The tryal & triumph of faith: or, An exposition of the history of Christs dispossessing of the daughter of the woman of Canaan Delivered in sermons; in which are opened, the victory of faith; the condition of those that are tempted; the excellency of Jesus Christ and free-grace; and some speciall grounds and principles of libertinisme and antinomian errors, discovered by Samuel Rutherfurd, professor of divinity in the University of St. Andrews. Published by authority.
and came and fell at his feet. V. 26. (The woman was a Greek, a Syrophoenician by Nation) and she besought him, that hee would cast forth the Devil out of her daughter.
and Come and fell At his feet. V. 26. (The woman was a Greek, a Syrophoenician by nation) and she besought him, that he would cast forth the devil out of her daughter.
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for to any seeking Iesus Christ, this Text cryeth, Come and see. The words for their scope, drive at the wakening of beleevers, in Praying (when an answer is not given at the first) to a fixed and resolved lying,
for to any seeking Iesus christ, this Text Cries, Come and see. The words for their scope, drive At the wakening of believers, in Praying (when an answer is not given At the First) to a fixed and resolved lying,
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and answer the desire of the hungry and poor. 2. For the subject, they are a History of a rare Miracle, wrought by Christ, in casting forth a Devil out of the Daughter of a Woman of Canaan ;
and answer the desire of the hungry and poor. 2. For the Subject, they Are a History of a rare Miracle, wrought by christ, in casting forth a devil out of the Daughter of a Woman of Canaan;
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In which there is a Dialogue between Christ and the Woman, containing Christs trying of her. 1. With no answer. 2. With a refusal. 3. With the reproach of a dog. 4. Her instancy of Faith. 1. In crying till the Disciples interposed themselves. 2. Her going on in adoring. 3. Praying. 4. Arguing by Faith, with Christ, that she had some interest in Christ, though amongst the dogs;
In which there is a Dialogue between christ and the Woman, containing Christ trying of her. 1. With no answer. 2. With a refusal. 3. With the reproach of a dog. 4. Her instancy of Faith. 1. In crying till the Disciples interposed themselves. 2. Her going on in adoring. 3. Praying. 4. Arguing by Faith, with christ, that she had Some Interest in christ, though among the Dogs;
4. The Miracle it self wrought by the womans faith, in which we have Christs heightning of her Faith. 2. The granting of her desire. 3. The measure of Christs bounty, as thou wilt. 4. The healing of her Daughter.
4. The Miracle it self wrought by the woman's faith, in which we have Christ heightening of her Faith. 2. The granting of her desire. 3. The measure of Christ bounty, as thou wilt. 4. The healing of her Daughter.
and desired to be hid, either because he did not (for offending the Jews) openly offer himself to the Gentiles, having forbidden his Disciples to go to the Samaritans, or because he would have his glory hid for a time,
and desired to be hid, either Because he did not (for offending the jews) openly offer himself to the Gentiles, having forbidden his Disciples to go to the Samaritans, or Because he would have his glory hid for a time,
All the Gentiles go under the name of Greeks in Scripture Language, as Rom. 1.14 ▪ Gal. 3.28. 1 Cor. 1.22, 24. not because they are all Greeks, by nation and blood;
All the Gentiles go under the name of Greeks in Scripture Language, as Rom. 1.14 ▪ Gal. 3.28. 1 Cor. 1.22, 24. not Because they Are all Greeks, by Nation and blood;
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however it standeth as no blemish in Christs Compt-Book, who was your Father, whether an Ammorite, or an Hittite, so ye come to him, he asketh not whose you are, so you be his;
however it Stands as no blemish in Christ Account book, who was your Father, whither an Amorite, or an Hittite, so you come to him, he asks not whose you Are, so you be his;
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nor who is your Father, so you will be his Brother, and be of his house. Mar. 7.24. And from thence he arose and went into the borders of Tyre and Sidon.
nor who is your Father, so you will be his Brother, and be of his house. Mar. 7.24. And from thence he arose and went into the borders of Tyre and Sidon.
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He was chased away to the prophane Pagans: The hardning of the Jews maketh way to Christs first and young love, laid upon the Gentiles: Christ doth but draw by a lap of the curtain of Separation,
He was chased away to the profane Pagans: The hardening of the jews makes Way to Christ First and young love, laid upon the Gentiles: christ does but draw by a lap of the curtain of Separation,
the King openeth one little window, and holdeth out his face, in one glimpse, to the woman of Canaan, so Christs works of deep providence, are free mercy,
the King Openeth one little window, and holds out his face, in one glimpse, to the woman of Canaan, so Christ works of deep providence, Are free mercy,
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Sin, Hell, and Death, are made a Chariot to carry on the Lords excellent work. 2. The providence of God hath two sides, one black and sad, another white and joyfull:
since, Hell, and Death, Are made a Chariot to carry on the lords excellent work. 2. The providence of God hath two sides, one black and sad, Another white and joyful:
but the flower of Jesse springing up, to take away sin, and to paint out to Men and Angels, the glory of a Heaven and a new world of Free-grace, that is a lightsome side of providence.
but the flower of Jesse springing up, to take away since, and to paint out to Men and Angels, the glory of a Heaven and a new world of Free grace, that is a lightsome side of providence.
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Joseph weeping in the prison for no fault, is foul and sad, but Joseph brought out to reign as half a King, to keep alive the Church of God in great Famine, is joyfull and Glorious:
Joseph weeping in the prison for no fault, is foul and sad, but Joseph brought out to Reign as half a King, to keep alive the Church of God in great Famine, is joyful and Glorious:
and Paul riding on his iron Chains and exalting CHRIST in the Gospell, through the Court of bloody Nero, maketh up a fair comely contexture of Divine Providence. 3. God in all his works now when he raineth from Heaven a sad showr of blood on the three Kingdoms, hath his one foot on Justice, that wrath may fill to the brim the cup of Malignants, Prelats,
and Paul riding on his iron Chains and exalting CHRIST in the Gospel, through the Court of bloody Nero, makes up a fair comely contexture of Divine Providence. 3. God in all his works now when he rains from Heaven a sad shower of blood on the three Kingdoms, hath his one foot on justice, that wrath may fill to the brim the cup of Malignants, Prelates,
we mistake all, when we look upon mens works by parts, an house in the building lying in an hundred pieces, here timber, here a rafter, there a spar, there a stone, in another place half a window, in another place the side of a door:
we mistake all, when we look upon men's works by parts, an house in the building lying in an hundred Pieces, Here timber, Here a rafter, there a spar, there a stone, in Another place half a window, in Another place the side of a door:
Jesuits and false Teachers, are but Gods snuffers, to occasion the clearing and snuffing of the lamps of the tabernacle, and make truth more naked and obvious.
Jesuits and false Teachers, Are but God's snuffers, to occasion the clearing and snuffing of the lamps of the tabernacle, and make truth more naked and obvious.
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THis will, according to which it is said, He would that no man should know it, was his humane will, according to which the Lord Iesus was a man as we are, yet without sin; which was not alway fulfilled;
THis will, according to which it is said, He would that no man should know it, was his humane will, according to which the Lord Iesus was a man as we Are, yet without since; which was not always fulfilled;
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And see how Christ for our instruction is content, that God should break his will and lay it below providence, Mat. 26.39. O so little and low as great Iesus Christ is, all is come to this, O my father, remove the cup;
And see how christ for our instruction is content, that God should break his will and lay it below providence, Mathew 26.39. O so little and low as great Iesus christ is, all is come to this, Oh my father, remove the cup;
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Neverthelesse, not as I will, but as thou wilt: Christ and his Father, hath but one will between them both, Ioh. 5.30. I seek not mine own will, but the will of the Father that sent me, Rom. 15.3. For even Christ pleased not himself.
Nevertheless, not as I will, but as thou wilt: christ and his Father, hath but one will between them both, John 5.30. I seek not mine own will, but the will of the Father that sent me, Rom. 15.3. For even christ pleased not himself.
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And Aaron held his peace, a will lying in the dust under Gods feet, so as I can say ( Let his will, whose I am, enact to throw me in Hell, he shall have my vote ) is very like the Mother-rule of all sanctified wills, even like Christs plyable will :
And Aaron held his peace, a will lying in the dust under God's feet, so as I can say (Let his will, whose I am, enact to throw me in Hell, he shall have my vote) is very like the Mother-rule of all sanctified wills, even like Christ pliable will:
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There is no iron sinew in Christs will, it was easily broken; the top of Gods finger with one touch, broke Christs will, Heb. 10.9. Loe I come to do thy will, O God.
There is no iron sinew in Christ will, it was Easily broken; the top of God's finger with one touch, broke Christ will, Hebrew 10.9. Lo I come to do thy will, Oh God.
Hell, vengeance, omnipotency, crossed Pharaohs will, but it would neither bow nor break, Exod. 9.27 But the Lord hardned Pharaohs heart, that he would not let the people go.
Hell, vengeance, omnipotency, crossed Pharaohs will, but it would neither bow nor break, Exod 9.27 But the Lord hardened Pharaohs heart, that he would not let the people go.
as Christ was like a man that had not a mans will ; so Saul, Act. 9.6. Trembling and astonished, said, Lord what wilt thou have me to doe? Its good when the Lord trampleth upon Ephraims fair neck, Hos. 10.11.
as christ was like a man that had not a men will; so Saul, Act. 9.6. Trembling and astonished, said, Lord what wilt thou have me to do? Its good when the Lord trampleth upon Ephraim's fair neck, Hos. 10.11.
Christ in this is such a flyer as would gladly have a pursuer. 2. Faith findeth Christ out when he is h•d, Esa. 45.15. Verily thou art a God that hidest thy self :
christ in this is such a flyer as would gladly have a pursuer. 2. Faith finds christ out when he is h•d, Isaiah 45.15. Verily thou art a God that hidest thy self:
3. Reason, Sense, nay, Angels seeing Christ between two theeves dying, and going out of this world bleeding to death, naked, forsaken of friend and lover, they may wonder and say;
3. Reason, Sense, nay, Angels seeing christ between two thieves dying, and going out of this world bleeding to death, naked, forsaken of friend and lover, they may wonder and say;
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Yet the Faith of the Theef found him there, as a King, who had the keys of Paradice, and he said in Faith, Lord, remember me when thou comest to thy Kingdom, Luk 23.42. 4. Faith seeth him as a witnesse,
Yet the Faith of the Thief found him there, as a King, who had the keys of Paradise, and he said in Faith, Lord, Remember me when thou Comest to thy Kingdom, Luk 23.42. 4. Faith sees him as a witness,
and powreth out his gall upon the ground, v. 13. Believe then that Christ glowneth that he may kiss, that he cuts that he may cure, that he maketh the living believers grave before his eyes,
and poureth out his Gall upon the ground, v. 13. Believe then that christ glowneth that he may kiss, that he cuts that he may cure, that he makes the living believers grave before his eyes,
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Killed all the day long, and estimated as sheep for the slaughter, speaketh not to me that Gods people are more then conquerours through him that loved us, Rom. 8.36, 37. our Faith in reference to Dispensation, is to do two things.
Killed all the day long, and estimated as sheep for the slaughter, speaks not to me that God's people Are more then conquerors through him that loved us, Rom. 8.36, 37. our Faith in Referente to Dispensation, is to do two things.
We see Gods work, it cometh to our senses, but the event that God bringeth out of his work, lyeth under ground, Dispensation is as a woman travelling in birth,
We see God's work, it comes to our Senses, but the event that God brings out of his work, lies under ground, Dispensation is as a woman traveling in birth,
If any should buy a Ship, and think it no bargain at all, except he might carry away the Ship on his back, should not this make him a ridiculous Merchant? Gods Law of Faith, Christs concluded atonement, is better and surer then your feeling;
If any should buy a Ship, and think it no bargain At all, except he might carry away the Ship on his back, should not this make him a ridiculous Merchant? God's Law of Faith, Christ concluded atonement, is better and Surer then your feeling;
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She numbred all the miles she Travelled while her Lord was absent: Joy will speak, its not dumb, Cant. 7.9. The roofe of thy mouth (is) like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak, Mat. 9.15, Can the Children of the Bedchamber mourne.
She numbered all the miles she Traveled while her Lord was absent: Joy will speak, its not dumb, Cant 7.9. The roof of thy Mouth (is) like the best wine for my Beloved, that Goes down sweetly, causing the lips of those that Are asleep to speak, Mathew 9.15, Can the Children of the Bedchamber mourn.
4. Grace in a sincere Professor, and CHRIST cannot be hid, there came a good fair breath with a blast of a sweet west-wind of Heaven on Joseph of Arimathea, the time was ill, Christ was dead;
4. Grace in a sincere Professor, and CHRIST cannot be hid, there Come a good fair breath with a blast of a sweet West wind of Heaven on Joseph of Arimathea, the time was ill, christ was dead;
What would this be thought of, to see a Noble and Honourable Lord-Judge with a dead and Crucified mans Body in his armes? But Faith knoweth no blushing: Grace cannot be ashamed:
What would this be Thought of, to see a Noble and Honourable Lord-Judge with a dead and crucified men Body in his arms? But Faith Knoweth no blushing: Grace cannot be ashamed:
there was a straight charge laid on the Apostles, Preach no more in the name of Jesus, Act. 4.13. Peter and John, with a NONLATINALPHABET, boldly say, vers. 20. We cannot but speak the things wee have heard and seen :
there was a straight charge laid on the Apostles, Preach no more in the name of jesus, Act. 4.13. Peter and John, with a, boldly say, vers. 20. We cannot but speak the things we have herd and seen:
Lay as heavy weights as death, burning quick, sawing asunder, on the sincerity of Faith in the Martyrs, it must up the Mountain. Davids Grace, Psal. 39.1. was kept in as with a Mussell put upon the mouths of Beasts :
Lay as heavy weights as death, burning quick, sawing asunder, on the sincerity of Faith in the Martyrs, it must up the Mountain. Davids Grace, Psalm 39.1. was kept in as with a Mussell put upon the mouths of Beasts:
though temptation should hide Christ in his Grace, tempted Ioseph is over-awed with this, Gen. 39.9. How can I then do this great wickednesse, and sin against God? This awsome Majesty of the Grace of Gods fear, causeth Ioseph see nothing in Harlotry but pure unmixed guiltinesse against God;
though temptation should hide christ in his Grace, tempted Ioseph is overawed with this, Gen. 39.9. How can I then do this great wickedness, and since against God? This awesome Majesty of the Grace of God's Fear, Causes Ioseph see nothing in Harlotry but pure unmixed guiltiness against God;
there's an over mastering apprehension of Christs love, 2 Cor. 5.14. that constraineth Paul to out the Love of Christ, in dedicating himself to the service of the Gospell. Though Paul would not have preached:
there's an over mastering apprehension of Christ love, 2 Cor. 5.14. that constrains Paul to out the Love of christ, in dedicating himself to the service of the Gospel. Though Paul would not have preached:
Though sin over-cloud Christ, and David fall in Adultery and blood, there's a seed of Christ, that must cast out blossoms, he cannot but repent and sorrow.
Though since overcloud christ, and David fallen in Adultery and blood, there's a seed of christ, that must cast out blossoms, he cannot but Repent and sorrow.
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It shall be usefull then for the Saints, when the spirit cometh in his stirrings, and impetuous acts, to co-operate with him, and to answer his wind-blowing:
It shall be useful then for the Saints, when the Spirit comes in his stirrings, and impetuous acts, to cooperate with him, and to answer his wind-blowing:
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When your spirit is Docile, and there cometh a gale of Christs sweet West-wind and rusheth in, with a warmnesse of heart, in a praying disposition, to retire to a corner and powre out the soul before the Lord, as we are to take Christ at his word,
When your Spirit is Docile, and there comes a gale of Christ sweet West wind and Rushes in, with a warmness of heart, in a praying disposition, to retire to a corner and pour out the soul before the Lord, as we Are to take christ At his word,
God preventeth in all these, the spirit beateth fire out of our slint, we are to lay to a match and receive, reach in the heart under the stirrings of Free-grace, obey dispositions of Grace as God himself;
God preventeth in all these, the Spirit beats fire out of our slint, we Are to lay to a match and receive, reach in the heart under the stirrings of Free grace, obey dispositions of Grace as God himself;
2. Its no truth of God that some teach, that the justified in Christ are of duty always tied to one and the same constant act of rejoycing with out any mixture of sadnesse and sorrow,
2. Its no truth of God that Some teach, that the justified in christ Are of duty always tied to one and the same constant act of rejoicing with out any mixture of sadness and sorrow,
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for so they cannot, 1. Obey and follow the various impressions of the Lords absence and presence, of Christs Sea ebbing and flowing, of his shining and smiling,
for so they cannot, 1. Obey and follow the various impressions of the lords absence and presence, of Christ Sea ebbing and flowing, of his shining and smiling,
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neither night, nor clouds, nor Rain, nor Storm, that is the condition of the second Paradice, of the better Adam. 4. Its a just and an innocent sorrow, to be grieved at that which grieveth the Holy spirit,
neither night, nor Clouds, nor Rain, nor Storm, that is the condition of the second Paradise, of the better Adam. 4. Its a just and an innocent sorrow, to be grieved At that which Grieveth the Holy Spirit,
Of the Woman, 1. But one person of all Tyrus and Sidon came to him. 2. She was a Syrophenician by Nation. 3. Her condition, She had a Daughter vexed with a Devill.
Of the Woman, 1. But one person of all Tyre and Sidon Come to him. 2. She was a Syrophoenician by nation. 3. Her condition, She had a Daughter vexed with a devil.
Christ taketh sinners not by dozens, not by thousands (its but once in all the word, Act. 2. that three Thousand are converted at once) but by one's and two's.
christ Takes Sinners not by dozens, not by thousands (its but once in all the word, Act. 2. that three Thousand Are converted At once) but by one's and two's.
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Though Israel be as the sand of the Sea, yet a Remnant shall but bee saved, NONLATINALPHABET, Rom. 9.27. Esa. 10.22. The Reliques and Refuse shall be saved only. 2. Common Love scarce amounteth to Grace;
Though Israel be as the sand of the Sea, yet a Remnant shall but be saved,, Rom. 9.27. Isaiah 10.22. The Relics and Refuse shall be saved only. 2. Common Love scarce amounteth to Grace;
because Grace is separative, and singleth out one of many, all graced persons are priviledged persons, Heaven is a house of chosen and priveledged ones;
Because Grace is separative, and singleth out one of many, all graced Persons Are privileged Persons, Heaven is a house of chosen and privileged ones;
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there's no common stones in the New Jerusalem, but all precious stones, the foundations Saphirs, the windows Agats and Carbuncles, all the Borders of pleasant stones, Esa. 54.11, 12. 3. Christs way lyeth so, of two grinding at the mil, of two in the field together, of two in one bed : Christ wil have but one;
there's no Common stones in the New Jerusalem, but all precious stones, the foundations Saphirs, the windows Agates and Carbuncles, all the Borders of pleasant stones, Isaiah 54.11, 12. 3. Christ Way lies so, of two grinding At the mil, of two in the field together, of two in one Bed: christ will have but one;
Grace is a rare peece of the choise and the floor of the love of Heaven, there bee many common stones, not many Pearls, not many Diamonds and Saphirs. The multitude be all Arminians from the womb, every Heresie is a peece of the old Adams wanton wit;
Grace is a rare piece of the choice and the floor of the love of Heaven, there be many Common stones, not many Pearls, not many Diamonds and Saphirs. The multitude be all Arminians from the womb, every Heresy is a piece of the old Adams wanton wit;
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Ans. The Lord ascribeth his having mercy, and his hardning to his own Free-will, Rom. 9.17. Exod. 33.19. and his love is as free as his mercy, and by this means Gods first love to us should arise from our love preventing his;
Ans. The Lord ascribeth his having mercy, and his hardening to his own Freewill, Rom. 9.17. Exod 33.19. and his love is as free as his mercy, and by this means God's First love to us should arise from our love preventing his;
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and giveth first to God, and God cannot but recompence, Esa. 40.13, 14. Rom. 11.34, 35. now its no shame for us to live and dye in the debt of Christ:
and gives First to God, and God cannot but recompense, Isaiah 40.13, 14. Rom. 11.34, 35. now its no shame for us to live and die in the debt of christ:
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if these were all turned to their poor mother-Nothing. 2. Mercy floweth not from God essentially, especially the mercy of Conversion, Remission of sins.
if these were all turned to their poor mother-Nothing. 2. Mercy flows not from God essentially, especially the mercy of Conversion, Remission of Sins.
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Ans. But the great Enemy of Grace, Ja. Arminius teacheth us, that all the freedom of Grace, Rom. 9. is resolved in the free pleasure of God, in which he freely and without hire, purposed to reward Faith, not the works of the Law with life Eternall;
Ans. But the great Enemy of Grace, Ja. Arminius Teaches us, that all the freedom of Grace, Rom. 9. is resolved in the free pleasure of God, in which he freely and without hire, purposed to reward Faith, not the works of the Law with life Eternal;
Ans. A quiet heart sleeping in a false peace, is a bad heart, most of sinners give their souls to the Devil by theft, they think they are sailing to heaven,
Ans. A quiet heart sleeping in a false peace, is a bad heart, most of Sinners give their Souls to the devil by theft, they think they Are sailing to heaven,
and know nothing till they shoare, sleeping in the land of Death, Matth. 7.21, 22, 23. Luk. 16.27, 28. Obj. 6. Why, But God hath bestowed on me, many favours and riches in this world.
and know nothing till they shore, sleeping in the land of Death, Matthew 7.21, 22, 23. Luk. 16.27, 28. Object 6. Why, But God hath bestowed on me, many favours and riches in this world.
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Christ then can make & frame a fair Heaven out of an ugly Hell, and out of the knottiest timber he can make vessels of mercy for service in the high Pallace of glory.
christ then can make & frame a fair Heaven out of an ugly Hell, and out of the knottiest timber he can make vessels of mercy for service in the high Palace of glory.
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The woman that had once seven Devils in her, is a Marie Magdalen far changed; and Grace made the change. 2. Grace is a new world, Heb. 2.5. The Land of Grace hath two Summers in one year, Esa. 33.24. The inhabitant shall not say, I am sick, the people that dwell therein, shall be forgiven their iniquity. Ioh. 11.26. Whosoever liveth and believeth in me, shall never dye.
The woman that had once seven Devils in her, is a Marry Magdalen Far changed; and Grace made the change. 2. Grace is a new world, Hebrew 2.5. The Land of Grace hath two Summer's in one year, Isaiah 33.24. The inhabitant shall not say, I am sick, the people that dwell therein, shall be forgiven their iniquity. John 11.26. Whosoever lives and Believeth in me, shall never die.
They are not mortall men that are in Grace, there's neither sicknesse nor death in that Land. 3. We say of such a Physician, he hath cured diseases that never man could, hee cured stark death;
They Are not Mortal men that Are in Grace, there's neither sickness nor death in that Land. 3. We say of such a physician, he hath cured diseases that never man could, he cured stark death;
then you may commit your body to him, he is a tryed Physician, 1 Tim. 1.16. Christ hath made a rare copy, a curious samplar of mercy of the Apostle Paul ▪ For in him he hath shewn all long-suffering, for a pattern to them that should hereafter believe in him to life Eternall :
then you may commit your body to him, he is a tried physician, 1 Tim. 1.16. christ hath made a rare copy, a curious sampler of mercy of the Apostle Paul ▪ For in him he hath shown all long-suffering, for a pattern to them that should hereafter believe in him to life Eternal:
you may intrust your soul with all its diseases to Christ, he hath given many rare proofs of his tried art of Grace, he hath made many black limbs of Hell, fair Saints in Heaven;
you may intrust your soul with all its diseases to christ, he hath given many rare proofs of his tried art of Grace, he hath made many black limbs of Hell, fair Saints in Heaven;
though we change places when we dye, we change not •usbands. 2. We stand here by Free-gra••, 〈 ◊ 〉, 5.2. Repentance and Remission of sins are freely given heer to Israel by the exalted Prince Christ Jesus, Act. 5.31. Our tears are bought with that common ransome;
though we change places when we die, we change not •usbands. 2. We stand Here by Free-gra••, 〈 ◊ 〉, 5.2. Repentance and Remission of Sins Are freely given her to Israel by the exalted Prince christ jesus, Act. 5.31. Our tears Are bought with that Common ransom;
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Every apple of the tree of life is grace, every sip, every drop of the Sea and Ri•ver of life, is the purchase of the blood of the Lamb that is in the mids of them. 3. They be as poor without Christ who are there,
Every apple of the tree of life is grace, every sip, every drop of the Sea and Ri•ver of life, is the purchase of the blood of the Lamb that is in the mids of them. 3. They be as poor without christ who Are there,
and if Christ were not there, or if he should take Grace, Glory, and all his own Jewels and Ornaments from Moses, and Enoch, there should remain no more there but poor nature:
and if christ were not there, or if he should take Grace, Glory, and all his own Jewels and Ornament from Moses, and Enoch, there should remain no more there but poor nature:
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but by immediate dependence of Grace on the Lamb, whom they follow whethersoever he goeth : Grace then for kinde, is as good as Heaven: Glory, glory to our ransome-payer.
but by immediate dependence of Grace on the Lamb, whom they follow whithersoever he Goes: Grace then for kind, is as good as Heaven: Glory, glory to our Ransom-payer.
Afflictions are the servants and Pursevants of the accusing Law, sent out to cause us lay hold by Faith on peace made, and pardon purchased in Christ :
Afflictions Are the Servants and Pursuivants of the accusing Law, sent out to cause us lay hold by Faith on peace made, and pardon purchased in christ:
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The hot furnace is the work-house of Christ, in that fire he taketh away the scum, the drosse, the refuse of the true mettall, that Faith may be found unto praise,
The hight furnace is the workhouse of christ, in that fire he Takes away the scum, the dross, the refuse of the true mettle, that Faith may be found unto praise,
as a fountain doth cast out waters, both these are in one well expressed, by the Prophet, Isa. 26.16. Lord in trouble they have visited thee, they powr out a prayer, when thy chastening hand is on them;
as a fountain does cast out waters, both these Are in one well expressed, by the Prophet, Isaiah 26.16. Lord in trouble they have visited thee, they power out a prayer, when thy chastening hand is on them;
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Vatablus expoundeth NONLATINALPHABET Malmad, A murmuring or prayer which trouble powreth out: the Chaldee Paraphrast turneth it silentium, silence, because the conscience weakened is silent;
Vatablus expoundeth Malmad, A murmuring or prayer which trouble poureth out: the Chaldee Paraphrast turns it silentium, silence, Because the conscience weakened is silent;
Christ the corner stone, though there was no sin in him, yet before he was made the chief corner stone, he was by death hammered, Act. 4.10.11, 12. And much more, the stroakes and smiting of the Crosse must knock downe all the superfluity of naughtinesse,
christ the corner stone, though there was no since in him, yet before he was made the chief corner stone, he was by death hammered, Act. 4.10.11, 12. And much more, the Strokes and smiting of the Cross must knock down all the superfluity of naughtiness,
and every height, till by smoothing and chipping, the childe of God be made a stone in breadth, length, proportion, smoothnesse, some way conforme to the first Copy, and to Christ the samplar-stone.
and every height, till by smoothing and chipping, the child of God be made a stone in breadth, length, proportion, smoothness, Some Way conform to the First Copy, and to christ the sampler-stone.
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There is a fourth reason, but its a controverted one, the justified person may be afflicted for sin, some teach that this is Popery to affirme, that the justified bear the punishment of their sin,
There is a fourth reason, but its a controverted one, the justified person may be afflicted for since, Some teach that this is Popery to affirm, that the justified bear the punishment of their since,
therefore (say they) respect seemeth to be had (as one speaketh) to sin, not principally, but secundarily and occasionally, not as it offendeth God, (who by that one sacrifice is for ever pacified, Heb. 10.14. Mat. 3. but as it offendeth and diseaseth the minds of the faithfull;
Therefore (say they) respect seems to be had (as one speaks) to sin, not principally, but secondarily and occasionally, not as it offends God, (who by that one sacrifice is for ever pacified, Hebrew 10.14. Mathew 3. but as it offends and diseaseth the minds of the faithful;
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that so they may make the merits of the Saints suffering to ride up as a collateral sharer with the high & noble blood of the killed Lamb of God, who onely satisfactorily, taketh away the sins of the world: This we disclaim:
that so they may make the merits of the Saints suffering to ride up as a collateral sharer with the high & noble blood of the killed Lamb of God, who only satisfactorily, Takes away the Sins of the world: This we disclaim:
And this other justice, is also the justice of an offended Father correcting though in mercy (and so it is a mixt justice) the sins of the Saints as sins: 1. Because the sins of the Saints are not only the offending of divine revenging justice,
And this other Justice, is also the Justice of an offended Father correcting though in mercy (and so it is a mixed Justice) the Sins of the Saints as Sins: 1. Because the Sins of the Saints Are not only the offending of divine revenging Justice,
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but also a wrong done against this mixt justice, and against the mercy and kindnesse of God, 2 Sam. 12.7, 8, 9. Exod. 20.1, 2. Psal. 81.6, 7, 10, 11 Psal. 78, 11, 12, 13, 42, 53, 54, 55, 56. Deut. 32.11, 12, 13, 14, 15, 16, 17, 18. Amos. 3.2. And therefore God doth punish, in his own, sins as sins.
but also a wrong done against this mixed Justice, and against the mercy and kindness of God, 2 Sam. 12.7, 8, 9. Exod 20.1, 2. Psalm 81.6, 7, 10, 11 Psalm 78, 11, 12, 13, 42, 53, 54, 55, 56. Deuteronomy 32.11, 12, 13, 14, 15, 16, 17, 18. Amos. 3.2. And Therefore God does Punish, in his own, Sins as Sins.
2. 1 Cor. 11. Those who are not to perish with the world are for this cause (because they eat and drink unworthily) sick and punished with death, v. 30, 32, 33. It is clear against the Text, that Mr. Towne saith, That a justified person having the least measure of Faith, cannot eat & drink unworthily, the smallest Faith maketh them worthy,
2. 1 Cor. 11. Those who Are not to perish with the world Are for this cause (Because they eat and drink unworthily) sick and punished with death, v. 30, 32, 33. It is clear against the Text, that Mr. Town Says, That a justified person having the least measure of Faith, cannot eat & drink unworthily, the Smallest Faith makes them worthy,
3. Nothing more evident then that David was punished according to the rule of that mixed and fatherly justice, which keeps a due proportion between the sin, and the punishment:
3. Nothing more evident then that David was punished according to the Rule of that mixed and fatherly Justice, which keeps a due proportion between the since, and the punishment:
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Here's justice (though I grant mixed with mercy) sword for sword, bed for bed, 2 Sam. 12. Eli honoured his sons more then God, suffered them to profane Priesthood and Sacrifices;
Here's Justice (though I grant mixed with mercy) sword for sword, Bed for Bed, 2 Sam. 12. Eli honoured his Sons more then God, suffered them to profane Priesthood and Sacrifices;
and justice measured out the like to him, all that was in his house, and all his treasures were carried away as a spoile to Babylon. 4. Ezek. 9.6. Slay old and young — begin at my sanctuary, Luk. 1.20. And behold thou shalt be dumb — because thou believest not my word.
and Justice measured out the like to him, all that was in his house, and all his treasures were carried away as a spoil to Babylon. 4. Ezekiel 9.6. Slay old and young — begin At my sanctuary, Luk. 1.20. And behold thou shalt be dumb — Because thou Believest not my word.
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14. The yoke of my transgression is bound by his hand: they are wreathed, and come up upon my neck. ch. 3.39. Wherefore doth a living man complain, a man for the punishment of his sin.
14. The yoke of my Transgression is bound by his hand: they Are wreathed, and come up upon my neck. changed. 3.39. Wherefore does a living man complain, a man for the punishment of his since.
40. Let us search and try our wayes, and turn again to the Lord, Isa. 42.24. Who gave Jacob for a spoil, & Israel to the Robbers? did not the Lord against whom we have sinned? Mica. 7.9. I will bear the indignation of the Lord because I have sinned, 2 Kin. 24.20.
40. Let us search and try our ways, and turn again to the Lord, Isaiah 42.24. Who gave Jacob for a spoil, & Israel to the Robbers? did not the Lord against whom we have sinned? Mica. 7.9. I will bear the Indignation of the Lord Because I have sinned, 2 Kin. 24.20.
The Church consisting of mixed persons, good and bad, elect, and reprobate (say they) is according to the wicked party punished in justice, but not the believing party:
The Church consisting of mixed Persons, good and bad, elect, and Reprobate (say they) is according to the wicked party punished in Justice, but not the believing party:
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But I answer, all Iudah good and and ill, Ieremiah, Daniel, and all the holy seed were involved with the perverse and obstinate Idolaters, in the same common calamity of a sad captivity,
But I answer, all Iudah good and and ill, Jeremiah, daniel, and all the holy seed were involved with the perverse and obstinate Idolaters, in the same Common calamity of a sad captivity,
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and yet these same were punished for their sins, as they acknowledge, Lam. 1.18. Mic. 7.9. 5. This is also against the Covenant and threatnings thereof, Lev. 26.21.
and yet these same were punished for their Sins, as they acknowledge, Lam. 1.18. Mic. 7.9. 5. This is also against the Covenant and threatenings thereof, Lev. 26.21.
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And if ye walk contrary to me, and will not hearken to me, I will bring seven times more plagues on you, to vers. 41. If then (in their heavy afflictions) their uncircumcised hearts be humbled,
And if you walk contrary to me, and will not harken to me, I will bring seven times more plagues on you, to vers. 41. If then (in their heavy afflictions) their uncircumcised hearts be humbled,
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If his children forsake my Law, and walk not in my judgements, &c. 32. Then will I visit their transgressions with the rod, & their iniquitie with stripes.
If his children forsake my Law, and walk not in my Judgments, etc. 32. Then will I visit their transgressions with the rod, & their iniquity with stripes.
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then that these that are in the Covenant of Grace, from whom God cannot remove the sure mercies of David, are visited for their iniquities with temporall Rods.
then that these that Are in the Covenant of Grace, from whom God cannot remove the sure Mercies of David, Are visited for their iniquities with temporal Rods.
for God is really angry at his own childrens sins, and why then doth he not punish them for their sins? Exod. 4.14. The anger of the Lord was kindled against Moses. Deut. 1.37. Also the Lord was angry with me for your sake:
for God is really angry At his own Children's Sins, and why then does he not Punish them for their Sins? Exod 4.14. The anger of the Lord was kindled against Moses. Deuteronomy 1.37. Also the Lord was angry with me for your sake:
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And the story sheweth, because Moses sanctified not the Lord at the waters of Meribah, God would not suffer him to set his foot in the holy Land. 2 Chr. 11.9. God was angry with Solomon, Deut. 1.20 The Lord was very angry with Aaron, 2 Chro. 19.2. The Prophet Jehu said to Jehosaphat that good King, There is wrath upon thee from the Lord, Isa. 60.10. For in my wrath I smote thee, but in my favour, I have had mercy on thee.
And the story shows, Because Moses sanctified not the Lord At the waters of Meribah, God would not suffer him to Set his foot in the holy Land. 2 Christ 11.9. God was angry with Solomon, Deuteronomy 1.20 The Lord was very angry with Aaron, 2 Chro 19.2. The Prophet Jehu said to Jehoshaphat that good King, There is wrath upon thee from the Lord, Isaiah 60.10. For in my wrath I smote thee, but in my favour, I have had mercy on thee.
and of justice mixed and temperd with mercy and fatherly kindnesse in the other? Certainly, Gods pleasure and wise intention, punishing for different ends, varieth the nature of the rods,
and of Justice mixed and tempered with mercy and fatherly kindness in the other? Certainly, God's pleasure and wise intention, punishing for different ends, varieth the nature of the rods,
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and unmixed justice on him, and this intention is an essentiall ingredient in satisfactory punishment. God writeth and ingraveth upon the tooth-ake of a Reprobate, a parcell of Hell;
and unmixed Justice on him, and this intention is an essential ingredient in satisfactory punishment. God Writeth and ingraveth upon the toothache of a Reprobate, a parcel of Hell;
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bastard Crosses, and lawfully begotten afflictions have the same Father, but not the same Mother: 2. If the Patrons of this error could make Gods rod as A•bitrary,
bastard Crosses, and lawfully begotten afflictions have the same Father, but not the same Mother: 2. If the Patrons of this error could make God's rod as A•bitrary,
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but yet it no wayes followeth, that the regenerate doth not suffer punishment for sin, according to the rule of another mixed and tempered justice: 2. If this Argument from Christs suffering, have nerves, it shall conclude, that the Elect before they be justified, are never punished for sin, more then beleeving Saints are;
but yet it no ways follows, that the regenerate does not suffer punishment for since, according to the Rule of Another mixed and tempered Justice: 2. If this Argument from Christ suffering, have nerves, it shall conclude, that the Elect before they be justified, Are never punished for since, more then believing Saints Are;
I am afflicted above all others, therefore God is angry with me, and I am cast off by God, Its a bad consequence, there be some Rules to be observed in affliction;
I am afflicted above all Others, Therefore God is angry with me, and I am cast off by God, Its a bad consequence, there be Some Rules to be observed in affliction;
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1. We are not either to over-argue, or to under-argue, neither to faint, nor dispise, Heb. 12. Conscience is too quick-sighted after illumination, and too dull-sighted before:
1. We Are not either to over-argue, or to under-argue, neither to faint, nor despise, Hebrew 12. Conscience is too quick-sighted After illumination, and too dull-sighted before:
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we say (I can beleeve no evill of such a man) and we over-shoot our selves in an over-charge and surfet of charity, which proceedeth from a Superplus and dominion of Love to a creature:
we say (I can believe no evil of such a man) and we overshoot our selves in an overcharge and surfeit of charity, which Proceedeth from a Superplus and dominion of Love to a creature:
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Ahab could not but slander Micaiah, he never Prophesieth good (saith he) to me. Is not Gods Truth good? Surely, every word of Prophesie is like gold seven times tried:
Ahab could not but slander Micaiah, he never Prophesieth good (Says he) to me. Is not God's Truth good? Surely, every word of Prophesy is like gold seven times tried:
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and kept them forty years in the Wildernesse, and Judah must lye smoaking in the Furnace seventy years. 2. One Temple was forty six years a building, God hath taken eighty years to Reform England, and many years to Reform Scotland, and the Temple is not builded yet;
and kept them forty Years in the Wilderness, and Judah must lie smoking in the Furnace seventy Years. 2. One Temple was forty six Years a building, God hath taken eighty Years to Reform England, and many Years to Reform Scotland, and the Temple is not built yet;
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give to our Lord time, hope, and wait on. 3. Babylon is a great Cedar that cannot fall at the first stroak, its not a work of one day or a year, to bring that Princes, the Lady of Nations from Her Throne of glory, to sit in the dust,
give to our Lord time, hope, and wait on. 3. Babylon is a great Cedar that cannot fallen At the First stroke, its not a work of one day or a year, to bring that Princes, the Lady of nations from Her Throne of glory, to fit in the dust,
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The malice of Hell being let loose, it worketh mischief by nature, not by will. Satans possession is full, Peter saith to Ananias, Acts 5.3. Why hath Satan filled thy heart to lye against the Holy Ghost? As there is a fulnes of God, Eph. 3.19. so there's a fulnesse of the Devil, as Rom. 1.29. being filled with all unrighteousnesse.
The malice of Hell being let lose, it works mischief by nature, not by will. Satan possession is full, Peter Says to Ananias, Acts 5.3. Why hath Satan filled thy heart to lie against the Holy Ghost? As there is a fullness of God, Ephesians 3.19. so there's a fullness of the devil, as Rom. 1.29. being filled with all unrighteousness.
It is no wonder that Cavaliers and Malignants work as their Father, the nature of the Father is in the son, modus operandi sequitur modum essendi, the manner of working, is sutable to the nature of the worker, hel works like Hell, Ier. 3.5. Behold thou hast spoken, and done evil as thou couldst, Esa. 5.18.
It is no wonder that Cavaliers and Malignants work as their Father, the nature of the Father is in the son, modus operandi sequitur modum Essendi, the manner of working, is suitable to the nature of the worker, hell works like Hell, Jeremiah 3.5. Behold thou hast spoken, and done evil as thou Couldst, Isaiah 5.18.
Observe, That all that came to Christ have been forced through some one necessity or other, either a leaprous body, blind eyes, a palsey, a bloody issue, a withered arme,
Observe, That all that Come to christ have been forced through Some one necessity or other, either a leprous body, blind eyes, a palsy, a bloody issue, a withered arm,
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or a dying son, and that some have been brought to Christ, at least their Parents or Friends have come to Christ through reason of bodily possession by the Devil;
or a dying son, and that Some have been brought to christ, At lest their Parents or Friends have come to christ through reason of bodily possession by the devil;
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but we read of none that came through reason of the Devil's spirituall possessing of them, either by themselves or others. 1. There is much flesh and much nature in us,
but we read of none that Come through reason of the Devil's spiritual possessing of them, either by themselves or Others. 1. There is much Flesh and much nature in us,
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Heaven is far from being the master Element in us. 3. Misplaced love is much, Ioh. 8.44. Ye are of your Father the Devil, saith Christ to the Jews; every childe loveth the Father.
Heaven is Far from being the master Element in us. 3. Misplaced love is much, John 8.44. You Are of your Father the devil, Says christ to the jews; every child loves the Father.
doth not every wretch through natures instinct, abhor the Devil? Is not this the Mother-devotion of any wretch that knoweth nothing of God from the womb? God save me from the Devil,
does not every wretch through nature's instinct, abhor the devil? Is not this the Mother-devotion of any wretch that Knoweth nothing of God from the womb? God save me from the devil,
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Its certain, Devils are, 1. Black, now they being fallen in a smoky Hell, and kept under the power and chains of darknesse, they are but lumps of black Hell,
Its certain, Devils Are, 1. Black, now they being fallen in a smoky Hell, and kept under the power and chains of darkness, they Are but lumps of black Hell,
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and darknesse, whereas they are created fair Angels: 1. Truth is the fairest thing that is, obedience to God is truth, Ioh. 3.21. Sin is the most ugly, and deformed thing in the world:
and darkness, whereas they Are created fair Angels: 1. Truth is the Fairest thing that is, Obedience to God is truth, John 3.21. since is the most ugly, and deformed thing in the world:
and therefore sinners can have no communion with God, while they be washed: 2. Devils were once pure and clean spirits, their understandings were made clear, to see God and his beauty;
and Therefore Sinners can have no communion with God, while they be washed: 2. Devils were once pure and clean spirits, their understandings were made clear, to see God and his beauty;
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There are some words that come from a sick minde, as Tit. 1.13. The Apostle holdeth forth, that there be some sick of the Faith, as there be some sound of the Faith, Prov. 2.7. The Lord giveth sound wisdome NONLATINALPHABET its Essence and being : Tushija, Pagnin, Substantiam :
There Are Some words that come from a sick mind, as Tit. 1.13. The Apostle holds forth, that there be Some sick of the Faith, as there be Some found of the Faith, Curae 2.7. The Lord gives found Wisdom its Essence and being: Tushija, Pagnin, Substantiam:
NONLATINALPHABET perfect, wanting nothing, a fool wanteth the best part of his heart: State-wisdom, not lying levell to Christs ends, but commensurated with carnall projects, is but folly.
perfect, wanting nothing, a fool Wants the best part of his heart: State wisdom, not lying level to Christ ends, but commensurated with carnal projects, is but folly.
and was willing to heal her daughter: two things are here observable, hearing of Christ drew her to Christ : 2. Its good to border with Christ, and to be near hand to him:
and was willing to heal her daughter: two things Are Here observable, hearing of christ drew her to christ: 2. Its good to border with christ, and to be near hand to him:
This is Gods way, Rom. 10. Faith cometh by hearing: Christ is not in us from the womb, Faith is not a flower that groweth out of such a sowre and cold ground as nature;
This is God's Way, Rom. 10. Faith comes by hearing: christ is not in us from the womb, Faith is not a flower that grows out of such a sour and cold ground as nature;
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you must hear a Gospel-report of Christ, ere you come to him: Ill principled thoughts of Christ keepeth many from him, 1 Kin. 8.42. Strangers shall hear of thy great name, and of thy strong hand.
you must hear a gospel-report of christ, ere you come to him: Ill principled thoughts of christ Keepeth many from him, 1 Kin. 8.42. Strangers shall hear of thy great name, and of thy strong hand.
Many hear of Christ, a voice, and no more but a voice, they know not that Prophesie, Isa. 30.21. Thine ears shall hear a word behinde thee, saying, This is the way walk ye in it :
Many hear of christ, a voice, and no more but a voice, they know not that Prophesy, Isaiah 30.21. Thine ears shall hear a word behind thee, saying, This is the Way walk you in it:
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Many open their ears to Christ, but they hear not, they want a spirituall faculty of observing, Esa. 42.20. Seeing many things, but thou observest not;
Many open their ears to christ, but they hear not, they want a spiritual faculty of observing, Isaiah 42.20. Seeing many things, but thou observest not;
Who among you will give ear to this, and hear for the time to come? Physicians give their three causes of Deafnesse: 1. When there's a carnosity on the Tympanum auris, the drum, this is Extrinsicall, the world is another lover,
Who among you will give ear to this, and hear for the time to come? Physicians give their three Causes of Deafness: 1. When there's a carnosity on the Tympanum Auris, the drum, this is Extrinsical, the world is Another lover,
now when there be false fancies, & principles contrary to the Gospel in the heart, the ear cannot hear. 3. When there is abundance of humors in the brain,
now when there be false fancies, & principles contrary to the Gospel in the heart, the ear cannot hear. 3. When there is abundance of humours in the brain,
But why do we not hear and see Christ revealing himself in his wayes and works? Reason would say, If Hell and Judgement were before our eyes, we should hear and come to Christ:
But why do we not hear and see christ revealing himself in his ways and works? Reason would say, If Hell and Judgement were before our eyes, we should hear and come to christ:
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and they boyling and louping for pain in a dungeon of everlasting brimstone, and the black and terrible devils with long and sharp-tooth'd whips of Scorpions, lashing out scourges on them;
and they boiling and louping for pain in a dungeon of everlasting brimstone, and the black and terrible Devils with long and sharp-toothed whips of Scorpions, lashing out scourges on them;
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for we see and hear daily some tumbling in their blood, thousands cut down of our Brethren, Children, Fathers, Malefactors hanged and quartered, Death in every house:
for we see and hear daily Some tumbling in their blood, thousands Cut down of our Brothers, Children, Father's, Malefactors hanged and quartered, Death in every house:
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and though he should bring up to us out of hell, ten thousand damned, and bring with him the fire, the red coals of the Fury of God, every coal as great as a mountain, and offer them all to our eyes and ears & senses, such is the power of our deafnesse and blindnes, that we should not believe:
and though he should bring up to us out of hell, ten thousand damned, and bring with him the fire, the read coals of the Fury of God, every coal as great as a mountain, and offer them all to our eyes and ears & Senses, such is the power of our deafness and blindness, that we should not believe:
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To be born in Sion is an honour, Psal 87.6. because there the Lord dwelleth. Its a blessing to hear and see Christ, Mat. 13.16. we do not weigh, nor duely esteem what a favour it is, that Christ walketh in the midst of the golden Candlesticks, that the voice of the Turtle is heard in our Land;
To be born in Sion is an honour, Psalm 87.6. Because there the Lord dwells. Its a blessing to hear and see christ, Mathew 13.16. we do not weigh, nor duly esteem what a favour it is, that christ walks in the midst of the golden Candlesticks, that the voice of the Turtle is herd in our Land;
SERMON VI. IN her Prayer, as it is expressed by Matthew, we have, 1. The maner of it, She cryed. 2. The compellation or party to whom, she prayeth, O Lord, thou son of David.
SERMON VI. IN her Prayer, as it is expressed by Matthew, we have, 1. The manner of it, She cried. 2. The compellation or party to whom, she Prayeth, Oh Lord, thou son of David.
the pinching necessity of the Saints, is not tyed to the law of Modesty: Hunger cannot be ashamed, Psal. 55.2. I mourn in my complaint, and make a noise, saith David, and Ezekiah, Esa. 38.14. Like a Crane, or a Swallow, so did I chatter; I did mourn as a Dove, Job 30.28. I went mourning without the Sun;
the pinching necessity of the Saints, is not tied to the law of Modesty: Hunger cannot be ashamed, Psalm 55.2. I mourn in my complaint, and make a noise, Says David, and Hezekiah, Isaiah 38.14. Like a Crane, or a Swallow, so did I chatter; I did mourn as a Dove, Job 30.28. I went mourning without the Sun;
O my God, I cry by day, and thou hearest not, Ps. 55. 17. At noon wil I pray, and cry aloud, Ps 18.6. In my distresse I cryed to the Lord, Ps. 88.13. Vnto thee have I cryed, O Lord, Ps. 130.1. Out of the depths have I cryed, Jon. 2.2. Out of the belly of Hell, I cryed, Psal. 28.1. Vnto thee will I cry, O Lord, my Rock:
Oh my God, I cry by day, and thou Hearst not, Ps. 55. 17. At noon will I pray, and cry aloud, Ps 18.6. In my distress I cried to the Lord, Ps. 88.13. Unto thee have I cried, Oh Lord, Ps. 130.1. Out of the depths have I cried, Jon. 2.2. Out of the belly of Hell, I cried, Psalm 28.1. Unto thee will I cry, Oh Lord, my Rock:
Yea it goeth to somewhat more then crying, Job. 19.7. I cry out of wrong, but am not heard, Lam. 3.8. Also when I cry and shout, he shutteth out my Prayers :
Yea it Goes to somewhat more then crying, Job. 19.7. I cry out of wrong, but am not herd, Lam. 3.8. Also when I cry and shout, he shutteth out my Prayers:
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He who may teach us all to pray, sweet Jesus, Heb. 5.7. In the days of his flesh offered up prayers and supplications, with strong crying and tears, he prayed with war shouts: 3. And these prayers are so prevalent, that God answereth them, Psal. 34.6. This poor man cried, and the Lord heard and saved him from all his fears, Ps. 18.6. My cry came before him, even to his ears :
He who may teach us all to pray, sweet jesus, Hebrew 5.7. In the days of his Flesh offered up Prayers and supplications, with strong crying and tears, he prayed with war shouts: 3. And these Prayers Are so prevalent, that God Answers them, Psalm 34.6. This poor man cried, and the Lord herd and saved him from all his fears, Ps. 18.6. My cry Come before him, even to his ears:
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the cry addeth wings to the prayer, As a speedy Post sent to Court upon life and death, Ps. 22.5. Our fathers cryed unto thee, and were delivered, Psal. 34.17. The righteous cry and the Lord heareth :
the cry adds wings to the prayer, As a speedy Post sent to Court upon life and death, Ps. 22.5. Our Father's cried unto thee, and were Delivered, Psalm 34.17. The righteous cry and the Lord hears:
so fervent that David is like the Post, who layeth by three horses as breathlesse; his heart, his throat, his eyes, Ps. 69.3. I am wearie of my crying, my throat is dried, mine eyes fail, while I wait for my God: 5. There is violence offered to God, in fervent prayer, Exod. 32.10. Moses is answered, when he is wrestling with God by Prayer, for the people, Now therefore let me alone, that my anger may wax hot against them:
so fervent that David is like the Post, who Layeth by three Horses as breathless; his heart, his throat, his eyes, Ps. 69.3. I am weary of my crying, my throat is dried, mine eyes fail, while I wait for my God: 5. There is violence offered to God, in fervent prayer, Exod 32.10. Moses is answered, when he is wrestling with God by Prayer, for the people, Now Therefore let me alone, that my anger may wax hight against them:
Ans. So was the servant of God, in a Spirituall kind of praying, in uttering the Psal. 77. when he saith v. 4. Thou holdest mine eyes waking, I am so troubled that I cannot speak ;
Ans. So was the servant of God, in a Spiritual kind of praying, in uttering the Psalm 77. when he Says v. 4. Thou holdest mine eyes waking, I am so troubled that I cannot speak;
yea groaning goeth for praying to God, Psal. 102.20. The Lord looked down from heaven, to hear the groaning of the prisoner, Rom. 8.26. The spirit intercedeth for us, NONLATINALPHABET with sighes that none can speak.
yea groaning Goes for praying to God, Psalm 102.20. The Lord looked down from heaven, to hear the groaning of the prisoner, Rom. 8.26. The Spirit intercedeth for us, with sighs that none can speak.
and a swallow, and moan as a dove, Is. 38.14. Sorrow keepeth not alway the Roadway, weeping is but the scabberd of sorrow, and there's often more sorrow where there is little or no weeping, there's most of fire, where there is least smoak.
and a swallow, and moan as a dove, Is. 38.14. Sorrow Keepeth not always the Roadway, weeping is but the scabbard of sorrow, and there's often more sorrow where there is little or no weeping, there's most of fire, where there is least smoke.
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Because, 1. Prayer is a pouring out of the soul to God, and Faith will come out at the eye, in lieu of another door, often affections break out at the window,
Because, 1. Prayer is a pouring out of the soul to God, and Faith will come out At the eye, in lieu of Another door, often affections break out At the window,
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He sent a Post, a greedy, pittifull, and hungry look up to Christ, out at the window, at the neerest passage, to tel a poor friend was coming up to him: 2. I would wish no more,
He sent a Post, a greedy, pitiful, and hungry look up to christ, out At the window, At the nearest passage, to tell a poor friend was coming up to him: 2. I would wish no more,
Ans. There's life going in and out at thy nostrils: Breathing is praying, and taken off our hand, as crying in Prayer, Lam. 3.56. Thou hast heard my voice, hide not thy ear at my breathing, at my cry.
Ans. There's life going in and out At thy nostrils: Breathing is praying, and taken off our hand, as crying in Prayer, Lam. 3.56. Thou hast herd my voice, hide not thy ear At my breathing, At my cry.
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Object. 6. I have but a heard heart to offer to God in Prayer, and what can I say then, wanting all praying disposition? Ans. 1. Therefore pray, that you may pray: 2. The very aspect,
Object. 6. I have but a herd heart to offer to God in Prayer, and what can I say then, wanting all praying disposition? Ans. 1. Therefore pray, that you may pray: 2. The very aspect,
and request him to come and fetch the heart himself: 3. Little of day light cometh before the Sun, the best half of it is under ground, Ro. 8.23. We our selves groan within our selves ;
and request him to come and fetch the heart himself: 3. Little of day Light comes before the Sun, the best half of it is under ground, Ro. 8.23. We our selves groan within our selves;
and fetch his children? When shall the Spousely in her Husbands bosome? 4. If Christs eye but look on a hard heart it will melt it: 5. I shew heer the Minimum quod sic, the smallest of Prayer, in which the life and essence of Prayer may breath and live:
and fetch his children? When shall the Spousely in her Husbands bosom? 4. If Christ eye but look on a hard heart it will melt it: 5. I show her the Minimum quod sic, the Smallest of Prayer, in which the life and essence of Prayer may breath and live:
Now Prayer being a powring out of the soul to God, much of the affections of love, desire, longing, joy, Faith, sorrow, fear, boldnesse, comes along with prayer out to God,
Now Prayer being a Pouring out of the soul to God, much of the affections of love, desire, longing, joy, Faith, sorrow, Fear, boldness, comes along with prayer out to God,
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Object. 7. What shall be done with half praying, and words without sense? Ans. This is the woman of Canaans case, Piscator observeth an Elepsis of the word or Particle NONLATINALPHABET or (because) or (for) Have mercy on me, my daughter is vexed, she should have said, because my daughter is vexed :
Object. 7. What shall be done with half praying, and words without sense? Ans. This is the woman of Canaans case, Piscator observeth an Elepsis of the word or Particle or (Because) or (for) Have mercy on me, my daughter is vexed, she should have said, Because my daughter is vexed:
But the minde is hasty, that she lets slip words: so are broken Prayers set down in Scripture, as Prayers, Psal. 116.1. I love, because the Lord hath heard my voice:
But the mind is hasty, that she lets slip words: so Are broken Prayers Set down in Scripture, as Prayers, Psalm 116.1. I love, Because the Lord hath herd my voice:
I have love (he would say) but its centure and bed is only God, Psal. 6.3. My soul is sore vexed, but thou, O Lord, how long? That is a broken speech also, Psal. 109.4. For my love they were my enemies, in the Hebrew its NONLATINALPHABET Vani Tephilla, at ego oratio: But I prayer ;
I have love (he would say) but its centure and Bed is only God, Psalm 6.3. My soul is soar vexed, but thou, Oh Lord, how long? That is a broken speech also, Psalm 109.4. For my love they were my enemies, in the Hebrew its Vani Tephilla, At ego oratio: But I prayer;
But often of Faith, 2 Pet. 3.10. Love and longing for Christ have Eagles wings, and love flyeth, when words do but creep as a Snail: 2. It cometh from a delique in the affections (they are broken as a too high bended Bow) that there's a swooning and delique of words;
But often of Faith, 2 Pet. 3.10. Love and longing for christ have Eagles wings, and love flies, when words do but creep as a Snail: 2. It comes from a delique in the affections (they Are broken as a too high bent Bow) that there's a swooning and delique of words;
prayer is often in the bowels and womb of a sigh; though it come not out, yet God heareth it as a Prayer, Rom. 8.27. And he that scarcheth the hearts, knoweth what is the minde of the Spirit, because he maketh intercession for the Saints according to the will of God, Psal. 10.17. Lord thou hast heard the desire of the humble :
prayer is often in the bowels and womb of a sighs; though it come not out, yet God hears it as a Prayer, Rom. 8.27. And he that scarcheth the hearts, Knoweth what is the mind of the Spirit, Because he makes Intercession for the Saints according to the will of God, Psalm 10.17. Lord thou hast herd the desire of the humble:
and some things may be said in haste, not in Faith, as in that Prayer, Ps ▪ 77.9. Hath God forgotten to be gracious? Nor is that of Jeremiahs to be put in Christs golden censure to be presented to the Father, Jer. 15.18. Wilt thou be altogether to me as a Liar, and as waters that fail? nor that of Job 13.24. Wherefore holdest thou me for thy enemy? Christ washeth sinners in his blood, but he washeth not sin:
and Some things may be said in haste, not in Faith, as in that Prayer, Psalm ▪ 77.9. Hath God forgotten to be gracious? Nor is that of Jeremiah's to be put in Christ golden censure to be presented to the Father, Jer. 15.18. Wilt thou be altogether to me as a Liar, and as waters that fail? nor that of Job 13.24. Wherefore holdest thou me for thy enemy? christ washes Sinners in his blood, but he washes not since:
and the flesh that are mixed with our Prayer, to have them made white: Christ rejecteth these things in prayer that are essentially ill, but he washeth the prayer,
and the Flesh that Are mixed with our Prayer, to have them made white: christ rejecteth these things in prayer that Are essentially ill, but he washes the prayer,
as groaning, sighing, looking up to heaven, breathing, weeping, that it cannot be imagined how far short printed and read prayers cometh of vehement praying;
as groaning, sighing, looking up to heaven, breathing, weeping, that it cannot be imagined how Far short printed and read Prayers comes of vehement praying;
] In this compellation, consider why Christ is called the son of David, never the son of Adam ▪ never the son of Abraham? Its true, he is called frequently the Son of man,
] In this compellation, Consider why christ is called the son of David, never the son of Adam ▪ never the son of Abraham? Its true, he is called frequently the Son of man,
The Reasons are, 1. Christ had a speciall relation to Abraham being his seed, but more speciall to David, Because the Covenant was in a speciall maner established with David as a King, and the first King in whose hand the Church, the feeding thereof as Gods own flock, was as Gods depositum and pawn laid down;
The Reasons Are, 1. christ had a special Relation to Abraham being his seed, but more special to David, Because the Covenant was in a special manner established with David as a King, and the First King in whose hand the Church, the feeding thereof as God's own flock, was as God's depositum and pawn laid down;
and promised to him an Eternall Kingdom, and Grace, and perseverance in Grace, and that by a sure Covenant, the sure mercies ef David, Esa. 55.3. 2 Sam. 7.8, 9, 10, 11, 12, 13, 14, 15, 16. 1 Chron. 22.9, 10. 2 Sam. 23.5 Yet hath he made with me an everlasting covenant, ordered in all things and sure,
and promised to him an Eternal Kingdom, and Grace, and perseverance in Grace, and that by a sure Covenant, the sure Mercies ef David, Isaiah 55.3. 2 Sam. 7.8, 9, 10, 11, 12, 13, 14, 15, 16. 1 Chronicles 22.9, 10. 2 Sam. 23.5 Yet hath he made with me an everlasting Covenant, ordered in all things and sure,
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4. Thy seed will I establish for ever, and build up thy Throne to all generations, vers. 21, 22, 23, 24, 25, 26, 27.28, 29, 30, 31, 32, 33, 34, 35, 36, 37. Gabriel the Angel speaketh the same to Zacharias, Luk 1.32.33 So vers 68, 69. Acts 13.34, 35, 36, 37. Acts 2.30 Now it was necessary that Christ the Messiah should lineally descend of a King:
4. Thy seed will I establish for ever, and built up thy Throne to all generations, vers. 21, 22, 23, 24, 25, 26, 27.28, 29, 30, 31, 32, 33, 34, 35, 36, 37. Gabriel the Angel speaks the same to Zacharias, Luk 1.32.33 So vers 68, 69. Acts 13.34, 35, 36, 37. Acts 2.30 Now it was necessary that christ the Messiah should lineally descend of a King:
Christ is never called Abraham, but Ezek. 34.23, 24. David my servant shall be a Prince among them, Hos. 3.5. They shall seek the Lord their God, and David their King: 3. David entred to a Typicall Throne against the heart of Jew and Gentile, Psal. 2.1.2.
christ is never called Abraham, but Ezekiel 34.23, 24. David my servant shall be a Prince among them, Hos. 3.5. They shall seek the Lord their God, and David their King: 3. David entered to a Typical Throne against the heart of Jew and Gentile, Psalm 2.1.2.
And so did Christ, Acts 4.25, 26. And did feed the people of God in the midst of many enemies, Psal. 110.1, 2. And so did Christ, Acts 2.34, 35, 36. Not so Abraham, he was a befriended man in a strange Land.
And so did christ, Acts 4.25, 26. And did feed the people of God in the midst of many enemies, Psalm 110.1, 2. And so did christ, Acts 2.34, 35, 36. Not so Abraham, he was a befriended man in a strange Land.
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This may be made more evident, if we enquire a little in the Covenant: 1. What it is: 2. Who be the parties. 3. What promises. 4. What condition. 5. What properties. 6. Some uses, with all Brevity :
This may be made more evident, if we inquire a little in the Covenant: 1. What it is: 2. Who be the parties. 3. What promises. 4. What condition. 5. What properties. 6. some uses, with all Brevity:
Love and Grace was that which lead Christs hand at the pen, in signing the covenant with his blood. 3. As a cluster of Stars maketh a constellation, a body of Branches a Tree,
Love and Grace was that which led Christ hand At the pen, in signing the Covenant with his blood. 3. As a cluster of Stars makes a constellation, a body of Branches a Tree,
Its true, this covenant is made with sinners, (as God made the covenant of nature with Adam ▪ yet righteous) but an Union covenant wise could never have been,
Its true, this Covenant is made with Sinners, (as God made the Covenant of nature with Adam ▪ yet righteous) but an union Covenant wise could never have been,
so Christ hath a seven fold relation: 1. As he is more then a creature, he is the Covenant it self: 2. As he dealeth between the parties, he is the Messenger of the Covenant: 3. As he saw and heard,
so christ hath a seven fold Relation: 1. As he is more then a creature, he is the Covenant it self: 2. As he deals between the parties, he is the Messenger of the Covenant: 3. As he saw and herd,
and testifieth all, he is the Witnesse of the Covenant : 4. As he undertaketh for the parties at variance, he is the Surety of the Covenant: 5. As he standeth between the contrary parties, he is the Mediator of the Covenant: 6. As he signeth the Covenant, and closeth all the Articles;
and Testifieth all, he is the Witness of the Covenant: 4. As he undertaketh for the parties At variance, he is the Surety of the Covenant: 5. As he Stands between the contrary parties, he is the Mediator of the Covenant: 6. As he signeth the Covenant, and closeth all the Articles;
he is the Party contracting in the Covenant. For the first, Isa. 42.6. I gave thee for a Covenant of the people, for a light of the Gentiles, Isa. 49.8. I will preserve thee, and give thee for a Covenant of the people:
he is the Party contracting in the Covenant. For the First, Isaiah 42.6. I gave thee for a Covenant of the people, for a Light of the Gentiles, Isaiah 49.8. I will preserve thee, and give thee for a Covenant of the people:
Christ, God and man, is all the Covenant: 1. Because he is given to fulfill the Covenant on both sides: 2. He is the Covenant, In abstracto, he is very Peace and Reconciliation it self, Mic. 5. 5. And this man shall be the peace,
christ, God and man, is all the Covenant: 1. Because he is given to fulfil the Covenant on both sides: 2. He is the Covenant, In abstracto, he is very Peace and Reconciliation it self, Mic. 5. 5. And this man shall be the peace,
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so thou art in so far in Covenant with Christ, as thou hast any thing of Christ, want Christ and want Peace and the Covenant. 2. Mal. 3.1. The Lord whom ye seek, shall suddenly come to his Temple, even the Messenger or Angel of the Covenant whom ye delight in :
so thou art in so Far in Covenant with christ, as thou hast any thing of christ, want christ and want Peace and the Covenant. 2. Malachi 3.1. The Lord whom you seek, shall suddenly come to his Temple, even the Messenger or Angel of the Covenant whom you delight in:
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Christ travelleth with tidings between the parties: 1. He reporteth of God to us, that its his fathers will that we be saved, Joh. 6.39. 2. Christ reporteth of himself,
christ travelleth with tidings between the parties: 1. He Reporteth of God to us, that its his Father's will that we be saved, John 6.39. 2. christ Reporteth of himself,
and wisdom to cry in the streets (who will have me) Prov 1.21, 22. Prov. 9.1, 2, 3, 4, 5. It became the Lord Jesus to praise himself, Joh. 6.48. Joh. 8.12. I am that bread of life, I am the light of the world, Joh. 10.9. I am the door, v. 11. I am the good Shepherd:
and Wisdom to cry in the streets (who will have me) Curae 1.21, 22. Curae 9.1, 2, 3, 4, 5. It became the Lord jesus to praise himself, John 6.48. John 8.12. I am that bred of life, I am the Light of the world, John 10.9. I am the door, v. 11. I am the good Shepherd:
the whole Covenant was a bloudy act, acted upon his person, Isa. 55.4. Behold I have given him for a witnesse to the people, Rev. 1. 5. The faithfull witnesse, Rev. 3.14. The Amen, the faithfull and true witnesse.
the Whole Covenant was a bloody act, acted upon his person, Isaiah 55.4. Behold I have given him for a witness to the people, Rev. 1. 5. The faithful witness, Rev. 3.14. The Amen, the faithful and true witness.
The Covenant saith, 1. The Son of man came to seek, and to save the lost, Luke 19.10. Amen, saith Christ, I can witnesse that to be true. 2. Christ dyed and rose again for sinners;
The Covenant Says, 1. The Son of man Come to seek, and to save the lost, Lycia 19.10. Amen, Says christ, I can witness that to be true. 2. christ died and rose again for Sinners;
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thou sayest who knoweth there's a heaven and hell? Why, the Witnesse of the Covenant saith, I was in both, and saw both. 4. Heb. 7.22. Christ is the surety of the better Covenant :
thou Sayest who Knoweth there's a heaven and hell? Why, the Witness of the Covenant Says, I was in both, and saw both. 4. Hebrew 7.22. christ is the surety of the better Covenant:
God hath given his word for Christ, he shall do the work, Isa. 52.13. Behold my righteous servant shall deal prudently, Isa. 50.9. Behold the Lord God will help me, and again, the Son is Surety to the Father ;
God hath given his word for christ, he shall do the work, Isaiah 52.13. Behold my righteous servant shall deal prudently, Isaiah 50.9. Behold the Lord God will help me, and again, the Son is Surety to the Father;
And the great undertaker, that God shall fulfill his part of the Covenant, that the Father shall give a Kingdom to his flock, Luke 12.32. Joh. 6.37 38, 39. 1. Christ as a Surety for us, hath payed a ransome for us. 2. Giveth a new heart to his fellow-confederats. 3. And is ingaged to lose none of them, Ioh. 17.12. But raise them up at the last day, Joh. 6.39.
And the great undertaker, that God shall fulfil his part of the Covenant, that the Father shall give a Kingdom to his flock, Lycia 12.32. John 6.37 38, 39. 1. christ as a Surety for us, hath paid a ransom for us. 2. Gives a new heart to his fellow-confederates. 3. And is engaged to loose none of them, John 17.12. But raise them up At the last day, John 6.39.
If we could surrender ou• selves to Christs undertaking, and get once • word that he is become good to the Father for us, all were well, woe to him who is that loose man,
If we could surrender ou• selves to Christ undertaking, and get once • word that he is become good to the Father for us, all were well, woe to him who is that lose man,
5. As Christ standeth between the two Parties, he is the great Lord Mediator of the new Covenant, Heb. 12.24. 1. Substantially, our Text calleth him Lord the Son of David, by condition of nature, he hath something of God,
5. As christ Stands between the two Parties, he is the great Lord Mediator of the new Covenant, Hebrew 12.24. 1. Substantially, our Text calls him Lord the Son of David, by condition of nature, he hath something of God,
and satisfie mercy, and a mans heart for God to satisfie justice: 2. Of a reconciler to make two one, to bring down God to a Treaty of Peace, to take him off Law,
and satisfy mercy, and a men heart for God to satisfy Justice: 2. Of a reconciler to make two one, to bring down God to a Treaty of Peace, to take him off Law,
Alas, both parties did smite him, Isa. 53.10. It pleased the Lord to bruise him, Rom. 8.32. God spared not his own Son, and the other party his own, smote him, Mat. 21.38. This is the heire come let us kill him (say they) and seize on the inheritance :
Alas, both parties did smite him, Isaiah 53.10. It pleased the Lord to bruise him, Rom. 8.32. God spared not his own Son, and the other party his own, smote him, Mathew 21.38. This is the heir come let us kill him (say they) and seize on the inheritance:
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if it had been referred to us, for shame we could not have asked God to be a suffering Mediator for us, there's more love in Christ then Angels and men could fathom in their conceptions.
if it had been referred to us, for shame we could not have asked God to be a suffering Mediator for us, there's more love in christ then Angels and men could fathom in their conceptions.
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6. The Covenant is the Testament of our dead friend Jesus, he died to confirme the Testament, Heb. 9.16.17. Every blood could not seal the Covenant, Christs blood as dying sealed the everlasting Covenant, Heb. 13.20. It both expiated the sins of the Covenanters, and also brought back the great Shepheard of the sheep from death ;
6. The Covenant is the Testament of our dead friend jesus, he died to confirm the Testament, Hebrew 9.16.17. Every blood could not seal the Covenant, Christ blood as dying sealed the everlasting Covenant, Hebrew 13.20. It both expiated the Sins of the Covenanters, and also brought back the great Shepherd of the sheep from death;
for (say they) it cannot be meant of Christ personally, for so it should fight with the scope of Paul, who proveth the Promise of life eternall to be made to all believers: 2. It should follow that life eternall is given to Christ only,
for (say they) it cannot be meant of christ personally, for so it should fight with the scope of Paul, who Proves the Promise of life Eternal to be made to all believers: 2. It should follow that life Eternal is given to christ only,
For 1. The promise is made to Christ in whom the Covenant was confirmed, v. 17. 2. In whom the Nations were blessed, 14. 3. In whom we receive the Promise of the Spirit through Faith.
For 1. The promise is made to christ in whom the Covenant was confirmed, v. 17. 2. In whom the nations were blessed, 14. 3. In whom we receive the Promise of the Spirit through Faith.
and these words of the Covenant, Ps. 89.26. He shall cry to me, thou art my Father, my God, &c. are expounded, Heb. 1.5. And again I will be to him a Father, and he shall be to me a son, and Joh. 20.17.
and these words of the Covenant, Ps. 89.26. He shall cry to me, thou art my Father, my God, etc. Are expounded, Hebrew 1.5. And again I will be to him a Father, and he shall be to me a son, and John 20.17.
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and the Fathers, is fulfilled to Christ and his seed, Act. 13.34, 35. As concerning that, he raised him up from the dead, no more to see corruption, he said on this wise, I will give you the sure mercies of David.
and the Father's, is fulfilled to christ and his seed, Act. 13.34, 35. As Concerning that, he raised him up from the dead, no more to see corruption, he said on this wise, I will give you the sure Mercies of David.
so here, the better covenant coming in the place of the former, is made with the second Adam and his children, Rom. 5. 18, 19. 1 Cor. 15.20, &c. 4. All that serveth to make a covenant are here, 1. God demandeth of his son, that he lay down his life;
so Here, the better Covenant coming in the place of the former, is made with the second Adam and his children, Rom. 5. 18, 19. 1 Cor. 15.20, etc. 4. All that serves to make a Covenant Are Here, 1. God demandeth of his son, that he lay down his life;
and for his labour he promiseth, that he shall see his seed, and God shall give him many children, Isa. 53.10. 2. The son consenteth to lay down his life,
and for his labour he promises, that he shall see his seed, and God shall give him many children, Isaiah 53.10. 2. The son consenteth to lay down his life,
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There was communing between the Father and Son concerning thy heaven, Father, what shall be given to thy Justice to ransom such a one, Iohn, Anna, &c. And Christ from eternity did binde for such a person, he shall believe in time.
There was communing between the Father and Son Concerning thy heaven, Father, what shall be given to thy justice to ransom such a one, John, Anna, etc. And christ from eternity did bind for such a person, he shall believe in time.
as the Name above all names to be adored, and set at the right hand of God, is properly promised to Christ, Angels share not with him in this Chaire, Phil. 2.9.10. Heb. 1.5.13. There is promised to Christ a seed a willing people, the ends of the earth for his inheritance, Isa. 53.10. Psal. 110.2. Psal. 2.8, 9. Christs locks and his hair are bushy and thick.
as the Name above all names to be adored, and Set At the right hand of God, is properly promised to christ, Angels share not with him in this Chair, Philip 2.9.10. Hebrew 1.5.13. There is promised to christ a seed a willing people, the ends of the earth for his inheritance, Isaiah 53.10. Psalm 110.2. Psalm 2.8, 9. Christ locks and his hair Are bushy and thick.
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Cant. 5. 11. He is not bald, nor gray hair'd, but he hath a seed like the Stars for multitude that no man can number, Rev. 7.9. but all those hairs grow out of a head of gold;
Cant 5. 11. He is not bald, nor grey haired, but he hath a seed like the Stars for multitude that no man can number, Rev. 7.9. but all those hairs grow out of a head of gold;
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generall, the Mother Promise, I will be thy God, is made both to Christ, Psal. 89.26. He shall cry to me thou art my Father, my God, Joh. 20.17. Psal. 22.1.
general, the Mother Promise, I will be thy God, is made both to christ, Psalm 89.26. He shall cry to me thou art my Father, my God, John 20.17. Psalm 22.1.
And to us (I will be your God) how sweet is it, that Christ having God to his Father by eternall birth-right, would take a new Covenant-right to God for our cause? Oh what a honour it is to be within the Covenant with the first heir?
And to us (I will be your God) how sweet is it, that christ having God to his Father by Eternal birthright, would take a new Covenant right to God for our cause? O what a honour it is to be within the Covenant with the First heir?
Quest. But why are all the promises inclosed in this one, I'le be your God? Ans. 1. Because as Christ hath Covenant-right to the Promises, by this Mother right, that God is his God by covenant,
Quest. But why Are all the promises enclosed in this one, I'll be your God? Ans. 1. Because as christ hath Covenant right to the Promises, by this Mother right, that God is his God by Covenant,
as if he needed a pardon for sin, but of his Cause, there is a cautionary or Surety-righteousnesse due to the Surety when he hath paid the debt of the broken man,
as if he needed a pardon for since, but of his Cause, there is a cautionary or Surety-righteousness due to the Surety when he hath paid the debt of the broken man,
but having first the righteousnesse of his Cause, in his own person, Isaiah 50.8. He is neer that justifieth me (saith Christ) who shall contend with me? 1 Tim. 3.16. Justified in the Spirit. So have we Justification of our persons, and Remission in his blood, Eph. 1.7. and that by Covenant, Jer. 31.32.33. 3. Victory and dominion is promised to Christ, Psal. 110.1.2. Psal. 89.21. &c. 1 Cor. 15.25. He must raign till he put all his Enemies under his feet, and victory over all our Enemies is promised to us, Iohn 16.33. and 14.30. Rom. 6.14.15. Gal. 3.13. Col. 2.14.15. 4. The Kingdom and glory is sought by Christ, Ioh. 17. 5. from his Father;
but having First the righteousness of his Cause, in his own person, Isaiah 50.8. He is near that Justifieth me (Says christ) who shall contend with me? 1 Tim. 3.16. Justified in the Spirit. So have we Justification of our Persons, and Remission in his blood, Ephesians 1.7. and that by Covenant, Jer. 31.32.33. 3. Victory and dominion is promised to christ, Psalm 110.1.2. Psalm 89.21. etc. 1 Cor. 15.25. He must Reign till he put all his Enemies under his feet, and victory over all our Enemies is promised to us, John 16.33. and 14.30. Rom. 6.14.15. Gal. 3.13. Col. 2.14.15. 4. The Kingdom and glory is sought by christ, John 17. 5. from his Father;
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as some Favourite by Law goeth to Prison, but hath in his bosome from his Prince, a Bill of Grace, that within three dayes he shall come out to enjoy all his wonted Honours and Court, Psal. 16.10.11. so have we the like, Ioh. 11.26. & 6.38.39.
as Some Favourite by Law Goes to Prison, but hath in his bosom from his Prince, a Bill of Grace, that within three days he shall come out to enjoy all his wonted Honours and Court, Psalm 16.10.11. so have we the like, John 11.26. & 6.38.39.
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SERMON VIII. THe condition of the covenant is Faith: holiness and sanctification is the condition of Covenanters, Gal. 4.21.22.23.24. Rom. 10.4.5.6.7. This do was the condition of the Covenant of Works:
SERMON VIII. THe condition of the Covenant is Faith: holiness and sanctification is the condition of Covenanters, Gal. 4.21.22.23.24. Rom. 10.4.5.6.7. This do was the condition of the Covenant of Works:
Ans. 1. That we have no confirming grace to establish us to the day of Christ, is to teach with some Familists, that There is no grace in sound Believers, different in kinde and nature, from that grace which is in many Hypocrites.
Ans. 1. That we have not confirming grace to establish us to the day of christ, is to teach with Some Familists, that There is no grace in found Believers, different in kind and nature, from that grace which is in many Hypocrites.
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but by God only, and so all the tie lieth upon God, if God do not this as he promiseth, Ier. 31. Must not the fault or failing be his who is tied in a covenant to perform his part, & doth it not? Now this God promiseth, Ier. 31. Heb. 8.10. Ezek. 36.26.27. Ans. Either doth God promise to give us Faith, and to cause us to walk in his wayes, Ezek. 36.26.27. and to circumcise our hearts to love the Lord. Deut. 30.6.
but by God only, and so all the tie lies upon God, if God do not this as he promises, Jeremiah 31. Must not the fault or failing be his who is tied in a Covenant to perform his part, & does it not? Now this God promises, Jeremiah 31. Hebrew 8.10. Ezekiel 36.26.27. Ans. Either does God promise to give us Faith, and to cause us to walk in his ways, Ezekiel 36.26.27. and to circumcise our hearts to love the Lord. Deuteronomy 30.6.
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which Arminians deny, contrary to the clear day-light of Scripture, or then, when ever we sin who are under the Covenant of Grace, by committing and acting works of the flesh,
which Arminians deny, contrary to the clear daylight of Scripture, or then, when ever we sin who Are under the Covenant of Grace, by committing and acting works of the Flesh,
and omitting to beleeve, pray, praise, humble our souls for sin, God is to be blamed, who worketh not in us by his efficacious Grace to will and to do,
and omitting to believe, pray, praise, humble our Souls for since, God is to be blamed, who works not in us by his efficacious Grace to will and to do,
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for for without his giving of a new heart, and his efficacious moving us to walk in his way (to which God is tyed by Covenant, Ezek. 36.27. Deut. 30.6.) We cannot chuse but sin;
for for without his giving of a new heart, and his efficacious moving us to walk in his Way (to which God is tied by Covenant, Ezekiel 36.27. Deuteronomy 30.6.) We cannot choose but since;
Er. 33. Ans. The Law of Grace or Gospel hath Commandements, as Rom. 6.12. Let not sin raign therefore in your mortall bodies, And this is backed with a reason taken from the promise of Grace, v. 14. For sin shall not have dominion over you:
Er. 33. Ans. The Law of Grace or Gospel hath commandments, as Rom. 6.12. Let not since Reign Therefore in your Mortal bodies, And this is backed with a reason taken from the promise of Grace, v. 14. For since shall not have dominion over you:
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13. Its God who worketh in you, Though we have no Physicall dominion over the assisting grace of God so as I can forceably command the winde of the Spirit to blow,
13. Its God who works in you, Though we have no Physical dominion over the assisting grace of God so as I can Forcibly command the wind of the Spirit to blow,
and the righteousnesse of faith, ver. 6. Which requireth believing, ver. 10. and Gal. 5.5. We through the spirit wait for the hope of righteousnesse through Faith:
and the righteousness of faith, ver. 6. Which requires believing, ver. 10. and Gal. 5.5. We through the Spirit wait for the hope of righteousness through Faith:
Object. 5. The covenant is Gods love to man, to take him to himself, and that before the children do good or ill, and to him that worketh is the reward not reckoned of grace, but of debt.
Object. 5. The Covenant is God's love to man, to take him to himself, and that before the children do good or ill, and to him that works is the reward not reckoned of grace, but of debt.
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for because God loved Israel, therefore did he enter in covenant with them, Deut. 7.7, 8. Ezech. 16.8. and Arminians expound, that of Iacobs imbracing of the covenant by Faith, and of Esaus rejecting of it through unbelief:
for Because God loved Israel, Therefore did he enter in Covenant with them, Deuteronomy 7.7, 8. Ezekiel 16.8. and Arminians expound, that of Iacobs embracing of the Covenant by Faith, and of Esaus rejecting of it through unbelief:
Whereas Paul speaketh of Iacob and Esau, as they lay stated in the eye and view of God from eternity, ere they were borne, and had as yet neither done good nor ill :
Whereas Paul speaks of Iacob and Esau, as they lay stated in the eye and view of God from eternity, ere they were born, and had as yet neither done good nor ill:
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and how could Esau ere he was born refuse the Gospel, except you say he did evil before he did evil? which is non-sense: 2. Paul saith plainly, To him that believeth is the work reckoned.
and how could Esau ere he was born refuse the Gospel, except you say he did evil before he did evil? which is nonsense: 2. Paul Says plainly, To him that Believeth is the work reckoned.
while we be sinners: 1. Men not born cannot be the object of actuall righteousnesse, the unborn childe needeth no actual application of Christs eye-salve, of his gold and righteousnesse;
while we be Sinners: 1. Men not born cannot be the Object of actual righteousness, the unborn child needs no actual application of Christ eyesalve, of his gold and righteousness;
now justification is a real favour applyed to us in time, just as sanctification in the new birth, 1 Cor. 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified ;
now justification is a real favour applied to us in time, just as sanctification in the new birth, 1 Cor. 6.11. And such were Some of you, but you Are washed, but you Are sanctified, but you Are justified;
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sense of sin saith, O what can I give for precious Iesus Christ? But his Father cannot sell him. 2. Yet is Faith a palsie hand under Christ to receive him, Ioh. 1.11. Its an Evangelick act, and not a meer passion, but of grace deputed to be a receiver, a certain Inne keeper to lodge Christ;
sense of since Says, Oh what can I give for precious Iesus christ? But his Father cannot fell him. 2. Yet is Faith a palsy hand under christ to receive him, John 1.11. Its an Evangelic act, and not a mere passion, but of grace deputed to be a receiver, a certain Inn keeper to lodge christ;
and so Christ his alone doth not justi•ie us, being meer Patients, this is not to put Faith in the chair and Throne of Estate with Christ, Faith giveth glory to Christ,
and so christ his alone does not justi•ie us, being mere Patients, this is not to put Faith in the chair and Throne of Estate with christ, Faith gives glory to christ,
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We cannot be justified before we believe: 1. We are damned before we believe, he that believeth not is condemned already, Iohn 3.2. He that is justified is glorified, Rom. 8.30. and saved, Mar. 16.16. 3. We are borne, and by nature the sons of wrath, Ephes. 2.2. We our selves were sometime disobedient, &c. But he hath saved us:
We cannot be justified before we believe: 1. We Are damned before we believe, he that Believeth not is condemned already, John 3.2. He that is justified is glorified, Rom. 8.30. and saved, Mar. 16.16. 3. We Are born, and by nature the Sons of wrath, Ephesians 2.2. We our selves were sometime disobedient, etc. But he hath saved us:
v. 7. That being justified by his Grace, we should be made heirs according to the hope of eternall life, Rom. 7. Paul maketh clearly two different times and States of the Saints, on v. 5. When we were in the flesh,
v. 7. That being justified by his Grace, we should be made Heirs according to the hope of Eternal life, Rom. 7. Paul makes clearly two different times and States of the Saints, on v. 5. When we were in the Flesh,
then are we under grace and justified, and then new Lord, new Law : 4. By Faith we are only united to Christ, possessed of him, Christ dwelling in us, Ephes. 3.17. Living in me by Faith, Joh 11.26. Gal. 2.20. Receiving Christ, Ioh. 1.11. Having Christ, 1 Joh. 5.12. Married to Christ, Eph. 5.32. Eating and drinking Christ by Faith, Joh. 6.35, 47, 45. Coming to him as to a living stone, 1 Pet. 2.4.
then Are we under grace and justified, and then new Lord, new Law: 4. By Faith we Are only united to christ, possessed of him, christ Dwelling in us, Ephesians 3.17. Living in me by Faith, John 11.26. Gal. 2.20. Receiving christ, John 1.11. Having christ, 1 John 5.12. Married to christ, Ephesians 5.32. Eating and drinking christ by Faith, John 6.35, 47, 45. Coming to him as to a living stone, 1 Pet. 2.4.
so Jurists take the word, but this maketh men Lords of Heaven and Hell, and putteth the keys of life and death over to absolute contingency: 2. Conditions have a Popish sence,
so Jurists take the word, but this makes men lords of Heaven and Hell, and putteth the keys of life and death over to absolute contingency: 2. Conditions have a Popish sense,
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but the ground of Libertines is fleshly lazinesse, and to sin, be•cause Grace aboundeth; for they print it, that all the activity of a Believer is to sin :
but the ground of Libertines is fleshly laziness, and to since, be•cause Grace Aboundeth; for they print it, that all the activity of a Believer is to since:
6. Paul in the Epistle to the Romans, to the Galatians, taketh for granted, that justification is a work done in time, transient on us, not an immanent,
6. Paul in the Epistle to the Roman, to the Galatians, Takes for granted, that justification is a work done in time, Transient on us, not an immanent,
and before any justified person who lived these fifteen hundred years be born; but alas, that is not justification, but only the meritorious cause of it, that is,
and before any justified person who lived these fifteen hundred Years be born; but alas, that is not justification, but only the meritorious cause of it, that is,
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but its an heart-adherance of the affections to Christ as the saviour of sinners; at the presence of which a sentance of free absolution is pronounced:
but its an heart-adherance of the affections to christ as the Saviour of Sinners; At the presence of which a sentence of free absolution is pronounced:
2. Causes: 3. Time: 4. Manner of dispensation: 1. Men, and not condemned, Angels are capable of this covenant: 2. Amongst men some Nations, not others, Psal. 147.19, 20. 3. So many, not any other: 4. The Father, not the Son, the poor, not alwayes Kings;
2. Causes: 3. Time: 4. Manner of Dispensation: 1. Men, and not condemned, Angels Are capable of this Covenant: 2. among men Some nations, not Others, Psalm 147.19, 20. 3. So many, not any other: 4. The Father, not the Son, the poor, not always Kings;
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and the Gospels servant to stand at Christs and the Believers back, as an attending servant: 2. Yea mercy unto thousands, toward those who have but Evangelick love to Christ, cometh into the Law, Christ having (in a sort) married the two Covenants: 3. I am the Lord thy God, Exod. 20. Is Grace standing at the entry of the door, to these that are under the Law, to bring them out,
and the Gospels servant to stand At Christ and the Believers back, as an attending servant: 2. Yea mercy unto thousands, towards those who have but Evangelic love to christ, comes into the Law, christ having (in a sort) married the two Covenants: 3. I am the Lord thy God, Exod 20. Is Grace standing At the entry of the door, to these that Are under the Law, to bring them out,
I bind for you, only consent, put your hand to the Pen, but I am the only undertaker to fight it out for you : 3. For time, the first breach of the Law is wrath;
I bind for you, only consent, put your hand to the Pen, but I am the only undertaker to fight it out for you: 3. For time, the First breach of the Law is wrath;
confirming Grace in the second Adam is more connaturall: 3. Well ordered Christ keeping his place, the Father his place, Faith its place, the sinner his place.
confirming Grace in the second Adam is more connatural: 3. Well ordered christ keeping his place, the Father his place, Faith its place, the sinner his place.
and no man shall make them afraid by covenant; his land is tilled by the Covenant of Grace, Ezek. 36.34. The man not in this covenant hath all by tenour of the condemning Law, the weapon of Steel shall go through bones and liver, by vertue of the curses of the Law.
and no man shall make them afraid by Covenant; his land is tilled by the Covenant of Grace, Ezekiel 36.34. The man not in this Covenant hath all by tenor of the condemning Law, the weapon of Steel shall go through bones and liver, by virtue of the curses of the Law.
why, For thou art the Lord my God, The Covenant is Faiths Magna Charta, the grand mother-promise, all prayers must be bottomed on this, Jer. 14.21. Do not abhor us :
why, For thou art the Lord my God, The Covenant is Faiths Magna Charta, the grand mother-promise, all Prayers must be bottomed on this, Jer. 14.21. Do not abhor us:
an offensive, and defensive covenant of Peace and War taketh in the believer, and all that serveth him, the stones of the field, Job 5. 23. and in covenant with the horse thou ridest on, that it shall not cast thee, and crush thee;
an offensive, and defensive Covenant of Peace and War Takes in the believer, and all that serves him, the stones of the field, Job 5. 23. and in Covenant with the horse thou ridest on, that it shall not cast thee, and crush thee;
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the substantiall marriage and aliance between the two houses of Heaven and Earth; God and clay: 2. He is not ashamed to call them brethren, Heb. 2.11.
the substantial marriage and alliance between the two houses of Heaven and Earth; God and clay: 2. He is not ashamed to call them brothers, Hebrew 2.11.
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And why would he take part of flesh and blood, but because he would be a child of our house, vers. 14. 3. He would be of blood to us, not only come to the sick,
And why would he take part of Flesh and blood, but Because he would be a child of our house, vers. 14. 3. He would be of blood to us, not only come to the sick,
and would borrow a mans heart and bowels to sigh for us, mans eyes to weep for us, his Spouses body, legs and arms to be pierced for us, our earth, our breath, our life and soul, that he might breath out his life for us, a mans tongue and soul to pray for us;
and would borrow a men heart and bowels to sighs for us, men eyes to weep for us, his Spouses body, legs and arms to be pierced for us, our earth, our breath, our life and soul, that he might breath out his life for us, a men tongue and soul to pray for us;
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there is no Rose, but it hath a Brier growing out of it, except the Rose of Sharon, that flower of the field, not planted with hands, the Son without a Father ( and who shall declare his generation? ) A Rose that should smell,
there is no Rose, but it hath a Brier growing out of it, except the Rose of Sharon, that flower of the field, not planted with hands, the Son without a Father (and who shall declare his generation?) A Rose that should smell,
but if it should smell for the bounds of the half of the earth, it should be more admirable, the flower that sprang out of the root of Jesse, spreads his beauty,
but if it should smell for the bounds of the half of the earth, it should be more admirable, the flower that sprang out of the root of Jesse, spreads his beauty,
but convene all the little pieces of the Creation summon before Christ, faire Angels, all the Troops of the sin-lesse, glorified spirits, the broad skies, fair heavens, lightsome stars, all the delicious Roses, Flowers, Gardens, Medows, Forrests, Seas, Mountains, Birds, all the excellent Sons of Adam, as they should have been, in the world of innocency,
but convene all the little Pieces of the Creation summon before christ, fair Angels, all the Troops of the sinless, glorified spirits, the broad skies, fair heavens, lightsome Stars, all the delicious Roses, Flowers, Gardens, Meadows, Forests, Seas, Mountains, Birds, all the excellent Sons of Adam, as they should have been, in the world of innocency,
what wonder then that this same Lord Jesus be the delight & heaven of all in it? Rev. 7.17. The Lamb hath his Throne in the midst thereof, Rev. 22.4. And they shall see his face :
what wonder then that this same Lord jesus be the delight & heaven of all in it? Rev. 7.17. The Lamb hath his Throne in the midst thereof, Rev. 22.4. And they shall see his face:
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We do not praise Christ, and hold out his vertues to Men and Angels. The creatures, as the Heaven, Sun, Moon, are Gods debtors, and they owe him glory:
We do not praise christ, and hold out his Virtues to Men and Angels. The creatures, as the Heaven, Sun, Moon, Are God's debtors, and they owe him glory:
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And made friends with God, Col 1.20. and are in a speciall manner in the Mediator Christ; he is, Heb. 1.3. NONLATINALPHABET the irradiation or brightnesse of the glory, and the character or expresse image of his person :
And made Friends with God, Col 1.20. and Are in a special manner in the Mediator christ; he is, Hebrew 1.3. the irradiation or brightness of the glory, and the character or express image of his person:
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if sin had never been in the world, and so they were at a sort of variance and division with God: And it pleased, Col. 1.20. the Father in Christ NONLATINALPHABET to make friendship between God and all things, that is to confirme Angels, to reconcile man, to restore the creatures to be more illustrious objects of his glory:
if since had never been in the world, and so they were At a sort of variance and division with God: And it pleased, Col. 1.20. the Father in christ to make friendship between God and all things, that is to confirm Angels, to reconcile man, to restore the creatures to be more illustrious objects of his glory:
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and why should we not in the name of Sun, Moon, Earth, Heaven, which are all loosed from the arrestment of vanity by Christ, and in the name of Angels and of Saints redeemed, hold forth the praises & the glory of God in Christ? Pa•, pay what you owe to Christ, O all creatures! but especially you redeemed ones.
and why should we not in the name of Sun, Moon, Earth, Heaven, which Are all loosed from the arrestment of vanity by christ, and in the name of Angels and of Saints redeemed, hold forth the praises & the glory of God in christ? Pa•, pay what you owe to christ, Oh all creatures! but especially you redeemed ones.
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In Christ, the infinite God breatheth love in our flesh, 1. And we see but little of Christ, we know not well the Gospel-spirit, we rest much on duties to go civill Saints to Heaven;
In christ, the infinite God breathes love in our Flesh, 1. And we see but little of christ, we know not well the Gospel-spirit, we rest much on duties to go civil Saints to Heaven;
when the principall and fountain cause is not the love of Christ, Ioh. 21.15. 5. Vse. The Ancient of dayes, the Father of Ages taketh a stile from his new House, The Son of Man;
when the principal and fountain cause is not the love of christ, John 21.15. 5. Use. The Ancient of days, the Father of Ages Takes a style from his new House, The Son of Man;
but how? Jesus, moved with compassion, put forth his hand and touched him : So is the building of the Temple given, but oyled with mercies, Zach. 1.16. Therefore thus saith the Lord, I am returned to Jerusalem with mercies;
but how? jesus, moved with compassion, put forth his hand and touched him: So is the building of the Temple given, but oiled with Mercies, Zach 1.16. Therefore thus Says the Lord, I am returned to Jerusalem with Mercies;
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David pained with sore sicknesse, as some think, or under some other rod of God, desireth to be healed, upon this ground, Psal. 6.2. Have mercy on me, O Lord, for I am weak.
David pained with soar sickness, as Some think, or under Some other rod of God, Desires to be healed, upon this ground, Psalm 6.2. Have mercy on me, Oh Lord, for I am weak.
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3. Faith looketh to temporall favours, as Faith with a spirituall eye, as Christ and his merits goeth about them, Heb. 11.22. By faith, Joseph when he dyed made mention of the children of Israels departure.
3. Faith looks to temporal favours, as Faith with a spiritual eye, as christ and his merits Goes about them, Hebrew 11.22. By faith, Joseph when he died made mention of the children of Israel's departure.
His inheritance must be blessed, much more all Christs inheritance must be blessed, because he is the seed, the Spring, & abstract of blessings. Now Christ, Heb. 1.2. is appointed the heir of all things :
His inheritance must be blessed, much more all Christ inheritance must be blessed, Because he is the seed, the Spring, & abstract of blessings. Now christ, Hebrew 1.2. is appointed the heir of all things:
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to the Saints, to the children of God, hell (to speak so) is heaven'd, sorrow joyed, poverty riched, death inlivened, dust and the grave animated and quickned with life and resurrection.
to the Saints, to the children of God, hell (to speak so) is heavened, sorrow joyed, poverty riched, death enlivened, dust and the grave animated and quickened with life and resurrection.
water is no where so abundant as in the sea, so in Christ the great treasure of heaven, there is fulnesse, Ioh. 1.16. but Col. 1.18. There's a NONLATINALPHABET a fulnesse in Christ, but 2. A NONLATINALPHABET, fulnesse, that fulnesse, that all fulnes.
water is no where so abundant as in the sea, so in christ the great treasure of heaven, there is fullness, John 1.16. but Col. 1.18. There's a a fullness in christ, but 2. A, fullness, that fullness, that all fullness.
For 1. No person could serve Gods ends in such a way as Christ did, being so compleat as he is. •. God out of the deep of his wisdom found out such a Mediator, and so graced;
For 1. No person could serve God's ends in such a Way as christ did, being so complete as he is. •. God out of the deep of his Wisdom found out such a Mediator, and so graced;
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and when our Writs are waxen old, why seek we not that which God hath laid by for us? Grace is more connaturall to us now, in that it is in the bosome of our brother,
and when our Writs Are waxed old, why seek we not that which God hath laid by for us? Grace is more connatural to us now, in that it is in the bosom of our brother,
yet its so composed, that the liquor resulting out of them all, hath not any particular taste from the sundry flowers, the Violet, the Pink, the Rose, the Woodbine, the Claver,
yet its so composed, that the liquour resulting out of them all, hath not any particular taste from the sundry flowers, the Violet, the Pink, the Rose, the Woodbine, the Claver,
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honour to the Saints have not their own naturall taste, but out of all there's in them a spirituall resultance of some heavenly composure of Christs sweetnesse,
honour to the Saints have not their own natural taste, but out of all there's in them a spiritual resultance of Some heavenly composure of Christ sweetness,
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SERMON X. MY daughter is grievously vexed with a Devill ] Children, especially to mothers, whose affections are more weak and soft, are taking lovers, especially being parts and substantiall shadows of our self;
SERMON X. MY daughter is grievously vexed with a devil ] Children, especially to mother's, whose affections Are more weak and soft, Are taking lovers, especially being parts and substantial shadows of our self;
often the childe is the mothers daughter, and the mothers God: 2. We are to strive to have them freed from under the power of the Devill, as this woman doth;
often the child is the mother's daughter, and the mother's God: 2. We Are to strive to have them freed from under the power of the devil, as this woman does;
Christ wearied of Judea came to the borders of Tyre and Sidon : 2. He went to a house to hide himself from her: 3. She heard of Christ: 4. The hard condition her daughter was in, tormented with a Devil;
christ wearied of Judea Come to the borders of Tyre and Sidon: 2. He went to a house to hide himself from her: 3. She herd of christ: 4. The hard condition her daughter was in, tormented with a devil;
but understand little of the Argument of Providence, Psal. 107.43. Who so is wise, and will observe these things, even they shall understand the loving kindnesse of the Lord, Job 32.7. I said (saith Elihu) dayes (things of Providence) shall speak, and multitude of years should teach wisdom:
but understand little of the Argument of Providence, Psalm 107.43. Who so is wise, and will observe these things, even they shall understand the loving kindness of the Lord, Job 32.7. I said (Says Elihu) days (things of Providence) shall speak, and multitude of Years should teach Wisdom:
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5. Rule, Slander not Gods wayes of Providence, with the reproach of confusion and disorder; to God all his works are good, very good as were the works of creation.
5. Rule, Slander not God's ways of Providence, with the reproach of confusion and disorder; to God all his works Are good, very good as were the works of creation.
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and the links of this chain, partly gold, partly brasse, iron and clay, and the threeds of his dispensation go along through the Patriarchs days, Adam, Enoch, Noah, Abraham, Isaac, and are spun through the ages of Moses and the Church in Egypt, and the willdernes,
and the links of this chain, partly gold, partly brass, iron and clay, and the threads of his Dispensation go along through the Patriarchs days, Adam, Enoch, Noah, Abraham, Isaac, and Are spun through the ages of Moses and the Church in Egypt, and the willdernes,
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and come through the times of the Kings of Israel and Iudah, and the captivities of the Church, and descend along through the gene•rations of Prophets; Christ, the Apostles, persecuting Emperors, and Martyrdomes of the witnesses of Jesus, slain by the woman drunken with the blood of the Saints, while the end of the threed,
and come through the times of the Kings of Israel and Iudah, and the Captivities of the Church, and descend along through the gene•rations of prophets; christ, the Apostles, persecuting Emperor's, and Martyrdoms of the Witnesses of jesus, slave by the woman drunken with the blood of the Saints, while the end of the thread,
now in this long contexture of divine Providence you see: 1. Not one threed broken, My father worketh hitherto, and I work, (saith Christ) providence hath no vacancy,
now in this long contexture of divine Providence you see: 1. Not one thread broken, My father works hitherto, and I work, (Says christ) providence hath no vacancy,
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so that links are chained, and fettered to links, not by hazard or chance: 2. Though this web be woven of threeds of divers colours, black and white, comfortable and sad passages of Gods Providence,
so that links Are chained, and fettered to links, not by hazard or chance: 2. Though this web be woven of threads of diverse colours, black and white, comfortable and sad passages of God's Providence,
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6. Rule. Put the frame of the spirit in Equilibrio, in a composed, stayed, indifferent serenity of mind looking to both sides, black and white, of Gods providence:
6. Rule. Put the frame of the Spirit in Equilibrio, in a composed, stayed, indifferent serenity of mind looking to both sides, black and white, of God's providence:
What if God should kill me? What though it were so? Yet I will trust in God, Job 13.15. What if he throw me in Hell? It were well resolved, I would out of the pit of Devils, cry, Hallelujah, praise the Lord in his justice, :
What if God should kill me? What though it were so? Yet I will trust in God, Job 13.15. What if he throw me in Hell? It were well resolved, I would out of the pit of Devils, cry, Hallelujah, praise the Lord in his Justice,:
What if the enemy in War prevail over me? What if I were brought from Scarlet to embrace the Dung hill ? Faith can shape what Providence possibly may never sow:
What if the enemy in War prevail over me? What if I were brought from Scarlet to embrace the Dung hill? Faith can shape what Providence possibly may never sow:
Reformation goeth down, when obstructions and lets come in the way: but God worketh on; second causes move backward and miscarry, when omnipotency carrieth on the Lords work.
Reformation Goes down, when obstructions and lets come in the Way: but God works on; second Causes move backward and miscarry, when omnipotency Carrieth on the lords work.
and promiseth to hear? 3. Is this the meek Lamb of God, of whom its s•il, He shall carry the Lambs in his bosome, Esaaiah 42.11. And a bruised reed he shal not break, a smoaking Flax he shall not quench:
and promises to hear? 3. Is this the meek Lamb of God, of whom its s•il, He shall carry the Lambs in his bosom, Esaaiah 42.11. And a Bruised reed he shall not break, a smoking Flax he shall not quench:
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nature would say, I repent that ever I came to him, let my daughter suffer twenty, one hundred, a Legion of Devils, I have done with Christ, I come no more at him:
nature would say, I Repent that ever I Come to him, let my daughter suffer twenty, one hundred, a Legion of Devils, I have done with christ, I come no more At him:
I am the first that ever this King sent away with a sad heart, he casteth none away that cometh, he welcometh all, only he will not look on me poor and miserable? Oh what can I now do!
I am the First that ever this King sent away with a sad heart, he Cast none away that comes, he welcometh all, only he will not look on me poor and miserable? O what can I now do!
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Elias must say, 1 Kin. 18.20. I, even I only, am left alone, and they seek my life, Ps. 22.4. Our fathers trusted is thee, they trusted in thee, and were delivered, vers. 6. But I am no body:
Elias must say, 1 Kin. 18.20. I, even I only, am left alone, and they seek my life, Ps. 22.4. Our Father's trusted is thee, they trusted in thee, and were Delivered, vers. 6. But I am no body:
But I am a worm and no man, Lam. 1.12. O passers by, hear behold, and see if there be any sorrow, like unto my sorrow! &c. 1 Cor. 4.9. We are made a theator, a spectacle to men and Angels :
But I am a worm and no man, Lam. 1.12. O passers by, hear behold, and see if there be any sorrow, like unto my sorrow! etc. 1 Cor. 4.9. We Are made a Theater, a spectacle to men and Angels:
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1. Christ once, first or last, must be no Christ, and God not God to the tempted, Hath he forgotten to be gracious ? Psal. 77. A forgetting God, a changed God is not God;
1. christ once, First or last, must be no christ, and God not God to the tempted, Hath he forgotten to be gracious? Psalm 77. A forgetting God, a changed God is not God;
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let me die in a dutie that glorifieth him. 4. Wrestling addeth strength to armes and body, praying and praying again strengthneth Faith: customary running, lengthneth the breath:
let me die in a duty that Glorifieth him. 4. Wrestling adds strength to arms and body, praying and praying again strengtheneth Faith: customary running, lengthneth the breath:
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for iniquity hath separated between God and us, Es. 59.2. 3. God heareth not wh•n there's a heart-love to vanity. Psal. 66.18. Iob 35.15. 4. God heareth not Malignants, nor us, when many are heart-enemies to the Cause, Psal. 18.41. 5. He heareth not bloudy men, Es. 1.15.
for iniquity hath separated between God and us, Es. 59.2. 3. God hears not wh•n there's a Heart-love to vanity. Psalm 66.18. Job 35.15. 4. God hears not Malignants, nor us, when many Are heart-enemies to the Cause, Psalm 18.41. 5. He hears not bloody men, Es. 1.15.
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How shall we know we are answered? Answ, Hannah knew it by peace after prayer: 2. Paul knew it, by receiving new supply to bear the want of that he sought in prayer;
How shall we know we Are answered? Answer, Hannah knew it by peace After prayer: 2. Paul knew it, by receiving new supply to bear the want of that he sought in prayer;
doth not my head accept what I set my heart on work to do? Rom. 8.23, 26, 27. compared with Rev. 8.3. 4. We are heard and answered of God, when we are not heard and answered of God.
does not my head accept what I Set my heart on work to do? Rom. 8.23, 26, 27. compared with Rev. 8.3. 4. We Are herd and answered of God, when we Are not herd and answered of God.
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Psal. 6. v. 4. compared with v. 9. Ps. 55.2. Attend unto me, & hear me, v. 19. God shall hear and afflict them, Ps. 57.1. Be mercifull unto me O God, &c. v. 3. He shall send from Heaven, and save me from the reproach of him that would swallow me up, Psal. 59. 1. Deliver me from mine enemies, O my God.
Psalm 6. v. 4. compared with v. 9. Ps. 55.2. Attend unto me, & hear me, v. 19. God shall hear and afflict them, Ps. 57.1. Be merciful unto me Oh God, etc. v. 3. He shall send from Heaven, and save me from the reproach of him that would swallow me up, Psalm 59. 1. Deliver me from mine enemies, Oh my God.
2. Deliver me from the workers of iniquity, v. 10. The God of mercy shall prevent me, God shall let me see my desire upon mine enemies, Psal. 60.1. O God thou hast cast us off, thou hast scattered us, &c. But in the end, vers, 12. Through God we shall do valiantly.
2. Deliver me from the workers of iniquity, v. 10. The God of mercy shall prevent me, God shall let me see my desire upon mine enemies, Psalm 60.1. Oh God thou hast cast us off, thou hast scattered us, etc. But in the end, vers, 12. Through God we shall do valiantly.
Sweet Iesus the Heire of all, prayed with teares and strong cries, once, O my father, againe, O my father, and the third time, O my father, ere he was heard.
Sweet Iesus the Heir of all, prayed with tears and strong cries, once, Oh my father, again, Oh my father, and the third time, Oh my father, ere he was herd.
SERMON XII. And his Disciples came and besought him, saying Send her away, &c. IN the Disciples we see little tendernesse, no more, but send her away, she troubleth us with crying ▪ forsooth they were sore slain, that their dainty ears were pained with the crying of a poor woman.
SERMON XII. And his Disciples Come and besought him, saying Send her away, etc. IN the Disciples we see little tenderness, no more, but send her away, she Troubles us with crying ▪ forsooth they were soar slave, that their dainty ears were pained with the crying of a poor woman.
and fervour of affection in the Saints, crying to God in disertion, and not heard. 1. Naturall men jeer at Christ deserted, Psal 22.8. He trusted in the Lord, let him deliver him.
and fervour of affection in the Saints, crying to God in desertion, and not herd. 1. Natural men jeer At christ deserted, Psalm 22.8. He trusted in the Lord, let him deliver him.
O dear watch men, saw you my Husband? Heavy was her spirit, but what then? v. 7. The watch-men, that went about the City found me, they smote me, they wounded me, the keepers of the walls took away my vail from me ;
O dear watch men, saw you my Husband? Heavy was her Spirit, but what then? v. 7. The watchmen, that went about the city found me, they smote me, they wounded me, the keepers of the walls took away my Vail from me;
And the daughters of Ierusalem say to the sick sighing Church pained for the want of her Lord, v. 9. What is thy beloved more then another beloved, &c. Whereof is thy Christ made, of Gold? or is thy beloved more precious then all beloveds in the world? Troubled Hannah grieved in spirit, to Eli, is a drunken woman.
And the daughters of Ierusalem say to the sick sighing Church pained for the want of her Lord, v. 9. What is thy Beloved more then Another Beloved, etc. Whereof is thy christ made, of Gold? or is thy Beloved more precious then all beloveds in the world? Troubled Hannah grieved in Spirit, to Eli, is a drunken woman.
The tempering of the wheeles and motions of a distempered conscience is so high, and supernaturall a work, that Christ behoved to have the Spirit of the Lord on him above his fellowes, and must be sent with a special Commission to apply the sweet hands, the soft mercifull fingers of the Mediator, with the art of Heaven, Esa. 61.1.
The tempering of the wheels and motions of a distempered conscience is so high, and supernatural a work, that christ behooved to have the Spirit of the Lord on him above his Fellows, and must be sent with a special Commission to apply the sweet hands, the soft merciful fingers of the Mediator, with the art of Heaven, Isaiah 61.1.
What wonder then that Ministers, the Word, Comforts, Promises, Angels, Prophets, Apostles cannot bind up a broken heart, friends cannot, while a good word come from God;
What wonder then that Ministers, the Word, Comforts, Promises, Angels, prophets, Apostles cannot bind up a broken heart, Friends cannot, while a good word come from God;
2. The matter of the temptation, containing Christs 1. sending: 2. to whom, To the house of Israel : 3. Under what notion, The sheep of the house of Israel : 4. what sort of sheep, The lost sheep. In the temptation consider, 1. who tempteth;
2. The matter of the temptation, containing Christ 1. sending: 2. to whom, To the house of Israel: 3. Under what notion, The sheep of the house of Israel: 4. what sort of sheep, The lost sheep. In the temptation Consider, 1. who tempts;
But the dislocated legge of the horse putteth in act the halting power of the horse. 3. He cannot infuse sinfull habits, which are as weights of Iron and Lead, to incline the soul to sin. 4. He cannot approve sin.
But the dislocated leg of the horse putteth in act the halting power of the horse. 3. He cannot infuse sinful habits, which Are as weights of Iron and Led, to incline the soul to sin. 4. He cannot approve since.
or then he knoweth sin hath oyled the wheels and inclinations, and so casteth in Fire-brands, knowing that there's powder and firewood within us in our concupisence;
or then he Knoweth since hath oiled the wheels and inclinations, and so Cast in Firebrands, knowing that there's powder and firewood within us in our concupiscence;
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2. Pos. Neither Devils, nor men, nor our heart may, without sin, tempt or try the creature by putting it to do that which may prove sin, upon any intention to try,
2. Pos. Neither Devils, nor men, nor our heart may, without since, tempt or try the creature by putting it to do that which may prove since, upon any intention to try,
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A creature cannot put his fellow-creatur upon the margin & border of death (such as all sin is) to try if the creature hath a good head that cannot be giddy.
A creature cannot put his fellow-creature upon the margin & border of death (such as all since is) to try if the creature hath a good head that cannot be giddy.
and that in Eves eye? Why did not God fortifie the first besieged Castle, Eves will and minde with grace, that the day should not have been the Divels? But, O vain man, is the potter holden to make a vessell of earth, as strong as a vessel of Iron,
and that in Eves eye? Why did not God fortify the First besieged Castle, Eves will and mind with grace, that the day should not have been the Devils? But, Oh vain man, is the potter held to make a vessel of earth, as strong as a vessel of Iron,
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But we may know of God, Quis, who he is, that he is Jehovah. But we are not to inquire, quid and cur, Lord, Why doest thou this? or, Lord, What is it that thou commandest ? The Agent here warrants the action, and all its motives;
But we may know of God, Quis, who he is, that he is Jehovah. But we Are not to inquire, quid and cur, Lord, Why dost thou this? or, Lord, What is it that thou Commandest? The Agent Here warrants the actium, and all its motives;
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possibly it should have been lawfull to the Creature, and to Angels to permit sin, so they could and would from thence raise a Gospel, an heaven of Free-grace.
possibly it should have been lawful to the Creature, and to Angels to permit since, so they could and would from thence raise a Gospel, an heaven of Free grace.
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1. Pos. Christ saith to the Disciples of her (it had been some comfort, if he had given her self but one word) I am not sent for this woman nor for any of her blood, and kindred:
1. Pos. christ Says to the Disciples of her (it had been Some Comfort, if he had given her self but one word) I am not sent for this woman nor for any of her blood, and kindred:
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1. They are not mine. In dispensation God dealeth otherwise with me, then with the rest: so David, Psal. 22.4. Our fathers trusted in thee, they trusted in thee, and thou deliveredst them ;
1. They Are not mine. In Dispensation God deals otherwise with me, then with the rest: so David, Psalm 22.4. Our Father's trusted in thee, they trusted in thee, and thou deliveredst them;
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and why should he not deliver thee also? v. 6. alas, its not so: But I am a worme and no man, so Esa. 49.13. Sing O Heavens, be joyfull O Earth, and breake forth into singing, O Mountains.
and why should he not deliver thee also? v. 6. alas, its not so: But I am a worm and no man, so Isaiah 49.13. Sing Oh Heavens, be joyful Oh Earth, and break forth into singing, Oh Mountains.
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and so Abraham did adheare to the Promise, when God commandeth the Son of Promise to be killed, Heb. 11.19. accounting that God was able to raise him up, even from the dead.
and so Abraham did adhere to the Promise, when God commands the Son of Promise to be killed, Hebrew 11.19. accounting that God was able to raise him up, even from the dead.
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1. The Designation was an act of Divine and voluntary dispensation, according to which the second Person of the Trinity, the Son of God, not the Father, not the Holy Ghost, was designed,
1. The Designation was an act of Divine and voluntary Dispensation, according to which the second Person of the Trinity, the Son of God, not the Father, not the Holy Ghost, was designed,
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the Son was fittest to be the first, and originall samplar of sons, the Son by naturall generation was the most apt Person to be the perfect mould and patern of all the sons by the adoption of grace, Gal. 4.4. the substantial power of God is in the holy ghost, the personall rise and fountain of all the excellencies of God, was in the Father:
the Son was Fittest to be the First, and original sampler of Sons, the Son by natural generation was the most apt Person to be the perfect mould and pattern of all the Sons by the adoption of grace, Gal. 4.4. the substantial power of God is in the holy ghost, the personal rise and fountain of all the excellencies of God, was in the Father:
but he brought two Writs, two Books from Heaven: 1. He came as a flying Angel with the everlasting Gospel, to preach to the Nations: 2. The book of life also;
but he brought two Writs, two Books from Heaven: 1. He Come as a flying Angel with the everlasting Gospel, to preach to the nations: 2. The book of life also;
Christ and Grace is Law: 1. Because of his place and birth, being our goel and neer•st kins man, he was more kind then any other here to redeem the sold inheritance:
christ and Grace is Law: 1. Because of his place and birth, being our goel and neer•st kins man, he was more kind then any other Here to Redeem the sold inheritance:
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It was grace that the Son should be conceived, and born, and by this he had law to us: 2. Christs act of dying, was a speciall Law: Ioh. 10.18. This commandement received I of my Father, that I should lay down my life:
It was grace that the Son should be conceived, and born, and by this he had law to us: 2. Christ act of dying, was a special Law: John 10.18. This Commandment received I of my Father, that I should lay down my life:
And power to give life eternall, Ioh. 17.2. And rule all by a new Law in his new Kingdom, Mat. 28.8. Our heaven now is by Law, and a speciall Commission:
And power to give life Eternal, John 17.2. And Rule all by a new Law in his new Kingdom, Mathew 28.8. Our heaven now is by Law, and a special Commission:
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he brought all Gods secrets from Heaven, and in his speciall Commission, Christ hath (as it were) private Instructions, Save such and such persons, not any other, not all Israel, but the lost sheep: Not the Goats;
he brought all God's secrets from Heaven, and in his special Commission, christ hath (as it were) private Instructions, Save such and such Persons, not any other, not all Israel, but the lost sheep: Not the Goats;
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but the latter is not a morall will in God only, but a reall physicall will (to speak so) according to the which Christ effectually, strongly layeth bands of love, cords of sweet inforcing Grace, to perswade the Soul to take Jesus Christ. Christ cometh to the minde under a higher apprehension, with his rainy and wet hair, knocking,
but the latter is not a moral will in God only, but a real physical will (to speak so) according to the which christ effectually, strongly Layeth bans of love, cords of sweet enforcing Grace, to persuade the Soul to take jesus christ. christ comes to the mind under a higher apprehension, with his rainy and wet hair, knocking,
and againe knocking, to shew his face in such soul redeeming beauty and excellency; as the soul must be taken Captive, subdued and overcome with the love of Christ:
and again knocking, to show his face in such soul redeeming beauty and excellency; as the soul must be taken Captive, subdued and overcome with the love of christ:
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as the Spouse is so wrought on with the Beauty, Grace, Riches, Indowments of excellency, words of love of such an husband, that she is forc'd to say, I have no power, neither heart nor hand to refuse you.
as the Spouse is so wrought on with the Beauty, Grace, Riches, Endowments of excellency, words of love of such an husband, that she is forced to say, I have no power, neither heart nor hand to refuse you.
and by Gods efficacious working of Faith, called the inward calling) yet it saith this to all, You are all to beleeve no lesse then if there were not any Reprobated persons amongst you :
and by God's efficacious working of Faith, called the inward calling) yet it Says this to all, You Are all to believe no less then if there were not any Reprobated Persons among you:
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If therefore any dispairing ones, as Cain, yea, and many weak ones refuse to beleeve on this ground, ( Why shoald I beleeve the Gospel hath excepted me, it belongeth not to me, I am a Reprobate ) they are deluded ▪ for the Gospel formally revealeth, neither the Lords decree of Election, nor Reprobation;
If Therefore any despairing ones, as Cain, yea, and many weak ones refuse to believe on this ground, (Why shoaled I believe the Gospel hath excepted me, it belongeth not to me, I am a Reprobate) they Are deluded ▪ for the Gospel formally Revealeth, neither the lords Decree of Election, nor Reprobation;
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I doubt if Reprobation be so far forth revealed to any, even to those that sin against the Holy Ghost, as they are to beleeve their owne impossibility to be saved.
I doubt if Reprobation be so Far forth revealed to any, even to those that since against the Holy Ghost, as they Are to believe their own impossibility to be saved.
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2. If Christ be sent for lost Israel, and say in the Gospel, Who will go with me? And say to thee, My Father the King sent me his own son, to bring thee up to his house:
2. If christ be sent for lost Israel, and say in the Gospel, Who will go with me? And say to thee, My Father the King sent me his own son, to bring thee up to his house:
1. The Jew is the elder Brother, and the Native heir of Christ: Christ of their blood and house, Rom. 1.2, 3. Rom. 9.3. They were Christs first Bride. Alas, they killed their husband:
1. The Jew is the elder Brother, and the Native heir of christ: christ of their blood and house, Rom. 1.2, 3. Rom. 9.3. They were Christ First Bride. Alas, they killed their husband:
its sweet to have any relation to Christ. 2. The Catholick Covenant of Grace made with the great Sister the Church Universall, was first laid down in pawn in their hand;
its sweet to have any Relation to christ. 2. The Catholic Covenant of Grace made with the great Sister the Church Universal, was First laid down in pawn in their hand;
they put their hand first to the contract, in subscribing the marriage contract, Ier. 2.3. Israel was holy to the Lord, and the first fruits of his increase: O sweet!
they put their hand First to the contract, in subscribing the marriage contract, Jeremiah 2.3. Israel was holy to the Lord, and the First fruits of his increase: Oh sweet!
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the fallen race of mankinde was Christs corn-field, and his wheat: The Jews were the first sheaf of the field, Deut. 7.6. They got Christs young love and (to speak so) the first handsell of Free Grace in a Church way. 3. Christ in the Iews flesh, (yet not excluding Ruth, Rahab, and other Gentiles of the Blood-Royall) acted the whole Gospel;
the fallen raze of mankind was Christ cornfield, and his wheat: The jews were the First sheaf of the field, Deuteronomy 7.6. They god Christ young love and (to speak so) the First handsel of Free Grace in a Church Way. 3. christ in the Iews Flesh, (yet not excluding Ruth, Rahab, and other Gentiles of the Blood royal) acted the Whole Gospel;
a born Iew Redeemed the lost world, offered a sacrifice to God for sinners, a born Iew is heir of all things, is exalted, a Prince to guide and rule all,
a born Iew Redeemed the lost world, offered a sacrifice to God for Sinners, a born Iew is heir of all things, is exalted, a Prince to guide and Rule all,
and shall judge Men and Angels: 4. The Lord Christ in the flesh was first offered to them, they had the first Gospel - love, Matth. 10.5, 6. Act. 13.46. 5. The Oracles of God was committed to them, Rom. 3.1. Rom. 9.4. The Testator Christ, his written will was in their keeping: 6. God was their first Crowned King.
and shall judge Men and Angels: 4. The Lord christ in the Flesh was First offered to them, they had the First Gospel - love, Matthew 10.5, 6. Act. 13.46. 5. The Oracles of God was committed to them, Rom. 3.1. Rom. 9.4. The Testator christ, his written will was in their keeping: 6. God was their First Crowned King.
He gave Ethiopia, and Egypt and Zeba a ransom for them and was their Law-giver: 7. Every Male childe amongst the Jews, did bea• somewhat of Christ in his flesh, Col. 2.11. Whe• all the world was without Christ: 8. Their land was Christs by a speciall typicall right:
He gave Ethiopia, and Egypt and Zeba a ransom for them and was their Lawgiver: 7. Every Male child among the jews, did bea• somewhat of christ in his Flesh, Col. 2.11. Whe• all the world was without christ: 8. Their land was Christ by a special typical right:
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Christ was their Soveraigne Land-lord, and they the great Kings Free-holders: 9 The Lord never dwelt in a house made with hands, in a Temple as amongst them, having special respect to the true Temple, Iesus Christ, Ioh. 2.19.
christ was their Sovereign Landlord, and they the great Kings Freeholders: 9 The Lord never dwelled in a house made with hands, in a Temple as among them, having special respect to the true Temple, Iesus christ, John 2.19.
What shal we the Gentiles do for her? There's a day, When ten men shall take hold, out of all Nations, of the skirt of a Jew, saying, we will goe with you;
What shall we the Gentiles do for her? There's a day, When ten men shall take hold, out of all nations, of the skirt of a Jew, saying, we will go with you;
2. It is the happinesse of our Land, that we have a three-fold relation to Christ, I meane these two Nations, that we have avowed the Lord by a Nationall Testimony,
2. It is the happiness of our Land, that we have a threefold Relation to christ, I mean these two nations, that we have avowed the Lord by a National Testimony,
sure in the intention of Papists now in Armes against us, there is no cause of War but this only. 2. That we have sworn that the Lord shal be our God, in a Solemn Covenant. 3. That we are honoured to build the Temple of the Lord, and reform Religion.
sure in the intention of Papists now in Arms against us, there is no cause of War but this only. 2. That we have sworn that the Lord shall be our God, in a Solemn Covenant. 3. That we Are honoured to built the Temple of the Lord, and reform Religion.
and the shadowes fly away, and that the voice of the Turtle is heard in our Land? God for our abuse of the Gospel hath sent amongst us the bloody Pursevants,
and the shadows fly away, and that the voice of the Turtle is herd in our Land? God for our abuse of the Gospel hath sent among us the bloody Pursuivants,
and sons from us, and leggs, and armes of wounded and slain men from us, for that rent we owe to the Lord of the vineyard, for our contempt of the Gospell. Sheep ] first a word of Sheep, then of lost sheep :
and Sons from us, and legs, and arms of wounded and slave men from us, for that rend we owe to the Lord of the vineyard, for our contempt of the Gospel. Sheep ] First a word of Sheep, then of lost sheep:
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1. They have not of themselves more knowledge of the saving way then sheep, and so cannot walk but as they are taught and led, Psal. 1•9. 33. Teach me O Lord, Psal. 25.5. lead me in thy truth.
1. They have not of themselves more knowledge of the Saving Way then sheep, and so cannot walk but as they Are taught and led, Psalm 1•9. 33. Teach me Oh Lord, Psalm 25.5. led me in thy truth.
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But they know not ) saith the Lord) that I healed, them. 3. Leading may suppose some willingnesse, but we must be drawn, Ioh. 6.44. No man can come to me, except tht father draw him, Cant. 1.4. Draw me, we will run after thee.
But they know not) Says the Lord) that I healed, them. 3. Leading may suppose Some willingness, but we must be drawn, John 6.44. No man can come to me, except that father draw him, Cant 1.4. Draw me, we will run After thee.
4. There is a word of speciall grace, which is more then teaching, leading, drawing: and that is leaning, Cant. 8.5. Who is this, that cometh up from the wildernesse, leaning upon her beloved.
4. There is a word of special grace, which is more then teaching, leading, drawing: and that is leaning, Cant 8.5. Who is this, that comes up from the Wilderness, leaning upon her Beloved.
5. There is a word yet more, and that is bearing, Luke 15.5. when the good shepherd hath found the lost sheep, He layeth it on his shoulders with joy, Esa. 4•. 3. Hearken to me O house of Iacob, and all the remnant of the house of Israel, which are born, (by me) from the belly and carried from the gray haires : so also, Deut. 32.11. God beareth them on Eagles wings.
5. There is a word yet more, and that is bearing, Lycia 15.5. when the good shepherd hath found the lost sheep, He Layeth it on his shoulders with joy, Isaiah 4•. 3. Harken to me Oh house of Iacob, and all the remnant of the house of Israel, which Are born, (by me) from the belly and carried from the grey hairs: so also, Deuteronomy 32.11. God bears them on Eagles wings.
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even the habit of Grace is a creature, and no independent thing, and so in esse; in conserv•ri, in its creation, in its preservation, it dependeth on Christ :
even the habit of Grace is a creature, and no independent thing, and so in esse; in conserv•ri, in its creation, in its preservation, it dependeth on christ:
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though it have four wheels, yet it moveth only as drawen by the strength of Horses without it, its a Plough of timber only, that without Iron and Steel breaketh up no earth.
though it have four wheels, yet it moves only as drawn by the strength of Horses without it, its a Plough of timber only, that without Iron and Steel breaks up no earth.
3. Sheep are docile creatures, Iohn 10.27. My sheep hear my voice, I know them, and they follow me There is a Controversie with Papists, how we know Scripture to be the Word of God:
3. Sheep Are docile creatures, John 10.27. My sheep hear my voice, I know them, and they follow me There is a Controversy with Papists, how we know Scripture to be the Word of God:
this, this only was Christ, and none other but he only. 4. Sheep are simple, fancy leadeth them much, therefore they are straying creatures, Isa. 53.6. Psal. 119. vers. 176. 1 Pet. 2.25. there is nothing of the notion of death, or of another life in the fancy of Sheep, a mouth-full of green Grasse carrieth the sheep on upon a Pit:
this, this only was christ, and none other but he only. 4. Sheep Are simple, fancy leads them much, Therefore they Are straying creatures, Isaiah 53.6. Psalm 119. vers. 176. 1 Pet. 2.25. there is nothing of the notion of death, or of Another life in the fancy of Sheep, a mouthful of green Grass Carrieth the sheep on upon a Pit:
when the Sun is going downe, poor soul where shall you be all night? 1. If Beleevers be such dependent creatures, what do Libertines and Antinomians teach us:
when the Sun is going down, poor soul where shall you be all night? 1. If Believers be such dependent creatures, what do Libertines and Antinomians teach us:
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1. We are commanded to pray, even the sons who in faith calleth God, Our Father which is in Heaven, lead us not into temptation, which God doth no other way then by giving us new supply of Grace to actuall resistance:
1. We Are commanded to pray, even the Sons who in faith calls God, Our Father which is in Heaven, led us not into temptation, which God does not other Way then by giving us new supply of Grace to actual resistance:
and Christ wil have us to pray, Lord increase our faith, the virgins in love with Christ, pray Draw, us. Paul prayeth, that the God of peace would sanctifie the Thessalonians wholly, 1 The. 5.23.
and christ will have us to pray, Lord increase our faith, the Virgins in love with christ, pray Draw, us. Paul Prayeth, that the God of peace would sanctify the Thessalonians wholly, 1 Thee. 5.23.
& for this he boweth his knee, that the believing Ephesians may be strengthned according to the riches of his glory, with might by his Spirit in the inner man, that Christ may dwell in their hearts by faith,
& for this he boweth his knee, that the believing Ephesians may be strengthened according to the riches of his glory, with might by his Spirit in the inner man, that christ may dwell in their hearts by faith,
and that with all the Saints they may be able to comprehend the transcendent Love of God in Christ, Eph. 3.15, 16, 17, 18, 19. and that Author, Heb. 13.20, 21. That the God of peace may make the Saints perfect in every good work to do his will, working in them, that which is well pleasing in his sight.
and that with all the Saints they may be able to comprehend the transcendent Love of God in christ, Ephesians 3.15, 16, 17, 18, 19. and that Author, Hebrew 13.20, 21. That the God of peace may make the Saints perfect in every good work to do his will, working in them, that which is well pleasing in his sighed.
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2. Its against Christs intercession, whose it is to keep the faith of the Saints from failing, Luk. 22.32. and who finisheth our faith, Heb. 12.2. confirmeth us to the end, 1 Cor. 1.8. advocateth for new grace, 1 Joh. 2.1, 2. appeareth in the presence of God for us, Heb. 9.24. 3. This cannot stand with the promise of perseverance, made in the Covenant of Grace, Ier. 32.40, 41. Es. 59.21.24. Ezech. 36.27. Ioh. 6.39, 40. Ioh. 4.13, 14. Nor 4. with the faith of perswasion of perseverance, Rom. 8.38, 39. Jude v. 24.25. Psal. 6. 2 Tim. 4.18.
2. Its against Christ Intercession, whose it is to keep the faith of the Saints from failing, Luk. 22.32. and who finisheth our faith, Hebrew 12.2. confirmeth us to the end, 1 Cor. 1.8. advocateth for new grace, 1 John 2.1, 2. appears in the presence of God for us, Hebrew 9.24. 3. This cannot stand with the promise of perseverance, made in the Covenant of Grace, Jeremiah 32.40, 41. Es. 59.21.24. Ezekiel 36.27. John 6.39, 40. John 4.13, 14. Nor 4. with the faith of persuasion of perseverance, Rom. 8.38, 39. U^de v. 24.25. Psalm 6. 2 Tim. 4.18.
and 5. This must infer either that the regenerate doe not, and cannot sin by not believing and persevering in faith, and perfecting holinesse in the fear of God, (which is blasphemy) or that the Saints may finally fall from Grace,
and 5. This must infer either that the regenerate do not, and cannot sin by not believing and persevering in faith, and perfecting holiness in the Fear of God, (which is blasphemy) or that the Saints may finally fallen from Grace,
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Its glory like wheat in the blade, in the way, in the fl•x and tendency to the ear and Harvest, depending on the continued aspect of the Summer Sun of Righteousnesse;
Its glory like wheat in the blade, in the Way, in the fl•x and tendency to the ear and Harvest, depending on the continued aspect of the Summer Sun of Righteousness;
and longing for Christ think themselves Apostates, when they are advancing in their way ▪ In great water-works, where there be a great multitude of wheels, the standing of some five or six, is the advancing of the work in other twenty, or forty wheels:
and longing for christ think themselves Apostates, when they Are advancing in their Way ▪ In great waterworks, where there be a great multitude of wheels, the standing of Some five or six, is the advancing of the work in other twenty, or forty wheels:
O miserable man that I am, &c. 8. Believing under hope, and against hope, is strongest now. 9. There's more tendernesse and humble fear now then before. 10. A stronger resolution to entertain Christ more kindly,
Oh miserable man that I am, etc. 8. Believing under hope, and against hope, is Strongest now. 9. There's more tenderness and humble Fear now then before. 10. A Stronger resolution to entertain christ more kindly,
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Obj. Can you (saith M. Toun) separate the directing or commanding power of the Law, from the condemning power of the Law? can the Law speak to any but to those who are under the Law? Is it Law at all,
Object Can you (Says M. Town) separate the directing or commanding power of the Law, from the condemning power of the Law? can the Law speak to any but to those who Are under the Law? Is it Law At all,
Obj. 2. Holinesse and walking in the way of holinesse contributeth not one jot to Salvation, as causes, or as the way thereto, Christ hath done that perfectly.
Object 2. Holiness and walking in the Way of holiness contributeth not one jot to Salvation, as Causes, or as the Way thereto, christ hath done that perfectly.
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2. Ius, the Law right to righteousnesse and salvation. 3. Actuall salvation ; Christs merits are neither cause, nor motive, nor condition moving God to will, to choose,
2. Just, the Law right to righteousness and salvation. 3. Actual salvation; Christ merits Are neither cause, nor motive, nor condition moving God to will, to choose,
yea, faith is no condition, cause, or motive of such a will. 2. Christs merits, not faith, not holinesse in us, must be the cause of our Law-right to righteousnesse and glory :
yea, faith is no condition, cause, or motive of such a will. 2. Christ merits, not faith, not holiness in us, must be the cause of our Law-right to righteousness and glory:
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unto the everlasting Kingdom of our Lord and Saviour Jesus Christ, Rev. 2.7. To him that overcometh I will give to eat of the Tree of life, which is in the midst of the Paradice of God, Rev. 3.21.
unto the everlasting Kingdom of our Lord and Saviour jesus christ, Rev. 2.7. To him that Overcometh I will give to eat of the Tree of life, which is in the midst of the Paradise of God, Rev. 3.21.
Christ only is the way to Heaven, but this were a vain promise, if overcoming were not: 1. A duty required of us in time, upon the performance whereof, we have an entrance made to life eternall. 2. If overcoming be but only believing,
christ only is the Way to Heaven, but this were a vain promise, if overcoming were not: 1. A duty required of us in time, upon the performance whereof, we have an Entrance made to life Eternal. 2. If overcoming be but only believing,
O then said Libertines; We may sin, and fleshly walking shall not prejudge salvation, nor condemn us, v. 7. What shall we say then? Is the Law sin? God forbid, and Rom. 5.20. Where sin abounded, grace did much more abound:
O then said Libertines; We may sin, and fleshly walking shall not prejudge salvation, nor condemn us, v. 7. What shall we say then? Is the Law since? God forbid, and Rom. 5.20. Where since abounded, grace did much more abound:
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Ans. 1. The Letter of Law without the spirit of Christ, cannot convert any, nor can the Letter of the Gospel, or Gospel-threatnings without the spirit of Grace convert any:
Ans. 1. The letter of Law without the Spirit of christ, cannot convert any, nor can the letter of the Gospel, or gospel-threatenings without the Spirit of Grace convert any:
The Word saith the contrary, Psal. 19.7, 8, 9. Act. 10.43. Rom. 3.21. Joh. 5.39. Luk. 1. 70.71. 2. To do any thing by vertue of a commandement, is a Law way, not Gospel obe•dience.
The Word Says the contrary, Psalm 19.7, 8, 9. Act. 10.43. Rom. 3.21. John 5.39. Luk. 1. 70.71. 2. To do any thing by virtue of a Commandment, is a Law Way, not Gospel obe•dience.
This is 1. to condemn the wisdom of our Lord, who hath appointed that Faith should come by hearing, and that the things that are written, are written, That we in believing, might have Eternal life, Ioh. 20.31. 2. Its to fetter the free operation of the spirit, whose winde bloweth when he listeth, to the preaching of the word, 3. Yea to make Christs Death, Resurrection, Ascension,
This is 1. to condemn the Wisdom of our Lord, who hath appointed that Faith should come by hearing, and that the things that Are written, Are written, That we in believing, might have Eternal life, John 20.31. 2. Its to fetter the free operation of the Spirit, whose wind blows when he lists, to the preaching of the word, 3. Yea to make Christ Death, Resurrection, Ascension,
And so an act of Internall worship belonging to the first Table; then as the Scripture saith, The sinner is justified by Faith, apprehending Christs Righteousnes;
And so an act of Internal worship belonging to the First Table; then as the Scripture Says, The sinner is justified by Faith, apprehending Christ Righteousness;
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so might we well say, that we are justified by Repentance and by mortification. 2. That Repentance layeth hold on Christs Righteousnesse. 3. That as to beleeve only without works doth justifie and save;
so might we well say, that we Are justified by Repentance and by mortification. 2. That Repentance Layeth hold on Christ Righteousness. 3. That as to believe only without works does justify and save;
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This is clear the way of the old Gnosticks, who placed all holinesse in meer knowledge and apprehension of Gods will, without love or obedience. 2. Repentance is sorrow according to God, 1 Cor. 7.9.10. Jam. 4.9.
This is clear the Way of the old Gnostics, who placed all holiness in mere knowledge and apprehension of God's will, without love or Obedience. 2. Repentance is sorrow according to God, 1 Cor. 7.9.10. Jam. 4.9.
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And the Crucifying of the old man, and the lusts thereof, as Fornication, Vncleannesse, Inordinate affection, evil Concupiscence, Covetousnesse, Col. 3. 5. And these are commanded in the New Testament,
And the Crucifying of the old man, and the Lustiest thereof, as Fornication, Uncleanness, Inordinate affection, evil Concupiscence, Covetousness, Col. 3. 5. And these Are commanded in the New Testament,
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but that was in regard of the carnall commandement of Ceremonies, the cognizance of our bloody demerit held forth in bloody sacrifices. 2. In regard, lesse of Christ and the sweetnesse of the Gospel was then known,
but that was in regard of the carnal Commandment of Ceremonies, the cognizance of our bloody demerit held forth in bloody Sacrifices. 2. In regard, less of christ and the sweetness of the Gospel was then known,
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But 1. Servile obedience through apprehension of legall terrors, was never commanded in the spirituall Law of God to the Jews, more then to us. 2. The Jews were not justified by the works of the Law more then we;
But 1. Servile Obedience through apprehension of Legal terrors, was never commanded in the spiritual Law of God to the jews, more then to us. 2. The jews were not justified by the works of the Law more then we;
Yea, the Iews seeking of Righteousnesse by the works of the Law, is a stumbling at the stone laid in Zion, Rom. 9.31.32, 33. Yea, its blasphemy to say, Repentance in the Old Testament was a sorrow for sin, and a forsaking of it;
Yea, the Iews seeking of Righteousness by the works of the Law, is a stumbling At the stone laid in Zion, Rom. 9.31.32, 33. Yea, its blasphemy to say, Repentance in the Old Testament was a sorrow for since, and a forsaking of it;
SERMON XIV. LOst sheep ] Lost, is either understood of the common condition of all men, and so because all are the Hieres of wrath, Eph. 2. All have sinned, and commeth short of the glory of God, Rom. 3.23. and so are lost:
SERMON XIV. LOst sheep ] Lost, is either understood of the Common condition of all men, and so Because all Are the Hieres of wrath, Ephesians 2. All have sinned, and comes short of the glory of God, Rom. 3.23. and so Are lost:
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But the Scripture intituleth men by that which they are in their own esteem, as Mat. 9.13. I am not come to call the righteous, but sinners to Repentance :
But the Scripture intituleth men by that which they Are in their own esteem, as Mathew 9.13. I am not come to call the righteous, but Sinners to Repentance:
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for Christs intention in comming in the flesh, and dying is to seek and to save the lost, Luk. 19.10 In this sense, Mat. 9.13. and 1 Tim. 1.15. Christ came to save sinners, otherwise, all the house of Israel are lost, Jer. 50.6. My people have been lost sheep, Ezek. 3.4. Neither have ye sought that which was lost :
for Christ intention in coming in the Flesh, and dying is to seek and to save the lost, Luk. 19.10 In this sense, Mathew 9.13. and 1 Tim. 1.15. christ Come to save Sinners, otherwise, all the house of Israel Are lost, Jer. 50.6. My people have been lost sheep, Ezekiel 3.4. Neither have you sought that which was lost:
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Nor is this to be meant of the lost considered, as redemption is purchased, in this notion, Christ died for his enemies, Rom. 5.10. the just for the unjust, 1 Pet. 3.18. and so for the lost:
Nor is this to be meant of the lost considered, as redemption is purchased, in this notion, christ died for his enemies, Rom. 5.10. the just for the unjust, 1 Pet. 3.18. and so for the lost:
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2. Nor are their preparations in the converted to which conversion is promised as a free reward of grace, which may be called morall preparations, there is no such promise in the word as this:
2. Nor Are their preparations in the converted to which conversion is promised as a free reward of grace, which may be called moral preparations, there is no such promise in the word as this:
and that upon these grounds that proveth Gods way of working to be successive: 1. Because conversion is a rationall work, and the Gospel is a morall instrument of conversion,
and that upon these grounds that Proves God's Way of working to be successive: 1. Because conversion is a rational work, and the Gospel is a moral Instrument of conversion,
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Christ putteth souls to weigh the bargain, to consider the field and the pearle, and then buy it: 2. Christs saving and calling the lost, is a new creation as well as a generation:
christ putteth Souls to weigh the bargain, to Consider the field and the pearl, and then buy it: 2. Christ Saving and calling the lost, is a new creation as well as a generation:
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he must cast down old work, ere he lay the new foundation: 3. Conversion is a Gospel blessing, and so must be wrought in a way suitable to the scope of the Gospel:
he must cast down old work, ere he lay the new Foundation: 3. Conversion is a Gospel blessing, and so must be wrought in a Way suitable to the scope of the Gospel:
and this is one Gospel-offer: What thinkest thou of so excellent a one as Christ? What wouldst thou part with? What wouldst thou do or suffer for Christ? Now men cannot prize Christ, who have not found the terrors of the Law:
and this is one Gospel offer: What Thinkest thou of so excellent a one as christ? What Wouldst thou part with? What Wouldst thou do or suffer for christ? Now men cannot prize christ, who have not found the terrors of the Law:
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Must hug and embrace Christ, and burst out in a Psalm, v. 17. Now to the King eternall, immortall, invisible, the onely wise God, be honour and glory for ever, & ever: Amen.
Must hug and embrace christ, and burst out in a Psalm, v. 17. Now to the King Eternal, immortal, invisible, the only wise God, be honour and glory for ever, & ever: Amen.
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to be a Tenant of Free-Grace is so sweet a free-holding that it must put a high Rate on Free Grace. 4. The Clay-organs and faculties of the soul working by them, cannot bear the too great violence of Legall terrors;
to be a Tenant of Free-Grace is so sweet a free-holding that it must put a high Rate on Free Grace. 4. The Clay-organs and faculties of the soul working by them, cannot bear the too great violence of Legal terrors;
Ho, every one that thirsteth, •ome ye to the waters, and he that hath no money, come buy and eat, Isa. 55.1. It is true, in regard of all good deserving, moving God to have mercy on one, rather then another:
Ho, every one that Thirsteth, •ome you to the waters, and he that hath no money, come buy and eat, Isaiah 55.1. It is true, in regard of all good deserving, moving God to have mercy on one, rather then Another:
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Jerusalem and all converted are dying in their blood, and no eye pittying them, Ez. 16.6, 8. And therefore are none discouraged to come because of their wretched estate;
Jerusalem and all converted Are dying in their blood, and no eye pitying them, Ezra 16.6, 8. And Therefore Are none discouraged to come Because of their wretched estate;
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why shouldst thou say not me, Christ belongeth to sinners as sinners, he receiveth sinners as sinners, yea he ascended on high to give gifts to the rebellious,
why Shouldst thou say not me, christ belongeth to Sinners as Sinners, he receives Sinners as Sinners, yea he ascended on high to give Gifts to the rebellious,
therefore there's no qualification required in men, that believeth in Christ, no nor doth unbelief debar a man from Christ, it only excludeth him from the experimentall knowledge that Christ is his.
Therefore there's no qualification required in men, that Believeth in christ, no nor does unbelief debar a man from christ, it only excludeth him from the experimental knowledge that christ is his.
many are chosen to life Eternal, & it may be that I am one of those. 2. It is most untrue, that Christ belongeth to siners as siners, for then Christ shuld belong to all unbelievers,
many Are chosen to life Eternal, & it may be that I am one of those. 2. It is most untrue, that christ belongeth to Sinners as Sinners, for then christ should belong to all unbelievers,
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as elected to glory in regard of Gods gracious purpose, and he belongeth only to believing sinners as believing, in regard of actuall Union with Christ, Eph. 3.17. Gal. 2.20. 3. Its false, that sinners as sinners doth receive Christ, for so Judas and all sinners should receive Christ:
as elected to glory in regard of God's gracious purpose, and he belongeth only to believing Sinners as believing, in regard of actual union with christ, Ephesians 3.17. Gal. 2.20. 3. Its false, that Sinners as Sinners does receive christ, for so Judas and all Sinners should receive christ:
whereas sinners as such, sinners thus and thus qualified, are to believe; that is humbled, wearied, and self-condemned sinners only are to believe, and come to Christ.
whereas Sinners as such, Sinners thus and thus qualified, Are to believe; that is humbled, wearied, and self-condemned Sinners only Are to believe, and come to christ.
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1. It may be by accident and through our abuse, who confide in our indeavours and works, that Grace and the spirit will not flatter merits, which are too naturall to us;
1. It may be by accident and through our abuse, who confide in our endeavours and works, that Grace and the Spirit will not flatter merits, which Are too natural to us;
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and that Christ died for this end, that we should live in sin, the contrary of which is said, 1 Ioh. 3.8. That Christ died that he might destroy the works of the Devil, that is sin.
and that christ died for this end, that we should live in since, the contrary of which is said, 1 John 3.8. That christ died that he might destroy the works of the devil, that is since.
Now the not stirring up of the Grace of Christ in us, is a grievous sin, 1 Tim. 4.14. 1 Cor. 15.10. Yea he, 1 Pet. 2.24. Bear our sins on the Tree that being dead to sins, should live unto righteousnesse, Rom. 6.4. That we should walk in newnes of life, And Gal. 1.4. Christ gave himself for us, that he might deliver us from this present evill world, according to the will of God and our Father.
Now the not stirring up of the Grace of christ in us, is a grievous since, 1 Tim. 4.14. 1 Cor. 15.10. Yea he, 1 Pet. 2.24. Bear our Sins on the Tree that being dead to Sins, should live unto righteousness, Rom. 6.4. That we should walk in newness of life, And Gal. 1.4. christ gave himself for us, that he might deliver us from this present evil world, according to the will of God and our Father.
And 1 Pet. 1 18. We are not redeemed from our vain conversation received by tradition from our fathers, by any corruptible thing, &c. This maketh good that which is the up-shot of all the Antinomian-Doctrine, that Christ is so our sanctification, that there is neither Law nor Gospel which requireth of us that we be holy. Hence their fifth Errour;
And 1 Pet. 1 18. We Are not redeemed from our vain Conversation received by tradition from our Father's, by any corruptible thing, etc. This makes good that which is the upshot of all the Antinomian-Doctrine, that christ is so our sanctification, that there is neither Law nor Gospel which requires of us that we be holy. Hence their fifth Error;
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But what is all this to annull, 1. All action of grace, and to sooth men up in a lazie dead faith? 2. To take away all commandments of duties so frequent in the word of grace, which teacheth us to deny all ungodlinesse,
But what is all this to annul, 1. All actium of grace, and to sooth men up in a lazy dead faith? 2. To take away all Commandments of duties so frequent in the word of grace, which Teaches us to deny all ungodliness,
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then is no man condemned, because he believeth not in the only begotten Son of God, contrary to Ioh. 3.18, 36. For Reprobates are finally indisposed to believe. 2. Indisposition is our sin that we should be humbled for,
then is no man condemned, Because he Believeth not in the only begotten Son of God, contrary to John 3.18, 36. For Reprobates Are finally indisposed to believe. 2. Indisposition is our since that we should be humbled for,
Yet she is patient: 2. She believeth: 3. She waiteth on a better answer: 4. She continueth in praying: 5. Her love is not abetted, she cometh and adoreth: 6 ▪ Acknowledgeth her own misery: Lord help me ;
Yet she is patient: 2. She Believeth: 3. She waits on a better answer: 4. She Continueth in praying: 5. Her love is not abetted, she comes and adores: 6 ▪ Acknowledgeth her own misery: Lord help me;
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Hear O Lord for thy own sake, Dan. 9.19. 2. Infinite Soveraignty may lay silence upon all hearts; good Hezekiah, Isa. 38.15. What shall I say? he hath spoken unto me, and himself hath done it :
Hear Oh Lord for thy own sake, Dan. 9.19. 2. Infinite Sovereignty may lay silence upon all hearts; good Hezekiah, Isaiah 38.15. What shall I say? he hath spoken unto me, and himself hath done it:
He that walketh in darknesse, and seeth no light, let him trust in the name of the Lord ▪ & stay upon his God : 2. Fill the field with faith, double or frequent acts of Faith, Psal. 22.1. My God, my God;
He that walks in darkness, and sees no Light, let him trust in the name of the Lord ▪ & stay upon his God: 2. Fill the field with faith, double or frequent acts of Faith, Psalm 22.1. My God, my God;
3. In the greatest extremity believe, even as David in the borders of Hell, Psal. 23.4 Yea though I walk through the valley of the shadow of death, I will fear no evil ;
3. In the greatest extremity believe, even as David in the borders of Hell, Psalm 23.4 Yea though I walk through the valley of the shadow of death, I will Fear no evil;
Hope is long breath't, and at mid-night proph•sieth good of God, Mic. 7.9. Though I fall, I shall rise again, Jonah 2.4. Then I said, I am cast out of thy sight, yet I will look toward thy holy Temple :
Hope is long breathed, and At midnight proph•sieth good of God, Mic. 7.9. Though I fallen, I shall rise again, Jonah 2.4. Then I said, I am cast out of thy sighed, yet I will look towards thy holy Temple:
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she getteth a worse answer then no answer, yet she cometh and prayeth; we know the holy wilfulnesse of Jacob, Gen. 32.26. I will not let thee go till thou blesse me :
she gets a Worse answer then no answer, yet she comes and Prayeth; we know the holy wilfulness of Jacob, Gen. 32.26. I will not let thee go till thou bless me:
rain calmeth the stormy wind, to vent out words in a sad time, is the way of Gods children, Psal. 88.7. Thy wrath lieth hard upon me : 9. My eye mourneth by reason of my affliction :
rain calmeth the stormy wind, to vent out words in a sad time, is the Way of God's children, Psalm 88.7. Thy wrath lies hard upon me: 9. My eye Mourneth by reason of my affliction:
And what then? Lord I have called daily upon thee, I have stretched out my hands to thee, Psal. 22.2. Christ in the borders of Hell prayed, and prayed again, and died praying.
And what then? Lord I have called daily upon thee, I have stretched out my hands to thee, Psalm 22.2. christ in the borders of Hell prayed, and prayed again, and died praying.
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Faith is with child of Love: 2. Where the believer is willing, that his pain, & his hel, may be matter of praising of God, Ps. 77.13. Who is so great a God as our God:
Faith is with child of Love: 2. Where the believer is willing, that his pain, & his hell, may be matter of praising of God, Ps. 77.13. Who is so great a God as our God:
the deserted soul saith, bee what I will, he is Iehovah the Lord ; confession is good in saddest desertion, Iob 7.20. I have sinned, what shall I do to thee, O preserver of man? Lam. 1.17. The seed of Iacob is in a hard case before God, and under wrath, v. 12, 13, 14. Yet v. 16. The Lord is righteous for I have sinned :
the deserted soul Says, bee what I will, he is Jehovah the Lord; Confessi is good in Saddest desertion, Job 7.20. I have sinned, what shall I do to thee, Oh preserver of man? Lam. 1.17. The seed of Iacob is in a hard case before God, and under wrath, v. 12, 13, 14. Yet v. 16. The Lord is righteous for I have sinned:
but he maketh •••fession of his condition to the Devil, a sad word, 1 Sam. 28.15. I am sore distressed, there•s a heavy and lamentable reason given, why the Philistines make War against me:
but he makes •••fession of his condition to the devil, a sad word, 1 Sam. 28.15. I am soar distressed, there•s a heavy and lamentable reason given, why the philistines make War against me:
yet this doth not thrust her from a duty, she commeth and worshippeth, and prayeth. Its a blessed mark when a temptation thrusteth not off a soul from a duty:
yet this does not thrust her from a duty, she comes and Worshippeth, and Prayeth. Its a blessed mark when a temptation thrusts not off a soul from a duty:
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2. In the act of suffering: Christ on the Crosse prayeth, and converteth the Thief: Paul, with an iron chain upon his body, preacheth Christ before Agrippa and his enemies,
2. In the act of suffering: christ on the Cross Prayeth, and Converts the Thief: Paul, with an iron chain upon his body, Preacheth christ before Agrippa and his enemies,
the duty, Yet we have not forgotten thee, neither dealt falsely in thy Covenant, Ps. 119.23. Princes did speak against me, there is a temptation: yet here is a duty:
the duty, Yet we have not forgotten thee, neither dealt falsely in thy Covenant, Ps. 119.23. Princes did speak against me, there is a temptation: yet Here is a duty:
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for then the conscience of the dutie hath more prevailing power to act obedience, then the salt and bitternesse of the temptation hath force to subdue and vanquish the Spirit;
for then the conscience of the duty hath more prevailing power to act Obedience, then the salt and bitterness of the temptation hath force to subdue and vanquish the Spirit;
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its like Grace hath the day, and better of Corruption. 2. It argueth a soul well watched and kept from the incursion of a house sin, and a home-bred corruption:
its like Grace hath the day, and better of Corruption. 2. It argue a soul well watched and kept from the incursion of a house since, and a Homebred corruption:
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and so goeth along, Ps. 18.18. They prevented me in the day of my calamity : vers. 23. I was upright before him, and I kept my self from mine iniquity.
and so Goes along, Ps. 18.18. They prevented me in the day of my calamity: vers. 23. I was upright before him, and I kept my self from mine iniquity.
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if pride be the predominant, its so Satan his first-born, he agents his businesse by pride. 3. So it may argue, that the soul steeled and fortified with grace, taketh occasion from the sinfulnesse of the temptation,
if pride be the predominant, its so Satan his firstborn, he agents his business by pride. 3. So it may argue, that the soul steeled and fortified with grace, Takes occasion from the sinfulness of the temptation,
and the edge of it, to be more zealous and active in duties. David scoffed at by Michol, said, Ile be more vile yet: so Psal. 22.7. All that see me laugh me to scorn, they shoot out the lip, they shake the head:
and the edge of it, to be more zealous and active in duties. David scoffed At by Michal, said, I'll be more vile yet: so Psalm 22.7. All that see me laugh me to scorn, they shoot out the lip, they shake the head:
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vers. 9. But thou art he that took me out of the womb, &c. As the Church mocked with this, Sing us one of the songs of Zion, Psal. 137. raiseth an higher esteem of Zion,
vers. 9. But thou art he that took me out of the womb, etc. As the Church mocked with this, Sing us one of the songs of Zion, Psalm 137. Raiseth an higher esteem of Zion,
So Christ made under the Law for us, Isa. 53.7. was oppressed, he was afflicted, (oppression will make a sinfull man mad) but it could not work upon Christ:
So christ made under the Law for us, Isaiah 53.7. was oppressed, he was afflicted, (oppression will make a sinful man mad) but it could not work upon christ:
So all Christs followers did, they are tempted, but grace putteth a power of tendernesse on them. Joseph tempted, saith, Gen. 39.9. How can I do this great wickednesse, and sin against God.
So all Christ followers did, they Are tempted, but grace putteth a power of tenderness on them. Joseph tempted, Says, Gen. 39.9. How can I do this great wickedness, and since against God.
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David is reproached by Shimei, but he dares not avenge himself. Iob heavily, as any man, tempted. yet Iob 1.22. In all this Iob sinned not, nor charged God foolishly.
David is reproached by Shimei, but he dares not avenge himself. Job heavily, as any man, tempted. yet Job 1.22. In all this Job sinned not, nor charged God foolishly.
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But this is fearfull, when men both creat temptations, by defending a bad cause, (as holy men may have an unholy cause) and then can finde no way to carry it out,
But this is fearful, when men both create temptations, by defending a bad cause, (as holy men may have an unholy cause) and then can find no Way to carry it out,
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the word NONLATINALPHABET Daresh, is NONLATINALPHABET Heb. 12.14. the Syrocha•d: is, run after peace : compell peace, and force it, as men follow an enemy, Rom. 14.19. NONLATINALPHABET Let us pursue after things of peace.
the word Daresh, is Hebrew 12.14. the Syrocha•d: is, run After peace: compel peace, and force it, as men follow an enemy, Rom. 14.19. Let us pursue After things of peace.
faith traffiqueth with Christ and heaven in the dark, upon plain trust and credit, without seeing any surety or pawn, Joh. 20.29. Blessed are they that have not seen, and yet have beleeved :
faith traffiqueth with christ and heaven in the dark, upon plain trust and credit, without seeing any surety or pawn, John 20.29. Blessed Are they that have not seen, and yet have believed:
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And the reason is, because faith is sinewed and boned with spirituall courage; so as to keep a barred city against hell, yea, and to stand under impossibilities;
And the reason is, Because faith is sinewed and boned with spiritual courage; so as to keep a barred City against hell, yea, and to stand under impossibilities;
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and here's a weak woman, though not as a woman, yet as a beleever, standing out against him, who is, Isa, 9.6. The mighty God, the father of ages, the Prince of peace.
and here's a weak woman, though not as a woman, yet as a believer, standing out against him, who is, Isaiah, 9.6. The mighty God, the father of ages, the Prince of peace.
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Faith only standeth out, and overcometh the sword, the world, and all afflictions, 1 Joh. 5.4. This is our victory, whereby one man overcometh the great and vast world.
Faith only Stands out, and Overcometh the sword, the world, and all afflictions, 1 John 5.4. This is our victory, whereby one man Overcometh the great and vast world.
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and her daughter was made whole from that very houre. 30. And when she came to her house, she found the devill gone out, and her daughter laid upon the bed.
and her daughter was made Whole from that very hour. 30. And when she Come to her house, she found the Devil gone out, and her daughter laid upon the Bed.
When Christ humbleth, he may put us in remembrance of our nation, and nationall sins, Isa. 51.1. Look to the Rock whence ye were hewen, and to the hole of the pit whence ye were digged — I alone called Abraham, he was an Idolater, Hos. 9.10. I found Israel like grapes in the wildernesse, they should have been wild grapes rotten in the wildernesse, had I not put them in my basket, Ezek. 16.2. Son of man, cause Jerusalem to know her abomination.
When christ Humbleth, he may put us in remembrance of our Nation, and national Sins, Isaiah 51.1. Look to the Rock whence you were hewn, and to the hold of the pit whence you were dug — I alone called Abraham, he was an Idolater, Hos. 9.10. I found Israel like grapes in the Wilderness, they should have been wild grapes rotten in the Wilderness, had I not put them in my basket, Ezekiel 16.2. Son of man, cause Jerusalem to know her abomination.
being the very work-house, and shop of the Devill, in which he wrought, Eph. 2.1, 2, 3. Nationall sins hath influence in their guilt and contagion on beleevers: 1. When they mourn not for them, Gods displeasure should be our sorrow: 2. When they stand not in the gap to turn away wrath, Ez. 22.30. There were, Isa. 59. Godly men that departed from ill, v. 15. But Gods quarrell was, that there was no intercessor:
being the very workhouse, and shop of the devil, in which he wrought, Ephesians 2.1, 2, 3. National Sins hath influence in their guilt and contagion on believers: 1. When they mourn not for them, God's displeasure should be our sorrow: 2. When they stand not in the gap to turn away wrath, Ezra 22.30. There were, Isaiah 59. Godly men that departed from ill, v. 15. But God's quarrel was, that there was no intercessor:
But we are here to consider, that Christ doth two great and contrary works at once: 1. He humbleth the believing woman, in reproaching her as a prophane Dog, unworthy of the childrens bread, that the Will may be more broken for beleeving:
But we Are Here to Consider, that christ does two great and contrary works At once: 1. He Humbleth the believing woman, in reproaching her as a profane Dog, unworthy of the Children's bred, that the Will may be more broken for believing:
God giveth grace to the humble, and he giveth humility to the gracious, under the sense of rich grace, 1 Tim. 1.15. Eph. 3.8. Tit. 3.3, 4, 5. 2 Tim. 1.9. Nothing humbleth us more then an opinion of the power and excellency of grace:
God gives grace to the humble, and he gives humility to the gracious, under the sense of rich grace, 1 Tim. 1.15. Ephesians 3.8. Tit. 3.3, 4, 5. 2 Tim. 1.9. Nothing Humbleth us more then an opinion of the power and excellency of grace:
Grace known & apprehended in its worth, layeth down proud nature on the earth, 1 Cor. 15.9.10. Christs Grace was Christs Accomt-book to Paul; But by the grace of God, I am that I am:
Grace known & apprehended in its worth, Layeth down proud nature on the earth, 1 Cor. 15.9.10. Christ Grace was Christ Accompt-book to Paul; But by the grace of God, I am that I am:
no doubt she thought basely of her self, and her hair, remembring that grace put these feet to a sad and tiresome journey, to come in the world to seek the lost,
no doubt she Thought basely of her self, and her hair, remembering that grace put these feet to a sad and tiresome journey, to come in the world to seek the lost,
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Observe also, that not to dare to come to Christ, and believe and pray, because of unworthinesse, such as is in Dogs that are without the new City, Rev. 22.15. Is but a very temptation:
Observe also, that not to Dare to come to christ, and believe and pray, Because of unworthiness, such as is in Dogs that Are without the new city, Rev. 22.15. Is but a very temptation:
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And Christ under the notion of tempting and trying, offereth that to the woman, that she was too daring and bold, being a Dog, to presume to ask for the childrens bread;
And christ under the notion of tempting and trying, Offereth that to the woman, that she was too daring and bold, being a Dog, to presume to ask for the Children's bred;
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hence these considerations: 1. Conscience of sin is to humble any, that is, to make out for Christ, Act. 9. ( Saul, Saul, why persecutest thou me? ) Spoken by Christ, brought Paul down off his high horse, and laid his soul on the dust, Rom. 3.19. Now we know that what things soever the Law saith, it saith to them who are under the Law;
hence these considerations: 1. Conscience of since is to humble any, that is, to make out for christ, Act. 9. (Saul, Saul, why Persecutest thou me?) Spoken by christ, brought Paul down off his high horse, and laid his soul on the dust, Rom. 3.19. Now we know that what things soever the Law Says, it Says to them who Are under the Law;
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that every mouth may be stopped, and all the world may become guilty before God: Its a speech taken from a malefactor Arraigned and pannelled upon his head:
that every Mouth may be stopped, and all the world may become guilty before God: Its a speech taken from a Malefactor Arraigned and paneled upon his head:
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and judge your selves unworthy of everlasting life, lo we turn to the Gentiles: The like is Christs language to them, Joh. 8.21. Then said Jesus to them, I go my way, and ye shall seek me, and shall die in your sins;
and judge your selves unworthy of everlasting life, lo we turn to the Gentiles: The like is Christ language to them, John 8.21. Then said jesus to them, I go my Way, and you shall seek me, and shall die in your Sins;
and my reason is, that whosoever believeth, Joh. 3.33. hath set to his seal that God is true, and 1 Ioh. 5.10. He that believeth not God, hath made him a Liar, because he believeth not the record that God gave of his Son :
and my reason is, that whosoever Believeth, John 3.33. hath Set to his seal that God is true, and 1 John 5.10. He that Believeth not God, hath made him a Liar, Because he Believeth not the record that God gave of his Son:
though they say, Infinite mercy can pardon them, but infinite mercy will not pardon them ; should not bely God, by unbelieving these truths, for they are Gospel-truths ;
though they say, Infinite mercy can pardon them, but infinite mercy will not pardon them; should not belly God, by unbelieving these truths, for they Are Gospel truths;
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then must the unbelief of those that sin against the Holy Ghost put a lie upon some Gospel-truth, and this can be only on the power of infinite mercy;
then must the unbelief of those that since against the Holy Ghost put a lie upon Some Gospel truth, and this can be only on the power of infinite mercy;
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if he that sinneth against the holy Ghost, could believe the power of infinite mercy, he should also believe the will and inclination of infinite mercy,
if he that Sinneth against the holy Ghost, could believe the power of infinite mercy, he should also believe the will and inclination of infinite mercy,
I shall not then be afraid that soul is lost, which hath high and capacious apprehensions of the worth, value, dignity and power of that dear ransome, and of infinite mercy.
I shall not then be afraid that soul is lost, which hath high and capacious apprehensions of the worth, valve, dignity and power of that dear ransom, and of infinite mercy.
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but the faith of the power of mercie, and of his will to save, is of a far other consideration. 4. It must then be the prevailing of a temptation, not to dare to come to Christ,
but the faith of the power of mercy, and of his will to save, is of a Far other consideration. 4. It must then be the prevailing of a temptation, not to Dare to come to christ,
Obj. But we finde by experience, that true poverty of spirit, and sense of sinfull wretchednesse, doth kill and destroy any sight of guilt and wickednesse in my self;
Object But we find by experience, that true poverty of Spirit, and sense of sinful wretchedness, does kill and destroy any sighed of guilt and wickedness in my self;
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These may well consist together: 1. That felt and apprehended wretchednesse of a sinner, may stand with a sight of Christs riches of grace, is as evident,
These may well consist together: 1. That felt and apprehended wretchedness of a sinner, may stand with a sighed of Christ riches of grace, is as evident,
he both was sensible of faith, and unbeleefe. 2. Yea, the converted may well see grace and holinesse in himself, (else how shall he be thankfull to Christ the giver) and also see Christ,
he both was sensible of faith, and unbelief. 2. Yea, the converted may well see grace and holiness in himself, (Else how shall he be thankful to christ the giver) and also see christ,
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and beleeve his righteousnesse? for holy walking commeth under a threefold consideration: 1. As a duty. 2. As a mean ordained of God that we should walk in, Eph. 2.10. 3. As a promise, or a thing promised in the new Covenant:
and believe his righteousness? for holy walking comes under a threefold consideration: 1. As a duty. 2. As a mean ordained of God that we should walk in, Ephesians 2.10. 3. As a promise, or a thing promised in the new Covenant:
1. as holy walking is a duty coming from us, its no ground of true peace, beleevers often seek in themselves what they should seek in Christ; this is naturall merit;
1. as holy walking is a duty coming from us, its no ground of true peace, believers often seek in themselves what they should seek in christ; this is natural merit;
this is a false way, especially its a false way of logick, to argue Negatively, from want of such & such a measure of obedience, to deny you are in Christ;
this is a false Way, especially its a false Way of logic, to argue Negatively, from want of such & such a measure of Obedience, to deny you Are in christ;
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and one way, that they may fear me for ever: See Ezech. 36.27. Isa. 54.13. Upon this ground Ezekiah pleadeth with God, when he heard the sentence of death, Isa. 38.3.
and one Way, that they may Fear me for ever: See Ezekiel 36.27. Isaiah 54.13. Upon this ground Hezekiah pleads with God, when he herd the sentence of death, Isaiah 38.3.
Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight:
remember now, Oh Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sighed:
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God hath both promised to cause his covenanted ones walk before him in truth, as did Ezekiah, as we have it, Ezek. 36.27. and he has promised to save and deliver the upright in heart: as is clear, Ps. 50.23. Ps. 34.15. 1 Pet. 3.12.
God hath both promised to cause his covenanted ones walk before him in truth, as did Hezekiah, as we have it, Ezekiel 36.27. and he has promised to save and deliver the upright in heart: as is clear, Ps. 50.23. Ps. 34.15. 1 Pet. 3.12.
if we cannot gather any assurance of our spirituall estate from holy duties in us, such as are universall obedience, sincerity in keeping closse to Christ,
if we cannot gather any assurance of our spiritual estate from holy duties in us, such as Are universal Obedience, sincerity in keeping close to christ,
here's a Kings Son Married, Matth. 22. Luk. 14 and many excellent dainties, and all dainties is Christ the marrow of the Gospel that bread of life, Iohn 6.48. I am that bread of life :
here's a Kings Son Married, Matthew 22. Luk. 14 and many excellent dainties, and all dainties is christ the marrow of the Gospel that bred of life, John 6.48. I am that bred of life:
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and he went through the Oven and Fierie furnace of the anger of God, before he could be bread for the Kings table & the children. 2. Every bread is not the bread of children:
and he went through the Oven and Fiery furnace of the anger of God, before he could be bred for the Kings table & the children. 2. Every bred is not the bred of children:
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Christ is not a loaf, nor a Feast, for the man that wanteth his wedding-garment: such a friend was never invited to the banquet, Matth. 22.11.12. and of those that loaths Christ, and loveth their lusts better then him, Christ saith, Luk. 14.24 None of these men that were bidden shall taste of my supper :
christ is not a loaf, nor a Feast, for the man that Wants his Wedding garment: such a friend was never invited to the banquet, Matthew 22.11.12. and of those that Loathes christ, and loves their Lustiest better then him, christ Says, Luk. 14.24 None of these men that were bidden shall taste of my supper:
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The children are parts of the house, and are more then children, heirs, even joynt heires with the eldest heir Christ, Rom. 8.17. 1. Because Christ and the younger heirs divideth Heaven (to speak so) between them,
The children Are parts of the house, and Are more then children, Heirs, even joint Heirs with the eldest heir christ, Rom. 8.17. 1. Because christ and the younger Heirs divides Heaven (to speak so) between them,
and 1. the spirit that raised Christ from the dead, Rom. 8.11. dwelleth in them: 2. They have one GOD, and one Father CHRIST, and we are Fathers Children, Joh. 20.17.
and 1. the Spirit that raised christ from the dead, Rom. 8.11. dwells in them: 2. They have one GOD, and one Father CHRIST, and we Are Father's Children, John 20.17.
and receive you unto my self, that where I am, there ye may be also, Joh. 12.26. And where I am, there shall also my servant be: 4. On Resurrection, Ioh. 14.19. Because I live, ye shall live also, 1 Cor. 15.23. Every believer is raised in Christ, but in order, Every man in his own order, Christ first, as the first fruits : 5. One Heaven and one Kingdom: and one Throne, Luk. 22.29.
and receive you unto my self, that where I am, there you may be also, John 12.26. And where I am, there shall also my servant be: 4. On Resurrection, John 14.19. Because I live, you shall live also, 1 Cor. 15.23. Every believer is raised in christ, but in order, Every man in his own order, christ First, as the First fruits: 5. One Heaven and one Kingdom: and one Throne, Luk. 22.29.
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and the fatnesse of the earth: a servant will not contend to be an heire: 3. Joh. 8.35. The servant abideth not in the house for ever, but the Son abideth ever :
and the fatness of the earth: a servant will not contend to be an heir: 3. John 8.35. The servant Abideth not in the house for ever, but the Son Abideth ever:
servants have hand-payment, and present wages, everie Professor trie his spirit, and nature, if the spirit bend toward the inheritance and Heaven-ward its right:
Servants have hand-payment, and present wages, every Professor try his Spirit, and nature, if the Spirit bend towards the inheritance and Heavenward its right:
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theirs a latent hope in all troubles in sons, as in a Kings heire in a farre Country where he is not known, not honoured as one of a Princes blood, but neglected, injured:
theirs a latent hope in all Troubles in Sons, as in a Kings heir in a Far Country where he is not known, not honoured as one of a Princes blood, but neglected, injured:
yea, in want and necessity, yet when he casteth his eye upon his over-sea hope, it cometh home to his heart with ease, One day I shall be a King, in honour,
yea, in want and necessity, yet when he Cast his eye upon his oversea hope, it comes home to his heart with ease, One day I shall be a King, in honour,
nor such an inward principle toward the lord of the house, as in a son; blood and nature is strong and prevalent, blood-bonds, nature-relations are mighty, Mark 7.27. But Jesus said unto her, let the children first be filled:
nor such an inward principle towards the lord of the house, as in a son; blood and nature is strong and prevalent, blood-bonds, nature-relations Are mighty, Mark 7.27. But jesus said unto her, let the children First be filled:
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hence observe Christs wise attempterating of the temptation in these particulars: 1. That temptations are measured by grans and scruples to the Saints;
hence observe Christ wise attempterating of the temptation in these particulars: 1. That temptations Are measured by grans and scruples to the Saints;
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or as he saith, 2 Cor. 12.7. NONLATINALPHABET Lest I should be like a Meteor, lifted up in the air above measure, 2 Corinth. 1.9. But wee had the sentence of death in our selves (as condemned malefactors) that we should not trust in our selves : 3. God will not have them above our strength;
or as he Says, 2 Cor. 12.7. Lest I should be like a Meteor, lifted up in the air above measure, 2 Corinth. 1.9. But we had the sentence of death in our selves (as condemned malefactors) that we should not trust in our selves: 3. God will not have them above our strength;
yea, he sendeth before a Messenger to tell that the King himself is comming, as in a great summer drouth, little drops goeth before the great shower, to make good report that the earth shall be refreshed;
yea, he sends before a Messenger to tell that the King himself is coming, as in a great summer drouth, little drops Goes before the great shower, to make good report that the earth shall be refreshed;
1. longings for him: 2. waiting after him: 3. Christ in you seeking after Christ are Messengers of heaven sent before to dresse and adorne the lodging for the Prince, who is on his journey comming to thee.
1. longings for him: 2. waiting After him: 3. christ in you seeking After christ Are Messengers of heaven sent before to dress and adorn the lodging for the Prince, who is on his journey coming to thee.
so Prov. 1.4 The wisdom of God in the Proverbs giveth subtilty to the simple; Vatablus ductilibus calliditatem, NONLATINALPHABET Petaim, à Rad. NONLATINALPHABET Aquila, NONLATINALPHABET such as may easily be milked, and flattered, and perswaded:
so Curae 1.4 The Wisdom of God in the Proverbs gives subtlety to the simple; Vatablus ductilibus calliditatem, Petaim, à Rad. Aquila, such as may Easily be milked, and flattered, and persuaded:
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They have NONLATINALPHABET their spirituall senses are as wrestlers experienced, or as learned Scholers in Universities, acquainted with the knowledge of good and ill. 2. Faith is thus pregnant,
They have their spiritual Senses Are as wrestlers experienced, or as learned Scholars in Universities, acquainted with the knowledge of good and ill. 2. Faith is thus pregnant,
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injections of coals to try, may come immediately from God, as well as from Satan: 2. It is good (say Antinomians) To lay the Saints under a Covenant of works, because it doth this good, to make us make sure our evidences, that Christ is ours :
injections of coals to try, may come immediately from God, as well as from Satan: 2. It is good (say Antinomians) To lay the Saints under a Covenant of works, Because it does this good, to make us make sure our evidences, that christ is ours:
Truth Lord, the Dogs ] Behold where humility sitteth: 1. Christ cannot put humility lower, it sitteth in the dust, Luk. 15.19. I am not worthy to be called thy son :
Truth Lord, the Dogs ] Behold where humility Sitteth: 1. christ cannot put humility lower, it Sitteth in the dust, Luk. 15.19. I am not worthy to be called thy son:
O great Paul ▪ What is lesse then nothing, and lesse then the least of all? Eph. 3.8. Vnto me who am lesse then the least of all Saints, is this grace given, 1 Tim. 1.13. I was a persecuter, a blasphemer: 1 Cor. 15.9. I am the least of the Apostles ;
O great Paul ▪ What is less then nothing, and less then the least of all? Ephesians 3.8. Unto me who am less then the least of all Saints, is this grace given, 1 Tim. 1.13. I was a Persecutor, a blasphemer: 1 Cor. 15.9. I am the least of the Apostles;
3. And dost thou open thine eyes upon such a one, and bringest me unto judgement with thee? 4. Who can bring a clean thing, out of an unclean one? Not one:
3. And dost thou open thine eyes upon such a one, and bringest me unto judgement with thee? 4. Who can bring a clean thing, out of an unclean one? Not one:
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he would say, I am not only frail by condition of nature being a shadow of clay, v. 1, 2. But also by birth, sinfull and unclean, by reason of sin originall:
he would say, I am not only frail by condition of nature being a shadow of clay, v. 1, 2. But also by birth, sinful and unclean, by reason of since original:
as a Beggar is not worthy of the wrath of the Emperour, or a worm of the indignation of an Angel : 4. Any man is nearer God then the humble soul, in his own eyes, Psal. 22.24. Our fathers trusted in thee, &c. 6. I am a worme and no man:
as a Beggar is not worthy of the wrath of the Emperor, or a worm of the Indignation of an Angel: 4. Any man is nearer God then the humble soul, in his own eyes, Psalm 22.24. Our Father's trusted in thee, etc. 6. I am a worm and no man:
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Because humility is a soul smoothed, and lying levell with it self, no higher then God hath set it, Ps. 131.1. I do not exercise my self in great matters, or in things too high for me :
Because humility is a soul smoothed, and lying level with it self, no higher then God hath Set it, Ps. 131.1. I do not exercise my self in great matters, or in things too high for me:
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Christ is near a casten-down mourner in Zion; to give him beauty for ashes, the garments of praise for the spirit of heavinesse, Isa. 61.3. Christ hath a Napkin for the wet face of a humbled sinner.
christ is near a casten-down mourner in Zion; to give him beauty for Ashes, the garments of praise for the Spirit of heaviness, Isaiah 61.3. christ hath a Napkin for the wet face of a humbled sinner.
Christ the Chirurgion of souls hath a wheel to set in joynt the broken heart, Isa. 61.1. There's a Saviours hand in heaven to wheel in an ill-boned soul on earth, Ps. 51.8. O what consolation:
christ the Chirurgeon of Souls hath a wheel to Set in joint the broken heart, Isaiah 61.1. There's a Saviors hand in heaven to wheel in an ill-boned soul on earth, Ps. 51.8. O what consolation:
yea, he shall deliver the needy when he cryeth, the poor also, and him that hath no helper, Ps. 72.12. The Lord giveth more grace, he resisteth the proud, and giveth grace to the humble, Grace upon grace is for the humble, Jam. 4.6. 6. The humble cannot complain of Gods dispensation, 1 Sam. 15.26.
yea, he shall deliver the needy when he Cries, the poor also, and him that hath no helper, Ps. 72.12. The Lord gives more grace, he Resisteth the proud, and gives grace to the humble, Grace upon grace is for the humble, Jam. 4.6. 6. The humble cannot complain of God's Dispensation, 1 Sam. 15.26.
and strike sail to Christ, and stoop to him. 7. Yet is the hope of the humble green at the root, it shall not be as a broken tree, Ps. 9.18. 1. Because God shall save the humble, Job 22.29. 2. And hear his desire, Psa. 10.17. 3. Revive his spirit ▪ Isa. 57.15. 4. Beautifie him with salvation, Ps. 149.4. 5. Honour him, Prov. 15.33. 6. Satisfie him, Psal. 22.26. 7. Guide him i• judgment, Ps. 25.9. 8. Encrease his joy, Isa. 29.19. 9. Blesse him, Mat. 5.5. and give him a sure inheritance:
and strike sail to christ, and stoop to him. 7. Yet is the hope of the humble green At the root, it shall not be as a broken tree, Ps. 9.18. 1. Because God shall save the humble, Job 22.29. 2. And hear his desire, Psa. 10.17. 3. Revive his Spirit ▪ Isaiah 57.15. 4. Beautify him with salvation, Ps. 149.4. 5. Honour him, Curae 15.33. 6. Satisfy him, Psalm 22.26. 7. Guide him i• judgement, Ps. 25.9. 8. Increase his joy, Isaiah 29.19. 9. Bless him, Mathew 5.5. and give him a sure inheritance:
None can extoll Crace as the humble soul, 1 Cor. 15.10. Not I, but the grace of God in me, 1 Cor. 4. I have written that ye be not puffed up for one against another:
None can extol grace as the humble soul, 1 Cor. 15.10. Not I, but the grace of God in me, 1 Cor. 4. I have written that you be not puffed up for one against Another:
7. For who maketh to differ from another? And what hast thou that thou didst not receive? 1 Cor. 1.27, 28, 29. Then because thou art litle in thine own eies, put not thy self out of graces writing, for God putteth thee in:
7. For who makes to differ from Another? And what hast thou that thou didst not receive? 1 Cor. 1.27, 28, 29. Then Because thou art little in thine own eyes, put not thy self out of graces writing, for God putteth thee in:
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In the judgment of sense, every one is to esteem another better then himself, Phil. 2.3. Peter is to have a deeper sense of his own sinfull condition, then of the sinfull condition of Judas the Traitor;
In the judgement of sense, every one is to esteem Another better then himself, Philip 2.3. Peter is to have a Deeper sense of his own sinful condition, then of the sinful condition of Judas the Traitor;
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Beware of Pride, the Elephants neck and knees that cannot bow, God must break: God knoweth the proud afar off, Psal. 138.6. the word NONLATINALPHABET Gavoah is the high man, the Scripture word, Iam. 4.6. is NONLATINALPHABET the proud man is an appearance, not a reall thing, and an appearance more then enough:
Beware of Pride, the Elephants neck and knees that cannot bow, God must break: God Knoweth the proud afar off, Psalm 138.6. the word Gavoah is the high man, the Scripture word, Iam. 4.6. is the proud man is an appearance, not a real thing, and an appearance more then enough:
and thrown out of heaven, and it seeketh to be up at its own element, and countrey, where it was born, as proud men are climbing and aspiring creatures:
and thrown out of heaven, and it seeks to be up At its own element, and country, where it was born, as proud men Are climbing and aspiring creatures:
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What a motion of free mercy, that Christ should lay his fair, spotlesse and chast love upon so black, defiled and whorish souls? O what a favour, that Christ maketh the Leopard and Ethiopian white for heaven? These two go together, Rev. 1. 5. Who has loved us, and washed us:
What a motion of free mercy, that christ should lay his fair, spotless and chaste love upon so black, defiled and whorish Souls? O what a favour, that christ makes the Leopard and Ethiopian white for heaven? These two go together, Rev. 1. 5. Who has loved us, and washed us:
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The valour of Jeph•ah is no mercy to Israel, because the Elders hate and despise a bastard, Judg. 11.1, 2, 6. The curing of Naamans leprosie is not looked on as a mercy:
The valour of Jeph•ah is no mercy to Israel, Because the Elders hate and despise a bastard, Judges 11.1, 2, 6. The curing of Naamans leprosy is not looked on as a mercy:
and carry God and omnipotency on their foreheads, else the mercy is no mercy to us. 2. Mercies cease to be mercies when they are smoaked and blacked with our apprehensions;
and carry God and omnipotency on their foreheads, Else the mercy is no mercy to us. 2. mercies cease to be Mercies when they Are smoked and blacked with our apprehensions;
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The want of a draught of cold water, strangles the thankfull memory of Gods wonders done for his peoples deliverance out of Egypt, and his dividing the Red-sea.
The want of a draught of cold water, strangles the thankful memory of God's wonders done for his peoples deliverance out of Egypt, and his dividing the Red sea.
and the burdensome Ceremonies, within these few years? But because this mercy is not moulded and shapen according to the opinion of many, with such and such a Reformation,
and the burdensome Ceremonies, within these few Years? But Because this mercy is not moulded and shapen according to the opinion of many, with such and such a Reformation,
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Is it not fitting there be water in our wine, and a thorne in our Rose? Shall God draw the lineaments and proportion of his favours after the measure of my foot? Shall the Almighty be instructed to regulate his wayes of supernaturall providence, according to the frame of our apprehensions? O, he is a wise Lord, and wonderfull in counsell:
Is it not fitting there be water in our wine, and a thorn in our Rose? Shall God draw the lineaments and proportion of his favours After the measure of my foot? Shall the Almighty be instructed to regulate his ways of supernatural providence, according to the frame of our apprehensions? O, he is a wise Lord, and wonderful in counsel:
and how to levell and smooth all his favours, and remove all their knots, in a sweet proportion, to the main and principal end, the salvation of his own:
and how to level and smooth all his favours, and remove all their knots, in a sweet proportion, to the main and principal end, the salvation of his own:
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Speak unto the children of Israel, when a man or a woman shal commit any sin that men commit to do a trespasse against the Lord, and that person be guilty.
Speak unto the children of Israel, when a man or a woman shall commit any since that men commit to do a trespass against the Lord, and that person be guilty.
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I take it to be a precept, that as many as say, Our Father, to God in prayer, should also say, Forgive us our sins as we forgive them that sin against us ;
I take it to be a precept, that as many as say, Our Father, to God in prayer, should also say, Forgive us our Sins as we forgive them that sin against us;
and so pardon of sins, by a justified person, and a son of God, is to be asked when we pray for Daily bread, and the comming of Christs Kingdome, Hos. 14.2. Take with you words, and turn to the Lord, say unto him, Take away all iniquity :
and so pardon of Sins, by a justified person, and a son of God, is to be asked when we pray for Daily bred, and the coming of Christ Kingdom, Hos. 14.2. Take with you words, and turn to the Lord, say unto him, Take away all iniquity:
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and stood and confessed their sins, and the iniquity of their fathers. Dan. 9.4. I prayed unto the Lord, & made my confession. So David, 2 Sam 12.13. I have sinned against the Lord. Isa. 64.5. the Church confesseth, Thou art wroth, for we have sinned — 6. But we are all as an unclean thing. Isa. 59.12. For our transgressions are multiplied before thee, and our sins testifie against us, Job 7.20. I have sinned against thee, O preserver of man. Psal. 40.12. My sins are more in number then the hairs of my head. Jer. 14.7. Our iniquities testifie against us — our backslidings are many.
and stood and confessed their Sins, and the iniquity of their Father's. Dan. 9.4. I prayed unto the Lord, & made my Confessi. So David, 2 Sam 12.13. I have sinned against the Lord. Isaiah 64.5. the Church Confesses, Thou art wroth, for we have sinned — 6. But we Are all as an unclean thing. Isaiah 59.12. For our transgressions Are multiplied before thee, and our Sins testify against us, Job 7.20. I have sinned against thee, Oh preserver of man. Psalm 40.12. My Sins Are more in number then the hairs of my head. Jer. 14.7. Our iniquities testify against us — our backslidings Are many.
yea, the whole seed of Iacob, Isa. 42.24, 25. Isa. 64.5, 6, 7. and Ieremiah, Lament. 1.16. in name of the whole captive Church, saith, The Lord is righteous, for I have sinned.
yea, the Whole seed of Iacob, Isaiah 42.24, 25. Isaiah 64.5, 6, 7. and Jeremiah, Lament. 1.16. in name of the Whole captive Church, Says, The Lord is righteous, for I have sinned.
And this is not an old Testament-spirit onely, for the same promise is, 1 Joh. 1.8, 9. If we confesse our sins, he is faithfull and just to forgive, Lev. 26.40. If they shall confesse their iniquity, 42. Then will I remember my covenant with Iacob.
And this is not an old Testament spirit only, for the same promise is, 1 John 1.8, 9. If we confess our Sins, he is faithful and just to forgive, Lev. 26.40. If they shall confess their iniquity, 42. Then will I Remember my Covenant with Iacob.
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2. Ephraim, Gods dear child, is brought in, as commended of God, and the Lord telleth over again Ephraims prayers and sorrowing for sin, Ier. 31.18. I have surely heard Ephraim bemoaning himself, &c. We have a precept for it in the New Testament, Iam. 4.9. Be afflicted and mourn and weep:
2. Ephraim, God's dear child, is brought in, as commended of God, and the Lord Telleth over again Ephraim's Prayers and sorrowing for since, Jeremiah 31.18. I have surely herd Ephraim bemoaning himself, etc. We have a precept for it in the New Testament, Iam. 4.9. Be afflicted and mourn and weep:
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but not nature, but Grace, not the flesh, but the spirit causeth men sorrow for sin as sin, Lev. 26.41. If then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity, 42. Then I will remember my Covenant with Iacob.
but not nature, but Grace, not the Flesh, but the Spirit Causes men sorrow for since as since, Lev. 26.41. If then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity, 42. Then I will Remember my Covenant with Iacob.
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or of unbelief? 4. Its a mark of a conscience in a right frame, to be affected with the sense of the least sin as David was one in whose conscience there remained the character of a stripe,
or of unbelief? 4. Its a mark of a conscience in a right frame, to be affected with the sense of the least since as David was one in whose conscience there remained the character of a stripe,
for if this be a good argument, that if we being justified, cannot but out of unbelief, sorrow for a sin that before God is no sin, as it is, Jer. 50.20. Fully removed and taken away, Joh. 1.29. Mic. 7.19.
for if this be a good argument, that if we being justified, cannot but out of unbelief, sorrow for a since that before God is no since, as it is, Jer. 50.20. fully removed and taken away, John 1.29. Mic. 7.19.
Cast in the depths of the Sea, (as Libertines argue) for then (say they) we were both to believe, that that sin remaineth and maketh the justified person lyable to Eternal wrath,
Cast in the depths of the Sea, (as Libertines argue) for then (say they) we were both to believe, that that since remains and makes the justified person liable to Eternal wrath,
For if we were to have a will averse to the acting of sin, before it be committed, it must be upon this ground, that it is sin before God, and not taken away by Christs death, else we should not abstain from it as sin;
For if we were to have a will averse to the acting of since, before it be committed, it must be upon this ground, that it is since before God, and not taken away by Christ death, Else we should not abstain from it as since;
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as to fear sin already committed as not pardoned? 2. If it be a lie and an act of unbeleef for any justified person to say, ( Lord I have sinned) O God, thou knowest my foolishnesse,
as to Fear since already committed as not pardoned? 2. If it be a lie and an act of unbelief for any justified person to say, (Lord I have sinned) Oh God, thou Knowest my foolishness,
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and my sins are not hid from thee ) as justified David saith, Psal. 69.5. in regard all his sins are pardoned, and the man in faith, contrary to the sense of his weak flesh, is to beleeve that they are all taken away.
and my Sins Are not hid from thee) as justified David Says, Psalm 69.5. in regard all his Sins Are pardoned, and the man in faith, contrary to the sense of his weak Flesh, is to believe that they Are all taken away.
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Master Eaton saith, To hold, that when GOD hath justified both us and our works, God yet seeth us in the imperfection of our sanctification, is another evident mark of an hypocrite, that was never yet truly humbled for the imperfection of his sanctification — But these imperfections of our sanctification are left in us to our sense and feeling, that they may be healed in our justification :
Master Eaton Says, To hold, that when GOD hath justified both us and our works, God yet sees us in the imperfection of our sanctification, is Another evident mark of an hypocrite, that was never yet truly humbled for the imperfection of his sanctification — But these imperfections of our sanctification Are left in us to our sense and feeling, that they may be healed in our justification:
Let me answer, That Antinomians in this joyn hands with the Councell of Trent, who curse us Protestants, because we say, The guilt of originall sin is taken away in Baptisme,
Let me answer, That Antinomians in this join hands with the Council of Trent, who curse us Protestants, Because we say, The guilt of original since is taken away in Baptism,
Job 40.4 Behold, I am vile, what shall I answer thee? This Job after he was by Gods pen declared an upright man, saith of his own wayes, in his sufferings:
Job 40.4 Behold, I am vile, what shall I answer thee? This Job After he was by God's pen declared an upright man, Says of his own ways, in his sufferings:
so that in Law it cannot actually condemn, Rom. 8.1. There is no condemnation to them that are in Christ Jesus, NONLATINALPHABET, he saith not, NONLATINALPHABET, nothing that deserveth condemnation;
so that in Law it cannot actually condemn, Rom. 8.1. There is no condemnation to them that Are in christ jesus,, he Says not,, nothing that deserveth condemnation;
Now if the sense of the corrupt flesh make these complaints in Job, David, Paul, and if sinfull flesh opposite to faith, apprehending the just contrary in Christ who justifieth the sinner, dwell not in us ;
Now if the sense of the corrupt Flesh make these complaints in Job, David, Paul, and if sinful Flesh opposite to faith, apprehending the just contrary in christ who Justifieth the sinner, dwell not in us;
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and abstinence from yeelding to the motions of the flesh, because if there be no sinfull imperfections in our sanctification, we are not to grow in grace really,
and abstinence from yielding to the motions of the Flesh, Because if there be no sinful imperfections in our sanctification, we Are not to grow in grace really,
except they may sin, and yet God cannot see them sin contrary to Ps. 69.5. Ps. 139.1, 2, 3. Yet Iohn saith, even of himself, and of those who have an Advocate in heaven, 1 Ioh. 2.1. That if we say we have no sin we deceive our selves, and the truth is not in us, 1 Joh. 1.8.
except they may sin, and yet God cannot see them sin contrary to Ps. 69.5. Ps. 139.1, 2, 3. Yet John Says, even of himself, and of those who have an Advocate in heaven, 1 John 2.1. That if we say we have no since we deceive our selves, and the truth is not in us, 1 John 1.8.
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he answereth, 1. the justified are to confesse, v. 9. and God is faithfull to forgive: 2. He answereth, 1 Iohn 2.1. If we sin, we have an advocate with the Father.
he Answers, 1. the justified Are to confess, v. 9. and God is faithful to forgive: 2. He Answers, 1 John 2.1. If we sin, we have an advocate with the Father.
5. It must inevitably follow that Christ commanding these who have a Father in heaven to pray ( forgive us our sins ) commandeth them daily to pray out of a fleshly doubting, not from the Spirit of Faith;
5. It must inevitably follow that christ commanding these who have a Father in heaven to pray (forgive us our Sins) commands them daily to pray out of a fleshly doubting, not from the Spirit of Faith;
6. Yea, the Scripture is most clear, that the fairest face that is now shining in glory, was once even in the Kingdom of Grace, and in the state of justification;
6. Yea, the Scripture is most clear, that the Fairest face that is now shining in glory, was once even in the Kingdom of Grace, and in the state of justification;
as it doth in this life from all Law-guilt, and obligation to wrath, which is but Actus Secundus, the second Act of sin, the effect, not the essence of sin,
as it does in this life from all Law-guilt, and obligation to wrath, which is but Actus Secundus, the second Act of since, the Effect, not the essence of since,
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but also sanctification being perfected, all indwelling of sin shall be removed; sin in the justified hath but house-room, and stayeth within the walls as a Captive,
but also sanctification being perfected, all indwelling of since shall be removed; since in the justified hath but houseroom, and stays within the walls as a Captive,
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God healeth the sinner from his guiltinesse (its a Law word, and a Law cure) presently, but from his infirmity by degrees, by little and little, and Gregory, Moral.
God heals the sinner from his guiltiness (its a Law word, and a Law cure) presently, but from his infirmity by Degrees, by little and little, and Gregory, Moral.
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The holiest in this life, is but the dawning of the morning, we are half night, half day, Prov. 20. v. 19. Who can say I have made my heart pure, I am clean from sin? NONLATINALPHABET Who can say I have a clean heart,
The Holiest in this life, is but the dawning of the morning, we Are half night, half day, Curae 20. v. 19. Who can say I have made my heart pure, I am clean from since? Who can say I have a clean heart,
as so many guilty malefactors at the high bar of heaven, and he proveth that no flesh, not David nor the holiest on earth can be justified by works, either done by the strength of nature,
as so many guilty malefactors At the high bar of heaven, and he Proves that no Flesh, not David nor the Holiest on earth can be justified by works, either done by the strength of nature,
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now if there be no indwelling sin in the justified person, we answer not Papists and Pelagians, who say, That we are justified by works done by the help and aid of Grace after regeneration,
now if there be no indwelling since in the justified person, we answer not Papists and Pelagians, who say, That we Are justified by works done by the help and aid of Grace After regeneration,
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because if there be no indwelling sin, and no imperfect sanctification in us (as Master Eaton saith, its hypocrisie so to think or say) how can an impure heart defile these works, that are done by the aid of Grace? for that which is not, hath no operations at all;
Because if there be no indwelling since, and no imperfect sanctification in us (as Master Eaton Says, its hypocrisy so to think or say) how can an impure heart defile these works, that Are done by the aid of Grace? for that which is not, hath no operations At all;
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then such a fountain cannot defile the actions, Jam. 3.2. In many things we offend all NONLATINALPHABET, a Metaphor from travellers walking on stony or slippery ground, Rom. 7.24.
then such a fountain cannot defile the actions, Jam. 3.2. In many things we offend all, a Metaphor from travellers walking on stony or slippery ground, Rom. 7.24.
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and to be remembred no more, Isa. 43.25. Is. 44.22. Psal. 51.1. And to be subdued, and cast in the depths of the Sea, Mic. 7.19. and we washed, Rev. 1.5. Psa. 51.2. And made whiter then the snow : 7. And Christs Church is so undefiled, so fair as the Moon, clear as the Sun, Cant. 5.2. c. 6.10. That Christ himself giveth a testimony of her, Cant. 4.7. Thou art all fair my love, there is no spot in thee ;
and to be remembered no more, Isaiah 43.25. Is. 44.22. Psalm 51.1. And to be subdued, and cast in the depths of the Sea, Mic. 7.19. and we washed, Rev. 1.5. Psa. 51.2. And made Whiter then the snow: 7. And Christ Church is so undefiled, so fair as the Moon, clear as the Sun, Cant 5.2. c. 6.10. That christ himself gives a testimony of her, Cant 4.7. Thou art all fair my love, there is no spot in thee;
all which are true in a Law-sense, and in Legall and Morall Freedom from sin, in regard the sins of the justified and washed in Christs blood, shall no more be charged upon them to their condemnation,
all which Are true in a Law sense, and in Legal and Moral Freedom from since, in regard the Sins of the justified and washed in Christ blood, shall no more be charged upon them to their condemnation,
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then if they had never committed any sins at all, and as if their sins were no sins to witnesse against them in judgement, they being cloathed with Christs white and spotlesse righteousnesse;
then if they had never committed any Sins At all, and as if their Sins were no Sins to witness against them in judgement, they being clothed with Christ white and spotless righteousness;
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but oblitrated in the Book of Gods accompt, and as a blotted out cloud, which is no cloud, in which regard they must be white & fair whom Christ washeth:
but oblitrated in the Book of God's account, and as a blotted out cloud, which is no cloud, in which regard they must be white & fair whom christ washes:
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and these two removals of sin differ much, the former is a Law-removall of sin, not the removall of the essence and being of sin, the other removall is a Physicall removall in root and branch;
and these two removals of since differ much, the former is a Law-removall of since, not the removal of the essence and being of since, the other removal is a Physical removal in root and branch;
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which two removals of sin, may be thus illustrated, there is a man defiled with leprosie in his bodie, this is a Physicall contagion, the same man is condemned to die for a high point of treason against the State & Prince, this is a Law-contagion :
which two removals of since, may be thus illustrated, there is a man defiled with leprosy in his body, this is a Physical contagion, the same man is condemned to die for a high point of treason against the State & Prince, this is a Law-contagion:
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but the Princes Pardon doth not Physically, and really expell out of his person the shame, the inherent blot and infamy of his foul and treacherous disloyalty that he committed against Prince and State,
but the Princes Pardon does not Physically, and really expel out of his person the shame, the inherent blot and infamy of his foul and treacherous disloyalty that he committed against Prince and State,
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and this is like the expelling of night-darknesse out of the whole body of the Air, by the presence of the Sun diffusing its beams and light, from East to West, and North and South:
and this is like the expelling of night-darkness out of the Whole body of the Air, by the presence of the Sun diffusing its beams and Light, from East to West, and North and South:
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But let us turn our eyes a little toward the wisdom of Gods free dispensation, to scan the reasons why our Lord will have justified Saints to go halting to heaven.
But let us turn our eyes a little towards the Wisdom of God's free Dispensation, to scan the Reasons why our Lord will have justified Saints to go halting to heaven.
shall it seem hard to us, that our midnight, and our full noon-day-light of grace are not existant in one instant together? We are to wait on in patience,
shall it seem hard to us, that our midnight, and our full noonday-light of grace Are not existant in one instant together? We Are to wait on in patience,
and sigh out the weight and sin that doth so hardly beset us, Heb. 12.1. God is wise who will have our day to break and dawn by degrees, and our shadows to flee away ;
and sighs out the weight and since that does so hardly beset us, Hebrew 12.1. God is wise who will have our day to break and dawn by Degrees, and our shadows to flee away;
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and our Sun to arise to Noon-day-light, through length of time, if a creature, yea, the most excellent of created Angels should but sit at the helme of this great world to Rule & Govern all things but for forty and eight hours, the Sun should not rise in due time, the wals and covering of the great building of the world should fall, the Globe of the world,
and our Sun to arise to Noonday-light, through length of time, if a creature, yea, the most excellent of created Angels should but fit At the helm of this great world to Rule & Govern all things but for forty and eight hours, the Sun should not rise in due time, the walls and covering of the great building of the world should fallen, the Globe of the world,
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and so if we had a world of Grace of our own carving, and had it in our wise choise to go from the first moment of our New-birth to heaven, without sin, we should lose our selves by the way,
and so if we had a world of Grace of our own carving, and had it in our wise choice to go from the First moment of our New birth to heaven, without since, we should loose our selves by the Way,
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yea, the repeated sense and frequent experiences of Grace in the ups and downs in the way, the falls and risings again of the Traveller, the Revolutions and changes of the spirituall condition, the new Moon, the darkned Moon, the full Moon in the spirits ebbing and flowing, raiseth in the heart of Saints, in their way to the Country a rank smell of that fairest Rose and Lillie of Sharon, Jesus Christ, the delight of men, and Angels ;
yea, the repeated sense and frequent experiences of Grace in the ups and downs in the Way, the falls and risings again of the Traveller, the Revolutions and changes of the spiritual condition, the new Moon, the darkened Moon, the full Moon in the spirits ebbing and flowing, Raiseth in the heart of Saints, in their Way to the Country a rank smell of that Fairest Rose and Lily of Sharon, jesus christ, the delight of men, and Angels;
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that since the Saints pray dayly forgive us our sins, it is in the wisdom of God fitting, that as Glory in heaven is one continued act of happinesse for all eternity,
that since the Saints pray daily forgive us our Sins, it is in the Wisdom of God fitting, that as Glory in heaven is one continued act of happiness for all eternity,
and there can be no reason why our first conversion should be free Grace, and the perseverance of the Saints in Grace, and all their steps in the way should not also be grace:
and there can be no reason why our First conversion should be free Grace, and the perseverance of the Saints in Grace, and all their steps in the Way should not also be grace:
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4. The standing and prorogated intercession and advocation of Jesus Christ, every day, upon occasion of new committed sins, 1 Joh. 2.1, 2. and the golden Altar that hath been hot these 1600. yeers, Rev. 8.3, 4. with the fresh prayers of the Saints, must have a daily use,
4. The standing and prorogated Intercession and advocation of jesus christ, every day, upon occasion of new committed Sins, 1 John 2.1, 2. and the golden Altar that hath been hight these 1600. Years, Rev. 8.3, 4. with the fresh Prayers of the Saints, must have a daily use,
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and the way to heaven was made long, and falls there must be in the way, to the end that I might lodge many nights and moneths by the way, with my guide Christ, and my expences and charges in the way might be free-Grace.
and the Way to heaven was made long, and falls there must be in the Way, to the end that I might lodge many nights and months by the Way, with my guide christ, and my expenses and charges in the Way might be free-Grace.
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and Christ maketh storms of sin to blow upon his young heirs for their Winter, God keeping life at the root, that they may be fitter for an eternally green flourishing Summer of Glorie ;
and christ makes storms of since to blow upon his young Heirs for their Winter, God keeping life At the root, that they may be fitter for an eternally green flourishing Summer of Glory;
and when Christ consecrated himself through many afflictions, that he might be an heir suitable for Glory, he being brought through fire and water, hot and cold,
and when christ consecrated himself through many afflictions, that he might be an heir suitable for Glory, he being brought through fire and water, hight and cold,
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it was not fit that Christ, who was to make heirs like his rule and samplar, should bring them to glory with a leap and a step, from a justified condition, to a glorified estate, without an intervening progresse in sanctification and holinesse;
it was not fit that christ, who was to make Heirs like his Rule and sampler, should bring them to glory with a leap and a step, from a justified condition, to a glorified estate, without an intervening progress in sanctification and holiness;
the frame of the government of that kingdom, is that none be received as free Citizens of Glory, but such as have served Apprentices, Minors, little children, under Tutors to Grace, and the way of holinesse;
the frame of the government of that Kingdom, is that none be received as free Citizens of Glory, but such as have served Apprentices, Minors, little children, under Tutors to Grace, and the Way of holiness;
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he is of too short standing, who cometh hot and smoking out from his lusts, a justified sinner, to step immediatly into Glory, and so here is a stranger welcomed to heaven from hell;
he is of too short standing, who comes hight and smoking out from his Lustiest, a justified sinner, to step immediately into Glory, and so Here is a stranger welcomed to heaven from hell;
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and give me leave to say, Princes at their Coronation do some extraordinary acts of Grace, by priviledge of the new Crown, that they may hansell the new Throne with acts of Mercy:
and give me leave to say, Princes At their Coronation do Some extraordinary acts of Grace, by privilege of the new Crown, that they may handsel the new Throne with acts of Mercy:
7. The way to heaven is sweeter, that it should be here, Nulla dies sine Linea, that every day and hour that we sin (as every hour we contract new debt) Christs free Grace might have its daily flux, the fountain opened to the house of David daily running, renewed forgiveness going along with this day, our daily bread :
7. The Way to heaven is Sweeten, that it should be Here, Nulla dies sine Linea, that every day and hour that we sin (as every hour we contract new debt) Christ free Grace might have its daily flux, the fountain opened to the house of David daily running, renewed forgiveness going along with this day, our daily bred:
hence these noble acts of Grace. 1. Every sin, the least omission by Law, is hell, Deut. 27.26. Gal. 3.10. two sins, must be two hells ; seven sins, seven hells ;
hence these noble acts of Grace. 1. Every since, the least omission by Law, is hell, Deuteronomy 27.26. Gal. 3.10. two Sins, must be two Hells; seven Sins, seven Hells;
then multiplied sins, to the number of the hairs of Davids head, Psal. 40.12. and not sins only, but innumerable iniquities must cause the account of Christs free Grace to swell and arise to a deliverance from two, from seven, from innumerable hells.
then multiplied Sins, to the number of the hairs of Davids head, Psalm 40.12. and not Sins only, but innumerable iniquities must cause the account of Christ free Grace to swell and arise to a deliverance from two, from seven, from innumerable Hells.
how fair and sweet are the multiplied pardons, and reprivals of Grace, to speak so? Here is multitudes of multiplied redemptions, here is plenteous redemption:
how fair and sweet Are the multiplied Pardons, and reprivals of Grace, to speak so? Here is Multitudes of multiplied redemptions, Here is plenteous redemption:
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O, how large, and broad, and long must the Accompts of the Grace of Christ be? 2, We are not saved, compleatly, because justified; but Rom. 8.23. We are expectants of the Divinity of immediate vision, & groan within our selves, waiting for the Adoption, the Redemption of our body : v. 24. and are saved by hope.
O, how large, and broad, and long must the Accounts of the Grace of christ be? 2, We Are not saved, completely, Because justified; but Rom. 8.23. We Are expectants of the Divinity of immediate vision, & groan within our selves, waiting for the Adoption, the Redemption of our body: v. 24. and Are saved by hope.
we are far from the Lands, Rents, Crown, and our fathers house, and so are not saved while our feet stand within the streets of the new Jerusalem. 3. In this consideration, we sigh in our fetters and bolts,
we Are Far from the Lands, Rends, Crown, and our Father's house, and so Are not saved while our feet stand within the streets of the new Jerusalem. 3. In this consideration, we sighs in our fetters and bolts,
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and sin remaineth in us, for our exercise and humiliation, that we may have an habituall ingagement to Iesus Christ and his Grace; that soul loveth much, to whom much is forgiven ;
and since remains in us, for our exercise and humiliation, that we may have an habitual engagement to Iesus christ and his Grace; that soul loves much, to whom much is forgiven;
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and especially, when in sense and frequent experiences, much and multiplied backslidings are forgiven. Obj. 1. But justification is one indivisible act of Grace, pardoning all sins, past, present,
and especially, when in sense and frequent experiences, much and multiplied backslidings Are forgiven. Object 1. But justification is one indivisible act of Grace, pardoning all Sins, past, present,
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this Act is not tyed to believing, nor are we properly justified in regard of this Act. But, 2. There is a justification formall, of which Paul speaketh, Rom. 3. and 4. and Gal. 3, 4, and 5. Chapters, which goeth along in order of cause, time, and a required condition of apprehending Christs righteousnesse:
this Act is not tied to believing, nor Are we properly justified in regard of this Act. But, 2. There is a justification formal, of which Paul speaks, Rom. 3. and 4. and Gal. 3, 4, and 5. Chapters, which Goes along in order of cause, time, and a required condition of apprehending Christ righteousness:
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and this justification of the person, while he believeth, is but once done, and that when the believer doth first lay hold on Christ and righteousnesse, imputed in his blood.
and this justification of the person, while he Believeth, is but once done, and that when the believer does First lay hold on christ and righteousness, imputed in his blood.
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Asser. 2. This threefold taking away of sins, I clear from the Scripture: 1. Christ taketh away our sins on the Crosse, causatively, and by way of merit,
Asher 2. This threefold taking away of Sins, I clear from the Scripture: 1. christ Takes away our Sins on the Cross, causatively, and by Way of merit,
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while as he suffereth for our sins on the Crosse: So, Joh. 1.29. Behold the Lamb of God that taketh away the sins of the world. 1 Cor. 5.21. He was made sin for us. Col. 2.14.
while as he suffers for our Sins on the Cross: So, John 1.29. Behold the Lamb of God that Takes away the Sins of the world. 1 Cor. 5.21. He was made since for us. Col. 2.14.
and took it out of the way, nailing it to the Crosse. 1 Pet. 2.24. Who, his own self bare our sins on the tree. Isa. 53.10. He made his soul an offering for sin.
and took it out of the Way, nailing it to the Cross. 1 Pet. 2.24. Who, his own self bore our Sins on the tree. Isaiah 53.10. He made his soul an offering for since.
This Atonement of blood was typified in Aaaron, who Lev. 16.20, 21. was to lay both his hands on the head of the Live-goat, and to confesse the sins of the people,
This Atonement of blood was typified in Aaron, who Lev. 16.20, 21. was to lay both his hands on the head of the Live-goat, and to confess the Sins of the people,
but, with leave, no formall imputation, no forinsecall, and no personall Law-reckoning to me, who am not yet born, far lesse cited before a Tribunall, and absolved from sin:
but, with leave, no formal imputation, no forinsecal, and no personal Law-reckoning to me, who am not yet born, Far less cited before a Tribunal, and absolved from since:
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when Christ had compleatly paid this summe, Christ was justified Legally, as a publike person, and all his seed fundamentally, meritoriously, causatively, but not in their persons.
when christ had completely paid this sum, christ was justified Legally, as a public person, and all his seed fundamentally, meritoriously, causatively, but not in their Persons.
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There is a second removall of sin, and that is when the beleever is justified by faith: Paul, Rom. 4.6. Even as David (saith he) also describeth the blessednesse of the man, unto whom God imputeth righteousnesse without works:
There is a second removal of since, and that is when the believer is justified by faith: Paul, Rom. 4.6. Even as David (Says he) also Describeth the blessedness of the man, unto whom God imputeth righteousness without works:
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This is the blessednesse of a man born, living, beleeving: Now we say unproperly, the heirs of a King not born are blessed; Non entis nulla sunt accidentia.
This is the blessedness of a man born, living, believing: Now we say unproperly, the Heirs of a King not born Are blessed; Non entis nulla sunt Accidentia.
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but ye are washed, but ye are sanctified, but ye are justified &c. then they were sometime not justified. 2. There is here a reall removall of all sins,
but you Are washed, but you Are sanctified, but you Are justified etc. then they were sometime not justified. 2. There is Here a real removal of all Sins,
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and a pardon and relaxation from the eternall punishment of all sins; as well of sins to come, and not yet committed, as of sins past, present, and already committed;
and a pardon and relaxation from the Eternal punishment of all Sins; as well of Sins to come, and not yet committed, as of Sins past, present, and already committed;
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Forgive us our sins, as we forgive them that sin against us: And Nathan saith to David, 2 Sam. 12.13. The Lord also hath put away thy sin, thou shalt not die.
Forgive us our Sins, as we forgive them that sin against us: And Nathan Says to David, 2 Sam. 12.13. The Lord also hath put away thy since, thou shalt not die.
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this way God daily taketh away sin, Rom. 1.17. For therein is the righteousnesse of God revealed from faith to faith, as it is written, the just shall live by faith :
this Way God daily Takes away since, Rom. 1.17. For therein is the righteousness of God revealed from faith to faith, as it is written, the just shall live by faith:
In this sense remission is a continued and one prorogated act of free grace, from our first moment of believing, to the day of putting the crown on our head.
In this sense remission is a continued and one prorogated act of free grace, from our First moment of believing, to the day of putting the crown on our head.
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If any object that I am contrary to my self, in that I sometimes did write, that justification is a plenary Pardon in one indivisible act of all sins, past, present,
If any Object that I am contrary to my self, in that I sometime did write, that justification is a plenary Pardon in one indivisible act of all Sins, past, present,
If I should answer that the knowledge we have, especially in so supernaturall a mystery, is but the twilight or the day-Stars glimmering of sinfull men, it might suffice,
If I should answer that the knowledge we have, especially in so supernatural a mystery, is but the twilight or the day-Stars glimmering of sinful men, it might suffice,
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and that to the acceptation of the person of the Traitor in full favour, when he shall have in his conscience the transumpt or transcript of it at first,
and that to the acceptation of the person of the Traitor in full favour, when he shall have in his conscience the transumpt or transcript of it At First,
and also for Grace and Pardon of all after-slips and sins against the glory of the Redemer (so he sin not against the only flower of the Prerogative-Royall, the operation of the Holy Ghost in a speciall manner) upon condition he walk from Faith to Faith, and renew his addresse to Christ the great Lord of the Rolls, who keepeth the Book of life;
and also for Grace and Pardon of all after-slips and Sins against the glory of the Redeemer (so he sin not against the only flower of the Prerogative-royal, the operation of the Holy Ghost in a special manner) upon condition he walk from Faith to Faith, and renew his address to christ the great Lord of the Rolls, who Keepeth the Book of life;
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but only a further manifestation thereof, and a greater measure of the love of benevolence: 4. It is the same Act of Free-Grace that God putteth forth in pardoning his son now fallen in sin,
but only a further manifestation thereof, and a greater measure of the love of benevolence: 4. It is the same Act of Free-Grace that God putteth forth in pardoning his son now fallen in since,
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for at his first beleeving, when his person was accepted, he was fully and freely pardoned and freed from all the obligation to eternall wrath, that all or any of his sins past, present,
for At his First believing, when his person was accepted, he was Fully and freely pardoned and freed from all the obligation to Eternal wrath, that all or any of his Sins past, present,
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nor do I mean that Faith for Remission of sins committed after a soul is in the state of justification is nothing else but a meer reflect Act, by which we apprehend,
nor do I mean that Faith for Remission of Sins committed After a soul is in the state of justification is nothing Else but a mere reflect Act, by which we apprehend,
now he is not condemned, because he doth not to his own sense know, feel and apply the Remission of sins and satisfaction purchased in Christs blood for him,
now he is not condemned, Because he does not to his own sense know, feel and apply the Remission of Sins and satisfaction purchased in Christ blood for him,
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and so sin boldly, because I am perswaded they cannot prevail to condemne me eternally, as I may with boldnesse believe the Remission of sins already committed.
and so sin boldly, Because I am persuaded they cannot prevail to condemn me eternally, as I may with boldness believe the Remission of Sins already committed.
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there's a more prevailing, and efficacious power in apprehended love to keep from sin (it being saving grace) then in fear of Hell, which of it self is no grace: 2. Fear of punishment of sin as sin, is to keep from sin, though it be not fear of eternall punishent;
there's a more prevailing, and efficacious power in apprehended love to keep from since (it being Saving grace) then in Fear of Hell, which of it self is no grace: 2. fear of punishment of since as since, is to keep from since, though it be not Fear of Eternal punishment;
but not to serve God simply for heaven, Moses did it, Heb. 11.25, 26. Its Christs Argument in stirring up his Disciples to suffer for righteousnesse, Matth. 5.12. For great is your reward i• Heaven, And its no lesse mercenary which Libertins teach that to serve God for actual hire, in hand already purchased;
but not to serve God simply for heaven, Moses did it, Hebrew 11.25, 26. Its Christ Argument in stirring up his Disciples to suffer for righteousness, Matthew 5.12. For great is your reward i• Heaven, And its no less mercenary which Libertins teach that to serve God for actual hire, in hand already purchased;
Ans. Its true, the Gospel speaketh no contradictions, and maketh not sin to be no sin, or Davids adultery not to be a violation of the seventh Commandement:
Ans. Its true, the Gospel speaks no contradictions, and makes not since to be no since, or Davids adultery not to be a violation of the seventh Commandment:
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and body of sin dwelling in him, and not any way from Christ Jesus, and in that its against Christs expresse commandement, who charged Peter to confesse his Lord and Master.
and body of since Dwelling in him, and not any Way from christ jesus, and in that its against Christ express Commandment, who charged Peter to confess his Lord and Master.
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And 2. In regard, not onely the guilt of sin, but sin it self was laid upo• Christ, for saith D. Crispe, the guilt of sin an• sin it self are all one. Gen. 42.21.
And 2. In regard, not only the guilt of since, but sin it self was laid upo• christ, for Says D. Crisp, the guilt of since an• sin it self Are all one. Gen. 42.21.
as really and truely •he person that had all these sins, as those men who did commit them really and truly had themselves — So Christ was made sin it self, we are made righteousnesse in him, this is no imagination:
as really and truly •he person that had all these Sins, as those men who did commit them really and truly had themselves — So christ was made since it self, we Are made righteousness in him, this is no imagination:
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But as we are actuall and reall sinners in Adam, so here is a reall act, God doth really passe over sin upon Christ, still keeping this fast, that Christ acted no sin;
But as we Are actual and real Sinners in Adam, so Here is a real act, God does really pass over since upon christ, still keeping this fast, that christ acted no since;
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but in respect of transaction, in respect of passing of accompts from one head to another, in respect of that, there is reality of making of Christ to be sin, — If a Iudge will think such a man to be a malefactour,
but in respect of transaction, in respect of passing of accounts from one head to Another, in respect of that, there is reality of making of christ to be since, — If a Judge will think such a man to be a Malefactor,
Doth a man bear a thing on him in a way of supposition? Or, where there is bearing, is there not reall weight? The Lamb of God taketh away the sins of the world, Joh. 1.29. Can it sink in a reasonable person, that a thing should be taken a•way, and yet be left behinde? It is a flat contradiction:
Does a man bear a thing on him in a Way of supposition? Or, where there is bearing, is there not real weight? The Lamb of God Takes away the Sins of the world, John 1.29. Can it sink in a reasonable person, that a thing should be taken a•way, and yet be left behind? It is a flat contradiction:
if a man be to receive money at such • place, and he doth take this money away wit• him, is the money left in the place where it was ▪ when he hath taken it away? Although I ha•• searched the Scripture as narrowly as possibly I may,
if a man be to receive money At such • place, and he does take this money away wit• him, is the money left in the place where it was ▪ when he hath taken it away? Although I ha•• searched the Scripture as narrowly as possibly I may,
That in all this you shal find Grace turned unto wantonnesse, in all this man• Sermons there is not one word to stir up to the duties of sanctification and holines,
That in all this you shall find Grace turned unto wantonness, in all this man• Sermons there is not one word to stir up to the duties of sanctification and holiness,
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Posit. 1. No believers sin is so counted upon Christs score, as that it leaveth off to be the believers sin, according to its Physicall and real indwelling:
Posit. 1. No believers since is so counted upon Christ score, as that it Leaveth off to be the believers since, according to its Physical and real indwelling:
yet in regard of the reall essence of sin, and proper contrariety that sin hath to Gods righteous Law, he cryeth out, ver. 14. For we know that the Law is spirituall,
yet in regard of the real essence of since, and proper contrariety that since hath to God's righteous Law, he Cries out, ver. 14. For we know that the Law is spiritual,
but I am carnall, and sold under sin, 17. Now it is no more I, (sanctified and pardoned I, who am in Christ, Rom. 8.1. dead to the Law, Rom. 7.6. freed from condemnation) that do sinne, but sin that dwelleth in me.
but I am carnal, and sold under since, 17. Now it is no more I, (sanctified and pardoned I, who am in christ, Rom. 8.1. dead to the Law, Rom. 7.6. freed from condemnation) that do sin, but since that dwells in me.
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and this indwelling sin were as really in its essence, and its being removed, and taken close out of Paul, as money taken really out of a place, is no more left in that place, then if it had never been there:
and this indwelling since were as really in its essence, and its being removed, and taken close out of Paul, as money taken really out of a place, is no more left in that place, then if it had never been there:
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there should be in justified Paul, No Law in his members, warring against the Law of his minde : as he saith, Rom. 7.23. No body of death leading him captive to the Law of sin, vers. 2•. and making him wretched, vers. 24. No flesh lusting against the spirit, hindering the regenerated to do the good that they would: as Paul speaketh, Gal. 5.17. There should be no members on earth to be crucified, as it is, Col. 3.5. No old man to be put off, no corruption, no deceitfull lusts in us to bee abated;
there should be in justified Paul, No Law in his members, warring against the Law of his mind: as he Says, Rom. 7.23. No body of death leading him captive to the Law of since, vers. 2•. and making him wretched, vers. 24. No Flesh lusting against the Spirit, hindering the regenerated to do the good that they would: as Paul speaks, Gal. 5.17. There should be not members on earth to be Crucified, as it is, Col. 3.5. No old man to be put off, no corruption, no deceitful Lustiest in us to be abated;
No weight, no sin that doth so easily beset us, to be laid aside by the regenerated and justified, who are to run their race with patience, contrary to the Spirit of God, speaking the contrary, Heb. 12.1, 2. Yea, there shall be no originall sin remaining in the justified person which can be named sin, nothing in them lusting against the spirit, nothing to be mortified, crucified, resisted, nothing to •e work for the grace of God, nothing to be a field and plat of ground to be laboured on by the spirit, by faith, nothing to be the seed and rise of humiliation, the sinner may go to heaven,
No weight, no since that does so Easily beset us, to be laid aside by the regenerated and justified, who Are to run their raze with patience, contrary to the Spirit of God, speaking the contrary, Hebrew 12.1, 2. Yea, there shall be no original since remaining in the justified person which can be nam since, nothing in them lusting against the Spirit, nothing to be mortified, Crucified, resisted, nothing to •e work for the grace of God, nothing to be a field and plate of ground to be laboured on by the Spirit, by faith, nothing to be the seed and rise of humiliation, the sinner may go to heaven,
and righteousnesse which the holy and clean Law of the Lord requireth to be in the actions, inclinations & powers of the soul of a reasonable creature.
and righteousness which the holy and clean Law of the Lord requires to be in the actions, inclinations & Powers of the soul of a reasonable creature.
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according to which the person is liable and obnoxious to eternall punishment: this is the debt of sin, the Law-obligation to satisfaction passive for sin;
according to which the person is liable and obnoxious to Eternal punishment: this is the debt of since, the Law obligation to satisfaction passive for since;
Again, this breach in relation to policie to the Magistrate, and the Law of the land, putteth this broken man under another relation, that he is formally a debter,
Again, this breach in Relation to policy to the Magistrate, and the Law of the land, putteth this broken man under Another Relation, that he is formally a debtor,
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this is a blot, and a thing privatively contrary to justice. 2. A just thing, a guilt, a just debt, according to which it is most just, that the broken man either pay or suffer:
this is a blot, and a thing privatively contrary to Justice. 2. A just thing, a guilt, a just debt, according to which it is most just, that the broken man either pay or suffer:
and it is formally sin, and not the guilt of sin; in which consideration, as nothing removeth blindnesse, but seeing eyes; or deafnes•e, but hearing ears;
and it is formally since, and not the guilt of since; in which consideration, as nothing Removeth blindness, but seeing eyes; or deafnes•e, but hearing ears;
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and as it blotteth and defileth the soul, it is a Macula, a spot, a filthy and deformed thing, abasing the creature, making the creature black, crooked, defiled,
and as it blots and Defileth the soul, it is a Macula, a spot, a filthy and deformed thing, abasing the creature, making the creature black, crooked, defiled,
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and contrary and hatefull to God, so it is a blot and unclean thing to God, and that two wayes: 1. As it is contrary to Gods holy Law, its formally sin,
and contrary and hateful to God, so it is a blot and unclean thing to God, and that two ways: 1. As it is contrary to God's holy Law, its formally since,
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as is before said: 2. As it offendeth and injureth God in his honour and glory of supream Authority, to command what is just & holy, it is an offence, and a provocation, Isa. 3.8. Psal. 78.17. A displeasing of God, 1 Cor. 10.5. 2 Sam. 11.27. A grieving of him and his spirit, Eph. 4.30. Gen. 6.6. Psal. 95.10. A tempting of God, Psal. 77.18. Psal. 95.9. Act. 15.10. A wearying of the Lord and a making him to serve, Isa. 43.24. Isa. 7.15. A loading of the Lord, Isa. 1.24. A pressing of the Lord, as a Cart is pressed under a heavy load of sheaves, Amos 2.13. and so is punished with everlasting punishment:
as is before said: 2. As it offends and injureth God in his honour and glory of supreme authority, to command what is just & holy, it is an offence, and a provocation, Isaiah 3.8. Psalm 78.17. A displeasing of God, 1 Cor. 10.5. 2 Sam. 11.27. A grieving of him and his Spirit, Ephesians 4.30. Gen. 6.6. Psalm 95.10. A tempting of God, Psalm 77.18. Psalm 95.9. Act. 15.10. A wearying of the Lord and a making him to serve, Isaiah 43.24. Isaiah 7.15. A loading of the Lord, Isaiah 1.24. A pressing of the Lord, as a Cart is pressed under a heavy load of sheaves, Amos 2.13. and so is punished with everlasting punishment:
But this is removed in sanctification as perfected, not in justification, as all the Arguments of Doctor Crispe go along in their strength to prove that the guilt of sin, Reatus culpae, the fundamentall guilt of sin,
But this is removed in sanctification as perfected, not in justification, as all the Arguments of Doctor Crisp go along in their strength to prove that the guilt of since, Rheatus Culpae, the fundamental guilt of since,
But there is another guilt in sin, called Reatus poenae, reatus personae, reatus actualis, the guilt or obligation to punishment, the actuall guilt,
But there is Another guilt in since, called Rheatus Poenae, Rheatus personae, Rheatus actualis, the guilt or obligation to punishment, the actual guilt,
I prove, 1. Because, that which our blessed Surety took upon him for our cause, without taking to him any thing which is essentiall in sin, such as is, to be a Sinner like us, to do violence, to be justly accused of sin, that is different from sin:
I prove, 1. Because, that which our blessed Surety took upon him for our cause, without taking to him any thing which is essential in since, such as is, to be a Sinner like us, to do violence, to be justly accused of since, that is different from since:
that is, the actuall obligation to be punished for sin, while as he bare our sins in his own body on the Tree, 1 Pet. 2.24. And was wounded for our transgressions, and bruised for our iniquities, and did bear on him the chastisement of our Peace, Isa. 53.5.
that is, the actual obligation to be punished for since, while as he bore our Sins in his own body on the Tree, 1 Pet. 2.24. And was wounded for our transgressions, and Bruised for our iniquities, and did bear on him the chastisement of our Peace, Isaiah 53.5.
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so, to be guilty, or obliged to eternall punishment, is a fruit, and result or consequent of the fundamentall and intrinsecall guilt of sin. 3. An unjust and sinfull deviation from the holy will of God revealed in his Law,
so, to be guilty, or obliged to Eternal punishment, is a fruit, and result or consequent of the fundamental and intrinsical guilt of since. 3. an unjust and sinful deviation from the holy will of God revealed in his Law,
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yea, it is just with God that the sinner be under Law-obligation, to eat the fruits of the tree of his own planting, to have his teeth set on edge with the sowre grapes that he eat himself. 4. He that borroweth money,
yea, it is just with God that the sinner be under Law obligation, to eat the fruits of the tree of his own planting, to have his teeth Set on edge with the sour grapes that he eat himself. 4. He that borroweth money,
and profusely and lavishly spendeth it, is in that a transgressor against the eighth Cōmandement, he committeth an act of unjustice against his brother;
and profusely and lavishly spendeth it, is in that a transgressor against the eighth Commandment, he Committeth an act of unjustice against his brother;
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no Law of God, or man can make actions evill and sinfull, that are Physically, inherently, intrinsecally, really the unjust actions of the doer, the formall sin,
no Law of God, or man can make actions evil and sinful, that Are Physically, inherently, intrinsically, really the unjust actions of the doer, the formal since,
for in that he is innocent, and cannot be charged morally, as a faulty and a broken bankrupt, the fruit and effect of the broken mans unjustice doth only lie upon him, in regard of his promise.
for in that he is innocent, and cannot be charged morally, as a faulty and a broken bankrupt, the fruit and Effect of the broken men unjustice does only lie upon him, in regard of his promise.
and in Law only, in imputation and legall account, he is the murtherer. But poor soul he never thought, nor acted any treachery or cruelty against his brother. 3. Hence this Position:
and in Law only, in imputation and Legal account, he is the murderer. But poor soul he never Thought, nor acted any treachery or cruelty against his brother. 3. Hence this Position:
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The second Adam, the first begotten amongst many brethren suffered for his younger brethren, and so, by free consenting to be our Surety and die for us, Psal. 40.6, 7, 8. Heb. 10.5, 6, 7. Joh. 10.17, 18. Joh. 14.31. Matth 26.46. Mark 14.42. Ioh. 18.7, 8. He was made by Law account, sin for us, as the sinner, Ioh. 15.13. 2 Cor. 5.21. to die for us. Rom. 4.25.
The second Adam, the First begotten among many brothers suffered for his younger brothers, and so, by free consenting to be our Surety and die for us, Psalm 40.6, 7, 8. Hebrew 10.5, 6, 7. John 10.17, 18. John 14.31. Matthew 26.46. Mark 14.42. John 18.7, 8. He was made by Law account, sin for us, as the sinner, John 15.13. 2 Cor. 5.21. to die for us. Rom. 4.25.
For the Elect Believers i• Christ were intrinsecally, formally, inherently adulterers, murtherers, disobedient, serving divers lusts. Tit. 3.3. Dead in sins and trespasses, by nature the children of wrath. Eph. 2.1.
For the Elect Believers i• christ were intrinsically, formally, inherently Adulterers, murderers, disobedient, serving diverse Lustiest. Tit. 3.3. Dead in Sins and Trespasses, by nature the children of wrath. Ephesians 2.1.
But Christ never is, never was intrinsecally, formally, inherently the Adulterer, a disobedient person, nor is sin personally in Christ, to denominate him as really and intrinsecally a sinner as David, Isaiah, Peter, Paul for whom he died,
But christ never is, never was intrinsically, formally, inherently the Adulterer, a disobedient person, nor is since personally in christ, to denominate him as really and intrinsically a sinner as David, Isaiah, Peter, Paul for whom he died,
and if only in Imagination, and by a lying supposition, which wanteth all reality in the thing, God should put Christ to death for these sins, that he knoweth Christ to be free of;
and if only in Imagination, and by a lying supposition, which Wants all reality in the thing, God should put christ to death for these Sins, that he Knoweth christ to be free of;
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But I answer, Law-imputation is a most reall thing, and no imagion, nor any lying supposition, as a mam that is surety for his broken brother who hath wasted the creditors goods, is truely su•ety and really the debter,
But I answer, Law-imputation is a most real thing, and no imagion, nor any lying supposition, as a mam that is surety for his broken brother who hath wasted the creditors goods, is truly su•ety and really the debtor,
and Writ and Seal, that his friend failing, he should pay: 2. The Creditor accepted him as a reall Law-debtor and Pay-master in that case, •nd yet the surety in his person did neither borrow the money,
and Writ and Seal, that his friend failing, he should pay: 2. The Creditor accepted him as a real Law-debtor and Paymaster in that case, •nd yet the surety in his person did neither borrow the money,
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and in regard of personall contagion of sinfull guilt, Christ was compleatly and absolutely innocent in his Arraignment, as one that neither acted sin,
and in regard of personal contagion of sinful guilt, christ was completely and absolutely innocent in his Arraignment, as one that neither acted since,
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And the Lord accepted him as Surety, and laid our sins on him, Isa. 56.6. 2 Cor. 5.21. Joh. 3.19. Rom. 3.2. He was made sin, that is, he was made a debtor, and a Law-paymaster so constituted by his own & his Fathers will;
And the Lord accepted him as Surety, and laid our Sins on him, Isaiah 56.6. 2 Cor. 5.21. John 3.19. Rom. 3.2. He was made since, that is, he was made a debtor, and a Law-paymaster so constituted by his own & his Father's will;
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so that God did no act of unjustice in punishing Christ nor was he in law absolutely innocent, but nocent and guilty ▪ that is to say, in regard of his Law place,
so that God did no act of unjustice in punishing christ nor was he in law absolutely innocent, but nocent and guilty ▪ that is to say, in regard of his Law place,
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yet he was Debitor factus, non intrinsecè, debitor legaliter, non personaliter, debitor ratione conditionis & officii, non ratione personae, A sinner, a debtor by imputation, a debtor by Law, by place, by office,
yet he was Debtor factus, non intrinsecè, debtor legaliter, non personaliter, debtor ratione conditionis & Officii, non ratione personae, A sinner, a debtor by imputation, a debtor by Law, by place, by office,
and a Bird in the Fowlers Net, being once caught and in hands, Prov. 6.1, 2, 3, 4, 5. He is no debtor by imagination, he is not supposed to be what he is not indeed by the Law of God and nature and all Lawes, Promissum cadit in reale debitum, A mans promise fetcheth him within the Law-compasse of a reall debtor:
and a Bird in the Fowlers Net, being once caught and in hands, Curae 6.1, 2, 3, 4, 5. He is no debtor by imagination, he is not supposed to be what he is not indeed by the Law of God and nature and all Laws, Promise Cadit in real Debitum, A men promise Fetches him within the Law-compasse of a real debtor:
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The inherent vitiositie, and sinfull blot of sin, which followeth upon the Physicall Act of sin, being once done and committed by David, Peter, and all the Elect of God, cannot come out by a reall transmigration,
The inherent vitiosity, and sinful blot of since, which follows upon the Physical Act of since, being once done and committed by David, Peter, and all the Elect of God, cannot come out by a real transmigration,
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No Law in the world ▪ no Covenant, no transaction imaginable can effectuate this, that the reall wickednesse once committed by David should really and truly remove out of him,
No Law in the world ▪ no Covenant, no transaction imaginable can effectuate this, that the real wickedness once committed by David should really and truly remove out of him,
its an everlasting contradiction, That the treacherous murthering of innocent Vriah, should remove out of him into the son of David, Iesus Christ, and denominate him the murtherer of Vriah, so as the same murther can be said to be committed by David only,
its an everlasting contradiction, That the treacherous murdering of innocent Uriah, should remove out of him into the son of David, Iesus christ, and denominate him the murderer of Uriah, so as the same murder can be said to be committed by David only,
Judge then if this Doctrine be of God, which Dr. Crispe right down hath asserted to the world in Print, Ser. 3. Vol. 2. pag. 84. God made Christ a transgressor — No transgressor in the world, was such a transgressor as Christ was, pag. 88. You will never have quietnesse of Spirit in respect of sin, till you have received this principle, That it is iniquity it self, that the Lord hath laid on Christ:
Judge then if this Doctrine be of God, which Dr. Crisp right down hath asserted to the world in Print, Ser. 3. Vol. 2. page. 84. God made christ a transgressor — No transgressor in the world, was such a transgressor as christ was, page. 88. You will never have quietness of Spirit in respect of since, till you have received this principle, That it is iniquity it self, that the Lord hath laid on christ:
Now when I say with the Prophet, It is iniquity it self that the Lord hath laid on Christ, I mean as the Prophet doth, it is the fault or the transgression it self;
Now when I say with the Prophet, It is iniquity it self that the Lord hath laid on christ, I mean as the Prophet does, it is the fault or the Transgression it self;
and so cease to be thine, and thou ceasest to be a transgressour from that time they were laid upon Christ, to the last hour of thy life — Mark it well, Christ himself is not so compleatly Righteous,
and so cease to be thine, and thou ceasest to be a transgressor from that time they were laid upon christ, to the last hour of thy life — Mark it well, christ himself is not so completely Righteous,
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as sober a manager of his goods, as free from all intrinsecall fault and sin of unjustice and breach of the eighth Commandement, as the innocent surety;
as Sobrium a manager of his goods, as free from all intrinsical fault and since of unjustice and breach of the eighth Commandment, as the innocent surety;
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and that David was as free from the inherent Fundamental guilt of these sins from Eternity (for Libertines will needs have our sins from Eternity to lie on Christ,
and that David was as free from the inherent Fundamental guilt of these Sins from Eternity (for Libertines will needs have our Sins from Eternity to lie on christ,
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Then Christ must be one way a sinner, David another way, the one by imputation, the other by real inherency. 2. David was intrinsecally a transgressour of a Law:
Then christ must be one Way a sinner, David Another Way, the one by imputation, the other by real inherency. 2. David was intrinsically a transgressor of a Law:
Then Davids Righteousnesse is but borrowed, and Christs Righteousnesse his own: 2. There is an essentiall Righteousnesse that Christ hath with the Father,
Then Davids Righteousness is but borrowed, and Christ Righteousness his own: 2. There is an essential Righteousness that christ hath with the Father,
and it is communicable neither to men nor Angell, no more then God can communicate with the creature any other of his essentiall attributes, such as are infinite Justice, infinite Mercy, infinit Grace, Holinesse, Goodnesse, Omnipotency, Eternity, Immensity.
and it is communicable neither to men nor Angel, no more then God can communicate with the creature any other of his essential attributes, such as Are infinite justice, infinite Mercy, infinite Grace, Holiness, goodness, Omnipotency, Eternity, Immensity.
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It is only the cautionary, the surety R•ghteousnesse of Christ God that is made ours, and that we are as compleatly righteous as Christ, is Divinity not borrowed from the Fountain of the holy Scriptures;
It is only the cautionary, the surety R•ghteousnesse of christ God that is made ours, and that we Are as completely righteous as christ, is Divinity not borrowed from the Fountain of the holy Scriptures;
except in this sense, he is aequè, but not aequaliter, he is righteous as the surety who has payed the sum for him, in regard that the Creditor can no more in Law, charge him with the sum,
except in this sense, he is aequè, but not aequaliter, he is righteous as the surety who has paid the sum for him, in regard that the Creditor can no more in Law, charge him with the sum,
but the broken man hath failed in this: But I would be resolved what truth can be in those, Prov. 20.9. Who can say I have made my heart clean? Job. 14.5. Who can bring a clean thing out of an un clean? No not one, Eccl. 7.20. There is not a just man upon earth, that doth good and sinneth not, Joh. 1.8. If we say we have no sin, we deceive our selves, and the truth is not in us:
but the broken man hath failed in this: But I would be resolved what truth can be in those, Curae 20.9. Who can say I have made my heart clean? Job. 14.5. Who can bring a clean thing out of an un clean? No not one, Ecclesiastes 7.20. There is not a just man upon earth, that does good and Sinneth not, John 1.8. If we say we have no since, we deceive our selves, and the truth is not in us:
Become actually the transgressions of Christ•, and so cease to be the transgressions of the sinners, from that time they were laid upon Christ to the hour of their death:
Become actually the transgressions of Christ•, and so cease to be the transgressions of the Sinners, from that time they were laid upon christ to the hour of their death:
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Can he determine the time when persecuting Sauls blasphemies, and bloody outrages to the Saints were laid upon Christ? I conceive he will say from Eternity, they were laid upon Christ, and ere he believed;
Can he determine the time when persecuting Saul's Blasphemies, and bloody outrages to the Saints were laid upon christ? I conceive he will say from Eternity, they were laid upon christ, and ere he believed;
Now their sins were laid upon Christ, as some Libertines say, from eternity, as others, from that day that he died on the Crosse: 2. Sins taken away by Christs blood, saith Dr. Crispe, are no sins of the Saints:
Now their Sins were laid upon christ, as Some Libertines say, from eternity, as Others, from that day that he died on the Cross: 2. Sins taken away by Christ blood, Says Dr. Crisp, Are no Sins of the Saints:
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But when Antinomians confesse, that Christ acted no sin, so that in respect of the Act (the sinfull act against the Law of God must be here understood) not one sin of the Believers is Christs,
But when Antinomians confess, that christ acted no since, so that in respect of the Act (the sinful act against the Law of God must be Here understood) not one since of the Believers is Christ,
The cause and formall reason, why Christ did bear our griefs, and carry our sorrowes is ver. 6. Because the Lord laid on him the iniquity of us all, and is so expounded, 1 Pet. 2. Whereas it is said, ver. 21. that Christ suffered for us, and an objection is removed, vers. 22. Why should he suffer? Did he sin? the Apostle answereth by concession of the Antecedent,
The cause and formal reason, why christ did bear our griefs, and carry our sorrows is for. 6. Because the Lord laid on him the iniquity of us all, and is so expounded, 1 Pet. 2. Whereas it is said, ver. 21. that christ suffered for us, and an objection is removed, vers. 22. Why should he suffer? Did he sin? the Apostle Answers by concession of the Antecedent,
but an extrinsecall, a penall, or a judiciall suspending of the beams and rayes (as Cyrill saith) or the overclouding of his favour, in the comfortable shining on the soul of his own sin:
but an extrinsical, a penal, or a judicial suspending of the beams and rays (as Cyril Says) or the overclouding of his favour, in the comfortable shining on the soul of his own since:
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and it is not said that Christ was cursed, but only, vers. 13. NONLATINALPHABET, He was made a curse for us, that is, the fruits and effects of Gods curse, the punishment due to sinners,
and it is not said that christ was cursed, but only, vers. 13., He was made a curse for us, that is, the fruits and effects of God's curse, the punishment due to Sinners,
as members, as being in his loynes, and we are thence, by nature the children of wrath, Eph. 2. But it is blasphemy to say, that our blessed Saviour sinned intrinsecally in us,
as members, as being in his loins, and we Are thence, by nature the children of wrath, Ephesians 2. But it is blasphemy to say, that our blessed Saviour sinned intrinsically in us,
Farther, Christs bearing of our iniquities is an obvious Hebraisme, and all one with the bearing, not of the intrinsecall and fundamentall guilt of sin;
Farther, Christ bearing of our iniquities is an obvious Hebraism, and all one with the bearing, not of the intrinsical and fundamental guilt of since;
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if any of the Sanctuary polluted the holy things of God, Lev. 5.1. The witness who seeth and heareth a swearing, and doth not utter it, he shall bear his iniquity ;
if any of the Sanctuary polluted the holy things of God, Lev. 5.1. The witness who sees and hears a swearing, and does not utter it, he shall bear his iniquity;
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that is, saith Vatablus, and all the interpreters, The punishment of his iniquity, Ezech. 18.19. Yet say ye Why doth not the Son bear the iniquity of the Father, ver. 20. The soul that sinneth shall die, the son shall not bear the iniquity of the father? Ezech. 23.35. Because thou hast forgotten me — bear thou also thy lewdnesse and thy whoredome:
that is, Says Vatablus, and all the Interpreters, The punishment of his iniquity, Ezekiel 18.19. Yet say you Why does not the Son bear the iniquity of the Father, ver. 20. The soul that Sinneth shall die, the son shall not bear the iniquity of the father? Ezekiel 23.35. Because thou hast forgotten me — bear thou also thy Lewdness and thy whoredom:
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In the same very sense, Christ, Heb. 9.28. was once offered to bear the sins of many, 1 Pet. 2.24. He did bear our sins on his body on the Tree, Isa. 53.12. He did bear the sins of many ;
In the same very sense, christ, Hebrew 9.28. was once offered to bear the Sins of many, 1 Pet. 2.24. He did bear our Sins on his body on the Tree, Isaiah 53.12. He did bear the Sins of many;
Arias Mont. readeth it NONLATINALPHABET Niggas, with the point on the left side of NONLATINALPHABET not NONLATINALPHABET. So Cyrillus, and it is, he was exacted, or payment of violence sought of him:
Arias Mont. readeth it Niggas, with the point on the left side of not. So Cyril, and it is, he was exacted, or payment of violence sought of him:
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The Father pursued Christs band, that he should now at the appointed day, tell down the sum, the great ransom-money of his life for sinners who were broken men.
The Father pursued Christ band, that he should now At the appointed day, tell down the sum, the great ransom-money of his life for Sinners who were broken men.
He was in himself, the mighty God, the Prince of peace, more then above men and Angels, the chief of the kindred of men, the fairest among the sons of men, even at his lowest;
He was in himself, the mighty God, the Prince of peace, more then above men and Angels, the chief of the kindred of men, the Fairest among the Sons of men, even At his lowest;
Because the advocate beareth his name and person, and what the accused man could in Law say before the Judge in his own defence, that the advocate saith for him;
Because the advocate bears his name and person, and what the accused man could in Law say before the Judge in his own defence, that the advocate Says for him;
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I am the sinner, O justice, all my broken friends wants, all their debts be upon me, my life for their life, my soul for my brethrens souls, my glory, my heaven for my kinsmens glory and heaven:
I am the sinner, Oh Justice, all my broken Friends Wants, all their debts be upon me, my life for their life, my soul for my Brothers' Souls, my glory, my heaven for my kinsmen's glory and heaven:
then Christ was punished for sin, and yet was never guilty of sin, this must be the greatest unjustice in the world to punish a man for sin, altogether free of the guilt of sin;
then christ was punished for since, and yet was never guilty of since, this must be the greatest unjustice in the world to Punish a man for since, altogether free of the guilt of since;
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except Antinomians distinguish with us, between sinfull guilt, and penall guilt, called Reatus culpae, and Reatus poenae, or Reatus personae, seu potentialis, and Reatus formalis, seu actualis, they shall never expede themselves.
except Antinomians distinguish with us, between sinful guilt, and penal guilt, called Rheatus Culpae, and Rheatus Poenae, or Rheatus personae, seu potentialis, and Rheatus Formalis, seu actualis, they shall never expede themselves.
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Now though it be true, that in Law the Debtor and the Surety be both one Legall person, yet intrinsecally they are not one, the broken Debtor as such may be an unjust man,
Now though it be true, that in Law the Debtor and the Surety be both one Legal person, yet intrinsically they Are not one, the broken Debtor as such may be an unjust man,
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justification taketh the sting out of the Serpent, but doth not formally kill the Serpent; the Serpent is killed by another act of Grace, by infused and perfected sanctification;
justification Takes the sting out of the Serpent, but does not formally kill the Serpent; the Serpent is killed by Another act of Grace, by infused and perfected sanctification;
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You will never (saith he) have quietnesse of spirit in respect of sinne, till you have received this principle, that it is not the guilt of Iniquitie only,
You will never (Says he) have quietness of Spirit in respect of sin, till you have received this principle, that it is not the guilt of Iniquity only,
for though a soul be justified and freed from the guilt of Eternall punishment, and so the spirit is no more to be afraid and disquieted for Eternall wrath and Hell, which should never have been feared as the greatest evill, in regard that sin as sin is more to be feared then Hell as Hell;
for though a soul be justified and freed from the guilt of Eternal punishment, and so the Spirit is no more to be afraid and disquieted for Eternal wrath and Hell, which should never have been feared as the greatest evil, in regard that since as since is more to be feared then Hell as Hell;
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as, 1. The believer is to have a holy Anxiety and care of spirit (I do not call it a troubled conscience) to improve his faith in believing that Christ will perfect what he hath begun. 2. He is to bee grieved that sin dwelleth in him,
as, 1. The believer is to have a holy Anxiety and care of Spirit (I do not call it a troubled conscience) to improve his faith in believing that christ will perfect what he hath begun. 2. He is to be grieved that since dwells in him,
as if Christ had removed sin in root and branch, buds and stump; whereas only the Eternall punishment and fear of Eternall condemnation is removed in justification:
as if christ had removed since in root and branch, buds and stump; whereas only the Eternal punishment and Fear of Eternal condemnation is removed in justification:
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but that which hath its rise and spring from sins apprehended as not pardoned, and from the fear of Eternall punishment, to be inflicted for these sins:
but that which hath its rise and spring from Sins apprehended as not pardoned, and from the Fear of Eternal punishment, to be inflicted for these Sins:
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If a David fallen in Adultery and treacherous murther, or a Peter overtaken with a denying of his Saviour before men, shall not renew his Repentance and Faith in CHRIST, is required in all the justified for the perfecting of their salvation, and finall perseverance:
If a David fallen in Adultery and treacherous murder, or a Peter overtaken with a denying of his Saviour before men, shall not renew his Repentance and Faith in CHRIST, is required in all the justified for the perfecting of their salvation, and final perseverance:
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yet he who is ransomed by Christ, though he can never recompense the Free-grace, nor pay a satisfactory ransome for so great and rich a love, he is under a back-bond,
yet he who is ransomed by christ, though he can never recompense the Free grace, nor pay a satisfactory ransom for so great and rich a love, he is under a back-bond,
and sigh and sorrow under it, to be troubled and grieved in spirit, for sin as sin dwelling in his members, and rebelling against the Law of his mind ;
and sighs and sorrow under it, to be troubled and grieved in Spirit, for since as since Dwelling in his members, and rebelling against the Law of his mind;
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yet is he not to doubt of the fidelity and love of the Chirurgion and Physician, who have really cured him, in so far as he is in capacity in this life to be cured,
yet is he not to doubt of the Fidis and love of the Chirurgeon and physician, who have really cured him, in so Far as he is in capacity in this life to be cured,
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for even sins pardoned, as concerning their eternall guilt, by our Soveraign Physician Christ in justification, lay a law on us to serve our Physician Christ in these Positive Commandments of obedience, love, sorrow, softnesse of spirit, with a care to sin no more,
for even Sins pardoned, as Concerning their Eternal guilt, by our Sovereign physician christ in justification, lay a law on us to serve our physician christ in these Positive commandments of Obedience, love, sorrow, softness of Spirit, with a care to since no more,
and all its strength, Matth. 22. forbiddeth all sin, no lesse then the Gospel of love, which Gospel doth spiritualize the Law to the beleever, but not abolish it:
and all its strength, Matthew 22. forbiddeth all since, no less then the Gospel of love, which Gospel does spiritualize the Law to the believer, but not Abolah it:
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the Gospel addeth a new argument of Gospel-love, because Christ hath died for me, therefore I'le keep the same Law of God, I was under before, only now I fear no• actuall condemnation which is accidentall to the Law,
the Gospel adds a new argument of Gospel-love, Because christ hath died for me, Therefore I'll keep the same Law of God, I was under before, only now I Fear no• actual condemnation which is accidental to the Law,
Nor doth the Gospel more make Davids adultery, not to be against the seventh Commandment to David, then it maketh the Israelites spoyling of the Egyptians of their Earings & Iewels, to be no breach of the eight Commandment:
Nor does the Gospel more make Davids adultery, not to be against the seventh Commandment to David, then it makes the Israelites spoiling of the egyptians of their Earings & Jewels, to be no breach of the eight Commandment:
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The Grace of Christ doth Priviledge the Believer from condemnation, which condemnation is a meer accident, which doth go and come without hurting the essence of the Law,
The Grace of christ does Privilege the Believer from condemnation, which condemnation is a mere accident, which does go and come without hurting the essence of the Law,
that is, he in conscience is not to fear everlasting condemnation, that is most true, because Christ hath delivered him from that wrath to come, Rom. 8.1. Ioh. 5.24.
that is, he in conscience is not to Fear everlasting condemnation, that is most true, Because christ hath Delivered him from that wrath to come, Rom. 8.1. John 5.24.
But that the Believer hath no conscience of sin, that is, that he is to believe theres nothing in him that is sin, is to believe a lie, 1 Joh. 1.8, 9, That he is to confesse no sin,
But that the Believer hath no conscience of since, that is, that he is to believe theres nothing in him that is since, is to believe a lie, 1 John 1.8, 9, That he is to confess no since,
Beloved in the Lord, The Gospel forbiddeth sorrow, fear, and Agony of conscience in a Believer, apprehending eternall wrath, such a one once truly believing in Christ as the Saviour of sinners,
beloved in the Lord, The Gospel forbiddeth sorrow, Fear, and Agony of conscience in a Believer, apprehending Eternal wrath, such a one once truly believing in christ as the Saviour of Sinners,
and his Saviour, and now believing the contrary, must believe that his Lord is really changed, that he hath forgotten to be mercifull, that he hath falsified,
and his Saviour, and now believing the contrary, must believe that his Lord is really changed, that he hath forgotten to be merciful, that he hath falsified,
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and altered his his Covenant, Oath and Promise: this were to make God a Liar ; But the Gospel forbiddeth not, but commandeth that the justified person sorrow for sin;
and altered his his Covenant, Oath and Promise: this were to make God a Liar; But the Gospel forbiddeth not, but commands that the justified person sorrow for since;
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indignation against himself, in not forgiving himself, fear of offending love and Law in Christ, vehement desire to have peace confirmed, zeal for God, revenge to afflict the soul, 2 Cor. 7.10.11.
Indignation against himself, in not forgiving himself, Fear of offending love and Law in christ, vehement desire to have peace confirmed, zeal for God, revenge to afflict the soul, 2 Cor. 7.10.11.
and all thoughts that sorrow is a Penance and satisfactory to offended justice; as we are ready to conceit of our Evangelick rejoicing and holiest works:
and all thoughts that sorrow is a Penance and satisfactory to offended Justice; as we Are ready to conceit of our Evangelic rejoicing and Holiest works:
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so Christ doth commend the womans tears, as a sign of love, and of the sense of many sins pardoned, Luke 7.44. Thou gavest me no water for my feet :
so christ does commend the woman's tears, as a Signen of love, and of the sense of many Sins pardoned, Lycia 7.44. Thou Gavest me not water for my feet:
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yet the Spirit of God after that both confessed, sorrowed, prayed for pardon in David : 2. We may comfort those that mourn for sin, from assurance of Pardon,
yet the Spirit of God After that both confessed, sorrowed, prayed for pardon in David: 2. We may Comfort those that mourn for since, from assurance of Pardon,
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and yet peace with God, even as the Sea after a storme, and when the winds are gone and the Aire is calmed, hath yet a raging and great motion, by reason of wind inclosed in the bowels of the Sea,
and yet peace with God, even as the Sea After a storm, and when the winds Are gone and the Air is calmed, hath yet a raging and great motion, by reason of wind enclosed in the bowels of the Sea,
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yet there is another storm, within the bowels of the Sea, arising from the indwelling of the body of guilt, the storm before justification is lesse free, lesse ingenuous, more servile,
yet there is Another storm, within the bowels of the Sea, arising from the indwelling of the body of guilt, the storm before justification is less free, less ingenuous, more servile,
but for the sinfull guilt and the wounding of Christ. 2. Its unpossible this latter storme can be in the soul, till the sentence of justification be pronounced;
but for the sinful guilt and the wounding of christ. 2. Its unpossible this latter storm can be in the soul, till the sentence of justification be pronounced;
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3. Full assurance that Christ hath delivered Paul from condemnation: yea, so full and reall, as produceth thanksgiving and triumphing in Christ, Rom. 7.25.
3. Full assurance that christ hath Delivered Paul from condemnation: yea, so full and real, as Produceth thanksgiving and triumphing in christ, Rom. 7.25.
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6. I doubt, if justified souls are to be refuted in their complaints and fears for the indwelling of sin, providing, they fear not eternall wrath, which fear is contrary to faith;
6. I doubt, if justified Souls Are to be refuted in their complaints and fears for the indwelling of since, providing, they Fear not Eternal wrath, which Fear is contrary to faith;
so doth faith, which purifieth the heart, set the soul on work to perfect holinesse in the fear of God, and believeth also, that God shall work both to will and to do.
so does faith, which Purifieth the heart, Set the soul on work to perfect holiness in the Fear of God, and Believeth also, that God shall work both to will and to do.
Its not then good Physick for many exercised in conscience, especially after their first conversion, to apply only the honey and sweetnesse of consolations of the Gospel,
Its not then good Physic for many exercised in conscience, especially After their First conversion, to apply only the honey and sweetness of consolations of the Gospel,
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O what pity, and humble on-looking should be here? For a hell of pain in the body is nothing, wheels, racks, whips, hot irons, breaking of bones is nothing;
O what pity, and humble on-looking should be Here? For a hell of pain in the body is nothing, wheels, racks, whips, hight irons, breaking of bones is nothing;
as if they never had been, the state of Justification must be a condition of sound blessednesse, the most desireable life in the world, Ro. 4.6. Even as David also describeth the blessednesse of the man, unto whom God imputeth righteousnesse without works.
as if they never had been, the state of Justification must be a condition of found blessedness, the most desirable life in the world, Ro. 4.6. Even as David also Describeth the blessedness of the man, unto whom God imputeth righteousness without works.
Or, 2. Suppose he were condemned to be tortured leisurely, and his life continued and prorogated, that bones, sinues, lights, joynts might be pained for twenty or thirty years;
Or, 2. Suppose he were condemned to be tortured leisurely, and his life continued and prorogated, that bones, Sinews, lights, Joints might be pained for twenty or thirty Years;
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and vertues of minde and body, set him ten thousand degrees of elevation, to the top of all imaginable happinesse, above Solomon in his highest Royalty,
and Virtues of mind and body, Set him ten thousand Degrees of elevation, to the top of all imaginable happiness, above Solomon in his highest Royalty,
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Yea, 4. In our conception we may extend the former misery and pain, and all this happines to the length of ten thousand years, this should be thought incomparably the highest act of grace and love, that any creature could extend to his fellow-creature:
Yea, 4. In our conception we may extend the former misery and pain, and all this happiness to the length of ten thousand Years, this should be Thought incomparably the highest act of grace and love, that any creature could extend to his fellow-creature:
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And yet all this were but a shadow of Grace, in comparison of the love and rich Grace of God in Christ, in the justification of a sinner. 2. Consider, we are freed from the guilt of sin in justification:
And yet all this were but a shadow of Grace, in comparison of the love and rich Grace of God in christ, in the justification of a sinner. 2. Consider, we Are freed from the guilt of since in justification:
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and that this remaineth after sin is acted. 2. That it remaineth for eternity. 3. That it is a misery we are onely in justification delivered from, is cleare in Scripture: 1. Because sin is a debt:
and that this remains After since is acted. 2. That it remains for eternity. 3. That it is a misery we Are only in justification Delivered from, is clear in Scripture: 1. Because since is a debt:
After the borrowed money is spent and gone, somewhat in Law and justice remaineth, and this is debt or obligation to make payment to the Creditour. 2. So the Scripture speaketh, Jer. 2.22. For though thou wash thee with Nitre, and take thee much sope, yet thy iniquity is marked before me.
After the borrowed money is spent and gone, somewhat in Law and Justice remains, and this is debt or obligation to make payment to the Creditor. 2. So the Scripture speaks, Jer. 2.22. For though thou wash thee with Nitre, and take thee much soap, yet thy iniquity is marked before me.
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Borith, is an hearb that Fullers use for washing and purging, yet is sin such a Leopard-spot, that no Art, no industry of of the creature can remove it, Jer. 17.1.
Borith, is an herb that Fullers use for washing and purging, yet is since such a Leopard-spot, that no Art, no industry of of the creature can remove it, Jer. 17.1.
or a stigma. 2. This is terrible, that this brand is eternall; as the Prophet prayeth, Psal. 109.14. Let the iniquities of his fathers be remembred with the Lord:
or a stigma. 2. This is terrible, that this brand is Eternal; as the Prophet Prayeth, Psalm 109.14. Let the iniquities of his Father's be remembered with the Lord:
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The false Prophets, many of them were dead, yet being dead (saith Christ) this day, they are, in regard of guilt, Theeves and Robbers. To this day, above sixteen hundred years the Jews are guilty murderers;
The false prophets, many of them were dead, yet being dead (Says christ) this day, they Are, in regard of guilt, Thieves and Robbers. To this day, above sixteen hundred Years the jews Are guilty murderers;
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Eat the crums. ] The dogs desire but the least, and (to speak so) the refuse of Christ. Doct. The meanest, and worst things of Christ (to speak so) are incomparably to be desired above all things.
Eat the crumbs. ] The Dogs desire but the least, and (to speak so) the refuse of christ. Doct. The Meanest, and worst things of christ (to speak so) Are incomparably to be desired above all things.
The people carried their old harps to Babylon with them, and Iosephs bones must be carried out of Egypt to Canaan: Why Canaan was Christs land, his dwelling:
The people carried their old harps to Babylon with them, and Joseph's bones must be carried out of Egypt to Canaan: Why Canaan was Christ land, his Dwelling:
but that such is Christs excellencie, that any thing that hath the poorest relation to him, is desirable for him. 2. A poor woman, Luke 7. sought no more of him,
but that such is Christ excellency, that any thing that hath the Poorest Relation to him, is desirable for him. 2. A poor woman, Lycia 7. sought no more of him,
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Christs Clay is Silver, and his Brasse Gold. 3. Christs •harpest rebukes are sweet oyl; the wounds •nd the holes that the sweet Mediatour maketh 〈 ◊ 〉 the soul,
Christ Clay is Silver, and his Brass Gold. 3. Christ •harpest rebukes Are sweet oil; the wounds •nd the holes that the sweet Mediator makes 〈 ◊ 〉 the soul,
as not minding salvation to Sa•an, but rebuked Evah, intending the promised ••od for her. O what sweetnesse of love is that ••pression? Jer. 31.20. For since I spake against Ephraim, I do earnestly remember him, I will 〈 ◊ 〉 have mercy on him, saith the Lord.
as not minding salvation to Sa•an, but rebuked Eve, intending the promised ••od for her. O what sweetness of love is that ••pression? Jer. 31.20. For since I spoke against Ephraim, I do earnestly Remember him, I will 〈 ◊ 〉 have mercy on him, Says the Lord.
O Ephraim, mine heart is turned within me. Here is kissing, and love wrapped about rebuks• so Jer. 3.1. Thou hast played the harlot with many lovers ; but see mercy:
Oh Ephraim, mine heart is turned within me. Here is kissing, and love wrapped about rebuks• so Jer. 3.1. Thou hast played the harlot with many lovers; but see mercy:
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4. His black and sowre Crosse is sweet and honied with comfort, his dead Body a bundle of myrrhe, Cant. 1.13. The smell of which is strong, and fragrant, and sweateth out precious gum rejoycing in tribulations, Rom. 5.3. Count it joy, all joy, when ye fall in divers temptations, Jam. 1.2. The Eagles smell heaven in the crosse, and Christ in it, Gal. 6.14.
4. His black and sour Cross is sweet and honeyed with Comfort, his dead Body a bundle of myrrh, Cant 1.13. The smell of which is strong, and fragrant, and sweateth out precious gum rejoicing in tribulations, Rom. 5.3. Count it joy, all joy, when you fallen in diverse temptations, Jam. 1.2. The Eagles smell heaven in the cross, and christ in it, Gal. 6.14.
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yea, then the Kingdome of Egypt, and the glory of it, Heb. 11. ver. 26, 27. yea, the shame and blushing on Christs fair face, Heb. 12.2. which he suffered under the Crosse, is fairer then Rubies, and Gold, and hath the colour of the Heaven of Heavens.
yea, then the Kingdom of Egypt, and the glory of it, Hebrew 11. ver. 26, 27. yea, the shame and blushing on Christ fair face, Hebrew 12.2. which he suffered under the Cross, is Fairer then Rubies, and Gold, and hath the colour of the Heaven of Heavens.
yet have much of heaven in them: So Psal. 30.7. Thou turnedst away thy face, and I was troubled, NONLATINALPHABET Niuhal, I was troubled like a withered flower that loseth sap and vigor: So, Exod. 15.15. The Dukes of Edom, NONLATINALPHABET Niuhaln, were amazed ;
yet have much of heaven in them: So Psalm 30.7. Thou turnedest away thy face, and I was troubled, Niuhal, I was troubled like a withered flower that loses sap and vigor: So, Exod 15.15. The Dukes of Edom, Niuhaln, were amazed;
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And when men are stricken with sudden fear, the heart is said to goe out: So, Gen. 42.28. The soul of Josephs brethren departed, that is, they were extreamly amazed, When they found their money in their sacks.
And when men Are stricken with sudden Fear, the heart is said to go out: So, Gen. 42.28. The soul of Josephs brothers departed, that is, they were extremely amazed, When they found their money in their sacks.
then hath she a commuion with him, in a most heavenly manner. 1. Asking at the watchmen for him. 2. In binding sad charges on the Daughters of Jerusalem, to commend her to God by prayer. 3. Then was she sick of Love for him. 4. Then fell she out in that large Love rapture, in a most heavenly praise of him, in all his vertues, My welbeloved is white and ruddy,
then hath she a communion with him, in a most heavenly manner. 1. Asking At the watchmen for him. 2. In binding sad charges on the Daughters of Jerusalem, to commend her to God by prayer. 3. Then was she sick of Love for him. 4. Then fell she out in that large Love rapture, in a most heavenly praise of him, in all his Virtues, My well-beloved is white and ruddy,
and the chief amongst ten thousand, &c. Here then the Hell, that Christ throweth the Saints in, in their Desertions, is their heaven. 6. The meanest and lowest relation with Christ, is honour:
and the chief among ten thousand, etc. Here then the Hell, that christ throweth the Saints in, in their Desertions, is their heaven. 6. The Meanest and lowest Relation with christ, is honour:
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as to be a door-keeper in his house, Ps. 84.10. He putteth a happinesse on the Sparrow, and the Swallow, that may build their nests beside the Lords Altar :
as to be a doorkeeper in his house, Ps. 84.10. He putteth a happiness on the Sparrow, and the Swallow, that may built their nests beside the lords Altar:
how sweet must himself be, if the parings of his bread be sweet? What must the great loafe Christ himself be? Christ himself is so taking a Lover, he hath a face that would ravish love out of Devils,
how sweet must himself be, if the parings of his bred be sweet? What must the great loaf christ himself be? christ himself is so taking a Lover, he hath a face that would ravish love out of Devils,
he could lead captive all hearts in hell, with the lovelines of his countenance, which is white and ruddy, and pleasant as Lebanon, if they had eyes to behold him.
he could led captive all hearts in hell, with the loveliness of his countenance, which is white and ruddy, and pleasant as Lebanon, if they had eyes to behold him.
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his Gospel is but a creature; How unsearchable must he himself be? The wise man, Prov. 30.4. putteth a riddle upon all the wisest on the earth, Solomon & all:
his Gospel is but a creature; How unsearchable must he himself be? The wise man, Curae 30.4. putteth a riddle upon all the Wisest on the earth, Solomon & all:
What is his name? We know neither name nor thing, Isa. 53.8. Who shall preach his generation? O what a mercy • that he will give sinners leave to love him? Or honour us so much that we may lay our black and spotted love, on so lovely and fair a Saviour? That such an infinite and desireable love as Christs Love, should come (to borrow that expression) within the sides of thy love and heart, is a wonder;
What is his name? We know neither name nor thing, Isaiah 53.8. Who shall preach his generation? O what a mercy • that he will give Sinners leave to love him? Or honour us so much that we may lay our black and spotted love, on so lovely and fair a Saviour? That such an infinite and desirable love as Christ Love, should come (to borrow that expression) within the sides of thy love and heart, is a wonder;
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Alas, its a narrow circle and not capacious to contain him and his love, that passeth knowledge, Eph. 3.19. NONLATINALPHABET. It over passeth and transcendeth far the narrow comprehension of created knowledge either of men or Angels. To seek Grace is desireable;
Alas, its a narrow circle and not capacious to contain him and his love, that passes knowledge, Ephesians 3.19.. It over passes and transcendeth Far the narrow comprehension of created knowledge either of men or Angels. To seek Grace is desirable;
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put a soul in heaven, and let him be hated of Christ (if that were possible) Heaven should be Hell. Imagine devils were standing with their black chains of darknesse, even up in the Heaven of Heavens,
put a soul in heaven, and let him be hated of christ (if that were possible) Heaven should be Hell. Imagine Devils were standing with their black chains of darkness, even up in the Heaven of Heavens,
What a flower? What a Rose of love and light must CHRIST be, who filleth with smell, light, beautie, the four sides, East and West, South and North of the Heaven of Heavens,
What a flower? What a Rose of love and Light must CHRIST be, who fills with smell, Light, beauty, the four sides, East and West, South and North of the Heaven of Heavens,
and his glory? Suppose in the hour of our last farewell to time, all creatures void of Reason, Heavens, Stars, Light, Air, Earth, Sea, dry Land, Birds, Fishes, Beasts, were in a capacity to love us,
and his glory? Suppose in the hour of our last farewell to time, all creatures void of Reason, Heavens, Stars, Light, Air, Earth, Sea, dry Land, Birds, Fish, Beasts, were in a capacity to love us,
yea, the Sea of all their love (as its a sweet thing to be lovely and desireable to many) yet this were nothing to him who is, Cant. 5.16. All desires, or all loves :
yea, the Sea of all their love (as its a sweet thing to be lovely and desirable to many) yet this were nothing to him who is, Cant 5.16. All Desires, or all loves:
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lovely in the grave, lovely at the right hand of God, lovely in his second appearance in glory: yea, all desirable, Cant. 6.10. his countenance white and ruddy, 11. his head, a golden head; his headship and government desirable; his locks bushie and black ; his counsels deep, various, unsearchable;
lovely in the grave, lovely At the right hand of God, lovely in his second appearance in glory: yea, all desirable, Cant 6.10. his countenance white and ruddy, 11. his head, a golden head; his headship and government desirable; his locks bushy and black; his Counsels deep, various, unsearchable;
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his mouth most sweet, his words and testimonies as honey, or the honey comb: yea, •ll creatures are weak, and Christ strong: all ••se, he precious: all empty, he full: all black, •e fair:
his Mouth most sweet, his words and testimonies as honey, or the honey comb: yea, •ll creatures Are weak, and christ strong: all ••se, he precious: all empty, he full: all black, •e fair:
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The speciall Evangelick sin that we are guilty of, is unbelief, Joh. 16.9. and this floweth from a low estimation that we have of Christ, and therefore these considerations are to be weighed in our estimation of Christ.
The special Evangelic since that we Are guilty of, is unbelief, John 16.9. and this flows from a low estimation that we have of christ, and Therefore these considerations Are to be weighed in our estimation of christ.
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and causes of things, and yet are not wise, but fools, Rom. 1.21. and vain in their imaginations, because there is a great defect in their estimative faculty, in the choice of a God, ver. 22.23. the practicall mind is blinded, and they chuse darknesse for light, evill for good, a creature for their God.
and Causes of things, and yet Are not wise, but Fools, Rom. 1.21. and vain in their Imaginations, Because there is a great defect in their estimative faculty, in the choice of a God, ver. 22.23. the practical mind is blinded, and they choose darkness for Light, evil for good, a creature for their God.
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And how is his faith made faith? And how is it evident, that he was not a raw, ignorant and foolish childe when he made the choise? But a man ripe, come to years,
And how is his faith made faith? And how is it evident, that he was not a raw, ignorant and foolish child when he made the choice? But a man ripe, come to Years,
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NONLATINALPHABET, a profane man, from NONLATINALPHABET confudit, he had not wise•dom to put a difference between the excellency of the birth-right, and a morsell of meat; so Ezech. 22.8. NONLATINALPHABET, is to confound Gods Sabbath with another day:
, a profane man, from confudit, he had not wise•dom to put a difference between the excellency of the birthright, and a morsel of meat; so Ezekiel 22.8., is to confound God's Sabbath with Another day:
The operation of every faculty is most pure, and kindly, when it is carried toward its object, according to its formall reason, without any mixture of other respects, extraneous and by-reasons, are more whorish, lesse con-naturall, not so chaste;
The operation of every faculty is most pure, and kindly, when it is carried towards its Object, according to its formal reason, without any mixture of other respects, extraneous and by-reasons, Are more whorish, less connatural, not so chaste;
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to be much with Christ, especially in secret, late and early, and to give much time to converse with Christ, speaketh much love ▪ and the love of Christ is of the same bignesse and quantity with Grace,
to be much with christ, especially in secret, late and early, and to give much time to converse with christ, speaks much love ▪ and the love of christ is of the same bigness and quantity with Grace,
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4. He who duely esteemeth Christ, is a noble bidder, and so a noble and liberall buyer, he outbiddeth Esau. What is pottage to Christ? He overbiddeth Iudas :
4. He who duly esteems christ, is a noble bidder, and so a noble and liberal buyer, he outbiddeth Esau What is pottage to christ? He overbiddeth Iudas:
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Then, all things, the vast and huge Globle and Cirle of the capacious world, and all excellencies within its bosome or belly; nations, all nations; Angels, all Angels; Gold, all Gold; Jewels, all Jewels:
Then, all things, the vast and huge Globle and Circle of the capacious world, and all excellencies within its bosom or belly; Nations, all Nations; Angels, all Angels; Gold, all Gold; Jewels, all Jewels:
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and deformed creature as a sinner is, Rev. 1.5. Dogs eat the crums. ] Here be degrees of persons, and things, in our Fathers house: Children, and dogs:
and deformed creature as a sinner is, Rev. 1.5. Dogs eat the crumbs. ] Here be Degrees of Persons, and things, in our Father's house: Children, and Dogs:
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and here be some under the table, at the feet of Christ, waiting to receive the little drops of the great honey-comb of rich grace, that falleth from him:
and Here be Some under the table, At the feet of christ, waiting to receive the little drops of the great honeycomb of rich grace, that falls from him:
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Follow Christ, and grace shall fall from him; his steps drop fatnesse, especially in his Palace, 1 Joh. 2.12.13.14. There be in our Lords house little children, babes;
Follow christ, and grace shall fallen from him; his steps drop fatness, especially in his Palace, 1 John 2.12.13.14. There be in our lords house little children, babes;
nor a sitting, nor a sleeping Kingdome: But its walking, and posting. Thy Kingdome come. An increasing Kingdom, a growing peace, Isa. 9.7. Of the increase of his Government and peace (there shall be) no end:
nor a sitting, nor a sleeping Kingdom: But its walking, and posting. Thy Kingdom come. an increasing Kingdom, a growing peace, Isaiah 9.7. Of the increase of his Government and peace (there shall be) no end:
he hath been these sixteen hundred years since his Ascension, drawing up by death, whole Churches, the Saints at Corinth, at Rom•, at Philippi: The seven Candlesticks, and the seven Stars of Asia, are long ago up above Orion, and the seven Stars :
he hath been these sixteen hundred Years since his Ascension, drawing up by death, Whole Churches, the Saints At Corinth, At Rom•, At Philippi: The seven Candlesticks, and the seven Stars of Asia, Are long ago up above Orion, and the seven Stars:
Heaven is a growing Family, the Lord of the house hath been gathering his flocks into the fair fields of the Land of Praises, ever since the first Abel died;
Heaven is a growing Family, the Lord of the house hath been gathering his flocks into the fair fields of the Land of Praises, ever since the First Abel died;
What could be said of a poor womans throwing of a stool at the man who did first read the new Service Book in Edenburgh? It was not looked at as any eminent passage of Divine Providence;
What could be said of a poor woman's throwing of a stool At the man who did First read the new Service Book in Edinburgh? It was not looked At as any eminent passage of Divine Providence;
yet it grew till it came up to Armies of men, the shaking of three Kingdomes, the sound of the Trumpet, the voice of the Alarm, the lifting up of the Lords Standart, destruction upon destruction, garments rowled in blood,
yet it grew till it Come up to Armies of men, the shaking of three Kingdoms, the found of the Trumpet, the voice of the Alarm, the lifting up of the lords Standard, destruction upon destruction, garments rolled in blood,
and goeth on in strength, that the vengeance of the Lord, and the vengeance of his Temple, may pursue the Land of Graven Images, and awake the Kings of the Earth to rise in Battle against the great Whore Babylon, that the Jews may return to their Messiah, and Israel, and Judah ask the way to Zio•, with their faces thitherward, weeping as they go:
and Goes on in strength, that the vengeance of the Lord, and the vengeance of his Temple, may pursue the Land of Graved Images, and awake the Kings of the Earth to rise in Battle against the great Whore Babylon, that the jews may return to their Messiah, and Israel, and Judah ask the Way to Zio•, with their faces thitherward, weeping as they go:
God can put forth omnipotencie in all its flowers and golden branches of over-powering and incomparable excellencies, upon meer Nothing, the winde is an empty unsolid thing, the Sea a fluid and soft, and ebbing creature;
God can put forth omnipotency in all its flowers and golden branches of overpowering and incomparable excellencies, upon mere Nothing, the wind is an empty unsolid thing, the Sea a fluid and soft, and ebbing creature;
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2. Vse. A crum that falleth from Christs Table, hath in it the nature of bread, some weak ones complain, O I have not the heart of God like David, nor the strong faith of Abraham to offer my son to death for Christ,
2. Use. A crumb that falls from Christ Table, hath in it the nature of bred, Some weak ones complain, Oh I have not the heart of God like David, nor the strong faith of Abraham to offer my son to death for christ,
But what if Christ set the whole loafe before the children, is it not well? If thou lie but under Christs feet, to have the crums of mercy that slippeth through the fingers of Christ? The lowest room in heaven,
But what if christ Set the Whole loaf before the children, is it not well? If thou lie but under Christ feet, to have the crumbs of mercy that slippeth through the fingers of christ? The lowest room in heaven,
and the love of God even now shed abroad in our hearts by the holy Ghost, shall remaine the same in nature, with us in heaven, 1 Cor. 13.8, 9, 10. 2. Christ doth own the bruised reed,
and the love of God even now shed abroad in our hearts by the holy Ghost, shall remain the same in nature, with us in heaven, 1 Cor. 13.8, 9, 10. 2. christ does own the Bruised reed,
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he, Ps. 147.3, Healeth the broken in heart, and as a Chyrurgion (so Vatablus expoundeth it) bindeth up their wounds, and putteth the broken bones in their native place again;
he, Ps. 147.3, Heals the broken in heart, and as a Chirurgeon (so Vatablus expoundeth it) binds up their wounds, and putteth the broken bones in their native place again;
Christ affrighteth not weak consciences with shouts, to put poor tender souls out of their wits, with the shouts of Armies of the terrours of Hell in the conscience: yea, Isa. 42.2. The meek Lord Jesus shall not cry, nor lift up (a shout) nor cause his voice be heard in the street. O what bowels!
christ affrighteth not weak Consciences with shouts, to put poor tender Souls out of their wits, with the shouts of Armies of the terrors of Hell in the conscience: yea, Isaiah 42.2. The meek Lord jesus shall not cry, nor lift up (a shout) nor cause his voice be herd in the street. Oh what bowels!
What stirrings, and boylings, and wrestlings of a pained heart touched with sorrow, are in Christ Jesus? When he saw the people scattered as sheep having no sheapherd, NONLATINALPHABET He was bowelled in heart, his bowels were moved with compassion for them. O how sweet!
What stirrings, and boilings, and wrestlings of a pained heart touched with sorrow, Are in christ jesus? When he saw the people scattered as sheep having no shepherd, He was boweled in heart, his bowels were moved with compassion for them. Oh how sweet!
and he cry, I am gone, and his bowels not be moved to pitty, and his hands not stretched out to help? Were not the bowels and heart of that Mother made of a piece of the nether Milstone, had she not sucked the Milk and breasts of a Tyger, and seemed rather to be the Whelp of a Lyon, then a woman, who should see her young childe drowned and wrestling with the water,
and he cry, I am gone, and his bowels not be moved to pity, and his hands not stretched out to help? Were not the bowels and heart of that Mother made of a piece of the neither Millstone, had she not sucked the Milk and breasts of a Tiger, and seemed rather to be the Whelp of a lion, then a woman, who should see her young child drowned and wrestling with the water,
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nor run to help? This is but a shadow of the compassion that is in that heart dwelling in a body personally united to the blessed Godhead in Jesus Christ.
nor run to help? This is but a shadow of the compassion that is in that heart Dwelling in a body personally united to the blessed Godhead in jesus christ.
or a little infirmity. 3. All the vessels of Christs house, are not of one size. 4. Some mens infirmities are as transparant Christall, easily seen through;
or a little infirmity. 3. All the vessels of Christ house, Are not of one size. 4. some men's infirmities Are as transparent Crystal, Easily seen through;
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SERMON XXI. Then Iesus answered and said unto her, O Woman, great is thy Faith, &c. THis is the last passage of the Text, containing a commendation of the Woman, given to her by Christ in her face. 2. An answer according to her desire. 3. The effect of her praying with instancy and pressing importunity of Faith:
SERMON XXI. Then Iesus answered and said unto her, Oh Woman, great is thy Faith, etc. THis is the last passage of the Text, containing a commendation of the Woman, given to her by christ in her face. 2. an answer according to her desire. 3. The Effect of her praying with instancy and pressing importunity of Faith:
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1. Prayer is a Messenger and a swift and winged post dispatched up to Court, Psal. 5.3. David sent away this post early in the morning, with morning wings:
1. Prayer is a Messenger and a swift and winged post dispatched up to Court, Psalm 5.3. David sent away this post early in the morning, with morning wings:
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The post is himself, for the word is, NONLATINALPHABET I will addresse my person as in battle array, Iob 33.5. Set thy self in order before me, (and) stand up, saith Elihu to Iob. Or, I will addresse my words, Iob 32.14. Now he hath not directed his words against me :
The post is himself, for the word is, I will address my person as in battle array, Job 33.5. Set thy self in order before me, (and) stand up, Says Elihu to Job Or, I will address my words, Job 32.14. Now he hath not directed his words against me:
but (as the word NONLATINALPHABET A•sappeh soundeth) I will look up, or, espie, as one that keepeth watch and ward, waiting for an answer from God, as the word is, Habbak 2.1. and Psal. 18.6.
but (as the word A•sappeh soundeth) I will look up, or, espy, as one that Keepeth watch and ward, waiting for an answer from God, as the word is, Habakkuk 2.1. and Psalm 18.6.
2. Prayer putteth a challenge upon God, for his Covenants sake and his Promise; that is, greater boldnesse then to speak to God and wait on, Isa. 63.18. Our Adversaries have troden down thy Sanctuary, 19. We are thine, thou never barest rule over them, they were not called by thy Name, Lam. 2.20. Behold, O Lord, and consider, to whom thou hast done this, Isa. 63.17. O Lord, why hast thou made us to erre from thy wayes? And hardened out heart from thy fear? Return for thy servants sake, the Tribes of thine inheritance.
2. Prayer putteth a challenge upon God, for his Covenants sake and his Promise; that is, greater boldness then to speak to God and wait on, Isaiah 63.18. Our Adversaries have trodden down thy Sanctuary, 19. We Are thine, thou never barest Rule over them, they were not called by thy Name, Lam. 2.20. Behold, Oh Lord, and Consider, to whom thou hast done this, Isaiah 63.17. Oh Lord, why hast thou made us to err from thy ways? And hardened out heart from thy Fear? Return for thy Servants sake, the Tribes of thine inheritance.
it putteth God to a sort of pinch and condolency, ver. 20. Is Ephraim my dear son? Is he my pleasant Childe? For since I •ake against him, I do earnestly remember him •ill,
it putteth God to a sort of pinch and condolency, ver. 20. Is Ephraim my dear son? Is he my pleasant Child? For since I •ake against him, I do earnestly Remember him •ill,
To shake, & put on work all creatures in Heaven and Earth, for the saving of one poor man, Psal. 18. As when the sick childe cryeth for pain, all the sons and servants,
To shake, & put on work all creatures in Heaven and Earth, for the Saving of one poor man, Psalm 18. As when the sick child Cries for pain, all the Sons and Servants,
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for the Lord was wrath, smoak and fiery coales went out of his mouth, he bowed the Heavens and came down, he rode upon a Cherub, and did flye upon the wings of the wind.
for the Lord was wrath, smoke and fiery coals went out of his Mouth, he bowed the Heavens and Come down, he road upon a Cherub, and did fly upon the wings of the wind.
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Even so come Lord Jesus, is a hastning of that glorious Mariage day, when the Bride, the Lambs wife, shall be married on Jesus Christ & a ripening of the glory of God,
Even so come Lord jesus, is a hastening of that glorious Marriage day, when the Bride, the Lambs wife, shall be married on jesus christ & a ripening of the glory of God,
But when Christ shall appear, this Rose shall be opened and cast out in bredth, its fair and beautifull leaves to be seen and smelled openly by men and Angels.
But when christ shall appear, this Rose shall be opened and cast out in breadth, its fair and beautiful leaves to be seen and smelled openly by men and Angels.
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and mercy in the compleat Redemption of all the Prisoners of hope, onely for the Declaration of the supream Judges Glory, who shall then do execution on Satan, his Angels, Antichrist, and all slaves of hell;
and mercy in the complete Redemption of all the Prisoners of hope, only for the Declaration of the supreme Judges Glory, who shall then do execution on Satan, his Angels, Antichrist, and all slaves of hell;
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and buildeth a wall or an hedge of thornes in his way that he cannot destroy his people, Isa. 64.7. And there is none that calleth upon thy Name, and stirreth up himself to take hold of thee.
and builds a wall or an hedge of thorns in his Way that he cannot destroy his people, Isaiah 64.7. And there is none that calls upon thy Name, and stirs up himself to take hold of thee.
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And I sought for a man amongst them that should make up the hedge, and stand in the gap (or in the rupture made by war) before me for the Land, that I should not destroy it, but I found none.
And I sought for a man among them that should make up the hedge, and stand in the gap (or in the rupture made by war) before me for the Land, that I should not destroy it, but I found none.
If a Moses or a Samuel should intercede by prayer that the Lord would spare the Land, his prayer should be an hedge or a wall to stand in the way of Justice, to hinder the Lord to destroy his people.
If a Moses or a Samuel should intercede by prayer that the Lord would spare the Land, his prayer should be an hedge or a wall to stand in the Way of justice, to hinder the Lord to destroy his people.
7. Prayer is a Heavenly violence to God, expressed in divers powerfull expressions, as, 1. Isa. 62.6, 7. The faithfull watchmen pray and cry to God so hard, that they give the Lord no rest, no silence, while he establish Jerusalem.
7. Prayer is a Heavenly violence to God, expressed in diverse powerful expressions, as, 1. Isaiah 62.6, 7. The faithful watchmen pray and cry to God so hard, that they give the Lord no rest, no silence, while he establish Jerusalem.
or as many render it, Rectus fuit cum Deo, or, Directus fuit, vel prosperum successum habuit, Which may note either a Princedome in prayer over God, which is the true reason of the name Israel ;
or as many render it, Rectus fuit cum God, or, Directus fuit, vel Prosperum successum Habuit, Which may note either a Princedom in prayer over God, which is the true reason of the name Israel;
The scope of which Parable is, that prayers without fainting, putteth such a labour and a trouble upon God, that he must hear and answer the desires of his Children:
The scope of which Parable is, that Prayers without fainting, putteth such a labour and a trouble upon God, that he must hear and answer the Desires of his Children:
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So doth the Lord resemble himself to a master of a Family gone to bed with his Children, who yet being wearied by the knocking of his Neighbour, cannot choose but rise in the night,
So does the Lord resemble himself to a master of a Family gone to Bed with his Children, who yet being wearied by the knocking of his Neighbour, cannot choose but rise in the night,
and lend him bread to strangers come to his house. 8. Some also say that prayer commandeth God, as Isa. 45.11. Ask me of things to come concerning my sons, and concerning the work of my hand command ye me:
and lend him bred to Strangers come to his house. 8. some also say that prayer commands God, as Isaiah 45.11. Ask me of things to come Concerning my Sons, and Concerning the work of my hand command you me:
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And that he cometh down from the Throne of his Soveraignty to submit himself to his own promise of hearing Prayers, Psal. 34.15. Psal. 65.2. Psal. 145.18.19. Mat. 7.7.8. Joh. 14.13.14. Vse 1. If Prayer prevail over God and Christ, even to the overcoming of the Devil:
And that he comes down from the Throne of his Sovereignty to submit himself to his own promise of hearing Prayers, Psalm 34.15. Psalm 65.2. Psalm 145.18.19. Mathew 7.7.8. John 14.13.14. Use 1. If Prayer prevail over God and christ, even to the overcoming of the devil:
Christs Prayers for the perfecting of his own Body, and gathering in his first-born, include i• them a Curse upon all those that hinder the gathering in of his flock:
Christ Prayers for the perfecting of his own Body, and gathering in his firstborn, include i• them a Curse upon all those that hinder the gathering in of his flock:
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for the building of the Lords house, in which regard the Prayer of a sick and poor man shall do more in War for the Cause of God, then twenty thousand men:
for the building of the lords house, in which regard the Prayer of a sick and poor man shall do more in War for the Cause of God, then twenty thousand men:
Its true, an Angel broght Peter out of Prison, Act. 12. But what stirred that wheel in Heaven, vers. 5. Here's the Cause, Prayer was made without ceasing to God for Peter by the Church:
Its true, an Angel brought Peter out of Prison, Act. 12. But what stirred that wheel in Heaven, vers. 5. Here's the Cause, Prayer was made without ceasing to God for Peter by the Church:
every one who hath the Spirit of Adoption, though poor and rejected of men, by prayer have powerfull influence on all the Nations of the earth, on all Europe, on the ends of the earth, on the hearts of the Jews, on Turkes and Indians:
every one who hath the Spirit of Adoption, though poor and rejected of men, by prayer have powerful influence on all the nations of the earth, on all Europe, on the ends of the earth, on the hearts of the jews, on Turkes and Indians:
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Now of Faith, I shall speak, 1. A word of preparations for Faith: 2. Of the grounds and necessary motives to Faith: 3. Of the Ingredients of Faith: 4. Of the sinners warrants to believe: 5. Of divers sorts of false, and ill rooted Faiths.
Now of Faith, I shall speak, 1. A word of preparations for Faith: 2. Of the grounds and necessary motives to Faith: 3. Of the Ingredients of Faith: 4. Of the Sinners warrants to believe: 5. Of diverse sorts of false, and ill rooted Faiths.
and in Fallow ground, Christ soweth not amongst thornes ? we are builded on the Faith, stones are hewen, rubbish removed before one stone be laid: 2. Every act of Grace in God, is an act of Omnipotency,
and in Fallow ground, christ Soweth not among thorns? we Are built on the Faith, stones Are hewn, rubbish removed before one stone be laid: 2. Every act of Grace in God, is an act of Omnipotency,
But 2. This bridge over the water between the kingdom of darknesse, and the state of saving Grace, hath no necessary connexion with that Kingdom of the Son of Gods love, but such as it hath from the sole and meer decree of the free Election of Grace,
But 2. This bridge over the water between the Kingdom of darkness, and the state of Saving Grace, hath no necessary connexion with that Kingdom of the Son of God's love, but such as it hath from the sole and mere Decree of the free Election of Grace,
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As many births die in the breaking forth out of the womb, divers Roses in the Bud are blasted and never see harvest, through the fault of the seed, not of the Sun.
As many births die in the breaking forth out of the womb, diverse Roses in the Bud Are blasted and never see harvest, through the fault of the seed, not of the Sun.
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so the preparatory good affections of desire, hunger sorrow, humiliation going before conversion, differ specifically from those renewed affections which follow after:
so the preparatory good affections of desire, hunger sorrow, humiliation going before conversion, differ specifically from those renewed affections which follow After:
1. Because, we read not of any such promise in the Gospel. 2. Because, amongst things void of life, all are equally void of life, and there's here no degrees of more or lesse life, no intention, no remission or flacking of the degrees of life;
1. Because, we read not of any such promise in the Gospel. 2. Because, among things void of life, all Are equally void of life, and there's Here no Degrees of more or less life, no intention, no remission or flacking of the Degrees of life;
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and so having only half a thirst and desire of Christ, then if he were yet in the feaver of his highest blasphemie, thirsting after the blood of the Saints.
and so having only half a thirst and desire of christ, then if he were yet in the fever of his highest blasphemy, thirsting After the blood of the Saints.
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but the Glory of a Kingdome revealed in the Gospel, is the flower, marrow and spirits of all glory imaginable. 3. What is riches of glory? Eph. 3.8.
but the Glory of a Kingdom revealed in the Gospel, is the flower, marrow and spirits of all glory imaginable. 3. What is riches of glory? Ephesians 3.8.
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and what millions of Diamonds, Rubies, Saphires, and precious Stones do shine, and cast out rayes and beams of pure and unmixed Glory out of his Crown? What smiles and kisses breathing out Glory, on thy now sinfull face, shall come out of Christ.
and what millions of Diamonds, Rubies, Sapphires, and precious Stones do shine, and cast out rays and beams of pure and unmixed Glory out of his Crown? What smiles and Kisses breathing out Glory, on thy now sinful face, shall come out of christ.
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So in the believer there is Christ, the Lamb, the Throne, the glorified Angels, and sinlesse and blessed Musitians, that stand in a circle about the Throne, praising him that liveth for ever.
So in the believer there is christ, the Lamb, the Throne, the glorified Angels, and sinless and blessed Musicians, that stand in a circle about the Throne, praising him that lives for ever.
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and on the Garland, Marrow, (if any comparison here can stand) and Flower of all Gods attributes, the Righteousnesse of Christ. 2. The Free-grace of God, the most taking, heart-ravishing attribute in God, and most suitable to our sinfull condition. 3. The high and deep love of God,
and on the Garland, Marrow, (if any comparison Here can stand) and Flower of all God's attributes, the Righteousness of christ. 2. The Free grace of God, the most taking, heart-ravishing attribute in God, and most suitable to our sinful condition. 3. The high and deep love of God,
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not only in supernaturall actions, but also in all our naturall and civil actions, in so far as they must be spiritualized in relation to Gods honour, 1 Cor. 10.31.
not only in supernatural actions, but also in all our natural and civil actions, in so Far as they must be spiritualized in Relation to God's honour, 1 Cor. 10.31.
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So as Joshuah, Baruch, Sampson, David, did fight Battels, kill men, subdue Kingdoms by Faith, Heb. 11.32, 33. So must the Souldier now fight, by that same Faith,
So as Joshua, baruch, Sampson, David, did fight Battles, kill men, subdue Kingdoms by Faith, Hebrew 11.32, 33. So must the Soldier now fight, by that same Faith,
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But we are to set Faith as the Plummet and line to Regulate these actions to doe them. 1. Because hee who hath bought us with a price, commandeth us by the light of nature. 2. And the light of Faith is to moderate us in eating, drinking, sleeping, according to Christian sobriety, in the measure of the action. 3. Faith teacheth us not to eat, that we may eat,
But we Are to Set Faith as the Plummet and line to Regulate these actions to do them. 1. Because he who hath bought us with a price, commands us by the Light of nature. 2. And the Light of Faith is to moderate us in eating, drinking, sleeping, according to Christian sobriety, in the measure of the actium. 3. Faith Teaches us not to eat, that we may eat,
And whatsoever we do (though but civil service as servants to earthly masters in a civill calling, in trading in arts) we are to do all as to the Lord, not unto men, Col. 3.23.
And whatsoever we do (though but civil service as Servants to earthly Masters in a civil calling, in trading in arts) we Are to do all as to the Lord, not unto men, Col. 3.23.
Then Christ acting & moving by the light of Faith, is the formal reason and principle in which lastly and formally ( ultimate ) all our actions are resolved. 2. Look of how much worth and price thy soul is;
Then christ acting & moving by the Light of Faith, is the formal reason and principle in which lastly and formally (ultimate) all our actions Are resolved. 2. Look of how much worth and price thy soul is;
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of as great necessity is Faith, except thou wouldst look for the Gospel-vengeance, the day or the ages of Eternall vengeance at Christs appearance, 2 Thes. 1.8. Isa. 61.2. Ioh. 3.18.36. chap. 8.24. But if it be so that Faith is required in all that I do, the businesse of Salvation (may some say) is hard and difficill work:
of as great necessity is Faith, except thou Wouldst look for the Gospel vengeance, the day or the ages of Eternal vengeance At Christ appearance, 2 Thebes 1.8. Isaiah 61.2. John 3.18.36. chap. 8.24. But if it be so that Faith is required in all that I do, the business of Salvation (may Some say) is hard and difficill work:
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now there is no morality in a man, who is a citizen of the Church, but the morality of faith, for its a duty laid upon every one within the visible Church that all his actions morall be watred and lustered with Faith:
now there is no morality in a man, who is a citizen of the Church, but the morality of faith, for its a duty laid upon every one within the visible Church that all his actions moral be watered and lustered with Faith:
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And the truth is, the work of our salvation being compared to sailing, Heb. 6.19. and to fighting, 2 Tim. 4.7. 2 Tim. 2.3, 4. Its very like a ship, which requireth many hands and much attentive carefulness in the owner and sailors:
And the truth is, the work of our salvation being compared to sailing, Hebrew 6.19. and to fighting, 2 Tim. 4.7. 2 Tim. 2.3, 4. Its very like a ship, which requires many hands and much attentive carefulness in the owner and sailors:
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There's charges to the owner, and much work to all hands, and how many things are required to a huge body of an Army? So many thousand men must be lyable to so many thousand wants:
There's charges to the owner, and much work to all hands, and how many things Are required to a huge body of an Army? So many thousand men must be liable to so many thousand Wants:
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and are catched by the enemy, some be faint, some too bold, and precipitate, yea, Armour, Houses, Bread, Drink Fire, Tents, Physitions Workmen, Mattocks Spades, Bridges, Lathers, Horses, Engines of War, Art and Skill ▪ Medicine, Councell ▪ Courage, Intelligence,
and Are catched by the enemy, Some be faint, Some too bold, and precipitate, yea, Armour, Houses, Bred, Drink Fire, Tents, Physicians Workmen, Mattocks Spades, Bridges, Lathers, Horses, Engines of War, Art and Skill ▪ Medicine, Council ▪ Courage, Intelligence,
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or the Anchor of Hope, or the Brestplate of righteousnes, or some the like, broken or faulty? Is not our guide, who hath seven eyes, ten times a day cumbered with us? Must not Christ soader our broken Weapons? Sow our torn sails? Repair one breach or other in us? In a thousand the like, Faith is to improve the Free-grace, the omnipotence, the unchangeable love of Christ, to promove his own work,
or the Anchor of Hope, or the Breastplate of righteousness, or Some the like, broken or faulty? Is not our guide, who hath seven eyes, ten times a day cumbered with us? Must not christ soader our broken Weapons? Sow our torn sails? Repair one breach or other in us? In a thousand the like, Faith is to improve the Free grace, the omnipotence, the unchangeable love of christ, to promove his own work,
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and to keep the man out of all danger of eternall salvation, over toppeth and out-groweth all Gospel-truths, Christ must over-power carnall, fate, rank,
and to keep the man out of all danger of Eternal salvation, over toppeth and out-groweth all Gospel truths, christ must overpower carnal, fate, rank,
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The carnall minde neither will, no• can keep rank as an obedient souldier, under the Law of God, Rom. 8.7. Its much for fine, silken, and golden reason to say to Christ, Lord, Prov, 30.2. There's more of a beast in me, then of a man, I have not the understanding of a man.
The carnal mind neither will, no• can keep rank as an obedient soldier, under the Law of God, Rom. 8.7. Its much for fine, silken, and golden reason to say to christ, Lord, Curae, 30.2. There's more of a beast in me, then of a man, I have not the understanding of a man.
But when the affections are big with childe of the creature, as, 1. They are strained and swelled in their acts, Faith is no faith but a delusion, the rich man speaketh with all his heart,
But when the affections Are big with child of the creature, as, 1. They Are strained and swelled in their acts, Faith is no faith but a delusion, the rich man speaks with all his heart,
For every word being (as we say) of the length of a cubit, a foot and a half, Luke 12.18. He casteth forth words of pulling down, building greater houses, and scraping in all;
For every word being (as we say) of the length of a cubit, a foot and a half, Lycia 12.18. He Cast forth words of pulling down, building greater houses, and scraping in all;
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Faith hath but half words and half affections •••ching the world, half acts or broken acts in 〈 ◊ 〉 affections, closing with the creature, smell 〈 ◊ 〉 a Faith with child of ••ernity;
Faith hath but half words and half affections •••ching the world, half acts or broken acts in 〈 ◊ 〉 affections, closing with the creature, smell 〈 ◊ 〉 a Faith with child of ••ernity;
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but uncertain and topick arguments to conclude a God-head and a golden heaven in the creature, is the height of the wisdom of Faith: So Paul, Gal. 2.20. I am crucified with Christ.
but uncertain and topic Arguments to conclude a Godhead and a golden heaven in the creature, is the height of the Wisdom of Faith: So Paul, Gal. 2.20. I am Crucified with christ.
and looketh on the shortnesse of sliding away time, and the trans•ent wheeling away o• the poor figure of this world, 1 Cor. 7. v. 29.31 turneth all these acts into but half a face on th• creature,
and looks on the shortness of sliding away time, and the trans•ent wheeling away o• the poor figure of this world, 1 Cor. 7. v. 29.31 turns all these acts into but half a face on th• creature,
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and into leasurely and leaden motions or to half non-acts, as if made up of heavenl• contradictions, v. 29, 30, 31. Having wives, having no wives: Weeping, no weeping; Rejoicing, no rejoicing; Buying, no possessing;
and into leisurely and leaden motions or to half non-acts, as if made up of heavenl• contradictions, v. 29, 30, 31. Having wives, having no wives: Weeping, no weeping; Rejoicing, no rejoicing; Buying, no possessing;
who diggeth for Iron and Tin in the earth with mattocks of Gold? What wise man would make a Web of cloth of gold, a net to catch fish? Expences should over-grow gains:
who diggeth for Iron and Tin in the earth with mattocks of Gold? What wise man would make a Web of cloth of gold, a net to catch Fish? Expenses should overgrow gains:
Faith would forbid us to wear out the threds of this immortall spirit, such as are love, joy, fear, sorrow, upon peeces of corruptible clay? Alas, is it Faiths light that setteth men a work, to make the soul a golden-needle,
Faith would forbid us to wear out the threads of this immortal Spirit, such as Are love, joy, Fear, sorrow, upon Pieces of corruptible clay? Alas, is it Faiths Light that sets men a work, to make the soul a golden-needle,
and old rotten rags? What better, I pray you, is the finest of the web in the whole systeme of creation? Certainly the heavens must be a thred of better wool then the clay-earth,
and old rotten rags? What better, I pray you, is the Finest of the web in the Whole system of creation? Certainly the heavens must be a thread of better wool then the clay-earth,
yet if you should break your immortal spirit, and bend all the acts to the highest extent of your affections, to conquer thousands of Acres of ground in the Heavens, and intitle your soul to that inheritance,
yet if you should break your immortal Spirit, and bend all the acts to the highest extent of your affections, to conquer thousands of Acres of ground in the Heavens, and entitle your soul to that inheritance,
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Faiths day-light should discover to you, that this finest part of that web of Creation, with which you desire to cloth your precious soul, is but base wool and rotten thred,
Faiths daylight should discover to you, that this Finest part of that web of Creation, with which you desire to cloth your precious soul, is but base wool and rotten thread,
And the wisdome of Faith knoweth a shop where there's a more excellent suit of clothes for the soul, 2 Cor. 5.1, 2. And a more precious peece of the Heaven to dwell in,
And the Wisdom of Faith Knoweth a shop where there's a more excellent suit of clothes for the soul, 2 Cor. 5.1, 2. And a more precious piece of the Heaven to dwell in,
2. The creatures are below the affections of the believer, and his affections conquer them, as having the vantage of the mount above all the creatures.
2. The creatures Are below the affections of the believer, and his affections conquer them, as having the vantage of the mount above all the creatures.
nor wisedome, but in earthly things; (for NONLATINALPHABET to minde things of the earth, importeth all these) and those who by Faith look to Heaven and dwell there:
nor Wisdom, but in earthly things; (for to mind things of the earth, imports all these) and those who by Faith look to Heaven and dwell there:
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The first love is often strongest. The Martyrs, Heb. 11.35. had poor and weak thoughts of this life, and would not accept and welcome life and deliverance from death;
The First love is often Strongest. The Martyrs, Hebrew 11.35. had poor and weak thoughts of this life, and would not accept and welcome life and deliverance from death;
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but had strong acts of Faith and love toward a better resurrection. Its a souls strong Faith that bringeth him to nil admirari ; and to wonder at nothing.
but had strong acts of Faith and love towards a better resurrection. Its a Souls strong Faith that brings him to nil admirari; and to wonder At nothing.
there is nothing great, not the worlds All things (or their NONLATINALPHABET to him who is possessed with that Righteousnes which is of God, by Faith, Phil. 3.8, 9. Men that talketh with good will,
there is nothing great, not the world's All things (or their to him who is possessed with that Righteousness which is of God, by Faith, Philip 3.8, 9. Men that talketh with good will,
and all their heart, of their learning, books, of their own Acts, good Works, Wisdom, Court, Honour, valour in War, Flocks, Lands, Gold, Moneys, Children, Friends, Travels, are to Examine,
and all their heart, of their learning, books, of their own Acts, good Works, Wisdom, Court, Honour, valour in War, Flocks, Lands, Gold, Moneys, Children, Friends, Travels, Are to Examine,
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3. There must be self-forsaking in believing. 1. An affirming, and an (ay) to grace, is a negation and deniall to it self, 1 Cor. 15.10. I laboured more abundantly then they all;
3. There must be self-forsaking in believing. 1. an affirming, and an (ay) to grace, is a negation and denial to it self, 1 Cor. 15.10. I laboured more abundantly then they all;
but grace deniall, and God-deniall, deny the work of the spirit, and deny himself. Its a saying of humility, Cant. 1.5. I am black, and of Faith, but comely as the tents of Kedar, as the curtains of Solomon. And Cant. 5.1. I slept, but my heart waked.
but grace denial, and God-deniall, deny the work of the Spirit, and deny himself. Its a saying of humility, Cant 1.5. I am black, and of Faith, but comely as the tents of Kedar, as the curtains of Solomon. And Cant 5.1. I slept, but my heart waked.
He that denieth me before men, him will I deny before my Father and his holy Angels (saith Christ.) And another answer Faith giveth, Rom. 8.12. I am not debtor to thee, O flesh. I owe thee nothing.
He that Denieth me before men, him will I deny before my Father and his holy Angels (Says christ.) And Another answer Faith gives, Rom. 8.12. I am not debtor to thee, Oh Flesh. I owe thee nothing.
as an apple full of the tree, and of harvest-sap, is with a small motion pluckt off the stalk, Act. 21.13. I am ready NONLATINALPHABET, I have my self in readinesse, not only to be bound, but also to dye at Jerusalem for the name of the Lord Jesus.
as an apple full of the tree, and of harvest-sap, is with a small motion plucked off the stalk, Act. 21.13. I am ready, I have my self in readiness, not only to be bound, but also to die At Jerusalem for the name of the Lord jesus.
4. There's a deniall of the creature, and a bill of defiance sent to all the lovers of the world, when Ephraim is brought to this act of believing, Hos. 14.3. For in thee the Fatherlesse findeth mercy.
4. There's a denial of the creature, and a bill of defiance sent to all the lovers of the world, when Ephraim is brought to this act of believing, Hos. 14.3. For in thee the Fatherless finds mercy.
That creature that we trust on, we ride upon it, as Israel did upon the horses of Assyria and Aegypt. But in this regard, Faith dismounteth the believer,
That creature that we trust on, we ride upon it, as Israel did upon the Horses of Assyria and Egypt. But in this regard, Faith dismounteth the believer,
but out of the margin and bank of the lake of fire and brimstone, in regard there be none so fit for Christ and Heaven, as those who are self-sick, and self-condemned to Hell. This is a foundation to Christ, that because the man is broken, and has not bread;
but out of the margin and bank of the lake of fire and brimstone, in regard there be none so fit for christ and Heaven, as those who Are self-sick, and self-condemned to Hell. This is a Foundation to christ, that Because the man is broken, and has not bred;
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Satan doth but ride upon the weaknesse of many, proving, that they are not worthy of Christ, which is the way of a Sophist, to prove an evident truth that cannot be denied.
Satan does but ride upon the weakness of many, proving, that they Are not worthy of christ, which is the Way of a Sophist, to prove an evident truth that cannot be denied.
because I am unworthy of Christ, and out of measure sinfull, and I finde it is so, ( Satan and conscience teaching me that truth, to bring me on a false conclusion) therefore ought I,
Because I am unworthy of christ, and out of measure sinful, and I find it is so, (Satan and conscience teaching me that truth, to bring me on a false conclusion) Therefore ought I,
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and no thanks to Satan for suggesting a true principle ( Thou art unworthy of Christ ) to promove a false conclusion, ( Therefore thou art not to come to Christ ) for the contrary arguing is, Gospel-logick. Satans reasoning should be good,
and no thanks to Satan for suggesting a true principle (Thou art unworthy of christ) to promove a false conclusion, (Therefore thou art not to come to christ) for the contrary arguing is, Gospel-logic. Satan reasoning should be good,
for presumptuous souls plunge in their foul souls in fair and precious promises, and this is the Faith of Antinomians, for the promise is not holden forth to sinners as sinners,
for presumptuous Souls plunge in their foul Souls in fair and precious promises, and this is the Faith of Antinomians, for the promise is not held forth to Sinners as Sinners,
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& smoking lusts to Christs wounds, blood, merits, without any conscience of a precedent Commandement, that the person thus beleeving, should be humbled, wearied, loaden, grieved for sin.
& smoking Lustiest to Christ wounds, blood, merits, without any conscience of a precedent Commandment, that the person thus believing, should be humbled, wearied, loaded, grieved for since.
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because we reject all foregoing merits, good works, congruous dispositions, preparations moving God to convert this man, because he hath such preparations;
Because we reject all foregoing merits, good works, congruous dispositions, preparations moving God to convert this man, Because he hath such preparations;
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and to reject and to leave another man to his own hardnesse of heart, because he hath no such payment in hand, by which he may redeem and buy conversion,
and to reject and to leave Another man to his own hardness of heart, Because he hath not such payment in hand, by which he may Redeem and buy conversion,
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especially, they building all upon a Babel of their own brick and clay, that free-will in all acts of obedience before or after conversion, is absolutely indifferent to do, or not do; to obey, or not obey;
especially, they building all upon a Babel of their own brick and clay, that freewill in all acts of Obedience before or After conversion, is absolutely indifferent to do, or not do; to obey, or not obey;
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and yet (as they dream) believing in Christ. 2. The soul seeth Christ in all his beauty, excellency, treasures of Free-grace lapped up with the curtain of many precious promises;
and yet (as they dream) believing in christ. 2. The soul sees christ in all his beauty, excellency, treasures of Free grace lapped up with the curtain of many precious promises;
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and therefore jeers and scoffs at the day of judgment and at heaven and hell, 2 Pet. 3.1, 2, 3. For can every capacity smell and taste the unsearchable riches of Christ, the fulnesse of God in the womb of the promises, by meditating on them,
and Therefore jeers and scoffs At the day of judgement and At heaven and hell, 2 Pet. 3.1, 2, 3. For can every capacity smell and taste the unsearchable riches of christ, the fullness of God in the womb of the promises, by meditating on them,
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If you show not to a buyer pretious and rare commodities, and bring them not before the sun, he shall never be taken so with things hidden in your coffers,
If you show not to a buyer precious and rare commodities, and bring them not before the sun, he shall never be taken so with things hidden in your coffers,
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If I cannot Communicate light, far lesse can I infuse love in the soul of a lost man. 3. Literall knowledge of Christ, is not in the power of naturall men;
If I cannot Communicate Light, Far less can I infuse love in the soul of a lost man. 3. Literal knowledge of christ, is not in the power of natural men;
for make open windows in a house, whether the indweller will or he will not, the fun shall dart in day light upon the house, Joh. 7.28. Then cryed Jesus in the Temple, as he taught, saying, Ye both know me, and ye know whence I am.
for make open windows in a house, whither the indweller will or he will not, the fun shall dart in day Light upon the house, John 7.28. Then cried jesus in the Temple, as he taught, saying, You both know me, and you know whence I am.
And therefore there be three bad signes in a naturall spirit: 1. His light, which is but literall, is a burden to him, it but vexeth him to know Christ, and if a beam of light fall in on the apple of the eye of a natural conscience, its a throne between the bone and the flesh, the man shall not sleep,
And Therefore there be three bad Signs in a natural Spirit: 1. His Light, which is but literal, is a burden to him, it but vexes him to know christ, and if a beam of Light fallen in on the apple of the eye of a natural conscience, its a throne between the bone and the Flesh, the man shall not sleep,
I doubt if either Achitophel, or Iudas wakened with their light could sleep. 2. Though a promise should dispute and argue Christ in at the door of the natural mans soul,
I doubt if either Ahithophel, or Iudas wakened with their Light could sleep. 2. Though a promise should dispute and argue christ in At the door of the natural men soul,
as the Gospel by way of arguing may doe much, Ioh. 7.28. Ioh. 12.37. Heb. 11.1. The word of the Gospel being a rationall, convincing Syllogisme, as Christ saith, Ioh. 15.24. But now they have both seen, and hated both me and my Father.
as the Gospel by Way of arguing may do much, John 7.28. John 12.37. Hebrew 11.1. The word of the Gospel being a rational, convincing Syllogism, as christ Says, John 15.24. But now they have both seen, and hated both me and my Father.
Yet men may see the principles and the conclusion, and hate and practically suspend the assent from the conclusion. 3. Conversion is feared as a great danger by naturall men,
Yet men may see the principles and the conclusion, and hate and practically suspend the assent from the conclusion. 3. Conversion is feared as a great danger by natural men,
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then he saw the danger of Grace, Act. 24. vers. 25, 26. The other saith, he was half a Christian ; (but it was the poorest half) and he arose and went aside, Act. 26.28.30.31.
then he saw the danger of Grace, Act. 24. vers. 25, 26. The other Says, he was half a Christian; (but it was the Poorest half) and he arose and went aside, Act. 26.28.30.31.
but dare not milk out the sap and sweetnesse of the promises, Matth. 13.15. Their eyes they have closed, lest at any time they should see with their eyes,
but Dare not milk out the sap and sweetness of the promises, Matthew 13.15. Their eyes they have closed, lest At any time they should see with their eyes,
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So one wretch said, hee was once in danger to be catched, when a Puritan Preacher (as he said) was Preaching with Divine power & evidence of the spirit of God. 4 The true believers soul hath influence on the promises, to act upon them, to draw comfort out of them, Ps. 119.92. Vnlesse thy Law had been my delight, I should have perished in mine affliction, ver. 81. My soul fainteth for thy Salvation:
So one wretch said, he was once in danger to be catched, when a Puritan Preacher (as he said) was Preaching with Divine power & evidence of the Spirit of God. 4 The true believers soul hath influence on the promises, to act upon them, to draw Comfort out of them, Ps. 119.92. Unless thy Law had been my delight, I should have perished in mine affliction, ver. 81. My soul fainteth for thy Salvation:
(But) I hope in thy word, And there's a reciprocation of Actions here; the word acteth upon the soul again, Psal. 119.50. This is my comfort in my affliction, for thy word hath quickned mee.
(But) I hope in thy word, And there's a reciprocation of Actions Here; the word Acts upon the soul again, Psalm 119.50. This is my Comfort in my affliction, for thy word hath quickened me.
and here the case is as when the living hand layeth hold on the living hand, they warm one another mutually, according to that which Paul saith, Phil. 3.12. But I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus :
and Here the case is as when the living hand Layeth hold on the living hand, they warm one Another mutually, according to that which Paul Says, Philip 3.12. But I follow After, if that I may apprehend that for which also I am apprehended of christ jesus:
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5. Faith under fainting and great straits can so improve the promise as to put an holy and modest challenge upon God, so Psal. 119.49. afflicted David saith, Remember the word unto thy servant, upon which thou hast caused me to hope, and the Church, Ier. 14.21. Do not abhor us for thy names sake, do not disgrace the throne of thy glory:
5. Faith under fainting and great straits can so improve the promise as to put an holy and modest challenge upon God, so Psalm 119.49. afflicted David Says, remember the word unto thy servant, upon which thou hast caused me to hope, and the Church, Jeremiah 14.21. Do not abhor us for thy names sake, do not disgrace the throne of thy glory:
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remember, break not thy Covenant with us; and the Lord commandeth that this challenge be put on him, Isa. 43.26. Put me in remembrance, let us plead together ;
Remember, break not thy Covenant with us; and the Lord commands that this challenge be put on him, Isaiah 43.26. Put me in remembrance, let us plead together;
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and all are not chosen to life eternall, but only those, on whom the Lord is pleased, according to the free decree of Election to confer the grace of believing.
and all Are not chosen to life Eternal, but only those, on whom the Lord is pleased, according to the free Decree of Election to confer the grace of believing.
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as every unbelieving presumptuous soul hath his own Castle, the unbeliever hath either one Ophel, or high Tower or other, either the King, friends, riches or his own wisdome,
as every unbelieving presumptuous soul hath his own Castle, the unbeliever hath either one Ophel, or high Tower or other, either the King, Friends, riches or his own Wisdom,
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and therefore in a humble resting on Christ, though the soul know not his Election, which is not revealed in the word in that condition there can be no Pride nor presumption;
and Therefore in a humble resting on christ, though the soul know not his Election, which is not revealed in the word in that condition there can be no Pride nor presumption;
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for he is self wise, and presumptuous, who intrudeth into those things that he hath not seen, Col. 2.18. knoweth not that which God hath revealed, and so which he ought to know;
for he is self wise, and presumptuous, who intrudeth into those things that he hath not seen, Col. 2.18. Knoweth not that which God hath revealed, and so which he ought to know;
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and be eased) Now when the wind bloweth sweetly and fair upon an humbled siner, who is elected to glory, there goeth the Spirit of the Gospel along with this Commandement;
and be eased) Now when the wind blows sweetly and fair upon an humbled Synner, who is elected to glory, there Goes the Spirit of the Gospel along with this Commandment;
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and the word of Commandment, and the spirit united in one, acteth and worketh so upon the soul, that the humbled sinner cannot be deluded and led on a rock of presumption;
and the word of Commandment, and the Spirit united in one, Acts and works so upon the soul, that the humbled sinner cannot be deluded and led on a rock of presumption;
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and there is no need of any positive Warrant to ascertain a child of God to believe, beside the commandment of Faith in lived and quickned with the spirit going along with it,
and there is no need of any positive Warrant to ascertain a child of God to believe, beside the Commandment of Faith in lived and quickened with the Spirit going along with it,
for that command so quickned doth put such a reall stamp of an evident testimony, that he hath claime to Christ, on whom the spirit and the command doth so act, that he seeketh no more any other evidence to prove his claim to Christ,
for that command so quickened does put such a real stamp of an evident testimony, that he hath claim to christ, on whom the Spirit and the command does so act, that he seeks no more any other evidence to prove his claim to christ,
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If this spirit keep Gods order, to work upon the humbled & self-dispairing sinner, who is willing to receive Christ upon his own condition, it is not like to a deluding spirit;
If this Spirit keep God's order, to work upon the humbled & self-despairing sinner, who is willing to receive christ upon his own condition, it is not like to a deluding Spirit;
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for if the word of commandment to believe, and the spirit agree in one, it cannot be a delusion, phancie leadeth no man to Faith. 2. When objects of life work upon life, they cannot deceive, especially all the senses, Hearing, Seeing, Tasting, Feeling, Smelling:
for if the word of Commandment to believe, and the Spirit agree in one, it cannot be a delusion, fancy leads no man to Faith. 2. When objects of life work upon life, they cannot deceive, especially all the Senses, Hearing, Seeing, Tasting, Feeling, Smelling:
and for any thing that the person thus laden with sin knoweth on the contrary (for the secrets of Election and Reprobation belongeth to the Lord) Christ mindeth and intendeth to him Salvation, therefore he is to believe.
and for any thing that the person thus laden with since Knoweth on the contrary (for the secrets of Election and Reprobation belongeth to the Lord) christ minds and intends to him Salvation, Therefore he is to believe.
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and the Elect of God findeth no more, nor any higher favour in the kinde of externall means, to open the Lambs Book of life, which is sealed and closed with Gods own hand, then the Commandement of believing.
and the Elect of God finds no more, nor any higher favour in the kind of external means, to open the Lambs Book of life, which is sealed and closed with God's own hand, then the Commandment of believing.
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Now when our Lord maketh offer of the Kingdom of sons to slaves, and casteth his Jewell of Christ offered in the Gospel in the lap and bosome of a Bastard, what ever be the Lords secret Decree and purpose in so doing;
Now when our Lord makes offer of the Kingdom of Sons to slaves, and Cast his Jewel of christ offered in the Gospel in the lap and bosom of a Bastard, what ever be the lords secret decree and purpose in so doing;
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yea, not half a step of love and thankfull obedience to meet Christ, and so Christ killeth the unbeliever with the sweetnesse of the preventing courtesie of offered mercy.
yea, not half a step of love and thankful Obedience to meet christ, and so christ kills the unbeliever with the sweetness of the preventing courtesy of offered mercy.
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O (saith he) I fear Christ only offereth himself to me, but he mindeth no salvation to me? Ans. Is not this to raise an evill report and slander on the Holy One of Israel? For Christs offer is really an offer,
Oh (Says he) I Fear christ only Offereth himself to me, but he minds no salvation to me? Ans. Is not this to raise an evil report and slander on the Holy One of Israel? For Christ offer is really an offer,
and therefore its love to thee, if thou be humbled for sin. 2. And have half an eye to the unsearchable riches of Gospel mercy. 3. And be self-condemned. 4. And have half a desire of Christ;
and Therefore its love to thee, if thou be humbled for since. 2. And have half an eye to the unsearchable riches of Gospel mercy. 3. And be self-condemned. 4. And have half a desire of christ;
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hence that speech of a multitude of Atheists (I believe all my dayes, I believe night and day) But they never believe at all, who think and say, they believe alwayes.
hence that speech of a multitude of Atheists (I believe all my days, I believe night and day) But they never believe At all, who think and say, they believe always.
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The Jewes asserted that they believed Moses alwayes, and so oppose themselves to the man altogether, born in sin, Joh. 9. ver. 28, 29. compared with v. 34. But Christ told them, they neither believed the Messiah, nor Moses, chap. 5. ver. 35, 36, 37. Nature worketh alwayes alike, and without intermission or freedome.
The Jews asserted that they believed Moses always, and so oppose themselves to the man altogether, born in since, John 9. ver. 28, 29. compared with v. 34. But christ told them, they neither believed the Messiah, nor Moses, chap. 5. ver. 35, 36, 37. Nature works always alike, and without intermission or freedom.
nor starre light. 2. Its unpossible they can submit to give the glory of believing to God, in whose heart there's a rotten principle destructive of Faith,
nor star Light. 2. Its unpossible they can submit to give the glory of believing to God, in whose heart there's a rotten principle destructive of Faith,
So do they that phancy all the Gospel to be a carnal or a Morall discourse. 5. Those cannot have Faith, in whose heart the Gospel lyeth above ground, Devils and sin having made the heart hard like the Summer streets, Mat. 13.19. with daily treading and walking on them.
So do they that fancy all the Gospel to be a carnal or a Moral discourse. 5. Those cannot have Faith, in whose heart the Gospel lies above ground, Devils and since having made the heart hard like the Summer streets, Mathew 13.19. with daily treading and walking on them.
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and all in-passages be closed up, and heart-inspirations gone, there can be no more any sort of faith there, Eph. 4.19. 2 Tim. 4.2. The heart is like a dried up arm in some, all the oil in the bones are spent. 7. Loose walking with greedinesse, argues that hell hath taken fire on the out-works of the soul.
and all in-passages be closed up, and heart-inspirations gone, there can be no more any sort of faith there, Ephesians 4.19. 2 Tim. 4.2. The heart is like a dried up arm in Some, all the oil in the bones Are spent. 7. Lose walking with greediness, argues that hell hath taken fire on the outworks of the soul.
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Hell in the hands and tongue as in the out-wheels, must argue hell and unbelief in the heart and the in-wheels. 1. Loose believers go to Heaven by miracles, I dare go to Hell for a man if such an one go to Heaven, who liveth prophanely,
Hell in the hands and tongue as in the out-wheels, must argue hell and unbelief in the heart and the in-wheels. 1. Lose believers go to Heaven by Miracles, I Dare go to Hell for a man if such an one go to Heaven, who lives profanely,
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and saith, he hath a good heart within: 2. The going in waies of blood, Extortion, Covetous, Idolatrie, belyeth the decree of election to Glory. Grace leadeth no man to the East, with his face and motion close to the West. 3. This way of working by contraries, is not Gods way:
and Says, he hath a good heart within: 2. The going in ways of blood, Extortion, Covetous, Idolatry, belieth the Decree of election to Glory. Grace leads no man to the East, with his face and motion close to the West. 3. This Way of working by contraries, is not God's Way:
There's some heaven of holinesse in the court-gate to the Heaven of happinesse. 8. Faith over-looketh time, Heb. 11.10. Abraham looked for another City.
There's Some heaven of holiness in the Courtyard to the Heaven of happiness. 8. Faith overlooketh time, Hebrew 11.10. Abraham looked for Another city.
Oh! what believer faith, I would have a suit of clothes for the high Court and Thron to be an Essay, to see how a suit of glorie would become me? Thus much for Faith.
Oh! what believer faith, I would have a suit of clothes for the high Court and Thron to be an Essay, to see how a suit of glory would become me? Thus much for Faith.
NOw a word of a strong and great Faith, and withall of a weak and fainting Faith. For the most I go not from the Text, to find out the ingredients of a great Faith. 1. A strong, praying,
NOw a word of a strong and great Faith, and withal of a weak and fainting Faith. For the most I go not from the Text, to find out the ingredients of a great Faith. 1. A strong, praying,
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yea, above Christs seeming glowmes, who denied her to be his, who reproached her as a dog, argueth great grace, great humility with strong adherence, and so great faith.
yea, above Christ seeming glowmes, who denied her to be his, who reproached her as a dog, argue great grace, great humility with strong adherence, and so great faith.
The fairer and more clear sight that Faith hath of Christ, the stronger are the acts of Faith, it cannot bee denied but Faith hath a good, and an ill day:
The Fairer and more clear sighed that Faith hath of christ, the Stronger Are the acts of Faith, it cannot be denied but Faith hath a good, and an ill day:
3. To put Faith in all its parts, in light, in staying on Christ, in affiance, in adherance, in self-diffidence, in submissive assenting forth in all its acts,
3. To put Faith in all its parts, in Light, in staying on christ, in affiance, in Adherence, in self-diffidence, in submissive assenting forth in all its acts,
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The wings of a Sparrow should not raise an Eagle off the earth, the limbs of a Pismire could not suit with a Horse or an Eliphant, there is need of a strong winged soul to believe, especially against hope.
The wings of a Sparrow should not raise an Eagl off the earth, the limbs of a Pismire could not suit with a Horse or an Eliphant, there is need of a strong winged soul to believe, especially against hope.
Christ bindeth up the winds in his garment, so as if one look of faith, or halfe a spirituall groane should ransom me from hell, I have it not in stock ▪ therefore hath God ordered such a dispensation, that in all stirrings of grace, the first spring, Principium motus, the fountain-rise of calling Jesus Lord, shall be up in Heaven at the right hand of the Father,
christ binds up the winds in his garment, so as if one look of faith, or half a spiritual groan should ransom me from hell, I have it not in stock ▪ Therefore hath God ordered such a Dispensation, that in all stirrings of grace, the First spring, Principium motus, the fountain-rise of calling jesus Lord, shall be up in Heaven At the right hand of the Father,
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if we speak of a morall cause. 3. Its his part to joyne with the working of assisting grace, Col. 1.29. Whereunto I also labour, NONLATINALPHABET striving according to his working, which worketh in me mightily.
if we speak of a moral cause. 3. Its his part to join with the working of assisting grace, Col. 1.29. Whereunto I also labour, striving according to his working, which works in me mightily.
and to prevent Apostacy and hainous sins inconsistent with saving faith, 1 Cor. 1.8. Jude v. 24. Ier. 32.39, 40, 41. Isa. 54.10. Isa. 59.21.22. Luk. 2•. 32. 1 Ioh. 2.1.2.
and to prevent Apostasy and heinous Sins inconsistent with Saving faith, 1 Cor. 1.8. U^de v. 24. Jeremiah 32.39, 40, 41. Isaiah 54.10. Isaiah 59.21.22. Luk. 2•. 32. 1 John 2.1.2.
Yet so as he hath reserved a liberty to himself, to co-operate with them in particular acts as it shall be their sin not his withdrawing of Grace that maketh them guilty, to the end we may know we are in Graces debt, in all good and supernaturall Acts,
Yet so as he hath reserved a liberty to himself, to cooperate with them in particular acts as it shall be their since not his withdrawing of Grace that makes them guilty, to the end we may know we Are in Graces debt, in all good and supernatural Acts,
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For God cannot change Grace unto naturall debt, it remaining grace, for so it should be Grace & no Grace, which is a contradiction: 2. The Lord hath reserved liberty to himself in this promise, that in this or this particular Act (the omission whereof may consist with perseverance in Grace) he may contribute his influence of Grace, or not contribute it;
For God cannot change Grace unto natural debt, it remaining grace, for so it should be Grace & no Grace, which is a contradiction: 2. The Lord hath reserved liberty to himself in this promise, that in this or this particular Act (the omission whereof may consist with perseverance in Grace) he may contribute his influence of Grace, or not contribute it;
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therefore, 3. Seasons of Acts of Grace to believe, to walk in any warmnesse of love to Christ and his members, are fruits of Royall Liberty and Free-Grace;
Therefore, 3. Seasons of Acts of Grace to believe, to walk in any warmness of love to christ and his members, Are fruits of Royal Liberty and Free-Grace;
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who hath the key of the house of wine, to stay the soul with the Flaggons and Apples of love? Certainly, it is the King himself that taketh the Spouse into His banqueting House, Cant 2.4.
who hath the key of the house of wine, to stay the soul with the Flaggons and Apples of love? Certainly, it is the King himself that Takes the Spouse into His banqueting House, Cant 2.4.
and not to the not blowing of the wind of the holy spirit, nor to the want of the efficacious motion of the spirit, as Libertines teach, with Arminians ;
and not to the not blowing of the wind of the holy Spirit, nor to the want of the efficacious motion of the Spirit, as Libertines teach, with Arminians;
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Love worketh as Love without bud or bribe from Men or Angels. Grace is both wages and work, the race and the gold to it self. 2. God delights to have men and Angels his debtors.
Love works as Love without bud or bribe from Men or Angels. Grace is both wages and work, the raze and the gold to it self. 2. God delights to have men and Angels his debtors.
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But no Glory to the Saints, but only, only to the Lamb, to the flower of the Glory of Glory, Jesus the Celebrious, Eminent, most high and adored Prince of the Kings of the earth ;
But no Glory to the Saints, but only, only to the Lamb, to the flower of the Glory of Glory, jesus the Celebrious, Eminent, most high and adored Prince of the Kings of the earth;
and therefore there's room and place left for sin and shame to Free-will in the busines of praedeterminating grace, that nature can but sigh and sin,
and Therefore there's room and place left for since and shame to Freewill in the business of praedeterminating grace, that nature can but sighs and since,
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sin must go with us, as near to heaven as to the threshold of the gates, that the sinner may halt and crook ▪ when he moveth his foot on the threshold stone of Glory ;
since must go with us, as near to heaven as to the threshold of the gates, that the sinner may halt and crook ▪ when he moves his foot on the threshold stone of Glory;
that so pardoning Grace may enter the new City with us. 4. The Lord will have us take to heaven with us, a Book of the Psalmes and Praises of Grace, that in that land we may extol and advance Free-grace,
that so pardoning Grace may enter the new city with us. 4. The Lord will have us take to heaven with us, a Book of the Psalms and Praises of Grace, that in that land we may extol and advance Free grace,
Ans. Not so, but he was to have that which by Analogie answereth to sense of sin, that is a sinlesse consciousness and solicitude, that if God should withdraw his stirring and predeterminating influence of corroborating him to will and to do, (you may call it Grace) he should fall,
Ans. Not so, but he was to have that which by Analogy Answers to sense of since, that is a sinless consciousness and solicitude, that if God should withdraw his stirring and predeterminating influence of corroborating him to will and to do, (you may call it Grace) he should fallen,
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and that legs in Paradice without actuall assistance, could not actu secundo, bear the bulk and weight of Adams connaturall and constant walking with God, that Adam might know,
and that legs in Paradise without actual assistance, could not Acts secundo, bear the bulk and weight of Adams connatural and constant walking with God, that Adam might know,
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before he was a debtor to justice, that he had need of mercy, or the free goodnesse of a surety, such as Jesus Christ, to prevent debt, no l•sse then to pay debt,
before he was a debtor to Justice, that he had need of mercy, or the free Goodness of a surety, such as jesus christ, to prevent debt, no l•sse then to pay debt,
even as Angels are debtors to Christ their head, for Redemption from all possible sinnes, no lesse then we are (though the degrees of altitude of Grace varieth much) the obliged underlings of such a bountifull Landlord, for Repemption from actuall misery.
even as Angels Are debtors to christ their head, for Redemption from all possible Sins, no less then we Are (though the Degrees of altitude of Grace varieth much) the obliged underlings of such a bountiful Landlord, for Repemption from actual misery.
and that is great Faith that argueth from a Temptation, as this woman doth. 2. That is Jobs great Faith, chap. 2.3. That he still holdeth fast his integrity:
and that is great Faith that argue from a Temptation, as this woman does. 2. That is Jobs great Faith, chap. 2.3. That he still holds fast his integrity:
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so the Martyrs Faith, that could not be broken with torments, is proved to be a great Faith, Heb. 11.35, NONLATINALPHABET Their bodies were racked out as a drum, and beaten to death after racking,
so the Martyrs Faith, that could not be broken with torments, is proved to be a great Faith, Hebrew 11.35, Their bodies were racked out as a drum, and beaten to death After racking,
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He who sweateth, panteth up the brow of the mount after Christ, and carrieth death on his back, must have this strong faith, that Christ is worthy of tortures:
He who sweateth, pants up the brow of the mount After christ, and Carrieth death on his back, must have this strong faith, that christ is worthy of tortures:
and reproaches, yet she believeth, and so must be strong in the Faith, Psal. 3.6. Davids Faith standeth straight without a crooke, when ten thousand deaths are round about him, and Psa. 23.4. He feareth no ill when he walks in the cold and dark valley of the shadow of black death: Heman, Psal. 88.7. Thy wrath lieth hard on me, thou hast afflicted me with all thy waves ;
and Reproaches, yet she Believeth, and so must be strong in the Faith, Psalm 3.6. Davids Faith Stands straight without a crook, when ten thousand death's Are round about him, and Psa. 23.4. He fears no ill when he walks in the cold and dark valley of the shadow of black death: Heman, Psalm 88.7. Thy wrath lies hard on me, thou hast afflicted me with all thy waves;
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That the child must be alured with rewards, as with Apples, a Penny or the like, it is because his sight and desire of the beauty and excellency of learning and Arts, is but weak or nothing at all:
That the child must be allured with rewards, as with Apples, a Penny or the like, it is Because his sighed and desire of the beauty and excellency of learning and Arts, is but weak or nothing At all:
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and these that cannot believe, but upon feelings, and sense of the sweetness of comforts, are hence argued to have weak and broken inclinations and principles of Faith:
and these that cannot believe, but upon feelings, and sense of the sweetness of comforts, Are hence argued to have weak and broken inclinations and principles of Faith:
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There be some cautions here that are considerable. 1. God leadeth some strong ones to heaven, whose affections are soft as Davids were, Ps. 35.13. and 119.25.28.136.53. Ps. 6.6.
There be Some cautions Here that Are considerable. 1. God leads Some strong ones to heaven, whose affections Are soft as Davids were, Ps. 35.13. and 119.25.28.136.53. Ps. 6.6.
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God possibly immediatly working upon the assenting, or believing faculty, leaving the affections to their own native disposition. 2. God useth some priviledged dispensations,
God possibly immediately working upon the assenting, or believing faculty, leaving the affections to their own native disposition. 2. God uses Some privileged dispensations,
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yet so, as God hath not tied the sweet of the comfort of believing to believing, that you may know its strength of Faith that is the principle of strong Faith,
yet so, as God hath not tied the sweet of the Comfort of believing to believing, that you may know its strength of Faith that is the principle of strong Faith,
as one experienced believer kept under sadnesse and fear for eighteen years, at length came to this, I enjoy and rejoice with joy unspeakable and glorious ;
as one experienced believer kept under sadness and Fear for eighteen Years, At length Come to this, I enjoy and rejoice with joy unspeakable and glorious;
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Certainly, God 1. Walketh in liberty here. 2. He would not have us to limit the breathings of the Holy Ghost, to jump with our hour of dying. 3. We may make an Idoll of a begun heaven,
Certainly, God 1. Walks in liberty Here. 2. He would not have us to limit the breathings of the Holy Ghost, to jump with our hour of dying. 3. We may make an Idol of a begun heaven,
yet did she hang by one single thred of the word, of the mercies of the Son of David. Antonaclasis, NONLATINALPHABET The more that the word of promise hath influence in beleeving,
yet did she hang by one single thread of the word, of the Mercies of the Son of David. Antonaclasis, The more that the word of promise hath influence in believing,
and the lesse of convincing reason and appearances, the greater Faith, Rom. 4. Abraham had a promise of a Son in whom the Nations of the world should be blessed :
and the less of convincing reason and appearances, the greater Faith, Rom. 4. Abraham had a promise of a Son in whom the nations of the world should be blessed:
then he was strong in the Faith, and gave glory to God, as it is, ver. 20.3. He staggered not through unbeleef, NONLATINALPHABET then its an Argument of a weak Faith, to dispute according to the principles of naturall Logick with God, to go on upon Gods naked word without reasoning is a strong Faith, especially when the course of Providence saith the contrary.
then he was strong in the Faith, and gave glory to God, as it is, ver. 20.3. He staggered not through unbelief, then its an Argument of a weak Faith, to dispute according to the principles of natural Logic with God, to go on upon God's naked word without reasoning is a strong Faith, especially when the course of Providence Says the contrary.
Abraham had nothing on earth to sustain his Faith in killing his son, but only a naked Commandement of God, all other things were contrary to the Fact;
Abraham had nothing on earth to sustain his Faith in killing his son, but only a naked Commandment of God, all other things were contrary to the Fact;
The earth hangeth by God and Natures statute in the mids of the Air, if the earth were up in the Orbe or Sphere of the Moon, it should not be so sure as it is now:
The earth hangs by God and Nature's statute in the mids of the Air, if the earth were up in the Orb or Sphere of the Moon, it should not be so sure as it is now:
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Faith is seated most firmly on a word of him, who is able to perform what he hath said ▪ Wicked men are seeking good in bloods, in wars, in the destruction of the Church, of the Reformation and Covenant of God;
Faith is seated most firmly on a word of him, who is able to perform what he hath said ▪ Wicked men Are seeking good in bloods, in wars, in the destruction of the Church, of the Reformation and Covenant of God;
and to be called, The son of Pharaohs Daughter, Heb. 11.26. For he had an eye NONLATINALPHABET an Eagles look, and eye to heaven, to the recompence of reward.
and to be called, The son of Pharaohs Daughter, Hebrew 11.26. For he had an eye an Eagles look, and eye to heaven, to the recompense of reward.
Abraham forgoeth country and inheritances for God, Heb. 11.9. By Faith he Sojourned in the Land of Promise, as in a strange Country, dwelling in Tabernacles.
Abraham forgeth country and inheritances for God, Hebrew 11.9. By Faith he Sojourned in the Land of Promise, as in a strange Country, Dwelling in Tabernacles.
though the land was his by promise, and his grand son Jacob disposed of it in his Testament, Genes. 49.10. For he looked for a City which hath foundations : (to the strong faith, all Cities are bottomlesse except Heaven) Whose maker and builder is God :
though the land was his by promise, and his grand son Jacob disposed of it in his Testament, Genesis. 49.10. For he looked for a city which hath foundations: (to the strong faith, all Cities Are bottomless except Heaven) Whose maker and builder is God:
she looked for a Temporary deliverance from Satans power to her daughter, under the notion of one of the sure mercies of David, and that by Faith which inheriteth all the Promises:
she looked for a Temporary deliverance from Satan power to her daughter, under the notion of one of the sure Mercies of David, and that by Faith which inheriteth all the Promises:
not to see beyond time and death, nor to see the gold at the races end fainteth the traveller, a sight of the fair city is as a draught of wine to the fainting traveller;
not to see beyond time and death, nor to see the gold At the races end fainteth the traveller, a sighed of the fair City is as a draught of wine to the fainting traveller;
then to beleeve is great Faith, actions in nature going on in strength, when contrary actions doth countermand them, must be carried with prevailing strength:
then to believe is great Faith, actions in nature going on in strength, when contrary actions does countermand them, must be carried with prevailing strength:
Its strength of nature that the Palmtree groweth under great weights, its prevalency of nature that mighty Rivers when they swell over banks doth break over all oppositions:
Its strength of nature that the Palm tree grows under great weights, its prevalency of nature that mighty rivers when they swell over banks does break over all oppositions:
Satan hath a Commission to burne and slay; a strong Faith quencheth all his fierie darts, Eph. 6.16. Let me alone, (saith the Lord to Jacob, Gen. 32.25.26.) Pray no more;
Satan hath a Commission to burn and slay; a strong Faith quenches all his fiery darts, Ephesians 6.16. Let me alone, (Says the Lord to Jacob, Gen. 32.25.26.) prey no more;
strong Faith beateth down misapprehensions of promises, or of Christ, and layeth hold on Christ under his maske of wrath, Lam. 3.9. And covered with a cloud.
strong Faith beats down misapprehensions of promises, or of christ, and Layeth hold on christ under his mask of wrath, Lam. 3.9. And covered with a cloud.
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there be three things in Faith, in this Notion. 1. An agony, and a wrestling of Faith, Col. 1.29. which is a heavenly violence in believing. 2. To be carried with a great measure of perswasion and Plerophory, with full and hoised up sailes in beleeving, Col. 2.2. There's a rich assurance of Faith. 2. Not that only, but in abstracto, there's the riches of assurance. 3. There's all riches of assurance. 4. All riches of the full assurance of Faith:
there be three things in Faith, in this Notion. 1. an agony, and a wrestling of Faith, Col. 1.29. which is a heavenly violence in believing. 2. To be carried with a great measure of persuasion and Plerophory, with full and hoist up sails in believing, Col. 2.2. There's a rich assurance of Faith. 2. Not that only, but in abstracto, there's the riches of assurance. 3. There's all riches of assurance. 4. All riches of the full assurance of Faith:
Johns leaning on Christs bosome is not familiarity of love only, but of Faith also; In whom we have boldnesse and accesse with confidence by Faith, Eph. 3.12. Faith dare go into the Throne, and Heb. 10.19. To the holy of holies ; Faith blusheth not.
Johns leaning on Christ bosom is not familiarity of love only, but of Faith also; In whom we have boldness and access with confidence by Faith, Ephesians 3.12. Faith Dare go into the Throne, and Hebrew 10.19. To the holy of holies; Faith blusheth not.
and rejoyceth in bonds, Mic. 7.8.9. Isa. 52, 1, 2. and 54.1, 2, 3, 4. To glory in tribulation is an Argument of one justified by Faith, Rom. 5.1, 2, 3. And the greater gloriation of Christs chains and crosse, is a stronger reason to conclude a strong Faith.
and Rejoiceth in bonds, Mic. 7.8.9. Isaiah 52, 1, 2. and 54.1, 2, 3, 4. To glory in tribulation is an Argument of one justified by Faith, Rom. 5.1, 2, 3. And the greater gloriation of Christ chains and cross, is a Stronger reason to conclude a strong Faith.
he shall not be confounded with shame (so the 70. traslateth it, and Paul after them, Rom. 9.33.) As those that fleeth from the enemy out of hastinesse, procured by base fear, which is a shame:
he shall not be confounded with shame (so the 70. traslateth it, and Paul After them, Rom. 9.33.) As those that fleeth from the enemy out of hastiness, procured by base Fear, which is a shame:
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and the longer the thred of hope be, though it were seventy years long, as Hab. 2.1.2. or though it were as long as a cable going between the earth and the heaven, up within the vail, Heb. 6.19. the stronger the faith must be;
and the longer the thread of hope be, though it were seventy Years long, as Hab. 2.1.2. or though it were as long as a cable going between the earth and the heaven, up within the Vail, Hebrew 6.19. the Stronger the faith must be;
unbelief not being chained to Christ leapeth over board at first, as the wicked King said in the ••st of unbelief, 2 King. 6.33. What should I wait any longer on the Lord? Faith is a grace for win•er to give God leisure to bring Summer in his own season;
unbelief not being chained to christ leapeth over board At First, as the wicked King said in the ••st of unbelief, 2 King. 6.33. What should I wait any longer on the Lord? Faith is a grace for win•er to give God leisure to bring Summer in his own season;
We see Israel & their dough on their shoulders wearied and tired, lately come out of the 〈 ◊ 〉-Furnace, wandring without one foot of •eritage, fourty years in the wildernesse,
We see Israel & their dough on their shoulders wearied and tired, lately come out of the 〈 ◊ 〉-Furnace, wandering without one foot of •eritage, fourty Years in the Wilderness,
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and of giving seven mighty Nations to his people, and their buildings, lands, vineyards, Gardens, is a strong Faith. 2. The furnace is a thing void of reason and art,
and of giving seven mighty nations to his people, and their buildings, Lands, vineyards, Gardens, is a strong Faith. 2. The furnace is a thing void of reason and art,
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and these Malignant instruments are as ignorant of the Art of divine Providence, as coals and fuell are of the Art and intention of the Gold-Smith, Mic. 4.12. Isa. 10.5, 6, 7. The Ax and the Saw knoweth nothing of Art, nor the Sword any thing of Justice. Prelates.
and these Malignant Instruments Are as ignorant of the Art of divine Providence, as coals and fuel Are of the Art and intention of the Gold-Smith, Mic. 4.12. Isaiah 10.5, 6, 7. The Ax and the Saw Knoweth nothing of Art, nor the Sword any thing of justice. Prelates.
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Papists, Malignants in the three Kingdomes, understand nothing of Gods deep counsell upon themselves, in that God by a fire of their kindling, is burning themselves,
Papists, Malignants in the three Kingdoms, understand nothing of God's deep counsel upon themselves, in that God by a fire of their kindling, is burning themselves,
and that he exalteth Christ in his omnipotency to believe that he can command all diseases, at his nod, Math. 8.8, 9, 10. 12. A strong desire of a communion with Christ is an Argument of a strong Faith, Rev. 22.20. Surely I come NONLATINALPHABET. Quickly, faith answereth with a hearty desire:
and that he Exalteth christ in his omnipotency to believe that he can command all diseases, At his nod, Math. 8.8, 9, 10. 12. A strong desire of a communion with christ is an Argument of a strong Faith, Rev. 22.20. Surely I come. Quickly, faith Answers with a hearty desire:
Amen, even so, Come Lord Jesus, and 2 Pet. 3.12. These two are conjoined, the one is a word of Faith, NONLATINALPHABET Looking for: the other a word of earnest desire, NONLATINALPHABET Hastning after (Stepha. votis accelerantes) the coming of the day of the Lord.
Amen, even so, Come Lord jesus, and 2 Pet. 3.12. These two Are conjoined, the one is a word of Faith, Looking for: the other a word of earnest desire, Hastening After (Stepha. Votis accelerantes) the coming of the day of the Lord.
and its faith and love together, that desireth Christ to mend his pace, and saith, Cant. 8.14. Make haste, my beloved, and be as a Roe or a young Hart upon the mountains of spices.
and its faith and love together, that Desires christ to mend his pace, and Says, Cant 8.14. Make haste, my Beloved, and be as a Roe or a young Heart upon the Mountains of spices.
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and a sicknesse of the soul, Prov. 13. 12. Faith with love cannot indure a morrow ▪ Faith putteth Christ to posting, and leaping over mountains, and skipping over hils, Cant ▪ 2.8.
and a sickness of the soul, Curae 13. 12. Faith with love cannot endure a morrow ▪ Faith putteth christ to posting, and leaping over Mountains, and skipping over hills, Cant ▪ 2.8.
So to wait on, and to haste may stand together, 2 Pet. 3.10. 13. Faith effectuall by, or with child of love and good works is a strong Faith, 1 Thes. 1.3. Remembering your work of Faith, Philem. v. 6. Faith effectuall.
So to wait on, and to haste may stand together, 2 Pet. 3.10. 13. Faith effectual by, or with child of love and good works is a strong Faith, 1 Thebes 1.3. Remembering your work of Faith, Philemon v. 6. Faith effectual.
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How many Thousands of Apples be there vertually in a Tree that beareth fruit, for thirty or fourty years together? So its said of Stephen, That he was full of faith and power, Act. 6.8. And Barnabas, Act 11.24. Full of the Holy Ghost, and of Faith.
How many Thousands of Apples be there virtually in a Tree that bears fruit, for thirty or fourty Years together? So its said of Stephen, That he was full of faith and power, Act. 6.8. And Barnabas, Act 11.24. Full of the Holy Ghost, and of Faith.
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Antinomians erre many wayes in this point. 1. After the revelation of the spirit, neither Devill nor sinne can make the soul to doubt (say they:) Yea, but the spirit of revelation was in Jeremiah, who doubted when he complained, Chap. 15. v. 18. to God of God, Wilt thou be to me altogether as a liar,
Antinomians err many ways in this point. 1. After the Revelation of the Spirit, neither devil nor sin can make the soul to doubt (say they:) Yea, but the Spirit of Revelation was in Jeremiah, who doubted when he complained, Chap. 15. v. 18. to God of God, Wilt thou be to me altogether as a liar,
and as waters that fail? Chap. 20.7, 8, 9. v. 14.15.16. Job doubted c. 13. v. 14. when he said, Wherefore hidest thou thy face, and holdest me for thine enemy? And Asaph, Ps. 73.13. Heman, Ps. 88.13, 14, 15. And the Church, 77. Psal. Yet all these were sealed by the spirit unto the day of redemption.
and as waters that fail? Chap. 20.7, 8, 9. v. 14.15.16. Job doubted c. 13. v. 14. when he said, Wherefore hidest thou thy face, and holdest me for thine enemy? And Asaph, Ps. 73.13. Heman, Ps. 88.13, 14, 15. And the Church, 77. Psalm Yet all these were sealed by the Spirit unto the day of redemption.
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so there is a third sort of truly perfect ones, who do not sin from the root of concupiscence, the combate between the flesh and the spirit now ceasing, only they sin through inadvertence or some errour,
so there is a third sort of truly perfect ones, who do not sin from the root of concupiscence, the combat between the Flesh and the Spirit now ceasing, only they sin through inadvertence or Some error,
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then the sun can leave off to give light, or fire to cast heat, or a fountain to send out streams, in regard that the spirit acteth them to walk with God by such a necessary impulsion that destroyeth all freedom of will;
then the sun can leave off to give Light, or fire to cast heat, or a fountain to send out streams, in regard that the Spirit Acts them to walk with God by such a necessary impulsion that Destroyeth all freedom of will;
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and the fleshes lusting against the spirit, and of his captivity under sin, which must argue his imperfect Faith, liable to the distemper of sinfull doubtings.
and the Fleshes lusting against the Spirit, and of his captivity under since, which must argue his imperfect Faith, liable to the distemper of sinful doubtings.
so this strangenesse of affection by which men are unkind to Christ, and never perswaded of Gods favour in Jesus Christ, argueth the party to be under the law, and not in Christ.
so this strangeness of affection by which men Are unkind to christ, and never persuaded of God's favour in jesus christ, argue the party to be under the law, and not in christ.
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This doubting may, and doth in carnall men consist with presumption, and a morall false perswasion that naturall men have all of them, while their conscience be wakened; that they shall be saved.
This doubting may, and does in carnal men consist with presumption, and a moral false persuasion that natural men have all of them, while their conscience be wakened; that they shall be saved.
For ask a naturall man, Have you a full assurance of salvation, as you say, that you alwayes believe and doubt not? he shall be there at a stand, and answer;
For ask a natural man, Have you a full assurance of salvation, as you say, that you always believe and doubt not? he shall be there At a stand, and answer;
And of whom hast thou been afraid and feared, that thou hast lied and hast not remembered me? 2. There's an occasionall doubting that riseth by starts upon wicked men out of an evill conscience of sin,
And of whom hast thou been afraid and feared, that thou hast lied and hast not remembered me? 2. There's an occasional doubting that Riseth by starts upon wicked men out of an evil conscience of since,
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like the doom past on the condemned malefactor: as in Cain, Gen. 4.13.14. In Saul, 1 Sam. 28.15, 16. All these conclude men under the law, and the curse of it.
like the doom passed on the condemned Malefactor: as in Cain, Gen. 4.13.14. In Saul, 1 Sam. 28.15, 16. All these conclude men under the law, and the curse of it.
and no reprobate can be capable of this sin, no more then Pagans, or flagitious and extreamly wicked men can be capable of the sinne against the Holy Ghost. So beggars are remotest from high and personall treason,
and no Reprobate can be capable of this since, no more then Pagans, or flagitious and extremely wicked men can be capable of the sin against the Holy Ghost. So beggars Are Remotest from high and personal treason,
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because they have never that honour to come near the Kings Person. So Davids bones, not Sauls bones were broken, Ps. 51.10. Humbled bones. (For a humbled heart is called NONLATINALPHABET Nidcheh.) Broken ▪ and bruised with a fear of Gods wrath for sin. And the converted souls moisture is turned to the drought of summer, Psal. 32.3, 4. And his bones waxen old with roaring all the day, God withholding the joy of his salvation.
Because they have never that honour to come near the Kings Person. So Davids bones, not Saul's bones were broken, Ps. 51.10. Humbled bones. (For a humbled heart is called Nidcheh.) Broken ▪ and Bruised with a Fear of God's wrath for since. And the converted Souls moisture is turned to the drought of summer, Psalm 32.3, 4. And his bones waxed old with roaring all the day, God withholding the joy of his salvation.
but doth no wayes conclude, that the person is under the Covenant of Works ; but the contrary rather, that Grace sitteth and bordereth with this doubting.
but does not ways conclude, that the person is under the Covenant of Works; but the contrary rather, that Grace Sitteth and bordereth with this doubting.
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If a gracious temper of meeknesse like Christ was not the predominant element of grace in Moses, yet it was in a great measure in him, he bearing the name with him, who best knoweth names,
If a gracious temper of meekness like christ was not the predominant element of grace in Moses, yet it was in a great measure in him, he bearing the name with him, who best Knoweth names,
Believing is like sailing, which is not alwayes equall, often strength of wind will blow the ship twenty miles backward. 2. The smallest measure of Faith.
Believing is like sailing, which is not always equal, often strength of wind will blow the ship twenty miles backward. 2. The Smallest measure of Faith.
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and dying grains of Wheat, sown in the cold earth, as is cleer, Psal. 16.9. 1 Cor. 15.42, 43, 44. Much more the relation of mercy remaineth in Christ, toward the wrestling, deserted, and self dead believer.
and dying grains of Wheat, sown in the cold earth, as is clear, Psalm 16.9. 1 Cor. 15.42, 43, 44. Much more the Relation of mercy remains in christ, towards the wrestling, deserted, and self dead believer.
Now this smallest measure of Faith, may consist, 1. With much ignorance of God, as it was with the believing Disciples, who continued with Christ in his temptations, confessed him, believed and adhered to him,
Now this Smallest measure of Faith, may consist, 1. With much ignorance of God, as it was with the believing Disciples, who continued with christ in his temptations, confessed him, believed and adhered to him,
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For the causes of fainting are, 1. The want of the influence of mercy, and of stirring or exciting Grace causeth fainting, 2 Cor. 4.1. As we are mercied, NONLATINALPHABET, we faint not ; we degenerate not.
For the Causes of fainting Are, 1. The want of the influence of mercy, and of stirring or exciting Grace Causes fainting, 2 Cor. 4.1. As we Are mercied,, we faint not; we degenerate not.
There may be life where there's little stirring or motion. 4. That Faith that seemed smallest to the man himself, is sometime in it self greatest. 1. In sad desertions there's most of Faith,
There may be life where there's little stirring or motion. 4. That Faith that seemed Smallest to the man himself, is sometime in it self greatest. 1. In sad desertions there's most of Faith,
Yet Christ is more commended for a suffering-faith then any, Heb. 12.1, 2, 3. In that he did run, indure the crosse for the glory that was before him. He saw heaven.
Yet christ is more commended for a suffering-faith then any, Hebrew 12.1, 2, 3. In that he did run, endure the cross for the glory that was before him. He saw heaven.
And his Faith went through Hell, to be at Heaven. There is a high commendation put on the suffering Faith of these who were tryed with hands, imprisonment, sawn asunder, mocked, slain with the sword, Heb. 11.37, 38. Of whom the world was not worthy ;
And his Faith went through Hell, to be At Heaven. There is a high commendation put on the suffering Faith of these who were tried with hands, imprisonment, sawn asunder, mocked, slave with the sword, Hebrew 11.37, 38. Of whom the world was not worthy;
nor is so much said of these, who by Faith pulled down the walls of Jericho, of Gideon, Baruch, Sampson, and such as by Faith subdued Kingdoms. The reason is, suffering is a losse of being, and welbeing:
nor is so much said of these, who by Faith pulled down the walls of Jericho, of gideon, baruch, Sampson, and such as by Faith subdued Kingdoms. The reason is, suffering is a loss of being, and welbeing:
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Moses, & Paul, who in a manner were content to go to hel, with believing that Gods glory in saving the people of God was to be prefered to their eternal being,
Moses, & Paul, who in a manner were content to go to hell, with believing that God's glory in Saving the people of God was to be preferred to their Eternal being,
and well-being, behoved to have great Faith. 3. The Faith, that is weak, in regard of intension of degrees, may be a great faith in regard of extension:
and well-being, behooved to have great Faith. 3. The Faith, that is weak, in regard of intention of Degrees, may be a great faith in regard of extension:
as the wings of an Eagle doth carry the Eagle. But ere I go from this point, I crave leave to adde somewhat of the least and smallest measure of Faith. 2. Of the condition of the childe of God under it.
as the wings of an Eagl does carry the Eagl. But ere I go from this point, I crave leave to add somewhat of the least and Smallest measure of Faith. 2. Of the condition of the child of God under it.
Touching the former, I onely say, There is a degree of fire, and a coal so small, that lesse cannot be, the thing remaining, Fire having the nature, essence, and properties of fire.
Touching the former, I only say, There is a degree of fire, and a coal so small, that less cannot be, the thing remaining, Fire having the nature, essence, and properties of fire.
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And when any is in a deliquium or swoun, the man hath life, but it is kept in narrow bounds, there is breathing onely. 2. Some vitall heat. 3. Some internall motion in the heart and vitall and animall spirits,
And when any is in a deliquium or swoon, the man hath life, but it is kept in narrow bounds, there is breathing only. 2. some vital heat. 3. some internal motion in the heart and vital and animal spirits,
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A Saint in this condition may love Christ through half a dream, and half sleeping, half waking, retain honourable thoughts of Christ, Job 13.15. Job 19.25, 26, 27. Some have said in hell they should love Christ.
A Saint in this condition may love christ through half a dream, and half sleeping, half waking, retain honourable thoughts of christ, Job 13.15. Job 19.25, 26, 27. some have said in hell they should love christ.
at least desire to have leave to love Christ, for the evill of sinne may, the evill of punishment cannot quench the love of Christ, which is stronger then death,
At lest desire to have leave to love christ, for the evil of sin may, the evil of punishment cannot quench the love of christ, which is Stronger then death,
and when the believer hath been serving and praising up in the highest Temple as many millions of ages of years, (or a tract of Eternity answerable to that duration of ages) as the number of the sand on all the coasts in earth, of all the stars in Heaven, of all the flowers, hearbs, plants, leaves of trees that hath been,
and when the believer hath been serving and praising up in the highest Temple as many millions of ages of Years, (or a tract of Eternity answerable to that duration of ages) as the number of the sand on all the coasts in earth, of all the Stars in Heaven, of all the flowers, herbs, plants, leaves of trees that hath been,
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and the literall revolution of them in the minde, though it be but a deed or act of the understanding and memory, may cast fire on the affections in which there resideth a habit of grace;
and the literal revolution of them in the mind, though it be but a deed or act of the understanding and memory, may cast fire on the affections in which there resideth a habit of grace;
Missing of Christ, longing for his return, inquisition for him, Watchmen, saw ye him ? Love-sicknesse for him, putteth the soul in a sweet passive capacity to receive him again, Cant. 3.1, 2, 3, 4, 5. 4. When the Church is in bed sleeping,
Missing of christ, longing for his return, inquisition for him, Watchmen, saw you him? Lovesickness for him, putteth the soul in a sweet passive capacity to receive him again, Cant 3.1, 2, 3, 4, 5. 4. When the Church is in Bed sleeping,
There's water, even the spirit powred on the dry ground, Isa. 44.3. Gods spirit put within us, Eze. 36.26, 27. The spirit of grace and of supplication powred on the house of David, Zach. 12.10. A well within the saints springing up to life everlasting, Joh. 4.14. The Father and the Son, through the operation of Grace, take up house in them, Jo. 14.23. Such a new stock and plant of Heaven set in them, as they have the Anointing dwelling in them, 1 Joh. 2.27. The seed of God abiding in them, 1 Joh. 3.9. Vnfained faith dwelling in Timothy, 2 Tim. 1.5. Grace in them as fire under ashes, 2 Tim. 1.6.
There's water, even the Spirit poured on the dry ground, Isaiah 44.3. God's Spirit put within us, Ezekiel 36.26, 27. The Spirit of grace and of supplication poured on the house of David, Zach 12.10. A well within the Saints springing up to life everlasting, John 4.14. The Father and the Son, through the operation of Grace, take up house in them, John 14.23. Such a new stock and plant of Heaven Set in them, as they have the Anointing Dwelling in them, 1 John 2.27. The seed of God abiding in them, 1 John 3.9. Unfeigned faith Dwelling in Timothy, 2 Tim. 1.5. Grace in them as fire under Ashes, 2 Tim. 1.6.
for Christ taketh down old work, and maketh a new building for himself, but the stones are ours, the soul remaining in its powers and operations, the understanding and will remain, but opened, Luke 24.45. Joh. 21.18. Eph. 1.17.18. Eph. 4.23.24. Christ removeth the rubbish, and the frowardnesse, and over-goldeth our stones, its our matter, and his workmanship.
for christ Takes down old work, and makes a new building for himself, but the stones Are ours, the soul remaining in its Powers and operations, the understanding and will remain, but opened, Lycia 24.45. John 21.18. Ephesians 1.17.18. Ephesians 4.23.24. christ Removeth the rubbish, and the frowardness, and over-goldeth our stones, its our matter, and his workmanship.
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if we by Grace were no agents in these, but meer Patients, and Christ and the Holy Ghost the only immediate agents, in the omitting of beleeving, praying, praising, hearing, in not doing all our naturall and civill actions for God, and in a spirituall way;
if we by Grace were no agents in these, but mere Patients, and christ and the Holy Ghost the only immediate agents, in the omitting of believing, praying, praising, hearing, in not doing all our natural and civil actions for God, and in a spiritual Way;
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yea, and in our forbearing to murther, whore, blaspheme, &c. (for by the Grace of Christ the Saints abstain from sin) we should not sin, all these wicked acts were to be imputed to the Grace of Christ and the Holy Ghost, which is blasphemy,
yea, and in our forbearing to murder, whore, Blaspheme, etc. (for by the Grace of christ the Saints abstain from since) we should not sin, all these wicked acts were to be imputed to the Grace of christ and the Holy Ghost, which is blasphemy,
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and a flat turning of the Grace of God into wantonnesse: Now we are by Grace to be agents to purge our selves, 1 Joh. 3.3. to run with inlarged hearts in Gods way, Psal. 119.32. to stir up, and blow upon Grace under ashes, 2 Tim. 1.6. To walk in Christ as we have received him, Col. 2.6.
and a flat turning of the Grace of God into wantonness: Now we Are by Grace to be agents to purge our selves, 1 John 3.3. to run with enlarged hearts in God's Way, Psalm 119.32. to stir up, and blow upon Grace under Ashes, 2 Tim. 1.6. To walk in christ as we have received him, Col. 2.6.
To keep our selves in the love of God, Jud. 21. Vse. We are to be carefull of the stock, not to hurt or wast the stock of Grace, he who is spending on his stock, ere it be long shall have nothing;
To keep our selves in the love of God, Jud. 21. Use. We Are to be careful of the stock, not to hurt or wast the stock of Grace, he who is spending on his stock, ere it be long shall have nothing;
See what grows out of your stock? What income and crop of the fruits of the spirit shall return to Christ? The Lord demandeth of every child of God, what,
See what grows out of your stock? What income and crop of the fruits of the Spirit shall return to christ? The Lord demandeth of every child of God, what,
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There is a wasting of the habit of Grace, which is a dangerous thing, Eph. 4.30. There is a •adding of the spirit, and a rubbing off of some letters or Characters of the broad Seal of the spirit which is forbidden;
There is a wasting of the habit of Grace, which is a dangerous thing, Ephesians 4.30. There is a •adding of the Spirit, and a rubbing off of Some letters or Characters of the broad Seal of the Spirit which is forbidden;
and therefore no Artificer but one only in Heaven, could put the lock in frame again, Psa. 51.10. The new creation is like a curious horologe made of Christall glasse, it must be warily and tenderly handled;
and Therefore no Artificer but one only in Heaven, could put the lock in frame again, Psa. 51.10. The new creation is like a curious horologe made of Crystal glass, it must be warily and tenderly handled;
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Quest. What must be done to keep in good temper the new Creation? Ans. 1. Beware to go to bed and sleep with a bone broken or disjointed in the inner man:
Quest. What must be done to keep in good temper the new Creation? Ans. 1. Beware to go to Bed and sleep with a bone broken or disjointed in the inner man:
when Peter by denying his Lord, had rotted a bone or a joint of the new man in himself, he rested not well that night, he went out and wept bitterly, Mat. 26.57. Jeremiah made a rash and passionate vow to speak no more in the name of the Lord;
when Peter by denying his Lord, had rotted a bone or a joint of the new man in himself, he rested not well that night, he went out and wept bitterly, Mathew 26.57. Jeremiah made a rash and passionate Voelli to speak no more in the name of the Lord;
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The habit of Grace and the man put under lock and key to Christ, is in sure keeping, consider what cometh of him, Jude ver. 24. This is a broken world, there be many loose-handed devils going abroad through the earth:
The habit of Grace and the man put under lock and key to christ, is in sure keeping, Consider what comes of him, U^de ver. 24. This is a broken world, there be many loose-handed Devils going abroad through the earth:
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there be robbers lying await in the way to heaven, to take the crown from us, Rev. 3.11. The believer who hath a stock of Grace, must be at holding and drawing with men and devils.
there be robbers lying await in the Way to heaven, to take the crown from us, Rev. 3.11. The believer who hath a stock of Grace, must be At holding and drawing with men and Devils.
but be not you idle, do it in well-doing, 1 Pet. 4.19. 3. Deal kindely with Christ when you have him, break not with Christ if you would keep the habit of Grace safe, do nothing against your state;
but be not you idle, do it in welldoing, 1 Pet. 4.19. 3. Deal kindly with christ when you have him, break not with christ if you would keep the habit of Grace safe, do nothing against your state;
or victuall such a Castle as the flesh, for some exercise a providence, and lay in provision for the flesh. 4. To be doing good keepeth the habit of Grace in exercise, and in life also;
or victual such a Castle as the Flesh, for Some exercise a providence, and lay in provision for the Flesh. 4. To be doing good Keepeth the habit of Grace in exercise, and in life also;
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if there was such a brotherly and naturall compassion in Ioseph, Gen. 43.30. Iosephs bowels yerned they were hot, and Gen. 45.1. Joseph could not refrain himself, Vatablus noteth that the Hebrew word is, He could not do violence to himself ;
if there was such a brotherly and natural compassion in Ioseph, Gen. 43.30. Joseph's bowels yearned they were hight, and Gen. 45.1. Joseph could not refrain himself, Vatablus notes that the Hebrew word is, He could not do violence to himself;
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as to pitty the afflicted were stronger in him then in us, sin blunteth naturall faculties, especially such as inclineth to acts laudable and good, such as are love, compassion to the miserable,
as to pity the afflicted were Stronger in him then in us, since blunteth natural faculties, especially such as Inclineth to acts laudable and good, such as Are love, compassion to the miserable,
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and maketh them intense above nature, sin being a violent thing, so in natural men, there is little power in carnal reason over acts of generation, hunger, thirst, sleep,
and makes them intense above nature, since being a violent thing, so in natural men, there is little power in carnal reason over acts of generation, hunger, thirst, sleep,
O if thou knew, even thou, &c. Now what compassion must be in him, when his affection had such an edge? Joseph is nothing to him, he having taken a mans heart to go along with the Saints to heaven, sighing, weeping, mourning, Tempted in all these, as we are, but without sin, Heb. 4.15.
O if thou knew, even thou, etc. Now what compassion must be in him, when his affection had such an edge? Joseph is nothing to him, he having taken a men heart to go along with the Saints to heaven, sighing, weeping, mourning, Tempted in all these, as we Are, but without since, Hebrew 4.15.
and yet pittieth, Judg. 10. Israel cryeth to the Lord in their bondage, he giveth them a hard answer, Go to the Gods (saith he) that ye have chosen, and let them deliver you ;
and yet Pitieth, Judges 10. Israel Cries to the Lord in their bondage, he gives them a hard answer, Go to the God's (Says he) that you have chosen, and let them deliver you;
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they still are in bondage, and weep upon him, v. 16. The Lords soul was grieved, Heb. Cut short for the miserie of Israel, so Jer. 31. Two evils befall Ephraim, one is, Gods correcting hand;
they still Are in bondage, and weep upon him, v. 16. The lords soul was grieved, Hebrew cut short for the misery of Israel, so Jer. 31. Two evils befall Ephraim, one is, God's correcting hand;
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another is, bemoaning and sorrow for sin, both are trials, but how doth God express himself toward Ephraim? v. 20. Is Ephraim my dear son? Is he a son of consolations? so the Hebrew, Is he my dainty childe? for since I spake against him I do earnestly remember him still,
Another is, bemoaning and sorrow for since, both Are trials, but how does God express himself towards Ephraim? v. 20. Is Ephraim my dear son? Is he a son of consolations? so the Hebrew, Is he my dainty child? for since I spoke against him I do earnestly Remember him still,
pitty kept within Gods bowels (to speak so) paineth him, it must come out, Hos. 11.8. Mine heart is turned within me, my repentings are kindled together.
pity kept within God's bowels (to speak so) paineth him, it must come out, Hos. 11.8. Mine heart is turned within me, my repentings Are kindled together.
our Lord descended, and was made a man in all things like us, except sin. But O the first, nay, the doubled summons of Christs love are not obeyed. Love cryeth, we are deaf;
our Lord descended, and was made a man in all things like us, except since. But Oh the First, nay, the doubled summons of Christ love Are not obeyed. Love Cries, we Are deaf;
But who knowes what bowels, what turnings of heart, what motions of compassion are in the man Christ now in Heaven? Those who shall live to see the Lord take his Bride in his armes and embrace her after these many temptations, that now your eyes seeth, shall subscribe to the truth of this,
But who knows what bowels, what turnings of heart, what motions of compassion Are in the man christ now in Heaven? Those who shall live to see the Lord take his Bride in his arms and embrace her After these many temptations, that now your eyes sees, shall subscribe to the truth of this,
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Should we suppose that there were in Christ but this one attribute of tender compassion toward his own tempted ones, it should make him altogether lovely to us:
Should we suppose that there were in christ but this one attribute of tender compassion towards his own tempted ones, it should make him altogether lovely to us:
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for the motion of tender mercy in Christ, upon the supposition of Free-love that he died for his own, is naturall, he having taken a mans heart to Heaven with him,
for the motion of tender mercy in christ, upon the supposition of Free-love that he died for his own, is natural, he having taken a men heart to Heaven with him,
Now suppose we that the mother were eternall, and her child eternall, but eternally weak; compassion should eternally flow from the mother to the child;
Now suppose we that the mother were Eternal, and her child Eternal, but eternally weak; compassion should eternally flow from the mother to the child;
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In Jesus Christ the heart and tender bowels of the sweetest, mildest, and most compassionate nature of man, that God can possibly form, hath met with eternall and infinite mercy in God Christ,
In jesus christ the heart and tender bowels of the Sweetest, Mildest, and most compassionate nature of man, that God can possibly from, hath met with Eternal and infinite mercy in God christ,
Mercy chuseth a lover freely, Jacob, not Esau ; this man, not that man; the fool, not the wise man; the beggar, not the Prince: the servant, not the master:
Mercy chooseth a lover freely, Jacob, not Esau; this man, not that man; the fool, not the wise man; the beggar, not the Prince: the servant, not the master:
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Josephs bowels were upon action, and busie when his Brethren saw no such thing, even when he was accusing them as spies, and dealing roughly with them.
Josephs bowels were upon actium, and busy when his Brothers saw no such thing, even when he was accusing them as spies, and dealing roughly with them.
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It is like the place, Hebrews 4.15. is but an allusive Exposition of the rowled and moved bowels of GOD, Jeremiah 31.20. CHRIST is, as it were in Heaven burning and flaming in a passion of compassion toward his weak ones:
It is like the place, Hebrews 4.15. is but an allusive Exposition of the rolled and moved bowels of GOD, Jeremiah 31.20. CHRIST is, as it were in Heaven burning and flaming in a passion of compassion towards his weak ones:
Gods fiery dispensation in Zion, or in a soul, in the burning bush, speaketh not alwayes wrath, make not false Commentaries on Christs tempting dispensation:
God's fiery Dispensation in Zion, or in a soul, in the burning bush, speaks not always wrath, make not false Commentaries on Christ tempting Dispensation:
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and for the provocations of England, their unrepented Idolatry, superstition, vanity, pride, security, unthankfulnesse to God, who hath broken the rod of the oppressour,
and for the provocations of England, their unrepented Idolatry, Superstition, vanity, pride, security, unthankfulness to God, who hath broken the rod of the oppressor,
and delivered them from pressures of conscience under Episcopacy, a Masse-service, and burdensome ceremonies, and for the sins of the King, Queen, Court, Prelats,
and Delivered them from pressures of conscience under Episcopacy, a Mass-service, and burdensome ceremonies, and for the Sins of the King, Queen, Court, Prelates,
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and the present unjustice, carelesse, and remisse minding Religion, and their labouring to spoile the Kingdome of Christ of that power that Christ hath given to his people of Church-discipline,
and the present unjustice, careless, and remiss minding Religion, and their labouring to spoil the Kingdom of christ of that power that christ hath given to his people of Church discipline,
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and translating it to their Parliament, to make Church-discipline Parliament-discipline, confounding so the two kingdoms; their tolerating of blasphemous sects;
and translating it to their Parliament, to make Church discipline Parliament-discipline, confounding so the two kingdoms; their tolerating of blasphemous Sects;
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Yet in all this, the dispensation of God, though bloody, is but the Lord saying, as of old, so now to Britain, Isa. 1.25. And I will turn my hand upon thee, and purely purge away thy drosse, and take away all thy tin.
Yet in all this, the Dispensation of God, though bloody, is but the Lord saying, as of old, so now to Britain, Isaiah 1.25. And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin.
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27. Zion shall be redeemed with judgement, and her converts with righteousnesse : 2. A rough dispensation of Christ cannot abide long rough to the Saints, he must answer and ease the pain of the womans broken spirit;
27. Zion shall be redeemed with judgement, and her converts with righteousness: 2. A rough Dispensation of christ cannot abide long rough to the Saints, he must answer and ease the pain of the woman's broken Spirit;
its a nights pain to Christ to cause the tears run down the cheeks of his Church all the night, he cannot but bring a day light of joy before the Suns ordinary time to rise, Ps. 30.5. Christ smiteth and weepeth for compassion both at once:
its a nights pain to christ to cause the tears run down the cheeks of his Church all the night, he cannot but bring a day Light of joy before the Suns ordinary time to rise, Ps. 30.5. christ smites and weeps for compassion both At once:
and of the sense of Christs love as his love, Ier. 31.20. Since the time that I sufficiently talked with him in correcting him, or since the time of my sufficiency of speaking against him, in remembring him, I do remember him.
and of the sense of Christ love as his love, Jeremiah 31.20. Since the time that I sufficiently talked with him in correcting him, or since the time of my sufficiency of speaking against him, in remembering him, I do Remember him.
God and his servant nature did us a pleasure & a great favour in that kind, in secret, down in the bowels of the earth, to make unseen and concealed provision for our purses, this secret love to us acted down in the dark is no love to us,
God and his servant nature did us a pleasure & a great favour in that kind, in secret, down in the bowels of the earth, to make unseen and concealed provision for our purses, this secret love to us acted down in the dark is no love to us,
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while we find it, and see it, yet is nature in a mystery under a vail, sweating under earth to bring forth for us Mettals, Trees, Herbs, Flowers, corn for our service,
while we find it, and see it, yet is nature in a mystery under a Vail, sweating under earth to bring forth for us Metals, Trees, Herbs, Flowers, corn for our service,
Christ may love persons, & yet his dispensation may be so rough, as that to their sense there is no ground of being assured that Christ loveth them, til he shall be pleased to manifest it:
christ may love Persons, & yet his Dispensation may be so rough, as that to their sense there is no ground of being assured that christ loves them, till he shall be pleased to manifest it:
Hence we may gather these Propositions considerable for the Times. 1. Propos. Gods free and unhired love is the cause of our Redemption, Vocation, Sanctification, and eternall salvation;
Hence we may gather these Propositions considerable for the Times. 1. Propos. God's free and unhired love is the cause of our Redemption, Vocation, Sanctification, and Eternal salvation;
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When we were the lost world, Joh. 3.16. ungodly, Rom. 5.6. Enemies, ver. 10. He quickned us, called us, when dead in sinnes, Eph. 2.1. Without works, 2 Tim. 1.9. The bil of Grace is Christs welcome and pay nothing.
When we were the lost world, John 3.16. ungodly, Rom. 5.6. Enemies, ver. 10. He quickened us, called us, when dead in Sins, Ephesians 2.1. Without works, 2 Tim. 1.9. The bil of Grace is Christ welcome and pay nothing.
Amor benevolentiae, A love of wel willing, which he did bear to them before the world was, & it is called the love of Election : Of this love, Rom. 9.13. Paul speaketh, I have loved Jacob and hated Esau :
Amor benevolentiae, A love of well willing, which he did bear to them before the world was, & it is called the love of Election: Of this love, Rom. 9.13. Paul speaks, I have loved Jacob and hated Esau:
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Without which its unpossible to please God, Heb. 11.6. of this Christ speaketh, Joh. 14.21. He that loveth me shall be loved of my Father, and I will love him,
Without which its unpossible to please God, Hebrew 11.6. of this christ speaks, John 14.21. He that loves me shall be loved of my Father, and I will love him,
so Christ the wisdom of God saith, I love them that love me, Pro. 8.17. And so Christ speaketh of his love to his redeemed and sanctified Spouse, Can. 4.9. Thou hast ravished my heart my sister, my Spouse;
so christ the Wisdom of God Says, I love them that love me, Pro 8.17. And so christ speaks of his love to his redeemed and sanctified Spouse, Can. 4.9. Thou hast ravished my heart my sister, my Spouse;
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as when a Father hath conveyed an Inheritance to his son, here is no new love from the Father to the son, but a new manifestation of that love wherewith the Father loved the son before.
as when a Father hath conveyed an Inheritance to his son, Here is no new love from the Father to the son, but a new manifestation of that love wherewith the Father loved the son before.
Arminians indeed tell us of new love, new desires, and of ebbing & flowing; love and hatred succeeding one to another in Gods minde, these Vorstian blasphemies we disclaim;
Arminians indeed tell us of new love, new Desires, and of ebbing & flowing; love and hatred succeeding one to Another in God's mind, these Vorstian Blasphemies we disclaim;
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while in time he hear the Word and be humbled for sin, and the truth is, the love of complacency is not a new act of Gods wil that ariseth in God in time,
while in time he hear the Word and be humbled for since, and the truth is, the love of complacency is not a new act of God's will that arises in God in time,
but the declaration of Gods love of good wil in this effect, that God is pleased to bestow faith & his beauty of holinesse which maketh the soul lovely to God,
but the declaration of God's love of good will in this Effect, that God is pleased to bestow faith & his beauty of holiness which makes the soul lovely to God,
And God hath a love of complacency toward the persons of the Elect, & love of good will (though not of chusing good will toward them) for their holiness, Cant. 4.9.
And God hath a love of complacency towards the Persons of the Elect, & love of good will (though not of choosing good will towards them) for their holiness, Cant 4.9.
Obj. 3. It is absurd that God should love the Elect vvith infinite love to chuse them to salvation, as touching their persons, and withall to hate them with an infinite batred, as workers of iniquity.
Object 3. It is absurd that God should love the Elect with infinite love to choose them to salvation, as touching their Persons, and withal to hate them with an infinite batred, as workers of iniquity.
Answ. It were absurd I grant, if Gods hatred to the Elect as sinners, were any immanent affection in God opposite to his love, by which he should be averse to their persons.
Answer It were absurd I grant, if God's hatred to the Elect as Sinners, were any immanent affection in God opposite to his love, by which he should be averse to their Persons.
But Gods hatred to the Elect, because they are sinners, is nothing but his displicency against sin (not against the person) so as he is to inflict satisfactory punishment on the surety Christ for their sin.
But God's hatred to the Elect, Because they Are Sinners, is nothing but his displicency against since (not against the person) so as he is to inflict satisfactory punishment on the surety christ for their since.
A Father may so love his Prodigall Son, as to retain a purpose to make him Inheritor of a Kingdom (if he had a Crown for himself) and to pay his debts,
A Father may so love his Prodigal Son, as to retain a purpose to make him Inheritor of a Kingdom (if he had a Crown for himself) and to pay his debts,
Ans. The Law speaketh wrath in regard of its reign and dominion to death to the elect not yet converted, and to the reprobate without exception of persons:
Ans. The Law speaks wrath in regard of its Reign and dominion to death to the elect not yet converted, and to the Reprobate without exception of Persons:
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and that the rule and reign of the Law are different is evident, 1. because the ruling power of the Law is an essentiall ingredient of the Law, without the which the Law is not the Law:
and that the Rule and Reign of the Law Are different is evident, 1. Because the ruling power of the Law is an essential ingredient of the Law, without the which the Law is not the Law:
the reign or damnation of the Law agreeth to the Law by accident, in so far as man is a sinner, which is a state accidental to the law. 2. The Law is a rule,
the Reign or damnation of the Law agreeth to the Law by accident, in so Far as man is a sinner, which is a state accidental to the law. 2. The Law is a Rule,
Justification removeth not the indwelling of sin, and so in regard of sense, reason, and conscience, we are sinners to our dying day, but not condemned sinners. M. Denne objecteth;
Justification Removeth not the indwelling of since, and so in regard of sense, reason, and conscience, we Are Sinners to our dying day, but not condemned Sinners. M. Den Objecteth;
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We pray daily, forgive us our sins, then we are not righteous in Christ; he answereth, that Protestants say, we begge greater certainty and assurance of forgivenesse ;
We pray daily, forgive us our Sins, then we Are not righteous in christ; he Answers, that Protestants say, we beg greater certainty and assurance of forgiveness;
but not content with this answer, he addeth, When we pray for forgivenesse, we magnifie his grace, who hath freely given us forgivenesse, it were not folly to a condemned person, having receied a pardon,
but not content with this answer, he adds, When we pray for forgiveness, we magnify his grace, who hath freely given us forgiveness, it were not folly to a condemned person, having receied a pardon,
I should ask a warrant of Scripture to prove that forgiveness of sin signifieth assurance of the pardon of sin. 2. That to seek forgivenes daily is, to glorifie and magnifie him from whom we once received forgivenesse, is not to purpose,
I should ask a warrant of Scripture to prove that forgiveness of since signifies assurance of the pardon of since. 2. That to seek forgiveness daily is, to Glorify and magnify him from whom we once received forgiveness, is not to purpose,
for that is a generall in all Petitions that we put up to God, no lesse then in this. 3. If a pardoned malefactor having assurance he were pardoned, should fall down and begge pardon of the King,
for that is a general in all Petitions that we put up to God, no less then in this. 3. If a pardoned Malefactor having assurance he were pardoned, should fallen down and beg pardon of the King,
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but should he every day, when he eateth bread, beg pardon from the King, as we beg daily forgivenesse, he might be charged with more then ordinary folly.
but should he every day, when he Eateth bred, beg pardon from the King, as we beg daily forgiveness, he might be charged with more then ordinary folly.
and though faith procure not Gods love and favour, yet it serveth us for other uses, that we may be sealed by believing, Eph. 1.13. and may thereby know the love of God.
and though faith procure not God's love and favour, yet it serves us for other uses, that we may be sealed by believing, Ephesians 1.13. and may thereby know the love of God.
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Ans. 1. It is true God loveth the elect before conversion equally, as after conversion, in regard of that free love of election, that moved him to give his Son to death for them, Joh. 3.16. and to call them effectually, 2 Tim. 1.9.
Ans. 1. It is true God loves the elect before conversion equally, as After conversion, in regard of that free love of election, that moved him to give his Son to death for them, John 3.16. and to call them effectually, 2 Tim. 1.9.
4. Propos. It is a palpable untruth, that the elect by believing in Christ, and being translated from death to life in their conversion to God, are equally loved of God,
4. Propos. It is a palpable untruth, that the elect by believing in christ, and being translated from death to life in their conversion to God, Are equally loved of God,
yet as the same love of God is terminated upon sinfull men, or rather that which is called, the love of complacency, which is indeed the effect of Gods love;
yet as the same love of God is terminated upon sinful men, or rather that which is called, the love of complacency, which is indeed the Effect of God's love;
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as it is the same fountain and spring that runneth in its streams toward the South, which by Art and industry of men may be made to run toward the North, the change is in the streams, not in the fountain,
as it is the same fountain and spring that Runneth in its streams towards the South, which by Art and industry of men may be made to run towards the North, the change is in the streams, not in the fountain,
yet I doubt not but the same Sun that did shine the first six hours of the Creation, on the Garden of Paradice, shineth upon all our gardens and orchards that now are.
yet I doubt not but the same Sun that did shine the First six hours of the Creation, on the Garden of Paradise, shines upon all our gardens and orchards that now Are.
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and now when they are changed in the spirits of their mind. But it may well be said that God loveth his Church, as washed, as fair, and spotlesse, Cant. 4.7. and that he doth now say of her, Cant. 4.10. How fair is thy love, my sister, my Spouse!
and now when they Are changed in the spirits of their mind. But it may well be said that God loves his Church, as washed, as fair, and spotless, Cant 4.7. and that he does now say of her, Cant 4.10. How fair is thy love, my sister, my Spouse!
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how much better is thy love then wine, and the smell of thine ointments then all spices? whereas the Lord said before of her, Eze. 16.3. Thy birth and thy nativity is of the Land of Canaan, thy father was an Amorite, thy mother an Hittite.
how much better is thy love then wine, and the smell of thine ointments then all spices? whereas the Lord said before of her, Ezekiel 16.3. Thy birth and thy Nativity is of the Land of Canaan, thy father was an Amorite, thy mother an Hittite.
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and at that time the Lord could not utter that expression of love, to say to a bloudy and polluted Church as he doth, Can. 4.7. Thou art all fair, my love, there is not a spot in thee ;
and At that time the Lord could not utter that expression of love, to say to a bloody and polluted Church as he does, Can. 4.7. Thou art all fair, my love, there is not a spot in thee;
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and though it be true, that faith procure not Gods love and favour (it is a calumnie that ever Protestant Divine taught any such thing) for the work of Gods eternall love in election to Glory,
and though it be true, that faith procure not God's love and favour (it is a calumny that ever Protestant Divine taught any such thing) for the work of God's Eternal love in election to Glory,
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whereas before he was such, who did love and chuse us to salvation, (the Lord is our witnesse) we asserted the contrary doctrine of Free-grace against Arminians and Papists.
whereas before he was such, who did love and choose us to salvation, (the Lord is our witness) we asserted the contrary Doctrine of Free grace against Arminians and Papists.
even an unbeliever, a child of wrath, one that is disobedient, serving divers lusts, a soul unwashed, polluted in his blood before his conversion to God;
even an unbeliever, a child of wrath, one that is disobedient, serving diverse Lustiest, a soul unwashed, polluted in his blood before his conversion to God;
even in the Court of Heaven, in the Lords Books he is another man, he goeth now for a fair and undefiled soul, the Church that was in a polluted, filthy,
even in the Court of Heaven, in the lords Books he is Another man, he Goes now for a fair and undefiled soul, the Church that was in a polluted, filthy,
now Christ nameth things according to their nature: 2. The condition is so changed before God, that Hos. 1.10. It cometh to passe, That in the place, where it was said to them, ye are not my people, there it shall be said unto them, ye are the sons of the living God, 1 Pet. 2.10.
now christ names things according to their nature: 2. The condition is so changed before God, that Hos. 1.10. It comes to pass, That in the place, where it was said to them, you Are not my people, there it shall be said unto them, you Are the Sons of the living God, 1 Pet. 2.10.
3. The words of Scripture, that importeth a reall change, doth prove the same, as Col. 1.12. Who hath made us meet, or sufficiently qualified us, to be partakers of the inheritance of the Saints in light.
3. The words of Scripture, that imports a real change, does prove the same, as Col. 1.12. Who hath made us meet, or sufficiently qualified us, to be partakers of the inheritance of the Saints in Light.
and when he hath raised and quickned us for his great love, and placed us in Heaven with Christ, Eph. 2.1, 2, 3, 4. And made us Kings and Priests unto God :
and when he hath raised and quickened us for his great love, and placed us in Heaven with christ, Ephesians 2.1, 2, 3, 4. And made us Kings and Priests unto God:
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A new creature, 2 Cor. 5.17. Light in the Lord, Eph. 5.8. partakers of the divine nature, 2 Pet. 1.4. Renewed in the spirit of the mind, Eph. 4.23. Such as are begotten again, unto a lively hope, by the resurrection of Iesus Christ from the Dead, 1 Pet. 1.3. Born again not of corruptible seed, 1 Pet. 1.23. Kings and Priests unto God, Rev. 1.5. A generation of Kings & Priests unto God, 1 Pet. 2.9. Must be in their state, some other thing then old creatures, then darknes, then unrenewed, uncircumcised old men, slaves of sin, persecutors, blasphemers, injurious persons:
A new creature, 2 Cor. 5.17. Light in the Lord, Ephesians 5.8. partakers of the divine nature, 2 Pet. 1.4. Renewed in the Spirit of the mind, Ephesians 4.23. Such as Are begotten again, unto a lively hope, by the resurrection of Iesus christ from the Dead, 1 Pet. 1.3. Born again not of corruptible seed, 1 Pet. 1.23. Kings and Priests unto God, Rev. 1.5. A generation of Kings & Priests unto God, 1 Pet. 2.9. Must be in their state, Some other thing then old creatures, then darkness, then unrenewed, uncircumcised old men, slaves of since, persecutors, blasphemers, injurious Persons:
thou hast been honourable, and I have loved thee, &c. Were the children of wrath from Eternity Honourable? No, were they more precious & honourable actually before God from eterernity,
thou hast been honourable, and I have loved thee, etc. Were the children of wrath from Eternity Honourable? No, were they more precious & honourable actually before God from eterernity,
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and blotted away as a cloud, as a thick cloud, as it is Isa. 44.22. And that from Eternity, and from Eternity sought and not found, because pardoned, Jerem. 5.20. no more remembred, Isaiah 43.25. now they were justified from Eternity, and ere they believe in him that justifieth the ungodly, no other ways then in Gods decree and eternall purpose;
and blotted away as a cloud, as a thick cloud, as it is Isaiah 44.22. And that from Eternity, and from Eternity sought and not found, Because pardoned, Jeremiah 5.20. no more remembered, Isaiah 43.25. now they were justified from Eternity, and ere they believe in him that Justifieth the ungodly, no other ways then in God's Decree and Eternal purpose;
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and they shall never be able to answer it, if faith be so far forth a manifestation of our justification before God, because justification was in the sight of God actually done from eternity, before all time;
and they shall never be able to answer it, if faith be so Far forth a manifestation of our justification before God, Because justification was in the sighed of God actually done from eternity, before all time;
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Then (say I) from eternity the justified were never ungodly, never sinners, never the heirs of wrath, never such as served divers lusts, and were disobedient, polluted in their own blood, which is down-right contrary to the word of truth. 2. Observe the Principle of Antinomians: We are not justified by faith (say the) How then? Because we are justified from eternity, only we are said by Paul to be justified by faith, in that by faith we come to the knowledge and assurance of the state of election,
Then (say I) from eternity the justified were never ungodly, never Sinners, never the Heirs of wrath, never such as served diverse Lustiest, and were disobedient, polluted in their own blood, which is downright contrary to the word of truth. 2. Observe the Principle of Antinomians: We Are not justified by faith (say thee) How then? Because we Are justified from eternity, only we Are said by Paul to be justified by faith, in that by faith we come to the knowledge and assurance of the state of election,
and yet will I not say, that the Son of God, upon whom all our iniquities were charged, was at any time, Filius Odii, a son of hatred (for the Father was eternally well-pleased with him) the reason is, that our sins were no sooner charged upon him,
and yet will I not say, that the Son of God, upon whom all our iniquities were charged, was At any time, Filius Odii, a son of hatred (for the Father was eternally well-pleased with him) the reason is, that our Sins were no sooner charged upon him,
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but that he had given full and perfect satisfaction, being the Lambe slain from the foundation of the world, Rev. 13.8. Answ. If God cannot but hate the person upon whom he chargeth sin, either God never charged our sins upon Christ:
but that he had given full and perfect satisfaction, being the Lamb slave from the Foundation of the world, Rev. 13.8. Answer If God cannot but hate the person upon whom he charges since, either God never charged our Sins upon christ:
and present satisfaction to prevent the hatred of his Father, is not imaginable: indeed, when Christ gave satisfaction, I beleeve that it was full and perfect :
and present satisfaction to prevent the hatred of his Father, is not imaginable: indeed, when christ gave satisfaction, I believe that it was full and perfect:
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except Herod, Pilate, Iews & Gentiles, the Traitour Judas, and all who were wicked Actors in killing of Christ, be men uncreated, who had existence and being, and sinned from eternity;
except Herod, Pilate, Iews & Gentiles, the Traitor Judas, and all who were wicked Actors in killing of christ, be men uncreated, who had existence and being, and sinned from eternity;
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And if to be justified by faith, be as our Masters (though ignorantly) teach, nothing but this, that we come to the knowledge of our justification by faith,
And if to be justified by faith, be as our Masters (though ignorantly) teach, nothing but this, that we come to the knowledge of our justification by faith,
and that justification is as old a childe of free-love as election to life. Then say I, Paul might have taken the like pains to prove these Propositions:
and that justification is as old a child of free-love as election to life. Then say I, Paul might have taken the like pains to prove these Propositions:
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and they must say, either he was the Lamb actually crucified for us from eternity (which is a new eternal world) & we are actually justified from eternity,
and they must say, either he was the Lamb actually Crucified for us from eternity (which is a new Eternal world) & we Are actually justified from eternity,
and Christian consolation, which yet is false, (every point of saving faith is apt to breed peace and consolation) yet certainly we came to know and apprehend that God laid our sins upon Christ by faith, Isa. 53.6.
and Christian consolation, which yet is false, (every point of Saving faith is apt to breed peace and consolation) yet Certainly we Come to know and apprehend that God laid our Sins upon christ by faith, Isaiah 53.6.
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and that from eternity, upon the very same ground, God created the world by faith, Christ died for our sins by faith. 5. Yea, in this sense the world must be created from eternity,
and that from eternity, upon the very same ground, God created the world by faith, christ died for our Sins by faith. 5. Yea, in this sense the world must be created from eternity,
because both after and before, yea from eterni•y, sins are not at all, but removed in Christ. 2. It •ayeth down this ground, that we are justified no more by faith,
Because both After and before, yea from eterni•y, Sins Are not At all, but removed in christ. 2. It •ayeth down this ground, that we Are justified no more by faith,
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then by the works done, by the saving grace of God after regeneration, •nd that Paul in the Epistle to the Romanes •nd Galatians, does contend with justiciaries, •ow these who were from eternity justified, shall come to know and apprehend,
then by the works done, by the Saving grace of God After regeneration, •nd that Paul in the Epistle to the Romans •nd Galatians, does contend with Justiciaries, •ow these who were from eternity justified, shall come to know and apprehend,
and condemned therefore, before God, from Davids testimony, Psal. 14. Psal. 53. This Argument concludeth reall and intrinsecall condemnation, v. 19. not the knowledge of condemnation,
and condemned Therefore, before God, from Davids testimony, Psalm 14. Psalm 53. This Argument Concludeth real and intrinsical condemnation, v. 19. not the knowledge of condemnation,
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for Abrahams righteousnesse, and the blessednesse of the justified man opposed to the curse of the Law, from which we are freed in justification, Gal. 3.10, 11, 12, 13. is the reall fruit of justification,
for Abrahams righteousness, and the blessedness of the justified man opposed to the curse of the Law, from which we Are freed in justification, Gal. 3.10, 11, 12, 13. is the real fruit of justification,
and so under wrath, Rom. 6.14, 15, 16, 17. Rom. 7.4. Wherefore my brethren, ye also are become dead to the Law, by the body of Christ, that ye should be married to another.
and so under wrath, Rom. 6.14, 15, 16, 17. Rom. 7.4. Wherefore my brothers, you also Are become dead to the Law, by the body of christ, that you should be married to Another.
Hence it is clear that there was a time in which Paul and the Elect at Rome were servants of sin, Rom. 6.20, 21. Under the lusts and motions of sin, which work in their Members to bring forth fruit, that is sins to death eternall, Ro. 7.5.
Hence it is clear that there was a time in which Paul and the Elect At Room were Servants of since, Rom. 6.20, 21. Under the Lustiest and motions of since, which work in their Members to bring forth fruit, that is Sins to death Eternal, Ro. 7.5.
But the case is changed, they are now not the servants of sin, but servants of righteousnesse, Rom. 6.22. Married to a new husband Iesus Christ, Rom. 7.4. Whence came this change of two contrary states;
But the case is changed, they Are now not the Servants of since, but Servants of righteousness, Rom. 6.22. Married to a new husband Iesus christ, Rom. 7.4. Whence Come this change of two contrary states;
so that there is no inherent grace in the Believer, by which he is differenced from an unbeliever, sanctification and duties flowing from the habit of grace, are nothing but dreams of Legall men;
so that there is no inherent grace in the Believer, by which he is differenced from an unbeliever, sanctification and duties flowing from the habit of grace, Are nothing but dreams of Legal men;
and of man to God. 1. Because we read that man is reconciled to God, Rom. 5.10. 2 Cor. 5.18, 19, 20. Col. 1.20, 21. Eph. 2.16. Man is the enemy, whereas in Adam he was a friend, and in Christ the second Adam he is made a friend:
and of man to God. 1. Because we read that man is reconciled to God, Rom. 5.10. 2 Cor. 5.18, 19, 20. Col. 1.20, 21. Ephesians 2.16. Man is the enemy, whereas in Adam he was a friend, and in christ the second Adam he is made a friend:
but that God is reconciled to man or changed toward his own Elect from an enemy and a God that hateth their persons into a friend and lover of them, I never read,
but that God is reconciled to man or changed towards his own Elect from an enemy and a God that hates their Persons into a friend and lover of them, I never read,
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and ten thousand worlds of rivers, they cannot quench that eternall coal and flame in the brest of so free a Lover as God, in a word, the shed blood of Christ is an •ffect, not a cause of infinite love. 3. What •hen, doth reconciliation place any new thing in God? No, Doth it turn him from an Hater to a Lover? No, Reconciliation active on the Lords •art, is a change of his outward dispensation, not •f his inward affections:
and ten thousand world's of Rivers, they cannot quench that Eternal coal and flame in the breast of so free a Lover as God, in a word, the shed blood of christ is an •ffect, not a cause of infinite love. 3. What •hen, does reconciliation place any new thing in God? No, Does it turn him from an Hater to a Lover? No, Reconciliation active on the lords •art, is a change of his outward Dispensation, not •f his inward affections:
as a River that runneth East hath been made to run West, and an issue of blood in one member of the body, hath been diverted to run at another channell:
as a River that Runneth East hath been made to run West, and an issue of blood in one member of the body, hath been diverted to run At Another channel:
justice was to run through the Elect of God, in the due & legal punishing of the sinner (which yet is extraneous to the just and eternall will of God) but infinite wise mercy, caused that River to run in another veine, through the soul of Iesus Christ.
Justice was to run through the Elect of God, in the due & Legal punishing of the sinner (which yet is extraneous to the just and Eternal will of God) but infinite wise mercy, caused that River to run in Another vein, through the soul of Iesus christ.
Which excludeth all tears, death, sorrow, crying, all sighing, as Mr. Denne dreameth, so as joy can no more be separated from the Subjects of that kingdom then light from the Sun, heat from the fire,
Which excludeth all tears, death, sorrow, crying, all sighing, as Mr. Den dreameth, so as joy can no more be separated from the Subject's of that Kingdom then Light from the Sun, heat from the fire,
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or ebbing and flowing can be stopped in waters (as he saith) far lesse is it true, that actuall love and obedience doth inseparably follow this condition,
or ebbing and flowing can be stopped in waters (as he Says) Far less is it true, that actual love and Obedience does inseparably follow this condition,
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Propos. 8. Christ can love dearly and tempt •oughly both at once: 1. His love consisteth •ot in a taking his Church into his bosome, and 〈 ◊ 〉 continuall,
Propos. 8. christ can love dearly and tempt •oughly both At once: 1. His love Consisteth •ot in a taking his Church into his bosom, and 〈 ◊ 〉 continual,
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even the Elect, and beloved of God, though they be in Christs court they are not always upon his counsel, Joh. 13.7. Many are within the walls of the Palace, that are not in the Kings Parlour, and taken into his house of wine.
even the Elect, and Beloved of God, though they be in Christ court they Are not always upon his counsel, John 13.7. Many Are within the walls of the Palace, that Are not in the Kings Parlour, and taken into his house of wine.
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Could we in silence believe its Christ with two garments on him at once, Christ clothed with love, wrapped in the unseen mystery of tendernes of compassion,
Could we in silence believe its christ with two garments on him At once, christ clothed with love, wrapped in the unseen mystery of tenderness of compassion,
as the sand of the sea, and bringeth against the mother of the young men, a spoiler at noon-day, Jer. 15.8. This woman stayed on her watch-tower, and now the vision speaketh mercy to her:
as the sand of the sea, and brings against the mother of the young men, a spoiler At noonday, Jer. 15.8. This woman stayed on her watchtower, and now the vision speaks mercy to her:
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Say they were injuries that Christ inflicteth (which is a blasphemous impossibility) yet it is Christ, it is the Lord, let him doe what seemeth good to you:
Say they were injuries that christ inflicteth (which is a blasphemous impossibility) yet it is christ, it is the Lord, let him do what seems good to you:
The absolute liberty of the Potter closeth the mouth of the clay-vessell if it could speak, Rom. 9. That unbelief hath no reason to stomack and dispute against hells fire coming from him, who hath absolute dominion over us:
The absolute liberty of the Potter closeth the Mouth of the clay-vessel if it could speak, Rom. 9. That unbelief hath no reason to stomach and dispute against Hells fire coming from him, who hath absolute dominion over us:
] NONLATINALPHABET It• a word of Omnipotency, to create Being its spoken of Satan, and to Satan, Mark 9 25. Luk. 4.35. 2. None can speak to Leprosie, bu• Christ, Mat. 8.3. Luk. 4.39. Be thou clean. 3• Christ can speak to stark death, Joh. 11.43. an• Joh. 5.28. Jesus cryed with a loud voice, Laza•rus, come forth.
] It• a word of Omnipotency, to create Being its spoken of Satan, and to Satan, Mark 9 25. Luk. 4.35. 2. None can speak to Leprosy, bu• christ, Mathew 8.3. Luk. 4.39. Be thou clean. 3• christ can speak to stark death, John 11.43. an• John 5.28. jesus cried with a loud voice, Laza•rus, come forth.
Come from the four Winds, 〈 ◊ 〉 breath, and breathe upon these slain, that they may live. 5. God can speak to Mother-nothing, as if Nothing had ears and reason, & could hear, Rom. 4.17. He calleth things that are not, as though they were:
Come from the four Winds, 〈 ◊ 〉 breath, and breathe upon these slave, that they may live. 5. God can speak to Mother-nothing, as if Nothing had ears and reason, & could hear, Rom. 4.17. He calls things that Are not, as though they were:
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as Being, hath a power-obedientiall to hear what God saith, and do it, Ion. 2.10. The Lord spake to the Fish, and it vomited out Ionah on the dry land. Mar. 4.39. And he arose, and rebuked the wind, NONLATINALPHABET and said unto the sea, Peace, be still;
as Being, hath a power-obediential to hear what God Says, and do it, Ion. 2.10. The Lord spoke to the Fish, and it vomited out Jonah on the dry land. Mar. 4.39. And he arose, and rebuked the wind, and said unto the sea, Peace, be still;
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What wise man can boast the Sea? What ears hath the sensless and •ifelesse waters? Yet they hear Christs language, they speak, Yonder standeth our Creator boa•ting us,
What wise man can boast the Sea? What ears hath the senseless and •ifelesse waters? Yet they hear Christ language, they speak, Yonder Stands our Creator boa•ting us,
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ver. 5. What aileth thee, O thou Sea, that thou fleddest? Thou Iordan that thou wast driven backward? vers. 6. What ailed you, ye mountains, that ye skip•ed like Rams,
ver. 5. What aileth thee, Oh thou Sea, that thou fleddest? Thou Iordan that thou wast driven backward? vers. 6. What ailed you, you Mountains, that you skip•ed like Rams,
for God may use any creature to infinite effects of omnipotency, and so there should be infinite created qualities in every finite creature. 2. This obedientiall power was in that Mother-nothing, out of which, God by an omnipotent act of creation, extracted all the hosts of creatures that now are;
for God may use any creature to infinite effects of omnipotency, and so there should be infinite created qualities in every finite creature. 2. This obediential power was in that Mother-nothing, out of which, God by an omnipotent act of creation, extracted all the hosts of creatures that now Are;
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and its in that other Mother-nothing, yet objected to omnipotency, according to which God may create infinite moe worlds then now are, so it please him;
and its in that other Mother-nothing, yet objected to omnipotency, according to which God may create infinite more world's then now Are, so it please him;
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This Mandate of omnipotent grace is spoken to Jerusalem, as hardened, and cold dead in sin, Eph. 5, 14. Wherefore he saith, Awake, thou that sleepest,
This Mandate of omnipotent grace is spoken to Jerusalem, as hardened, and cold dead in since, Ephesians 5, 14. Wherefore he Says, Awake, thou that Sleepest,
he sendeth his mandate, or statute of heaven, to meer-nothing, and Darknesse, as the Sergeant and Pursevant of GOD, must send out Light, by vertue of a creating Mandate, 2 Cor. 4.6. 3. Every creature is under the awe of Omnipotency,
he sends his mandate, or statute of heaven, to mere-nothing, and Darkness, as the sergeant and Pursuivant of GOD, must send out Light, by virtue of a creating Mandate, 2 Cor. 4.6. 3. Every creature is under the awe of Omnipotency,
All are thy servants, Hell, Devils, Gavaliers, Malignants, Papists are Gods servants: 5. By this power, where as nature must have time and hours to work,
All Are thy Servants, Hell, Devils, Gavaliers, Malignants, Papists Are God's Servants: 5. By this power, where as nature must have time and hours to work,
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God putteth his arm to the Heaven, and shaketh it, and the Hangings, Pillars, Walls, plenishing of the house of Heaven and earth, NONLATINALPHABET are all dissolved;
God putteth his arm to the Heaven, and shakes it, and the Hangings, Pillars, Walls, plenishing of the house of Heaven and earth, Are all dissolved;
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all the old Tenants of the world, the Heavens which have sitten in Gods house 5000 years, at the first warning of their Almighty Land-lord must remove and retire into nothing, if God so command them.
all the old Tenants of the world, the Heavens which have sitten in God's house 5000 Years, At the First warning of their Almighty Landlord must remove and retire into nothing, if God so command them.
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Faith hath omnipotency at its service, the sword and wars are gone, the enemies of the Lord broken, the Temple built, Babylon plagued at the nod of Faith, Devils cannot stand,
Faith hath omnipotency At its service, the sword and wars Are gone, the enemies of the Lord broken, the Temple built, Babylon plagued At the nod of Faith, Devils cannot stand,
let him be wise and learned, Neither is bread to the wise, nor yet riches to men of understanding, Eccles. 9.11. 1. The word of the Almighty is his deed also, Psal. 33.9. He spake, & it was done, he commanded, and it stood fast;
let him be wise and learned, Neither is bred to the wise, nor yet riches to men of understanding, Eccles. 9.11. 1. The word of the Almighty is his deed also, Psalm 33.9. He spoke, & it was done, he commanded, and it stood fast;
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Hebrew, Of the words of Solomon, 2 Kin. 21.25. And the rest of the words which Amon did, are written in the Book of the words of the days of the Kings of Judah.
Hebrew, Of the words of Solomon, 2 Kin. 21.25. And the rest of the words which Amon did, Are written in the Book of the words of the days of the Kings of Judah.
and cutteth the spear in sunder; he burneth the Chariot in the fire, Psal. 46.9. Be not afraid of clay, Esay 51.12. Vse 3. If the Lords word create the being of things, then are we to conceive of him as of an Independent Soveraigne;
and cutteth the spear in sunder; he burns the Chariot in the fire, Psalm 46.9. Be not afraid of clay, Isaiah 51.12. Use 3. If the lords word create the being of things, then Are we to conceive of him as of an Independent Sovereign;
God had promised the contrary to establish him and his Kingdom, so he would do what is right in the sight of the Lord, 1 Kin. 11.37, 38. But he believed that God in the fulfilling of his promise must depend upon the Calves set up at Dan and Bethel: So the Jews will have God in the preserving of their Kingdom and place, Joh. 11.48. to depend upon the sinfull murthering of the Lord of Glory ;
God had promised the contrary to establish him and his Kingdom, so he would do what is right in the sighed of the Lord, 1 Kin. 11.37, 38. But he believed that God in the fulfilling of his promise must depend upon the Calves Set up At Dan and Bethel: So the jews will have God in the preserving of their Kingdom and place, John 11.48. to depend upon the sinful murdering of the Lord of Glory;
yea, we imagine that God cannot carry on the work of Reformation, except we comply with some sort of Antichristian Prelate: The King thinketh he cannot be a Monarch except he have a Prerogative to play the Tyrant,
yea, we imagine that God cannot carry on the work of Reformation, except we comply with Some sort of Antichristian Prelate: The King Thinketh he cannot be a Monarch except he have a Prerogative to play the Tyrant,
and his Throne must fall, except the Antichrist and blood, and unlawfull peace with the bloody Irish murtherers, and destroying of the Lords Redeemed flock in both Kingdoms, be the bloody Pillars of his Throne and Royall power:
and his Throne must fallen, except the Antichrist and blood, and unlawful peace with the bloody Irish murderers, and destroying of the lords Redeemed flock in both Kingdoms, be the bloody Pillars of his Throne and Royal power:
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ere you or I were born, the Lord governed the world, and his Church without a miscarry (the Churches Heaven cannot be marr'd in Christs hand) and when we are rotten in the dust, he shall carry on all in righteousnesse and wisdom,
ere you or I were born, the Lord governed the world, and his Church without a miscarry (the Churches Heaven cannot be marred in Christ hand) and when we Are rotten in the dust, he shall carry on all in righteousness and Wisdom,
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but we take it ill, if we cannot have a providence as fair and eye-sweet, as white Paper, though indeed there be not one spot in Gods wayes; so Martha, Joh. 11.21. Lord if thou hadst been here, my brother had not died.
but we take it ill, if we cannot have a providence as fair and eye-sweet, as white Paper, though indeed there be not one spot in God's ways; so Martha, John 11.21. Lord if thou Hadst been Here, my brother had not died.
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But Christ-God in preserving lives, dependeth not on his own bodily presence here or there: Another complaineth God hath forgotten me, he is not my God.
But Christ-God in preserving lives, dependeth not on his own bodily presence Here or there: another Complaineth God hath forgotten me, he is not my God.
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It is the black and dead hour of mid-night with me. So the Church argueth, Isa. 49.14.15. Psal. 77. v. 3, 4, 5, 6, 7, 8, 9. But his unchangeable love depends not on the ebbing and flowing of your transient & up and down sense:
It is the black and dead hour of midnight with me. So the Church argue, Isaiah 49.14.15. Psalm 77. v. 3, 4, 5, 6, 7, 8, 9. But his unchangeable love depends not on the ebbing and flowing of your Transient & up and down sense:
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and prophane the pride of all glory, Isa. 23.9. and suffer Parliaments, Assemblies, Armies, Counsels of War, Statse-men, the Godly, the Princes, Judges, Pastors, men of Wisdom, Learning, Eloquence, parts, to miscarry in this great service against Babylon :
and profane the pride of all glory, Isaiah 23.9. and suffer Parliaments, Assemblies, Armies, Counsels of War, Statse-men, the Godly, the Princes, Judges, Pastors, men of Wisdom, Learning, Eloquence, parts, to miscarry in this great service against Babylon:
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it is to cry down the creatures garland, and the rose of their eminency, that when all spots of Sacriledge and Idol-confidence in men are washed off the work, the Lord only may be exalted.
it is to cry down the creatures garland, and the rose of their eminency, that when all spots of Sacrilege and Idol-confidence in men Are washed off the work, the Lord only may be exalted.
The Horseman upon the Red and bloody Horse, and his footman Death are posting through the Kingdoms, more wrestling by prayer, the putting of Satan in Christs gripes, by faith effectuall by love, and sincere humiliation should create peace,
The Horseman upon the Read and bloody Horse, and his footman Death Are posting through the Kingdoms, more wrestling by prayer, the putting of Satan in Christ gripes, by faith effectual by love, and sincere humiliation should create peace,
Christ sent an immediate Post to the Devil, though in a remote place, (its an act of immediate creation) and Satan must be gone, no creature here interveneth;
christ sent an immediate Post to the devil, though in a remote place, (its an act of immediate creation) and Satan must be gone, no creature Here interveneth;
the first roses, the first trees and plants that Gods own immediate art produced, and in which nature could not share, are the perfectest creatures, the rest of the creatures after the fal, come not near in goodnes & beauty to Gods first samplar, which are (as it were) the first Essays of Omnipotency :
the First roses, the First trees and plants that God's own immediate art produced, and in which nature could not share, Are the perfectest creatures, the rest of the creatures After the fall, come not near in Goodness & beauty to God's First sampler, which Are (as it were) the First Essays of Omnipotency:
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See it in all the excellent things that God giveth us, especiall in these four. 1. In Christ: 2. Grace : 3. Glory : 4. Comfort. Christ is Gods highest love gift:
See it in all the excellent things that God gives us, especial in these four. 1. In christ: 2. Grace: 3. Glory: 4. Comfort. christ is God's highest love gift:
The Lord Christ was not given by so much as request, or counsell of Men or Angels: Christ, Heb. 1.3. by himself purged our sins, 1 Tim. 2.6. He gave himself a ransome for all ; 1 Pet. 2.24. Who his own self bare our sins, in his own body on the tree:
The Lord christ was not given by so much as request, or counsel of Men or Angels: christ, Hebrew 1.3. by himself purged our Sins, 1 Tim. 2.6. He gave himself a ransom for all; 1 Pet. 2.24. Who his own self bore our Sins, in his own body on the tree:
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Christ is given freely, as a Redeemer is more essentially a gift of Free grace (to speak so) then the grace of faith which is given to those who hear & are humbled for sin.
christ is given freely, as a Redeemer is more essentially a gift of Free grace (to speak so) then the grace of faith which is given to those who hear & Are humbled for since.
And Christ given to die for sinners, is a more immediate and pure gift of Grace then remission of sins and eternal life, which are given to us upon condition of Faith,
And christ given to die for Sinners, is a more immediate and pure gift of Grace then remission of Sins and Eternal life, which Are given to us upon condition of Faith,
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whereas a Redeemer is given to die for us without any condition, thought, desire, any sweating or endeavour in man or Angel. 2. So is Grace given out of Grace, saving Grace is made out of nothing, not out of the potency of the matter.
whereas a Redeemer is given to die for us without any condition, Thought, desire, any sweating or endeavour in man or Angel. 2. So is Grace given out of Grace, Saving Grace is made out of nothing, not out of the potency of the matter.
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non-payment, no money is Graces hire, 3. And Heaven is given, not by art, not by merit, not for sweating; But how? Luk. 12.32. Its the Fathers will. And Rev. 21.4. God shall wipe all tears from their eyes.
nonpayment, no money is Graces hire, 3. And Heaven is given, not by art, not by merit, not for sweating; But how? Luk. 12.32. Its the Father's will. And Rev. 21.4. God shall wipe all tears from their eyes.
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If any should ask tidings, and say Iohn what sawest thou in that new City, was there any Temple, any Priest, any Prophets, any Candlesticks there? He should answer, O you know not what you speak: I saw no temple there ;
If any should ask tidings, and say John what Sawest thou in that new city, was there any Temple, any Priest, any prophets, any Candlesticks there? He should answer, Oh you know not what you speak: I saw no temple there;
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I saw Christ the fountain of Heaven, and though ye should know Moses, David, Paul, in glory, you shall be so taken with beholding the face of the Lamb for evermore in an immediate vision, that you find no •easure to look over your shoulder to Moses or any other:
I saw christ the fountain of Heaven, and though you should know Moses, David, Paul, in glory, you shall be so taken with beholding the face of the Lamb for evermore in an immediate vision, that you find no •easure to look over your shoulder to Moses or any other:
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or of any Christian brother, but only Christ himself, to hold to your head A Cup of the water of life, Rev. 22.1, 2. And he shewed me a pure River of water of life, clear as Christal, proceeding out of the Throne of God and of the Lamb;
or of any Christian brother, but only christ himself, to hold to your head A Cup of the water of life, Rev. 22.1, 2. And he showed me a pure River of water of life, clear as Crystal, proceeding out of the Throne of God and of the Lamb;
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be shewed me, which He? The Lord God Almighty and the Lamb, c. 2• 22. He that talked with me, who had a golden reed to measure the City, v. 15. & v. 10. He who carried me away in the spirit to a great and high mountain,
be showed me, which He? The Lord God Almighty and the Lamb, c. 2• 22. He that talked with me, who had a golden reed to measure the city, v. 15. & v. 10. He who carried me away in the Spirit to a great and high mountain,
Is that but a naked cast of the eye, or a speculation? No, it is more, He himself who only reveals all the secrets of God, And measures the Temple with a golden Reed ;
Is that but a naked cast of the eye, or a speculation? No, it is more, He himself who only reveals all the secrets of God, And measures the Temple with a golden Reed;
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He only gave me a drink of the water of life immediatly; for to see in the holy language, is to injoy, Heb. 12.14. Rev. 22.4. Jer. 17.6. Psal. 34.12. Iob 19.26.
He only gave me a drink of the water of life immediately; for to see in the holy language, is to enjoy, Hebrew 12.14. Rev. 22.4. Jer. 17.6. Psalm 34.12. Job 19.26.
and Christ is Christ, means in a soul sicknesse: yea, Apostles, Angels, Watchmen fail: But Christ himself with his immediate action faileth not, Cant. 3.1.2.3. vers. 4. Joh. 20.8.9.10.11.12.13.14.15.16.17. Christ himself immediately by himself will do in a moment, that which all means, all Ordinances, all sweatings, all indeavours cannot do:
and christ is christ, means in a soul sickness: yea, Apostles, Angels, Watchmen fail: But christ himself with his immediate actium Faileth not, Cant 3.1.2.3. vers. 4. John 20.8.9.10.11.12.13.14.15.16.17. christ himself immediately by himself will do in a moment, that which all means, all Ordinances, all sweatings, all endeavours cannot do:
and is not this an experience of some who are broght to the Margin, and black borders of Hel and dispairing, all Creature comforts having failed them,
and is not this an experience of Some who Are brought to the Margin, and black borders of Hell and despairing, all Creature comforts having failed them,
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yet Christ cometh with an immediate glimpse, like a fire flaught in the air, which letteth the lost and bewildered Traveller in an extream dark night see a lodging at hand,
yet christ comes with an immediate glimpse, like a fire flaught in the air, which lets the lost and bewildered Traveller in an extreme dark night see a lodging At hand,
whereas otherwise he should have fallen in a pit and lost himself? and in a moment, in the twinkling of an eye, the Lord having rebuked the winds and the stormy Tempests in the soul:
whereas otherwise he should have fallen in a pit and lost himself? and in a moment, in the twinkling of an eye, the Lord having rebuked the winds and the stormy Tempests in the soul:
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there is a calm, and peace, Ps. 31.22. Jona 2.4. Christ is speedy, and swift as a Roe, his leap is but a stride over a whole mountain at once, over many mountains & hils, Can. 2.8. Especially in his immediats, when he cōforts by himself;
there is a Cam, and peace, Ps. 31.22. Jonah 2.4. christ is speedy, and swift as a Roe, his leap is but a stride over a Whole mountain At once, over many Mountains & hills, Can. 2.8. Especially in his immediats, when he comforts by himself;
he then maketh no use of a deputy-Sun to shine, or of borrowed light, the Sun himself riseth with his own immediate salvation, and his own immediate wings;
he then makes no use of a deputy-Sun to shine, or of borrowed Light, the Sun himself Riseth with his own immediate salvation, and his own immediate wings;
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and we see it was Christs immediate love, yea, comfort, because immediate carrieth with it the heat and smel of Christs own hand, it hath the immediate warmnesse of Christs bosom-consolation, it was an act of tender mercy that came hot and smoking from the heart of Christ, the immediate coal of love smelling of the perfume of the hearth it came last from,
and we see it was Christ immediate love, yea, Comfort, Because immediate Carrieth with it the heat and Smell of Christ own hand, it hath the immediate warmness of Christ bosom-consolation, it was an act of tender mercy that Come hight and smoking from the heart of christ, the immediate coal of love smelling of the perfume of the hearth it Come last from,
Look how inferiour Art (which is but medicine for sick nature) is to nature in its beauty and strength, (as painted Physick can neither purge nor cure) so far are all means and Ordinances (being but the deputies of Christ) below Christ himself.
Look how inferior Art (which is but medicine for sick nature) is to nature in its beauty and strength, (as painted Physic can neither purge nor cure) so Far Are all means and Ordinances (being but the deputies of christ) below christ himself.
What is Paul? What is Apollo? Put all the Prophets, all the Apostles, all the Patriarchs, all the chiefest of Saints in one floor, I confesse they should cast forth an excellent smell,
What is Paul? What is Apollo? Put all the prophets, all the Apostles, all the Patriarchs, all the chiefest of Saints in one floor, I confess they should cast forth an excellent smell,
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and but somewhat of Christ, but alas, as low, as very nothing to Christ, as the smallest drop of dew that sense can apprehend, to ten thousand worlds of seas, fountains & floods:
and but somewhat of christ, but alas, as low, as very nothing to christ, as the Smallest drop of due that sense can apprehend, to ten thousand world's of Seas, fountains & floods:
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We defraud our spirits of much sweetnesse, because we go no further in our desires then to creature-excellency, we rest on mediate comforts, because mediate;
We defraud our spirits of much sweetness, Because we go no further in our Desires then to creature-excellency, we rest on mediate comforts, Because mediate;
he would not borrow from the earth, and sowing, reaping, and plowing, bread, for his peoples food, he would give them the bread of Angels from heaven immediately:
he would not borrow from the earth, and sowing, reaping, and plowing, bred, for his peoples food, he would give them the bred of Angels from heaven immediately:
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he would not have a sword drawn, nor a drop of blood shed in the peoples return from Babylon, but the Lord putteth an immediate impulsion upon the Spirit of Cyrus, as if he had been in a dead sleep,
he would not have a sword drawn, nor a drop of blood shed in the peoples return from Babylon, but the Lord putteth an immediate impulsion upon the Spirit of Cyrus, as if he had been in a dead sleep,
When Babylon is to be destroyed (as the work is even now on the wheels in Britain ) Rev. 18.21. A mighty Angel took up the great milstone, and threw it in the sea;
When Babylon is to be destroyed (as the work is even now on the wheels in Britain) Rev. 18.21. A mighty Angel took up the great millstone, and threw it in the sea;
and Angels powre their vials on the Sea, on the Sun, on the River Euphrates, to make for the destruction of Babylon, and in delivering of Lot Angels did work:
and Angels pour their vials on the Sea, on the Sun, on the River Euphrates, to make for the destruction of Babylon, and in delivering of Lot Angels did work:
when the Judges scourge and imprison the Apostles, no man will speak for them, the immediate power of God doth it, the chains fall off legs and armes, immediate providence is a key also to open the prison doors, and they are saved:
when the Judges scourge and imprison the Apostles, no man will speak for them, the immediate power of God does it, the chains fallen off legs and arms, immediate providence is a key also to open the prison doors, and they Are saved:
There is a bloody war at the taking of the Ark, and thirty thousand footmen of Israel killed, 1 Sam. 4.10, 11. But there is not a sword drawen when its rescued:
There is a bloody war At the taking of the Ark, and thirty thousand footmen of Israel killed, 1 Sam. 4.10, 11. But there is not a sword drawn when its rescued:
The Ark cometh home, its alone Gods immediate providence driveth and acteth upon two milk kine to bring it home again, 1 Sam. 6.12, 13, 14. Who knoweth but when our strength of two Kingdoms hath failed us, the Lord shall make Kine to bring home his Kingdom and Reformation to our doors? were it possible that creatures could work salvation for us,
The Ark comes home, its alone God's immediate providence drives and Acts upon two milk kine to bring it home again, 1 Sam. 6.12, 13, 14. Who Knoweth but when our strength of two Kingdoms hath failed us, the Lord shall make Kine to bring home his Kingdom and Reformation to our doors? were it possible that creatures could work salvation for us,
and he is daily marring, and shal further mar our Armies, Parliaments, Counsels, undertakings, to the end that more of Christ may appear in these wars, then in other wars;
and he is daily marring, and shall further mar our Armies, Parliaments, Counsels, undertakings, to the end that more of christ may appear in these wars, then in other wars;
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and appear his alone, and only Jehovah must be visible in the Mount, to the end that bleeding England, long afflicted Scotland, and wasted Ireland, may with one shout cry, Not unto us, O Lord Not unto us,
and appear his alone, and only Jehovah must be visible in the Mount, to the end that bleeding England, long afflicted Scotland, and wasted Ireland, may with one shout cry, Not unto us, Oh Lord Not unto us,
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but unto thy name be the glory, This discovereth the deceit of our confidence, for when the Lord and the creature worketh together for our good, Asa, though his heart was perfect, possibly seeth not whether he trust on the Lord, or on the Physitian ;
but unto thy name be the glory, This Discovereth the deceit of our confidence, for when the Lord and the creature works together for our good, Asa, though his heart was perfect, possibly sees not whither he trust on the Lord, or on the physician;
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yet to seek to Physitians is lawfull, but the spirit of God blameth his seeking to the Physitians: and saith, 2 Chron. 16.12. He sought not the Lord in his sicknesse ;
yet to seek to Physicians is lawful, but the Spirit of God blameth his seeking to the Physicians: and Says, 2 Chronicles 16.12. He sought not the Lord in his sickness;
for that had not been a sin, but because he was wholly, the whole man, soul and all in, or on the Physitians, NONLATINALPHABET his care, paines and heart, was all on the Physitians;
for that had not been a since, but Because he was wholly, the Whole man, soul and all in, or on the Physicians, his care, pains and heart, was all on the Physicians;
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but in trusting on God we interpose a folding and a ply of the creature between our soul confidence and the Lord, just as a pillow is put between the mans shoulder & a pressing burden,
but in trusting on God we interpose a folding and a ply of the creature between our soul confidence and the Lord, just as a pillow is put between the men shoulder & a pressing burden,
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so we walk often in the strength of the Lord, as some walk upon Ice, they walk softly and timorously upon it, fearing it should break under them, they put no faith upon cracking and weak Ice:
so we walk often in the strength of the Lord, as Some walk upon Ice, they walk softly and timorously upon it, fearing it should break under them, they put no faith upon cracking and weak Ice:
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So in judgements, Davids choice fell upon the Pestilence rather then the Sword, Why? Gods hand is sweeter and softer then the devils, then the Malignants hard hand:
So in Judgments, Davids choice fell upon the Pestilence rather then the Sword, Why? God's hand is Sweeten and Softer then the Devils, then the Malignants hard hand:
Isaac the joyfull childe, Why? No thanks to nature, or to Sarahs dead womb for him, he is the son of an immediate promise, Free-grace is rather Isaacs Father and Mother then Abraham and Sarah ;
Isaac the joyful child, Why? No thanks to nature, or to Sarahs dead womb for him, he is the son of an immediate promise, Free grace is rather Isaacs Father and Mother then Abraham and Sarah;
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they need Armies, Multitudes, Navies, Prelats, Babylon, Ireland, France, Spain, Denmark, Holland, Moneys, Friends, Parliaments; But Grace and the Gospel are more immediate, and lesse needy:
they need Armies, Multitudes, Navies, Prelates, Babylon, Ireland, France, Spain, Denmark, Holland, Moneys, Friends, Parliaments; But Grace and the Gospel Are more immediate, and less needy:
It is a proper work of Christ to oppose Satan, Heb. 2.14, He took part of flesh and blood, NONLATINALPHABET, that he might make Satan unprofitable and idle, and fruitless,
It is a proper work of christ to oppose Satan, Hebrew 2.14, He took part of Flesh and blood,, that he might make Satan unprofitable and idle, and fruitless,
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as the word is used, Luke 13.7. Why doth this fruitlesse tree keep the ground saplesse and barren? So is the word taken, to make a thing of no effect, Romanes 3.3. Things that make sport to children, as nuts, feathers, toyes, are called, things of infants to be put away, 1 Cor. 13.11.
as the word is used, Lycia 13.7. Why does this fruitless tree keep the ground sapless and barren? So is the word taken, to make a thing of no Effect, Romans 3.3. Things that make sport to children, as nuts, Feathers, toys, Are called, things of Infants to be put away, 1 Cor. 13.11.
as the feathers that serveth to sport children, 1 Ioh. 3.8. For this purpose the Son of God was manifested, NONLATINALPHABET that he might dissolve the works of the Devil :
as the Feathers that serves to sport children, 1 John 3.8. For this purpose the Son of God was manifested, that he might dissolve the works of the devil:
The word in Scripture, is ascribed to the casting down of a house, Ioh. 2.19. To the breaking of a ship, Act. 27.41. To the loosing any out of chains, Act. 22.30.
The word in Scripture, is ascribed to the casting down of a house, John 2.19. To the breaking of a ship, Act. 27.41. To the losing any out of chains, Act. 22.30.
Christ was manifested to break down and dissolve the house, to break his warship, and to set the captives at liberty, Isa. 61.1.2. Ioh. 14.30. And now cometh the Prince of this world, and hath nothing in me, he had much in Christ he had all his Redeemed ones by reason of sin;
christ was manifested to break down and dissolve the house, to break his warship, and to Set the captives At liberty, Isaiah 61.1.2. John 14.30. And now comes the Prince of this world, and hath nothing in me, he had much in christ he had all his Redeemed ones by reason of since;
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and as malefactors that are permited to goe abroad, but alwayes with attendance, so do Devils trail about with them everlasting chains of blacknesse of darknesse Iud. •. 6. Whether so ever the Devil go, Christ hath a keeper at his back. 3. Christ hath a relation of a conqueror to Satan,
and as malefactors that Are permitted to go abroad, but always with attendance, so do Devils trail about with them everlasting chains of blackness of darkness Iud. •. 6. Whither so ever the devil go, christ hath a keeper At his back. 3. christ hath a Relation of a conqueror to Satan,
and Satan is his taken Captive, Col. 2.15. He cannot be loosed from under Christ, either by ransome, or change of prisoner with prisoner. 4. Christ as the heir of all things, beareth up all by his mighty word, Heb. 1.2, 3. And is he in whom all things consist, Col. 1.17.
and Satan is his taken Captive, Col. 2.15. He cannot be loosed from under christ, either by ransom, or change of prisoner with prisoner. 4. christ as the heir of all things, bears up all by his mighty word, Hebrew 1.2, 3. And is he in whom all things consist, Col. 1.17.
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And so by reason that the world by a new gift of Redemption, is subjected to Iesus Christ, There is a speciall and particular Providence of Christ upon Satan:
And so by reason that the world by a new gift of Redemption, is subjected to Iesus christ, There is a special and particular Providence of christ upon Satan:
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Satan hath not a generall warrant to tempt the Saints, but to every new act against Iob, chap. 1.12. and Iob 2, 6. against Peter, ere he can put him upon one single blast, to cast him but once through his sieve, Luk. 22.31. yea, against one sow, or a bristle of a sow, Mat. 8.31, 32. He must have a new signed Commission, Christs generall passe, that Satan be suffered as any other subject to passe through Christs bounds and Kingdome, is not enough.
Satan hath not a general warrant to tempt the Saints, but to every new act against Job, chap. 1.12. and Job 2, 6. against Peter, ere he can put him upon one single blast, to cast him but once through his sieve, Luk. 22.31. yea, against one sow, or a bristle of a sow, Mathew 8.31, 32. He must have a new signed Commission, Christ general pass, that Satan be suffered as any other Subject to pass through Christ bounds and Kingdom, is not enough.
Vse. Its much for our faith and comfort, that our Mediatour is a God of Gods, a God above the God of this world a Prince more mighty then the Prince of the Air, who ruleth in the children of disobedience :
Use. Its much for our faith and Comfort, that our Mediator is a God of God's, a God above the God of this world a Prince more mighty then the Prince of the Air, who Ruleth in the children of disobedience:
& the spirit Satan that dwelleth in the world. Christs strength of faith is stronger then Adams strength of innocency, 1 Joh. 2.13, 14. 1 Joh. 5. 5. The weakest measure of saving Grace, is stronger then the highest measure of malice in all hell:
& the Spirit Satan that dwells in the world. Christ strength of faith is Stronger then Adams strength of innocency, 1 John 2.13, 14. 1 John 5. 5. The Weakest measure of Saving Grace, is Stronger then the highest measure of malice in all hell:
but be watchfull, for he hath a Passe from Christ, else he could not come so far as the Court of Guard, to dally with the senses to hold out an Apple to Eve ;
but be watchful, for he hath a Pass from christ, Else he could not come so Far as the Court of Guard, to dally with the Senses to hold out an Apple to Eve;
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even to the chamber of the fancy, to send a Trumpeter to the understanding: 1. Yea, to work mediatly upon the will and the heart of a Judas and to act,
even to the chamber of the fancy, to send a Trumpeter to the understanding: 1. Yea, to work mediately upon the will and the heart of a Judas and to act,
but upon condition that Eve should consent to eat forbidden fruit, by necessity of divine justice, she must turn the first and oldest Devil in the flesh that ever was, to tempt Adam to sin, and to eat;
but upon condition that Eve should consent to eat forbidden fruit, by necessity of divine Justice, she must turn the First and oldest devil in the Flesh that ever was, to tempt Adam to since, and to eat;
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yeeld once to Satans first demand of the Treaty, and you shall see, you are insnared by a necessity of Gods spotlesse justice, who punisheth sin by sin,
yield once to Satan First demand of the Treaty, and you shall see, you Are Ensnared by a necessity of God's spotless Justice, who Punisheth since by since,
& his flesh saith to Christ, that Christ is mistaken, and looketh beside the spirit of prophesie, for Mat. 26.35. He saith, Though I should die with thee, yet will I not deny thee :
& his Flesh Says to christ, that christ is mistaken, and looks beside the Spirit of prophesy, for Mathew 26.35. He Says, Though I should die with thee, yet will I not deny thee:
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and if he yeeld obedience, God shall surely blesse him with the blessing of sanctification promised in the Covenant ) as is clear Gen. 22.16.17. Heb. 6.12.13.14.
and if he yield Obedience, God shall surely bless him with the blessing of sanctification promised in the Covenant) as is clear Gen. 22.16.17. Hebrew 6.12.13.14.
For we see these connexions some times put forth in Asts: But other connexions are not put forth in Acts, Math. 11.21. Luke ▪ 16.31. 1 Sam. 23.12. Such as these (if David be tempted by Satan, he shall not resist, but shall number the people) (if Peter be tempted he shall not stand out in confessing his Master.) Certain it is, that as we come short of these comforts of a communion with God which we might injoy, by our loose walking;
For we see these connexions Some times put forth in Asts: But other connexions Are not put forth in Acts, Math. 11.21. Lycia ▪ 16.31. 1 Sam. 23.12. Such as these (if David be tempted by Satan, he shall not resist, but shall number the people) (if Peter be tempted he shall not stand out in confessing his Master.) Certain it is, that as we come short of these comforts of a communion with God which we might enjoy, by our lose walking;
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so upon the same reason we fall short of many victories over Satan which we might have if we should improve the dominion and Kingly power of Christ over that restles spirit.
so upon the same reason we fallen short of many victories over Satan which we might have if we should improve the dominion and Kingly power of christ over that restless Spirit.
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saving Grace can lodge no where but in the center of the heart, and that's the renewed will, presupposing new light in the mind; Grace taketh this first Castle.
Saving Grace can lodge no where but in the centre of the heart, and that's the renewed will, presupposing new Light in the mind; Grace Takes this First Castle.
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all rivers make not alike action and stirring on their Banks, but that taketh nothing from either their nature or deepnesse, or occasionall over-swelling.
all Rivers make not alike actium and stirring on their Banks, but that Takes nothing from either their nature or deepness, or occasional overswelling.
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as it were fallen, in the midst, in two pieces, and yeelding to God and saving light, there was a sea of grace and saving light in Christ, no created will stooped to the light of a revealed Decree in such a submissive measure, in a Hel of fear, sorrow and anguish for an evil of punishment, more then any creature was able to bear, as he did;
as it were fallen, in the midst, in two Pieces, and yielding to God and Saving Light, there was a sea of grace and Saving Light in christ, no created will stooped to the Light of a revealed decree in such a submissive measure, in a Hell of Fear, sorrow and anguish for an evil of punishment, more then any creature was able to bear, as he did;
and is put to silence before God, and sitteth alone, as Melancholicks do, Lam. 3.28, 29. A tamed man is broken in his will, in which the Pride of opposing God consisteth: Then Isa. 11.6. The wolfe dwelleth with the Lamb.
and is put to silence before God, and Sitteth alone, as Melancholics do, Lam. 3.28, 29. A tamed man is broken in his will, in which the Pride of opposing God Consisteth: Then Isaiah 11.6. The wolf dwells with the Lamb.
He that hearkeneth to reproof, getteth a heart, possesseth his, heart, so Vatablus, The meek spirit which in obedience submitteth to rebukes, possesseth his heart, and possesseth his own will;
He that harkeneth to reproof, gets a heart, Possesses his, heart, so Vatablus, The meek Spirit which in Obedience submitteth to rebukes, Possesses his heart, and Possesses his own will;
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Grace being essentiall to gracious affections, they run and move kindly, and swiftly, therefore is supernaturall love, strong as death, hard as the grave:
Grace being essential to gracious affections, they run and move kindly, and swiftly, Therefore is supernatural love, strong as death, hard as the grave:
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so when the light is carnall, and nothing but worldly policy, its like the highest house, which if ruinous and rainy, sendeth down rain and continuall droppings on the lower house.
so when the Light is carnal, and nothing but worldly policy, its like the highest house, which if ruinous and rainy, sends down rain and continual droppings on the lower house.
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And Elies sons will be abhominably lustfull in their affections, because they know not the Lord, and are ignorant of God, 1 Sam. 2.12. Mathew heareth and seeth Jesus, and he followeth him, Matth. 9.9. The more that Mary Magdalen followeth and loveth, the more she knoweth and seeth the excellency of Christ, Joh. 20. ver. 1.11.12.13.14. compared with ver. 17, 18. Posit. 8. When the desires are naturall, then Heavenly objects are desired and sorrowed for in a naturall way.
And Ely's Sons will be abominably lustful in their affections, Because they know not the Lord, and Are ignorant of God, 1 Sam. 2.12. Matthew hears and sees jesus, and he follows him, Matthew 9.9. The more that Marry Magdalen follows and loves, the more she Knoweth and sees the excellency of christ, John 20. ver. 1.11.12.13.14. compared with ver. 17, 18. Posit. 8. When the Desires Are natural, then Heavenly objects Are desired and sorrowed for in a natural Way.
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when the desires are spirituall, earthly objects are desired in a spirituall way: Even bread as it savoureth of Christ, Math. 6.9. compared with ver. 11.12.
when the Desires Are spiritual, earthly objects Are desired in a spiritual Way: Even bred as it savoureth of christ, Math. 6.9. compared with ver. 11.12.
when the will keeps pace with God in acting, longing and desiring. 1. He putteth Heaven upon the choice of a sanctified heart, Deu. 30.19. Choose life, that both thou and thy seed may live, Rev. 22.17. Whosoever will, let him take of the waters of life freely, Isa. 55.1. Ho, every one that thirsteth come ye to the waters.
when the will keeps pace with God in acting, longing and desiring. 1. He putteth Heaven upon the choice of a sanctified heart, Deu. 30.19. Choose life, that both thou and thy seed may live, Rev. 22.17. Whosoever will, let him take of the waters of life freely, Isaiah 55.1. Ho, every one that Thirsteth come you to the waters.
& this is promised to him that hath a heavenly and spirituall thirst for Christ. 3. God putteth himself and the measure or compasse of heaven, upon the measure and compass of the bensil and pitch of heavenly desires, Pro. 2.3.
& this is promised to him that hath a heavenly and spiritual thirst for christ. 3. God putteth himself and the measure or compass of heaven, upon the measure and compass of the Bensil and pitch of heavenly Desires, Pro 2.3.
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The other two words do note sweating, digging in the bowels of the earth, casting up much earth to find a treasure of silver or gold, Ps. 81.10. Open thy mouth wide and I will fil it :
The other two words do note sweating, digging in the bowels of the earth, casting up much earth to find a treasure of silver or gold, Ps. 81.10. Open thy Mouth wide and I will fill it:
Its a doubt if any man by inlarged desires, can put Gods giving goodnes to the utmost extent. 4. God maketh his fulnesse in giving, far beyond our narrownesse in seeking, Eph. 3.20. He is able to do (this is as much as he is willing to do, Rom. 11.23. Jud. v. 24.) exceeding abundantly above all that we ask, or think, according to the power that worketh in us :
Its a doubt if any man by enlarged Desires, can put God's giving Goodness to the utmost extent. 4. God makes his fullness in giving, Far beyond our narrowness in seeking, Ephesians 3.20. He is able to do (this is as much as he is willing to do, Rom. 11.23. Jud. v. 24.) exceeding abundantly above all that we ask, or think, according to the power that works in us:
This is considerable, that when Christ shall put the Crown of incomparable glory on the head of the glorified soul there shall be thousand millions of moe Diamonds, Rubies, and Jewels of glory on that Diadem, then ever your thoughts or imaginations, could reach,
This is considerable, that when christ shall put the Crown of incomparable glory on the head of the glorified soul there shall be thousand millions of more Diamonds, Rubies, and Jewels of glory on that Diadem, then ever your thoughts or Imaginations, could reach,
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when you shal injoy Christ immediately up at the wel head, this shal much fill the soul with admiration, I believed to see much in Christ, having some twilight & afternoon,
when you shall enjoy christ immediately up At the well head, this shall much fill the soul with admiration, I believed to see much in christ, having Some twilight & afternoon,
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The glorified soul shal be a far wider & more capacious circle, the Diameter of it in length, many thousand cubits larger in mind, thoughts, glorified reason, will, heart, desires, love, joy, reverence, &c, then it is now:
The glorified soul shall be a Far wider & more capacious circle, the Diameter of it in length, many thousand cubits larger in mind, thoughts, glorified reason, will, heart, Desires, love, joy, Reverence, etc., then it is now:
and affections, broad and deep, that we may take in more of Christ: broad prayers flow from broad desires, narrow prayers from niggard and narrow hearts;
and affections, broad and deep, that we may take in more of christ: broad Prayers flow from broad Desires, narrow Prayers from niggard and narrow hearts;
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Prayer bottomed on deep and broad hunger, and extreame pain of love-sicknesse for Christ, and great pinching poverty of spirit, must be in proportion wide and deep:
Prayer bottomed on deep and broad hunger, and extreme pain of lovesickness for christ, and great pinching poverty of Spirit, must be in proportion wide and deep:
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O but our vessels are narrow, & our affections ebbe and low, the ballance that weigheth Christ weak, it is as if we should labour to cast three or four great Mountains in a scale of a Merchants ordinary ballance:
Oh but our vessels Are narrow, & our affections ebb and low, the balance that weigheth christ weak, it is as if we should labour to cast three or four great Mountains in a scale of a Merchant's ordinary balance:
Mens desires run upon removall of the Sword, Peace, Protection, Plenty, Traffiquing, peaceable Seas, Liberties of Parliament, Subjects, Peers, Cities:
Men's Desires run upon removal of the Sword, Peace, Protection, Plenty, Trafficking, peaceable Seas, Liberties of Parliament, Subject's, Peers, Cities:
But this cannot be done but with great violence, vers. 3. The father and the mother shall thrust through with a sword the false Prophet, even their own son ere he be put out of the land:
But this cannot be done but with great violence, vers. 3. The father and the mother shall thrust through with a sword the false Prophet, even their own son ere he be put out of the land:
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when the unclean spirits of men given to curious Arts, and the Idoll Diana is preached down in Ephesus, Acts 19.18. That whole great City was full of wrath, and they cry out, Great is Diana of the Ephesians:
when the unclean spirits of men given to curious Arts, and the Idol Diana is preached down in Ephesus, Acts 19.18. That Whole great city was full of wrath, and they cry out, Great is Diana of the Ephesians:
and the people of Israel are gathered together, Act. 4.25, 26, 27. The word, Psal. 2.1. NONLATINALPHABET Rageshu, it is to make a great tumult, as a furious multitude gathered together, that maketh a noise as the noise of a troubled sea;
and the people of Israel Are gathered together, Act. 4.25, 26, 27. The word, Psalm 2.1. Rageshu, it is to make a great tumult, as a furious multitude gathered together, that makes a noise as the noise of a troubled sea;
therefore some, not without reason, say the sons of Zebedeus are called NONLATINALPHABET Benairegesci, Sons of Thunder, Luke, Acts 2. useth the word after the 70. NONLATINALPHABET: Which Budeus expoundeth of fierce and wilde horse;
Therefore Some, not without reason, say the Sons of Zebedee Are called Benairegesci, Sons of Thunder, Lycia, Acts 2. uses the word After the 70.: Which Budeus expoundeth of fierce and wild horse;
when he performed this noble act of Redemption, Col. 2.14, 15. So when Christ entreth in any soul to dwell, there he must first binde the Devil ▪ And then spoyle his house, Mat 12.29.
when he performed this noble act of Redemption, Col. 2.14, 15. So when christ entereth in any soul to dwell, there he must First bind the devil ▪ And then spoil his house, Mathew 12.29.
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when the Lord is to build up Sion: Satan, when Christ is to saile, and his Kingdom a coming Kingdom (as we pray) raiseth up storms and winds in the broad Lake of Brimstone to drown the Church of God: Christ hath not fair weather when he goeth to Sea, Mat. 8.23, 24. Yet his journey is lawfull:
when the Lord is to built up Sion: Satan, when christ is to sail, and his Kingdom a coming Kingdom (as we pray) Raiseth up storms and winds in the broad Lake of Brimstone to drown the Church of God: christ hath not fair weather when he Goes to Sea, Mathew 8.23, 24. Yet his journey is lawful:
When Christ is upon Acts of his Priesthood, and standeth at the great high Altar with his Censer of gold, to offer up the prayers of the Saints to God, he casteth fire with the same Censer down upon the earth, and there be then Thundrings, Lightnings, and Earthquakes ;
When christ is upon Acts of his Priesthood, and Stands At the great high Altar with his Censer of gold, to offer up the Prayers of the Saints to God, he Cast fire with the same Censer down upon the earth, and there be then Thunderings, Lightnings, and Earthquakes;
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and hence followeth terrible judgements upon the earth, as hail, fire mingled with blood, and a mountain burning with fire, and the third part of the Sea becomes blood, and a clear burning star, like a Lampe, called Worm-wood, making the third part of the Waters bitter, doth fall from Heaven, which is as much as when Christ is upon Acts of mercy toward his people;
and hence follows terrible Judgments upon the earth, as hail, fire mingled with blood, and a mountain burning with fire, and the third part of the Sea becomes blood, and a clear burning star, like a Lamp, called Wormwood, making the third part of the Waters bitter, does fallen from Heaven, which is as much as when christ is upon Acts of mercy towards his people;
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the Covenant of Satan to Eve (sin and you shall not die) standeth with all men by nature, till Jesus Christ break peace between us and Satan. 2. Contraries meeting, such as hot and dry fire, and cold and moist water, they conflict one with another,
the Covenant of Satan to Eve (since and you shall not die) Stands with all men by nature, till jesus christ break peace between us and Satan. 2. Contraries meeting, such as hight and dry fire, and cold and moist water, they conflict one with Another,
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and darkning any beames and irradiations of light that cometh from the sun of righteousnes: Faith is more assaulted then any other grace: Satan shaketh other graces;
and darkening any beams and irradiations of Light that comes from the sun of righteousness: Faith is more assaulted then any other grace: Satan shakes other graces;
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but the watch set by Gods fear, examineth all Messengers that cometh in, all motions, all suggestions, all Angels, white and black, all rises, falls, ebbings and flowings of love, joy, desire, fear, sorrow, come under search,
but the watch Set by God's Fear, examineth all Messengers that comes in, all motions, all suggestions, all Angels, white and black, all rises, falls, ebbings and flowings of love, joy, desire, Fear, sorrow, come under search,
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But what a judgement? such as walketh in the dark, and killeth in a midnight sleep, That they that see may be made blinde: this judgement speaketh not.
But what a judgement? such as walks in the dark, and kills in a midnight sleep, That they that see may be made blind: this judgement speaks not.
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Why? but men may be deluded, having no bands in there death, as they lived deluded? Wrath and justice are moving to many souls sleeping in death, without noise of feet, the sword of God is crying to souls without any voice;
Why? but men may be deluded, having no bans in there death, as they lived deluded? Wrath and Justice Are moving to many Souls sleeping in death, without noise of feet, the sword of God is crying to Souls without any voice;
the wheeles of the fiery chariots of Gods indignation are moving over slain men in Scotland and England without the ratling or prancing of the horses:
the wheels of the fiery chariots of God's Indignation Are moving over slave men in Scotland and England without the rattling or prancing of the Horses:
Its not a proper condition by way of strict Wages & work when we are said to be justified & saved upon condition of Faith. Rise and Reign, Err. 36. p. 7.
Its not a proper condition by Way of strict Wages & work when we Are said to be justified & saved upon condition of Faith. Rise and Reign, Err. 36. p. 7.
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Providence in its concatenation of decrees, actions, events, is a continued contexture going along from creation, to the day of Christs second appearance, and not a threed is here broken, all is fair and white.
Providence in its concatenation of decrees, actions, events, is a continued contexture going along from creation, to the day of Christ second appearance, and not a thread is Here broken, all is fair and white.
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In creatures actions and commandements, we must 1. know, Quis who commandeth 2. Quid, what hee comands. 3 Quare upon vhat Reason he commandeth But for Gods actions and commandements, its enough. Quis, who doth it, who commandeth it. If Jehovah, I am silent, and must obey.
In creatures actions and Commandments, we must 1. know, Quis who commands 2. Quid, what he commands. 3 Quare upon Vhat Reason he commands But for God's actions and Commandments, its enough. Quis, who does it, who commands it. If Jehovah, I am silent, and must obey.
The Spirit of the Lord shal mak him of an excellent faculty of smelling. Forerius his breathing or smelling of things shal be in the fear of the Lord.
The Spirit of the Lord shall make him of an excellent faculty of smelling. Forerius his breathing or smelling of things shall be in the Fear of the Lord.
If we are not to mourn for sin, because pardoned the pardoned sin being no sin, neither are we to eschew the committing of sin, because it is also no sin before it be committed, being pardoned (as Libertines teach) from eternity.
If we Are not to mourn for since, Because pardoned the pardoned since being no since, neither Are we to eschew the committing of since, Because it is also no since before it be committed, being pardoned (as Libertines teach) from eternity.
Obj. 2. There's a difference between pardon of sin in the •ustification of the person, and in the repeated sense of the pardon of sins after committed.
Object 2. There's a difference between pardon of since in the •ustification of the person, and in the repeated sense of the pardon of Sins After committed.
Iustifying saith is some other thing then the sense of justification passed, for I may know that I am justified by works of Grace as by witnesse yet I am not justified by works.
Justifying Says is Some other thing then the sense of justification passed, for I may know that I am justified by works of Grace as by witness yet I am not justified by works.
Christ is so made the sinner in suffering for sin, as there remaineth no sin in the, sinner once pardoned as Antinomians teach. Crispe, Ser. vol. 2. Ser. 3. p. 91 92 93.
christ is so made the sinner in suffering for since, as there remains no since in thee, sinner once pardoned as Antinomians teach. Crisp, Ser. vol. 2. Ser. 3. p. 91 92 93.
How the conscience is freed from sin, to wit from the Law obligation to actual condemnation, but not fr•m incurring the displeasur of God by breach of a Law, if the beleever shall sin.
How the conscience is freed from since, to wit from the Law obligation to actual condemnation, but not fr•m incurring the displeasure of God by breach of a Law, if the believer shall sin.
How there's a promise of bowing and paaedeterminating grace made to supernaturall acts; yet God reserveth his own liberty. 1. How. 2. When. 3. In what measure he doth co-operat
How there's a promise of bowing and paaedeterminating grace made to supernatural acts; yet God reserveth his own liberty. 1. How. 2. When. 3. In what measure he does cooperat
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To be justified by faith is not barely to come to the knowledg that wee are justified before we believe, or from eternity. Serm. of grace, mercy & peace pa. 33, 34.
To be justified by faith is not barely to come to the knowledge that we Are justified before we believe, or from eternity. Sermon of grace, mercy & peace Paul. 33, 34.
