sense are said to have known God, Rom. 1.21. are yet in the same place, verse 28. said not to have God in their knowledge.
but seeing and tasting, Psalm 34.8. Psalm 119.103. And Therefore they who in one sense Are said to have known God, Rom. 1.21. Are yet in the same place, verse 28. said not to have God in their knowledge.
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If I should see a man choose a small trifle before a rich jewell, however hee should professe to know the excellency and to value the richnesse of that jewell;
If I should see a man choose a small trifle before a rich jewel, however he should profess to know the excellency and to valve the richness of that jewel;
And therefore unto the perfect and proper knowledge of supernaturall things, there is required a speciall work of the grace and spirit of Christ opening the heart,
And Therefore unto the perfect and proper knowledge of supernatural things, there is required a special work of the grace and Spirit of christ opening the heart,
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It is he that giveth a heart to perceive, and eyes to see, and eares to heare, Deut. 29.4. It is he that giveth an heart to know him, Ier. 24.7. It is he that manifesteth himselfe unto those that love him, Ioh. 14.21. It is he that revealeth unto us by his Spirit the things of God, 1 Cor. 2.10. It is he that giveth us an understanding, 1 Ioh. 5.20. and that opens the understanding to understand the Scriptures, Luk. 24.45. Act. 16.14. It is he that teacheth us to call Christ our Lord, Matth. 16.17. 1 Cor. 12.3. for the voyce of carnall and corrupt Reason is, we will not have this man to raign over us, Luk. 19.14.
It is he that gives a heart to perceive, and eyes to see, and ears to hear, Deuteronomy 29.4. It is he that gives an heart to know him, Jeremiah 24.7. It is he that manifesteth himself unto those that love him, John 14.21. It is he that Revealeth unto us by his Spirit the things of God, 1 Cor. 2.10. It is he that gives us an understanding, 1 John 5.20. and that Opens the understanding to understand the Scriptures, Luk. 24.45. Act. 16.14. It is he that Teaches us to call christ our Lord, Matthew 16.17. 1 Cor. 12.3. for the voice of carnal and corrupt Reason is, we will not have this man to Reign over us, Luk. 19.14.
Every man naturally frameth and shapeth his notions of doctrinall matters unto the manner of his conscience and conversation, embracing that which is consonant,
Every man naturally frameth and shapeth his notions of doctrinal matters unto the manner of his conscience and Conversation, embracing that which is consonant,
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and rejecting that which is dissonant thereunto, Mic. 2.11. Esay. 30.10, 11. To the uncleane every thing is uncleane, because the very minde and conscience of such men is defiled, Tit. 1.15.
and rejecting that which is dissonant thereunto, Mic. 2.11. Isaiah. 30.10, 11. To the unclean every thing is unclean, Because the very mind and conscience of such men is defiled, Tit. 1.15.
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This then is the first work in effectuall calling, the opening of the eye of the minde rightly to conceive of the things of God, of the guilt of sin, of the heavinesse of wrath, of the perill of perishing, of the weight and moment of damnation and salvation, of the things that concerne its everlasting peace, of the righteousnesse of Christ, of the beauties of holinesse, of the exceeding abundant weight of glory, of the comforts of the holy Spirit,
This then is the First work in effectual calling, the opening of the eye of the mind rightly to conceive of the things of God, of the guilt of since, of the heaviness of wrath, of the peril of perishing, of the weight and moment of damnation and salvation, of the things that concern its everlasting peace, of the righteousness of christ, of the beauty's of holiness, of the exceeding abundant weight of glory, of the comforts of the holy Spirit,
2. An act of spirituall inclining and effectuall determining the will of man to embrace the ultimate dictate of a minde thus enlightned, and to make a most free, spontaneous,
2. an act of spiritual inclining and effectual determining the will of man to embrace the ultimate dictate of a mind thus enlightened, and to make a most free, spontaneous,
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and joyfull choyce of supernaturall good things thus rightly apprehended, upon a cleare and deliberate consideration of their excellency above all other things, Phil. 3.8. This Act of choosing the Lord for our portion and chiefest good, and of cleaving unto him, we finde often mentioned in the Scripture, Deut. 30.19. Iosh. 24.22. Psal. 84.10. Heb. 11.25. Act. 11.23. Psal. 119.30, 31, 173. for when the soule of a man is so throughly by Gods teaching convinced of the danger and misery of sinne, wherein so long as a man continueth, he lives onely to dishonour God, and to undoe himselfe :
and joyful choice of supernatural good things thus rightly apprehended, upon a clear and deliberate consideration of their excellency above all other things, Philip 3.8. This Act of choosing the Lord for our portion and chiefest good, and of cleaving unto him, we find often mentioned in the Scripture, Deuteronomy 30.19. Joshua 24.22. Psalm 84.10. Hebrew 11.25. Act. 11.23. Psalm 119.30, 31, 173. for when the soul of a man is so thoroughly by God's teaching convinced of the danger and misery of sin, wherein so long as a man Continueth, he lives only to dishonour God, and to undo himself:
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for the liberty of the will doth not stand in a peremptory indifferency unto any object whatsoever (else there should be no liberty in heaven) this is a defect and imperfection, not any matter of power or fredome;
for the liberty of the will does not stand in a peremptory indifferency unto any Object whatsoever (Else there should be no liberty in heaven) this is a defect and imperfection, not any matter of power or freedom's;
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But the liberty of will standeth in this, that being a reasonable appetite, it is apt to be led one way or another, to choose one thing or another, according to the dictates of reason,
But the liberty of will Stands in this, that being a reasonable appetite, it is apt to be led one Way or Another, to choose one thing or Another, according to the dictates of reason,
As soone as ever therefore the Spirit of grace doth by such a spirituall and practicall demonstration as hath been described, set forth God in Christ as the supreame and most unquestionable end and happinesse of the soule, there are consequently suteable impressions upon the will, determining it unto operations conforme unto such a beautifull and glorious object,
As soon as ever Therefore the Spirit of grace does by such a spiritual and practical demonstration as hath been described, Set forth God in christ as the supreme and most unquestionable end and happiness of the soul, there Are consequently suitable impressions upon the will, determining it unto operations conform unto such a beautiful and glorious Object,
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1. By preventing Grace, it is bended and excited unto heavenly appetitions, and unto the choyce of such spirituall good things, the soveraigne excellencies whereof have been so sweetly represented.
1. By preventing Grace, it is bent and excited unto heavenly appetitions, and unto the choice of such spiritual good things, the sovereign excellencies whereof have been so sweetly represented.
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and amongst good things, that which is by the practicall judgement resolved to bee best, and that by the teaching of God himselfe (who neither is deceived,
and among good things, that which is by the practical judgement resolved to be best, and that by the teaching of God himself (who neither is deceived,
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nor can deceive) is the object of the wills election: and thus God by his exciting grace worketh in us ipsum velle, that every Act whereby we choose Christ,
nor can deceive) is the Object of the wills election: and thus God by his exciting grace works in us ipsum velle, that every Act whereby we choose christ,
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and so to work towards its salvation, Esay 26.12. 1 Cor. 15.10. Lastly, by subsequent Grace, it is carried on towards perfection, to finish what was begun,
and so to work towards its salvation, Isaiah 26.12. 1 Cor. 15.10. Lastly, by subsequent Grace, it is carried on towards perfection, to finish what was begun,
and so to proceed from the beginning of faith in vocation to the end of faith in salvation, the Spirit of Christ working in us, as he himselfe did work for us unto a consummatum est, saving to the uttermost those that come unto God by him, Phil. 1.6. 1 Pet. 9.10. Heb. 13.21. Eph. 4.13. Heb. 7.25.
and so to proceed from the beginning of faith in vocation to the end of faith in salvation, the Spirit of christ working in us, as he himself did work for us unto a consummatum est, Saving to the uttermost those that come unto God by him, Philip 1.6. 1 Pet. 9.10. Hebrew 13.21. Ephesians 4.13. Hebrew 7.25.
Secondly, because of the power of God, in the effectuall applying of that mercy unto the soules of men with admirable sweetnesse, with undeniable evidence, with ineffable perswasion, with omnipotent and invincible energie, which no hardnesse of heart is able to refuse,
Secondly, Because of the power of God, in the effectual applying of that mercy unto the Souls of men with admirable sweetness, with undeniable evidence, with ineffable persuasion, with omnipotent and invincible Energy, which no hardness of heart is able to refuse,
and that by an act of equall power with that whereby Christ was raised from the dead, which all the world was not able to hinder or prevent, Eph. 1.19. Col. 2.12. 1 Pet. 1.5.
and that by an act of equal power with that whereby christ was raised from the dead, which all the world was not able to hinder or prevent, Ephesians 1.19. Col. 2.12. 1 Pet. 1.5.
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yet the whole progresse of conversion, our promises, our covenants, our abilities, our sufficiencies to make good any thing, doe all receive their stability from the grace of God. From whence wee learne:
yet the Whole progress of conversion, our promises, our Covenants, our abilities, our Sufficiencies to make good any thing, do all receive their stability from the grace of God. From whence we Learn:
though hee had no sinne or inward corruption to betray him, how suddenly was he thrown down from his excellency by Satan with a poore and slender temptation? how strangely did a creature of so high and noble a constitution exchange God himselfe for the fruit of a tree, believe a Serpent before a Maker, and was so miserably cheated as to suppose that by casting away Gods Image, he should become the more like him? Who could have thought that David a man after Gods owne heart, with one miscarrying glance of his eye should have been plunged into such a gulfe of sinne and misery as he fell into? that so spirituall and heavenly a soule should be so suddenly overcome with so sensuall a temptation? that so mercifull and righteous a man should so greatly wrong a faithfull servant as he did Vriah, and then make the innocent blood of him whom hee wronged, a mantle to palliate and to cover the wrong, and make use of his fidelity to convey the letters and instructions for his own ruine? Who could have thought that Lot, so soone after he had been delivered from fire and brimstone,
though he had no sin or inward corruption to betray him, how suddenly was he thrown down from his excellency by Satan with a poor and slender temptation? how strangely did a creature of so high and noble a constitution exchange God himself for the fruit of a tree, believe a Serpent before a Maker, and was so miserably cheated as to suppose that by casting away God's Image, he should become the more like him? Who could have Thought that David a man After God's own heart, with one miscarrying glance of his eye should have been plunged into such a gulf of sin and misery as he fell into? that so spiritual and heavenly a soul should be so suddenly overcome with so sensual a temptation? that so merciful and righteous a man should so greatly wrong a faithful servant as he did Uriah, and then make the innocent blood of him whom he wronged, a mantle to palliate and to cover the wrong, and make use of his Fidis to convey the letters and instructions for his own ruin? Who could have Thought that Lot, so soon After he had been Delivered from fire and brimstone,
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and vexed with the filthy conversation of the Sodomites, should bee himselfe inflamed with unnaturall, incestuous lust? who could have suspected, that Peter who had his name from a Rock, should be so soone shaken like a Reed,
and vexed with the filthy Conversation of the Sodomites, should be himself inflamed with unnatural, incestuous lust? who could have suspected, that Peter who had his name from a Rock, should be so soon shaken like a Reed,
the continuall droppings of a corrupt heart upon any of the tender buds and sproutings of piety that are wrought within us, our aptnesse to bee weary of the yoke,
the continual droppings of a corrupt heart upon any of the tender buds and sproutings of piety that Are wrought within us, our aptness to be weary of the yoke,
our naturall levity and inconstancy of spirit in any holy resolutions, continuing but as a morning dew, which presently is dryed up, beginning in the spirit and ending in the flesh, having interchangeable fits of the one and the other,
our natural levity and inconstancy of Spirit in any holy resolutions, Continuing but as a morning due, which presently is dried up, beginning in the Spirit and ending in the Flesh, having interchangeable fits of the one and the other,
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Such a discomposednesse and naturall instability there is in the spirit of man, that like strings in an instrument, it is apt to be altered with every change of weather,
Such a Discomposedness and natural instability there is in the Spirit of man, that like strings in an Instrument, it is apt to be altered with every change of weather,
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like those forgetfull Creatures in Seneca, who even while they are eating, if they happen to looke aside from their meat, immediately lose the thoughts of it,
like those forgetful Creatures in Senecca, who even while they Are eating, if they happen to look aside from their meat, immediately loose the thoughts of it,
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How did Hezekiah fall into an impolitick vainglory , in shewing all his Treasures unto the Ambassadors of a forraign Prince, thereby kindling a desire in him to be master of so rich a Land,
How did Hezekiah fallen into an impolitic vainglory, in showing all his Treasures unto the ambassadors of a foreign Prince, thereby kindling a desire in him to be master of so rich a Land,
as soone as God left him unto himselfe? 2 King. 20.12, 13. How quickly without continuall husbandry will a Garden or Vineyard be wasted and overgrown with weeds? How easily is a ship when it is at the very shore, carried with a storme back into the Sea againe? How quickly will a curious watch if it lie open, gather dust into the wheeles and bee out of order? Though therefore thou have found sweetnesse in Religion, joy in the holy Spirit, comfort,
as soon as God left him unto himself? 2 King. 20.12, 13. How quickly without continual Husbandry will a Garden or Vineyard be wasted and overgrown with weeds? How Easily is a ship when it is At the very shore, carried with a storm back into the Sea again? How quickly will a curious watch if it lie open, gather dust into the wheels and be out of order? Though Therefore thou have found sweetness in Religion, joy in the holy Spirit, Comfort,
If the Sunne had not stood still, Ioshua had not taken vengeance on the enemy, Iosh. 10.13. and if the Sunne of righteousnesse doe not constantly shine upon us and supply us, wee shall not be able to pursue and carry on any victorious affections.
If the Sun had not stood still, Ioshua had not taken vengeance on the enemy, Joshua 10.13. and if the Sun of righteousness do not constantly shine upon us and supply us, we shall not be able to pursue and carry on any victorious affections.
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While God openeth his hand thou art filled, but if he withdraw his face, thou wilt be troubled againe, Psal. 104.28, 29. Therefore take heed of resting on thine owne wisdome or strength.
While God Openeth his hand thou art filled, but if he withdraw his face, thou wilt be troubled again, Psalm 104.28, 29. Therefore take heed of resting on thine own Wisdom or strength.
as to conclude that God hath cast thee out of his sight, that he hath forgotten to be gracious, and hath shut up his loving kindnesse in displeasure ▪ to roare out for anguish of spirit as one whose bones are broken ;
as to conclude that God hath cast thee out of his sighed, that he hath forgotten to be gracious, and hath shut up his loving kindness in displeasure ▪ to roar out for anguish of Spirit as one whose bones Are broken;
thy soule may draw nigh to the grave, and thy life to the destroyers, and thou mayest finde it a wofull and almost insuperable difficulty to recover thy life and thy strength again.
thy soul may draw High to the grave, and thy life to the destroyers, and thou Mayest find it a woeful and almost insuperable difficulty to recover thy life and thy strength again.
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It was so with Iob, Chap. 10.16, 17. Chap. 13.26.27.28. Chap. 16.9, 13. Chap. 30.15, 31. It was so with David, Psal. 51.8 ▪ Psal. 77.2, 3, 4. It was so with Heman, Psal. 88. and diverse others. See Iob 33.19.22. Psal. 1••. 3, 11. Isa 54.6, 11. Ion. 2.3, 4. Therefore we should still remember in a calme to provide for a storme;
It was so with Job, Chap. 10.16, 17. Chap. 13.26.27.28. Chap. 16.9, 13. Chap. 30.15, 31. It was so with David, Psalm 51.8 ▪ Psalm 77.2, 3, 4. It was so with Heman, Psalm 88. and diverse Others. See Job 33.19.22. Psalm 1••. 3, 11. Isaiah 54.6, 11. Ion. 2.3, 4. Therefore we should still Remember in a Cam to provide for a storm;
So to rejoyce in the Lord, as withall to work out our salvation with fear and tr•mbling, Psal 2.11. Phil. 2.12, 13. never to let the grace of God puffe us up, or make us forgetfull of our own weaknesse;
So to rejoice in the Lord, as withal to work out our salvation with Fear and tr•mbling, Psalm 2.11. Philip 2.12, 13. never to let the grace of God puff us up, or make us forgetful of our own weakness;
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and grace of God, to have alwayes the window of the soule open towards the Sunne of righteousnesse, whereby the supplies of his grace to prevent, exci•e, assist, follow, establish us,
and grace of God, to have always the window of the soul open towards the Sun of righteousness, whereby the supplies of his grace to prevent, exci•e, assist, follow, establish us,
This is one of the most necessary duties for a Christian, to hold constant and fixed purposes in godlinesse: the Scripture frequently calls upon us for them, that with purpose of heart wee would cleave unto God, Act. 11.23. That we would continue in the grace of God, Act. 13.43. that we would bee rooted and grounded in love, Ephes. 3.17. that we would hold fast the profession of our faith without wavering Hebr. 10.23. th•t we would be stedfast and unmoveable, alwayes abounding in the work of the Lord, 1 Cor. 15.58. that we would look to our selves that wee may not lose the things which wee have wrought, 2 Ioh. ver. 8. that we would hold fast and keep the works of Christ unto the end, Revel.
This is one of the most necessary duties for a Christian, to hold constant and fixed Purposes in godliness: the Scripture frequently calls upon us for them, that with purpose of heart we would cleave unto God, Act. 11.23. That we would continue in the grace of God, Act. 13.43. that we would be rooted and grounded in love, Ephesians 3.17. that we would hold fast the profession of our faith without wavering Hebrew 10.23. th•t we would be steadfast and Unmovable, always abounding in the work of the Lord, 1 Cor. 15.58. that we would look to our selves that we may not loose the things which we have wrought, 2 John ver. 8. that we would hold fast and keep the works of christ unto the end, Revel.
I have purposed that my mouth shall not transgresse, Psal. 17.3. Vnite my heart to feare thy name, Psal. 86.11. My heart is fixed, O God, my heart is fixed, I will sing and give praise. Psal. •7. 7.
I have purposed that my Mouth shall not transgress, Psalm 17.3. Unite my heart to Fear thy name, Psalm 86.11. My heart is fixed, Oh God, my heart is fixed, I will sing and give praise. Psalm •7. 7.
Therefore in this case it is necessarie for us to draw nigh unto God, who onely can ratifie all our pious resolutions, who giveth power to the faint, and to them that have no power encreaseth strength, Isa. 40.29. who onely c•n settle and stablish the •earts of men, 1 Pet. 5.10.
Therefore in this case it is necessary for us to draw High unto God, who only can ratify all our pious resolutions, who gives power to the faint, and to them that have no power increases strength, Isaiah 40.29. who only c•n settle and establish the •earts of men, 1 Pet. 5.10.
The conscience of our duty the sense of our frailtie, the power, malice, and cunning of our Enemies, the obligation of our Covenant, should direct the sou•e perpetually unto God for the supply of his grace, that that may in all our weaknesses be sufficient for us,
The conscience of our duty the sense of our frailty, the power, malice, and cunning of our Enemies, the obligation of our Covenant, should Direct the sou•e perpetually unto God for the supply of his grace, that that may in all our Weaknesses be sufficient for us,
and hold us up that we may be safe, as the Psalmist speaks, Psal. 119.117. and may never through infirmitie or unstablenesse of spirit violate our own resolutions.
and hold us up that we may be safe, as the Psalmist speaks, Psalm 119.117. and may never through infirmity or unstableness of Spirit violate our own resolutions.
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Thirdly, This is matter of great comfort unto the godly, that in the midst of so many temptations, snares, impediments, amongst which we walk, not onely the s•fetie of our souls, and securitie of our eternall salvation ;
Thirdly, This is matter of great Comfort unto the godly, that in the midst of so many temptations, snares, impediments, among which we walk, not only the s•fetie of our Souls, and security of our Eternal salvation;
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but even our present condition in this life, our conversion, our obedience, all our pious purposes of heart, all the progresse we make in an holy conversation, do not depend upon the weaknesse and uncertainty of an humane will, but upon the infallible truth, the constant p•omise, the immutable purpose, the invincible power, the free love the abs•lute grate, the omnipotent wisdome and working of God, who doth whatsoever he pleaseth both in heaven and earth,
but even our present condition in this life, our conversion, our Obedience, all our pious Purposes of heart, all the progress we make in an holy Conversation, do not depend upon the weakness and uncertainty of an humane will, but upon the infallible truth, the constant p•omise, the immutable purpose, the invincible power, the free love the abs•lute grate, the omnipotent Wisdom and working of God, who does whatsoever he Pleases both in heaven and earth,
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but in the rock whereon we are built, and in the power of God, by which we are kept through faith unto salvation, out of whose hands none are able to pluck us;
but in the rock whereon we Are built, and in the power of God, by which we Are kept through faith unto salvation, out of whose hands none Are able to pluck us;
because though the action be originally his, yet the effect of it proceedeth from the force of the materials and instruments which he useth, to wit, the powder, the bullet, the fire, the canon.
Because though the actium be originally his, yet the Effect of it Proceedeth from the force of the materials and Instruments which he uses, to wit, the powder, the bullet, the fire, the canon.
and it produced in his proud heart much disdaine and insultation, 1 Sam. 17.41, 42, 43. But when we heare David mention the name of God, in the strength and confidence whereof he came against so proud an enemy, this makes us conclude weake David strong enough to encounter with great Goliah. It is not our own strength,
and it produced in his proud heart much disdain and insultation, 1 Sam. 17.41, 42, 43. But when we hear David mention the name of God, in the strength and confidence whereof he Come against so proud an enemy, this makes us conclude weak David strong enough to encounter with great Goliath. It is not our own strength,
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yet they who indeed have the grace of God in their hearts, have better learned Christ: For it is against the formall nature of the grace and Spirit of Christ to suffer those in whom it dwelleth to give over themselves unto securitie and neglect of God:
yet they who indeed have the grace of God in their hearts, have better learned christ: For it is against the formal nature of the grace and Spirit of christ to suffer those in whom it dwells to give over themselves unto security and neglect of God:
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If we be dead to sinne this is argument enough in the Apostles judgement, why we should set our affections on things above, Col. 3.2, 3. The grace of God doth not onely serve to bring salvation,
If we be dead to sin this is argument enough in the Apostles judgement, why we should Set our affections on things above, Col. 3.2, 3. The grace of God does not only serve to bring salvation,
but to teach us to deny ungodlinesse and worldly lusts, and to live soberly, righteously and godly, in this present world, T•t. 2.11, 2. He who hath decreed salvation as the end, hath decreed also all the antecedent meanes unto that end to be used in a manner suteable to the condition of reasonable and voluntary agents :
but to teach us to deny ungodliness and worldly Lustiest, and to live soberly, righteously and godly, in this present world, T•t. 2.11, 2. He who hath decreed salvation as the end, hath decreed also all the antecedent means unto that end to be used in a manner suitable to the condition of reasonable and voluntary agents:
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unto whom it belongs, having their minds by grace illightned, and their wills by grace prevented, to cooperate with the same grace in the further pursuance of their salvation.
unto whom it belongs, having their minds by grace enlightened, and their wills by grace prevented, to cooperate with the same grace in the further pursuance of their salvation.
And if at any time corruption should in Gods children abuse his grace and efficacy unto such presump•uous resolutions, they would quickly rue so unreasonable and carnall a way of arguing, by the wofull sense of Gods displeasure in withdrawing the comforts of his grace from them, which would make them ever after take heed how they turned the grace of God into w•ntonnesse any more.
And if At any time corruption should in God's children abuse his grace and efficacy unto such presump•uous resolutions, they would quickly rue so unreasonable and carnal a Way of arguing, by the woeful sense of God's displeasure in withdrawing the comforts of his grace from them, which would make them ever After take heed how they turned the grace of God into w•ntonnesse any more.
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who knew whom he had beleeved, and that the grace of the Lord was exceeding abundant towards him ? and yet who more tender and fearfull of sin? who more set against corruption? more abundant in duty? more pressing unto p•rfection,
who knew whom he had believed, and that the grace of the Lord was exceeding abundant towards him? and yet who more tender and fearful of since? who more Set against corruption? more abundant in duty? more pressing unto p•rfection,
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So then first, when the rage and passions of men break out, Tribe divided against Tribe, brother against brother, father against childe, head against body;
So then First, when the rage and passion of men break out, Tribe divided against Tribe, brother against brother, father against child, head against body;
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and therewithall the Beauty of the Nation miserably withered and deca•ed (for these two go still together, Beauty and Bands, Zach. 11.10, 14.) we must look on all this as Gods own work.
and therewithal the Beauty of the nation miserably withered and deca•ed (for these two go still together, Beauty and Bans, Zach 11.10, 14.) we must look on all this as God's own work.
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It was he that sent an evill spirit between Abimelech and the men of Shechem for the mutuall punishment of the sinnes of one another, Iudg. 9.23. It was he who turned the he•rts of the Egyptians to hate his people, and to deale subtilly with them, Psal. 105.25.
It was he that sent an evil Spirit between Abimelech and the men of Shechem for the mutual punishment of the Sins of one Another, Judges 9.23. It was he who turned the he•rts of the egyptians to hate his people, and to deal subtly with them, Psalm 105.25.
and to tread them down like the mire of the streets, Isa. •0. 16.6. Hee appointed the sword of the King of Babylon, by his over-ruling direction to go against Iudah, and not against the Ammonites, Ezek. 21.19.22.
and to tread them down like the mire of the streets, Isaiah •0. 16.6. He appointed the sword of the King of Babylon, by his overruling direction to go against Iudah, and not against the Ammonites, Ezekiel 21.19.22.
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He by the secret command of his providence marked some for safety, and gave commission to kill and slay others, Ezek. 9. •, 5. It is he who giveth Iacob for a spoil, and Israel to the robbers,
He by the secret command of his providence marked Some for safety, and gave commission to kill and slay Others, Ezekiel 9. •, 5. It is he who gives Iacob for a spoil, and Israel to the robbers,
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and powreth out upon them the strength of battell, Isa. 42.24, 25. If there be evill in a City, in a Kingdome, the Lord hath done it, Amos 3.6. Isa. 45.7.
and poureth out upon them the strength of battle, Isaiah 42.24, 25. If there be evil in a city, in a Kingdom, the Lord hath done it, Amos 3.6. Isaiah 45.7.
and that it is he whom wee have to do withall in these sad commotions that are in the Kingdomes ▪ and to quiet and silence us, that we may not dare murmurre at the course of his wise and righteous proceedings with us:
and that it is he whom we have to do withal in these sad commotions that Are in the Kingdoms ▪ and to quiet and silence us, that we may not Dare murmur At the course of his wise and righteous proceedings with us:
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2. In the troubles of the Church this is matter of singular comfort, that however enemies may say, This and that we will do, hither and thither wee will go;
2. In the Troubles of the Church this is matter of singular Comfort, that however enemies may say, This and that we will do, hither and thither we will go;
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and take counsell, and speak the word, yet in all this God hath the casting voyce. There is little heed to be given unto what Ephraim saith, except God say the same:
and take counsel, and speak the word, yet in all this God hath the casting voice. There is little heed to be given unto what Ephraim Says, except God say the same:
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whatsoever is decreed or spoken, shall not stand, Es. 8.9, 10. We have a lively Hypotyposis or description of the swift, confident and furious march of the great Hoast of Senacharib towards Ierusalem, with the great terrors and consternation of the Inhabitants in every place where they came, weeping, flying, removing their habitations, Esay 10.28, 29, 30, 31. and when he is advanced unto Nob, from which place the City Ierusalem might be seen, he there shook his hand against Ierusalam, threatning what he would doe unto it.
whatsoever is decreed or spoken, shall not stand, Es. 8.9, 10. We have a lively Hypotyposis or description of the swift, confident and furious march of the great Host of Senacharib towards Ierusalem, with the great terrors and consternation of the Inhabitants in every place where they Come, weeping, flying, removing their habitations, Isaiah 10.28, 29, 30, 31. and when he is advanced unto Nob, from which place the city Ierusalem might be seen, he there shook his hand against Jerusalem, threatening what he would do unto it.
And then when the waters were come to the very neck, and the Assirian was in the hight of pride and fury, God sent forth a prohibition against all their resolutions,
And then when the waters were come to the very neck, and the assyrian was in the hight of pride and fury, God sent forth a prohibition against all their resolutions,
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and that huge Army which was for pride and number, like the thick Trees of Lebanon, were suddenly cut downe by a mighty one, to wit, by the Angel of the Lord, vers. 33.34. compared with Ezek. 31.3, 10. Esay 17.12, 13, 14.37.36. therefore,
and that huge Army which was for pride and number, like the thick Trees of Lebanon, were suddenly Cut down by a mighty one, to wit, by the Angel of the Lord, vers. 33.34. compared with Ezekiel 31.3, 10. Isaiah 17.12, 13, 14.37.36. Therefore,
3. Our greatst businesse is to apply our selves to God, who alone is the Lord that healeth us, who alone can joyne the two sticks of Ephraim and Iudah, and make them one, Exod. 15.26. Ezek. 27.19. that he would still the raging of the Sea, and command a calme againe.
3. Our greatest business is to apply our selves to God, who alone is the Lord that heals us, who alone can join the two sticks of Ephraim and Iudah, and make them one, Exod 15.26. Ezekiel 27.19. that he would still the raging of the Sea, and command a Cam again.
he hath the hearts of Kings, and consequently of all other men in his hands, Prov. 21.1. and he can turne them as rivers of water, which way soever he will, as men by art can derive waters and divert them from one course to another (as they did in the Siege of Babylon, as Historians tell us, whereunto the Scripture seemeth to referre, Esay 43.15, 16. Esay 44.23, 28. Ier. 50, 23. Ier. 51.36.) he can sway, alter, divert, over-rule the purposes of men as it pleaseth him, reconciling Lambs and Lions unto one another, Esay 11.6.
he hath the hearts of Kings, and consequently of all other men in his hands, Curae 21.1. and he can turn them as Rivers of water, which Way soever he will, as men by art can derive waters and divert them from one course to Another (as they did in the Siege of Babylon, as Historians tell us, whereunto the Scripture seems to refer, Isaiah 43.15, 16. Isaiah 44.23, 28. Jeremiah 50, 23. Jeremiah 51.36.) he can sway, altar, divert, overrule the Purposes of men as it Pleases him, reconciling Lambs and Lions unto one Another, Isaiah 11.6.
when his mind was to Curse, Iosh. 24.10. he can turne the wrath of Laban into a covenant of kindnesse with Iacob, Gen. 31.24, 44. and when Esa• had advantage to execute his threats against his brother, he can then turne resolutions of cruelty into kisses, Gen. 33.4.
when his mind was to Curse, Joshua 24.10. he can turn the wrath of Laban into a Covenant of kindness with Iacob, Gen. 31.24, 44. and when Esa• had advantage to execute his Treats against his brother, he can then turn resolutions of cruelty into Kisses, Gen. 33.4.
and when Saul hath compassed David and his men round about, and is most likely to take them, he can even then take him off by a necessary diversion, 1 Sam. 23.26, 27, 28. This is the comfort of Gods people, That what ever men say,
and when Saul hath compassed David and his men round about, and is most likely to take them, he can even then take him off by a necessary diversion, 1 Sam. 23.26, 27, 28. This is the Comfort of God's people, That what ever men say,
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when it hath proceeded so farre as to glorifie his power, and to make way for the more notable manifestation of his goodnesse to his people, Psal. 76.10.
when it hath proceeded so Far as to Glorify his power, and to make Way for the more notable manifestation of his Goodness to his people, Psalm 76.10.
Now there are two things more to be observed from this expression, What have I to doe any more with Idols? 1. That in true Conversion God maketh our speciall sinne to be the object of our greatest detestation:
Now there Are two things more to be observed from this expression, What have I to do any more with Idols? 1. That in true Conversion God makes our special sin to be the Object of our greatest detestation:
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which point hath beene opened before. 2. From those words any more, That the nature of true repentance is To break sin off, as the expression is, Dan. 4.27. and not to suffer a man to continue any longer in it, Rom. 6.1, •.
which point hath been opened before. 2. From those words any more, That the nature of true Repentance is To break since off, as the expression is, Dan. 4.27. and not to suffer a man to continue any longer in it, Rom. 6.1, •.
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It makes a man esteeme the time past sufficient to have wrought the will of the Gentiles, 1 Pet. 4.2, 3. and is exceeding thrifty of the time to come,
It makes a man esteem the time passed sufficient to have wrought the will of the Gentiles, 1 Pet. 4.2, 3. and is exceeding thrifty of the time to come,
doth not linger, nor delay, nor make objections, or stick at inconveniences, or raise doubts whether it be seasonable to goe out of Egypt and Sodome or no:
does not linger, nor Delay, nor make objections, or stick At inconveniences, or raise doubts whither it be seasonable to go out of Egypt and Sodom or no:
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doth not make anxious or cavilling questions, What shall I doe for the hundred talents? How shall I maintaine my life, my credit, my family? how shall I keep my friends? how shall I preserve mine Interests,
does not make anxious or caviling questions, What shall I do for the hundred Talents? How shall I maintain my life, my credit, my family? how shall I keep my Friends? how shall I preserve mine Interests,
or support mine estate? but ventures the losse of all for the excellency of the knowledge of Christ, Matth. 13.46. Phil. 3.7, 8. is contented to part with a skie-full of Starrs for one Sunne of Righteousnesse.
or support mine estate? but ventures the loss of all for the excellency of the knowledge of christ, Matthew 13.46. Philip 3.7, 8. is contented to part with a skie-full of Stars for one Sun of Righteousness.
no wings, no sailes can carry them fast enough from their former courses unto him, Esa. 60.6, 7, 8, 9. Abraham is up betimes in the morning though it be to the sacrificing of a Son, Gen. 22.3. David makes haste, and delayes not when he is to keepe Gods Commandements, Psal. 119.60. when Christ called his Diciples, immediately they left their nets, their Ship, their Father, and followed him, Matth. 4.20, 22. This is the mighty power of Repentance;
no wings, no sails can carry them fast enough from their former courses unto him, Isaiah 60.6, 7, 8, 9. Abraham is up betimes in the morning though it be to the sacrificing of a Son, Gen. 22.3. David makes haste, and delays not when he is to keep God's commandments, Psalm 119.60. when christ called his Disciples, immediately they left their nets, their Ship, their Father, and followed him, Matthew 4.20, 22. This is the mighty power of Repentance;
The thing which I see not, Teach me, and if I have done iniquity, I will doe no more, Iob 34.32. There is no sinne more contrary to repentance then Apostacie: for godly sorrow worketh Repentance unto salvation which the soule never findes reason to repent of, 2 Cor. 7.10, 11 ▪ Let us therefore take heed of an evill heart of unbeliefe in departing from the living God, Heb. 3.12. and of drawing back unto perdition, Heb. 10.39. of dismissing our sinnes, as the Jewes did their servants, Ier. 34.16. and calling them back again:
The thing which I see not, Teach me, and if I have done iniquity, I will do no more, Job 34.32. There is no sin more contrary to Repentance then Apostasy: for godly sorrow works Repentance unto salvation which the soul never finds reason to Repent of, 2 Cor. 7.10, 11 ▪ Let us Therefore take heed of an evil heart of unbelief in departing from the living God, Hebrew 3.12. and of drawing back unto perdition, Hebrew 10.39. of dismissing our Sins, as the Jews did their Servants, Jeremiah 34.16. and calling them back again:
As lean bodies have many times the strongest appe•i•e, so lust when it hath beene kept leane, returnes with greater hunger unto those objects that seed it.
As lean bodies have many times the Strongest appe•i•e, so lust when it hath been kept lean, returns with greater hunger unto those objects that seed it.
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The person must be accepted before the petition: Christ Iesus is the Priest that offereth, and the Altar which sanctifieth all our services, 1 Pet. 2.5. Esay 56.7.
The person must be accepted before the petition: christ Iesus is the Priest that Offereth, and the Altar which Sanctifieth all our services, 1 Pet. 2.5. Isaiah 56.7.
He that turneth away his eare from hearing the Law, even his prayer shall be an abomination, Prov. 28.9. Great reason that God should refuse to heare him who refuseth to heare God;
He that turns away his ear from hearing the Law, even his prayer shall be an abomination, Curae 28.9. Great reason that God should refuse to hear him who Refuseth to hear God;
and hides his face that he will not heare, Esay. 59.1, 2. Ezek. 8.18. God heareth not sinners, Ioh. 9.31. the prevalency of prayer is this that it is the prayer of a righteous man, Iam. 5.16.
and hides his face that he will not hear, Isaiah. 59.1, 2. Ezekiel 8.18. God hears not Sinners, John 9.31. the prevalency of prayer is this that it is the prayer of a righteous man, Iam. 5.16.
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for such good things as nature feeleth the want of, which God in the way of his generall providence and Common mercies is sometimes pleased to answer sutably to the naturall desires of those that aske them.
for such good things as nature feeleth the want of, which God in the Way of his general providence and Common Mercies is sometime pleased to answer suitably to the natural Desires of those that ask them.
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and doth not put up meer naturall, but spiritual requests unto him as to an heavenly Father, which requests proceed from the spirit of grace and supplication, teaching us to pray as we ought, Zach. 12.10. Rom. 8.26, 27. Gal. 4.6.
and does not put up mere natural, but spiritual requests unto him as to an heavenly Father, which requests proceed from the Spirit of grace and supplication, teaching us to pray as we ought, Zach 12.10. Rom. 8.26, 27. Gal. 4.6.
for mercy is proposed to, and provided for those that forsake sinne, Prov. 28.13. hee who choseth to hold fast sinne, doth by his owne election forsake mercy:
for mercy is proposed to, and provided for those that forsake sin, Curae 28.13. he who chooses to hold fast sin, does by his own election forsake mercy:
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It is impossible that a man should formally will the holding fast and continuing in sinne (as every impenitent man doth) and with the same will should truly desire the receiving of grace, which is destructive to the continuance of sinne:
It is impossible that a man should formally will the holding fast and Continuing in sin (as every impenitent man does) and with the same will should truly desire the receiving of grace, which is destructive to the Continuance of sin:
and he desire it, how comes it not to be received? Certainly there is not any thing in the corrupt heart of man by nature which can willingly close with any sanctifying grace of the Spirit of Christ.
and he desire it, how comes it not to be received? Certainly there is not any thing in the corrupt heart of man by nature which can willingly close with any sanctifying grace of the Spirit of christ.
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But who set themselves to cry mightily to God, and call upon their soule as the Marriners upon Ionah, O thou sleeper, what meanest thou, arise, call upon God? Haply we goe so farre, we pray too,
But who Set themselves to cry mightily to God, and call upon their soul as the Mariners upon Jonah, Oh thou sleeper, what Meanest thou, arise, call upon God? Haply we go so Far, we pray too,
Never can wee promise our selves any comfortable fruit of our prayers, till the aime of them is spirituall, that God may be honored, that his Church may be cleansed & reformed, that our lives may be amended, that whatsoever forsakes God in us may be cast away.
Never can we promise our selves any comfortable fruit of our Prayers, till the aim of them is spiritual, that God may be honoured, that his Church may be cleansed & reformed, that our lives may be amended, that whatsoever forsakes God in us may be cast away.
Till Gods whole work be performed upon Mount Sion & upon Ierusalem, we cannot promise our selves that he will call in his Commission and Charge to take the spoile and the prey, Esay 10.12.
Till God's Whole work be performed upon Mount Sion & upon Ierusalem, we cannot promise our selves that he will call in his Commission and Charge to take the spoil and the prey, Isaiah 10.12.
Secondly, We learne, that our performance of duty, doth depend much upon Gods hearing and answering of Prayer. Ephraim will have no more to doe with Idols, because God hath heard him.
Secondly, We Learn, that our performance of duty, does depend much upon God's hearing and answering of Prayer. Ephraim will have no more to do with Idols, Because God hath herd him.
And all these are the product of Prayer. If any want wisedome, let him ask it of God, Iam. 1.5. so Solomon did, 1 Kings 3.9. and who am I, and what is my people saith David, that wee should bee able to offer so willingly? for all things come of thee. 1 Chron. 29.14. and the Apostle prayes for the Ephesians that God would grant them to be strengthened with might by his Spirit in the inward man, Ephe. 3.16.
And all these Are the product of Prayer. If any want Wisdom, let him ask it of God, Iam. 1.5. so Solomon did, 1 Kings 3.9. and who am I, and what is my people Says David, that we should be able to offer so willingly? for all things come of thee. 1 Chronicles 29.14. and the Apostle prays for the Ephesians that God would grant them to be strengthened with might by his Spirit in the inward man, Ephes 3.16.
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and cast our selves wholly upon God, engaging his eye of favour and providence unto us, this will be a most sufficient protection against all the cruelties of men.
and cast our selves wholly upon God, engaging his eye of favour and providence unto us, this will be a most sufficient protection against all the cruelties of men.
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One would think when we heare a sword threatned, dashing of Infants, ripping of women, the Prophet should have called on them to take unto them weapons to make resistance (and certainely the use of meanes in such cases is necessary;
One would think when we hear a sword threatened, dashing of Infants, ripping of women, the Prophet should have called on them to take unto them weapons to make resistance (and Certainly the use of means in such cases is necessary;
the sword of the Lord doth not exclude the sword of Gedeon. ) One would thinke, Take to you words, were but a poore preparation against a destroying enemy:
the sword of the Lord does not exclude the sword of Gideon.) One would think, Take to you words, were but a poor preparation against a destroying enemy:
Amalek fights, and Moses speakes unto God in the behalfe of Israel, and the lifting up of his hands prevailes more then all the strength of Israel besides, Exod. 17.11, 12. One man of God that knowes how to manage the cause of Israel with him, is the Chariots and horsemen of Israel, 2 Sam. 2.12. What huge Armies did Asa and Iehoshaphat vanquish by the power of Prayer? 2 Chron. 14.11.20.23, 25. Till God forbid prayer, as he did to Ieremy. 7.16.11.14. and take of the hearts of his servants from crying unto him in behalfe of a people, we have reason to hope that he will at last think thoughts of mercy towards them.
Amalek fights, and Moses speaks unto God in the behalf of Israel, and the lifting up of his hands prevails more then all the strength of Israel beside, Exod 17.11, 12. One man of God that knows how to manage the cause of Israel with him, is the Chariots and horsemen of Israel, 2 Sam. 2.12. What huge Armies did Asa and Jehoshaphat vanquish by the power of Prayer? 2 Chronicles 14.11.20.23, 25. Till God forbid prayer, as he did to Ieremy. 7.16.11.14. and take of the hearts of his Servants from crying unto him in behalf of a people, we have reason to hope that he will At last think thoughts of mercy towards them.
Now in that he saith, I am a green firre-tree, It is a promise made in opposition to all the vaine succors which they relyed on before, intimating that instead of them he would be their defence and shelter, that they should not need to hide themselves under such narrow refuges.
Now in that he Says, I am a green fir-tree, It is a promise made in opposition to all the vain succors which they relied on before, intimating that instead of them he would be their defence and shelter, that they should not need to hide themselves under such narrow refuges.
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Though the earth be removed and the mountaines carried into the midst of the Sea, &c. Psal. 46.2, 3. Habac. 3.16, 17, 18. However it be, God is good to Israel, and it shall goe well with the righteous;
Though the earth be removed and the Mountains carried into the midst of the Sea, etc. Psalm 46.2, 3. Habakkuk 3.16, 17, 18. However it be, God is good to Israel, and it shall go well with the righteous;
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he will be for a sanctuary to his people that they need not bee afraid, Esay 8.12, 13, 14. If you would have your hearts above all the troubles of the world, get under this firre-tree, cast you selves under this protection, get into the Chamber of Gods providence and promises,
he will be for a sanctuary to his people that they need not be afraid, Isaiah 8.12, 13, 14. If you would have your hearts above all the Troubles of the world, get under this fir-tree, cast you selves under this protection, get into the Chamber of God's providence and promises,
THese words are a most patheticall close, and as it were a Seale which the Prophet setteth to all the Doctrine of his whole book, & to the course of his Ministery;
THese words Are a most pathetical close, and as it were a Seal which the Prophet sets to all the Doctrine of his Whole book, & to the course of his Ministry;
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Secondly, An elegant and forcible excitation of the people unto a sad & serious pondering of them, laying to heart the sins therein charged, the duties therein required, the judgments therein threatned, the blessings therein promised.
Secondly, an elegant and forcible excitation of the people unto a sad & serious pondering of them, laying to heart the Sins therein charged, the duties therein required, the Judgments therein threatened, the blessings therein promised.
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for so this kind of interrogation doth frequently in Scripture intimate either a negation, or at least the rarenesse and difficulty of the thing spoken of:
for so this kind of interrogation does frequently in Scripture intimate either a negation, or At least the rareness and difficulty of the thing spoken of:
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as Who hath knowne the mind of the Lord? 1 Cor. 2.16. Who shall lay any thing to the charge of Gods Elect? Rom. 8.33. These are negatives. Who knoweth the power of thine anger? Psal. 90.11. Who amongst you will give eare to this? Esay 42.23. Who hath believed our report? or to whom is the arme of the Lord revealed? Esay 53.1. These are Restrictives. Who? that is, few or none are such.
as Who hath known the mind of the Lord? 1 Cor. 2.16. Who shall lay any thing to the charge of God's Elect? Rom. 8.33. These Are negatives. Who Knoweth the power of thine anger? Psalm 90.11. Who among you will give ear to this? Isaiah 42.23. Who hath believed our report? or to whom is the arm of the Lord revealed? Isaiah 53.1. These Are Restrictives. Who? that is, few or none Are such.
as, Who shall deliver me from this body of death? that is, O that I were delivered! Rom. 7.24. Who will shew us any good? Psal. 4.7. that is, O that any could doe it.
as, Who shall deliver me from this body of death? that is, Oh that I were Delivered! Rom. 7.24. Who will show us any good? Psalm 4.7. that is, Oh that any could do it.
as it followeth, for what the Land perisheth, and is burnt up like a wildernesse that none passeth thorow? And the Lord saith, because they have forsaken my Law, which I set before them, &c. This is the Character of a wise man, to resolve the judgements that are upon a people, into their proper original,
as it follows, for what the Land Perishes, and is burned up like a Wilderness that none passes thorough? And the Lord Says, Because they have forsaken my Law, which I Set before them, etc. This is the Character of a wise man, to resolve the Judgments that Are upon a people, into their proper original,
and not to alledge non causam pro causa. Fourthly, a vehement awakening and quickning of the people unto this duty of sad attendance on the words which he had spoken unto them, as Exod. 32.26. Who is on the Lords side? Let him come unto me. and 2 Kings 9.32.
and not to allege non Causam Pro causa. Fourthly, a vehement awakening and quickening of the people unto this duty of sad attendance on the words which he had spoken unto them, as Exod 32.26. Who is on the lords side? Let him come unto me. and 2 Kings 9.32.
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but would willingly retain the reputation of wise and understanding men, and would esteem it a high indignitie to be recorded unto all Ages for fooles and madd men.
but would willingly retain the reputation of wise and understanding men, and would esteem it a high indignity to be recorded unto all Ages for Fools and mad men.
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Well, I have preached amongst you many yeares together (sixty are the fewest that we can well compute, some say seventy, others above eighty) but alas, what entertainment hath mine Embassage received? what operation or successe hath it had amongst you? 〈 ◊ 〉 there not the Calves still standing at Dan and Bethel ? do not carnall policies prevaile still against the expresse will of God? O if there be any wise, any prudent men amongst you, (and O that all Gods people were such) let them,
Well, I have preached among you many Years together (sixty Are the fewest that we can well compute, Some say seventy, Others above eighty) but alas, what entertainment hath mine Embassy received? what operation or success hath it had among you? 〈 ◊ 〉 there not the Calves still standing At Dan and Bethel? do not carnal policies prevail still against the express will of God? O if there be any wise, any prudent men among you, (and Oh that all God's people were such) let them,
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now at length in the close of my Ministery towards them, shew their wisdome, by giving heed to what I have declared from the Lord, that they may learn to walk in Gods righteous wayes,
now At length in the close of my Ministry towards them, show their Wisdom, by giving heed to what I have declared from the Lord, that they may Learn to walk in God's righteous ways,
So the Apostle prayes for the Colossians, That they might be filled with the knowledge of Gods will in all wisedome and spirituall understanding, Col. 1.9. In meere notionall things which are only to be known for themselves, and are not further reducible unto use and practice, it is sufficient that a man knowes them.
So the Apostle prays for the colossians, That they might be filled with the knowledge of God's will in all Wisdom and spiritual understanding, Col. 1.9. In mere notional things which Are only to be known for themselves, and Are not further reducible unto use and practice, it is sufficient that a man knows them.
But in such things the knowledge whereof is ever in order unto a further end, there is required besides the knowledge it self, a faculty of wisdome and judgement to apply & manage that knowledg respectively to that end,
But in such things the knowledge whereof is ever in order unto a further end, there is required beside the knowledge it self, a faculty of Wisdom and judgement to apply & manage that knowledge respectively to that end,
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therefore it is called the knowledge of the truth which is after godlinesse, Tit. 1.1. The feare of the Lord is the beginning of wisedome, and a good understanding have all they that doe his Commandements ▪ Psal. 111.10. keep his judgements and doe them, for this is your wisedome and understanding, Deut. 4.6. therefore, besides the bare knowledge of truth, there is required wisdome, and spirituall understanding to direct that knowledge unto those holy uses & saving ends for which it was intended.
Therefore it is called the knowledge of the truth which is After godliness, Tit. 1.1. The Fear of the Lord is the beginning of Wisdom, and a good understanding have all they that do his commandments ▪ Psalm 111.10. keep his Judgments and do them, for this is your Wisdom and understanding, Deuteronomy 4.6. Therefore, beside the bore knowledge of truth, there is required Wisdom, and spiritual understanding to Direct that knowledge unto those holy uses & Saving ends for which it was intended.
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The doubling of the sentence is the augmenting of the sence, to note, that it is the supreme and most excellent act of wisedom and prudence so to know the word and the wayes of God,
The doubling of the sentence is the augmenting of the sense, to note, that it is the supreme and most excellent act of Wisdom and prudence so to know the word and the ways of God,
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which however to the proud and contentious spirit of the wicked they may seeme perverse and inordinate, and are to the eye of all men unsearchable: are yet by spirituall wisedome acknowledged to be most righteous and holy, to have no crookednesse or disorder in them,
which however to the proud and contentious Spirit of the wicked they may seem perverse and inordinate, and Are to the eye of all men unsearchable: Are yet by spiritual Wisdom acknowledged to be most righteous and holy, to have no crookedness or disorder in them,
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When Ieremy had a minde to plead with the Lord concerning his Iudgements, yet he premiseth this as a matter unquestionable That God was righteous in them all, Ier. 12.2. 2. The wayes of his will, word, and worship ;
When Ieremy had a mind to plead with the Lord Concerning his Judgments, yet he premiseth this as a matter unquestionable That God was righteous in them all, Jeremiah 12.2. 2. The ways of his will, word, and worship;
so the word is often taken in Scripture to signifie the Doctrine which men teach, as Math. 22.16. Act. 13.10. Act. 18.25.22.4. and damnable heresies are called pernicious wayes, in opposition to the way of truth, 2. Pet. 2.2. and the rites or rules of corrupt worship are called by the Prophet the way of Beersheba, Amos 8.14.
so the word is often taken in Scripture to signify the Doctrine which men teach, as Math. 22.16. Act. 13.10. Act. 18.25.22.4. and damnable heresies Are called pernicious ways, in opposition to the Way of truth, 2. Pet. 2.2. and the Rites or rules of corrupt worship Are called by the Prophet the Way of Beersheba, Amos 8.14.
And these wayes of God are likewise very strait, which carry men on in a sure line unto a happy end, Psal. 19.8. whereas wicked ways have crookednesse and perversnesse in them, Psal. 125.5.
And these ways of God Are likewise very strait, which carry men on in a sure line unto a happy end, Psalm 19.8. whereas wicked ways have crookedness and perverseness in them, Psalm 125.5.
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and this way seemes here chiefly to bee meant because it followes, The Iust will walke in them, that is, they will so ponder and judge of the righteous wayes of God in his word,
and this Way seems Here chiefly to be meant Because it follows, The Just will walk in them, that is, they will so ponder and judge of the righteous ways of God in his word,
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The words are a powerfull and patheticall stirring up of the people of Israel, unto the consideration and obedience of the doctrines taught by the Prophet in his whole Prophecie.
The words Are a powerful and pathetical stirring up of the people of Israel, unto the consideration and Obedience of the doctrines taught by the Prophet in his Whole Prophecy.
The arguments which he useth, are drawn, first, from the character of the persons: Who is wise, he shall understand, &c ▪ Secondly, from the nature of the doctrine taught:
The Arguments which he uses, Are drawn, First, from the character of the Persons: Who is wise, he shall understand, etc. ▪ Secondly, from the nature of the Doctrine taught:
From the former consideration we may note, That there are few men who are wise unto salvation, and who doe seriously attend and manage the ministry of the word unto that end.
From the former consideration we may note, That there Are few men who Are wise unto salvation, and who do seriously attend and manage the Ministry of the word unto that end.
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upon such inducements many will wait on the word; some to heare a sweet song, Ezek. 33.32. others to heare some new Doctrine, Act. 17.19 ▪ some for Loves ;
upon such inducements many will wait on the word; Some to hear a sweet song, Ezekiel 33.32. Others to hear Some new Doctrine, Act. 17.19 ▪ Some for Loves;
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to promote their secular advantages, Ioh. 6.26. having one and the selfe same reason of following Christ which the Gadarens had when they entreated him to depart from their coasts.
to promote their secular advantages, John 6.26. having one and the self same reason of following christ which the Gadarenes had when they entreated him to depart from their coasts.
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and some of them rather for the families sake then their owne, 1. Pet. 3.20 Paul preached to an whole Academy at Athens, and but a very few converted, Act. 17.34. some disputed, and others mocked, but few beleeved the things which they were not able to gain-say.
and Some of them rather for the families sake then their own, 1. Pet. 3.20 Paul preached to an Whole Academy At Athens, and but a very few converted, Act. 17.34. Some disputed, and Others mocked, but few believed the things which they were not able to gainsay.
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but they were mocked and laughed to scorne, and a remnant only humbled themselves, and came to Ierusalem, 2. Chron. 30.10, 11. (whereunto the Prophet seemeth to allude, Isai 17.6.24.13.) Though a gun be discharged at a whole flight of birds, there are but few killed.
but they were mocked and laughed to scorn, and a remnant only humbled themselves, and Come to Ierusalem, 2. Chronicles 30.10, 11. (whereunto the Prophet seems to allude, Isaiah 17.6.24.13.) Though a gun be discharged At a Whole flight of Birds, there Are but few killed.
many thrust their heades into the mud, and the net passeth over them ▪ and so most hearers doe busie their heads with their owne sensuall or wordly thoughts,
many thrust their Heads into the mud, and the net passes over them ▪ and so most hearers do busy their Heads with their own sensual or wordly thoughts,
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The people of the God of Abraham are in the Scripture-stile Princes and Nobles, Psal. 47.9. Act. 17.11. 1. Pet. 2.9. and how few are such kinde of men in comparison of the vulgar sort? They are •ndeed many in themselves, Heb. 2.10. Revel. 7.9. but very few and thin being compared with the rest of the world.
The people of the God of Abraham Are in the scripture style Princes and Nobles, Psalm 47.9. Act. 17.11. 1. Pet. 2.9. and how few Are such kind of men in comparison of the Vulgar sort? They Are •ndeed many in themselves, Hebrew 2.10. Revel. 7.9. but very few and thin being compared with the rest of the world.
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We must therefore learne not to be offended or discouraged by the paucity of sincere professours, no more then wee are in a civill State by the paucity of wise Counsellors and Polititians in comparison of the vulgar people.
We must Therefore Learn not to be offended or discouraged by the paucity of sincere professors, no more then we Are in a civil State by the paucity of wise Counsellors and Politicians in comparison of the Vulgar people.
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and walke in them, remember it is a worke of wisedome, and such wisedome as cometh from above, and hath no seeds or principles in corrupt nature out of which it might be drawne:
and walk in them, Remember it is a work of Wisdom, and such Wisdom as comes from above, and hath no seeds or principles in corrupt nature out of which it might be drawn:
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Iohn 7.48. 1. Cor. 20.28.2.8. 2. Cor. 10.5, 6. Therefore first in the ministry of the word wee must continue our labour, though Israel be not gathered, Esay 49.4, 5. We must stretch out our hands,
John 7.48. 1. Cor. 20.28.2.8. 2. Cor. 10.5, 6. Therefore First in the Ministry of the word we must continue our labour, though Israel be not gathered, Isaiah 49.4, 5. We must stretch out our hands,
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though it be to a disobediint and gain saying people, Esay 65.2. whether they will hear, or whether they will forbeare, we must speak unto them, be they never so rebellious, Ezek. 2.7. and the reason is, because the word is never in vaine, but it doth ever prosper in the worke whereunto.
though it be to a disobediint and gain saying people, Isaiah 65.2. whither they will hear, or whither they will forbear, we must speak unto them, be they never so rebellious, Ezekiel 2.7. and the reason is, Because the word is never in vain, but it does ever prosper in the work whereunto.
if wicked, they stumble , and in both there is a sweet savour unto God, 2. Cor. 2.15. Gods worke is accomplished, his glory promoted, the power of his Gospel commended in the one and the other :
if wicked, they Stumble, and in both there is a sweet savour unto God, 2. Cor. 2.15. God's work is accomplished, his glory promoted, the power of his Gospel commended in the one and the other:
The pillar of the cloud was as wonderfull in the darknesse which it cast upon the Egyptians, as in the light which it gave unto the Israelites, Exod. 14.20.
The pillar of the cloud was as wonderful in the darkness which it cast upon the egyptians, as in the Light which it gave unto the Israelites, Exod 14.20.
The power of the Angel as great in striking terror into the souldiers, as in speaking comfort unto the woman, Math. 28.4, 5. Secondly, In attendance on the Word, we must resolve rather to walke with the wise though few,
The power of the Angel as great in striking terror into the Soldiers, as in speaking Comfort unto the woman, Math. 28.4, 5. Secondly, In attendance on the Word, we must resolve rather to walk with the wise though few,
We must not affect an Humorous singularity in differing unnecessarily from good men, being one for Paul against Apollo, another for Apollo against Cephas :
We must not affect an Humorous singularity in differing unnecessarily from good men, being one for Paul against Apollo, Another for Apollo against Cephas:
but we must ever affect an holy and pious singularity in walking contrary unto evill men, in shining as lights in the midst of a crooked and perverse Nation, Phil. 2.15. for the Righteous is more excellent then his neighbor, Prov. 12.26.
but we must ever affect an holy and pious singularity in walking contrary unto evil men, in shining as lights in the midst of a crooked and perverse nation, Philip 2.15. for the Righteous is more excellent then his neighbour, Curae 12.26.
As the Tribes and Families went up divided towards Ierusalem, but when they were come thither, they appeared every one of them before God in Sion, Psal. 8.4.7.
As the Tribes and Families went up divided towards Ierusalem, but when they were come thither, they appeared every one of them before God in Sion, Psalm 8.4.7.
Secondly, In that the Prophet calleth upon his hearers to attend unto his doctrin by this argument because it will be an evidence of their prudence & wisedome, we learne, That true and solid Wisedom doth draw the heart to know aright,
Secondly, In that the Prophet calls upon his hearers to attend unto his Doctrine by this argument Because it will be an evidence of their prudence & Wisdom, we Learn, That true and solid Wisdom does draw the heart to know aright,
for in Gods account that knowledge which doth not edifie, is no knowledge at all, 1. Cor. 8.2. None are his wise men, which are not wise unto salvation, 2 Tim. 3.15. who doe not draw their wisedom from his Word, and from his commandements, Psal. 19.7.119.98, 99. Ier. 8.9. There is a twofold wisedome, as the Philosopher distinguisheth, NONLATINALPHABET and NONLATINALPHABET:
for in God's account that knowledge which does not edify, is no knowledge At all, 1. Cor. 8.2. None Are his wise men, which Are not wise unto salvation, 2 Tim. 3.15. who do not draw their Wisdom from his Word, and from his Commandments, Psalm 19.7.119.98, 99. Jeremiah 8.9. There is a twofold Wisdom, as the Philosopher Distinguisheth, and:
wisedome in some particulars, as wee esteeme every man who is excellent in his profession, to bee a wise man eousque, so farre as concernes the managing of that profession:
Wisdom in Some particulars, as we esteem every man who is excellent in his profession, to be a wise man eousque, so Far as concerns the managing of that profession:
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And next, wisedome in generall and in perfection, which is of those principles, ends, and conclusions which are universally and most transcendently necessary unto a mans cheefest and most generall good :
And next, Wisdom in general and in perfection, which is of those principles, ends, and conclusions which Are universally and most transcendently necessary unto a men chiefest and most general good:
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and being withall so large and unlimited, as that the reasonings and desires thereof extend unto the whole latitude of goodnesse, being not restrained unto this or that kinde,,
and being withal so large and unlimited, as that the reasonings and Desires thereof extend unto the Whole latitude of Goodness, being not restrained unto this or that kind,,
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but capable of desiring and judging of all the different degrees of goodnesse which are in all the whole variety of things, it can therefore never finally acquiesce in any but the most universall and comprehensive goodnesse, in the nearer or more remote participation whereof consisteth the different goodnesse of all other things.
but capable of desiring and judging of all the different Degrees of Goodness which Are in all the Whole variety of things, it can Therefore never finally acquiesce in any but the most universal and comprehensive Goodness, in the nearer or more remote participation whereof Consisteth the different Goodness of all other things.
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and unto which they doe finally carry all the motions of their soules, called in Scripture the pleasures of sinne, and the wages of iniquity, Hebr. 11.25. 2 Pet. 2.15.
and unto which they do finally carry all the motions of their Souls, called in Scripture the pleasures of sin, and the wages of iniquity, Hebrew 11.25. 2 Pet. 2.15.
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which therefore the Apostle calleth the wisedome of the flesh or corrupt nature, Rom. 8.7. and St Iames, a wisdome earthly, sensuall, and divelish, Iames 3.15. earthly, managing the lusts of the eyes unto the ends of gaine; sensuall, managing the lusts of the flesh unto ends of pleasure ;
which Therefore the Apostle calls the Wisdom of the Flesh or corrupt nature, Rom. 8.7. and Saint James, a Wisdom earthly, sensual, and devilish, James 3.15. earthly, managing the Lustiest of the eyes unto the ends of gain; sensual, managing the Lustiest of the Flesh unto ends of pleasure;
The fruition of him as the highest and first in genere veri, and the greatest and last in genere boni, the chiefest object for the minde to rest in by knowledge, and the heart by love :
The fruition of him as the highest and First in genere very, and the greatest and last in genere boni, the chiefest Object for the mind to rest in by knowledge, and the heart by love:
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and in regard of eternitie, so that the soul having once the possession of it, can never be to seek of that happinesse which floweth from it, Ioh. 6.27, 28. The proper meanes for the obtaining of this end, is the knowledge of God in Christ, as in his Word he hath revealed himself, to be known, worshipped, and obeyed;
and in regard of eternity, so that the soul having once the possession of it, can never be to seek of that happiness which flows from it, John 6.27, 28. The proper means for the obtaining of this end, is the knowledge of God in christ, as in his Word he hath revealed himself, to be known, worshipped, and obeyed;
and true wisdome is the pursuing of this meanes in order unto that end. For though many approaches may be made towards God by the search and contemplation of the creature, yet in his word he hath shewed us a more full and excellent way, which onely can make us wise unto salvation through faith in Christ Iesus, 2 Tim. 3.15. Prov. 9.10.
and true Wisdom is the pursuing of this means in order unto that end. For though many Approaches may be made towards God by the search and contemplation of the creature, yet in his word he hath showed us a more full and excellent Way, which only can make us wise unto salvation through faith in christ Iesus, 2 Tim. 3.15. Curae 9.10.
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Eccles. 12.12, 13. Ier. 9.23, 24. All the thoughts and wisdome of men is spent upon one of these two heads, either the obtaining of the good which we want:
Eccles. 12.12, 13. Jeremiah 9.23, 24. All the thoughts and Wisdom of men is spent upon one of these two Heads, either the obtaining of the good which we want:
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and by how much the more pernicious and imminent the evill is which we feare, by so much greater is the wisedome which in both these procures the end at which we ayme.
and by how much the more pernicious and imminent the evil is which we Fear, by so much greater is the Wisdom which in both these procures the end At which we aim.
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and the chiefe good of it to be that which doth most advance it towards the fountaine of goodnesse, where is fulnesse of perfection, and perpetuity of fruition.
and the chief good of it to be that which does most advance it towards the fountain of Goodness, where is fullness of perfection, and perpetuity of fruition.
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The beauty of man, especially in his soule, consists in this, that he was made like to God, after his Image, Gen. 1.26, 27. and his end and use in this, that he was made for God, first to serve him, and after to enjoy him;
The beauty of man, especially in his soul, consists in this, that he was made like to God, After his Image, Gen. 1.26, 27. and his end and use in this, that he was made for God, First to serve him, and After to enjoy him;
for the Lord hath set apart him that is godly for himselfe, Psal. 4.3. This people have I formed for my selfe, they shall shew forth my praise, Isa. 43.21.
for the Lord hath Set apart him that is godly for himself, Psalm 4.3. This people have I formed for my self, they shall show forth my praise, Isaiah 43.21.
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Therefore to recove• the Image of God, which is in knowledge, righteousnesse, and true holinesse, Col•s. 3.10. Ep•es. •. 24. to work to the service and glory of God, Ioh. 1•. 8. to aspire and to enjoy the possession and fruition of God, Exod. 33.18. Phil. 1.23. must needs bee mans greatest good;
Therefore to recove• the Image of God, which is in knowledge, righteousness, and true holiness, Col•s. 3.10. Ep•es. •. 24. to work to the service and glory of God, John 1•. 8. to aspire and to enjoy the possession and fruition of God, Exod 33.18. Philip 1.23. must needs be men greatest good;
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Meat for the belly, and the belly for meats, but God shall destroy both it and them : 1 Cor. 6.13. Not the suffering of any outward troubles, which the best of men have suffered, and triumphed over;
Meat for the belly, and the belly for Meats, but God shall destroy both it and them: 1 Cor. 6.13. Not the suffering of any outward Troubles, which the best of men have suffered, and triumphed over;
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But the greatest losse is the losse of a precious soul, which is more worth then all the world, Matth. 16.26. and the greatest suffering is the wrath of God upon the conscience, Psal. 90.11. Isa. 33.14. Heb. 10.31. Matth. 10.28.
But the greatest loss is the loss of a precious soul, which is more worth then all the world, Matthew 16.26. and the greatest suffering is the wrath of God upon the conscience, Psalm 90.11. Isaiah 33.14. Hebrew 10.31. Matthew 10.28.
Angelicall, Seraphicall knowledge without this, is all worth nothing, 1 Cor. 13.1, 2. Therefore we should learn to shew our selves wise indeed by attendance on Gods Word.
Angelical, Seraphical knowledge without this, is all worth nothing, 1 Cor. 13.1, 2. Therefore we should Learn to show our selves wise indeed by attendance on God's Word.
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If the most glorious creatures for wisdom and knowledge that ever God made, the blessed Angels were employed in publishing the Law of God, Act. 7.53. Gal. 3.19. and did with great admiration look into the mysteries of the Gospel, and stoope down with their faces towards the mercy Seat, 1 Pet. 1.12. Eph. 3.10. Exod. 37.9.
If the most glorious creatures for Wisdom and knowledge that ever God made, the blessed Angels were employed in publishing the Law of God, Act. 7.53. Gal. 3.19. and did with great admiration look into the Mysteres of the Gospel, and stoop down with their faces towards the mercy Seat, 1 Pet. 1.12. Ephesians 3.10. Exod 37.9.
and Councellor (as David did, Psal. 119.24.) We esteeme him the wisest man who followeth the best and safest Counsell, and that which will most preserve and promote his interest, his honour, and his conscience. Herein was Rehoboams weaknesse, that by passionate and temeratious Counsels he suffered his honour to be stained, his interest to be weakned,
and Councillor (as David did, Psalm 119.24.) We esteem him the Wisest man who follows the best and Safest Counsel, and that which will most preserve and promote his Interest, his honour, and his conscience. Herein was Rehoboams weakness, that by passionate and temeratious Counsels he suffered his honour to be stained, his Interest to be weakened,
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Now, there is no counsell to that of Gods Word. It illightneth the eyes, it maketh wise the simple, Psal. 19.7, 8. It is able to make a man wise for himselfe, and unto salvation, which no other counsell can do, 2 Tim. 3.15, 16. there is no case that can be put,
Now, there is no counsel to that of God's Word. It illightneth the eyes, it makes wise the simple, Psalm 19.7, 8. It is able to make a man wise for himself, and unto salvation, which no other counsel can do, 2 Tim. 3.15, 16. there is no case that can be put,
though of never so great intricacie and perplexity, no doubt so difficult, no temptation so knotty and involv'd, no condition whereinto a man can be brought so desperate, no imployment so darke and uncouth, no service so arduous,
though of never so great intricacy and perplexity, no doubt so difficult, no temptation so knotty and involved, no condition whereinto a man can be brought so desperate, no employment so dark and uncouth, no service so arduous,
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or full of discouragements, in all which so farre as respecteth conscience and salvation, there are not most clear and satisfactory expedients to be drawn out of Gods Word if a man have his judgement and senses after a spirituall manner exercised in the searching of it.
or full of discouragements, in all which so Far as respecteth conscience and salvation, there Are not most clear and satisfactory expedients to be drawn out of God's Word if a man have his judgement and Senses After a spiritual manner exercised in the searching of it.
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how to order our wayes with an even and composed spirit in the various conditions where into we are cast in this world, doth not arise from any defect in the word of God, which is perfect and able to furnish us unto every good work, but only from our own ignorance and unacquaintance with it, who know not how to draw the generall rule,
how to order our ways with an even and composed Spirit in the various conditions where into we Are cast in this world, does not arise from any defect in the word of God, which is perfect and able to furnish us unto every good work, but only from our own ignorance and unacquaintance with it, who know not how to draw the general Rule,
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That after so long enjoyment of the Word of God, the Scripture should bee to so many men as a sealed book, and they like the Egyptians, have the darke side of this glorious pillar towards them still;
That After so long enjoyment of the Word of God, the Scripture should be to so many men as a sealed book, and they like the egyptians, have the dark side of this glorious pillar towards them still;
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that men should be tossed to and fro l•ke children, and carried about with every winde of doctrine, and suffer themselves to be bewitched, devoured, brought into bondage, spoiled, led away captive, unskilfull in the word of righteousnesse, unable to discerne good and evill, to prove and try the spirits whether they bee of God, alwayes learning,
that men should be tossed to and from l•ke children, and carried about with every wind of Doctrine, and suffer themselves to be bewitched, devoured, brought into bondage, spoiled, led away captive, unskilful in the word of righteousness, unable to discern good and evil, to prove and try the spirits whither they be of God, always learning,
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or secessions from one another) but in matters which concern life and godlinesse, touching the power of Gods law, the nature of free-grace, the subjection or •he conscience unto morall precepts, confession of sinne in prayer unto God, and begging pardon of it:
or secessions from one Another) but in matters which concern life and godliness, touching the power of God's law, the nature of Free grace, the subjection or •he conscience unto moral Precepts, Confessi of sin in prayer unto God, and begging pardon of it:
the differencing of true Christian liberty from loose, profane •nd wanton licentiousnesse, and a libertie to vent •nd publish what perverse things s•ever men please;
the differencing of true Christian liberty from lose, profane •nd wanton licentiousness, and a liberty to vent •nd publish what perverse things s•ever men please;
the very being of Churches, of Ministers, of Ordinances in the world; the necessity of humiliation and solemne repentance in times of publick Judgements;
the very being of Churches, of Ministers, of Ordinances in the world; the necessity of humiliation and solemn Repentance in times of public Judgments;
the mortality of the reasonable soul, and other the like pernicious and perverse doctrines of men of corrupt minds (the Devils Emissaries,) purposely by him stirred up to hinder and puzzle the Reformation of the Church;
the mortality of the reasonable soul, and other the like pernicious and perverse doctrines of men of corrupt minds (the Devils Emissaries,) purposely by him stirred up to hinder and puzzle the Reformation of the Church;
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even unto vexation and anguish of spirit. They f•et themselves, Isa. 8.21. they are gray-headed, with very trouble and sorrow, Hos. 7. •. they gnaw their to•gues for pain, Revel. 16.10. they pine away in their iniquities, Levit. 26.39. they are m•d in their calamities, have trembling hearts, fa•ling of eyes, and sorrow of minde, &c. Deut. 28.34.65.
even unto vexation and anguish of Spirit. They f•et themselves, Isaiah 8.21. they Are Gray-headed, with very trouble and sorrow, Hos. 7. •. they gnaw their to•gues for pain, Revel. 16.10. they pine away in their iniquities, Levit. 26.39. they Are m•d in their calamities, have trembling hearts, fa•ling of eyes, and sorrow of mind, etc. Deuteronomy 28.34.65.
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when they are devoured, not to know any of this, or to lay it to heart ▪ Isa. 42.25. Hos. 7.9. Ier. 12.11. and the reason is, because they knew it not by faith, nor in a spirituall manner in order unto God.
when they Are devoured, not to know any of this, or to lay it to heart ▪ Isaiah 42.25. Hos. 7.9. Jeremiah 12.11. and the reason is, Because they knew it not by faith, nor in a spiritual manner in order unto God.
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and to recover our peace with him. This is the spirituall and prudent way of knowing judgements, Mic. 6.9. Isa. 26.8, 9. Isa. 27.9. Levit. 26.40, 41, 42. Scire est per causam scire ▪ true wisedom looks on things in their Causes :
and to recover our peace with him. This is the spiritual and prudent Way of knowing Judgments, Mic. 6.9. Isaiah 26.8, 9. Isaiah 27.9. Levit. 26.40, 41, 42. Scire est per Causam Scire ▪ true Wisdom looks on things in their Causes:
and to hide from them: (for as faith in regard of promises is the substance of things hoped for, and seeth a being in them while they are yet but to come;
and to hide from them: (for as faith in regard of promises is the substance of things hoped for, and sees a being in them while they Are yet but to come;
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so is it in regard of threatnings the substance of things feared, and can see a being in Judgements before they are felt.) The next part of wisedom is, to see God in Iudgements, in the rods when they are actually come,
so is it in regard of threatenings the substance of things feared, and can see a being in Judgments before they Are felt.) The next part of Wisdom is, to see God in Judgments, in the rods when they Are actually come,
unto God, acknowledging his goodnesse in giving, his power in taking away, and blesseth his name, Iob. 1.21. Ioseph lookes from the malice of his bretheren, unto the providence of God;
unto God, acknowledging his Goodness in giving, his power in taking away, and Blesses his name, Job 1.21. Ioseph looks from the malice of his brethren, unto the providence of God;
to be more penitent for sinne, more fearefull, and watchfull against it, to study and practise the skill of suffering as Christians, according to the will of God, that he may be glorified, Psa. 94.12. Psa. 119.67.71. Zach. 13.9. l· Isay 26.9. Heb. 12.11. Deut. 8.16.1. Pet. 4.16.19. So likewise for Blessings ;
to be more penitent for sin, more fearful, and watchful against it, to study and practise the skill of suffering as Christians, according to the will of God, that he may be glorified, Psa. 94.12. Psa. 119.67.71. Zach 13.9. l· Saiah 26.9. Hebrew 12.11. Deuteronomy 8.16.1. Pet. 4.16.19. So likewise for Blessings;
To look up to him as the Author of them, acknowledging that it is he who giveth us power to get wealth, and any other good thing, Deut. 8.17, 18. Psal. 127.1. Prov. 10.22.
To look up to him as the Author of them, acknowledging that it is he who gives us power to get wealth, and any other good thing, Deuteronomy 8.17, 18. Psalm 127.1. Curae 10.22.
and to be drawn by them unto him as their End, to the adoring of his bounty, to the admiration of his goodnesse, to more chearfulnesse and stronger engagements unto his service, to say with Iacob, He gives me bread to eate,
and to be drawn by them unto him as their End, to the adoring of his bounty, to the admiration of his Goodness, to more cheerfulness and Stronger engagements unto his service, to say with Iacob, He gives me bred to eat,
therefore I will trust in him, 1 Tim. 6.17. Catalogues of mercy should beget resolutions of obedience, Iosh. 24.2, 14. Thirdly, we have here a singular commendation of the Doctrine which the Prophet had delivered unto the people of God;
Therefore I will trust in him, 1 Tim. 6.17. Catalogues of mercy should beget resolutions of Obedience, Joshua 24.2, 14. Thirdly, we have Here a singular commendation of the Doctrine which the Prophet had Delivered unto the people of God;
namely, that it was altogether Right, and the way which God required them to walk in, whatever Judgement carnall and corrupt minds might passe upon it.
namely, that it was altogether Right, and the Way which God required them to walk in, whatever Judgement carnal and corrupt minds might pass upon it.
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and therefore conversion is called by our Saviour conviction. There is a power in the word of God to stop the mouthes and dispell the cavillations of all contradictors;
and Therefore conversion is called by our Saviour conviction. There is a power in the word of God to stop the mouths and dispel the cavillations of all contradictors;
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so that they shal not be able to resist, or speak against the truth that is taught, Ioh. 16, 8. Tit. 1.9.10. Act. 6.10. Mat. 22.34. and the Apostle calleth his Ministry, a Declaration and a manifestation of the truth of God unto the consciences of men, 1 Cor. 2.4. 2 Cor. 4.2. and Apollos is said mightily to have convinced the Jewes, shewing or demonstrating by the Scripture that Jesus was Christ, Act. 18.28. therefore the Apostle calleth the devoting of our selves unto God, a Reasonable Service, Rom. 12.1. and those that obey not the Word, are called unreasonable or absurd men, that have not wisedome to discerne the truth and equity of the wayes of God, 2 Thess. 3.2.
so that they shall not be able to resist, or speak against the truth that is taught, John 16, 8. Tit. 1.9.10. Act. 6.10. Mathew 22.34. and the Apostle calls his Ministry, a Declaration and a manifestation of the truth of God unto the Consciences of men, 1 Cor. 2.4. 2 Cor. 4.2. and Apollos is said mightily to have convinced the Jews, showing or Demonstrating by the Scripture that jesus was christ, Act. 18.28. Therefore the Apostle calls the devoting of our selves unto God, a Reasonable Service, Rom. 12.1. and those that obey not the Word, Are called unreasonable or absurd men, that have not Wisdom to discern the truth and equity of the ways of God, 2 Thess 3.2.
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What can be more reasonable, then that he who made all things for himself, should be served by the Creatures which he made? That we should live unto him who gave us our being? That the suprea• will should be obeyed, the infallible truth beleeved, that he who can destroy, should be feared, that he who doth reward should be loved and trusted in ▪ That absolute Iustice should vindicate it self against presumptuous disobedience,
What can be more reasonable, then that he who made all things for himself, should be served by the Creatures which he made? That we should live unto him who gave us our being? That the suprea• will should be obeyed, the infallible truth believed, that he who can destroy, should be feared, that he who does reward should be loved and trusted in ▪ That absolute justice should vindicate it self against presumptuous disobedience,
and absolute goodnesse extend mercy unto whom it pleaseth? It is no marvel that the holy Spirit doth brand wicked men throughout the Scripture with the disgracefull title of Fools, because they reject that which is the supreme rule of wisedome and hath the greatest perfection and exactnesse of reason in it, Ier. 8.9. 2. In regard of their consonancy and Harmony within themselves;
and absolute Goodness extend mercy unto whom it Pleases? It is no marvel that the holy Spirit does brand wicked men throughout the Scripture with the disgraceful title of Fools, Because they reject that which is the supreme Rule of Wisdom and hath the greatest perfection and exactness of reason in it, Jeremiah 8.9. 2. In regard of their consonancy and Harmony within themselves;
The promises of God are not yea and nay, but yea and Amen, 2. Cor, 1, 19, 20. However, there •ay be seeming repugnances to a carnall and captious eye (which may seem of purpose allowed for the exercise of our diligence in searching,
The promises of God Are not yea and nay, but yea and Amen, 2. Cor, 1, 19, 20. However, there •ay be seeming repugnances to a carnal and captious eye (which may seem of purpose allowed for the exercise of our diligence in searching,
3. In regard of their Directnesse unto that End for which they were revealed unto men, being the strait road unto eternall life, able to build us up and to give us an inheritance, Act. 20.32. In which respect the word is called the word of life, Act. 5.20. and the Gospel of Salvation, Eph. 1.13. yea, Salvation it selfe, Ioh. 4.22. Ioh. 12.50. Act. 28.28. as being the way to it, and the instrument of it, 2. Tim. 3.15, 16, 17. Iam. 1.21. 4. In regard of their Conformity to the holy nature and will of God, which is the originall rule of all Rectitude and Perfection.
3. In regard of their Directness unto that End for which they were revealed unto men, being the strait road unto Eternal life, able to built us up and to give us an inheritance, Act. 20.32. In which respect the word is called the word of life, Act. 5.20. and the Gospel of Salvation, Ephesians 1.13. yea, Salvation it self, John 4.22. John 12.50. Act. 28.28. as being the Way to it, and the Instrument of it, 2. Tim. 3.15, 16, 17. Iam. 1.21. 4. In regard of their Conformity to the holy nature and will of God, which is the original Rule of all Rectitude and Perfection.
therefore it is called the acceptable and perfect will of God, Rom. 12.2. Col. 1.9. It is also called a Word of truth, importing a conformity between the minde and will of the speaker and the word which is spoken by him;
Therefore it is called the acceptable and perfect will of God, Rom. 12.2. Col. 1.9. It is also called a Word of truth, importing a conformity between the mind and will of the speaker and the word which is spoken by him;
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5. In regard of the Smoothnesse, Plainnesse, Perspicuousnesse of them, in the which men may walke surely, easily, without danger of wandring, stumbling, or miscarriage;
5. In regard of the Smoothness, Plainness, Perspicuousness of them, in the which men may walk surely, Easily, without danger of wandering, stumbling, or miscarriage;
Now such is the word of God to those who make it their way, a strait way, which looketh directly forward, Psal. 5.8. Heb. 12.13. An even and smooth way, which hath no offence or stumbling block in it, Psal. 26.12. Psal. 119.165. It is true, there are NONLATINALPHABET, hard things to exercise the study and diligence, the faith and prayers of the profoundest Scholers;
Now such is the word of God to those who make it their Way, a strait Way, which looks directly forward, Psalm 5.8. Hebrew 12.13. an even and smooth Way, which hath no offence or stumbling block in it, Psalm 26.12. Psalm 119.165. It is true, there Are, hard things to exercise the study and diligence, the faith and Prayers of the profoundest Scholars;
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whereas things of greater rarity, as gemms and jewels, are matters of honour and ornament, not of daily use: so the wisedome of God hath so tempered the Scriptures,
whereas things of greater rarity, as gems and Jewels, Are matters of honour and ornament, not of daily use: so the Wisdom of God hath so tempered the Scriptures,
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but these things which are of common necessity, as matters of Faith, Love, Worship, Obedience, which are universally requisite unto the common salvation, (as the Apostle expresseth it, Iude ver. 3. Tit. 1.4.) are so perspicuously set downe in the holy Scriptures, that every one who hath the spirit of Christ, hath therewithall a judgement to discern so much of Gods will as shall suffice to make him beleeve in Chirst for righteousnesse, and by worship and obedience to serve him unto salvation. The way of Holinesse is so plain, that simple men are made wise enough to finde it out,
but these things which Are of Common necessity, as matters of Faith, Love, Worship, obedience, which Are universally requisite unto the Common salvation, (as the Apostle Expresses it, Iude ver. 3. Tit. 1.4.) Are so perspicuously Set down in the holy Scriptures, that every one who hath the Spirit of christ, hath therewithal a judgement to discern so much of God's will as shall suffice to make him believe in Christ for righteousness, and by worship and Obedience to serve him unto salvation. The Way of Holiness is so plain, that simple men Are made wise enough to find it out,
or presuming to passe any bold and carnall censure of ours upon his righteous wayes. When God doth set his Word in the power and workings of it upon the spirit of any wicked man, making his conscience to heare it as the voyce of God, it usually worketh one of these two effects :
or presuming to pass any bold and carnal censure of ours upon his righteous ways. When God does Set his Word in the power and workings of it upon the Spirit of any wicked man, making his conscience to hear it as the voice of God, it usually works one of these two effects:
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so that he falleth down on his face and worshippeth God, 1 Cor. 14, 25. Or else it doth by accident excite and enrage the naturall love which is in every man to his lusts, stirring up all the proud arts and reasonings which the forge of a corrupt heart can shape in defence of those lusts against the sword of the spirit which would cut them off;
so that he falls down on his face and Worshippeth God, 1 Cor. 14, 25. Or Else it does by accident excite and enrage the natural love which is in every man to his Lustiest, stirring up all the proud arts and reasonings which the forge of a corrupt heart can shape in defence of those Lustiest against the sword of the Spirit which would Cut them off;
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and from hence ariseth gainsaying and contradiction against the word of grace, and the wayes of God as unequall and unreasonable, too strict, too severe, too hard to be observed, Ezek. 18.25. snuffing at it, Mal. 1.13. gathering odious Consequences from it, Rom. 3.8. Replying against it, Rom. 9.19, 20. casting reproaches upon it, Ier. •0. 8, 9. enviously swelling at it, Act. 13.45. There are few sinnes more dangerous then this of picking quarrels at Gods word, and taking up weapons against it.
and from hence arises gainsaying and contradiction against the word of grace, and the ways of God as unequal and unreasonable, too strict, too severe, too hard to be observed, Ezekiel 18.25. snuffing At it, Malachi 1.13. gathering odious Consequences from it, Rom. 3.8. Replying against it, Rom. 9.19, 20. casting Reproaches upon it, Jeremiah •0. 8, 9. enviously swelling At it, Act. 13.45. There Are few Sins more dangerous then this of picking quarrels At God's word, and taking up weapons against it.
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It will prove a burthensome stone to those that burthen themselves with it, Zach. 12.3. Math. 21.44. Therefore when ever our crooked and corrupt Reason doth offer to except against the wayes of God as unequall, we must presently conclude as God doth, Ezek. 18 ▪ 25. that the inequality is in us, and not in them.
It will prove a burdensome stone to those that burden themselves with it, Zach 12.3. Math. 21.44. Therefore when ever our crooked and corrupt Reason does offer to except against the ways of God as unequal, we must presently conclude as God does, Ezekiel 18 ▪ 25. that the inequality is in us, and not in them.
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Every wicked man doth, though not formally and explicitely, yet really and in truth, set up his owne will against Gods, resolving to doe what pleaseth himselfe,
Every wicked man does, though not formally and explicitly, yet really and in truth, Set up his own will against God's, resolving to do what Pleases himself,
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and not that which may please God, and consequently followeth that reason and councell which waites upon his owne will, and not that Word which revealleth Gods. Yet because he that will serve himselfe, would faine deceive himselfe too (that so he may doe it with lesse regret of conscience) and would faine seem Gods servant, but be his owne ;
and not that which may please God, and consequently follows that reason and council which waits upon his own will, and not that Word which revealleth God's Yet Because he that will serve himself, would feign deceive himself too (that so he may do it with less regret of conscience) and would feign seem God's servant, but be his own;
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therefore corrupt Reason sets it selfe on work to excogitate such distinctions and evasions, as may serve to reconcile Gods word and a mans owne lust together. Lust sayes, steale;
Therefore corrupt Reason sets it self on work to excogitate such Distinctions and evasions, as may serve to reconcile God's word and a men own lust together. Lust Says, steal;
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and under this evasion, most innocent men may bee made a prey to violent Souldiers, who use the name of publike interest to palliate their own greedinesse.
and under this evasion, most innocent men may be made a prey to violent Soldiers, who use the name of public Interest to palliate their own greediness.
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first, To us in our ministry, that we deliver nothing unto the people but the Right wayes of the Lord , without any Commixtures or contemperations of our owne.
First, To us in our Ministry, that we deliver nothing unto the people but the Right ways of the Lord, without any Commixtures or contemperations of our own.
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or to supply something that is deficient ▪ and to collect a vertue and efficacy out of many things, each one of which alone would have been ineffectuall:
or to supply something that is deficient ▪ and to collect a virtue and efficacy out of many things, each one of which alone would have been ineffectual:
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and so all Heterogeneous mixtures doe plainely intimate either a vitiousnesse to be corrected, or a weaknesse to be supplyed, in every one of the simples which are by humane wisdome tempered together in order unto some effect to be wrought by them.
and so all Heterogeneous mixtures do plainly intimate either a viciousness to be corrected, or a weakness to be supplied, in every one of the simples which Are by humane Wisdom tempered together in order unto Some Effect to be wrought by them.
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as the Pharisees did in their carnall interpretations (consuted by our Saviour, Matth. 5.21, 27, 38, 43.) or by such Superinducements of humane Traditions as argue any defect, as they also did use, Matth. 15.2, 9. Humane Arts and Learning are of excellent use as Instruments in the managing and searching,
as the Pharisees did in their carnal interpretations (consulted by our Saviour, Matthew 5.21, 27, 38, 43.) or by such Superinducements of humane Traditions as argue any defect, as they also did use, Matthew 15.2, 9. Humane Arts and Learning Are of excellent use as Instruments in the managing and searching,
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But to stampe any thing of but an humane Originall with a divine character, and obtrude it upon the consciences of men, (as the Papists doe their unwritten traditions) to binde unto obedience;
But to stamp any thing of but an humane Original with a divine character, and obtrude it upon the Consciences of men, (as the Papists do their unwritten traditions) to bind unto Obedience;
is a sin most severely provided against by God, with speciall prohibitions and threatnings, Deut. 12.32. Deut. 18.20. Ier. 26.2. Prov. 30.6. This therefore must be the great care of the Ministers of the Gosple, to shew their fidelity in delivering onely the Counsell of God unto his people, Acts 20.27. to be as the Two golden pipes which received oyle from the Olive branches, and then emptied it into the gold, Zach. 4 12. First, to receive from the Lord, and then to deliver to the people, Ezek. 2.7. Esay 21.10. Ezek. 3.4. 1 Cor. 11.23. 1 Pet. 4.11.
is a since most severely provided against by God, with special prohibitions and threatenings, Deuteronomy 12.32. Deuteronomy 18.20. Jeremiah 26.2. Curae 30.6. This Therefore must be the great care of the Ministers of the Gospel, to show their Fidis in delivering only the Counsel of God unto his people, Acts 20.27. to be as the Two golden pipes which received oil from the Olive branches, and then emptied it into the gold, Zach 4 12. First, to receive from the Lord, and then to deliver to the people, Ezekiel 2.7. Isaiah 21.10. Ezekiel 3.4. 1 Cor. 11.23. 1 Pet. 4.11.
for though the Iudgement of Interpretation belong principally to the Ministers of the Word, yet God hath given unto all Belevers a Iudgement of discretion, to try the spirits, and to search the Scriptures, whether the things which they heare be so or no, 1 Ioh. 4.1. Act. 17.11. 1 Thess. 5.21. for no man is to pinne his own soule and salvation by a blinde obedience upon the words of a man who may mislead him;
for though the Judgement of Interpretation belong principally to the Ministers of the Word, yet God hath given unto all Believers a Judgement of discretion, to try the spirits, and to search the Scriptures, whither the things which they hear be so or no, 1 John 4.1. Act. 17.11. 1 Thess 5.21. for no man is to pin his own soul and salvation by a blind Obedience upon the words of a man who may mislead him;
nay not upon the words of an Angel, if it were possible for an Angel to deceive, Gal. 1.8. 1 Kings 13.18, 21. but onely and immediately upon the Scripture,
nay not upon the words of an Angel, if it were possible for an Angel to deceive, Gal. 1.8. 1 Kings 13.18, 21. but only and immediately upon the Scripture,
but the Treasure, and to receive it as from Christ, who to the end of the world in the dispensation of his Ordinances, speaketh from heaven unto the Church, 1 Thess. 2.13. • Cor. 5.20. Heb. 12.25. Matth. 28.20.
but the Treasure, and to receive it as from christ, who to the end of the world in the Dispensation of his Ordinances, speaks from heaven unto the Church, 1 Thess 2.13. • Cor. 5.20. Hebrew 12.25. Matthew 28.20.
Fourthly, In that it is said, That the Iust w•ll walk in them, we may observe Two things. 1. That Obedience, and walking in the right wayes of the Lord, is the end of the ministry, That the Saints might be perfected, that the body of Christ might bee edified, that men might grow up into Christ in all things, Eph. 4.11.15, that their eyes might be opened,
Fourthly, In that it is said, That the Just w•ll walk in them, we may observe Two things. 1. That obedience, and walking in the right ways of the Lord, is the end of the Ministry, That the Saints might be perfected, that the body of christ might be edified, that men might grow up into christ in all things, Ephesians 4.11.15, that their eyes might be opened,
and they turned from darknesse to light, and from the power of Satan unto God, Act. 26.16, 17, 18. The Prophet concludeth that he hath laboured in vaine if Israel be not gathered, Esay 49.4, 5. Without this the Law is vaine, the pen of the Scribe in vaine, Ier. 8.8. better not know the way of Righteousnesse, then having known it, to turne from the holy Commandement which was delivered unto us, 2. Pet. 2.21. We should esteeme it a great misery to be without Preaching, without Ordinances, and so indeed it is;
and they turned from darkness to Light, and from the power of Satan unto God, Act. 26.16, 17, 18. The Prophet Concludeth that he hath laboured in vain if Israel be not gathered, Isaiah 49.4, 5. Without this the Law is vain, the pen of the Scribe in vain, Jeremiah 8.8. better not know the Way of Righteousness, then having known it, to turn from the holy Commandment which was Delivered unto us, 2. Pet. 2.21. We should esteem it a great misery to be without Preaching, without Ordinances, and so indeed it is;
of all famine, that of the Word of the Lord is the most dreadfull; better be with Gods presence in a wildernesse, then in Canaan without him, Exod. 33.15. better bread of affliction, and water of affliction, then a famine of hearing the word, to have our teachers removed, Amos 8.11. Esay 30.20. this is mischiefe upon mischiefe, when the Law perisheth from the Priest, and there is no Vision, Ezek. 7.26.
of all famine, that of the Word of the Lord is the most dreadful; better be with God's presence in a Wilderness, then in Canaan without him, Exod 33.15. better bred of affliction, and water of affliction, then a famine of hearing the word, to have our Teachers removed, Amos 8.11. Isaiah 30.20. this is mischief upon mischief, when the Law Perishes from the Priest, and there is no Vision, Ezekiel 7.26.
where the Word is not a savour of life, it is a savour of death unto death, exceedingly multiplying the damnation of those that doe despise it, 2 Cor. 2.15. Matt. 11.22, 24. First, it doth ripen those sinnes that it findes, making them much more sinfull then in other men, because committed against greater light and more mercy. One and the same sinne in an Heathen is not so hainous and hatefull as in a Christian.
where the Word is not a savour of life, it is a savour of death unto death, exceedingly multiplying the damnation of those that do despise it, 2 Cor. 2.15. Matt. 11.22, 24. First, it does ripen those Sins that it finds, making them much more sinful then in other men, Because committed against greater Light and more mercy. One and the same sin in an Heathen is not so heinous and hateful as in a Christian.
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Sinnes against the Law and Prophets, greater then those which are committed against the glimmerings of nature, Ezek. 2.5.3.6, 7. and sinnes against Christ and the Gospel, greater then those against the Law, Heb. 2.2.10.28, 29. Such are, unbeliefe, Impenitency, Apostacy, despising of salvation, preferring death and sinne before Christ and mercy;
Sinnes against the Law and prophets, greater then those which Are committed against the glimmerings of nature, Ezekiel 2.5.3.6, 7. and Sins against christ and the Gospel, greater then those against the Law, Hebrew 2.2.10.28, 29. Such Are, unbelief, Impenitency, Apostasy, despising of salvation, preferring death and sin before christ and mercy;
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judging our selves unworthy of eternall life, &c. Thirdly, it doth by these meanes both hasten and multiply judgments. The sinnes of the Church are much sooner ripe for the fickle then the sinnes of Amorites ;
judging our selves unworthy of Eternal life, etc. Thirdly, it does by these means both hasten and multiply Judgments. The Sins of the Church Are much sooner ripe for the fickle then the Sins of amorites;
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they are neare unto cursing, Heb. 6.8. Summer fruits, sooner shaken off then others, Amos. 8.1. Ier. 1.11, 12. Christ comes quickly to remove his Candlestick from the abusers of it, Rev. 2.5. The Word is a rich mercy in it selfe, but nothing makes it effectually and in the event a mercy unto us but our walking in it. 2. We learne from hence:
they Are near unto cursing, Hebrew 6.8. Summer fruits, sooner shaken off then Others, Amos. 8.1. Jeremiah 1.11, 12. christ comes quickly to remove his Candlestick from the Abusers of it, Rev. 2.5. The Word is a rich mercy in it self, but nothing makes it effectually and in the event a mercy unto us but our walking in it. 2. We Learn from hence:
Our obedience to the Rule of the Law written in the Scriptures, proceedeth from those suteable impressions of holinesse wrought in the soule by the Spirit of Regeneration, which is called the writing of the Law in our hearts, Ier. 31.33. 2 Cor. 3.3. or the casting of the soule into the mould of the Word, as the phrase of the Apostle seemeth to import, Rom. 6.7. we are never fit to receive Gods Truth in the love and obedience of it till we repent and be renewed.
Our Obedience to the Rule of the Law written in the Scriptures, Proceedeth from those suitable impressions of holiness wrought in the soul by the Spirit of Regeneration, which is called the writing of the Law in our hearts, Jeremiah 31.33. 2 Cor. 3.3. or the casting of the soul into the mould of the Word, as the phrase of the Apostle seems to import, Rom. 6.7. we Are never fit to receive God's Truth in the love and Obedience of it till we Repent and be renewed.
If God (saith the Apostle) will give repentance for the acknowledging of the truth, 2 Tim. 25. The wise in heart, that is, those that are truly godly, (for none but such are the Scriptures wise men) these will receive Commandements, but a prating foole will fall, Prov. 10.8.
If God (Says the Apostle) will give Repentance for the acknowledging of the truth, 2 Tim. 25. The wise in heart, that is, those that Are truly godly, (for none but such Are the Scriptures wise men) these will receive commandments, but a prating fool will fallen, Curae 10.8.
where by prating I understand cavilling, contradicting, taking exceptions, making objections against the Commandement, and so falling and stumbling at it, according to that of the Apostle, Iam. 1.19, 20, 21. Let every man bee swift to heare, that is, ready to learn the will of God, and to receive the Commandement;
where by prating I understand caviling, contradicting, taking exceptions, making objections against the Commandment, and so falling and stumbling At it, according to that of the Apostle, Iam. 1.19, 20, 21. Let every man be swift to hear, that is, ready to Learn the will of God, and to receive the Commandment;
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but slow to speak, slow to wrath, that is, carefull that he suffer no pride and passion to rise up and speak against the things which are taught, according as Iob sayes, Teach me, and I will hold my peace, Iob 6.24.
but slow to speak, slow to wrath, that is, careful that he suffer no pride and passion to rise up and speak against the things which Are taught, according as Job Says, Teach me, and I will hold my peace, Job 6.24.
therefore men are contentious, because they love not to obey the truth, Rom. 2.8. disobedience is the mother of gainsaying, Rom. 10.21. when we once resolve to lay apart all filthinesse, then wee will receive the Word with meeknesse, and not before;
Therefore men Are contentious, Because they love not to obey the truth, Rom. 2.8. disobedience is the mother of gainsaying, Rom. 10.21. when we once resolve to lay apart all filthiness, then we will receive the Word with meekness, and not before;
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none heare Gods Words, but they who are of God, Ioh. 8.47. none hear the voyce of Christ, but the sheep of Christ, Ioh. 10.4, 5. Christ preached is the power of God, and the wisedome of God ;
none hear God's Words, but they who Are of God, John 8.47. none hear the voice of christ, but the sheep of christ, John 10.4, 5. christ preached is the power of God, and the Wisdom of God;
but it is onely to them that are called ; to others a stumbling block, and foolishnesse, 1 Cor. 1.24. We speak wisedome, saith the Apostle, but it is amongst them that are perfect, 1 Cor. 2.6. He that is subject unto one Prince, doth not greatly care to study the Laws of another;
but it is only to them that Are called; to Others a stumbling block, and foolishness, 1 Cor. 1.24. We speak Wisdom, Says the Apostle, but it is among them that Are perfect, 1 Cor. 2.6. He that is Subject unto one Prince, does not greatly care to study the Laws of Another;
or if he doe, it is in order to curiosity and not unto duty. So long as men resolve of Christ, we will not have this man to raign over us, so long either they study not his Word at all,
or if he do, it is in order to curiosity and not unto duty. So long as men resolve of christ, we will not have this man to Reign over us, so long either they study not his Word At all,
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then to waite on him, Luke 14.18. An ill signe of valuing his doctrine, when the losse of their Swine made the Gardarens weary of his company, Luke 8.37.
then to wait on him, Lycia 14.18. an ill Signen of valuing his Doctrine, when the loss of their Swine made the Gardarens weary of his company, Lycia 8.37.
more delighted in her love to his Doctrine, then her Sisters care for his entertainment, Luke 10.41, 42. This is one of the surest Characters of a Godly man, that hee makes the Word in all things his Rule and Counsellor, labouring continually to get more acquaintance with God,
more delighted in her love to his Doctrine, then her Sisters care for his entertainment, Lycia 10.41, 42. This is one of the Surest Characters of a Godly man, that he makes the Word in all things his Rule and Counsellor, labouring continually to get more acquaintance with God,
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and his holy Will thereby, Prov. 10.14. Col. 3.16. Iohn 15.7. It is H•s Way ; and every man endeavours to be skilfull in the way which he is to travell.
and his holy Will thereby, Curae 10.14. Col. 3.16. John 15.7. It is H•s Way; and every man endeavours to be skilful in the Way which he is to travel.
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Fifthly, in that he saith, That the Transgressours shall fall therein, wee learne, That the Holy and right wayes of the Lord in the ministry of his word set forth unto us, are unto wicked men turned into matter of falling;
Fifthly, in that he Says, That the Transgressors shall fallen therein, we Learn, That the Holy and right ways of the Lord in the Ministry of his word Set forth unto us, Are unto wicked men turned into matter of falling;
so to others who would not trust in him, but betake themselves to their owne counsels, he should be for a stone of stumbling, and for a rock of offence, for a ginne and for a snare, Esay 8.14. for the fall and the rising againe of many in Israel, and for a signs to be spoken against, Luke 2.34, 35. So he saith of himselfe, for Iudgement am I come into this world, that they which see not, might see;
so to Others who would not trust in him, but betake themselves to their own Counsels, he should be for a stone of stumbling, and for a rock of offence, for a gin and for a snare, Isaiah 8.14. for the fallen and the rising again of many in Israel, and for a Signs to be spoken against, Lycia 2.34, 35. So he Says of himself, for Judgement am I come into this world, that they which see not, might see;
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A stone of stumbling he is, and a rock of offence, to them which stumble at the word, being disobedient, 1 Pet. 2.8. 2 Cor. 2 14, 15. Thus Christ preached was a Sanctuary to Sergius Paulus the Deputy,
A stone of stumbling he is, and a rock of offence, to them which Stumble At the word, being disobedient, 1 Pet. 2.8. 2 Cor. 2 14, 15. Thus christ preached was a Sanctuary to Sergius Paulus the Deputy,
A Sanctuary to the Gentiles that beg'd the preaching of the Gospel, and a stumbling block to the Iews that contradicted and blasphemed, Act. 13.42, 45. the former primarily and per se ;
A Sanctuary to the Gentiles that begged the preaching of the Gospel, and a stumbling block to the Iews that contradicted and blasphemed, Act. 13.42, 45. the former primarily and per se;
I came not, saith he, to judge the world, but to save the world, (Joh. 12.47.) The other occasionally, not by any intrinsecall evill quality in the word, which is holy, just, good, and dealeth with all meeknesse and beseechings, even towards obstinate sinners ;
I Come not, Says he, to judge the world, but to save the world, (John 12.47.) The other occasionally, not by any intrinsical evil quality in the word, which is holy, just, good, and deals with all meekness and beseechings, even towards obstinate Sinners;
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As first the profoundnesse and depth of it, as containing great mysteries above the discovery or search of created Reason. Such is the pride and wantonnesse of sinfull wit, that it knows not how to beleeve what it cannot comprehend,
As First the profoundness and depth of it, as containing great Mysteres above the discovery or search of created Reason. Such is the pride and wantonness of sinful wit, that it knows not how to believe what it cannot comprehend,
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As soone as Paul mentioned the Resurrection, presently the Athenian Wits mocked his Doctrine, Act. 17.32. and it was a great stumbling block to Nicodemus to heare that a man must be borne againe, Joh. 3.4. Sarah hath much adoe to beleeve beyond reason, Gen. 18.12.
As soon as Paul mentioned the Resurrection, presently the Athenian Wits mocked his Doctrine, Act. 17.32. and it was a great stumbling block to Nicodemus to hear that a man must be born again, John 3.4. Sarah hath much ado to believe beyond reason, Gen. 18.12.
and Muses himselfe was a little staggerd by this temptation, Numb. 11.22, 21. A very hard thing it is for busie and inquisitive Reason to rest in an NONLATINALPHABET in the depth of the wisedome and counsell of God,
and Muses himself was a little staggered by this temptation, Numb. 11.22, 21. A very hard thing it is for busy and inquisitive Reason to rest in an in the depth of the Wisdom and counsel of God,
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The first great Heresies against the highest mysteries of Christian Religion, the Trinity, the two natures of Christ, the Hypostaticall union, the deity of the Holy spirit, had their first rise among the Graecians, who were then the masters of wit and Learning,
The First great Heresies against the highest Mysteres of Christian Religion, the Trinity, the two nature's of christ, the Hypostatical Union, the deity of the Holy Spirit, had their First rise among the Greeks, who were then the Masters of wit and Learning,
As Ioshua said to Israel, yee cannot serve the Lord, for he is an holy God, Josh. 24.19. we may say of the Law, we cannot submit to the Law because it is an Holy Law;
As Ioshua said to Israel, ye cannot serve the Lord, for he is an holy God, Josh. 24.19. we may say of the Law, we cannot submit to the Law Because it is an Holy Law;
the carnall minde is not, cannot be, subject to the Law of God, Rom. 8.17. Heat and Cold will ever be offensive unto one another, and such are flesh and spirit, Gal. 5.17.
the carnal mind is not, cannot be, Subject to the Law of God, Rom. 8.17. Heat and Cold will ever be offensive unto one Another, and such Are Flesh and Spirit, Gal. 5.17.
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Therefore ordinarily the arguments against the wayes of God, have beene drawne from politique or carnall interests. Ieroboam will not worship at Ierusalem, for feare least Israel revolt to the house of David, 1 Kings 12.27. Amos must not prophesie against the Idolatry of Israel, for the Land is not able to beare all his words, Amos 7.10. The Jewes conclude Christ must not be let alone, lest the Romanes come and take away their place and Nation, Rom. 11.48.
Therefore ordinarily the Arguments against the ways of God, have been drawn from politic or carnal interests. Jeroboam will not worship At Ierusalem, for Fear lest Israel revolt to the house of David, 1 Kings 12.27. Amos must not prophesy against the Idolatry of Israel, for the Land is not able to bear all his words, Amos 7.10. The Jews conclude christ must not be let alone, lest the Romans come and take away their place and nation, Rom. 11.48.
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Demetrius and the Craftsmen will by no meanes have Diana spoken against, because by making shrines for her they got their wealth, Act. 19.24, 25. Corruption will close with Religion a great way,
Demetrius and the Craftsmen will by no means have Diana spoken against, Because by making shrines for her they god their wealth, Act. 19.24, 25. Corruption will close with Religion a great Way,
but there is a particular point of rigor and strictnesse in every unregenerate mans case, which when it is set on close upon him, causeth him to stumble, and to be offended, and to break the treaty.
but there is a particular point of rigor and strictness in every unregenerate men case, which when it is Set on close upon him, Causes him to Stumble, and to be offended, and to break the treaty.
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but to doe justly, to love mercy, to walke humbly with God, to doe away the treasures of wickednesse, the scant measure, the bagge of deceitfull weights, violence, lies, circumvention, the statutes of Omri, or the Counsels of the house of Ahab; durus sermo, this is intollerable:
but to do justly, to love mercy, to walk humbly with God, to do away the treasures of wickedness, the scant measure, the bag of deceitful weights, violence, lies, circumvention, the statutes of Omri, or the Counsels of the house of Ahab; Durus sermon, this is intolerable:
but if hee must part with all, and in stead of great possessions, take up a Crosse and follow Christ, and fare as hee fared, durus sermo, this is indeed a hard saying;
but if he must part with all, and in stead of great possessions, take up a Cross and follow christ, and fare as he fared, Durus sermon, this is indeed a hard saying;
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he that came running, went away grieving and displeased, and upon this one point doth hee and Christ part, Mark. 10.17.22. Herod will heare Iohn gladly, and doe many things, and observe and reverence him as a just and holy man;
he that Come running, went away grieving and displeased, and upon this one point does he and christ part, Mark. 10.17.22. Herod will hear John gladly, and do many things, and observe and Reverence him as a just and holy man;
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but when it comes to the very turning point, and ultimate act of Regeneration, hee then playes the part of an unwise sonne, and stayes in the place of the breaking forth of children, Hos. 13.13. as a foolish Merchant, who in a rich bargaine of a thousand pound breaks upon a difference of twenty shillings:
but when it comes to the very turning point, and ultimate act of Regeneration, he then plays the part of an unwise son, and stays in the place of the breaking forth of children, Hos. 13.13. as a foolish Merchant, who in a rich bargain of a thousand pound breaks upon a difference of twenty shillings:
but the other is contented to part with all, to suffer the l•sse of All, to carry on the Treaty to a full and finall conclusion, to have All the Armour of the strong man taken from him, that Christ may divide the spoiles, Luke 11.22. Psal. 119.128. to doe the hardest duties if they bee commanded, Gen. 22.3.
but the other is contented to part with all, to suffer the l•sse of All, to carry on the Treaty to a full and final conclusion, to have All the Armour of the strong man taken from him, that christ may divide the spoils, Lycia 11.22. Psalm 119.128. to do the Hardest duties if they be commanded, Gen. 22.3.
Thirdly, the searching, convincing, and penetrating quality which is in the Word, is a great matter of offence unto wicked men, when it cuts them to the heart, as Stephens Sermon did his hearers, Act. 7.54. Light is of a discovering and manifesting property, Eph. 5.13. and for that reason, is hated by every one that doth evill, John 3.20. for though the pleasure of sinne unto a wicked man be sweet, yet there is bitternesse in the root and bottome of it;
Thirdly, the searching, convincing, and penetrating quality which is in the Word, is a great matter of offence unto wicked men, when it cuts them to the heart, as Stephen's Sermon did his hearers, Act. 7.54. Light is of a discovering and manifesting property, Ephesians 5.13. and for that reason, is hated by every one that does evil, John 3.20. for though the pleasure of sin unto a wicked man be sweet, yet there is bitterness in the root and bottom of it;
hee who loves to enjoy the pleasure, cannot endure to heare of the guilt. Now the worke of the Word is to take men in their owne heart, Ezek. 14.5. to make manifest to a man the secrets of his owne heart, 1 Cor. 14.25. to pierce like arrowes the hearts of Gods enemies, Psal. 45.5. to divide asunder the soule and spirits, the joynts and marrow, and to be a discerner of the thoughts and intents of the heart, Hebrewes 4.12. Esay 49.2. This Act of discovery cannot but exceedingly gaul the spirits of wicked men;
he who loves to enjoy the pleasure, cannot endure to hear of the guilt. Now the work of the Word is to take men in their own heart, Ezekiel 14.5. to make manifest to a man the secrets of his own heart, 1 Cor. 14.25. to pierce like arrows the hearts of God's enemies, Psalm 45.5. to divide asunder the soul and spirits, the Joints and marrow, and to be a discerner of the thoughts and intents of the heart, Hebrews 4.12. Isaiah 49.2. This Act of discovery cannot but exceedingly gaul the spirits of wicked men;
it is like the voice of God unto Adam in Paradise, Adam, where art thou? or like the voice of Ahijah to the wife of Ieroboam, 1 King. 14.6. I am sent unto thee with heavy tidings.
it is like the voice of God unto Adam in Paradise, Adam, where art thou? or like the voice of Ahijah to the wife of Jeroboam, 1 King. 14.6. I am sent unto thee with heavy tidings.
Fourthly, the plainnesse and simplicity of the Gospel is likewise matter of offence to these men, 2 Cor. 10.10. and that partly upon the preceding reason;
Fourthly, the plainness and simplicity of the Gospel is likewise matter of offence to these men, 2 Cor. 10.10. and that partly upon the preceding reason;
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And wickked men can bee contented to admit the Word any whither, so they can keep it out of their conscience, which is the only proper subject of it, 2 Cor. 4.2.
And wicked men can be contented to admit the Word any whither, so they can keep it out of their conscience, which is the only proper Subject of it, 2 Cor. 4.2.
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and speak against Sermons that are plaine and wholesome, I look upon it not so much as an Act of pride (though the wisedome of the flesh is very apt to scorne the simplicity of the Gospel) but indeed as an act of feare and cowardize;
and speak against Sermons that Are plain and wholesome, I look upon it not so much as an Act of pride (though the Wisdom of the Flesh is very apt to scorn the simplicity of the Gospel) but indeed as an act of Fear and cowardice;
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because where all other externall trimmings and dresses are wanting to tickle the fancy, there the Word hath the more downright and sad operation upon the conscience,
Because where all other external trimmings and Dresses Are wanting to tickle the fancy, there the Word hath the more downright and sad operation upon the conscience,
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Fifthly, the great difficulty and indeed impossibility of obeying it in the strictnesse and rigor of it, is another ground of scandall, that God in his Word should command men to doe that which indeed cannot be done;
Fifthly, the great difficulty and indeed impossibility of obeying it in the strictness and rigor of it, is Another ground of scandal, that God in his Word should command men to do that which indeed cannot be done;
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this was matter of astonishment to the Disciples themselves, when our Saviour told them that it was easier for a Camell to goe through the eye of a needle,
this was matter of astonishment to the Disciples themselves, when our Saviour told them that it was Easier for a Camel to go through the eye of a needle,
first, That the Law of God was not originally, nor is it intrinsecally or in the nature of the thing impossible, but accidentally and by reason of naturall corruption which is enmity against it;
First, That the Law of God was not originally, nor is it intrinsically or in the nature of the thing impossible, but accidentally and by reason of natural corruption which is enmity against it;
Secondly, that of this Impossibility there may be made a most excellent use, that being convinced of impotency in our selves, we may have recourse to the perfect obedience and righteousnesse of Christ, to pardon all our violations of it, Gal. 3.21, 24. Thirdly, being regenerated and endued with the spirit of Christ, the Law becomes Evangelically possible unto us againe,
Secondly, that of this Impossibility there may be made a most excellent use, that being convinced of impotency in our selves, we may have recourse to the perfect Obedience and righteousness of christ, to pardon all our violations of it, Gal. 3.21, 24. Thirdly, being regenerated and endued with the Spirit of christ, the Law becomes Evangelically possible unto us again,
Though impossible to the purpose of Iustification and legall Covenant, which requireth perfection of obedience under paine of the Curse, Gal. 3.10. in which sense it is a yoake which cannot bee born, Act. 15.10. A Commandement which cannot be endured, Heb. 12.20. yet possible to the purpose of acceptation of our services done in the obedience of it, The spirituall part of them being presented by the intercession, and the carnall defects covered by the righteousnesse of Christ, in whom the father is alwayes well pleased.
Though impossible to the purpose of Justification and Legal Covenant, which requires perfection of Obedience under pain of the Curse, Gal. 3.10. in which sense it is a yoke which cannot be born, Act. 15.10. A Commandment which cannot be endured, Hebrew 12.20. yet possible to the purpose of acceptation of our services done in the Obedience of it, The spiritual part of them being presented by the Intercession, and the carnal defects covered by the righteousness of christ, in whom the father is always well pleased.
because God hardneth whom he will, Though the Apostolicall increpation be Answer sufficient, Who art thou that replyest against God? yet he must further know, that he is not onely hardned judicially by the sentence of God,
Because God Hardeneth whom he will, Though the Apostolical increpation be Answer sufficient, Who art thou that repliest against God? yet he must further know, that he is not only hardened judicially by the sentence of God,
and thereby doth actively bring upon himselfe those indispositions unto duty, so that the Law being impossible to be performed by him is indeed no other then hee would himselfe have it to be,
and thereby does actively bring upon himself those indispositions unto duty, so that the Law being impossible to be performed by him is indeed no other then he would himself have it to be,
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Sixthly, The mercy and Free-grace of God in the promises, is unto wicked men an occasion of stumbling while they turn it into lasciviousnesse, and continue in sinne that grace may abound, Rom. 6.1. Iud. ver. 4. and venture to make work for the blood of Christ, not being led by the goodnesse of God unto repentance, but hardning themselves in impenitency because God is good, Rom. 2.4.
Sixthly, The mercy and Free grace of God in the promises, is unto wicked men an occasion of stumbling while they turn it into lasciviousness, and continue in sin that grace may abound, Rom. 6.1. Iud. ver. 4. and venture to make work for the blood of christ, not being led by the Goodness of God unto Repentance, but hardening themselves in impenitency Because God is good, Rom. 2.4.
There is not any thing at which wicked men doe more ordinarily stumble then at mercy, as gluttons surfet most upon the greatest dainties, venturing upon this ground to goe on in sinne, because they cannot out-sinne mercy;
There is not any thing At which wicked men do more ordinarily Stumble then At mercy, as gluttons surfeit most upon the greatest dainties, venturing upon this ground to go on in sin, Because they cannot outsin mercy;
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and so by profane and desperate presumption turning the very mercy of God into a judgement, and savour of death unto themselves, Deut. 29.19, 20. Num. 15.30. pretending liberty from sinne that they may continue in it, and abuse God by his owne gifts.
and so by profane and desperate presumption turning the very mercy of God into a judgement, and savour of death unto themselves, Deuteronomy 29.19, 20. Num. 15.30. pretending liberty from sin that they may continue in it, and abuse God by his own Gifts.
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There is such desperate wickednesse in the hearts of some men that they can even sit down and rest in the resolutions of perishing, resolving to enjoy the pleasures of sinne while they may, To morrow we shall dye, therefore in the meane time let us eat and drink, 1 Cor. 5.32. This evill is of the Lord, why should we wait for the Lord any longer? 2 Kings 6.33. There are three men in the Scripture that have a speciall brand or marke of ignominy set upon them, Cain, Dathan, and Ahaz. The Lord set a mark upon Cain; Gen. 4.15. This is that Dathan, and this is that Ahaz, Num. 26.9. 2. Chron. 28.22. and if we examine the reasons, we shall finde that the sinne of stubbornnesse had a speciall hand in it. Cains Offering was not accepted;
There is such desperate wickedness in the hearts of Some men that they can even fit down and rest in the resolutions of perishing, resolving to enjoy the pleasures of sin while they may, To morrow we shall die, Therefore in the mean time let us eat and drink, 1 Cor. 5.32. This evil is of the Lord, why should we wait for the Lord any longer? 2 Kings 6.33. There Are three men in the Scripture that have a special brand or mark of ignominy Set upon them, Cain, Dathan, and Ahaz. The Lord Set a mark upon Cain; Gen. 4.15. This is that Dathan, and this is that Ahaz, Num. 26.9. 2. Chronicles 28.22. and if we examine the Reasons, we shall find that the sin of stubbornness had a special hand in it. Cains Offering was not accepted;
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Ahaz greatly distressed by the King of Syria, by the Edomites, by the Philistimes, by the Assyrian, and in the midst of all this distresse stubborn still and trespassing more against the Lord.
Ahaz greatly distressed by the King of Syria, by the Edomites, by the Philistines, by the assyrian, and in the midst of all this distress stubborn still and trespassing more against the Lord.
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for he will overcome when hee judgeth, and therefore will judge till he overcome. In Musicall Notes there are but eight degrees, and then the same returnes againe;
for he will overcome when he Judgeth, and Therefore will judge till he overcome. In Musical Notes there Are but eight Degrees, and then the same returns again;
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but in the wrath of God against those who impenitently and stubbornly stand out against his judgements, wee shall finde no fewer then eight and twenty degrees threatned by God himselfe, I will punish seven times more, and yet seven times more, and againe, seven time more, and once more, seven times more for your sinnes, Levit. 26.18, 21, 24, 28. thus wicked men doe not only stumble at the Word by way of scandall, but also —
but in the wrath of God against those who impenitently and stubbornly stand out against his Judgments, we shall find no fewer then eight and twenty Degrees threatened by God himself, I will Punish seven times more, and yet seven times more, and again, seven time more, and once more, seven times more for your Sins, Levit. 26.18, 21, 24, 28. thus wicked men do not only Stumble At the Word by Way of scandal, but also —
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and is held down, and suppressed by unrighteousnesse, lies there like fire raked up under ashes, which at that great day will kindle into an unquenchable flame.
and is held down, and suppressed by unrighteousness, lies there like fire raked up under Ashes, which At that great day will kindle into an unquenchable flame.
and destroy, and strike with trembling and amazement the proudest and securest sinners, Hos. 6.5. Act. 7.54. Heb. 4.12. Esay 49.2. Psal. 45.5. Revel. 11.5, 10. Ier. 1.10. 2 Cor. 10.4. Act. 24.25. we need no messenger from the dead to tell us of the torments there:
and destroy, and strike with trembling and amazement the proudest and securest Sinners, Hos. 6.5. Act. 7.54. Hebrew 4.12. Isaiah 49.2. Psalm 45.5. Revel. 11.5, 10. Jeremiah 1.10. 2 Cor. 10.4. Act. 24.25. we need no Messenger from the dead to tell us of the torments there:
when every offer of mercy which wee have refused, and every threatning of wrath which we have despised, shall accompany us unto the tribunall of Christ, to testifie against us;
when every offer of mercy which we have refused, and every threatening of wrath which we have despised, shall accompany us unto the tribunal of christ, to testify against us;
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Isa ▪ 26.9 ▪ NONLATINALPHABET, Plato apud A. Gel. li. 6 c. 14. famosos la rones in his locis ubi grassati •unt surca figendos compluribus placuit ut & conspectu deterreant•r alii ab iisdem facinoribus. ff. de poenis. l. 28. sect. famosos. unde & in Brutis & in rebus in a•imatis observata vindicta. vid. Pet. Erod. Dec•et. l. 2. Tit. 14. Zepper. de. legib. l. 1. c. 11. Pl. l. 29 c. 4. Plut ▪ de fortun. Ro.
Isaiah ▪ 26.9 ▪, Plato apud A. Gel. li. 6 c. 14. famosos la rones in his locis ubi grassati •unt surca figendos compluribus Placuit ut & conspectu deterreant•r alii ab iisdem facinoribus. ff. de Phoenicians. l. 28. sect. famosos. unde & in Brutis & in rebus in a•imatis Observata Vindictae. vid. Pet. Herod. Dec•et. l. 2. Tit. 14. Zepper. de. Legib. l. 1. c. 11. Pl l. 29 c. 4. Plutarch ▪ the fortune. Ro.
Rom. 10.3 Heb. 11.6 Non sunt bona quae non de radi•e bona procedunt ▪ Ea ipsa opera quae dicuntur ante fidem quamvis videantur hominibus l•u•abilia, ina••• sunt-ut magna vires & cur•us cele•••mus praeter viam. Aug. Enars ▪ in P•al. 3•. vide de Spirit. & hi•. c. 20. 2•, 26. Co•tra duas Epist. Pelag. l. 3. c. 7. ep. 106. de side & oper•bus. c. 14. contra Iulian ▪ lib. 4. cap. 3
Rom. 10.3 Hebrew 11.6 Non sunt Bona Quae non de radi•e Bona procedunt ▪ Ea ipsa opera Quae dicuntur ante fidem Quamvis videantur hominibus l•u•abilia, ina••• sunt-ut Magna vires & cur•us cele•••mus praeter viam. Aug. Enars ▪ in P•al. 3•. vide de Spirit. & hi•. c. 20. 2•, 26. Co•tra Duas Epistle Pelagius l. 3. c. 7. Epistle. 106. the side & oper•bus. c. 14. contra Iulian ▪ lib. 4. cap. 3
Nih lad ostenta•ionem, omnia ad conscientiam refert, P•. l. 1 epist. 22. Nil ilopinionis causa, omnia conscientiae faciam. Senec. de vita beata. c 20
Nih lad ostenta•ionem, omnia ad conscientiam refert, P•. l. 1 Epistle. 22. Nil ilopinionis causa, omnia conscientiae faciam. Seneca de vita Beata. c 20
Semisauciam hac arque hac vers•re voluntatem Aug. confess. l. 8. c. 8. plerique ips•i• paenitentiae agunt ▪ Ambro. d• paenit. l. 2. c. 9. NONLATINALPHABET Clem. Alexi•. 2. strom. Irrisor est non paenitens qui adhuc agit quod paeni•er, &c. Isidor. de summo •ono. Magnamrem pu•a unum hominemagere, praeter sapientem nemo unum agit. Caetera multifo•mes sunt. Senec. Ep 1•0. Ambros. of•ic. lib. 2. c. 22.
Semisauciam hac arque hac vers•re voluntatem Aug. confess. l. 8. c. 8. Plerique ips•i• paenitentiae Agunt ▪ Ambrose d• paenit. l. 2. c. 9. Clem. Alexi•. 2. strom. Irrisor est non paenitens qui Adhoc agit quod paeni•er, etc. Isidore. the Summo •ono. Magnamrem pu•a Unum hominemagere, praeter sapientem nemo Unum agit. Caetera multifo•mes sunt. Seneca Epistle 1•0. Ambos of•ic. lib. 2. c. 22.
Inops Sena•us Auxilii humani ad Deos populum & v•ta ver it, justi cū conjugibus & libe•ls supplicatum ire, & pacem expo•cere deū. Liv. l. 3. Cum stupe• caelum & are•annus nudipedalia denunciātur. Magistratus pu•pu •as ponunt, fasces retro aver. tunt p•ecem indigi•ant, hostiam instaurant, Vide Tentu•. adv. physicos c. 16. Clem. Alex. stro. l. 6.6. pag. 45.3. Edit Heins. Sozom. l. 9. c. 6. Brisso. de formul. l. 1.
Inops Sena•us Auxilii Humani ad Gods Populum & v•ta ver it, Justi cū conjugibus & libe•ls supplicatum ire, & pacem expo•cere deū. Liv. l. 3. Cum stupe• caelum & are•annus nudipedalia denunciātur. Magistratus pu•pu •as Ponunt, fasces retro aver. tunt p•ecem indigi•ant, hostiam instaurant, Vide Tentu•. Advantage. physicos c. 16. Clem. Alexander stro. l. 6.6. page. 45.3. Edit Heins. Sozomen l. 9. c. 6. Brisso. de Formul. l. 1.
Perdidisti 〈 ◊ 〉 mala si nondū misera est didicisti. Sen. ad Helvid• perdidistis utilitatē calamitatis & miser•imifacti estis & pessim permansistis. Aug. de civ. Dei l. 1. c. 33.
You have lost 〈 ◊ 〉 mala si Nondum Miseram est didicisti. Sen. and Helvid• You have lost utilitatē calamitatis & miser•imifacti Ye are & Pessim permansistis. Aug. the civ. Dei l. 1. c. 33.
fw-la 〈 sy 〉 fw-la fw-mi n1 j fw-la fw-la. np1 cc np1 fw-la fw-la fw-la cc fw-la fw-la cc fw-la fw-la. np1 dt crd. fw-la n1 crd sy. crd
1 Kin. 18.41. Fu•men de Caelo precibus suis contra hostium machin• mentum 〈 ◊ 〉, suis pluvià Impe•ratâcum siti laborarent. Iulius Capitoli•. in Antonino ▪ vide Iustin. Martyr. Apol. 2 Tert•l. Apolog c. 5.39.40. Et ad Scapulam. c. 4.
1 Kin. 18.41. Fu•men de Caelo precibus suis contra Enemies machin• mentum 〈 ◊ 〉, suis pluvià Impe•ratâcum siti laborarent. Julius Capitoli•. in Antonino ▪ vide Justin Martyr. Apollinarian 2 Tert•l. Apology c. 5.39.40. Et ad Scapulam. c. 4.
Hos. 4.14. Psal. 81.11, 12. Ezek. 24.13. Rom. 1.24, 28. Rev. 22.11. Exaudit propitius, non exaudit i•atus: & ru•sus non exaudit propitius, exaudit iratus. — non parcit propitius, parcit Iratus. Aug. contra Julian, lib. 5. cap. 4. Parci sibi putat, cum excaecetur, & servetur ad ultimam opportunamque vindictam. Aug. in. Psal. 9. Ad u•ilitatem quosdam non exaudis, ad damnationem quosdam exaudis. In Psal. 21. Iratus dat Amanti quod malè amat, in Psal. 26. Magna Ira est quando peccantibus non irascitur Deus. Hieron. Ep. 33. Et in Psal. 140. Indignantis Dei major haec plaga. Cypr. de Lapsis. O fervum illum beatum cujus Emendationi Deus instat, cui dignatur irasci, &c. Tertul ▪ de patient. cap. 11.
Hos. 4.14. Psalm 81.11, 12. Ezekiel 24.13. Rom. 1.24, 28. Rev. 22.11. Exaudit Propitius, non exaudit i•atus: & ru•sus non exaudit Propitius, exaudit Angered. — non parcit Propitius, parcit Angered. Aug. contra Julian, lib. 5. cap. 4. Parci sibi putat, cum excaecetur, & servetur ad ultimam opportunamque vindictam. Aug. in. Psalm 9. Ad u•ilitatem Quosdam non exaudis, ad damnationem Quosdam exaudis. In Psalm 21. Angered that Amanti quod malè amat, in Psalm 26. Magna Ira est quando peccantibus non irascitur Deus. Hieron. Epistle 33. Et in Psalm 140. Indignantis Dei Major haec plaga. Cyprus de Lapsis. O fervum Ilum Beatum cujus Emendation Deus Instant, cui Dignatur Irascible, etc. Tertulian ▪ the patient. cap. 11.
Venenum aliquando pro Remedio suit. Sen de Benef. l. 2. c. 18. Medici pedes & alas Cantharidis, cum sit ipsa morti•era, prodesse dicunt. Plut. de audiend. Poetis.
Venenum aliquando Pro Remedio suit. Sen de Beneficence l. 2. c. 18. Medici pedes & alas Cantharidis, cum sit ipsa morti•era, Profits dicunt. Plutarch de audiend. Poets.
Verberat & lacerat, non est saevitia, certamen est. Senec. de Prov. c. 4. Tentationibus non vincitur fides, sed probatur. Cypr. de Mort. Aug. de Cir. Dei, lib. 1. cap. 29, 30. l. 4. c. 3.
Verberate & lacerat, non est saevitiam, certamen est. Seneca de Curae c. 4. Tentationibus non vincitur fides, sed Probatum. Cyprus de Murder Aug. de Cir Dei, lib. 1. cap. 29, 30. l. 4. c. 3.
Alternae inter cupiditatē nostram & p•nitentiam vices sunt. Senec. de otio Sap. ca. 27. Maximum judicium malae mentis fluctuatio Ep. 120. Vir bonus NONLATINALPHABET Arist. Ethic. l. 9. cap. 46. NONLATINALPHABET lib. 1. cap. 10. NONLATINALPHABET lib. 8. cap. •. NONLATINALPHABET, &c. Clem Alex. strom. lib. 4. Nulli servorum licet ex his quae dominus impera• quod placuerit assumere, quod displicuerit repudiare. Salvia•. de provid. lib. 3.
Alternae inter cupiditatē nostram & p•nitentiam vices sunt. Seneca de otio Sap. circa 27. Maximum judicium Malae mentis fluctuatio Epistle 120. Vir bonus Arist. Ethic. l. 9. cap. 46. lib. 1. cap. 10. lib. 8. cap. •., etc. Clem Alexander strom. lib. 4. None Servorum licet ex his Quae dominus impera• quod placuerit Assumere, quod displicuerit repudiare. Salvia•. de provide. lib. 3.
Qu uno peccavitomnium •eu• est, peccans contra Charitatem in qua pendent omnis, Aug Epist. 29. Si pauca simulacra circumferat in una Idololatria est, 〈 ◊ 〉 the•sam trahat, lovis tamen plaustrum est ▪ Tertull. Vide Senec. de Bene•ic. lib. 4. cap. 26, 27. lib. 5. cap. 15 ▪
Queen Uno peccavitomnium •eu• est, peccans contra Charitatem in qua pendent omnis, Aug Epistle 29. Si pauca simulacra circumferat in una Idolatry est, 〈 ◊ 〉 the•sam trahat, lovis tamen plaustrum est ▪ Tertul Vide Seneca de Bene•ic. lib. 4. cap. 26, 27. lib. 5. cap. 15 ▪
Anima in corpore erit non vivendi causa sed dolendi Aug. do Civ. Deili. 13. c. 2. Prima mors animam nolen•em pellit à corpore, secunda nolentem retinet in corpore. Ibid. l 21. c. 3.
Anima in corpore erit non vivendi causa sed dolendi Aug. doe Civ. Deity. 13. c. 2. Prima mors animam nolen•em pellit à corpore, Secunda nolentem retinet in corpore. Ibid l 21. c. 3.
Facile est memen•o, quo qui• velet, cedere possessio•e magne fortunae: facere & parare eam diffi•ile atque arduum. L•v. 2.24. Corpora lentè aug•scunt cito extinguuntur. Tacit. Vit. Agric. A•bores Magna• diu crescere, unâ horâ extirpari. Q. Curt ▪ lib. 7.
Facile est memen•o, quo qui• velet, Cedere possessio•e Magnus Fortunae: facere & parare eam diffi•ile atque arduum. L•v. 2.24. Corpora lentè aug•scunt Quick extinguuntur. Tacit. Vit. Agric. A•bores Magna• Diu crescere, unâ horâ extirpari. Q. Curt ▪ lib. 7.
Lex jubet, Gratia juvat. Aug. Epist. 95. & Epist. 144. ct l. 3. contr. 2. Ep. pelag. ca. 7. Petamus ut det, quod ut habeamus jubet. in Exod. quest. 55. de bono viduitatis, cap. 17.
Lex jubet, Gratia Juvat. Aug. Epistle 95. & Epistle 144. ct l. 3. Contr. 2. Epistle Pelagius. circa 7. Petamus ut debt, quod ut habeamus jubet. in Exod quest. 55. de Bono viduitatis, cap. 17.
Rebus ad ima t•ndentibus in Imo ponitur fundamentum; Ecclesia vero in Imo posita tendit in Coelum, fundamentum ••go nostrum ibi positum est. Aug. Enarrat. 1. in Psal. 29.
Rebus ad Ima t•ndentibus in Imo ponitur fundamentum; Ecclesia vero in Imo Posita tendit in Coelum, fundamentum ••go nostrum There positum est. Aug. Enarrat. 1. in Psalm 29.
Medicina etiam invitis prodest. Sen. ep. 98 Quae per insuavit•tem medentur, emolumento curationis offensam sui excusant, & presentem insuriam superventurae utilitatis gratia commendant. Tertul. de penit. cap. 10.
Medicina etiam invitis profits. Sen. Epistle. 98 Quae per insuavit•tem medentur, emolumento curationis offensam sui excusant, & presentem insuriam superventurae utilitatis Gratia commendant. Tertulian de Penit. cap. 10.
1 Cor. 4.7. Rom. 11.20. Ille discernit qui unde discernaris impertit, poenam debitam removendo indebitam gratiā largienda. Aug. contr. 2. ep. Pelag. l. 2. ca. 7.
1 Cor. 4.7. Rom. 11.20. Isle discernit qui unde discernaris impertit, poenam debitam removendo indebitam gratiam largienda. Aug. Contr. 2. Epistle. Pelagius l. 2. circa 7.
Bonus qui non tribuit quod volumus, ut tribuat quod malimus. Aug. ep. 34. Exdudiens Cardinem desiderii ejus, non curasti quod tune petebat, ut in mesaceres quod semper pe•ebat. Conf. li. 5. c. 8.
Bonus qui non tribuit quod volumus, ut tribuat quod malimus. Aug. Epistle. 34. Exdudiens Cardinem Desire His, non curasti quod tune petebat, ut in mesaceres quod semper pe•ebat. Confutation li. 5. c. 8.
Psal. 144.12.15. Quidquid mihi praeter illum est; dulce non est, quicquid mihi vult dare Dominus meus, auferat totum, & se mihi de•. Aug. Enarrat. 2. in Psal. 26. Hic quod vinum est non potest esse panis; quod tibi Lux est, non potest esse potus; Deus 〈 ◊ 〉 totum tibi •rit. Manducabis Eum ne Esurias, bi•es Eum ne si•ias, illuminaberis ab eo ne sis Cacus, fulcieris ab •o, ne deficias. Ib. in Psal. 36.
Psalm 144.12.15. Quidquid mihi praeter Ilum est; dulce non est, quicquid mihi vult Dare Dominus meus, auferat totum, & se mihi de•. Aug. Enarrat. 2. in Psalm 26. Hic quod vinum est non potest esse Paris; quod tibi Lux est, non potest esse Potus; Deus 〈 ◊ 〉 totum tibi •rit. Manducabis Eum ne Esurias, bi•es Eum ne si•ias, illuminaberis ab eo ne sis Cacus, fulcieris ab •o, ne deficias. Ib. in Psalm 36.
Orphano trophi sunt qui pare tibus at { que } sunstantiis d••tit•tos minores sustentant & educant velut aff••ctione patern. Cod. de Episa, & Cleric. l. 1 ▪ c. Tit. 3. •eg. 32 & 35
Orphan trophi sunt qui pare tibus At { que } sunstantiis d••tit•tos minores sustentant & educant velut aff••ctione pattern. Cod. de Episa, & Cleric. l. 1 ▪ c. Tit. 3. •eg. 32 & 35
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Herodot. l. 2. Ar•apanus apud Euseb. de praeparat. Evang. l. 9. c. 27. Orig. in Rom. l. 2. cap. 2. Cyprian de ratione Circumcis. Clem. Alex. Strom. l. 1. Pierii Hieroglyph. li. 6. Pe•er. in Gen. 17.13. Valles. de Sacra philosophia.
Herodotus. l. 2. Ar•apanus apud Eusebius de Praeparat. Evangelist l. 9. c. 27. Origin in Rom. l. 2. cap. 2. Cyprian de ratione Circumcis. Clem. Alexander Strom. l. 1. Pierii Hieroglyph. li. 6. Pe•er. in Gen. 17.13. Valles. de Sacra philosophia.
Cameron. de Eccles. pa. 34. Nec hoc novum Scripturis sigrate u•i translatione nominum, ex comparatione criminum, &c. Tertul. contr. Judaeos c. 8. & cont. Marcion. li. 3. c. 8. Deodati. Heinsius.
Cameron. de Eccles. Paul. 34. Nec hoc novum Scriptures sigrate u•i Translation nominum, ex comparation crimen, etc. Tertulian Contr. Judeans c. 8. & contentedly. Marcion. li. 3. c. 8. Deodati. Heinsius.
Aug. lib. de fide & operibus c. 9. Tertul. ad martyres, c. 2. & 3. & de coron. Milit. ca. 3. & 13. de Habitu. mulieb. c. 2 de spectacul. ca. 24. & lib. de Idolatria. Apol· c. 38. Interrogatio legitima & Ecclesiastica. Firmilian. apud Cyprian. ep. 75. & ib. ep. 70. & 76. Salvian. li• 6. cod. de Episcop. Audient. l. 34. Sect. 1. Vid. Danaeum in Aug. Enchirid. cap. 42. & Brisson. L. Dominic. de spectac. Joseph. vicecomit. de Antiquit. Baptis. li. 2. Gatak. of Lots. p. 319. Espen. in Tit. digres. 9. Verbis obligatio contrahitur ex interrogatione & responsu. ff. de obligationibus & Action. L. 1. Sect. 7. & de verborum obligat. L. 5. Sect. 1.
Aug. lib. de fide & operibus c. 9. Tertulian ad Martyrs, c. 2. & 3. & the coron. Milit circa 3. & 13. de Habitu. Mulieb. c. 2 de spectacul. circa 24. & lib. de Idolatria. Apol· c. 38. Interrogatio Legitimate & Ecclesiastica. Firmilian. apud Cyprian. Epistle. 75. & ib. Epistle. 70. & 76. Salvian. li• 6. cod. de Bishop. Audient. l. 34. Sect. 1. Vid. Danaeum in Aug. Enchiridion cap. 42. & Brisson. L. Dominic. de Spectacle. Joseph. vicecomit. de Antiquity Baptism. li. 2. Gatak. of Lots. p. 319. Espen. in Tit. digres. 9. Verbis Obligatio contrahitur ex interrogatione & responsu. ff. de obligationibus & Actium. L. 1. Sect. 7. & de verborum obligate. L. 5. Sect. 1.
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De pacto Salis, vid. Paul. Fagi. in Levit. 2. & Pererium in Gen. 19.16.17.26. Stuck. Antiquit. Con. viv. l. 1. c. 30. Sal duraturae amicitiae symbolum. Pierius lib. 31.
De pacto Salis, vid. Paul. Fagi. in Levit. 2. & Pererium in Gen. 19.16.17.26. Stuck. Antiquity Con. Viv. l. 1. c. 30. Sal duraturae Friendship Symbol. Pierius lib. 31.
Dignaris eis quibus omnia debita dimittis, etiam pro•issionibus tuis debitor fieri. Aug. Conf. l. 5. c. 9. Non ei aliquid dedimus, & tenemus debitorem. Vnde debitorem? quia promissor est. non dicimus Deo, Domine redde quod accepisti, sed redde quod promisisti, Aug. in Psal. 32. Cum promissum Dei redditur Iustitia Dei dicitur. Iustitia enim Dei est quia redditum est quod promissū est, Ambros. in Rom. •. Iustū est ut reddat quod debet. Debet autem quod pollicitus est. 〈 ◊ 〉 hac est Iustitia de qua praesumit Apostolus promissio D•i, Bern. de grat. & lib. Arbit. Licet Deus debi•um alicui det, non tamen est ipse debitor, quia ipse ad alia non ordinatur, sed potius alia ad ipsum, & ideo justitia quando { que } dicitur in Deo Condecentia suae bonitatis, Aquin. part. 1. qu. 21. art. 1. Nulla alia in Deo •ustitia nisi ad se quasi ad alterum, ut sibi ipsi debitum reddat secundum condecenc•a• b•nitatis, & •e••ibidinem voluntatis suae, Scotus 4. dist. 46. qu. 1.
Dignaris eis quibus omnia Debita Dimittis, etiam pro•issionibus tuis debtor fieri. Aug. Confutation l. 5. c. 9. Non ei Aliquid dedimus, & tenemus debitorem. Vnde debitorem? quia promissor est. non dicimus God, Domine red quod accepisti, sed red quod promisisti, Aug. in Psalm 32. Cum Promise Dei redditur Iustitia Dei dicitur. Iustitia enim Dei est quia redditum est quod promissū est, Ambos in Rom. •. Iustū est ut reddat quod debet. Debet autem quod pollicitus est. 〈 ◊ 〉 hac est Iustitia de qua praesumit Apostles Promissio D•i, Bern. the great. & lib. Arbitrate. Licet Deus debi•um alicui debt, non tamen est ipse debtor, quia ipse ad Alias non ordinatur, sed potius Alias ad ipsum, & ideo justitia quando { que } dicitur in God Condecentia suae bonitatis, Aquinas part. 1. queen. 21. art. 1. Nulla Alias in God •ustitia nisi ad se quasi ad alterum, ut sibi ipsi Debitum reddat secundum condecenc•a• b•nitatis, & •e••ibidinem voluntatis suae, Scotus 4. Dist. 46. queen. 1.
Emittere manum est cautionem sive chirographum dare. ff. de probat. & praesumpt. I ▪ 15. Iunge ergo manus, & concipe foedus. Statius. Heus ubi pacta fides, commissaque dextera dextrae. Ovid. Justitian. Institut. de verbo•ū obligat. Sect. 1. I. 3. ff. de obligat. & Action. Sect. 2.
Emittere manum est cautionem sive chirographum Dare. ff. de Probat. & praesumpt. I ▪ 15. Iunge ergo manus, & concipe Foedus. Statius. Heus ubi pacta fides, commissaque dextera Dextrae. Ovid. Justitian. Institute. de verbo•ū obligate. Sect. 1. I. 3. ff. de obligate. & Actium. Sect. 2.
Inversá occasione ebullire saniem quae latebat in ulcere, & excisam non extirpatam arborem in sylvam pullulare videas densiorem. Bern. Serm. 2. in Assum. Mariae:
Inversá occasion ebullire saniem Quae latebat in ulcere, & excisam non extirpatam Arborem in sylvam pullulare Videos densiorem. Bern. Sermon 2. in Assume. Mary:
In Idololatria mendacium, cum tota substantia ejus mendax sit. Tert. de Idololat. ca. 1. unde Idolatrae dicuntur NONLATINALPHABET. Cle. Alex. in Protreptic.
In Idolatry Mendacium, cum tota Substance His mendax sit. Tert de Idololat. circa 1. unde Idolater dicuntur. Cle. Alexander in Protreptic.
NONLATINALPHABET. Dionys. Halicarnass l. 10. NONLATINALPHABET. Polyb l 6. Vid. Veget de re Milit lib 2. Tertul. de Corona mil. c. 11. L. 2. ff de his qui notan•ur infami• •ect. Miles & notas Go•ho•tidi in L. 2. ff de Veteranis. Lipsu not a• li. 15. Annal Tacit praemia nunc alia atque alla emolumenta notemus Sacramentorum. Iuvenal. Satyr. 16. Lips. de Milit. R•m. lib. 1. Dial. 6
. Dionys Halicarnassus l. 10.. Polybius l 6. Vid. Veget de re Milit lib 2. Tertulian de Corona mil. c. 11. L. 2. ff de his qui notan•ur infami• •ect. Miles & notas Go•ho•tidi in L. 2. ff de Veteranis. Lipsu not a• li. 15. Annal Tacit praemia nunc Alias atque Alla emolumenta notemus Sacramentorum. Juvenal. Satyr. 16. Lips. de Milit R•m. lib. 1. Dial. 6
Cingere est militare, apud Plaut. omnes qui militant c••ctisunt. Servius in li 8 Enead unde Cingulum marti sacrum test• Homero Iliad 2. Et stare discinctum erat paenae mili atis genus •ue•on in 〈 ◊ 〉 v•d l. 2•. 38 & 43. ff de Testamento militis Suidae NONLATINALPHABET un•• dicitur Deus B•l•eum regum dissolvere. Iob 12.18 Vid Stuck. Antiq. co•viv li. 2 c 19 & Pined in Iob 12.18. Tolet. Annot 62. in Luc. 12.
Cingere est militare, apud Plautus. omnes qui militant c••ctisunt. Servius in li 8 Enead unde Cingulum marti sacrum test• Homero Iliad 2. Et stare discinctum erat Paenae mili atis genus •ue•on in 〈 ◊ 〉 v•d l. 2•. 38 & 43. ff de Testament Militis Suidae un•• dicitur Deus B•l•eum regum dissolvere. Job 12.18 Vid Stuck. Antique co•viv li. 2 c 19 & Pined in Job 12.18. Tolet Annot 62. in Luke 12.
NONLATINALPHABET, Dion de Catilina, li. 37. Ita se ad Romanae sedis obedientiam obligant Archi•piscopi, cum pallium acc•piunt. Decret. Greg. de election. ca. significa & ad Confilii Tridentini doctrinam Jesuitae in voto professionis. Hospin. Hist Iesuit fol. 57. & Hubaldus quidam apud Augustinum juravit se nec matri n•c fratribus necessaria subministraturum. C. 22 quaest. 4. cap. Inter caetera. vid. Euseb Hist. Eccles. l. 6. c. 8.
, Dion de Catilina, li. 37. Ita se ad Romanae sedis obedientiam obligant Archi•piscopi, cum pallium acc•piunt. Decree. Greg. de election. circa significa & ad Council Tridentini Doctrinam Jesuitae in voto professionis. Hospin. Hist Iesuit fol. 57. & Hubaldus quidam apud Augustinum juravit se nec matri n•c fratribus necessaria subministraturum. C. 22 Question. 4. cap. Inter caetera. vid. Eusebius Hist. Eccles. l. 6. c. 8.
A•terius esse non possunt •isi diabol. quae D•i n•n sunt. Tert. de Idol•l. cap. 18. & de Habit ▪ mulieb. c. 8. de cultu s•e min. cap. 5. Ne••o i• custra host•um transit nisi projectu d• mis, nisi d•sti•utis sig• • & Sacramentis principis sui, nisi pactus simul perire. Tertul. de spectac. ca. 24.
A•terius esse non possunt •isi diabol. Quae D•i n•n sunt. Tert de Idol•l. cap. 18. & the Habit ▪ Mulieb. c. 8. de cultu s•e min. cap. 5. Ne••o i• custra host•um transit nisi projectu d• mis, nisi d•sti•utis sig• • & Sacramentis principis sui, nisi pactus simul perire. Tertulian de Spectacle. circa 24.
Vid. A Gell. lib. 3. ca. 9. Omni• •ll• se• sorti•, seu honesta, seu sonora, seu canora, seu subtilia pro•nde habe ac si still cidia mellis de ••batu••u•o ventuato, nec •anti gulam sacias voluptatis quanti peritu•um. Tertul. Ibid.
Vid. A Gell. lib. 3. circa 9. Omni• •ll• se• sorti•, seu Honesta, seu sonora, seu canora, seu subtilia pro•nde habe ac si still cidia mellis de ••batu••u•o ventuato, nec •anti gulam sacias voluptatis quanti peritu•um. Tertulian Ibid
Duorum pluriumve in idem placitum consensus. Vlpian. L. 1. ff. de pactis unde mutua ex f•le data & accepta oritur obligatio. Voluntatis est suscipere necessitatis consummare. Paul. Leg 17. ff. Commodati.
Duorum pluriumve in idem placitum consensus. Ulpian. L. 1. ff. de pactis unde mutuam ex f•le data & accepta oritur Obligatio. Voluntatis est suscipere necessitatis consummare. Paul. Leg 17. ff. Commodati.
Servi pro nullis haben•ur. L. 1. F. d• Jure de liberandi & L. 32 de Regulis juris. Sunt Res Domini, & quicquid acquirunt Domino ac•uirunt. Instit. lib. 1 Tit. 8 &. Leg. 1 de •is qui sui aut alieni Juris sunt. ff. Lib. 1 & lib. 41. c. 10. Sect 1. Nihil suum habere possunt Instit. li. 2. T. 9 non debent saluti dominorum suam anteponere. D. 1. Sect. 28. ff. de Sepatusconsulto Silaniano. Xerxis servi exo•tâ tempestate in mare desiliuni ut Demini sui salu•i consulant. Heredot. lib. 8. Socrati cum multa multi pro suis facultatibus efferrent. Aes•hines pauper Auditor, nihil inquit dignum te quod dare tibi possim inve•io, & hoc uno moch pauperem me esse sentio. Itaque dono tibi quod unum habeo, Meipsum, He• munus rogo quale•unqu• est boni consulas, cogitesque alios cum mulium tibi darent, plus sidi reliquisse ▪ Seneca de Benef. li. 1. cap. 8.
Servi Pro nullis haben•ur. L. 1. F. d• Jure de liberandi & L. 32 de Regulis Juris. Sunt Rest Domini, & quicquid acquirunt Domino ac•uirunt. Institutio lib. 1 Tit. 8 &. Leg. 1 de •is qui sui Or Alieni Juris sunt. ff. Lib. 1 & lib. 41. c. 10. Sect 1. Nihil suum habere possunt Institutio li. 2. T. 9 non debent Saluti Dominorum suam anteponere. D. 1. Sect. 28. ff. de Sepatusconsulto Silaniano. Xerxis servi exo•tâ tempestate in mare desiliuni ut Demini sui salu•i consulant. Herodotus. lib. 8. Socrati cum Multa multi Pro suis facultatibus efferrent. Aes•hines pauper Auditor, nihil inquit dignum te quod Dare tibi possim inve•io, & hoc Uno much pauperem me esse sentio. Itaque Dono tibi quod Unum habeo, Meipsum, He• munus Ask quale•unqu• est boni consulas, cogitesque Alioth cum mulium tibi darent, plus sidi reliquisse ▪ Senecca de Beneficence li. 1. cap. 8.
Sunt quadam quae etiam non volentes debemus: quadā etiam quae nisi vo•erimus non debemus, sed postquam es Deo promillimu• necessario ea reddere constringimur. Aug.
Sunt Quadam Quae etiam non volentes debemus: Quadam etiam Quae nisi vo•erimus non debemus, sed Postquam es God promillimu• Necessarily ea reddere constringimur. Aug.
De hujusmodi votis vid. Gre• Tholosan. de Repub. l ▪ 13 ▪ c 5 & syntag. jur•t lib. 24. c. 10. Se•arium in li. Judic c. 11. qu. 13 Pined. in Job 22, 27. Seld. of Tithes cap. 3. Brisson de formul. l. 1.
De hujusmodi Votis vid. Gre• Tholosan. de Republic l ▪ 13 ▪ c 5 & Syntag. jur•t lib. 24. c. 10. Se•arium in li. Judic c. 11. queen. 13 Pined. in Job 22, 27. Seld. of Tithes cap. 3. Brisson de Formul. l. 1.
Votum voluntas est spontanea. Tholos. Syntag. juris, l, 24. cap. 10. Sect. 1. L. 219 de verborum sign•ficat. Hostiae ab animo libenti expostulantur. Tert. ad Scap. c. 2.
Votum Voluntas est spontanea. Tholos. Syntag Juris, l, 24. cap. 10. Sect. 1. L. 219 de verborum sign•ficat. Hostiae ab animo libenti expostulantur. Tert and Scap. c. 2.
L. 185 ff. de Regulis Juris. & L. 188. & de con••tionibus institutio num. Leg. 6. & 20 de con•itionibus & demonstr•t. L. 3 & 20 & de obliga•. & action. L. 1. Sect. 9.
L. 185 ff. de Regulis Juris. & L. 188. & de con••tionibus Institution num. Leg. 6. & 20 de con•itionibus & demonstr•t. L. 3 & 20 & the obliga•. & actium. L. 1. Sect. 9.
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Q•ae fact• laedunt pi•tatem existim•tione•, verecundiam nostram, & ut generaliter dixerim) contra bonos mores fiunt, nec f•cere nos p•sse credendum est. Papinian L 14 15. ff. de condition. Institut. Pacta quae contra bonos mores siunt nullam vim habere indubitati juris est. L 6. & 30. Cod. de pactis. Generaliter novimus tu•pes stipulationes nullius esse momenti. L 26. ff. de verbor. obligat. & de legatis & fidei commissi. Leg. 112. Sect. 3.4. Impia promissio est quae scelere adimpletur: Iuramentum non est vincul•m iniq•itatis. vid. Caus. 22. q• 4. Praesta•e fa•co• p•sse me fidem si scelere ca•eat inter•un scelus e•t fide•. Senec. Hae demum impositae operae intelliguntur q•ae sine turpitu•••e p•aestari possunt. ff. de operis libertorum. L. 38.
Q•ae fact• laedunt pi•tatem existim•tione•, verecundiam nostram, & ut generaliter dixerim) contra bonos mores Fluent, nec f•cere nos p•sse credendum est. Papinian L 14 15. ff. de condition. Institute. Pacta Quae contra bonos mores siunt Nullam vim habere indubitati Juris est. L 6. & 30. Cod. de pactis. Generaliter novimus tu•pes stipulationes Nullius esse Momenti. L 26. ff. de verbor. obligate. & de Legatis & fidei commissi. Leg. 112. Sect. 3.4. Impia Promissio est Quae Scelere adimpletur: Iuramentum non est vincul•m iniq•itatis. vid. Cause 22. q• 4. Praesta•e fa•co• p•sse me fidem si Scelere ca•eat inter•un scelus e•t fide•. Seneca Hae demum impositae Opera intelliguntur q•ae sine turpitu•••e p•aestari possunt. ff. de operis libertorum. L. 38.
Qui per delict•rum paenitentiam insti•uerat Domino sansfacere, diabolo per aliam paenitentiae p•nitentiam sati•faciet, eritque 〈 ◊ 〉 magis perosu• Deo quan•oaemulo ejus acceptus. Tertul. de paenitent. c. 5.
Qui per delict•rum paenitentiam insti•uerat Domino sansfacere, diabolo per aliam paenitentiae p•nitentiam sati•faciet, eritque 〈 ◊ 〉 magis perosu• God quan•oaemulo His Accepted. Tertulian the penitent. c. 5.
Quos vides petul••ter & procaci••r insul•are servis Christi sunt, in tis plurimi qui illum interitum cladem { que } non evasissent, nisi servos Christi se esse finxissent. De civit. Dei. li. 1. ca. 1. Ejecta in naufragi• dominorum adhuc sunt, quia non eo animo ejiciuntur quod eas habere nolunt, sed ut periculum effugiant. ff. lib. 41. L. 9. Sect. 8. & L. 44 Semisauci•m bac atque bac jactare voluntatem. Aug. confes. l. 8. c. 8
Quos vides petul••ter & procaci••r insul•are servis Christ sunt, in this Plurimi qui Ilum Interitum cladem { que } non evasissent, nisi servos Christ se esse finxissent. De Civit. Dei. li. 1. circa 1. Ejecta in naufragi• Dominorum Adhoc sunt, quia non eo animo ejiciuntur quod eas habere Nolunt, sed ut periculum effugiant. ff. lib. 41. L. 9. Sect. 8. & L. 44 Semisauci•m bac atque bac jactare voluntatem. Aug. confess. l. 8. c. 8
Quid tam congruum fidei humanae quam ea quae inter eos placuerunt servare? Ulpian. L. 1 ff de pactis. Obligatio est Iuris vinculum quo necessitate astringimur alicujus solvende 〈 ◊ 〉. Instit. lib. 3. T. 14. Vid. Gregorium. Tholos. de Repub. lib. 8 cap. 8.
Quid tam congruum fidei humanae quam ea Quae inter eos placuerunt servare? Ulpian. L. 1 ff the pactis. Obligatio est Iuris vinculum quo necessitate astringimur alicujus solvende 〈 ◊ 〉. Institutio lib. 3. T. 14. Vid. Gregorium. Tholos. de Republic lib. 8 cap. 8.
NONLATINALPHABET Aristo• ▪ de gener & corrupt. lib. 2. cap. 2. Hinc qui vitam agunt mollem, remissam, voluptuariam, in hanc & illam partem flexilem dicuntu•. NONLATINALPHABET, Chrys. Rom. 13.14. & Suidae, NONLATINALPHABET dicitur NONLATINALPHABET. Ejus a•mum qui nunc luxu••â & lascivâ diffluit, ro•und•m, Terent. Heauton. Messallina facilitate Adultererum in fastidium versa ad incognite• libidines p•ost•ebat. Tacit Annal ▪ l. 11. Eruptiones lasciviarum Tert. Apol. ca•. 31. The Scripture calleth it weaknesse of Heart. Ezek. 16.30. and so the Phylosopher, NONLATINALPHABET, Ethic. lib. •. c. 8.
Aristo• ▪ the gener & corrupt. lib. 2. cap. 2. Hinc qui vitam Agunt mollem, remissam, voluptuariam, in hanc & Illam partem flexilem dicuntu•., Chrys. Rom. 13.14. & Suidae, dicitur. His a•mum qui nunc luxu••â & lascivâ diffluit, ro•und•m, Terent Heauton. Messallina facilitate Adultererum in fastidium versa ad incognite• libidines p•ost•ebat. Tacit Annal ▪ l. 11. Eruptions lasciviarum Tert Apollinarian ca•. 31. The Scripture calls it weakness of Heart. Ezekiel 16.30. and so the Philosopher,, Ethic. lib. •. c. 8.
In faederibus eosdem •micos at { que } inimico• habere solent faederati, quod ex Cicerone & Livio observavit. Brisson. de formul. li. 4. Quis miles ab infaederatis ne dicam ab h•slibus reg•bus de•ativum & stipendum capt•t nisi plane deserior & •r•nsfuga? Tertul. de Praescript. cap. 12.
In faederibus eosdem •micos At { que } inimico• habere solent faederati, quod ex Cicerone & Livio observavit. Brisson. de Formul. li. 4. Quis miles ab infaederatis ne dicam ab h•slibus reg•bus de•ativum & stipendum capt•t nisi plane deserior & •r•nsfuga? Tertulian de Prescript. cap. 12.
Vid. Bern. serm. 1. in Anunciat. Mariae. & serm 2 de tribus testimoniis. & ser. 2 in die Pentecost. serm. 2. i• sestiv. omnium sanct. ser. 5. in dedicat. Eccl. serm. de quatuor modis orandi ser. 8.23. & 85. in Cantic. de natur. & dignit. divini amoris. c. 11. vid. etiam Mich•lis Medinae a Polog•ā pro Joanne Fero adversus Dom. Soto criminationes ap•d Sixt. senemsem. Biblioth. li. 6. Annot. 210.
Vid. Bern. sermon. 1. in Anunciat. Mary. & sermon 2 de tribus testimoniis. & ser. 2 in die Pentecost. sermon. 2. i• sestiv. omnium sanct. ser. 5. in Dedicate. Ecclesiastes sermon. de quatuor modis Orandi ser. 8.23. & 85. in Cantic. de Nature. & dignit. Divine amoris. c. 11. vid. etiam Mich•lis Medinae a Polog•an Pro John Fero Adversus Dom. Soto criminationes ap•d Sixt. senemsem. Biblioth. li. 6. Annot 210.
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Cives habent propinquam fructuosamqu• provinciam quo facile excurrant, ubi libentur negotium gerant: quos illa mercibus suppeditandis cum quaestu compendioque dimittit, &c. Cicer in Verr. 3 Huiusmodi nobile Emporium erat Tyros Phaeniciae urbs. Ezek. 27.12.24. de quare•ione Lucanus, primi docuere carinis Ferre cavis orbis commercia.
Cives habent propinquam fructuosamqu• provinciam quo facile excurrant, ubi libentur Negotium gerant: quos illa mercibus suppeditandis cum quaestu compendioque Dimittit, etc. Cicer in Verr 3 Huiusmodi Noble Emporium erat Tyros Phaeniciae Urbs. Ezekiel 27.12.24. de quare•ione Lucanus, Primi docuere carinis far cavis Orbis commercia.
Gratiarum cess•t decursus, ubi recursus non fuit. •e•n. serm. 1. in cap. Iejunii. Ad locum undèexeunt gratiae revertantur•dem ser. 3. in vigili nativit ▪ &
Gratitude cess•t Decursus, ubi recursus non fuit. •e•n. sermon. 1. in cap. Fasts. Ad locum undèexeunt Gratiae revertantur•dem ser. 3. in vigili nativit ▪ &
Est in malorum potestate peccare; ut autem peccando hoc vel hoc illa malitia faciant, non est in illorum potestate, sed Dei dividentis tenebras, & ordinantis eas, ut hinc etiam quod faciunt contra voluntatem Dei, non impleatur nisi voluntas Dei Aug. de prae. Sanet. c. 16. vid. etiam ep. 69 q. 6. ep. 120. c. 2 epist. 141. l. 2. qu. sup. Exod. qu. 18. lib. 83. quaest. 27. de Civit. Dei. lib. 11. cap. 17.
Est in malorum potestate Peccare; ut autem peccando hoc vel hoc illa malitia faciant, non est in Illorum potestate, sed Dei dividentis Darkness, & ordinantis eas, ut hinc etiam quod faciunt contra voluntatem Dei, non impleatur nisi Voluntas Dei Aug. de Prae. Saint. c. 16. vid. etiam Epistle. 69 q. 6. Epistle. 120. c. 2 Epistle. 141. l. 2. queen. sup. Exod queen. 18. lib. 83. Question. 27. de Civit Dei. lib. 11. cap. 17.
Si mihi irascatur Deus, num illi ego similiter redirascar? non uti { que } sed pavebo, sed contremiscam, sed veniam deprecabor. Ita si me arguat, non redarguetur a me, sed ex me potius justifi. cabitur: nec si me judicabit, judicabo ego eum, sed adorabo. Si dominatur, me oportet servire; Si imperat, me oportet parere; nunc jam videas de amore quam aliter 〈 ◊ 〉; N•mcum amat Deus non aliud vult quā •mari. Bern. serm. 83 ▪ in Cantic.
Si mihi irascatur Deus, num illi ego similiter redirascar? non uti { que } sed pavebo, sed contremiscam, sed veniam deprecabor. Ita si me arguat, non redarguetur a me, sed ex me potius Justify. cabitur: nec si me Judges, judicabo ego Eum, sed adorabo. Si dominatur, me oportet Serve; Si Implead, me oportet parere; nunc jam Videos de amore quam aliter 〈 ◊ 〉; N•mcum amat Deus non Aliud vult quā •mari. Bern. sermon. 83 ▪ in Cantic.
Quis coram Deo innocens invenitur qui vult fieri quod vetatur, si subtrahas q•od timetur? Qui gehennas metuit, non peccare metuit sed ardere; ille autem peccare me•uit, qui peccatum ipsum sicu•gehennas odit. Au. Ep. 144. Bernard ser de Trip. ••hae•. Vere Chrstianus est qui plus amat dominum quam timet gehennam, ut etiamsi dicat illi De•s ▪ ute•e deliciis carnalibus sempiternis & quantum potes pecca, nec morietis nec in gehennam mitteris, sed mecum tantummodo non eris; exhorrescat et omnino non prece•; non jam ut in illud quod timebat non incidat, sed ne illum quē sic amat offend•t. Idem de Catechizand. Rudibus. c. 17. de natur & grat. c. 57. con•. 2 Et Pelag. l. 1 ▪ c. 9. & l. 2.69.
Quis coram God Innocent Invenitur qui vult fieri quod vetatur, si subtrahas q•od timetur? Qui gehennas metuit, non Peccare metuit sed ardere; Isle autem Peccare me•uit, qui peccatum ipsum sicu•gehennas odit. Au. Epistle 144. Bernard ser de Trip. ••hae•. Vere Chrstianus est qui plus amat dominum quam timet gehennam, ut Even if dicat illi De•s ▪ ute•e delicious carnalibus sempiternis & quantum potes pecca, nec morietis nec in gehennam mitteris, sed mecum tantummodo non eris; exhorrescat et Omnino non prece•; non jam ut in illud quod timebat non incidat, sed ne Ilum quē sic amat offend•t. Idem de Catechizing. Rudibus. c. 17. de Nature & great. c. 57. con•. 2 Et Pelagius l. 1 ▪ c. 9. & l. 2.69.
Per modum pigneris, licet non per modum mancipii. Leg. 2. Cod. de postliminio Reversis, &c. nempe servi sunt quoad solvatur pretium Redemptori. Si quis servum captum ab h•stibus Redemerit, protinus est Redimentis. L. 12. sect. 7. F. de captivit.
Per modum pigneris, licet non per modum mancipii. Leg. 2. Cod. de postliminio Reversis, etc. nempe servi sunt quoad solvatur Price Redemptori. Si quis servum captum ab h•stibus Redemerit, Immediately est Redemption. L. 12. sect. 7. F. de captivit.
Apud poetas Clarissimos laudes Deorum inter Regalia convivia c•neb•ntur. Quintil. lib. 1. cap. 10. nec aliter veri Dei liudes in conviviis Christianorum. Tertul. Apolog. cap. 39. Cyprian lib. 2. Epist. 2.
Apud poetas Clarissimos laudes Gods inter Regalia Convivia c•neb•ntur. Quintil lib. 1. cap. 10. nec aliter very Dei liudes in conviviis Christians. Tertulian Apology cap. 39. Cyprian lib. 2. Epistle 2.
Quintil. Insti. •i. 10 cap. 3. A. Gelli. l. 1. c. 15. NONLATINALPHABET. Aeschy•us apud Plut. de Aud. Poetis. Dicta sactis desicientibus erubescunt. Tertul. de pat•ia cap. 1.
Quintil Institute. •i. 10 cap. 3. A. Gelli. l. 1. c. 15.. Aeschy•us apud Plutarch de Odd Poets. Dicta sanctis desicientibus erubescunt. Tertulian de pat•ia cap. 1.
Vid. Field of the Church. li. 1. cap. 1. Plutarch. lib. de E. Qui curat esse nisi propter te. pro nihilo est, & nihil est. Qui vult esse sibi & non tibi nihil esse incipit inter omnia Bern. serm. 20 in Cant Eo quisque pessimus quo optimus, si hoc ipsum quod est optimus adscrib•t sibi. serm. 84 in Cantic.
Vid. Field of the Church. li. 1. cap. 1. Plutarch. lib. de E. Qui curate esse nisi propter te. Pro nihilo est, & nihil est. Qui vult esse sibi & non tibi nihil esse incipit inter omnia Bern. sermon. 20 in Cant Eo Quisque pessimus quo optimus, si hoc ipsum quod est optimus adscrib•t sibi. sermon. 84 in Cantic.
Magna est gratia quae tribuiturhominib•s vehemen — ter egentibus, & in rebus magnis & difficilibus & cum quis beneficiū alicui dat aut solus, aut primus vid. Arist. Rhet. lib. 2 c. 7 ita { que } in hujusmodi benefactores admissa gravius vindicantur. L 1. de obsequiis parentibus & pationis prae••āt ▪ D. & L. 28. de poenis. sect. 8.
Magna est Gratia Quae tribuiturhominib•s vehemen — ter egentibus, & in rebus magnis & difficilibus & cum quis beneficiū alicui that Or solus, Or primus vid. Arist. Rhetoric lib. 2 c. 7 ita { que } in hujusmodi benefactores admissa Gravius vindicantur. L 1. de obsequiis parentibus & pationis prae••ant ▪ D. & L. 28. de Phoenicians. sect. 8.
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Pretiosam vestem exigua quaevis macula turpius decolórat. Nobis ad immundiciam minima quaevis inobedientia sufficit, &c. Bernard. •er. de triplici custodia.
Pretiosam Vestment Small Quaevis macula Turpius decolórat. Nobis ad immundiciam minima Quaevis inobedientia sufficit, etc. Bernard. •er. de triplici Custodia.
Est locus ubi vere quiescens & quietus cernitur Deus, lo•cus omnino non judicis ▪ non magistri; sed spousi - sed heu rara hora & parva mora. Bern. ser. 23. in Cant. Mens ineffabili ve•bi illecta dulcedine quodammodo se ••bi suratur, imó rapitur atque elabitur a scipsa ut verbo fruatur — dulce commercium, sed breve momentum & experimentum rarum. Ibid. serm. 85. vid. etiam serm. 83 ▪ 〈 ◊ 〉 serm. 1.3.31.
Est locus ubi vere quiescens & quietus cernitur Deus, lo•cus Omnino non Judges ▪ non magistri; sed spousi - sed heu rara hora & parva mora. Bern. ser. 23. in Cant Mens ineffabili ve•bi illecta dulcedine quodammodo se ••bi suratur, imó rapitur atque elabitur a scipsa ut verbo fruatur — dulce commercium, sed breve momentum & experimentum Rare. Ibid sermon. 85. vid. etiam sermon. 83 ▪ 〈 ◊ 〉 sermon. 1.3.31.
Difficultatem quae••ionis cur alius sic alius vero sic m•r•uus est, velu• non solven •o sol•it Apostolus• Et hujus profunditati• horrotem us { que } abh••per•uxi• ut dic••et, etiam c•jus vult mis•r•••r, & que • vult obdu•at. August. contra 2. Epist. Pelag. l. 2. c. 7. & l. •. c. 6. Cur in diversa cau••idem ju••icium nisi hoc vo lo? d• Dono pe•sev. c. 8. de pecca• ▪ meritis & remissi. l. 2. cap. 5.
Difficultatem quae••ionis cur alius sic alius vero sic m•r•uus est, velu• non solven •o sol•it Apostolus• Et hujus profunditati• horrotem us { que } abh••per•uxi• ut dic••et, etiam c•jus vult mis•r•••r, & que • vult obdu•at. August. contra 2. Epistle Pelagius l. 2. c. 7. & l. •. c. 6. Cur in diversa cau••idem ju••icium nisi hoc vo lo? d• Dono pe•sev. c. 8. the pecca• ▪ Meritis & remissi. l. 2. cap. 5.
Iustinus Martyr de se faretur, se conspecta Christiano rum in morte Const•ntia col legiss• veram esse quae apud ipsos v geret pietatem. Apolog. 1. Illa ipsa obstinatio quā exprobratis magist•a est. Quis enim non contemplatione ej•s concutitur ad requirendum. quid in•us in •esit? Quis non ubi requisivit accedit •ubi accessit, pati exoptar, Tertul. Apolog. c. ult.
Justinus Martyr de se faretur, se conspecta Christian rum in morte Const•ntia col legiss• Veram esse Quae apud ipsos v geret pietatem. Apology 1. Illa ipsa obstinatio quā exprobratis magist•a est. Quis enim non contemplation ej•s concutitur ad requirendum. quid in•us in •esit? Quis non ubi requisivit Accedit •ubi accessit, pati exoptar, Tertulian Apology c. ult.
Oportebat quidem si fieri posset revivere me (ut ita loqu•r) denuo quod male vi•i sed faciam recogitando q• reoperando non possum. Bern. Serm. de Cant. Ezekiae.
Opportune quidem si fieri posset revivere me (ut ita loqu•r) anew quod male vi•i sed faciam recogitando q• reoperando non possum. Bern. Sermon de Cant Ezekiae.
NONLATINALPHABET. Arist. ••bet. l. 2. c. 5. Sollicitus incipit ambulare cum deo suo, & ex omni par•e scru•aturne vel in levis••ma re tremendae illius Majestatis offendatur aspectus — Sic ardens & lucens nondum in domo se esse confidat, ubi sine omni timore vento•um accensum lumen soleat deportari, sed memi•e•it se esse sub dio, & utraque ma•u sludeat operire quod portat, &c. Bernat. ser. 3. in vigil. nativ.
. Arist. ••bet. l. 2. c. 5. Sollicitus incipit Ambulare cum God Sue, & ex omni par•e scru•aturne vel in levis••ma re tremendae Illius Majestatis offendatur Aspect — Sic Arden & Lucens Nondum in domo se esse Confidant, ubi sine omni Timore vento•um accensum lumen soleat deportari, sed memi•e•it se esse sub dio, & Utraque ma•u sludeat operire quod Portat, etc. Bernat. ser. 3. in vigil. native.
Non quiesco nisi osculetur me osculo oris sui. Gratias de osculo pedum, gratias & de manus; sed si cura est illi ulla de me, osculetur me osculo oris sui. Non sum ingrata, sed A•o, accepi f•t••r metitis potiora, sed pro•sus infe•io•a votis; desideri• f•ro•, n•n ratione, &c Be•n•rd. ser. 9. in Cant.
Non quiesco nisi osculetur me Kiss oris sui. Gratias de Kiss Pedum, gratias & de manus; sed si Cure est illi ulla de me, osculetur me Kiss oris sui. Non sum Ingrata, sed A•o, accepi f•t••r metitis potiora, sed pro•sus infe•io•a Votis; desideri• f•ro•, n•n ratione, etc. Be•n•rd. ser. 9. in Cant
Testimonium credibile nimis gusta•ae sapientiae est esu••es ipsa tam vehemens. serm. 2. de duabus mensis. Non extundit desider•um Sanctum foelix inventio •ed extendi•, &c. ser. 84. in Cant. Vide si• Claudii Espeneaei libellum de Languore spirit. cap. 3. & 4. Sect. 14.
Testimonium credibile nimis gusta•ae sapientiae est esu••es ipsa tam Violent. sermon. 2. de Duabus mensis. Non extundit desider•um Sanctum Felix Inventio •ed extendi•, etc. ser. 84. in Cant Vide si• Claudius Espeneaei libellum de Languor Spirit. cap. 3. & 4. Sect. 14.
Multae gentes ob sp•cialia ▪ quaedam peccata infames; unde illud, NONLATINALPHABET Suid. in NONLATINALPHABET. Baeotii, Pharselii, Thessali, ob voracitatem. vid. Athenae. l. 10, Isauti & Arabes ob la. trocinia. Dion. l. 55. Ammia•. Marcel. l. 14. Theodos. Cod. de fer•is l 10. &c. Plin. l. 6. c. 28. S•r•bo lib. 16. Diode•. Sicul. l. 3. Qui m•ncipia vendunt, nationem cujusque in venditione pronunciare debent — Praesumptum etenim est quosdam servos malos videri, quia & natione sunt quae magis infamis est. Leg. 31. sect. 21. D. de Aedilitio Edicto. Athena•um lingua•a Civitas. Tertul. de Anima. c. 3 ▪ Hinc Adagia. Cretensi me•dacior ▪ Paeno persidior, Scytha asperior, Sibarita fastuosior, Miletiis effaeminatior, &c. Vid. Erasm. in inito Chiliad. & Alex. ab Alex. genial ▪ l. 4. cap. 13. Arist. Rhet. lib. 6. cap. 7. Liv. lib. 45.
Multitude gentes ob sp•cialia ▪ quaedam Peccata infames; unde illud, Suid. in. Baeotii, Pharselii, Thessali, ob voracitatem. vid. Athenae. l. 10, Isauti & Arabes ob la. trocinia. Dion. l. 55. Ammia•. Marcel. l. 14. Theodos. Cod. de fer•is l 10. etc. Pliny l. 6. c. 28. S•r•bo lib. 16. Diode•. Sicul. l. 3. Qui m•ncipia vendunt, nationem cujusque in venditione pronunciare debent — Praesumptum Etenim est Quosdam servos Malos videri, quia & Nation sunt Quae magis infamis est. Leg. 31. sect. 21. D. de Aedilitio Edicto. Athena•um lingua•a Civitas. Tertulian de Anima. c. 3 ▪ Hinc Adagia. Cretensi me•dacior ▪ Paeno persidior, Scytha asperior, Sibarita fastuosior, Miletiis effaeminatior, etc. Vid. Erasmus in inito Chiliad. & Alexander ab Alexander genial ▪ l. 4. cap. 13. Arist. Rhetoric lib. 6. cap. 7. Liv. lib. 45.
Quod quadrupsum •eddat Zacheus, vide•u• quibusdam potius exabundantia pi•t•tis quam ex vi legi•fecisse. Lex enim quadr•pli p••num in una tantum su••i specie statuit, Exod. 2• ▪ 1.4 Vide Mal•onat, & Lu•am. Brugens. S•n• quod an edictū praetoris, attinet, videtur tantum in duplum teneri, l. 1. P. de Pu•lican•s. At non fr•ter ejus c•gnomen•o Felix pari modera•ione age•at, 〈 … 〉 Iudaeae impositus, & cuncti malefacta sibi impune ratus, •anta potentia, ub nixo sacit. Annal. l. 12 Antonius Felix per omnem ae yitiam ac li•idin•m jus Regium servili ingenio exercu•• D•usilla Cleopatrae & An•o•ii nepte in motrimonium accepta. Tacit., Hist. l. 5. vide Ioseph. antiq. l. 20. c. 5· Liberti ejus potestatem 〈 ◊ 〉 adepti stup•is exilio, caede, proscriptionibus omnia saedabant ▪ •x quibus Feli•em legionibus Iudaeae praefecit. Sext. Aur. uictor. in Claudio.
Quod quadrupsum •eddat Zacchaeus, vide•u• Some potius exabundantia pi•t•tis quam ex vi legi•fecisse. Lex enim quadr•pli p••num in una Tantum su••i specie statuit, Exod 2• ▪ 1.4 Vide Mal•onat, & Lu•am. Bruges. S•n• quod an edictū Praetoris, attinet, videtur Tantum in Duplum teneri, l. 1. P. de Pu•lican•s. At non fr•ter His c•gnomen•o Felix Pair modera•ione age•at, 〈 … 〉 Judaes impositus, & Cuncti malefacta sibi impune ratus, •anta potentia, ub nixo sacit. Annal. l. 12 Antonius Felix per omnem ae yitiam ac li•idin•m jus Regium servili ingenio exercu•• D•usilla Cleopatra & An•o•ii nepte in motrimonium accepta. Tacit., Hist. l. 5. vide Ioseph. Antique. l. 20. c. 5· Liberti His potestatem 〈 ◊ 〉 Adepti stup•is exilio, Kill, proscriptionibus omnia saedabant ▪ •x quibus Feli•em legionibus Judaes praefecit. Sext. Aur victor. in Claudio.
Su• potestate delectar•, velat Bonum s•um s••i ipsi •ssent à superiore communi omnium beati•ico bono, ad propri• defluxerunt, &c. Aug. de Civit. Dei. lib. 2. c. 1. Cunt causa mise•iae malorum Angelorum quaeritur, e• •erito 〈 ◊ 〉 quod ab illo qui Summe est aversi adsei•so• con versi sunt qui non Summe sunt, & Ibid. c. 6. lib, de vera Relig. c. 13. de Genes. ad Lit. lib. 11. cap. 14. & 23. Aquin part. 1. q. 63. art. 3. •t seemes that there was no other way for Angels to sin, but by Re•le• of their understanding upon themselve• ▪ when being held with admiration of their own sublimity and honour, the memory of their subordination to God, and their dependency on him, was drowned in this conceit, whereupon their adoration, love, and imitation of God could not choose but be also interrupted Hooker l. 1 sect 4.
Su• potestate delectar•, velat Bonum s•um s••i ipsi •ssent à superiore Communi omnium beati•ico Bono, ad propri• defluxerunt, etc. Aug. de Civit Dei. lib. 2. c. 1. Cunt causa mise•iae malorum Angels Quaeritur, e• •erito 〈 ◊ 〉 quod ab illo qui Sum est aversi adsei•so• con versi sunt qui non Sum sunt, & Ibid c. 6. lib, de vera Relig c. 13. de Genesis. ad Lit. lib. 11. cap. 14. & 23. Aquinas part. 1. q. 63. art. 3. •t seems that there was no other Way for Angels to since, but by Re•le• of their understanding upon themselve• ▪ when being held with admiration of their own sublimity and honour, the memory of their subordination to God, and their dependency on him, was drowned in this conceit, whereupon their adoration, love, and imitation of God could not choose but be also interrupted Hooker l. 1 sect 4.
Nihil Rex majus minari male parentibus potest, quā ut abeat è Regno. Senec. Epist. 80. Tua me non satiant nisi tecum. Be•n, soliloq. Ubi bene erit sine illo? aut ubi male esse poterit cum illo? Bern ser. 1. de Adven Dei. Ditior Christi paupertas cunctis. Id. ser. 4. in Vig nata. Bonum mihi Domine in Camino habere te mecum quam esse si•e te vel in coelo. Idem.
Nihil Rex Majus minari male parentibus potest, quā ut abeat è Regno. Seneca Epistle 80. Tua me non satiant nisi tecum. Be•n, Soliloquy. Ubi bene erit sine illo? Or ubi male esse poterit cum illo? Bern ser. 1. the Advent Dei. Ditior Christ paupertas cunctis. Id. ser. 4. in Vig Nata. Bonum mihi Domine in Camino habere te mecum quam esse si•e te vel in coelo. Idem.
Nolite sperarare in iniquitate noli•e peccare in spe. Be•n. ser. 〈 ◊ 〉 Ad•ent. In vii• custodiet, nunquid in p•aecipitiis? Be•n ser. 14. in Ps•. Qui habit.
Nolite sperarare in iniquitate noli•e Peccare in See. Be•n. ser. 〈 ◊ 〉 Ad•ent. In vii• custodiet, Nuqquid in p•aecipitiis? Be•n ser. 14. in Ps•. Qui habit.
Dii prohibebunt haec, sed non propter me de coelo descendent. Vobis dent mentem o•ort•t ut prohibeatis. Li••l 9. NONLATINALPHABET. Plut, 〈 … 〉. NONLATINALPHABET Instit. L•c•nic.
Gods prohibebunt haec, sed non propter me de coelo descendent. Vobis dent mentem o•ort•t ut prohibeatis. Li••l 9.. Plutarch, 〈 … 〉. Institutio L•c•nic.
Patrem mise ricordiarum patrem esse necesse est etiam mise•orum. B•rn. se•. 1. in ••st. om•i• S•n. Vites arbo•ibus applicitae inferiotes prius apprehendendo ramos in cacumina evadunt. Quin•il. lib. 1. Hedera dicta quod Haereat. Festus.
Patrem mice ricordiarum patrem esse Necessary est etiam mise•orum. B•rn. se•. 1. in ••st. om•i• S•n. Vites arbo•ibus applicitae inferiotes prius apprehendendo Ramos in cacumina evadunt. Quin•il. lib. 1. Hedera dicta quod Haereat. Festus.
Mendici cum •leem osynam petunt, non preciosa• vestes ostendunt, sed seminuda membra, au ulcera si habuerint ut •ltius ad misericordiam videntis animus inclinetur. Bern. ser. 4. de Advent.
Mendici cum •leem osynam petunt, non preciosa• vestes ostendunt, sed seminuda membra, au ulcera si habuerint ut •ltius ad misericordiam videntis animus inclinetur. Bern. ser. 4. the Advent.
David homines in angustia consti•utos & oppressos aere alieno in su•m •u•elam suscipiens, Typus Christi •st publicanos et peccatores recipientis. Gloss. Philolog. Sacr. lib. 2. pag. 424. Parentum amor magis in e• quorum miseretur inclinat. Senec. Epist. 66.
David homines in angustia consti•utos & oppressos Air alieno in su•m •u•elam suscipiens, Typhus Christ •st Publicans et Peccatores recipientis. Gloss. Philology. Sacred lib. 2. page. 424. Parents amor magis in e• quorum miseretur inclinat. Seneca Epistle 66.
Infl•tus & Tum•ns animus in vitio est. Sapientis animus nunquam turgescit, nunquā •ume•. Cic. Tuscul. quaest, l. 3. Invidus alterius rebus macrescit opimis. Horat. •• ep. 2, O curvae in terras Animae et Coelestium inane•. Pers. Vt Corpora verberibus, ita saevitia, libidine, malis consul is animus di••ceratur. Tacit ▪ Anal, l. 6.
Infl•tus & Tum•ns animus in vitio est. Sapientis animus Never turgescit, nunquā •ume•. Cic Tuscul Question, l. 3. Envious alterius rebus macrescit opimis. Horatio •• Epistle. 2, Oh Curvae in terras Spirits et Coelestial inane•. Pers. Vt Corpora verberibus, ita saevitiam, libidine, malis Consul is animus di••ceratur. Tacit ▪ Anal, l. 6.
Si vera sit gratia, id est, Gratuita, nihil invenit in homine cui merito debeatur, &c. Aug. lib. de patie•t. ca. 20. vid. cont. Julian. lib. 6. cap. 19. de peccato orig. cap. 24. de Grat. •t lib. Arbit. cap. 5. de natur. et grat. cap. 4. de corr•pt. et gra. cap. 10. Epist. 105. et 106. et alibi passi•. Temere in t•li negotio vel prius aliquid tribuis tibi vel plus. et magis amat, et ante, Bernard, serm. 69. in Can. Ex se sumit materiam et velut quoddam seminarium miserendi-miserendi causam et originem sumit ex proprio: Judicandi vel ulciscendi magis ex nost•o: Idem serm. 5. i• natali Dom
Si vera sit Gratia, id est, Gratuita, nihil invenit in homine cui merito debeatur, etc. Aug. lib. de patie•t. circa 20. vid. contentedly. Julian. lib. 6. cap. 19. the Peccato Origin. cap. 24. de Grat. •t lib. Arbitrate. cap. 5. de Nature. et great. cap. 4. de corr•pt. et gra. cap. 10. Epistle 105. et 106. et alibi passi•. Temere in t•li negotio vel prius Aliquid tribuis tibi vel plus. et magis amat, et ante, Bernard, sermon. 69. in Can. Ex se Sumit Materiam et velut Quoddam Seminary miserendi-miserendi Causam et originem Sumit ex Properly: Judicandi vel ulciscendi magis ex nost•o: Idem sermon. 5. i• Natal Dom
NONLATINALPHABET Homer ▪ Iliad ▪ •. Quae in praese•• Tiberius civiliter habuit, sed in animo revolvente iras, etiamsi impe•us offensionis languer•t, memoria valebat. Tacit. Annal. l. 4. Non enim Tiberium quamvis triennio post caedem Sejâni, quae cae•eros mollire solent, Tempus, preces, Satias mitigabant, quin ince••a & abolita pro gravissimis & recentibus puniret. Anal ▪ lib. 6. vid. Aristot. Ethic. lib, 4 ▪ cap. 11.
Homer ▪ Iliad ▪ •. Quae in praese•• Tiberius Civiliter Habuit, sed in animo revolvente iras, Even if impe•us offensionis languer•t, memoria valebat. Tacit. Annal. l. 4. Non enim Tiberium Quamvis Triennium post caedem Sejâni, Quae cae•eros mollire solent, Tempus, preces, Satias mitigabant, quin ince••a & abolita Pro gravissimis & recentibus puniret. Anal ▪ lib. 6. vid. Aristotle Ethic. lib, 4 ▪ cap. 11.
Gravi• quaedam inter virtutes videtur orta con•emio Siquidem veritas et justitia mise•um a••tigebant; pax & misericordia judicabant magis esse parcendum, &c. vid. Bern ▪ serm. 1. in Annunci.
Gravi• quaedam inter Virtues videtur orta con•emio Siquidem veritas et justitia mise•um a••tigebant; pax & misericordia judicabant magis esse parcendum, etc. vid. Bern ▪ sermon. 1. in Annunciation.
Peccatum quod inultum videtur, habet ped•ssequam poenamsuam ut nemo de admisso nisi amaritudine doleat. Aug. de Continent. cap. 6. Memoria Testi•, Ratio Index, Timor carnifex. Be•nerd. ser. de villico in qui•a•i ▪
Peccatum quod inultum videtur, habet ped•ssequam poenamsuam ut nemo de admisso nisi Amaritudine Doleat. Aug. de Continent. cap. 6. Memoria Testi•, Ratio Index, Timor carnifex. Be•nerd. ser. de villico in qui•a•i ▪
Omne malum aut Timo•e aut Pudo•e natura suffudit. Tertul, Apol. cap. 1. Perturbatio animi respic••ntis peccata sua. respectione perhorrescentis: horrore e•ubeseenti•: c••bescentia. cor•i•entis ▪ Aug. in Psal. 30. Con. 1. c. Morbus est NONLATINALPHABET. Galen. Habitus corporis contra n•turam qui usum ejus ad id •ac•• deteriorem, cujus causa natura nobis ejus corporis sanitatem dedit. Leg. 1. sect. 7. D. de Aedilitio Edict.
Omne malum Or Timo•e Or Pudo•e Nature suffudit. Tertulian, Apollinarian cap. 1. Perturbation animi respic••ntis Peccata sua. respectione perhorrescentis: horror e•ubeseenti•: c••bescentia. cor•i•entis ▪ Aug. in Psalm 30. Con. 1. c. Morbus est. Galen. Habitus corporis contra n•turam qui usum His ad id •ac•• deteriorem, cujus causa Nature nobis His corporis sanitatem dedit. Leg. 1. sect. 7. D. de Aedilitio Edict.
NONLATINALPHABET, Aristot. Ethic. l. 3. cap. ult. NONLATINALPHABET. Polit. lib. 2. Naturalia desideria sinita sunt; ex fals• opinione nascentia, ubi desinant non habent, &c ▪ Sen. Ep. 16. ex libidine orta sine Termino sunt. Epist. 39.
, Aristotle Ethic. l. 3. cap. ult.. Politic lib. 2. Naturalia Desire sinita sunt; ex fals• opinion nascentia, ubi desinant non habent, etc. ▪ Sen. Epistle 16. ex libidine orta sine Termino sunt. Epistle 39.
Cecidimus super acervum lapidum & in luto: unde non solum inquinati sed graviter vulnerati et quassati sumus Bernard. ser. 1. in Coena dom. Cecidimus in carcerem luto pari•er et l•pidibus plenum, captivi inquinati, conquassati. Idem, ser. 2. in octav. Paschae.
Cecidimus super acervum lapidum & in Luto: unde non solum inquinati sed Graviter vulnerati et quassati sumus Bernard. ser. 1. in Coena dom. Cecidimus in carcerem Luto pari•er et l•pidibus plenum, Captivi inquinati, conquassati. Idem, ser. 2. in Octav. Passover.
Libens aegrotat qui medico non credit nec morbum declinat. Arist. Ethic. lib. 3. O fortes quibus medicus opus non est: sortitudo ista non sanitatis est sed insaniae nam & phrene•icis nihil fortius. Sed quanto majores vires, tanto mors vicinior. Aug. in Ps. 58.
Libens aegrotat qui medico non credit nec morbum declinat. Arist. Ethic. lib. 3. O forts quibus medicus opus non est: sortitudo ista non sanitatis est sed Insanity nam & phrene•icis nihil fortius. Said quanto Majores vires, tanto mors vicinior. Aug. in Ps. 58.
Oratio de conscientia procedit. Si cons•ientia erubescit, erubescat oratio. Si spiritus reus apud •e sit, erubescit conscientia. Tertul. exhort. Castit. c. 10.
Oratio de conscientia procedit. Si cons•ientia erubescit, erubescat oratio. Si spiritus Rhesus apud •e sit, erubescit conscientia. Tertulian exhort. Castit. c. 10.
Venire ad Christum, quid est aliud q•am credendo convert? Aug. de grat. et l. arbit. ca. 5. Transfugas arboribus suspendunt. Tacit. de morib. Germ. Transfug•s ubicunque inventi •uerint quasi hostes interficere licet. l. 3. S. 6. ad leg. C•rnel. de Sicariis. D. et l. 38. D. de paenis S. 1, et l. 19. l. 38. D. de captivis et postliminio. et l. 3. de Re militari. S. 11. l. 7.
Venire and Christ, quid est Aliud q•am credendo convert? Aug. the great. et l. Arbitrate. circa 5. Transfugas arboribus suspendunt. Tacit. de Morib. Germ. Transfug•s ubicunque inventi •uerint quasi hosts interficere licet. l. 3. S. 6. and leg. C•rnel. de Sicariis. D. et l. 38. D. de paenis S. 1, et l. 19. l. 38. D. de captivis et postliminio. et l. 3. de Re militari. S. 11. l. 7.
Eorum qui peccant antequam deum noverint, antequam miso•ationes ejus experti sunt, antequ•m portaverint jugum suave, et onus leve, prinsquā devotionis gratiam et consolationes acceperint Spiritus sancti; corum inquam copiosa Redemptio est: at eorum qui post conversionem suam peccatis implicantur ingratiacceptae gratiae, et post missam manum ad aratrum retro respiciunt tepidi et carnales sacti-Eorun utique per paucos invenias, qui post haec redeant in gradum pristinum, - nec tamen si quis hujusmodi est, desperamus de eo, tantum ut Resurge•e velit cito. Quanto. n. diutius permanebit tanto evadet difficilius. Bernard. serm. 3. in Vigil. vid. ser. 35. in Cant. Aug. de civ. dei. lib. 16. cap. 30. Isid. Pelut l. 1. ep. 13.
Their qui peccant antequam God noverint, antequam miso•ationes His experti sunt, antequ•m portaverint jugum suave, et onus leave, prinsquā devotionis gratiam et consolationes acceperint Spiritus sancti; corum inquam Copiosa Redemptio est: At Their qui post conversionem suam peccatis implicantur ingratiacceptae Gratiae, et post Mass manum ad aratrum retro respiciunt Tepidi et Carnales sacti-Eorun Utique per Paucos invenias, qui post haec redeant in Gradum pristinum, - nec tamen si quis hujusmodi est, desperamus de eo, Tantum ut Resurge•e velit Quick. Quanto. n. diutius permanebit tanto evadet More difficult. Bernard. sermon. 3. in Vigil. vid. ser. 35. in Cant Aug. the civ. dei. lib. 16. cap. 30. Isidore Pelut l. 1. Epistle. 13.
Cum quis propter nullam aliam causam donat, quàm ut libertatem & munificentiam exerceat, Hae• propriè Donatio appellatur. Iulian. D. de Dona•ionib. lib. 1.
Cum quis propter Nullam aliam Causam donat, quàm ut libertatem & munificentiam exerceat, Hae• propriè Donatio Appellatur. Iulian. D. de Dona•ionib. lib. 1.
Sub lege est qui timore supplicii quod lex minatur, non amore justitiae se sentit abstinere ab opere peccati; nondum liber nec alienus à voluntate peccandi. In ipsa enim voluntate reus est, qua mallet si fieri posset non esse quod timeat, ut libere faciat quod occulte desiderat. August. de nat. & grat. cap. 57. Et infra. Omnia fiunt facilia charitati, cap. 69, non est Terribile sed Suave mandatum. De Grat. Christi, lib. 1. cap. 13. Suave fit quod non delectabat. De peccat. merit. & Remis. lib. 2. cap. 17. Contr. 2. Epist. Pelag ▪ lib. 1. cap. 9. lib. 3. cap. 4. de doctr. Christi, lib. 1. cap. 15. de spiritu & lit. cap. 3.
Sub lege est qui Timore Supplicii quod lex minatur, non amore justitiae se Sentit abstinere ab Opere peccati; Nondum liber nec alienus à voluntate Peccandi. In ipsa enim voluntate Rhesus est, qua mallet si fieri posset non esse quod Timeat, ut libere Faciat quod occult Desiderate. August. de nat. & great. cap. 57. Et infra. Omnia Fluent facilia Charitati, cap. 69, non est Terribile sed Suave mandatum. De Grat. Christ, lib. 1. cap. 13. Suave fit quod non delectabat. De peccat. merit. & Remis. lib. 2. cap. 17. Contr 2. Epistle Pelagius ▪ lib. 1. cap. 9. lib. 3. cap. 4. the Doctrine. Christ, lib. 1. cap. 15. de spiritu & lit. cap. 3.
Hier. in Ezek. 49. Pagnin in Thesaur. W•se••s de m•nsur. Heb li. 1. ca 1 Sect. 6.7. B•z in Matt. 17.14. Iun. in Gen. 23. Masius in Iosh. 7. Ainsworth on Gen. 20. Se•ar in Iosh. 7. q•. 5.
Hier. in Ezekiel 49. Pagnin in Thesaur. W•se••s de m•nsur. Hebrew li. 1. circa 1 Sect. 6.7. B•z in Matt. 17.14. June in Gen. 23. Masius in Joshua 7. Ainsworth on Gen. 20. Se•ar in Joshua 7. q•. 5.
Ita docet ut quod quis { que } didicerit, non tantum cognoscendo videat sed etiam volendo appe•a•, ag•nd•que pe•s•ciat. Aug de Grat. Christi. cap. 14. Trahitur miris modi ut velit ab illo qui novit intus in ipsis hominum 〈 ◊ 〉 bus operari, non ut homines, quod fieri non potest, nolentes credant, sed ut vo•• e• ex nolentibus fiant, cont. 2. Ep•st. Pelag. lib 1. cap. 19. Interna, occul•a; mirabil•s, in eff•bilis potestas, de gr•t. Christ. cap 14. Occultissima efficacissim• potestas cont. 2. Ep. Pelag li. 1 c. •0. omnipotentissima pot•stas, de corrept & grat. cap. 14. Modo mirabili & ineffabili agers, de praed•stinat. sanct. cap. 10. idque indeclinabiliter atque insupera••iliter de corrept. & grat. cap 1•. I•tus à patre audiunt a• { que } discunt, qui credunt. de praedest. sanct. cap 8 vocatio Al•a & se•••ta, Epist• 107. Bernard. Sermon. Parv. Serm. 66.
Ita docet ut quod quis { que } didicerit, non Tantum cognoscendo Videat sed etiam volendo appe•a•, ag•nd•que pe•s•ciat. Aug de Grat. Christ. cap. 14. Trahitur miris modi ut velit ab illo qui Novit intus in Ipse hominum 〈 ◊ 〉 bus operari, non ut homines, quod fieri non potest, Nolentes Credant, sed ut vo•• e• ex nolentibus fiant, contentedly. 2. Ep•st. Pelagius lib 1. cap. 19. Interna, occul•a; mirabil•s, in eff•bilis potestas, de gr•t. christ. cap 14. Occultissima efficacissim• potestas contentedly. 2. Epistle Pelagius li. 1 c. •0. omnipotentissima pot•stas, de corrept & great. cap. 14. Modo mirabili & ineffabili agers, de praed•stinat. sanct. cap. 10. idque indeclinabiliter atque insupera••iliter de corrept. & great. cap 1•. I•tus à patre Audiunt a• { que } discunt, qui credunt. the Predest. sanct. cap 8 Vocatio Al•a & se•••ta, Epist• 107. Bernard. Sermon. Parv Sermon 66.
Pedissequa non praevia volunt•s, A•g. Epist, 106. gratià dei praeveni dicimus hominum voluntates, Epi. 107. ut velimus sine nobis operatur cum autem vol•mus, nobiscum cooperatur. Aug. de grat. & lib. arb••r. cap. 7.
Follower non praevia volunt•s, A•g. Epistle, 106. gratià dei praeveni dicimus hominum Voluntates, Epi. 107. ut Velimus sine nobis operatur cum autem vol•mus, nobiscum cooperatur. Aug. the great. & lib. arb••r. cap. 7.
NONLATINALPHABET. Isid. 〈 ◊ 〉 lib. 1. Epist •35. Vt ae•isic•r•tu• Ecclesia super Petram quis sactus est Petra Paulum audi dicentem, Petra autem erat Christus, Aug. in Psal. 60. Super hanc Petram quam confessu• es, super hanc Petram qu•m cognovisti dicens, Tu es, Christus Filius Dei vivi, aed sicabo Ecclesiam meam. De verbis Dom. Serm. 13 Quid •st super hanc Petram? Super hanc fidem: Super id quod dict•m est, Tu es Christus fi•ius Dei. Tract. 10. in Epist. 1. Ioann. Felix fidei petra, Petri ore o•sessa tu es Christus filius Dei. Hilar. de •rin. l b. 2. Super hanc cons•ssio•is Petram Ecclesiae aedificatio est. lib. 6 NONLATINALPHABET. Chrisost. in loc. vid. Reynold, Conferrence with Hart. cap. 2 divis. 1. Causaub. exercitat. ad An••l Eccl•s. 15. c. 12 & 13. Sixt. Senen. l. 6, Annot. 68 69.
. Isidore 〈 ◊ 〉 lib. 1. Epistle •35. Vt ae•isic•r•tu• Ecclesia super Petram quis sactus est Petra Paulum audi dicentem, Petra autem erat Christus, Aug. in Psalm 60. Super hanc Petram quam confessu• es, super hanc Petram qu•m cognovisti dicens, Tu es, Christus Filius Dei Vivi, aed sicabo Church meam. De verbis Dom. Sermon 13 Quid •st super hanc Petram? Super hanc fidem: Super id quod dict•m est, Tu es Christus fi•ius Dei. Tract. 10. in Epistle 1. John. Felix fidei Petra, Petri over o•sessa tu es Christus filius Dei. Hilar. de •rin. l b. 2. Super hanc cons•ssio•is Petram Ecclesiae aedificatio est. lib. 6. Chrysostom in loc. vid. Reynold, Conference with Hart. cap. 2 divis. 1. Causaubon. Exercitat. ad An••l Eccl•s. 15. c. 12 & 13. Sixt. Senen. l. 6, Annot 68 69.
Istam eratiam non habuit homo primus qua vellet nunquam esse malus; sed sane habuit in qu• s• pe•manare v•llet nun•uam malus esset. Sed deseruit, & desertus est••• Haec prima est gratia quae data est primo Adam. Sed haec potentior est in secund. Adam. Prima sit, ut habeat Homo justitiam si velit. Secunda sit etiam ut velit, & tantum vel•t, tantoque ardore diligat, ut camis voluntatem ••n•raria concupiscentem voluntate spiritus vincat, &c. Aug. de corrept, & grat. cap. 11. & 12.
Istam eratiam non Habuit homo primus qua vellet Never esse malus; sed sane Habuit in qu• s• pe•manare v•llet nun•uam malus esset. Said deseruit, & desertus est••• Haec prima est Gratia Quae data est primo Adam. Said haec potentior est in secund. Adam. Prima fit, ut habeat Homo justitiam si velit. Secunda sit etiam ut velit, & Tantum vel•t, tantoque ardore diligat, ut camis voluntatem ••n•raria concupiscentem voluntate spiritus vincat, etc. Aug. de corrept, & great. cap. 11. & 12.
Origo fontium & fluminum more, virtutum & scientiarum Christus. Si quis callet i•gento, si quis nitet Eloquio, si quis moribus placet, inde est, Bernard. in Cant. Se•m. 13.
Origo fontium & fluminum more, Virtues & scientiarum Christus. Si quis callet i•gento, si quis nitet Eloquio, si quis moribus placet, inde est, Bernard. in Cant Se•m. 13.
Medicamenta quaedam prius affligunt ut sanent, & ipsa collyria nisi s•nsum videndi priùs claudant, prodesse non possunt. Aug ▪ qu. in Matth. qu. 14. Quo terreri deberet, illo ipso recreatur — contumeliam tenet curationis pignus, &c ▪ Scult. cap. 42. Observat. in Matth. de mullere Syrophae•issa. Plures efficim•a quotīes metimu•, Tertul. Apol. cap. ult.
Medicamenta quaedam prius affligunt ut sanent, & ipsa collyria nisi s•nsum videndi priùs claudant, Profits non possunt. Aug ▪ queen. in Matthew queen. 14. Quo terreri deberet, illo ipso recreatur — contumeliam tenet curationis pignus, etc. ▪ Scult. cap. 42. Observation in Matthew de mullere Syrophae•issa. Plures efficim•a quotines metimu•, Tertulian Apollinarian cap. ult.
Possessionem Bonita•is tantò latius quantò concordiùs individua sociorū p•ssidet charitas. — Et tanto eam reperiet ampliorē, quanto amplius ibi potuerit amare consertem, Aug. de Civ. Dei. l. 15. c. 5.
Possessionem Bonita•is tantò Latius quantò concordiùs individua sociorū p•ssidet charitas. — Et tanto eam reperiet ampliorē, quanto Amplius There potuerit amare consertem, Aug. the Civ. Dei. l. 15. c. 5.
Specialiter pr•nunciata generalite s•p•unt. Cum Deus Israelitas admone• d•sciplin• vel objurgat, uti { que } ad omnes bab•t. Te tul. de Spect•c. cap. 3.
Specialiter pr•nunciata generalite s•p•unt. Cum Deus Israelitas admone• d•sciplin• vel objurgat, uti { que } ad omnes bab•t. Te tul. de Spect•c. cap. 3.
Nemo agonis praesidē suggillaverit quod homines vi•lentiae objectet, •njuriae•um actiones extra s•udium: Sed quantum livores illi, & cruores & vibice• negotiantur intendit; corona• scilicet, & gloriam, & dotem, Privilegia publica, stipendia civica, imagines, statuas, & qualem potest praestate seculum de fama aeternitatem, de memoriâ Resurrectionem. Pyctes ipse non queritur, dolerese non vult; corona pre•it vulnera, palma sanguinem obscurat: plus victoriarum est quam injuriar•m. Hunc tu laesum existimabis quem vides laetum? Tertul. Scorpi ac. cap. 6.
Nemo agonis praesiden suggillaverit quod homines vi•lentiae objectet, •njuriae•um actiones extra s•udium: said quantum livores illi, & cruores & vibice• negotiantur intendit; corona• scilicet, & gloriam, & dotem, Privilegia Public, stipendia Civica, imagines, statuas, & qualem potest praestate seculum de fama aeternitatem, de memoriâ Resurrectionem. Pyctes ipse non queritur, dolerese non vult; corona pre•it vulnera, Palma sanguinem obscurat: plus victoriarum est quam injuriar•m. Hunc tu laesum existimabis Whom vides laetum? Tertulian Scorpi ac. cap. 6.
Vide Vegam. de Ius•i•. lib. 6. cap. 18.19.20. Andrad. Orthodox. Explicat. l. 3. Maldonat. in •ohan. 5.6. Sixt. Senens. bibliothec. l. 6. annot. 51. collium de Animabus P•gan. l. 1. cap. 11, & 10. Bann. in secundam secundae qu. 2. a•t. 8. Greg. Valent. To. 3. disput. 1. Qu. 2. punct. 1. & 4. Erasm. Praefat. in Qu. Tusc. Cic. Aug. contra Iulian ▪ Pelag. l. 4 c. 3.
Vide Vegam. de Ius•i•. lib. 6. cap. 18.19.20. Andrad. Orthodox. Explains. l. 3. Maldonatus. in •ohan. 5.6. Sixt. Siena. bibliothec. l. 6. Annot. 51. collium de Spirits P•gan. l. 1. cap. 11, & 10. Bann. in Sieundam secundae queen. 2. a•t. 8. Greg. Valent. To. 3. dispute. 1. Qu. 2. punct. 1. & 4. Erasmus Praeface in Qu. Tuscany Cic Aug. contra Iulian ▪ Pelagius l. 4 c. 3.
Vide Aug. de Civit. dei lib. •. cap. 19. & lib. 19. cap. 4. & cap. 25. Retract l. 1. cap. 3. de Trin· lib. 14. cap 1. de nup. & concupis. lib. 1. c. 3. contra Iulian. Pelag. l. 4. c. 3. Ad Simplician. l. 1. qu. 2. contra •. Ep ▪ Pelag. lib ▪ 3. cap. de side & ope•ibus, c. 7. Epist. 105. 10•, 110 Prosper. contra collat. c. 13. Greg ▪ Arimin. 1. dist. 1. q. 3. art. 2.
Vide Aug. de Civit dei lib. •. cap. 19. & lib. 19. cap. 4. & cap. 25. Retract l. 1. cap. 3. the Trin· lib. 14. cap 1. the nup. & Concupis. lib. 1. c. 3. contra Iulian. Pelagius l. 4. c. 3. Ad Simplician. l. 1. queen. 2. contra •. Epistle ▪ Pelagius lib ▪ 3. cap. de side & ope•ibus, c. 7. Epistle 105. 10•, 110 Prosper. contra collat. c. 13. Greg ▪ Arimin. 1. Dist. 1. q. 3. art. 2.
Vid. Aug. de 〈 … 〉 lib. 11. cap. 17. & lib. 14. c•p. 26. q•. s•pe• Exod. ••. 2. qu•st. 18. de peccat. O•ig. l ▪ 1. c. 34. & ••. Epist. 59. in solut. q. 6. contra •ulian. Pelag. lib. 5. cap. 3. & 4. de grat. & lib. Arbit. cap. 20.21. Epist. 120. & 141. Vt medici faedorū animaliū felle aut coagulo utuntur ad mo•bos sanandos, Vid Plut. de sera numinis vindicta. Quid tum elaboratam & distorium quam est ille Discobo los Myronis? Si quis tamen ut parum rectum improbet opus nōne ab intellectu artis ab. 〈 ◊ 〉 Quin••l lib. 2. Instit. cap. 13. • ▪ Plutarch. Sympos. lib. 5. c. 1.
Vid. Aug. de 〈 … 〉 lib. 11. cap. 17. & lib. 14. c•p. 26. q•. s•pe• Exod ••. 2. qu•st. 18. de peccat. O•ig. l ▪ 1. c. 34. & ••. Epistle 59. in Solut. q. 6. contra •ulian. Pelagius lib. 5. cap. 3. & 4. the great. & lib. Arbitrate. cap. 20.21. Epistle 120. & 141. Vt medici faedorū animaliū fell Or coagulo utuntur ad mo•bos sanandos, Vid Plutarch de sera numinis Vindictae. Quid tum elaboratam & distorium quam est Isle Discobo los Myronis? Si quis tamen ut Parum rectum improbet opus nonne ab intellectu artis ab. 〈 ◊ 〉 Quin••l lib. 2. Institutio cap. 13. • ▪ Plutarch. Sympos. lib. 5. c. 1.
Gibeuf. de libert. Great. l. 1. Melior est cum tolus haer•t atque constringi•ur incommu•abili Bono, quam cum inde vel ad scipsum relaxatur, Aug. de doct. Christ. l. 1. c. 2•. Libe•o arbitrio male u•ens Homo & seperdidit & ipsum ▪ Sicut enim qui se occidit, ut•que vivendo se occidit, sed se occidendo non vivit, nec s•ipsum potest resuscitare cum ••ciderit: Ita cum libero peccaretu• arbitrio, victore peccato amissum est & liberum arbitrium, Aug. Enchirid. c. 30. & Epist. 107.
Gibeon. de liberty. Great. l. 1. Melior est cum tolus haer•t atque constringi•ur incommu•abili Bono, quam cum inde vel ad scipsum relaxatur, Aug. de doct. christ. l. 1. c. 2•. Libe•o arbitrio male u•ens Homo & seperdidit & ipsum ▪ Sicut enim qui se occidit, ut•que vivendo se occidit, sed se occidendo non vivit, nec s•ipsum potest resuscitare cum ••ciderit: Ita cum libero peccaretu• arbitrio, victore Peccato amissum est & liberum Arbitrium, Aug. Enchiridion c. 30. & Epistle 107.
Habitat in eis, & mentem Resistentem repugnantemque sollicitat ut ipse conflictusetiamsi non sit damnabilis quia non perficit iniquitatem, sit miserabilis tamen quia non habet pacem. Aug. de •upt. & concupisc ▪ lib. 2. cap. 2. contra Iulian. Pelag. lib. 5. cap. 7.
Habitat in eis, & mentem Resistentem repugnantemque sollicitat ut ipse conflictusetiamsi non sit damnabilis quia non perficit iniquitatem, sit miserabilis tamen quia non habet pacem. Aug. the •upt. & concupisc ▪ lib. 2. cap. 2. contra Iulian. Pelagius lib. 5. cap. 7.
Multa siunt à malis contra voluntatem Dei, sed tantae est ille sapientiae tantae que virtutis, ut in •os exitus sive sines quo• bones & Iustos ipse prescivit tendant omnia quae voluntati ejus videntur adversa, Aug. de Civ. Dei, lib. 22. c 1. Alii obediunt, alii ligantur; nemo Leges omnipotentis evadit de Agone Christiano. c 7. Vid. Bradwardin. de Causa Dei, lib. 1. cap. 32. & Hug. de Sanct Victor. Sum. Sentent. Tract. 1. cap. 13. & de Sacrament. lib 1. part. 2. cap. 19, 20 & part. 3. cap. 5, 6, 13, 14, 15. Anselm. lib. 1 cur Deus Homo, c. 15. Lumbard. lib. 1. dist. 17.
Multa siunt à malis contra voluntatem Dei, sed Tantae est Isle sapientiae Tantae que virtue, ut in •os exitus sive sines quo• bones & Iustos ipse prescivit tendant omnia Quae Voluntati His videntur adversa, Aug. the Civ. Dei, lib. 22. c 1. Alii obediunt, alii ligantur; nemo Leges omnipotentis evadit de Ago Christian. c 7. Vid. Bradwardine. de Causa Dei, lib. 1. cap. 32. & Hug. the Sanct Victor. Sum. Sentent. Tract. 1. cap. 13. & the Sacrament. lib 1. part. 2. cap. 19, 20 & part. 3. cap. 5, 6, 13, 14, 15. Anselm. lib. 1 cur Deus Homo, c. 15. Lumbard. lib. 1. Dist. 17.
Vocatio alta & secreta quá sit ut legi atque doctrinae accommodemus assensum, Aug. Epi. 107. vocatio qu• sit credens: de praedestinat. Sanct. c. 16, 17.
Vocatio Alta & secreta quá sit ut Legi atque Doctrine accommodemus assensum, Aug. Epi. 107. Vocatio qu• sit credens: de praedestinate. Sanct. c. 16, 17.
Illud nescio quomodo dicitur, frustra deum misereri nisi nos velimus. Si enim Deus miseretur, etiam volumus; ad eandem quippe misericordiam pertinet ut velimus, Aug. ad Simplician. lib. 1. qu. 2. Haec gratia quae occulte humanis cordibus divina largitate tribuitur, à nullo •uro corde respuitur. Ideo quippe tribuitur, ut cordis duritia primitus auseratur, de praedestinat. Sanct. cap. 8. & contr. 2 Epist. Pelag. lib. 1. cap. 20.
Illud nescio quomodo dicitur, frustra God misereri nisi nos Velimus. Si enim Deus miseretur, etiam volumus; ad eandem quip misericordiam pertinet ut Velimus, Aug. and Simplician. lib. 1. queen. 2. Haec Gratia Quae occult humanis cordibus Divine largitate tribuitur, à nullo •uro cord respuitur. Ideo quip tribuitur, ut Cordis Duritia primitus auseratur, the praedestinate. Sanct. cap. 8. & Contr. 2 Epistle Pelagius lib. 1. cap. 20.
Cibus in som•is simillimus est 〈 ◊ 〉 vigilantium, quo tamen do•m••ntes non 〈 ◊ 〉, Aug. Confess. lib. 3. cap. 6. Sol non omnes quibus lucet etiam accendit. Sic sapicatia multos quos docet non continuo etiam acc•ndit. Aliud est multas divitias scire, aliud possidere: nec notitia d•vitem sacit, s•d poss•ssio. Bernard. in Cant. Serm. 23.
Cibus in som•is simillimus est 〈 ◊ 〉 Vigilant, quo tamen do•m••ntes non 〈 ◊ 〉, Aug. Confess. lib. 3. cap. 6. Sol non omnes quibus lucet etiam accendit. Sic sapicatia multos quos docet non continuo etiam acc•ndit. Aliud est multas Riches Scire, Aliud possidere: nec notitia d•vitem sacit, s•d poss•ssio. Bernard. in Cant Sermon 23.
NONLATINALPHABET, B•sil. de martyre manante. Hominis sapientia pietas est. Aug. Enchirid cap. 2. de doctr. Christiana, lib. 2. cap. 6.7. & lib. 1. cap. 35.
, B•sil. de martyr manante. Hominis sapientia pietas est. Aug. Enchiridion cap. 2. the Doctrine. Christian, lib. 2. cap. 6.7. & lib. 1. cap. 35.
Deum scire nemo potest nisi Deo docente: sine Deo non cognoscitur Deus. Irenaeus l. 4. c. 14. A deo discendum est quid de Deo mulligendum sit, quia non nisi se Authore cognoscitur, Hil. de Trin. l. 5.
God Scire nemo potest nisi God Docente: sine God non cognoscitur Deus. Irnaeus l. 4. c. 14. A God discendum est quid de God mulligendum sit, quia non nisi se Author cognoscitur, Hil. de Trin. l. 5.
Operatur Deus in •ordibus quid aliud qua voluntatem? Aug. Ep. 107. C•rtum est nos velle cum volumus, sed ipse facit ut velimus praebendo vires efficacissimas voluntati. De grat. & lib. arbit. cap. 16.
Operatur Deus in •ordibus quid Aliud qua voluntatem? Aug. Epistle 107. C•rtum est nos velle cum volumus, sed ipse facit ut Velimus Giving vires efficacissimas Voluntati. De great. & lib. Arbitrate. cap. 16.
Cooperando perficit quod operando incipit; ut velimus sine nobis operatur cum volumus nobiscum cooperatur, Aug. de grat. & lib. Arbitr. c. 17. Enchirid. cap 32. de nat. & grat. cap. 31. contr. 2. Epist. Pelag. lib. 2. cap. ult. Non mihi sufficit quod semel donavit nisi semper donaverit. Peto ut accipiam, & cum accepero, rursus peto, &c. Hier. Epist.
Cooperating perficit quod Operating incipit; ut Velimus sine nobis operatur cum volumus nobiscum cooperatur, Aug. the great. & lib. Arbitr. c. 17. Enchiridion cap 32. the nat. & great. cap. 31. Contr. 2. Epistle Pelagius lib. 2. cap. ult. Non mihi sufficit quod semel donavit nisi semper donaverit. Peto ut accipiam, & cum accepero, Rursus peto, etc. Hier. Epistle
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NONLATINALPHABET, vide •thenaeum, l 7. c ▪ 19 Tertul. de P••l. c. 3. 〈 … 〉 NONLATINALPHABET ▪ A•ist E•h. l. 8. NONLATINALPHABET ▪ li• 9 cap. 4 Hoc hab•m int•r cae•tera b•ai mo•es, placent sibi & p•rmanent, Levis est malitia, saepe mutatur Senec. Epist. 47. Maximum indicium est malae mentis, fluctuatio, Epist. 120.
, vide •thenaeum, l 7. c ▪ 19 Tertulian de P••l. c. 3. 〈 … 〉 ▪ A•ist E•h. l. 8. ▪ li• 9 cap. 4 Hoc hab•m int•r cae•tera b•ai mo•es, placent sibi & p•rmanent, Levis est malitia, saepe mutatur Seneca Epistle 47. Maximum indicium est Malae mentis, fluctuatio, Epistle 120.
L•g• Imperiali interdicta vini, olei, liquaminis exportatio, ne Barbari gustu illecti promptiùs invaderent sines Romanorum, Leg. 1. Cod. quae res exportari non deb•at. Et apud Chineses, exteri in leca Regni Interiora non admittuntur, tantùm in oris ma••timis conceditur commercium. Boterus in Catalog. Imperiorum.
L•g• Imperiali interdicta Wine, olei, liquaminis exportatio, ne Barbari gustu illecti promptiùs invaderent sines Romanorum, Leg. 1. Cod. Quae Rest exportari non deb•at. Et apud Chineses, Exteri in leca Regni Interiora non admittuntur, tantùm in oris ma••timis conceditur commercium. Boterus in Catalog. Imperiorum.
Doctrina is•ius mod. opta •ata est ad securitatem omnis Religionis pes•en & pernicum hominibus inge•erandam, &c. Remonstr. in Scripti D•gma•icis circa a•tic. 5. pag. 299. Nos autem dicimus hum nam voluntatem sic divinitus adjuvari ad faciedam Iustitiam ut accipiat Spiritum Sanctum quo fiat in animo ejus d•lecttio dilectioque summi illius & incommutabilis Bo•• — Cum id praestiteri• Grati• ut moreremur •eccato, quid aliud faciemus si vivemus in eo nisi ut Gratiae simus Ingrati? neq•e enim qui laudat b•n•ficium medicinae, prodesse morbos d•cit, &c. Quos p•aese•vit ut praedest ma•et praed•st•n• vit ut vocaret, vocavit ut just•fiacaret just•ficavi• ut glorificaret, Aug. de Spi•itu & liter. cap. 3.5.6 ▪ 30.
Doctrina is•ius mod. opta •ata est ad securitatem omnis Religion pes•en & pernicum hominibus inge•erandam, etc. Remonstrant. in Scripti D•gma•icis circa a•tic. 5. page. 299. Nos autem dicimus hum nam voluntatem sic Divinely adjuvari ad faciedam Iustitiam ut Accept Spiritum Sanctum quo fiat in animo His d•lecttio dilectioque summi Illius & incommutabilis Bo•• — Cum id praestiteri• Grati• ut moreremur •eccato, quid Aliud We will make si vivemus in eo nisi ut Gratiae Simus Ingrati? neq•e enim qui Laudat b•n•ficium medicinae, Profits Morbos d•cit, etc. Quos p•aese•vit ut Predest ma•et praed•st•n• vit ut vocaret, vocavit ut just•fiacaret just•ficavi• ut glorificaret, Aug. de Spi•itu & liter. cap. 3.5.6 ▪ 30.
Non erat omnino quod responderem v•ritate convictus, nisi tantum verba lenta & somnolenta, modo, cece modo, sin• paululum. Sed modo & modo non habebant modum, Aug. confess ▪ lib. 8. c. 5. Da mihi castitatem & continentiam, sed noli modo; timebam ne me ci•o exaudires, & cito sanares, Ibid. cap. 7.
Non erat Omnino quod responderem v•ritate Convicted, nisi Tantum verba lenta & somnolenta, modo, cece modo, sin• Paululum. Said modo & modo non habebant modum, Aug. confess ▪ lib. 8. c. 5. Dam mihi castitatem & continentiam, sed noli modo; timebam ne me ci•o exaudires, & Quick sanares, Ibid cap. 7.
§. 16. Solenne erat eos quibus p••ae manus non erant sacris arceri, Briston. de sormul. lib. 1. NONLATINALPHABET, Hom. Iliad. 3. Etiam impiae initiationes arcent profan•s, Tertul. Apol. Quantum à praeceptis tantum ab •••ibus Dei longe su••u•, Tertul.
§. 16. Solemn erat eos quibus p••ae manus non Erant sacris arceri, Briston. de sormul. lib. 1., Hom. Iliad. 3. Etiam impiae initiationes arcent profan•s, Tertulian Apollinarian Quantum à praeceptis Tantum ab •••ibus Dei long su••u•, Tertulian
Gemendi & interpellandi inspirans affectū, Aug. Ep. 105. Inspiranes deside•ium etiam adhuc incognitae tantae rei, quam per patientiam expectamus, Ep. 121. c. 15.
Gemendi & interpellandi inspirans affectū, Aug. Epistle 105. Inspiranes deside•ium etiam Adhoc incognitae Tantae rei, quam per patientiam Expect, Epistle 121. c. 15.
Interdum obnixè petimus, quod recusaremus si quis ofserret — multa videri volumus velle, sed nolumus — Saepe aliud volumus, aliud optamus, Et verum ne Di•s quidem dicimus, Sen. Epist. 95.
Interdum obnixè Petimus, quod recusaremus si quis ofserret — Multa videri volumus velle, sed nolumus — Saepe Aliud volumus, Aliud optamus, Et verum ne Di•s quidem dicimus, Sen. Epistle 95.
§. 2. Duae sunt partes Rationis secundam Philosophum, una NONLATINALPHABET, altera NONLATINALPHABET, qua •a•iocinamur & deliberamus in ordine ad mores. Vide Arist Ethic. lib. 6. ca. 2. & cap. 8.
§. 2. Duae sunt parts Rationis secundam Philosophum, una, altera, qua •a•iocinamur & deliberamus in Order ad mores. Vide Arist Ethic. lib. 6. circa 2. & cap. 8.
Iud•cia Dei plerunque occulta, nunquam Injusta, Aug. Serm. 88 ▪ de Tempore. NONLATINALPHABET, Clem. 〈 ◊ 〉. vid Tertul. contra. M•rcion: lib. 2. cap ▪ 11, 12, 13, 14, 15, 16.
Iud•cia Dei plerunque Hidden, Never Unjust, Aug. Sermon 88 ▪ de Tempore., Clem. 〈 ◊ 〉. vid Tertulian contra. M•rcion: lib. 2. cap ▪ 11, 12, 13, 14, 15, 16.
Rari sunt qui philosophantur. Ulpian. P. de Excusationibus Leg. 5. Rari quippe Boni, numero vix sunt To•idem quot Thebarum portae vel divitis ostia Nil•. Iuvenal. Sat. 13
Rari sunt qui philosophantur. Ulpian. P. de Excusationibus Leg. 5. Rari quip Boni, numero vix sunt To•idem quot Thebarum portae vel divitis ostia Nil•. Juvenal. Sat. 13
NONLATINALPHABET. Arist. de Generat. Anima lib. 4. cap. 4. Unum pa•io, sed. Leonem. vid. a Gell. l. 13 c. 7. Gesner. de quad•uped ▪ in Elephanto. & Leone. C.
. Arist. de Generate. Anima lib. 4. cap. 4. Unum pa•io, sed. Leonem. vid. a Gell. l. 13 c. 7. Gesner. de quad•uped ▪ in Elephanto. & Leone. C.
Fecisti nos ad te, & inquietū est Cor nostrum donec requi•scat in •e. Aug Confess. li. 1. ca. 1. Omnis mihi copi• quae Deus meus non est, Egestas est, lib. 13. cap. 8. vid. de Trinit. lib. 8 ▪ c. 3. de Civit. Dei, li. 12 c. 1.
Fecisti nos ad te, & inquietū est Cor nostrum donec requi•scat in •e. Aug Confess. li. 1. circa 1. Omnis mihi copi• Quae Deus meus non est, Egestas est, lib. 13. cap. 8. vid. de Trinity. lib. 8 ▪ c. 3. de Civit Dei, li. 12 c. 1.
NONLATINALPHABET. Plutarch de sera numinis vindict•. Non omnium quae à majoribus constituta sunt Ratio reddi potest, & ideo Rationes corumque constitu•ntur, inquiri non op•rcet. P. lib. 1. T. 4. Leg. 20, 21.
. Plutarch de sera numinis vindict•. Non omnium Quae à majoribus Constituted sunt Ratio reddi potest, & ideo Rationes corumque constitu•ntur, inquiri non op•rcet. P. lib. 1. T. 4. Leg. 20, 21.
Videntur ipsi Ang•li ex Scriptis Evangelicis, & ministerio Apostolico plurima didicisse, Vid. Chrysost. Hom 1. in Iohan ▪ Gregor. Nis•en. Hom. 8. in Cantic. Theophylact. & Occumen. in Eph. 3. alios apud Sext. Senens li 6. Annot. 165.182. & •99.
Videntur ipsi Ang•li ex Scriptis Evangelicis, & Ministerio Apostolico Many didicisse, Vid. Chrysostom Hom 1. in John ▪ Gregory. Nis•en. Hom. 8. in Cantic. Theophylact & Occumen. in Ephesians 3. Alioth apud Sext. Siena li 6. Annot 165.182. & •99.
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Elenchus est syllogismus cum contradictione c•nclusionis. Arist. Elench. l. • c. 1. El NONLATINALPHABET est certa argum•ntatione disputantem vincere. Steph. ex Platone.
Elenchus est syllogismus cum contradiction c•nclusionis. Arist. Elench. l. • c. 1. El est Certa argum•ntatione disputantem vincere. Stephen ex Plato.
NONLATINALPHABET. &c. Iust. Mart. dialog ▪ cum Tryphon. Quod de suo codice Iustinianus, verius de sacro codice affirmatur, contrarium aliqu•d in hoc codice pos•tum, nullum sibi locum vindicabit &c. Cod. de ve••re Iure enucleando. l. 2. Sect. 15 & l. 3. Sect. 15.
. etc. Just Mart. dialogue ▪ cum Tryphon. Quod de Sue codice Iustinianus, Various de Sacred codice affirmatur, Contrary aliqu•d in hoc codice pos•tum, nullum sibi locum vindicabit etc. Cod. de ve••re Iure enucleando. l. 2. Sect. 15 & l. 3. Sect. 15.
Non id•irco juste voluit quia futurum justum suit quod voluit, sed quod voluit, id•irco justum suit quia ipse voluit — secundum cam justum est quod justum est, &c. Hug. de Sacrament. lib, 1. part. 4. cap. 1.
Non id•irco just voluit quia Future Justum suit quod voluit, sed quod voluit, id•irco Justum suit quia ipse voluit — secundum cam Justum est quod Justum est, etc. Hug. de Sacrament. lib, 1. part. 4. cap. 1.
In iis quae Aperte in Scripturis posita sunt inveniuntur illa omnia qua continent fiaem, m•resque vivendi. Aug. de doct. Christian. lib. 2. c. 9. & Ep 3. ad Volusian. & contr. Ep. Petilian. cap ▪ 5. Vid. Theodoret. Serm. 8. de Martyrib.
In iis Quae Aperte in Scriptures Posita sunt inveniuntur illa omnia qua continent fiaem, m•resque vivendi. Aug. de doct. Christian. lib. 2. c. 9. & Epistle 3. and Volusian. & Contr. Epistle Petilian. cap ▪ 5. Vid. Theodoret Sermon 8. the Martyrib.
NONLATINALPHABET Clem. Alex. Strom. lib. 7. NONLATINALPHABET. Ibid. NONLATINALPHABET Ibid. NONLATINALPHABET &c. Justin. Martyr. Ep. ad Zenam. Simplicitatem sermonis Ecclesiastici id volunt signifi•are quod ipsi sen•iunt. Hieron ep. vid. Aug. de do••. Christian. lib. 3. cap. 10. Scripturas tenent ad speciem, non ad salutem. de Baptism. contr. Donat. lib. 3. cap. ult. •as secundum suum sensum legunt. de Grat. Christ. lib. 1. c. 41. Sequitur voluptatem no• quam audit, •ed quam attulit, & vitia sua cum coepit putare s•milia praeceptis, indulget illis non •i•ide nec obscure; Luxu•iatur etiam inop•••o capi•e. Sen. de vita Beata cap. 13. Nondum haec negligentia deum v•nerat, nec interpretando sibi quisqu• jus jurandum & leges ap•as saciebat, sed suos potius mo•es ad ea accommodabat. Liv. lib. 3.
Clem. Alexander Strom. lib. 7.. Ibid Ibid etc. Justin Martyr. Epistle ad Zenam. Simplicitatem Sermon Ecclesiastici id volunt signifi•are quod ipsi sen•iunt. Hieron Epistle. vid. Aug. de do••. Christian. lib. 3. cap. 10. Scripturas tenent ad Specimen, non ad salutem. de Baptism. Contr. Donat. lib. 3. cap. ult. •as secundum suum sensum legunt. de Grat. christ. lib. 1. c. 41. Sequitur voluptatem no• quam audit, •ed quam attulit, & Vices sua cum Coepit putare s•milia praeceptis, indulget illis non •i•ide nec Obscure; Luxu•iatur etiam inop•••o capi•e. Sen. de vita Beata cap. 13. Nondum haec Negligence God v•nerat, nec interpretando sibi quisqu• jus jurandum & leges ap•as saciebat, sed suos potius mo•es ad ea accommodabat. Liv. lib. 3.
NONLATINALPHABET &c. Ba. in Ps. 14. NONLATINALPHABET. Naz Orat. 1. Qui •rumento orenam immiscuit, quasi de corrupto agi potest, l 26. ad Leg. Aquil P. § 20 Aurum accepisti, aurum reddo; nolo mihi pro aliis alia subjicias. nolo pro auto aut impudenter plumbū, aut s•audulenter aeramenta suppo•as; nolo auri speciem sed naturam plane, Vincent. Lirin. Lege Corneliâ cavetur ut qui 〈 ◊ 〉 aurum vi•ii quid add•derit, qui argenteos nummos adulterinos flaverit, sals• crimine ten•atur. l 9 P. Leg. Cornel. de falsis. Qui tabulam legis res•••rit vel quid inde immutaverit, Lege Iulia peculatus tenetur, l. 8. P. ad leg. Iul peculat.
etc. Ba. in Ps. 14.. Nazareth Orat 1. Qui •rumento orenam immiscuit, quasi de corrupto agi potest, l 26. and Leg. Aquil P. § 20 Aurum accepisti, aurum reddo; nolo mihi Pro Others Alias subjicias. nolo Pro auto Or impudenter plumbū, Or s•audulenter aeramenta suppo•as; nolo auri Specimen sed naturam plane, Vincent. Lirin. Lege Corneliâ cavetur ut qui 〈 ◊ 〉 aurum vi•ii quid add•derit, qui argenteos Nummos adulterinos flaverit, sals• crimine ten•atur. l 9 P. Leg. Cornelius. de falsis. Qui Tabulam Legis res•••rit vel quid inde immutaverit, Lege Iulia Peculatus tenetur, l. 8. P. ad leg. July peculat.
Nequis vela Regia aut Titulum audeat alienis rebus imponere, Cod. l. 2. Tit. 16. Qui rem depositam in usus suos invito Domin• converterit, furti Reus est, Leg. 3. Cod Depositi velcontra.
Nequis vela Regia Or Titulum audeat alienis rebus imponere, Cod. l. 2. Tit. 16. Qui remembering depositam in usus suos invito Domin• converterit, furti Rhesus est, Leg. 3. Cod Depositi velcontra.
Criminosior culpa, ubi status honestior. — Qui Christiani dicimur, si simile aliquid Barbarorum impuritatibus facimus, graviùs erramus; a•rocius enim sub sancti nominis professione peccamus: ubi sublimior est praerogativa, major est culpa. Salvian. lib. 4. possunt nostra & Barbarorum vitia esse paria, sed in his tamen vitiis necesse est peccata nostra esse graviora — Nunquid dici de •unnis potest, •cce quales sunt qui Christiani esse dicuutur? nuuquid de Saxonibus & Francis, Ecce quid sa•iunt ▪ qui se asserunt Christi esse cul•••es? Nunquid propter 〈 … 〉 •ex Satr• Sancta 〈 ◊ 〉? — Evangelia legunt, & Impuditi sunt; Apostolos audi••t, & incbriantur ▪ Christum sequuntur, & Rapiunt, &c. Ibid.
Criminosior culpa, ubi status honestior. — Qui Christians dicimur, si simile Aliquid Barbarorum impuritatibus facimus, graviùs erramus; a•rocius enim sub sancti Nominis profession peccamus: ubi sublimior est Praerogativa, Major est culpa. Salvian. lib. 4. possunt nostra & Barbarorum Vices esse paria, sed in his tamen Vitiis Necessary est Peccata nostra esse graviora — Whether dici de •unnis potest, •cce quales sunt qui Christians esse dicuutur? nuuquid de Saxonibus & Francis, Ecce quid sa•iunt ▪ qui se asserunt Christ esse cul•••es? Whether propter 〈 … 〉 •ex Satr• Sancta 〈 ◊ 〉? — Evangelia legunt, & Impuditi sunt; Apostles audi••t, & incbriantur ▪ Christ sequuntur, & Rapiunt, etc. Ibid
Turpe est patricio, & nobili, & causas oranii, jus in quo versare•ur ignorare. Pompon. P. de o•igine Ju•is leg. 2. § 43. Itaque in medicum imperite secantem competit Actio. l. 7. P. ad Leg. Aquil. § 8 quia Imperitia culpae adnumeratur. Instir. lib. 4. de Leg. Aquil. §. 7. & l. 132. P. de Regulis Juris.
Turpe est Patrick, & nobili, & causas oranii, jus in quo versare•ur ignorare. Pompon. P. de o•igine Ju•is leg. 2. § 43. Itaque in Physician's imperite secantem competit Actio. l. 7. P. ad Leg. Aquil § 8 quia Imperitia Culpae adnumeratur. Instir. lib. 4. the Leg. Aquil §. 7. & l. 132. P. de Regulis Juris.
See Perkin• his works, •om. 1. pag. 356.362. Bol tons discourse of true happinesse. Sandersons serm. on 1 Kin. 21.29. Dan. Dikes deceit of the heart cap. 6, 7, 8. Downham of Christian warfare, part. 4. li. 1. cap. 13. §. 3. & lib. 2.11.
See Perkin• his works, •om. 1. page. 356.362. Bol tons discourse of true happiness. Sandersons sermon. on 1 Kin. 21.29. Dan. Dikes deceit of the heart cap. 6, 7, 8. Downham of Christian warfare, part. 4. li. 1. cap. 13. §. 3. & lib. 2.11.
Non suit Impossibile quando praeceptum est, sed stulti•ia peccantis Impossibile sibi s•cit. Gul. Paris. de vitiis & pecca• ▪ cap. 10. Neque ••im suo vit•o non implebatur Lex, sed vitio prudentiae carnis, Aug. de •pir. & lit. cap. 19.
Non suit Impossibile quando Precept est, sed stulti•ia Sinners Impossibile sibi s•cit. Gul. paris. de Vitiis & pecca• ▪ cap. 10. Neque ••im Sue vit•o non implebatur Lex, sed vitio prudentiae carnis, Aug. de •pir. & lit. cap. 19.
Nec latuit praeceptorem praecepti pondus hominum excedere vires: Sed judicavit utile ex hoc ipso suae illos Insufficientiae admoneri — Ergo mandando Impossibilia non praevarica•ores homines fecit sed humiles, ut omne os obstruatur, & subditus fiat om•is mundus Deo, quia ex operibus leg• non justifi•abitur emnis caro coram illo: accipientes quippe mandatum, & sentientes defectum, clamabimus in Caelu• & mis•rebitur nostri Deus, Bernard. Ser. 50. in Cantic.
Nec Latuit praeceptorem Precepts pondus hominum excedere vires: said judicavit utile ex hoc ipso suae Illos Insufficientiae admoneri — Ergo mandando Impossibilia non praevarica•ores homines fecit sed Humiles, ut omne os obstruatur, & Subditus fiat om•is World God, quia ex operibus leg• non justifi•abitur emnis Caro coram illo: accipientes quip mandatum, & sentientes defectum, clamabimus in Caelu• & mis•rebitur Our Deus, Bernard. Ser. 50. in Cantic.
Lex data, ut gratia quaereretur, gratia data ut Lex impleretur, Aug. de sp. & lit. c. 19. Omnia fiant Charitati facilia, De nat. & grat. cap. 69. de grat. Christ. cap. 9. de grat. & lib. arb. cap. 15.
Lex data, ut Gratia quaereretur, Gratia data ut Lex impleretur, Aug. de Spa. & lit. c. 19. Omnia fiant Charitati facilia, De nat. & great. cap. 69. the great. christ. cap. 9. the great. & lib. arb. cap. 15.
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