Now the God of Peace, that brought again from the Dead our Lord Jesus, that great Shepheard of the Sheep, through the blood of the Everlasting Covenant,
Now the God of Peace, that brought again from the Dead our Lord jesus, that great Shepherd of the Sheep, through the blood of the Everlasting Covenant,
and Shepheard of the Church, and ratified by the power of his Resurrection; therefore the Apostle hath so couched these things in this Prayer, that it may be a Summary both of his Doctrine touching the person and offices of Christ in this Epistle,
and Shepherd of the Church, and ratified by the power of his Resurrection; Therefore the Apostle hath so couched these things in this Prayer, that it may be a Summary both of his Doctrine touching the person and Offices of christ in this Epistle,
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4. The Principles of this Perfection, 1. God's peaceable Affection towards us in Christ. 2. God's Gracious working in us. Working in you that which is well-pleasing in his sight.
4. The Principles of this Perfection, 1. God's peaceable Affection towards us in christ. 2. God's Gracious working in us. Working in you that which is Well-pleasing in his sighed.
The Arguments are drawn, 1. from the Free Grace of God in an Everlasting Covenant. 2. From the Love of Christ, the great Shepheard of his Church, in purchasing all the mercies of that Covenant with the price of his own Blood. 3. From the power of God bearing witness to the Efficacy and prevalency of that Blood, in Raising Christ from the Dead.
The Arguments Are drawn, 1. from the Free Grace of God in an Everlasting Covenant. 2. From the Love of christ, the great Shepherd of his Church, in purchasing all the Mercies of that Covenant with the price of his own Blood. 3. From the power of God bearing witness to the Efficacy and prevalency of that Blood, in Raising christ from the Dead.
Grace in the Heart, like Leaven in the Lump, or Sap in the Root, wil work its way into the whole Man. Where God gives one heart, he gives one way, Jer. 32. 39. The Wicked must forsake his way as well as his thoughts, and so finde mercy, Isaiah 55. 7. 3. Christian perfection disposeth unto Every Good Work, causeth a Man to keep a good Conscience in All things. Sinceritie makes Obedience universall.
Grace in the Heart, like Leaven in the Lump, or Sap in the Root, will work its Way into the Whole Man. Where God gives one heart, he gives one Way, Jer. 32. 39. The Wicked must forsake his Way as well as his thoughts, and so find mercy, Isaiah 55. 7. 3. Christian perfection Disposeth unto Every Good Work, Causes a Man to keep a good Conscience in All things. Sincerity makes obedience universal.
as Saint James argues, Cap. 2. 10. they being All alike Holy, and alike His. There is in Every good Christian a Concatenation of all Vertues and Grace.
as Saint James argues, Cap. 2. 10. they being All alike Holy, and alike His. There is in Every good Christian a Concatenation of all Virtues and Grace.
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As the Childe receives from the Parent Member for Member, So when Christ is formed in a Believer, he receiveth of his fullness Grace for Grace, John 1. 16. And therefore as one dangerous Wound may kill a Man,
As the Child receives from the Parent Member for Member, So when christ is formed in a Believer, he receives of his fullness Grace for Grace, John 1. 16. And Therefore as one dangerous Wound may kill a Man,
or one dangerous Leake sink a Vessell, So one presumptuous Sinne may destroy a Soul. We must not therefore content our selves with Herod 's progress, of whom it is said, that he did many things, Marc. 6. 20. But we must with David have respect unto all God's Commandments, and hate every False way, Psal. 119. 6. 128. This is our Commission, to teach Men to observe All things whatsoever Christ hath commanded.
or one dangerous Leak sink a Vessel, So one presumptuous Sin may destroy a Soul. We must not Therefore content our selves with Herod is progress, of whom it is said, that he did many things, Marc. 6. 20. But we must with David have respect unto all God's commandments, and hate every False Way, Psalm 119. 6. 128. This is our Commission, to teach Men to observe All things whatsoever christ hath commanded.
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Matth. 28. 20. And this should be your Resolution, to say with good Cornelius, We are here present before God to hear All things that are commanded Thee of God, Act. 10. 3.
Matthew 28. 20. And this should be your Resolution, to say with good Cornelius, We Are Here present before God to hear All things that Are commanded Thee of God, Act. 10. 3.
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4. Christian perfection is Constant, holds out to a consummation and full growth, to a perfect Man, Eph. 4. 13. Keeps God's Statutes Alwayes to the end, Psal. 119. 112. proceeds from an Heart throughly fitted,
4. Christian perfection is Constant, holds out to a consummation and full growth, to a perfect Man, Ephesians 4. 13. Keeps God's Statutes Always to the end, Psalm 119. 112. proceeds from an Heart thoroughly fitted,
and composed for good works, as the Greek word NONLATINALPHABET importeth, So the Apostle sayeth of himself that he followed after, reached forth, and pressed forward in the Race of Christianity, Phil. 3. 12, 13, 14. as all true denominations are founded in habituall and permanent Qualities, We call not him a Red man who is so onely with Blushing,
and composed for good works, as the Greek word imports, So the Apostle Saith of himself that he followed After, reached forth, and pressed forward in the Raze of Christianity, Philip 3. 12, 13, 14. as all true denominations Are founded in habitual and permanent Qualities, We call not him a Read man who is so only with Blushing,
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5. Christian Perfection hath for its Standard and Measure the good and perfect will of God, inquireth what God the Lord will speak, Psal. 85. 8. teacheth us to deny our own Reason, and not dispute;
5. Christian Perfection hath for its Standard and Measure the good and perfect will of God, inquires what God the Lord will speak, Psalm 85. 8. Teaches us to deny our own Reason, and not dispute;
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And since we know that God requireth nothing of us but for our own benefit, (for our goodness extendeth not unto him) we should Even out of Self-love obey his will.
And since we know that God requires nothing of us but for our own benefit, (for our Goodness extendeth not unto him) we should Even out of Self-love obey his will.
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6. Christian Perfection proposeth as its ultimate end to please God, and to bring glory to his Name, is not guided by Carnal hopes or fears to please men,
6. Christian Perfection Proposeth as its ultimate end to please God, and to bring glory to his Name, is not guided by Carnal hope's or fears to please men,
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So Abraham walked before God, so David set the Lord alwayes before his face, so our Blessed Saviour did always those things that pleased his Father. And great Reason it is, that the first of Beings should be the last of Ends; that we should study to please and bring glory to him, who in so doing hath promised to assist and reward us,
So Abraham walked before God, so David Set the Lord always before his face, so our Blessed Saviour did always those things that pleased his Father. And great Reason it is, that the First of Beings should be the last of Ends; that we should study to please and bring glory to him, who in so doing hath promised to assist and reward us,
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Lastly, Our good works cannot please God, but in and through Jesus Christ. For 1. his Spirit and Grace are necessary to enable all our performances. 2. His Merits and mercy are necessary to pardon all our failings. Thus farr the Matter of the Prayer Perfection in Every good work to do God's will.
Lastly, Our good works cannot please God, but in and through jesus christ. For 1. his Spirit and Grace Are necessary to enable all our performances. 2. His Merits and mercy Are necessary to pardon all our failings. Thus Far the Matter of the Prayer Perfection in Every good work to do God's will.
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But from him is our help, Hos. 13. 9. He came not onely to save, but to seek and to finde that which was lost, Luke 19. 10. When we were Sinners, obnoxious to Justice; Enemies, Exposed to wrath;
But from him is our help, Hos. 13. 9. He Come not only to save, but to seek and to find that which was lost, Lycia 19. 10. When we were Sinners, obnoxious to justice; Enemies, Exposed to wrath;
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for him in this Case to send after his Creatures, his Enemies, that fled from him, that Rebelled against him, to be seech them to be reconciled unto God, to be content to be saved, to accept of pardon and peace, of glory and Blessedness, this is a love which passeth knowledge, which exceedeth the expression or Comprehension of Men or Angells.
for him in this Case to send After his Creatures, his Enemies, that fled from him, that Rebelled against him, to be seech them to be reconciled unto God, to be content to be saved, to accept of pardon and peace, of glory and Blessedness, this is a love which passes knowledge, which exceeds the expression or Comprehension of Men or Angels.
It is the Nature of Man, as the Historian, tells us, odisse quem Laeserit; We having by Sin wronged God, do after hate and fly from him, till he proclaim Pardon and Peace.
It is the Nature of Man, as the Historian, tells us, Odyssey Whom Laeserit; We having by since wronged God, do After hate and fly from him, till he proclaim Pardon and Peace.
1 Joh. 4. 19. We Remember our wayes when he is pacified towards us, Ezek. 16. 63. His pardon and goodness is the ground of our fear, There is forgiveness with Thee, saieth the Psalmist, that thou mayest be feared.
1 John 4. 19. We remember our ways when he is pacified towards us, Ezekiel 16. 63. His pardon and Goodness is the ground of our Fear, There is forgiveness with Thee, Saith the Psalmist, that thou Mayest be feared.
The best way therefore to Abound in good works, to be kept in an Uniform and constant Love of God's holy wayes, is to get our Hearts possessed with a Sense and assurance of Divine Love, that God is unto us in Christ a God of Peace; for where God speaks Peace, he brings Healing, Isai. 57. 19. The Peace of God wherever it is will Rule, as the Apostle teacheth us, Col. 3. 15. Assurance of Faith is an excellent means to have the Heart sprinkled from an Evil Conscience. Heb. 10. 22.
The best Way Therefore to Abound in good works, to be kept in an Uniform and constant Love of God's holy ways, is to get our Hearts possessed with a Sense and assurance of Divine Love, that God is unto us in christ a God of Peace; for where God speaks Peace, he brings Healing, Isaiah 57. 19. The Peace of God wherever it is will Rule, as the Apostle Teaches us, Col. 3. 15. Assurance of Faith is an excellent means to have the Heart sprinkled from an Evil Conscience. Hebrew 10. 22.
And here since our God is a God of Peace, Our Saviour a Prince of Peace, His Gospel a Covenant of Peace, His Church a City of Peace, compacted within it self, wherein, in the purest Age thereof, the Members were all of one Heart and one Soul, since we have all but one Spirit, one Faith, one Hope, one Baptisme, one Common Salvation, as Saint Jude calls it;
And Here since our God is a God of Peace, Our Saviour a Prince of Peace, His Gospel a Covenant of Peace, His Church a city of Peace, compacted within it self, wherein, in the Purest Age thereof, the Members were all of one Heart and one Soul, since we have all but one Spirit, one Faith, one Hope, one Baptism, one Common Salvation, as Saint U^de calls it;
How should we all bewaile the never enough-lamented Divisions which still Continue and wofully increase in the midst of the most considerable Protestant Nation in the Christian World? How should all of us besiege Heaven with United Prayers, with Uncessant Importunities for the peace of Jerusalem? How should All whom the God of Peace hath entrusted with the care of his House, looking strait forward, with a single Eye,
How should we all bewail the never enough-lamented Divisions which still Continue and woefully increase in the midst of the most considerable Protestant nation in the Christian World? How should all of us besiege Heaven with United Prayers, with Uncessant Importunities for the peace of Jerusalem? How should All whom the God of Peace hath Entrusted with the care of his House, looking strait forward, with a single Eye,
and Unbiassed aime, to the Glory of God, the Interest of Religion, and Salvation of Souls, put forth their utmost and most Zealous Endeavours to close up these dolefull Breaches which are amongst us? Rulers, by the Prophet, are called Healers, Isa. 3. 7. and it is recorded for the honour of Jehoash King of Judah that he took care for the repairing of the breaches of the House of God, 2 Reg. 12. 5. The Church of Christ in Heaven shall have no Divisions in it,
and Unbiased aim, to the Glory of God, the Interest of Religion, and Salvation of Souls, put forth their utmost and most Zealous Endeavours to close up these doleful Breaches which Are among us? Rulers, by the Prophet, Are called Healers, Isaiah 3. 7. and it is recorded for the honour of Jehoash King of Judah that he took care for the repairing of the Breaches of the House of God, 2 Reg. 12. 5. The Church of christ in Heaven shall have no Divisions in it,
Why should we not with all Seriousness and Sincerity endeavour, as farr as possibly may be, to Effect that, which we hope for in Heaven, which we Pray for on Earth? We read of Wise-hearted Men that they made several Curtaines with Loops and Taches, and so Coupled them to one another, that they became one Tabernacle, Exod. 36. The Lord thereby teaching us, that it is a work of special wisedom from Above,
Why should we not with all Seriousness and Sincerity endeavour, as Far as possibly may be, to Effect that, which we hope for in Heaven, which we Pray for on Earth? We read of Wisehearted Men that they made several Curtains with Loops and Taches, and so Coupled them to one Another, that they became one Tabernacle, Exod 36. The Lord thereby teaching us, that it is a work of special Wisdom from Above,
so to procure Order and Unity in his Church, that the Interest and Beauty thereof may be strengthened and preserved, that it may become Beautifull as Tirrah, comely as Jerusalem, Cant. 6. 4. Terrible as an Army with Banners.
so to procure Order and Unity in his Church, that the Interest and Beauty thereof may be strengthened and preserved, that it may become Beautiful as Tirrah, comely as Jerusalem, Cant 6. 4. Terrible as an Army with Banners.
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And so long as Ephraim is against Manasseh, and Manasseh against Ephraim, and both against Judah, we may Justly fear that God's Anger is not yet turned away,
And so long as Ephraim is against Manasses, and Manasses against Ephraim, and both against Judah, we may Justly Fear that God's Anger is not yet turned away,
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but that his Hand is stretched out still, as the Prophet speaks, Isai. 9. 21. The next Principle of Perfection is God's Gracious Working in us, fitting, preventing, assisting us,
but that his Hand is stretched out still, as the Prophet speaks, Isaiah 9. 21. The next Principle of Perfection is God's Gracious Working in us, fitting, preventing, assisting us,
All our good Works are begun, continued and ended onely by God's Grace. Creatures which seek no higher Perfections than are to befound within the Sphere of their own Nature, may by the Guidance and force of Nature attain thereunto:
All our good Works Are begun, continued and ended only by God's Grace. Creatures which seek no higher Perfections than Are to befound within the Sphere of their own Nature, may by the Guidance and force of Nature attain thereunto:
This Indisposition Saint Austin hath reduced to Two Heads, Ignorantia & Difficultas. Ignorance in the Minde, the Natural man cannot know the things of the Spirit of God, 1 Cor. 2. 14. Difficulty, in the Will for want of Love, in the Heart for want of Sense and Softness, in all the other Faculties for want of Strength.
This Indisposition Saint Austin hath reduced to Two Heads, Ignorantia & Difficulty. Ignorance in the Mind, the Natural man cannot know the things of the Spirit of God, 1 Cor. 2. 14. Difficulty, in the Will for want of Love, in the Heart for want of Sense and Softness, in all the other Faculties for want of Strength.
1. Grace onely enlightneth the Eyes by the Spirit of Wisedom and Revelation, Ephes. 1. 17, 18. Christ onely giveth us an Understanding that we may know him that he is true, 1 Joh. 5. 20. we have received the Spirit which is of God, sayeth the Apostle, that we might know the things that are freely given to us of God, 1 Cor. 2. 12.
1. Grace only Enlighteneth the Eyes by the Spirit of Wisdom and Revelation, Ephesians 1. 17, 18. christ only gives us an Understanding that we may know him that he is true, 1 John 5. 20. we have received the Spirit which is of God, Saith the Apostle, that we might know the things that Are freely given to us of God, 1 Cor. 2. 12.
2. Grace onely Removeth Difficulty, First from the Will, by a sweet and effectual perswasion enclining us to love God, by a secret and ineffable operation working in us,
2. Grace only Removeth Difficulty, First from the Will, by a sweet and effectual persuasion inclining us to love God, by a secret and ineffable operation working in us,
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2. Grace onely removeth Difficulty from the Heart, by Softening it with such an efficacy, according to the Judgment of that excellent Father, Quae à Nullo Duro Corde respuitur.
2. Grace only Removeth Difficulty from the Heart, by Softening it with such an efficacy, according to the Judgement of that excellent Father, Quae à Nullo Duro Cord respuitur.
3. Grace onely Removeth Difficulty from all other Faculties enabling them to do doe all things through the strength of Christ, Phil. 4. 13. Not I, sayeth the Apostle,
3. Grace only Removeth Difficulty from all other Faculties enabling them to do do all things through the strength of christ, Philip 4. 13. Not I, Saith the Apostle,
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but the Grace of God which was with me, 1 Cor. 15. 10. Thus Grace is Necessary, ut Innotescat quod Latebat, ut suave Fiat quod non Delectabat, to make that known which was hidden from us, to make that sweet which was Irksome to us,
but the Grace of God which was with me, 1 Cor. 15. 10. Thus Grace is Necessary, ut Innotescat quod Latebat, ut suave Fiat quod non Delectabat, to make that known which was hidden from us, to make that sweet which was Irksome to us,
2. Grace is Necessary to put this Habitual Fitness into Excercise. It is God that worketh in us both to will and to doe of his good pleasure, Phil. 2. 13. It is God that Works all our Works in us and for us, Isaiah 26. 12. Certum est Nos facere quum facimus,
2. Grace is Necessary to put this Habitual Fitness into Exercise. It is God that works in us both to will and to do of his good pleasure, Philip 2. 13. It is God that Works all our Works in us and for us, Isaiah 26. 12. Certum est Nos facere Whom facimus,
3. Grace is necessary to our perseverance in well-doing, as the presence of the Sun is Necessary to the Continuance of Light in the House, He is able to Keep us from falling, as Saint Jude speaks, verse 24. Non Mihi sufficit, sayeth Saint Hierom, quòd semel Donavit, nisi semper Donaverit, Peto ut accipiam, & cum accepero Rursus Peto:
3. Grace is necessary to our perseverance in welldoing, as the presence of the Sun is Necessary to the Continuance of Light in the House, He is able to Keep us from falling, as Saint U^de speaks, verse 24. Non Mihi sufficit, Saith Saint Hieronymus, quòd semel Donavit, nisi semper Donaverit, Peto ut accipiam, & cum accepero Rursus Peto:
We now proceed unto the Arguments used by the Apostle for enforcing the matter of this Prayer, Drawn from the Mercy of an Everlasting Covenant, From the Blood of Christ whereby that Mercy was purchased for us, From his Resurrection whereby it hath been ratified and secured unto us;
We now proceed unto the Arguments used by the Apostle for enforcing the matter of this Prayer, Drawn from the Mercy of an Everlasting Covenant, From the Blood of christ whereby that Mercy was purchased for us, From his Resurrection whereby it hath been ratified and secured unto us;
The Lord might have left us in our Lapsed Estate, as he did the Fallen Angels, Non Expectavit Angelos, sed praecipitavit, saith Saint Bernard. But he was more Mercifull to sinfull Man, who,
The Lord might have left us in our Lapsed Estate, as he did the Fallen Angels, Non expects Angels, sed praecipitavit, Says Saint Bernard. But he was more Merciful to sinful Man, who,
2. This Covenant is Founded and Established in the Blood of Christ. Sanction is essential to Contracts, which among the Antients was done by Killing of a Sacrifice, of which Custom we finde mention Jer. 34. 18, and it was Imitated by the Gentiles, Stabant, & Caesâ firmabant faedera porcâ.
2. This Covenant is Founded and Established in the Blood of christ. Sanction is essential to Contracts, which among the Ancients was done by Killing of a Sacrifice, of which Custom we find mention Jer. 34. 18, and it was Imitated by the Gentiles, Stood, & Caesâ firmabant faedera porcâ.
or had its Sanction, as we read in Tacitus, Suetonius, Plutarch and others, of Leagues sealed by Drinking of Blood; So Servius the Gramarian will have Sanctio to come à Sanguine, & faedus à feriendo.
or had its Sanction, as we read in Tacitus, Suetonius, Plutarch and Others, of Leagues sealed by Drinking of Blood; So Servius the Grammarian will have Sanction to come à Sanguine, & Faedus à feriendo.
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Now Christ by his Blood is the Mediator and Surety in this Covenant, as our Apostle telleth us, a Mediator to Reconcile, a Surety to Undertake, according to the several Articles whereby the Parties in Covenant stand Engaged each to other.
Now christ by his Blood is the Mediator and Surety in this Covenant, as our Apostle Telleth us, a Mediator to Reconcile, a Surety to Undertake, according to the several Articles whereby the Parties in Covenant stand Engaged each to other.
and as our Head doth derive upon his Members the Grace of his holy Spirit, whereby they are enabled to perform such Evangelical Obedience, as the Covenant of Grace doth require, and accept.
and as our Head does derive upon his Members the Grace of his holy Spirit, whereby they Are enabled to perform such Evangelical obedience, as the Covenant of Grace does require, and accept.
2. In behalf of Man there is necessary Remission of Sinne, Reconciliation unto God, Re estating in an Inheritance, Grace to make him Holy, Glory to make him Blessed.
2. In behalf of Man there is necessary Remission of Sin, Reconciliation unto God, Re estating in an Inheritance, Grace to make him Holy, Glory to make him Blessed.
Thus Christ as our Surety hath paid our Debt unto God, and as the Purchaser and Treasurer of his Father's Mercie, doth procure and perform God's Promises unto us.
Thus christ as our Surety hath paid our Debt unto God, and as the Purchaser and Treasurer of his Father's Mercy, does procure and perform God's Promises unto us.
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3. This Covenant is an Everlasting Covenant, so called by the Prophet Isaiah 55. 3. as by Saint John an Everlasting Gospell, Rev. 14. 6. Though the manner of its Dispensation in several Ages of the Church hath been Divers,
3. This Covenant is an Everlasting Covenant, so called by the Prophet Isaiah 55. 3. as by Saint John an Everlasting Gospel, Rev. 14. 6. Though the manner of its Dispensation in several Ages of the Church hath been Diverse,
A Covenant founded in Everlasting Love, the Gifts whereof are without Repentance, Rom. 11. 29. A Covenant Ratified by the Oath of God to shew the Immutability of his Counsell therein, Heb. 6. 17. A Covenant of the Sure Mercies of David, Isai. 55. 3. of a Kingdom which cannot be moved, Heb. 12. 28.
A Covenant founded in Everlasting Love, the Gifts whereof Are without Repentance, Rom. 11. 29. A Covenant Ratified by the Oath of God to show the Immutability of his Counsel therein, Hebrew 6. 17. A Covenant of the Sure mercies of David, Isaiah 55. 3. of a Kingdom which cannot be moved, Hebrew 12. 28.
Lastly a Covenant, the Benefits whereof are for ever, Everlasting Salvation, Heb. 5. 9. An Eternal Weight of Glory, 2 Cor. 4. 17. An Inheritance Incorruptible, and that Fadeth not away, 1 Pet. 1, 4.
Lastly a Covenant, the Benefits whereof Are for ever, Everlasting Salvation, Hebrew 5. 9. an Eternal Weight of Glory, 2 Cor. 4. 17. an Inheritance Incorruptible, and that Fades not away, 1 Pet. 1, 4.
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Now if we consider Each of these Three Particulars, we shall finde them Weighty Arguments unto that Holiness and Perfection which the Apostle here prayeth for.
Now if we Consider Each of these Three Particulars, we shall find them Weighty Arguments unto that Holiness and Perfection which the Apostle Here Prayeth for.
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And if we be His People we must be Holy, for he Saves his People from their Sinnes, Matth. 1. 21. He purifies unto Himself a Peculiar People, zealous of good works, Tit. 2. 14.
And if we be His People we must be Holy, for he Saves his People from their Sins, Matthew 1. 21. He Purifies unto Himself a Peculiar People, zealous of good works, Tit. 2. 14.
I will put my Fear in their Hearts, that they shall not depart from me, Jer. 32. 40. I will give them an Heart of Flesh, that they may walk in my Statutes, Ezek. 11. 19, 20. I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall Keep my Judgments and do them, Ezek. 36. 27. The Law doth but Command,
I will put my fear in their Hearts, that they shall not depart from me, Jer. 32. 40. I will give them an Heart of Flesh, that they may walk in my Statutes, Ezekiel 11. 19, 20. I will put my Spirit within you, and cause you to walk in my Statutes, and you shall Keep my Judgments and do them, Ezekiel 36. 27. The Law does but Command,
2. The Blood of Christ, whereby the Covenant of Grace is established, and the Sure Mercies of David purchased for us, is an invincible Argument unto Holiness of Life,
2. The Blood of christ, whereby the Covenant of Grace is established, and the Sure mercies of David purchased for us, is an invincible Argument unto Holiness of Life,
For the Blood of Jesus Christ cleanseth us from all Sinne, 1 John 1. 7. The Blood of Christ purgeth our Conscience from Dead Works to serve the Living God, Hebr. 9. 14. By the Blood of Christ we were redeemed from our vain Conversation, 1 Pet. 1. 18, 19.
For the Blood of jesus christ Cleanseth us from all Sin, 1 John 1. 7. The Blood of christ Purgeth our Conscience from Dead Works to serve the Living God, Hebrew 9. 14. By the Blood of christ we were redeemed from our vain Conversation, 1 Pet. 1. 18, 19.
In Christ crucified Faith sees his Infinite Love in Giving Himself for us, and this Love of Christ constraineth us to Live unto him who died for us, 3 Cor. 5. 14, 15.
In christ Crucified Faith sees his Infinite Love in Giving Himself for us, and this Love of christ constrains us to Live unto him who died for us, 3 Cor. 5. 14, 15.
And it works a Fear of Sinne, for if Sinne brought a curse upon the Sacrifice, it will much more bring it upon the Sinner, if the Sacrifice be despised.
And it works a fear of Sin, for if Sin brought a curse upon the Sacrifice, it will much more bring it upon the Sinner, if the Sacrifice be despised.
Again the Apostle teacheth us thus to Argue, We are not our own, for we are Bought with a Price, Therefore we must Glorifie God in our Bodie and in our Spirit which are Gods, 1 Cor. 6. 19, 20. For Quod emitur transit in potestatem Ementis.
Again the Apostle Teaches us thus to Argue, We Are not our own, for we Are Bought with a Price, Therefore we must glorify God in our Body and in our Spirit which Are God's, 1 Cor. 6. 19, 20. For Quod emitur transit in potestatem Ementis.
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Certainly Christ did not purchase us with so Precious a Price as his Own Blood, that we should continue the Servants of Satan and Sinne still, which he came to Destroy.
Certainly christ did not purchase us with so Precious a Price as his Own Blood, that we should continue the Servants of Satan and Sin still, which he Come to Destroy.
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for to this End Christ both Dyed and Rose, and Revived, that he might be Lord both of the Dead and Living, Rom. 14. 9. The Apostle maketh mention of the Fellowship of Christ's Sufferings, and our being made comformable to his Death, Phil. 3. 10. wherein our Old Man is Crucified with him, that the Bodie of Sinne might be destroyed, that henceforth We should not serve Sinne, as the same Apostle speaks.
for to this End christ both Died and Rose, and Revived, that he might be Lord both of the Dead and Living, Rom. 14. 9. The Apostle makes mention of the Fellowship of Christ's Sufferings, and our being made conformable to his Death, Philip 3. 10. wherein our Old Man is crucified with him, that the Body of Sin might be destroyed, that henceforth We should not serve Sin, as the same Apostle speaks.
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The Death of Christ was a Violent Death, Christ having no Sinne in himself could not have dyed otherwise than as a Sacrifice: So Sinne in us would never dye of it self, Omnis Peccator Peccat in Suo AEterno.
The Death of christ was a Violent Death, christ having no Sin in himself could not have died otherwise than as a Sacrifice: So Sin in us would never die of it self, Omnis Peccator Peccat in Sue AEterno.
It must therefore be Judged, condemned, and destroyed, as the Apostle speaks, Rom. 6. 6. Rom. 8. 3. Again, the Death of the Cross was Servile Supplicium, as Historians Usually call it;
It must Therefore be Judged, condemned, and destroyed, as the Apostle speaks, Rom. 6. 6. Rom. 8. 3. Again, the Death of the Cross was Servile Supplicium, as Historians Usually call it;
and Servile thing, not suffering it to reign or have Dominion over us, as the Apostle speaks, Rom 6. 12. 14. Again, the Death of the Cross was In same Supplicium, Christ endured the Cross and despised the shame, saith our Apostle, Heb. 12. 2. So Sinne should be put to shame by us.
and Servile thing, not suffering it to Reign or have Dominion over us, as the Apostle speaks, Rom 6. 12. 14. Again, the Death of the Cross was In same Supplicium, christ endured the Cross and despised the shame, Says our Apostle, Hebrew 12. 2. So Sin should be put to shame by us.
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A Sinner in his Baptisme and Repentance doth, as Gregory Nazianzen Flegantly Expresseth it, NONLATINALPHABET, put Sinne to open shame, What Fruit had Ye in those Things whereof you are now ashamed, sayeth the Apostle, Romans 6. 21. Lastly, the Death of the Cross is frequently called in Historians Summum Suppluium a Cruel and a Cursed Death.
A Sinner in his Baptism and Repentance does, as Gregory Nazianzen Flegantly Expresses it,, put Sin to open shame, What Fruit had You in those Things whereof you Are now ashamed, Saith the Apostle, Romans 6. 21. Lastly, the Death of the Cross is frequently called in Historians Summum Suppluium a Cruel and a Cursed Death.
Christ would not Drink the Vinegar and Ga•l, which some Learned Men (as I Remember) think was a Cup of Astonishment to Dull his Senses against the Pain of Death, Thereby teaching us,
christ would not Drink the Vinegar and Ga•l, which Some Learned Men (as I remember) think was a Cup of Astonishment to Dull his Senses against the Pain of Death, Thereby teaching us,
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But whatever Fruit we can promise our selves from Sinne, it is all but vanishing and Transitory, The pleasures of Sinne are but for a Season, Heb. 11. 25. the World passeth away, and the Lusts thereof, 1 John 2. 17. Our Sinne will Leave us nothing to keep Company with for ever,
But whatever Fruit we can promise our selves from Sin, it is all but vanishing and Transitory, The pleasures of Sin Are but for a Season, Hebrew 11. 25. the World passes away, and the Lustiest thereof, 1 John 2. 17. Our Sin will Leave us nothing to keep Company with for ever,
and the threatnings of Eternal Death to them that Despise him, not to provide an Happiness of equal duration with themselves? to preferr the false and dying Comforts of the World,
and the threatenings of Eternal Death to them that Despise him, not to provide an Happiness of equal duration with themselves? to prefer the false and dying Comforts of the World,
before the Pleasures which are at God's Right-hand for evermore? O let us learn by a sincere and serious Holiness of Life, to secure unto our selves the Mercies of an Everlasting Covenant, O let us Remember what a God we have to do withall,
before the Pleasures which Are At God's Right-hand for evermore? O let us Learn by a sincere and serious Holiness of Life, to secure unto our selves the mercies of an Everlasting Covenant, Oh let us remember what a God we have to do withal,
and Dread to provoke him, because his wrath is Eternal, Who amongst us can dwell with Everlasting Burnings? and resolve to serve him with Reverence and Godly fear,
and Dread to provoke him, Because his wrath is Eternal, Who among us can dwell with Everlasting Burnings? and resolve to serve him with reverence and Godly Fear,
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And let the perpetuity of his Covenant teach us constancy in our Obedience. If he repent not of his Mercy, neither should we repent of our Duty; if he save us to the uttermost, we should serve him to the uttermost. There will be an End of our Labour and Pain in serving of him, there will be no End of his Love and Grace in saving us.
And let the perpetuity of his Covenant teach us constancy in our obedience. If he Repent not of his Mercy, neither should we Repent of our Duty; if he save us to the uttermost, we should serve him to the uttermost. There will be an End of our Labour and Pain in serving of him, there will be no End of his Love and Grace in Saving us.
and of the Sonne and so the Action Common to Both. Secondly, Hereby the Father, to whose Justice the Debt was due, by letting Christ out of Prison, Acknowledged a Satisfaction of Judgment.
and of the Son and so the Actium Common to Both. Secondly, Hereby the Father, to whose justice the Debt was due, by letting christ out of Prison, Acknowledged a Satisfaction of Judgement.
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as for Blasphemie, they Accused and Condemned him, John 10. 33, 36. John 19. 7. Now this Doctrine of the Resurrection is likewise a Notable Argument to enforce the Duty here prayed for.
as for Blasphemy, they Accused and Condemned him, John 10. 33, 36. John 19. 7. Now this Doctrine of the Resurrection is likewise a Notable Argument to enforce the Duty Here prayed for.
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We finde deliverance out of Captivity Largely described by a Resurrection, Ezek. 37. 1, 13. and Even this figurative Resurrection is used as a special Argument to enforce the Duties of the whole Decalogue.
We find deliverance out of Captivity Largely described by a Resurrection, Ezekiel 37. 1, 13. and Even this figurative Resurrection is used as a special Argument to enforce the Duties of the Whole Decalogue.
I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of Bondage, Thou shalt have no other Gods before me, &c. In like manner, the Resurrection of Christ being a deliliverance from a greater Captivity, is an Excellent Argument unto Holiness of Life;
I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of Bondage, Thou shalt have no other God's before me, etc. In like manner, the Resurrection of christ being a deliliverance from a greater Captivity, is an Excellent Argument unto Holiness of Life;
for God, having raised up his Sonne Jesus, sent him to bless us, in turning us away from our Iniquity, Act. 3. 26. That like as Christ was raised from the Dead by the Glory of the Father,
for God, having raised up his Son jesus, sent him to bless us, in turning us away from our Iniquity, Act. 3. 26. That like as christ was raised from the Dead by the Glory of the Father,
so we also should walk in Newness of Life, Rom. 6. 4. The Life of Christ is diffusive and Communicative, Because I Live, Ye shall Live also, John 14. 19. Christ rose to declare his Victory over all our Enemies, the greatest whereof is Sinne, in the Subduing whereof and Quickning us unto New Obedience, the self-same Power is Exerted upon the Hearts of Sinners, which was wrought in Christ when he was Raised from the Dead,
so we also should walk in Newness of Life, Rom. 6. 4. The Life of christ is diffusive and Communicative, Because I Live, You shall Live also, John 14. 19. christ rose to declare his Victory over all our Enemies, the greatest whereof is Sin, in the Subduing whereof and Quickening us unto New obedience, the selfsame Power is Exerted upon the Hearts of Sinners, which was wrought in christ when he was Raised from the Dead,
as the Apostle insinuateth, Eph. 1. 19, 20. Eph. 2. 1, 5. Col. 2. 12. The Resurrection of Christ is a Ground of Holiness, Per modum causae Efficientis & Exemplaris.
as the Apostle insinuates, Ephesians 1. 19, 20. Ephesians 2. 1, 5. Col. 2. 12. The Resurrection of christ is a Ground of Holiness, Per modum causae Efficientis & Exemplaris.
1. By way of Efficiency, called the Power of his Resurrection, Phil. 3. 10. whereby we are risen with him, as the Apostle speaks, Col. 3. 1. He from his Grave, and We from our Sinne; For He being the Head, and We the Members, we have a Communion with him in the good things of the Head. Being a Risen and a Living Head, he will not have a Dead Body. God is not the God,
1. By Way of Efficiency, called the Power of his Resurrection, Philip 3. 10. whereby we Are risen with him, as the Apostle speaks, Col. 3. 1. He from his Grave, and We from our Sin; For He being the Head, and We the Members, we have a Communion with him in the good things of the Head. Being a Risen and a Living Head, he will not have a Dead Body. God is not the God,
2. By way of Pattern, His Resurrection is an Exemplar of our Sanctification. 1. He Rose to Life, not as a Ghost or Spectrum, but as a Victor, to teach us not to content our selves with Dead shews of Holiness,
2. By Way of Pattern, His Resurrection is an Exemplar of our Sanctification. 1. He Rose to Life, not as a Ghost or Spectrum, but as a Victor, to teach us not to content our selves with Dead shows of Holiness,
but to live the Life of God. 2. He Rose to an Heavenly Life, to ascend unto his Father, Teaching us to have our Conversation in Heaven, and our Affections set upon things above where Christ is. 3. He Rose to an abiding Life, to dye no more,
but to live the Life of God. 2. He Rose to an Heavenly Life, to ascend unto his Father, Teaching us to have our Conversation in Heaven, and our Affections Set upon things above where christ is. 3. He Rose to an abiding Life, to die no more,
now no more to return to corruption, Rom. 6. 9. Acts 13. 34. So should we unto such a Repentance as is not again to be repented of, 2 Cor. 7. 10. 4. He Rose to Life speedily, very Early in the Morning, Luke 24. 1. Teaching us,
now no more to return to corruption, Rom. 6. 9. Acts 13. 34. So should we unto such a Repentance as is not again to be repented of, 2 Cor. 7. 10. 4. He Rose to Life speedily, very Early in the Morning, Lycia 24. 1. Teaching us,
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before we are to serve him. 5. He Rose to a victorious Life, He came not forth bound as Lazarus, but he left the Grave-cloaths behind him, John 20. 6, 7. So should we rise from Sinne, never to be bound or intangled in it more.
before we Are to serve him. 5. He Rose to a victorious Life, He Come not forth bound as Lazarus, but he left the Graveclothes behind him, John 20. 6, 7. So should we rise from Sin, never to be bound or entangled in it more.
A Sealed-stone, a Watch of Souldiers could not hinder his Resurrection; no Fears or Prejudices should dismay us, or Keep us in the Grave of Sinne, when Christ calls us out.
A Sealed-stone, a Watch of Soldiers could not hinder his Resurrection; no Fears or Prejudices should dismay us, or Keep us in the Grave of Sin, when christ calls us out.
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for we must rise with him unto Holmess, before we can rise with him unto Glory. No Man can rationally hope to be like unto Christ in Blessedness hereafter who doth not purifie himself, that he may be like unto him in Holiness here;
for we must rise with him unto Holmess, before we can rise with him unto Glory. No Man can rationally hope to be like unto christ in Blessedness hereafter who does not purify himself, that he may be like unto him in Holiness Here;
The Last Argument is drawn from Christ's Pastoral Office, The Great Shepheard of the Sheep, of whom the Angell foretold that he should be Great, Luke 1. 22. A Great King, A Great Prophet, A Great High-Priest, The Chief Shepheard, Great in Power,
The Last Argument is drawn from Christ's Pastoral Office, The Great Shepherd of the Sheep, of whom the Angel foretold that he should be Great, Lycia 1. 22. A Great King, A Great Prophet, A Great High-Priest, The Chief Shepherd, Great in Power,
1. As a Shepheard He Rules and Governs his People with a Scepter of Righteousness, bringing into Captivity their Thoughts unto his Obedience, causing them with all Chearfulness to submit unto his Soveraignty,
1. As a Shepherd He Rules and Governs his People with a Sceptre of Righteousness, bringing into Captivity their Thoughts unto his obedience, causing them with all Cheerfulness to submit unto his Sovereignty,
Causing them to walk as he walked, to follow his Steps; and as the Angel of God's presence, treading forth their way unto the Heavenly Canaan for them.
Causing them to walk as he walked, to follow his Steps; and as the Angel of God's presence, treading forth their Way unto the Heavenly Canaan for them.
This is his name the Lord that Healeth us, Exod. 15. 26. For this End he was wounded, that by his Stripes We might be Healed, He a true Bethesdah, whose waters are for Healing, A Tree of Life, whose Leaves are for Healing, A Sun of Righteousness, whose Wings are for Healing, No Sickness, no Death, is too hard for him, He hath raised Dead Men from the Bed, from the Biere, from the Grave, from Dry Bones; No Man's Doubts or Fears, No Man's Sinnes or Temptations should Keep him from coming with a Lively Faith, with Godly Sorrow, with unfeigned Repentance unto Christ for Mercy;
This is his name the Lord that Heals us, Exod 15. 26. For this End he was wounded, that by his Stripes We might be Healed, He a true Bethesda, whose waters Are for Healing, A Tree of Life, whose Leaves Are for Healing, A Sun of Righteousness, whose Wings Are for Healing, No Sickness, no Death, is too hard for him, He hath raised Dead Men from the Bed, from the Bier, from the Grave, from Dry Bones; No Man's Doubts or Fears, No Man's Sins or Temptations should Keep him from coming with a Lively Faith, with Godly Sorrow, with unfeigned Repentance unto christ for Mercy;
after it had been Sacrificed unto God, was to be Eaten in a Feast by them that offered it, Deut. 16. 2, 5, 6, 7. Conformably whereunto, Christ having been Sacrificed for us, is in his Last Supper, as a Perpetual Feast, fedd on by us.
After it had been Sacrificed unto God, was to be Eaten in a Feast by them that offered it, Deuteronomy 16. 2, 5, 6, 7. Conformably whereunto, christ having been Sacrificed for us, is in his Last Supper, as a Perpetual Feast, fed on by us.
but with the Unleavened Bread of Sincerity and Truth, 1 Cor. 5. 8. We come unto the Lords Table for Fellowship with Christ in his Sufferings, that being made conformable unto his Death, we also may be Dead unto Sinne, as the Apostle speaks.
but with the Unleavened Bred of Sincerity and Truth, 1 Cor. 5. 8. We come unto the lords Table for Fellowship with christ in his Sufferings, that being made conformable unto his Death, we also may be Dead unto Sin, as the Apostle speaks.
as to receive the Seals of the Sure Mercies of David unto us, So to renew our Covenant of Obedience and Service unto him, to Dedicate and Offer up our Selves as Living Sacrifices holy and acceptable unto God. Lastly, We come to the Lords Table to profess our unfeigned Love and Thankfulness unto Christ for the unspeakable Benefits of his Passion;
as to receive the Seals of the Sure mercies of David unto us, So to renew our Covenant of obedience and Service unto him, to Dedicate and Offer up our Selves as Living Sacrifices holy and acceptable unto God. Lastly, We come to the lords Table to profess our unfeigned Love and Thankfulness unto christ for the unspeakable Benefits of his Passion;
this is Thankfulness, that we order our Conversation aright, as becometh the Gospel of Christ, adorning the Doctrine of God our Saviour with Lives suitable to the strict and severe Precepts of his Word,
this is Thankfulness, that we order our Conversation aright, as Becometh the Gospel of christ, adorning the Doctrine of God our Saviour with Lives suitable to the strict and severe Precepts of his Word,
and testifie our Fellowship with Christ in his Sufferings, That we may thus evidence the Sincerity of our Love and Thankfulness unto him for the unspeakable Benefits of his Death and Passion, The God of Peace who brought again from the Dead the Lord Jesus, the Great Shepheard of the Sheep, through the Blood of the Everlasting Covenant, make us perfect in every Good Work to do his Will, working in us that which is well-pleasing in his sight, through Jesus Christ.
and testify our Fellowship with christ in his Sufferings, That we may thus evidence the Sincerity of our Love and Thankfulness unto him for the unspeakable Benefits of his Death and Passion, The God of Peace who brought again from the Dead the Lord jesus, the Great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make us perfect in every Good Work to do his Will, working in us that which is Well-pleasing in his sighed, through jesus christ.
