Believers priviledges and duties and the exercise of communicants; holden forth in severall sermons: preached on diverse texts and at severall occasions. By the learned, pious and laborious servant of Jesus Christ, Mr Alexander Wedderburne first minister of the gospell at Forgan in Fife; and thereafter at Kilmarnock in the West. Part first.
But since they practised not answerable to their knowledge, the Apostle finds in their condition rather matter for accusation then justification thou that teaches another teachest thou not thy self? In the preceeding verse, which is amplified in this verse;
But since they practised not answerable to their knowledge, the Apostle finds in their condition rather matter for accusation then justification thou that Teaches Another Teachest thou not thy self? In the preceding verse, which is amplified in this verse;
the concession, the Apostle supposes them to have in reference to adultry and idolatrie not only ane outward profession of aversness from them but an inward antipathie against them;
the concession, the Apostle supposes them to have in Referente to adultery and idolatry not only ane outward profession of averseness from them but an inward antipathy against them;
they not only said a man should not commit adultrie, but inwardly they abhorred Idols; the word in the Grek language NONLATINALPHABET from NONLATINALPHABET.
they not only said a man should not commit adultery, but inwardly they abhorred Idols; the word in the Greek language from.
so specious a profession had they against adultrie, and such an abhorrencie of the Idolatrie of the heathen, that they said a man should not commit adultrie and they abhorred Idolls.
so specious a profession had they against adultery, and such an abhorrency of the Idolatry of the heathen, that they said a man should not commit adultery and they abhorred Idols.
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The correction contains, as Interpreters generallie observe, an aggravatione of the guiltiness of their practice from the concession, does thou commit? the proponing by way of question is very emphatick,
The correction contains, as Interpreters generally observe, an aggravatione of the guiltiness of their practice from the concession, does thou commit? the proponing by Way of question is very emphatic,
Others think the kind of sin is varyed indeed, and, which is most probable, the change having a speciall Emphasis in it, the Apostle by it saying this much to them, that though they abhorred some kind of sins such as pagan idolatrie,
Others think the kind of since is varied indeed, and, which is most probable, the change having a special Emphasis in it, the Apostle by it saying this much to them, that though they abhorred Some kind of Sins such as pagan idolatry,
yet they practized of another kind no less dishonorable to God, and dangerous to themselves. I shall say no more for opening the meaning and scop of the words.
yet they practised of Another kind no less dishonourable to God, and dangerous to themselves. I shall say no more for opening the meaning and scop of the words.
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THough knowledge, in excellency, be a qualification nixt unto grace, yet where separat from practise, it produces only a being beaten with many stryps,
THough knowledge, in excellency, be a qualification nixt unto grace, yet where separate from practice, it produces only a being beaten with many stryps,
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yea, to own a profession of holiness without the practise, like to some change-houses wher ye shall find a signe of an Angel before the door and nothing within but rioting and drunkenness.
yea, to own a profession of holiness without the practice, like to Some change-houses where you shall find a Signen of an Angel before the door and nothing within but rioting and Drunkenness.
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OBS. 2. That one may have not only an outward profession of holyness, but also some inward work on the affections and yet be in a very dangerous estate before God.
OBS. 2. That one may have not only an outward profession of holiness, but also Some inward work on the affections and yet be in a very dangerous estate before God.
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thou may taste even of the powers of the life to come as the Author to the Hebrews Heb. 6. testifies and yet want the thing that must accompanie salvation.
thou may taste even of the Powers of the life to come as the Author to the Hebrews Hebrew 6. Testifies and yet want the thing that must accompany salvation.
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The Jews were so punctual observers of the Sabbath day, that they will not suffer the bodies to hing on the crosse: John: 19.31. because of the Sabbath day.
The jews were so punctual observers of the Sabbath day, that they will not suffer the bodies to hing on the cross: John: 19.31. Because of the Sabbath day.
Here is great neid of watchfulness, whill our zeall runs out against evills of our neighbours, we be not intertaining worse in our selves, often it is but an Imaginarie evill wee condemne in others, whill reall ones are fostered in our own bosome, Math:
Here is great neid of watchfulness, whill our zeal runs out against evils of our neighbours, we be not entertaining Worse in our selves, often it is but an Imaginary evil we condemn in Others, whill real ones Are fostered in our own bosom, Math:
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and in a Synod at Londone enveyed exceedingly against the married Clergie, often saying it was an shame for an man to rise from the side of an whoore and consecrat the body of Christ,
and in a Synod At Londone enveyed exceedingly against the married Clergy, often saying it was an shame for an man to rise from the side of an whore and consecrate the body of christ,
While thou condemnes the adultry, drunkenness, swearing, of others, (which is thy duty), watch left thou be guilty of the hypocrisie, earthly mindedness, that abounds in others.
While thou condemns the adultery, Drunkenness, swearing, of Others, (which is thy duty), watch left thou be guilty of the hypocrisy, earthly Mindedness, that abounds in Others.
But how sinfully soever they act in reproaching thee, thou oughtest do with their charge as Moses did Exod. 3. with the Railling of the Hebrew, who told him, who made thee a judge, will thou kill me, as thou did the Aegyptian;
But how sinfully soever they act in reproaching thee, thou Ought do with their charge as Moses did Exod 3. with the Railling of the Hebrew, who told him, who made thee a judge, will thou kill me, as thou did the Egyptian;
THus here the Apostle agreges the Guilt of their committing of adultry from this, thou sayest, thou shall not commit adultry, this being the scop of the verse, we shall insist upon it, Ist, prove it from Scripture;
THus Here the Apostle agreges the Gilded of their committing of adultery from this, thou Sayest, thou shall not commit adultery, this being the scop of the verse, we shall insist upon it, Is't, prove it from Scripture;
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CVI. Psalm, the scop of which Psalm is to exaggerat the guiltiness of Israel when in their passage throw the wilderness, they tempted God, and lusted in the wilderness, and all aggravated from this, viz. that at their passage thorow the red Sea they believed God, and sang his praise:
CVI Psalm, the scop of which Psalm is to exaggerate the guiltiness of Israel when in their passage throw the Wilderness, they tempted God, and lusted in the Wilderness, and all aggravated from this, viz. that At their passage thorough the read Sea they believed God, and sang his praise:
Thus Nathan aggravats Davids, guilt in his murder of Urijah. 2. Sam. 12. Ist, gets him to confess this principle, that the rich man who had wronged the poore of his one little lambe deserved to die;
Thus Nathan aggravates Davids, guilt in his murder of Uriah. 2. Sam. 12. Is't, gets him to confess this principle, that the rich man who had wronged the poor of his one little lamb deserved to die;
So Peter aggravats the sin of Ananias and Saphira, calling it a lying to the Holy Ghost, they laid this principle, that it was good to sell their goods and lay them done at the Apostles feet,
So Peter aggravates the since of Ananias and Sapphira, calling it a lying to the Holy Ghost, they laid this principle, that it was good to fell their goods and lay them done At the Apostles feet,
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Though affections are not the guid of the mind, yet they often bind it, and it is from them men act contrary to known truth, 15. John towards the close, but now they have both hated me and my father.
Though affections Are not the guide of the mind, yet they often bind it, and it is from them men act contrary to known truth, 15. John towards the close, but now they have both hated me and my father.
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as sins done ignorantly, as Pauls persecuting the Church, which he did ignorantly, had he done it after he had changed his principles, he had not so easily obtained mercy.
as Sins done ignorantly, as Paul's persecuting the Church, which he did ignorantly, had he done it After he had changed his principles, he had not so Easily obtained mercy.
Secondly, to sin against professed principles will make heathens in their religion's to witnesse against us, often the Lord aggravats Israels sin from the practice of the heathen have any of the nations changed their God? if we should look through all religions, whereof histories are full, we shall find the fondest and foolishest carefull to come up to their principle, the Romans abounded in sacrifices because the principle they had drunk in from Numa Pompilius taught them so.
Secondly, to sin against professed principles will make Heathens in their religion's to witness against us, often the Lord aggravates Israel's since from the practice of the heathen have any of the Nations changed their God? if we should look through all Religions, whereof histories Are full, we shall find the fondest and foolishest careful to come up to their principle, the Roman abounded in Sacrifices Because the principle they had drunk in from Numa Pompilius taught them so.
He had laid his principle that his Lord wes an hard man, & reaped wher he did not sow, thou oughtest therfor, sayes his Lord, have put my money to the exchangers.
He had laid his principle that his Lord wes an hard man, & reaped where he did not sow, thou Ought Therefore, Says his Lord, have put my money to the exchangers.
Fourthly, to sin against acknowledged principles supposing the principles to be divine, is the highest contempt of God that can be, so Psal. 50. Consider this ye that forget God,
Fourthly, to sin against acknowledged principles supposing the principles to be divine, is the highest contempt of God that can be, so Psalm 50. Consider this you that forget God,
All these and many more might be brought to evidence the truth of the point, that to sin against acknowledged divine principles, is an great aggravation of our Guiltiness. Application.
All these and many more might be brought to evidence the truth of the point, that to since against acknowledged divine principles, is an great aggravation of our Guiltiness. Application.
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There is only one use of this I shall insist upon, it serves for humiliatione and convictione of such as contradict in their practice, their professed principles;
There is only one use of this I shall insist upon, it serves for humiliation and convictione of such as contradict in their practice, their professed principles;
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it is a sad complaint the Lord hath of Israel, Jer. 2.10, 11. Pass over to the Isles of Chittim and sie — if there hath been done such a thing as this;
it is a sad complaint the Lord hath of Israel, Jer. 2.10, 11. Pass over to the Isles of Chittim and sie — if there hath been done such a thing as this;
Heathens follow their acknowledged principles, and are ours any worse, or any thing more questionable then theirs? But that this point may be the more pressing, I shall not insist in opening the contradiction of the principles, which even by the light of nature heathens have been taught to lay, which multitudes in their lives full of adultery, drunkenness, swearing, lying, make;
heathens follow their acknowledged principles, and Are ours any Worse, or any thing more questionable then theirs? But that this point may be the more pressing, I shall not insist in opening the contradiction of the principles, which even by the Light of nature Heathens have been taught to lay, which Multitudes in their lives full of adultery, Drunkenness, swearing, lying, make;
1. It is a principle in our religion, that the great happiness of the creatur stands in communion and fellowship with the Creator, Philosophers have wandred indeed so in the search of mans cheefe good, that some have reckoned up some hundreth of opinions about it.
1. It is a principle in our Religion, that the great happiness of the creature's Stands in communion and fellowship with the Creator, Philosophers have wandered indeed so in the search of men chief good, that Some have reckoned up Some Hundredth of opinions about it.
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But there is none among us who can answer but the first question of our common Catechisme, which is the chiefe end of man? but can tell, it is to glorify God and enjoy him;
But there is none among us who can answer but the First question of our Common Catechism, which is the chief end of man? but can tell, it is to Glorify God and enjoy him;
as Samuel did to Saul, when Saul told him he had fulfilled the command of the Lord against Amaleck, what meaneth then, said Samuel, the Bleating of these Sheep? If thou take this for a principle, what meaneth,
as Samuel did to Saul, when Saul told him he had fulfilled the command of the Lord against Amalek, what means then, said Samuel, the Bleating of these Sheep? If thou take this for a principle, what means,
First, thy contentedness without communion with him, not counting the want of it thy affliction and cross? what account of his going and coming in his ordinances? can it be thy chief happiness,
First, thy contentedness without communion with him, not counting the want of it thy affliction and cross? what account of his going and coming in his ordinances? can it be thy chief happiness,
and yet thou content without it? Secondly, what meaneth so many steps of darkness in thy conversation, by which thou art incapacitat for communion with him? if we say to we have fellowship with him,
and yet thou content without it? Secondly, what means so many steps of darkness in thy Conversation, by which thou art incapacitat for communion with him? if we say to we have fellowship with him,
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then there is? may I not then say to thee, as the Apostle here to the Jewes, Thou that sayes mans chief end is to enjoy God dare thou walk in darkness,
then there is? may I not then say to thee, as the Apostle Here to the Jews, Thou that Says men chief end is to enjoy God Dare thou walk in darkness,
A Second principle we all lay in our religion is, that there is an absolute necessity of the practice of Holiness, in order to our attaining glory, without it, we all profess we believe none can sie God, what ever difference there be in the Christian Church about the nature of Holiness,
A Second principle we all lay in our Religion is, that there is an absolute necessity of the practice of Holiness, in order to our attaining glory, without it, we all profess we believe none can sie God, what ever difference there be in the Christian Church about the nature of Holiness,
yet that there is an absolute necessity about the practice of it, is a thing wherein Papists, Socinians, Arminians, Lutherians, Antinomians, and Anabaptists, and all unit.
yet that there is an absolute necessity about the practice of it, is a thing wherein Papists, socinians, Arminians, Lutherans, Antinomians, and Anabaptists, and all unit.
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Yea, Thirdly, the holiness we professe to be so necessarie, is a laborious painful work; in the Scripture it is called a striving, a fighting, a running, a working;
Yea, Thirdly, the holiness we profess to be so necessary, is a laborious painful work; in the Scripture it is called a striving, a fighting, a running, a working;
But the way thats generally taken about it, is, as if it were a going to a dancing or some pastime, thou that sayest that Holiliness is so necessary, does thou so heartlesly follow it?
But the Way thats generally taken about it, is, as if it were a going to a dancing or Some pastime, thou that Sayest that Holiness is so necessary, does thou so heartlessly follow it?
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all of us acknowledge that without a reall change of our estait, our way and practice can never be acceptable to God, That which is born of the flesh, is flesh, all our service to God,
all of us acknowledge that without a real change of our estait, our Way and practice can never be acceptable to God, That which is born of the Flesh, is Flesh, all our service to God,
neither doe Christians for the honour of God, because not from a principle of regeneration: Hence also our hatred of sin is so servil, we fear it as daming only,
neither doe Christians for the honour of God, Because not from a principle of regeneration: Hence also our hatred of since is so servile, we Fear it as daming only,
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Now thou that sayest regeneration is necessary, that all thy worship may be accepted, whence is it, that it is so little minded? does not thy practice herein contradict thy principle?
Now thou that Sayest regeneration is necessary, that all thy worship may be accepted, whence is it, that it is so little minded? does not thy practice herein contradict thy principle?
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This is it that we that are Ministers have especially in commission to preach, He is an elect vessel, to lift up my name before the Gentils, said the Lord to Ananias of Paul Acts 9.15.
This is it that we that Are Ministers have especially in commission to preach, He is an elect vessel, to lift up my name before the Gentiles, said the Lord to Ananias of Paul Acts 9.15.
but how exceedingly is it contradicted? how little are we in conference of Christs excellency in our meetings together? Our discourses are like Pharaohs to Jacob, how old art thou, and what is thy occupation? who would have thought but something would have come from Pharaoh concerning the God of Abraham, who was famous amongst the Heathen,
but how exceedingly is it contradicted? how little Are we in conference of Christ excellency in our meetings together? Our discourses Are like Pharaohs to Jacob, how old art thou, and what is thy occupation? who would have Thought but something would have come from Pharaoh Concerning the God of Abraham, who was famous among the Heathen,
but these things that he hath forbidden are practised, as if they were principles? Secondly, if our principles were not sure, our contradiction to them were the lesse deplorable;
but these things that he hath forbidden Are practised, as if they were principles? Secondly, if our principles were not sure, our contradiction to them were the less deplorable;
But so sure principles, having all the witt of man can imagin, to confirm them. Many popish principles are pretended to be no higher then some Pop's decrees.
But so sure principles, having all the wit of man can imagine, to confirm them. Many popish principles Are pretended to be no higher then Some Pop's decrees.
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But these named proceed from him who laid the foundations of the great earth, and streatched out the heavens as a curtain, who weighs the mountains in ballances,
But these nam proceed from him who laid the foundations of the great earth, and stretched out the heavens as a curtain, who weighs the Mountains in balances,
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David had more joy in Gods testimonies then in all riches All the contentment Ranters have in their carnall pleasures are but as swyn in a dunghill, their glasse goes soon out;
David had more joy in God's testimonies then in all riches All the contentment Ranters have in their carnal pleasures Are but as swyn in a dunghill, their glass Goes soon out;
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an hours communion with God, though in a prison, yea the reproach of Christ, as counted by Moses, who was learned in all the wisdome of Aegypt, is greater riches then the treasures of Egypt.
an hours communion with God, though in a prison, yea the reproach of christ, as counted by Moses, who was learned in all the Wisdom of Egypt, is greater riches then the treasures of Egypt.
1. Consider often that there are many things we do out of obedience to the Law of God, we abstain from murder, adultery, wait on ordinances, think it necessary to be somewhat more circumspect about the time of a Sacrament;
1. Consider often that there Are many things we do out of Obedience to the Law of God, we abstain from murder, adultery, wait on ordinances, think it necessary to be somewhat more circumspect about the time of a Sacrament;
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how unreasonable is it then, to contradict the lawes of the same God, in other things, no lesse peremptorly commanded, under no lesse penalty? God spake all these words, saying, is the preface to all the commands of the law.
how unreasonable is it then, to contradict the laws of the same God, in other things, no less peremptorily commanded, under no less penalty? God spoke all these words, saying, is the preface to all the commands of the law.
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If we were dwelling in him and abyding in him, and walking in him, it would be lightsome to walk by our principles, the want of these influences, exceedingly occasions our contradiction to them.
If we were Dwelling in him and abiding in him, and walking in him, it would be lightsome to walk by our principles, the want of these influences, exceedingly occasions our contradiction to them.
These men are drunk with new wine, said the multitude, of the Apostles, when the spirit descended on them, no, sayes Peter, Acts 2.16. this is that which was spoken by the Prophet Joel, if thou can produce a line of the Bible thou walkest by the Kings Law, which ought to rule all the subjects;
These men Are drunk with new wine, said the multitude, of the Apostles, when the Spirit descended on them, no, Says Peter, Acts 2.16. this is that which was spoken by the Prophet Joel, if thou can produce a line of the bible thou walkest by the Kings Law, which ought to Rule all the subject's;
THere is nothing more suitable to a feast of love, then to treat of that love which gave a rise to the feast, this is to handle the Gospell of the day, often believers at such occasions, are so much in tossing their fears and doubts, that they forget obedience to that precept, do this in remembrance of me.
THere is nothing more suitable to a feast of love, then to Treat of that love which gave a rise to the feast, this is to handle the Gospel of the day, often believers At such occasions, Are so much in tossing their fears and doubts, that they forget Obedience to that precept, do this in remembrance of me.
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My purpose therefor in this Sermon, is to glance a little from the words read, at the love of Christ manifested in the work of redemption; The Apostle from 22. vers.
My purpose Therefore in this Sermon, is to glance a little from the words read, At the love of christ manifested in the work of redemption; The Apostle from 22. vers.
but it is impossible for the nature of man, even as it is created, and pure Adam could not performe obedience of infinite value and merit as Christ hath done, in loving his Church, and giving himself for it.
but it is impossible for the nature of man, even as it is created, and pure Adam could not perform Obedience of infinite valve and merit as christ hath done, in loving his Church, and giving himself for it.
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Beside 2. God cannot in justice require of meer man, obedience proceeding from a personal union of the divine and humane natures, such as Christs love manifested in giving himself for his Church was:
Beside 2. God cannot in Justice require of mere man, Obedience proceeding from a personal Union of the divine and humane nature's, such as Christ love manifested in giving himself for his Church was:
Hence divines prove well, that Christs obedience to the death, was properly meritorious, because it was actio indebita, for tho Christ-man, be tyed to obey,
Hence Divines prove well, that Christ Obedience to the death, was properly meritorious, Because it was actio Indebita, for though Christ-man, be tied to obey,
Ye receaved me as an Angell of the Lord, yea even as Christ, this imports not an equality in degree, betwixt the receaving of Paul and Christ, but some similitude and resemblance.
You received me as an Angel of the Lord, yea even as christ, this imports not an equality in degree, betwixt the receiving of Paul and christ, but Some similitude and resemblance.
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But since in this Sermon I purpose not a particular handling of the words, I shall not insist in a particular explication of them, I shall only take one general observation from them,
But since in this Sermon I purpose not a particular handling of the words, I shall not insist in a particular explication of them, I shall only take one general observation from them,
That the love of Christ manifested in the work of redemption is matchless, and may fitly be made a patern and copie to the love required in the most intimat relations.
That the love of christ manifested in the work of redemption is matchless, and may fitly be made a pattern and copy to the love required in the most intimat relations.
as it comprehends the love of benevolence & beneficence, and is the root and fountaine whence issewes all the acts of grace, terminat to believers, in time and eternity,
as it comprehends the love of benevolence & beneficence, and is the root and fountain whence issewes all the acts of grace, terminat to believers, in time and eternity,
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since it is a mystery, into which even the Angels desire to pry, all that we can doe, is, to do as the painter who being defired to draw the Sunne, did take a black coal to draw it with,
since it is a mystery, into which even the Angels desire to pry, all that we can do, is, to do as the painter who being desired to draw the Sun, did take a black coal to draw it with,
For the proofe of it, that it is matchless, and may be a pattern for the love required in the most intimat relations, we shall demonstrat this from Scripture and reason:
For the proof of it, that it is matchless, and may be a pattern for the love required in the most intimat relations, we shall demonstrate this from Scripture and reason:
Every thing in God is matchless, even these attributes which are called communicable, there are but some shaddowes of resemblance of them in the creatures,
Every thing in God is matchless, even these attributes which Are called communicable, there Are but Some shadows of resemblance of them in the creatures,
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yea and immediatly on this subjoins an expression any would think one part of it inconsistant with an other, and to know the love of Christ that passeth knowledge, to know it,
yea and immediately on this subjoins an expression any would think one part of it Inconsistent with an other, and to know the love of christ that passes knowledge, to know it,
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and Christ himself Prov. 8. Testifies that er the foundations of the world were He was dayly his delight; and yet as the Father hath loved me, so I you.
and christ himself Curae 8. Testifies that er the foundations of the world were He was daily his delight; and yet as the Father hath loved me, so I you.
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Fourthly, it is frequently in Scripture made the pattern and copie of love to all the creatures, Not to multiplie instances, ye find twice so in this same chapter v. 2. Walk in love, as Christ also loved us, and gave himself for us.
Fourthly, it is frequently in Scripture made the pattern and copy of love to all the creatures, Not to multiply instances, you find twice so in this same chapter v. 2. Walk in love, as christ also loved us, and gave himself for us.
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There are indeed some copies wherein a scholer may out-reach his master, but here, as in the first verse of the chap., we must be followers of God as dear Children.
There Are indeed Some copies wherein a scholar may outreach his master, but Here, as in the First verse of the chap., we must be followers of God as dear Children.
Fifthly, whensoever our love to him, yea even of his choise Apostles, are brought in competition with this love to us, it is so farr undervalued that the name of love is denyed to it,
Fifthly, whensoever our love to him, yea even of his choice Apostles, Are brought in competition with this love to us, it is so Far undervalved that the name of love is denied to it,
like the starres that disappear as if they were no lights, when the Sunne ariseth. 1. Joh. 4.10. Herein is love, not that we loved him, but that he loved us.
like the Stars that disappear as if they were no lights, when the Sun arises. 1. John 4.10. Herein is love, not that we loved him, but that he loved us.
Our love, yea of all his elect in all ages, is but a ray, reflecting back again on the sun whence it proceeded, 1 John 4: 19. We love him, because he loved us first.
Our love, yea of all his elect in all ages, is but a ray, reflecting back again on the sun whence it proceeded, 1 John 4: 19. We love him, Because he loved us First.
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In the second place, to demonstrat yet further the truth of the poynt, we shall consider his love manifested in the work of redemption, in a fourfold referrence. 1. Consider it with a respect to the person loveing. 2dly. With a respect to the persons loved. 3dly. In the properties of it. 4thly In the effects that it hath produced.
In the second place, to demonstrate yet further the truth of the point, we shall Consider his love manifested in the work of redemption, in a fourfold Referente. 1. Consider it with a respect to the person loving. 2dly. With a respect to the Persons loved. 3dly. In the properties of it. 4thly In the effects that it hath produced.
First, Consider it with respect to the person loveing, it is the love of a person who is both God and Man, which adds a great deal of weight to it. 1. It is the love of a person who is God.
First, Consider it with respect to the person loving, it is the love of a person who is both God and Man, which adds a great deal of weight to it. 1. It is the love of a person who is God.
Practick divyns say, that the sympathie Christ hath with beleevers, is of infinit excelencie, because it is a Sympathie proceeding from a person that is God,
Practic Divine say, that the Sympathy christ hath with believers, is of infinite excellency, Because it is a sympathy proceeding from a person that is God,
and why not an infinit value in his love because it is the love of God? We read in histories of singular testimonies of love from parents to their children, wives to their husbands, and they reciprocally to them.
and why not an infinite valve in his love Because it is the love of God? We read in histories of singular testimonies of love from Parents to their children, wives to their Husbands, and they reciprocally to them.
in his humane nature, beside all the infinite habits that wherein him, beyond what were in Adam, he was anointed with the oyle of gladness above his fellowes.
in his humane nature, beside all the infinite habits that wherein him, beyond what were in Adam, he was anointed with the oil of gladness above his Fellows.
but here nothing such, if we consider whom he loved, under a threfold notion 1. as base and ignoble, 2dly, as loathsome, and filthy. 3ly. as not only in a State of enemity, but fraughted with actual enemity, against the person loving, 1st. as base and ignoble, we have indeed some instances in history of love descending from noble to ignoble;
but Here nothing such, if we Consider whom he loved, under a threefold notion 1. as base and ignoble, 2dly, as loathsome, and filthy. 3ly. as not only in a State of enmity, but fraughted with actual enmity, against the person loving, 1st. as base and ignoble, we have indeed Some instances in history of love descending from noble to ignoble;
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But to descend so low, as to love that that is farther below him, then the basest worme can be below us, there being an infinite disparity, which cannot be between meere creatures, what histories can paralel this? Beside baseness, there is filthiness,
But to descend so low, as to love that that is farther below him, then the Basest worm can be below us, there being an infinite disparity, which cannot be between mere creatures, what histories can parallel this? Beside baseness, there is filthiness,
Augustus Cesar, because he could not marry a mean woman who loved him, commanded yet a vast soume to be given here, to testify his respect to her love.
Augustus Cesar, Because he could not marry a mean woman who loved him, commanded yet a vast soume to be given Here, to testify his respect to her love.
1. it was altogether free, there was no necessity of nature, for he is admitted by a Covenant Isa. 42. yea we find him offering himself to the work of redemption,
1. it was altogether free, there was no necessity of nature, for he is admitted by a Covenant Isaiah 42. yea we find him offering himself to the work of redemption,
when mans case is seen to be desperat, Psal. 40. Sacrifices and offerings thou didst not desire, and what could man do for reconciliation beyond sacrifices and offerings? and when it is thus, then said I, behold I come.
when men case is seen to be desperate, Psalm 40. Sacrifices and offerings thou didst not desire, and what could man do for reconciliation beyond Sacrifices and offerings? and when it is thus, then said I, behold I come.
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so loved, there is a great emphasis in that so; Amongst other things, it imports the transcendent fervency of that love manifested in the worke of redemption.
so loved, there is a great emphasis in that so; among other things, it imports the transcendent fervency of that love manifested in the work of redemption.
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Beside even those say, mans sinnes had several aggravations, theirs wanted, so that there was nothing antecedent in the objects, to excite this love to the one and not to the other,
Beside even those say, men Sins had several aggravations, theirs wanted, so that there was nothing antecedent in the objects, to excite this love to the one and not to the other,
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Amongst many things to manifest this, consider only to what a low eb he was brought in giveing himself for his Church, which is the Testimony of love the Apostle pitches on here,
among many things to manifest this, Consider only to what a low eb he was brought in giving himself for his Church, which is the Testimony of love the Apostle pitches on Here,
and there be only two things to pitch upon, to evidence this. 1. The names that are given him. 2. The sufferings that he did undergoe, in testifying his love to his Church. 1. The names that are given him, he is called ane Angel, which was far below him;
and there be only two things to pitch upon, to evidence this. 1. The names that Are given him. 2. The sufferings that he did undergo, in testifying his love to his Church. 1. The names that Are given him, he is called ane Angel, which was Far below him;
and if there can be any thing yet lower, he became fin for us, that we might become the righteousness of God in him, what a wonderful testimony of love is here!
and if there can be any thing yet lower, he became fin for us, that we might become the righteousness of God in him, what a wondered testimony of love is Here!
it was strang to hear that come from Him, my soul is heavy, and what shall I say, He was bruised or as the word imports in the first Language, Baken, for our infirmities.
it was strange to hear that come from Him, my soul is heavy, and what shall I say, He was Bruised or as the word imports in the First Language, Bake, for our infirmities.
Let men disput as they will whither Christ as Mediator be the object of divine worship, we may saffly determine that his love manifested in the redemption of lost man, is a fitt object of admiration & praise.
Let men dispute as they will whither christ as Mediator be the Object of divine worship, we may saffly determine that his love manifested in the redemption of lost man, is a fit Object of admiration & praise.
Saul much admired it and commended it in David when he found him in the cave and did not kill him, will a man find his Enemie (said Saul) and will he not kill him? But how would Saul have spoken of this,
Saul much admired it and commended it in David when he found him in the cave and did not kill him, will a man find his Enemy (said Saul) and will he not kill him? But how would Saul have spoken of this,
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May we not all sit downe at this table, crying with David when he heard of the death of Jonathan, O Jonathan, Jonathan, how wonderful was thy love to me!
May we not all fit down At this table, crying with David when he herd of the death of Johnathan, Oh Johnathan, Johnathan, how wondered was thy love to me!
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First, Consider, admiring and praising his love is the constant worke of these who are in glory, John in his Revelation tels us he often heard them crying;
First, Consider, admiring and praising his love is the constant work of these who Are in glory, John in his Revelation tells us he often herd them crying;
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and in conformity to this he breaks off the Revelation, Rev. 1: v. 5. with these words, Now to him that loved us and washed us from our sins, in his own blood, to him be glory and dominion for ever.
and in conformity to this he breaks off the Revelation, Rev. 1: v. 5. with these words, Now to him that loved us and washed us from our Sins, in his own blood, to him be glory and dominion for ever.
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However beleivers be taken up with tossing their doubts and fears, yet there may be something of a tentation in this, to divert them from something more suitable to their present work, it is ane unanswerable Argument some bring to prove that the primitive Church did not kneel in reception of the Sacrament,
However believers be taken up with tossing their doubts and fears, yet there may be something of a tentation in this, to divert them from something more suitable to their present work, it is ane unanswerable Argument Some bring to prove that the primitive Church did not kneel in reception of the Sacrament,
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The deliverance from Egypt cost Israel many of their best and cheiffest catel, there is nothing such here, Offer to me the sacrifices of thanksgiving is all that is demanded,
The deliverance from Egypt cost Israel many of their best and cheiffest cattle, there is nothing such Here, Offer to me the Sacrifices of thanksgiving is all that is demanded,
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as many a good tale is in the telling, the 108 Psal. begins well, My heart is fixed, Lord, I will sing, get thy heart fixed, that is possibly like Israel in Eliahs tyme, halting betwixt two, then praise.
as many a good tale is in the telling, the 108 Psalm begins well, My heart is fixed, Lord, I will sing, get thy heart fixed, that is possibly like Israel in Elijah's time, halting betwixt two, then praise.
shall thou come to a mariage-feast, where thou art called to singing in thy mourning suit? Or is Christs love in giveing himself, any thing the less worthy, that thy heart is ill?
shall thou come to a Marriage-feast, where thou art called to singing in thy mourning suit? Or is Christ love in giving himself, any thing the less worthy, that thy heart is ill?
But some will say this is easier said then done, they are not tentations but well-grounded reasons, that keep me back from admireing and praising this love.
But Some will say this is Easier said then done, they Are not tentations but well-grounded Reasons, that keep me back from admiring and praising this love.
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Christ, say practical divines, hath delivered believers from all danger of vindictive wrath, but not from all the fear of it, till they come to glorie:
christ, say practical Divines, hath Delivered believers from all danger of vindictive wrath, but not from all the Fear of it, till they come to glory:
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when sitting at his meat, and when he was asked the reason of it, he said because he could not get fervent enough love to Christ, our obligation to Christ is such that the coldness of our love is wonderful;
when sitting At his meat, and when he was asked the reason of it, he said Because he could not get fervent enough love to christ, our obligation to christ is such that the coldness of our love is wondered;
Zenophon in his Cyroped, tels of one Lygranes, King of Armenia, who was taken with his Queen captive by Cyrus on a tyme, Cyrus asked him if he desyred his liberty,
Zenophon in his Cyroped, tells of one Lygranes, King of Armenia, who was taken with his Queen captive by Cyrus on a time, Cyrus asked him if he desired his liberty,
Lygranes answered him, For my liberty and my Kingdome I prayse them not much, but if my heart blood could redeeme my Wyffe, I would cheerfully give it:
Lygranes answered him, For my liberty and my Kingdom I praise them not much, but if my heart blood could Redeem my Wife, I would cheerfully give it:
shee replyed, she knew not, my heart and my mynd (said she) was so much taken up with the man who would have given his blood for my ransome, that I could think upon no other.
she replied, she knew not, my heart and my mind (said she) was so much taken up with the man who would have given his blood for my ransom, that I could think upon no other.
Lastly, love to him is alwayes attended with love to his people and interests. 1. Epist. Joh. 2. The Apostle is large in proveing this, If we love him that begetts we love also them that are begotten.
Lastly, love to him is always attended with love to his people and interests. 1. Epistle John 2. The Apostle is large in proving this, If we love him that begets we love also them that Are begotten.
though it move not so fast as in the firmament, yet it keeps a proportione to it, it cannot be goeing forward in the firmament and backward or standing still in the dyall.
though it move not so fast as in the firmament, yet it keeps a proportion to it, it cannot be going forward in the firmament and backward or standing still in the dial.
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THis Prophet prophesied in the dayes of Jeroboam the second, wee find him mentioned, 2 Kings 14: 25. where he is called a Prophet and servant of the Lord,
THis Prophet prophesied in the days of Jeroboam the second, we find him mentioned, 2 Kings 14: 25. where he is called a Prophet and servant of the Lord,
Wherefore the Lord sends him to Nineve the Chief city of the Assyrian Empyre, which he is loath to undertake, partly from fear, and partlie (as some think) loath to Carry a Message from the Jews to the Gentills:
Wherefore the Lord sends him to Nineveh the Chief City of the assyrian Empire, which he is loath to undertake, partly from Fear, and partly (as Some think) loath to Carry a Message from the jews to the Gentiles:
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and both descryved from their present work and conditione, the one is the Shipmaster, and the other a sleeper. 2dly The reprehension itself, what meanest thou, or,
and both descryved from their present work and condition, the one is the Shipmaster, and the other a sleeper. 2dly The reprehension itself, what Meanest thou, or,
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as the word in the first language, what to thee? A short pathetick speach, expressing anger in the reprehender, and unreasonablness in the reprehended.
as the word in the First language, what to thee? A short pathetic speech, expressing anger in the reprehender, and unreasonablness in the reprehended.
as Eph. 4. awak thou that sleepest; sometyms the quiet repose a beleever hath in God, as Psal. 3: 4. I will lay me downe and sleep, yet here it is taken properly,
as Ephesians 4. awak thou that Sleepest; sometyms the quiet repose a believer hath in God, as Psalm 3: 4. I will lay me down and sleep, yet Here it is taken properly,
as in the dayes of Noah, Peter makes it a great agravatione of their stroak, that they wer eating drinking, marying and giveing in mariage, and the deludge came;
as in the days of Noah, Peter makes it a great agravatione of their stroke, that they were eating drinking, marrying and giving in marriage, and the deluge Come;
Its true the Lord would not have his people anxiously vex themselves with thoughts of the crosse before it come, sufficient for the day are the sorrows of it;
Its true the Lord would not have his people anxiously vex themselves with thoughts of the cross before it come, sufficient for the day Are the sorrows of it;
or the performing of the duties of the second Table, with the worshipers of the true God, none that are acquaint with the Histories of their lives or their writings,
or the performing of the duties of the second Table, with the worshippers of the true God, none that Are acquaint with the Histories of their lives or their writings,
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Here it is no disparagment to Constantine the Great, notwithstanding of all his victories recorded by Eusebius, to say, that Alexander the Great outstriped him in magnanimity and fortitude; And if I should insist but upon three of them, who among the worshipers of the true God, can go beyond them,
Here it is no disparagement to Constantine the Great, notwithstanding of all his victories recorded by Eusebius, to say, that Alexander the Great ped him in magnanimity and fortitude; And if I should insist but upon three of them, who among the worshippers of the true God, can go beyond them,
for excellent moral precepts? Plato, who for his precepts is called divinus, and is thought by some to have conversed with Jeremiah in Aegypt, which opinion Augustin at length con•uts in his book of the City of the God, shewing that Plato lived ane hundreth Years after Jeremiah his being in Aegypt,
for excellent moral Precepts? Plato, who for his Precepts is called Divine, and is Thought by Some to have conversed with Jeremiah in Egypt, which opinion Augustin At length con•uts in his book of the city of the God, showing that Plato lived ane Hundredth years After Jeremiah his being in Egypt,
or if I should name Seneca, whose Epistles containe such excellent precepts for a moral life, that some think he exchanged Epistles with Paul at Rome; Or Cicero, for whose salvation Erasmus does plead,
or if I should name Senecca, whose Epistles contain such excellent Precepts for a moral life, that Some think he exchanged Epistles with Paul At Room; Or Cicero, for whose salvation Erasmus does plead,
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I say, my purpose is not to compare the worshipers of the true God with them in these moral Qualifications, in which, at least some, have far, very far exceeded us.
I say, my purpose is not to compare the worshippers of the true God with them in these moral Qualifications, in which, At least Some, have Far, very Far exceeded us.
yet did they highly esteem them, & reverence them, Micha. 5. Every natione walks in the name of their God, amongst other things imported in walking in the name of their Gods, this is one, they did boast and triumph in their Gods,
yet did they highly esteem them, & Reverence them, Micah. 5. Every Nation walks in the name of their God, among other things imported in walking in the name of their God's, this is one, they did boast and triumph in their God's,
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Idolatrous Micaah, though he made his God himself, yet can say of it, My God, and what have I more? And if I should tell what Them cydydes reports of the esteeme the ancient Grecians had of their Gods;
Idolatrous Micah, though he made his God himself, yet can say of it, My God, and what have I more? And if I should tell what Them cydydes reports of the esteem the ancient Greeks had of their God's;
even idolatrous Israel when they are imitating them, Jer. 8: 2. see what ane account Jeremiah gives of their diligence, Whom ye have loved, whom ye have served, whom ye have worshiped,
even idolatrous Israel when they Are imitating them, Jer. 8: 2. see what ane account Jeremiah gives of their diligence, Whom you have loved, whom you have served, whom you have worshipped,
The Heathens haveing such a multitude of Gods, one almost for every thing, could not choose but but be put to ane great deal of pains in holding up their worshipe;
The heathens having such a multitude of God's, one almost for every thing, could not choose but but be put to ane great deal of pains in holding up their worship;
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But who runs, strives, fights, labours, according to their principles? or of whose way can there be such account given, in reference to God? Whom ye have loved, whom ye have served, whom ye have worshiped,
But who runs, strives, fights, labours, according to their principles? or of whose Way can there be such account given, in Referente to God? Whom you have loved, whom you have served, whom you have worshipped,
Numa Pompilius appoynted some in the Roman processions to go crying, hoc agite; and Pythagoras forbad sacrifices to be offered when doing or thinking upon any other thing.
Numa Pompilius appointed Some in the Roman procession to go crying, hoc Agitate; and Pythagoras forbade Sacrifices to be offered when doing or thinking upon any other thing.
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compare this with the way of worship to the true God, though our rule oblige us to this, be fervent in Spirit, serving the Lord, yet how oft is our heart in his worship like Israel in Elijahs tyme, halting betwixt two? What wandring, what vanity of the thoughts, abounding,
compare this with the Way of worship to the true God, though our Rule oblige us to this, be fervent in Spirit, serving the Lord, yet how oft is our heart in his worship like Israel in Elijahs time, halting betwixt two? What wandering, what vanity of the thoughts, abounding,
even when about his worshipe? Do we not ordinarly worship him, as one taking up a starr through a prospect, who hath an shaking arme, sometymes he hath a glance of it,
even when about his worship? Do we not ordinarily worship him, as one taking up a star through a prospect, who hath an shaking arm, sometimes he hath a glance of it,
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and presently loseth it again? Who prayes as if they were making intercession for their life? or hears as the hungry man eats his meats or sings making a melody in their hearts to the Lord? are we not then outstriped in fervency?
and presently loses it again? Who prays as if they were making Intercession for their life? or hears as the hungry man eats his Meats or sings making a melody in their hearts to the Lord? Are we not then ped in fervency?
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Fourthly, They preferred the worshipe of their Gods to their dearest and sweetest enjoyments, Jer. 35: 5. They made their Children pass through the fire to Motech: This was a dreadful thing:
Fourthly, They preferred the worship of their God's to their dearest and Sweetest enjoyments, Jer. 35: 5. They made their Children pass through the fire to Motech: This was a dreadful thing:
and then set a fire round about the Image, and as the Children did heat and burne in it, the Mothers went about it danceing and singing, that they might not heare the cry of their Children;
and then Set a fire round about the Image, and as the Children did heat and burn in it, the Mother's went about it dancing and singing, that they might not hear the cry of their Children;
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Sozomen tells us that at Alexandria, after Constantin did begin to reigne, it was incredible to see what bones of thousands of Children were to be found in some places of the City, who had been offered in sacrifice;
Sozomen tells us that At Alexandria, After Constantin did begin to Reign, it was incredible to see what bones of thousands of Children were to be found in Some places of the city, who had been offered in sacrifice;
Certainly, these parents wanted not natural affection to their young ones, yet they postponed that to the worshipe of their Gods. Now compare this to the worshipers of the true God;
Certainly, these Parents wanted not natural affection to their young ones, yet they postponed that to the worship of their God's Now compare this to the worshippers of the true God;
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what mote appears not ane insuperable mountaine in the way of his worship? Some will not come to the wedding because he hath a yoke of oxen to look after, some ane wedding &c. Ah! what would we hazard for his honour or worship? Goe we not near to the way of the Gadarens, who desyred Christ to depart out of their coasts,
what mote appears not ane insuperable mountain in the Way of his worship? some will not come to the wedding Because he hath a yoke of oxen to look After, Some ane wedding etc. Ah! what would we hazard for his honour or worship? Go we not near to the Way of the Gadarenes, who desired christ to depart out of their coasts,
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because of their swyne? in a word, who can say upon serious search of his way, that he prefers the honour of his God to his dearest enjoyments in the World?
Because of their Swine? in a word, who can say upon serious search of his Way, that he prefers the honour of his God to his dearest enjoyments in the World?
compare this with our way to the true God, doe we acknowledge God in all our wayes, that he way bring it to passe? or do we in every thing make our requests known by prayer and supplicatione? what a sweet life might we leade,
compare this with our Way to the true God, do we acknowledge God in all our ways, that he Way bring it to pass? or do we in every thing make our requests known by prayer and supplication? what a sweet life might we lead,
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All these six then laid togither, which I have pitched upon amongst many I might have brought I hope sufficiently confirme the truth of the poynt. Application.
All these six then laid together, which I have pitched upon among many I might have brought I hope sufficiently confirm the truth of the point. Application.
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Is it so that idolaters and worshipers of false Gods, doe often outstrype and may justly reprehend the worshipers of the true God? It serves for lamentation and humiliation;
Is it so that Idolaters and worshippers of false God's, do often outstrype and may justly reprehend the worshippers of the true God? It serves for lamentation and humiliation;
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the sone comeing downe from the Fathers bosome and revealing our duty to us, and a voice from Heaven witnessing to the truth of his being his beloved sone, his being so ratified by so many properties, confirmed by so many miracles,
the soon coming down from the Father's bosom and revealing our duty to us, and a voice from Heaven witnessing to the truth of his being his Beloved soon, his being so ratified by so many properties, confirmed by so many Miracles,
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what a griefe do you think behoved it to be to tender-hearted mothers to imbrew their hands in the blood of their own guiltless Children? But the duties we are called to, make a degree of Heaven on Earth;
what a grief do you think behooved it to be to tenderhearted mother's to embrue their hands in the blood of their own guiltless Children? But the duties we Are called to, make a degree of Heaven on Earth;
though they thought they gave them corne and wyne, and victory over their enemies, yet they never pretended that any of them dyed for them, to prevent their eternal ruine:
though they Thought they gave them corn and wine, and victory over their enemies, yet they never pretended that any of them died for them, to prevent their Eternal ruin:
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and one of the ends he had in this was, that we might be zealous worshipers of Him, He gave himself (Tit. 2.) for us, that he might purify to himself a peculiar people, zealous of good works:
and one of the ends he had in this was, that we might be zealous worshippers of Him, He gave himself (Tit. 2.) for us, that he might purify to himself a peculiar people, zealous of good works:
all they did, they did in the strength of inherent vertue, naturall, or acquired. Socrates could tell that his Philosophy made him patient and bear reproaches.
all they did, they did in the strength of inherent virtue, natural, or acquired. Socrates could tell that his Philosophy made him patient and bear Reproaches.
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But that I may come to a close, by what means may we come to outstrype them in our worshipe to the true God? Since it is so farr that we are outstryped,
But that I may come to a close, by what means may we come to outstrype them in our worship to the true God? Since it is so Far that we Are outstryped,
Eliphaz in one of his discourses to Job, joyns these two togither, though He misapply them to Jobs case, Surely thou restraines prayer, and castest off seare.
Eliphaz in one of his discourses to Job, joins these two together, though He misapply them to Jobs case, Surely thou restrains prayer, and Chastest off sear.
We have need to excite us to worship oftentimes, the Argument the Apostle uses in the end of the 12. of the Hebr. Let us have grace, sayeth He, to serve Him with reverence,
We have need to excite us to worship oftentimes, the Argument the Apostle uses in the end of the 12. of the Hebrew Let us have grace, Saith He, to serve Him with Reverence,
This impression would contribute much to helpe us in worship, He hath told us himselfe, that without Him me can do nothing, and also He hath told us, that a man can receave nothing except it be given him from above.
This impression would contribute much to help us in worship, He hath told us himself, that without Him me can do nothing, and also He hath told us, that a man can receive nothing except it be given him from above.
First, Though they were diligent and intent upon their worship, yet they never dreamed of any gratious qualification in the person that presented the worship;
First, Though they were diligent and intent upon their worship, yet they never dreamed of any gracious qualification in the person that presented the worship;
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Secondly, Though their sacrifices were numerous and some of them costly and cruel, yet they never dreamed of a High priest who stood with incense in his hand, which is the prayers of the Saints.
Secondly, Though their Sacrifices were numerous and Some of them costly and cruel, yet they never dreamed of a High priest who stood with incense in his hand, which is the Prayers of the Saints.
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IN these words and the following, we have Johns last testimony concerning Christ, the occasion of which was this, some of Johns Disciples came to him and regrat that Christ was brought so much in credit, that John and his baptisme was like to be deserted, He, say they, to whom thou bearest testimony beyond Jordan,
IN these words and the following, we have Johns last testimony Concerning christ, the occasion of which was this, Some of Johns Disciples Come to him and regrat that christ was brought so much in credit, that John and his Baptism was like to be deserted, He, say they, to whom thou bearest testimony beyond Jordan,
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except it be given him from above vers. 27. Then 2dly, He shewes some considerable differences betwixt Christ and himself, among which one in the words read, that Christ was the Brydegroom and Husband of the Church,
except it be given him from above vers. 27. Then 2dly, He shows Some considerable differences betwixt christ and himself, among which one in the words read, that christ was the Bridegroom and Husband of the Church,
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But Thirdly, And especially, by this similitude is shewed the sweetness of the mariage-fellowship betwixt Christ and his Church, which though it endure to all eternity, is still as it were but beginning.
But Thirdly, And especially, by this similitude is showed the sweetness of the mariage-fellowship betwixt christ and his Church, which though it endure to all eternity, is still as it were but beginning.
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There be several pertinent observations to the present occasion, arising out of these words, but I shall only take one general, and follow it a little.
There be several pertinent observations to the present occasion, arising out of these words, but I shall only take one general, and follow it a little.
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This point, as it is clear here, so it is frequently asserted in other Scriptures, Psal. 45. all throughout, in a type of the mariage betwixt Solomon and Pharohs Daughter, the same mariage is expressed, there we have the Brydegroom in state, all his garments smelled of mirrhe and aloes and cassia,
This point, as it is clear Here, so it is frequently asserted in other Scriptures, Psalm 45. all throughout, in a type of the marriage betwixt Solomon and Pharaohs Daughter, the same marriage is expressed, there we have the Bridegroom in state, all his garments smelled of myrrh and aloes and cassia,
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In prosecuting this point we shall follow this method, 1. Inquire a little in this Allegory of a mariage betwixt Christ and beleevers. 2dly, Enquire how can there be such a mariage, especially parties; and 3dly, Shall apply it.
In prosecuting this point we shall follow this method, 1. Inquire a little in this Allegory of a marriage betwixt christ and believers. 2dly, Inquire how can there be such a marriage, especially parties; and 3dly, Shall apply it.
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neither do we stretch the allegory beyond its scope, when we find these four betwixt Christ and beleevers implyed in this mariage betwixt Christ and his Church. 1. A near and a firme union, which in mariage hath not a paralel. 2. Intimat fellowship and communion which results likewayes from mariage. 3. The performing the several duties of their several stations in their maried relation.
neither do we stretch the allegory beyond its scope, when we find these four betwixt christ and believers employed in this marriage betwixt christ and his Church. 1. A near and a firm Union, which in marriage hath not a parallel. 2. Intimat fellowship and communion which results likeways from marriage. 3. The performing the several duties of their several stations in their married Relation.
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First, There is an union betwixt them, which though it be mystical, yet ceases not therefore to be real, it is frequently expressed in Scripture by similitudes taken from the union of the head and members, root and branches, fundation and building;
First, There is an Union betwixt them, which though it be mystical, yet ceases not Therefore to be real, it is frequently expressed in Scripture by Similitudes taken from the Union of the head and members, root and branches, Foundation and building;
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and there be two properties of it will evidence this. 1. In the Scripture wee find the union of many relations joyned togither to express this union alone, take one place for all, Mark. 3. v. last.
and there be two properties of it will evidence this. 1. In the Scripture we find the Union of many relations joined together to express this Union alone, take one place for all, Mark. 3. v. last.
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Beside 2dly, The union betwixt Christ and his Church is not only nearer then that which is betwixt him and standing Angels, he haveing united the humane natur to the divine;
Beside 2dly, The Union betwixt christ and his Church is not only nearer then that which is betwixt him and standing Angels, he having united the humane Nature to the divine;
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there is notwithstanding real communion betwixt them, Truely our fellowship is with the Father and his Son Jesus Christ, 1 Joh. 1: 3. Truely, it is not then a fancy,
there is notwithstanding real communion betwixt them, Truly our fellowship is with the Father and his Son jesus christ, 1 John 1: 3. Truly, it is not then a fancy,
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and that truly there is such a mariage-fellowship betwixt them, is evident, among many things, from these two, 1. Their neer conversing togither. 2dly, Familiar communication of secrets one to another.
and that truly there is such a mariage-fellowship betwixt them, is evident, among many things, from these two, 1. Their near conversing together. 2dly, Familiar communication of secrets one to Another.
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1. Their familiar conversing togither, which in the Scripture is holden out, in these & such like expressions, of walking with them, of dwelling in them, in comeing to them, and supping with them & they with him, of rejoycing over them to do them good,
1. Their familiar conversing together, which in the Scripture is held out, in these & such like expressions, of walking with them, of Dwelling in them, in coming to them, and supping with them & they with him, of rejoicing over them to do them good,
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and if all these be too little to express it, he putts them in his bosome, Isai, 40.11. the Lambs that are not able to walk, he puts them in his bosome.
and if all these be too little to express it, he putts them in his bosom, Isaiah, 40.11. the Lambs that Are not able to walk, he puts them in his bosom.
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But if we shall add to this, the 2d, the free and familiar commutation of secrets, the secret of the Lord is with them that fear him, and the Spirit of the Lord.
But if we shall add to this, the 2d, the free and familiar commutation of secrets, the secret of the Lord is with them that Fear him, and the Spirit of the Lord.
Christ can tell his Disciples, John 15 I call you not Servants but Friends, because he had put them so farr on his secrets which usually is not done to meer Servants.
christ can tell his Disciples, John 15 I call you not Servants but Friends, Because he had put them so Far on his secrets which usually is not done to mere Servants.
Is there not here a commutation of secrets, upon Christs pairt? The like is also upon the Churchs, David puts it in one of his Psalmes, All my complaint is before thee,
Is there not Here a commutation of secrets, upon Christ pairt? The like is also upon the Churches, David puts it in one of his Psalms, All my complaint is before thee,
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but thir two tend most to prove a marriage-communion, their familiar converse togither, and their spiritual commutatione of secrets. I go to the 3d. In the third place, if we shall consider, for constituting this marriage, their mutual performing the duties of this relation;
but their two tend most to prove a marriage-communion, their familiar converse together, and their spiritual commutation of secrets. I go to the 3d. In the third place, if we shall Consider, for constituting this marriage, their mutual performing the duties of this Relation;
but one, John 15. as the Father hath loved me, so have I loved you; how lovingly speaks he to the Church throughout the song, usually in such termes as these, My love, my dove, my fair one:
but one, John 15. as the Father hath loved me, so have I loved you; how lovingly speaks he to the Church throughout the song, usually in such terms as these, My love, my dove, my fair one:
That is true, the obedience is imperfect, and hath many craks into it, yet she esteems all his commandments, concerning every thing, to be right, and He graciously accepts of the will in stead of the dead.
That is true, the Obedience is imperfect, and hath many craks into it, yet she esteems all his Commandments, Concerning every thing, to be right, and He graciously accepts of the will in stead of the dead.
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Lastly, There is in this mariage a reciprocal commutation of what belongs to the one party unto the other: 1. Upon Christs part, it is impossible to enumerat all the particular Jewels, far less the high inheritance, that is given the Church by Him;
Lastly, There is in this marriage a reciprocal commutation of what belongs to the one party unto the other: 1. Upon Christ part, it is impossible to enumerate all the particular Jewels, Far less the high inheritance, that is given the Church by Him;
we must rest upon that the Apostle hath, 1 Cor. 3. towards the end, all things are yours, and ye are Christs, all things present, and things to come, amongst the rest, death is yours, it is no longer your enemy,
we must rest upon that the Apostle hath, 1 Cor. 3. towards the end, all things Are yours, and you Are Christ, all things present, and things to come, among the rest, death is yours, it is no longer your enemy,
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Let Pelagians talke of their preventing God, and Papists of their merit, and of their supererogating, what they will, beleevers know their goodness extends not unto him, Only she gives herselfe, and she gives her debt. 1. She gives herself, the Apostle commends this in the Macedonians, that they gave themselves unto the Lord.
Let Pelagians talk of their preventing God, and Papists of their merit, and of their supererogating, what they will, believers know their Goodness extends not unto him, Only she gives herself, and she gives her debt. 1. She gives herself, the Apostle commends this in the Macedonians, that they gave themselves unto the Lord.
And 2. their dept, because his he payes it, and discharges their debt, the hand writting of ordinances which was against them, and contrary to them, by nailing it unto the Cross.
And 2. their dept, Because his he pays it, and discharges their debt, the hand writing of ordinances which was against them, and contrary to them, by nailing it unto the Cross.
First, Beleevers in their eternal election are given to Christ by his Father, it is true, we know but little of the manner and way of the eternal transactions betwixt the father and sone;
First, Believers in their Eternal election Are given to christ by his Father, it is true, we know but little of the manner and Way of the Eternal transactions betwixt the father and soon;
yet withall it is very condescending in reference to the thing loved, yea the more condescending it be and the less attracted by any excellency in the object, the more of the nature of pure love there is into it, amor purus, said Bernard, non est mercenarius. His love then being altogither free, (hence it is stouping) can and does very well condescend to bestow this highest love-relation upon basest wormes:
yet withal it is very condescending in Referente to the thing loved, yea the more condescending it be and the less attracted by any excellency in the Object, the more of the nature of pure love there is into it, amor purus, said Bernard, non est Mercenary. His love then being altogether free, (hence it is stooping) can and does very well condescend to bestow this highest love-relation upon Basest worms:
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yet not a little advanced above the angelical nature, by reason of the personal union of the humane nature, with the divin in the person of the Mediator, Godman haveing sit down at the right hand of the Father, to which of the Angels said he at any tyme, Sit thou down at my right hand.
yet not a little advanced above the angelical nature, by reason of the personal Union of the humane nature, with the divine in the person of the Mediator, Godman having fit down At the right hand of the Father, to which of the Angels said he At any time, Fit thou down At my right hand.
But in this Brydegroom, this is singular, that he hes lifted up the nature of his Bryde in the union of the same nature with the divine, it is nothing so strange then there be a mariage.
But in this Bridegroom, this is singular, that he hes lifted up the nature of his Bride in the Union of the same nature with the divine, it is nothing so strange then there be a marriage.
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The Apostle forbidds us to be unequaly yoked, but how unequaly is he yoked, the brightness of the Fathers glory, the express image of his person, he that thinks it no robbery to be equal with God, the man that is his fellow, whom all the Angels adore,
The Apostle forbids us to be unequally yoked, but how unequally is he yoked, the brightness of the Father's glory, the express image of his person, he that thinks it no robbery to be equal with God, the man that is his fellow, whom all the Angels adore,
Might not the Church say as Abigail said to David, when he sent to take her in mariage, 1 Sam. 24: 4. Behold let thine Handmaid be a servant to wash the feet of the Servants of my Lord:
Might not the Church say as Abigail said to David, when he sent to take her in marriage, 1 Sam. 24: 4. Behold let thine Handmaid be a servant to wash the feet of the Servants of my Lord:
How oft was he made to sit down and weep over us, as he did over Jerusalem, and say, Oh! if that thou in this day had known the things that belong to thy peace!
How oft was he made to fit down and weep over us, as he did over Jerusalem, and say, Oh! if that thou in this day had known the things that belong to thy peace!
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Fourthly, Consider the admirable priviledges we are advanced to, by this mariage, the Church in the 2d of Hosea after she hes tryed all other lovers, vers. 7. I will go and return to my first husband,
Fourthly, Consider the admirable privileges we Are advanced to, by this marriage, the Church in the 2d of Hosea After she hes tried all other lovers, vers. 7. I will go and return to my First husband,
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1. Thou must renounce all treating with thy other lovers, with whom either thou hast contracted or art about to contract a mariage, thou cannot be maried to both;
1. Thou must renounce all treating with thy other lovers, with whom either thou hast contracted or art about to contract a marriage, thou cannot be married to both;
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Stand not at it, to give up with these, the bargan we drive the day, is like to a mother who offers her Child an apple to quit the knyff, he hath in his hand, that would cutt his fingers.
Stand not At it, to give up with these, the bargain we drive the day, is like to a mother who offers her Child an apple to quit the knyff, he hath in his hand, that would Cut his fingers.
What ever promises these lovers make, thou will come in the end to say of them as Poets fable Ariadne said of her husband Theseus when he left her desolat and alone in an Iland of the Sea, Mitius inveni quam tegenus omne ferarum.
What ever promises these lovers make, thou will come in the end to say of them as Poets fable Ariadne said of her husband Theseus when he left her desolate and alone in an Island of the Sea, Mitius Inveni quam tegenus omne ferarum.
But 2dly, If thou will attain this mariage, hearken to his wooeing-motions, I shall in this, name but two or three steps of his procedour in his fuit of mariage,
But 2dly, If thou will attain this marriage, harken to his wooeing-motions, I shall in this, name but two or three steps of his procedure in his fuit of marriage,
or canst discourse rationally of some truths of the Gospel thou wast ignorant of, take Heed how thoug hes this candle of the Lord lighted in thy bossome;
or Canst discourse rationally of Some truths of the Gospel thou wast ignorant of, take Heed how Thought hes this candle of the Lord lighted in thy bossome;
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He hath been standing at the door knocking, and thy answer hes been, I have put off my coat how shall I put it on? And, that thou was resolved to continue a-bed.
He hath been standing At the door knocking, and thy answer hes been, I have put off my coat how shall I put it on? And, that thou was resolved to continue abed.
Or thirdly, if he go farther yet in his suit, and stirr in thy affections some desire after Christ, thou sayest from the commendations thou hearest of him, O if he were mine!
Or Thirdly, if he go farther yet in his suit, and stir in thy affections Some desire After christ, thou Sayest from the commendations thou Hearst of him, Oh if he were mine!
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Abigail judged her self bad enough to wash the feet of the Servants of David, yet she ryses and goes with the servants of David, to take him to her Husband.
Abigail judged her self bad enough to wash the feet of the Servants of David, yet she rises and Goes with the Servants of David, to take him to her Husband.
Secondly, By vertue of this mariage thou hast an excellent answer to all intyseing tentations, thou can tell the tempter in his suit, thou art already maried,
Secondly, By virtue of this marriage thou hast an excellent answer to all intyseing tentations, thou can tell the tempter in his suit, thou art already married,
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put it over upon him, thou art to do as Manoahs Wyfe did when the Angel came to her and told her of the birth of Sampson, Stay, sayes she, till I call my Husband.
put it over upon him, thou art to do as Manoahs Wife did when the Angel Come to her and told her of the birth of Sampson, Stay, Says she, till I call my Husband.
but her mariage-love ought only to be reserved for her Husband, Psal. 73. v. 25. There is none on earth that I desire befide thee, the bensil of thy love is for him,
but her Marriage-love ought only to be reserved for her Husband, Psalm 73. v. 25. There is none on earth that I desire befide thee, the Bensil of thy love is for him,
Secondly, How does thou take with his absence? is it thy affliction or not, Matth. 9. Can the children of the mariage chamber mourne so long as the Brydegroom is with them,
Secondly, How does thou take with his absence? is it thy affliction or not, Matthew 9. Can the children of the marriage chamber mourn so long as the Bridegroom is with them,
The woman is bound by the law of the Husband, so longe as the Husband liveth, Rom. 7: 2. by his being a Husband he ceases not therefor to be a Lord, Psal. 45. For He is thy Lord and worshipe thou him:
The woman is bound by the law of the Husband, so long as the Husband lives, Rom. 7: 2. by his being a Husband he ceases not Therefore to be a Lord, Psalm 45. For He is thy Lord and worship thou him:
IN the entry of this Chapter, we have the Lord comforting Israel, who were hopeless that ever they should return out of Babilon, by nameing Cyrus an hundreth years before his birth, whose right hand he would uphold, and that they might the better beleeve, that notwithstanding all the power of the Babilonians, Cyrus should deliver, the Lord tells them, He had done greater things then that came to, He formed the light, vers. 7. and vers. 18. He formed the earth and established it;
IN the entry of this Chapter, we have the Lord comforting Israel, who were hopeless that ever they should return out of Babylon, by naming Cyrus an Hundredth Years before his birth, whose right hand he would uphold, and that they might the better believe, that notwithstanding all the power of the Babylonians, Cyrus should deliver, the Lord tells them, He had done greater things then that Come to, He formed the Light, vers. 7. and vers. 18. He formed the earth and established it;
In them these three particulars are considerable. 1. A compend of the priviledges of the beleeving Gentils, righteousness and strength. 2. The fountain of the priviledges, In the Lord. 3. The triumphe the Gentils shall make because of their priviledge, Surely shall one say.
In them these three particulars Are considerable. 1. A compend of the privileges of the believing Gentiles, righteousness and strength. 2. The fountain of the privileges, In the Lord. 3. The triumph the Gentiles shall make Because of their privilege, Surely shall one say.
Two things in them are necessary to be cleared: 1. What is meant by righteousness and strength. 2dly, What is implyed in these words, Shall one say. For the 1. Some referr the two only to times of trial, making them to relat to captivity in Babylon, and the meanning to be, in the Lord I shall find righteousness, supporting strength,
Two things in them Are necessary to be cleared: 1. What is meant by righteousness and strength. 2dly, What is employed in these words, Shall one say. For the 1. some refer the two only to times of trial, making them to relate to captivity in Babylon, and the meaning to be, in the Lord I shall find righteousness, supporting strength,
as usually the like expression imports in this prophecie, In that day shall ye say, 12. Chapt. So that the whole meaning of the words comes to this, that when the Gentils should look to Christ they should triumph in their condition,
as usually the like expression imports in this prophecy, In that day shall you say, 12. Chapter So that the Whole meaning of the words comes to this, that when the Gentiles should look to christ they should triumph in their condition,
Observat. That the strength whereby beleevers act in duties, and the righteousness whereby the imperfections of their dueties is covered, are both to be found in Christ.
Observation That the strength whereby believers act in duties, and the righteousness whereby the imperfections of their duties is covered, Are both to be found in christ.
This point is clear from the words, the bleeving Gentils, who look to him and are saved, triumph in this, that they find righteousness and strength in him. In prosecuting of it we shall take the doctrine in two parts. 1. Shall shew that our strength for duties, is in Christ:
This point is clear from the words, the bleeving Gentiles, who look to him and Are saved, triumph in this, that they find righteousness and strength in him. In prosecuting of it we shall take the Doctrine in two parts. 1. Shall show that our strength for duties, is in christ:
If to do, it must proceed from the same God, Philip. 2: 13. If to pray, the Spirit must help our infirmities, Rom, 8. If to hear, He must awaken our ear, Isai. 50:
If to do, it must proceed from the same God, Philip. 2: 13. If to pray, the Spirit must help our infirmities, Rom, 8. If to hear, He must awaken our ear, Isaiah 50:
we are to walk in him, Coloss. 2: 12. If to hope, he most strengthen the heart, Psal. 27. Last. If to carry a right under desertions, we must trust in the name of the Lord, Psal. 42: 6. and last.
we Are to walk in him, Coloss. 2: 12. If to hope, he most strengthen the heart, Psalm 27. Last. If to carry a right under desertions, we must trust in the name of the Lord, Psalm 42: 6. and last.
as, Our lyfe, Col. 3: 4. Our light, Ps. 27: 1. Our hope, Coloss. 1: 27. Our root, John 15: 4. Our consolation, Luke 2: 19. Our wisdom, our sanctification, all which prove the truth of the point.
as, Our life, Col. 3: 4. Our Light, Ps. 27: 1. Our hope, Coloss. 1: 27. Our root, John 15: 4. Our consolation, Lycia 2: 19. Our Wisdom, our sanctification, all which prove the truth of the point.
If they suffer patiently, I can do all things through him that strengtheneth me, Philipp. 4: v. 13. If they act in their duty, Not I, but the grace of God in me, sayes Paul.
If they suffer patiently, I can do all things through him that strengtheneth me, Philip. 4: v. 13. If they act in their duty, Not I, but the grace of God in me, Says Paul.
Yea if they persever, thy right hand upholdeth me, Psal. 63: 8. Yea the praise of their life to him, I live, not I, but Christ that lives in me, Gal. 2: 20. All these laid togither prove aboundantly from Scripture, that our strength for duties is in Christ.
Yea if they persever, thy right hand upholds me, Psalm 63: 8. Yea the praise of their life to him, I live, not I, but christ that lives in me, Gal. 2: 20. All these laid together prove abundantly from Scripture, that our strength for duties is in christ.
Yea the patrons of universal grace, who assert that God hath given sufficient grace to men for attaining salvation, can neitehr say that it would be effectual for salvation,
Yea the Patrons of universal grace, who assert that God hath given sufficient grace to men for attaining salvation, can neitehr say that it would be effectual for salvation,
but by this way of making Christ the fountaine of strength, our strength is put into the hand of one who can not change, who is one and the same yesterday,
but by this Way of making christ the fountain of strength, our strength is put into the hand of one who can not change, who is one and the same yesterday,
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but our obedience in the great duties, which are eminently advanced by puting our strength in Christs hand, Faith and self-denyal. 1 This way makes a great deal of work for faith, especially as we live by faith a lyfe of sanctification, every branch of holyness calls for ane new act of faith;
but our Obedience in the great duties, which Are eminently advanced by putting our strength in Christ hand, Faith and self-denial. 1 This Way makes a great deal of work for faith, especially as we live by faith a life of sanctification, every branch of holiness calls for ane new act of faith;
If a Father shall undertake to pay his sons expence at every taverne he comes to, its more easy nor if he had given him money in his purse to pay for himselfe.
If a Father shall undertake to pay his Sons expense At every tavern he comes to, its more easy nor if he had given him money in his purse to pay for himself.
My beloved put in his hand a the hole of the door, and his fingers dropped myrrhe, that which drops from his fingers, it hath to his spouse the relish of myrrhe;
My Beloved put in his hand a the hold of the door, and his fingers dropped myrrh, that which drops from his fingers, it hath to his spouse the relish of myrrh;
that he as our nurse must pout our meat in our mouth, and that we are to be strong i• the grace that is in Jesus Christ, is the sweetes• ingredient in our performances.
that he as our nurse must pout our meat in our Mouth, and that we Are to be strong i• the grace that is in jesus christ, is the sweetes• ingredient in our performances.
It were very pertinent with the point to enter here with Pelagians, who of old did talk so much of mans being able by the power of natural qualifications to prevent God,
It were very pertinent with the point to enter Here with Pelagians, who of old did talk so much of men being able by the power of natural qualifications to prevent God,
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the Patrons of universal grace, Papists, Arminians, who also are at best Semi-pelagians, in opposing the truth, extolling man to the dishonour of Christ:
the Patrons of universal grace, Papists, Arminians, who also Are At best Semipelagians, in opposing the truth, extolling man to the dishonour of christ:
If I be not borne? To obviat this I shall offer these confiderations. First, Our obligation to duties remains, though Christ should withdraw strengthening influences of grace;
If I be not born? To obviate this I shall offer these considerations. First, Our obligation to duties remains, though christ should withdraw strengthening influences of grace;
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our impotency is much acquired, and God loseth not his right to require obedience, though we have lost our strength to perform it, a creditor hath sufficient right in law to crave his debt,
our impotency is much acquired, and God loses not his right to require Obedience, though we have lost our strength to perform it, a creditor hath sufficient right in law to crave his debt,
Secondly, we may do much as to the substance of duties, even under a desertion, though the actual influences of grace be simply necessary for the gracious qualifications of them;
Secondly, we may do much as to the substance of duties, even under a desertion, though the actual influences of grace be simply necessary for the gracious qualifications of them;
there is yet more in our power, yea even suppose in an unregenerat estate, farr more when only under a desertion and wanting assisting grace, then we do;
there is yet more in our power, yea even suppose in an unregenerate estate, Far more when only under a desertion and wanting assisting grace, then we do;
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yea usually assisting grace is given when we are active in exerting and stirring up inherent grace, Psal. 27. vers. last, Wait on the Lord and be of good courage and He shall strengthen thy heart.
yea usually assisting grace is given when we Are active in exerting and stirring up inherent grace, Psalm 27. vers. last, Wait on the Lord and be of good courage and He shall strengthen thy heart.
usually our prais• are loudest, when we find him accepting th• duties that are mixed with manifest imper fections, Psal. 116. David sayes, The Lord heart him when he cryed and gratiously inclyned h•• eare when the cords of death took hold on him:
usually our prais• Are Loudest, when we find him accepting th• duties that Are mixed with manifest imper fections, Psalm 116. David Says, The Lord heart him when he cried and graciously inclined h•• ear when the cords of death took hold on him:
an• with all when he considers the faintness an• defects of his cry, that it was then when h• was in hast saying, all men are lyars, that suc• a cry should be heard, see how he is enlarged in praises, I will call on the Lord whill I live, 〈 ◊ 〉 love him;
an• with all when he considers the faintness an• defects of his cry, that it was then when h• was in haste saying, all men Are liars, that suc• a cry should be herd, see how he is enlarged in praises, I will call on the Lord whill I live, 〈 ◊ 〉 love him;
Fourthly, Christ sometimes gives strength for duties and it is not discerned, Hosea 12• v. 3, and 4. Jacob by his strength he prevailed with God and had power over the Angels:
Fourthly, christ sometime gives strength for duties and it is not discerned, Hosea 12• v. 3, and 4. Jacob by his strength he prevailed with God and had power over the Angels:
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When we hear of duties in preaching of the Gospel, presently, at such occasions especally, we resolve to beleive, to consent, to walk more watchfully,
When we hear of duties in preaching of the Gospel, presently, At such occasions especially, we resolve to believe, to consent, to walk more watchfully,
Can any gather graps off thornes, or figgs off thisles, or can that which is pure, proceed from that which is impure? This proves nothing, but clouds without rain.
Can any gather graps off thorns, or Figgs off thisles, or can that which is pure, proceed from that which is impure? This Proves nothing, but Clouds without rain.
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3dly, The neglecting of this produces a yeelding to every light tentation; we foolishly encounter it in our own strength, who art thou said Saul to David a stripling,
3dly, The neglecting of this produces a yielding to every Light tentation; we foolishly encounter it in our own strength, who art thou said Saul to David a stripling,
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Amongst other things imported in that whatsoever ye ask in my name, this is one, in my strength, it is a sad challenge Christ hath against even his own Disciples, hitherto ye have asked nothing in my name.
among other things imported in that whatsoever you ask in my name, this is one, in my strength, it is a sad challenge christ hath against even his own Disciples, hitherto you have asked nothing in my name.
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and hearing the 1. verse of it, There is no condemnation to them that are in Christ Jesus, Hold, said he, I have often read, often preached, on that verse,
and hearing the 1. verse of it, There is no condemnation to them that Are in christ jesus, Hold, said he, I have often read, often preached, on that verse,
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It is very remarkable in Scripture, sometimes we will find the word which hath less aptitude to convert, sometimes have greater effect then that which hath a great deall more,
It is very remarkable in Scripture, sometime we will find the word which hath less aptitude to convert, sometime have greater Effect then that which hath a great deall more,
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as, to Nathaniel, 1 John, the word that Christ said, behold ane Israelit indeed, in whom there is no guile, does not convert Nathaniel, though that was a sure proofe of Christs being God, that he could say so much,
as, to Nathaniel, 1 John, the word that christ said, behold ane Israelit indeed, in whom there is no guile, does not convert Nathaniel, though that was a sure proof of Christ being God, that he could say so much,
But the Spirit of the Lord came on Sampson, and he did tear the Lyon as he would tear a kide, The Lyon had not only a doe with Sampson, but with the Spirit of the Lord, that came upon him.
But the Spirit of the Lord Come on Sampson, and he did tear the lion as he would tear a kide, The lion had not only a doe with Sampson, but with the Spirit of the Lord, that Come upon him.
I shall not speak any thing of inherent righteousness, which, otherwayes excellent Mr. Baxter, hath advanced too high, in order to a sinners justification before God.
I shall not speak any thing of inherent righteousness, which, otherways excellent Mr. Baxter, hath advanced too high, in order to a Sinners justification before God.
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And though he goe farr enough from the Papists, yet he goes too near the Socinians, in his asserting that faith justifies as it is a work, including love in the nature of it.
And though he go Far enough from the Papists, yet he Goes too near the socinians, in his asserting that faith Justifies as it is a work, including love in the nature of it.
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First, I shall shew you that the best works of the Saints stand in need of imputed righteousness, to cover their defects that are into them. 2dly, That this righteousness is clearly to be found in Christ. 3dly, Shall shew a little of the way how this righteousness becomes ours. And lastly, shall apply it.
First, I shall show you that the best works of the Saints stand in need of imputed righteousness, to cover their defects that Are into them. 2dly, That this righteousness is clearly to be found in christ. 3dly, Shall show a little of the Way how this righteousness becomes ours. And lastly, shall apply it.
There be three wayes how the godly stand in need of a righteousness without them. 1. When they doe these things, which in their very nature God hath forbidden.
There be three ways how the godly stand in need of a righteousness without them. 1. When they do these things, which in their very nature God hath forbidden.
Now this brings us under a necessity of Christ, since, suppose in our best actions, there is not a perfection, such as the law requires, there is a sinful defect,
Now this brings us under a necessity of christ, since, suppose in our best actions, there is not a perfection, such as the law requires, there is a sinful defect,
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His active obedience is all debt to God, and his passive, although it should mount to ane eternity of suffering, could not reach a satisfaction to God,
His active Obedience is all debt to God, and his passive, although it should mount to ane eternity of suffering, could not reach a satisfaction to God,
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Thirdly, Beleeve there is no more required to make it thyne, but to accept it, and rest on it, on the tearms as it is offered. Fourthly, Doe not abuse it:
Thirdly, Believe there is no more required to make it thine, but to accept it, and rest on it, on the terms as it is offered. Fourthly, Do not abuse it:
but sure I am, the only ground of our plea before God results from this righteousness, without it we are altogither undone, Tutius est recumbere in Christum, was Bellarmins dying words, whatever he wrott.
but sure I am, the only ground of our plea before God results from this righteousness, without it we Are altogether undone, Tutius est recumbere in Christ, was Bellarmins dying words, whatever he wrott.
In which, from the creation of the world, to the tymes of the judges in Israel, the Apostle, by the experience of many beleevers, shewes what great things have been brought to pass by saith.
In which, from the creation of the world, to the times of the judges in Israel, the Apostle, by the experience of many believers, shows what great things have been brought to pass by Says.
The scope of this verse, and of the Chapter to the 14. verse, is to press constancy, in adhering to the profession of faith of the Gospel, on these Hebrews, amids the many tribulations they met with, from the experience of these worthies.
The scope of this verse, and of the Chapter to the 14. verse, is to press constancy, in adhering to the profession of faith of the Gospel, on these Hebrews, amids the many tribulations they met with, from the experience of these worthies.
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And I know nothing more suitable to Gods present dispensations, and our condition, then to open the force of the Apostles incouragement in the verse to you; which that I may doe;
And I know nothing more suitable to God's present dispensations, and our condition, then to open the force of the Apostles encouragement in the verse to you; which that I may do;
In the words consider these two. 1. A brief abrigment of the doctrine delivered in the former Chapter, Wherefore seeing we are compassed about with so great a cloud of witnesses.
In the words Consider these two. 1. A brief abrigment of the Doctrine Delivered in the former Chapter, Wherefore seeing we Are compassed about with so great a cloud of Witnesses.
The words in the first language, NONLATINALPHABET, a cloud of Martyrs: But here it is not put for such as did witness for Christ only passivly, but also actively;
The words in the First language,, a cloud of Martyrs: But Here it is not put for such as did witness for christ only passively, but also actively;
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Densum, saith Calvin on the place, opponitur raro. And they compass us about; There is ane alusione to the pillar that guided Israel through the wilderness, that went before them in the day tyme,
Densum, Says calvin on the place, opponitur Rare. And they compass us about; There is ane alusione to the pillar that guided Israel through the Wilderness, that went before them in the day time,
Or more clearly, That the examples of the famous worthies under the Old Testament, ought to influence our Cheerfulness in wrestling with the cross in our Christian course.
Or more clearly, That the Examples of the famous worthies under the Old Testament, ought to influence our Cheerfulness in wrestling with the cross in our Christian course.
This Observation is the Apostles scop here, and we have the same Argument used by other Apostles, to press the same conclusion, Iam. 5: 10. Take my Brethren the Prophets,
This Observation is the Apostles scop Here, and we have the same Argument used by other Apostles, to press the same conclusion, Iam. 5: 10. Take my Brothers the prophets,
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Let Romans talk of their Camilli, their Fabricii, their Scipio's: Philosophers, of their Aristotle, Plato, or Pithagoras: We are to take our copy from the Prophets, all of which have been eminent for patient sufferings.
Let Romans talk of their Camilli, their Fabricii, their Scipio's: Philosophers, of their Aristotle, Plato, or Pythagoras: We Are to take our copy from the prophets, all of which have been eminent for patient sufferings.
His precepts, though there were no example at all, make patience our duty, we ought in this case to say with Josua, Though all men should forsake the Lord, I,
His Precepts, though there were no Exampl At all, make patience our duty, we ought in this case to say with Joshua, Though all men should forsake the Lord, I,
for if it hold true, in the latitude He delivers, he shall not only depryve the Church of several things constantly practised in it, which have no other foundation at all but Apostolick practise, such as Imposition of hands in ordination of Ministers, the keeping of the first day of the week for the Sabboth;
for if it hold true, in the latitude He delivers, he shall not only deprive the Church of several things constantly practised in it, which have no other Foundation At all but Apostolic practice, such as Imposition of hands in ordination of Ministers, the keeping of the First day of the Week for the Sabbath;
vers. 11. But not purposeing to insist on the force of example, since the A postle proposes the example, we are to imitat here, under the metaphor of a cloud of witnesses, I shall, (that we may the better find out what ground of incouragement we have from it) 1. Enquire what these witnesses does depon. 2dly,
vers. 11. But not purposing to insist on the force of Exampl, since the A postle proposes the Exampl, we Are to imitat Here, under the metaphor of a cloud of Witnesses, I shall, (that we may the better find out what ground of encouragement we have from it) 1. Inquire what these Witnesses does depon. 2dly,
For the First, What is it that these witnesses does depon, that may be for our incouragement? And here I shall only pitch upon these things. 1. They depon what will be the lot of a Christian in following Christ. 2. What is his duty under this lot. 3. What are his fittest in couragements.
For the First, What is it that these Witnesses does depon, that may be for our encouragement? And Here I shall only pitch upon these things. 1. They depon what will be the lot of a Christian in following christ. 2. What is his duty under this lot. 3. What Are his Fittest in couragements.
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The cross usually carries with it, in the esteem of the world, ane challenge of guiltiness, you are ane Hypocryt, said Jobs Friends to him, because so corrected.
The cross usually carries with it, in the esteem of the world, ane challenge of guiltiness, you Are ane Hypocryt, said Jobs Friends to him, Because so corrected.
So that this part of their testimony is eminently comfortable. But secondly, They depon what is mans duty under the crosse. And this is also comfortable:
So that this part of their testimony is eminently comfortable. But secondly, They depon what is men duty under the cross. And this is also comfortable:
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There be these three things they depon to be mans duty, under it, in reference to affliction. 1. To prepare for it before it come. 2dly, To submit the determination of our lot to God,
There be these three things they depon to be men duty, under it, in Referente to affliction. 1. To prepare for it before it come. 2dly, To submit the determination of our lot to God,
Thus Rahab the Harlot, who receaved the spies, who perished not with them that beleeved not, vers. 3. Thus David, Gideon, Jephtath, vers. 5. and indeed this is a very necessary duty in referrence to affliction,
Thus Rahab the Harlot, who received the spies, who perished not with them that believed not, vers. 3. Thus David, gideon, Jephtath, vers. 5. and indeed this is a very necessary duty in Referente to affliction,
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Thus Moses chosed affliction with the people of God, and despysed the treasures of Aegypt, and fled to Midian. Thus Israel passed through the red Sea, vers. 24. And thus many others of them,
Thus Moses choosed affliction with the people of God, and despised the treasures of Egypt, and fled to Midian. Thus Israel passed through the read Sea, vers. 24. And thus many Others of them,
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yet the duty they all follow is one, that is to beleeve. 2. The inducement they had to beleeve, was one in all of them, they considered all who he was that made the promises;
yet the duty they all follow is one, that is to believe. 2. The inducement they had to believe, was one in all of them, they considered all who he was that made the promises;
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amongst many things, I name but these two: 1. Often, in times of affliction, we are bemisted about our duty, one that can preach sutable duties to the crosse,
among many things, I name but these two: 1. Often, in times of affliction, we Are bemisted about our duty, one that can preach suitable duties to the cross,
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and presse them on others in prosperity, yet will find his minde in adversitie like a troubled fountaine, where the mud is mixed with the clear watter.
and press them on Others in Prosperity, yet will find his mind in adversity like a troubled fountain, where the mud is mixed with the clear water.
Now to have this cloud of witnesses, by their testimonie goeing before us, and haveing a road among the snow in a winter day, to us what ane incouragement is it?
Now to have this cloud of Witnesses, by their testimony going before us, and having a road among the snow in a winter day, to us what ane encouragement is it?
yet to have them, after tryal of what is commanded, deponing the usefulness of such and such a dutie, what ane incouragement is it? It is as if one should take a recept of Phisick,
yet to have them, After trial of what is commanded, deponing the usefulness of such and such a duty, what ane encouragement is it? It is as if one should take a recept of Physic,
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First, They considered what they were in themselves, who were called out to meet the crosse, Pilgrims, strangers, vers. 13. these all died in faith, confessing that they were pilgrims and strangers on the earth.
First, They considered what they were in themselves, who were called out to meet the cross, Pilgrim's, Strangers, vers. 13. these all died in faith, confessing that they were pilgrim's and Strangers on the earth.
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thus Moses esteemed the reproach of Christ greater riches then the treasures of Aegypt, which he could not enjoy without complying with the oppressors of Israel.
thus Moses esteemed the reproach of christ greater riches then the treasures of Egypt, which he could not enjoy without complying with the Oppressors's of Israel.
see v. 34. They quenched the violence of fire, they stopped the mouths of lyons, escaped the edge of the sword, What? How holds this true? I shall not dislike the opinion some interpreters have on the sence of that place, that their victory was as great by faith,
see v. 34. They quenched the violence of fire, they stopped the mouths of lyons, escaped the edge of the sword, What? How holds this true? I shall not dislike the opinion Some Interpreters have on the sense of that place, that their victory was as great by faith,
as if they had quenched it, &c. But I like better their gloss, who think that their being devored of the fire, they quenched it for others; that should come after them:
as if they had quenched it, etc. But I like better their gloss, who think that their being devored of the fire, they quenched it for Others; that should come After them:
Moses had ane eye to the recompence of reward, the light momentany afflictions of this life being not worthie to be compared to the glorie, that is to be revealed;
Moses had ane eye to the recompense of reward, the Light momentany afflictions of this life being not worthy to be compared to the glory, that is to be revealed;
First, Consider them as a cloud and this, interpreters think may be taken under a twofold notion, either as it is a Meraphor, signifing somewhat that is not expressed,
First, Consider them as a cloud and this, Interpreters think may be taken under a twofold notion, either as it is a Metaphor, signifying somewhat that is not expressed,
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Now in both the two it is very weighty to our purpose. 1. As it is a Metaphor it imports a multitude, Densum (saith Calvin ) oponitur raro. A cloud of witnesses is a multitude of witnesses;
Now in both the two it is very weighty to our purpose. 1. As it is a Metaphor it imports a multitude, Densum (Says calvin) oponitur Rare. A cloud of Witnesses is a multitude of Witnesses;
But 2dly, Consider it as alluding to the pillar of cloud in the wildernesse, it imports that they are witnesses purposly called to depon for our incouragement.
But 2dly, Consider it as alluding to the pillar of cloud in the Wilderness, it imports that they Are Witnesses purposely called to depon for our encouragement.
The pillar of cloud was for Israels conduct in the wilderness, as in this they were witnesses Infallibly guided, so purposly called to depon in our case, which adds not a little to the validity of the testimony.
The pillar of cloud was for Israel's conduct in the Wilderness, as in this they were Witnesses Infallibly guided, so purposely called to depon in our case, which adds not a little to the validity of the testimony.
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Noah is reckoned by Philosophers among the Philosophers Ante-diluviani, and some of them writ of him that he forsaw the deludge in its secondary causes.
Noah is reckoned by Philosophers among the Philosophers Ante-diluviani, and Some of them writ of him that he forsaw the deluge in its secondary Causes.
and how in esteem with God, is evident from the testimony he records of them in the Bible, Noah a Phoenix in his generation, Abraham his friend and faithful, Faithful Abraham. Gal. 4. Moses my servant is dead, Jos. 1. None with such a perfect heart as my servant David.
and how in esteem with God, is evident from the testimony he records of them in the bible, Noah a Phoenix in his generation, Abraham his friend and faithful, Faithful Abraham. Gal. 4. Moses my servant is dead, Jos. 1. None with such a perfect heart as my servant David.
Secondly, As it is full, so clear, we are compassed with it: They doe not depon in ambiguous tearmes, Dolosus versatur in generalibus, but so distinctly and clearly,
Secondly, As it is full, so clear, we Are compassed with it: They do not depon in ambiguous terms, Dolosus versatur in generalibus, but so distinctly and clearly,
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as what ever doubts be about the meaning of some places of Scripture, yet who can question the clearness of their testimony to the usefulness of faith in tryals.
as what ever doubts be about the meaning of Some places of Scripture, yet who can question the clearness of their testimony to the usefulness of faith in trials.
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In a word, they are a number of such, so excellently qualified, and deponing so clearly, that their testimony cannot choose but be looked on as valide and sufficient to confirme what they depone. Application.
In a word, they Are a number of such, so excellently qualified, and deponing so clearly, that their testimony cannot choose but be looked on as valide and sufficient to confirm what they depone. Application.
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The practical part of this doctrine, and the most genuine use of it, is, that which the Apostle makes in the 2d part of the verse, Let us lay aside every weight, &c. of which we shall speak afterward.
The practical part of this Doctrine, and the most genuine use of it, is, that which the Apostle makes in the 2d part of the verse, Let us lay aside every weight, etc. of which we shall speak afterwards.
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It is very remarkable as some have observed, that there have been few or none eminent in doeing service to God in their generation, either under the Old or New Testament,
It is very remarkable as Some have observed, that there have been few or none eminent in doing service to God in their generation, either under the Old or New Testament,
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Secondly, Doe not put a wrong construction upon Gods dispenfing of the crosse, possibly some in giveing thanks for the work of redemption at such ane occasion as this, are ready to stop and say, what mean the clouds that are gathering!
Secondly, Do not put a wrong construction upon God's dispenfing of the cross, possibly Some in giving thanks for the work of redemption At such ane occasion as this, Are ready to stop and say, what mean the Clouds that Are gathering!
Look to the cloud of witnesses before thee, If this suffice not, look to what is in the following verse, Looking unto Jesus the Author and finisher of our faith, who endured the crosse.
Look to the cloud of Witnesses before thee, If this suffice not, look to what is in the following verse, Looking unto jesus the Author and finisher of our faith, who endured the cross.
there be especially these three things in this cloud very comfortable: 1. Thou mayst see that God will sometimes most sharply chastise them, whom he intirly loves.
there be especially these three things in this cloud very comfortable: 1. Thou Mayest see that God will sometime most sharply chastise them, whom he intirly loves.
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If thou shall goe and conclude the contrary from the Rod, thou shall offend against the generation of his children, Psal: 73.15. 2dly, Thou hes this encouragement from the cloud, that though the Lord hath even a controversy,
If thou shall go and conclude the contrary from the Rod, thou shall offend against the generation of his children, Psalm: 73.15. 2dly, Thou hes this encouragement from the cloud, that though the Lord hath even a controversy,
Thus Abel dyes for his sacrifice, Abraham suffers in following the rule and command of God, Moses his reproach is the reproach of Christ There were quarrels enew God had with Abraham and Moses, that he might have stated their sufferings upon;
Thus Abel dies for his sacrifice, Abraham suffers in following the Rule and command of God, Moses his reproach is the reproach of christ There were quarrels enew God had with Abraham and Moses, that he might have stated their sufferings upon;
God usually brings ungodly men to sufferings for their adulteries, murthers &c. But the marks his people bears about in their bodies, are the marks of the sufferings of Christ.
God usually brings ungodly men to sufferings for their adulteries, murders etc. But the marks his people bears about in their bodies, Are the marks of the sufferings of christ.
But 3dly, In this cloud we have this incouragement, that we see many tryals bitter in the beginning, may prove very sweet and comfortable in the event.
But 3dly, In this cloud we have this encouragement, that we see many trials bitter in the beginning, may prove very sweet and comfortable in the event.
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Abrahams offering of Isaack was so, Moses despysing the treasures of Aegypt and choosing affliction with the children of God was so, Rahab the hazard she run for the spyes was so,
Abrahams offering of Isaac was so, Moses despising the treasures of Egypt and choosing affliction with the children of God was so, Rahab the hazard she run for the spies was so,
and very often that which is matter of mourning to us in its beginning, is matter of praise ere it close, Prima crucis scena, tragica, postrema, laeta, said pious Bernard; the Lord uses not to suffer the rod of the wicked to ly on the lot of the righteous,
and very often that which is matter of mourning to us in its beginning, is matter of praise ere it close, Prima crucis scena, tragica, Postrema, Laeta, said pious Bernard; the Lord uses not to suffer the rod of the wicked to lie on the lot of the righteous,
for 1. Christ shutt up his celebration of the first Sacrament of the Super, with telling his Disciples of the cross, Verily all of you shall be offended because of me this night, &c. So that we writt after our copy. 2dly, The consideration of our winter ought to make us so much the more careful in gathering of our food in harvest. 3dly, From this see what may be your lot, in standing to what in the Sacrament ye have ingadged to God.
for 1. christ shut up his celebration of the First Sacrament of the Super, with telling his Disciples of the cross, Verily all of you shall be offended Because of me this night, etc. So that we writ After our copy. 2dly, The consideration of our winter ought to make us so much the more careful in gathering of our food in harvest. 3dly, From this see what may be your lot, in standing to what in the Sacrament you have engaged to God.
SERMON II. On Heb. 12: 1. Let us lay aside every weight, &c. IT is our great incouragement to have the example of so great a cloud of witnesses, holding out the tryed usefulness of faith to us under affliction.
SERMON II On Hebrew 12: 1. Let us lay aside every weight, etc. IT is our great encouragement to have the Exampl of so great a cloud of Witnesses, holding out the tried usefulness of faith to us under affliction.
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Amongst other things, this phrase rends to prove the Epistle to be Pauls, who frequently in his other Epistles alludes to the Olympick and pythick Games.
among other things, this phrase rends to prove the Epistle to be Paul's, who frequently in his other Epistles alludes to the Olympic and pythic Games.
And this seems to have been the mind of the Translators of this Scripture, who have rendered it, every weight, which was also the custome of the gamiters, to whom the Apostle alludes.
And this seems to have been the mind of the Translators of this Scripture, who have rendered it, every weight, which was also the custom of the gamiters, to whom the Apostle alludes.
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But that I may come to what I designe from this inference, we may consider this part of the Apostles precept, Let us lay aside every weight, under a twofold relation. 1. As it relates to the words going before,
But that I may come to what I Design from this Inference, we may Consider this part of the Apostles precept, Let us lay aside every weight, under a twofold Relation. 1. As it relates to the words going before,
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and is ane inference out of them, inferred by ane illative therefore, haveing therefore such a cloud, Let us lay aside, &c. 2. As they relat to the words following, the running of the race with patience, and so ane allusion to the Olympick Games.
and is ane Inference out of them, inferred by ane illative Therefore, having Therefore such a cloud, Let us lay aside, etc. 2. As they relate to the words following, the running of the raze with patience, and so ane allusion to the Olympic Games.
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First then, Consider them as ane inference, any at first view may think they are not a very apposit way of inference from what the Apostle hath commended so much in the cloud of witnesses, that which the Apostle hath commended in them is their faith all along throughout the former Chapter:
First then, Consider them as ane Inference, any At First view may think they Are not a very apposit Way of Inference from what the Apostle hath commended so much in the cloud of Witnesses, that which the Apostle hath commended in them is their faith all along throughout the former Chapter:
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And it would seem the inference, where the antecedent is, Haveing such a cloud so eminent for faith, ought to be, let us beleeve; & not this, let us lay aside, &c. Some interpreters answer to this, that the Apostle, delighting to follow the Metaphor of the Olympick games, proposed the inference thus.
And it would seem the Inference, where the antecedent is, Having such a cloud so eminent for faith, ought to be, let us believe; & not this, let us lay aside, etc. some Interpreters answer to this, that the Apostle, delighting to follow the Metaphor of the Olympic games, proposed the Inference thus.
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understands, by faith, and it is more rethorical then if he had expressed it. Taking it then for a thing supposed, we shall briefly speak a little to this
understands, by faith, and it is more Rhetorical then if he had expressed it. Taking it then for a thing supposed, we shall briefly speak a little to this
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There be two branches of the point. 1. That faith is ane effectual mean for shaking off weights. 2dly. That without faith it is impossible to doe it, For the Apostle supposing it, giveth ground for both. For the 1st. To shew the influence that faith hath upon our laying aside of weights, I shall desire these five things may be considered.
There be two branches of the point. 1. That faith is ane effectual mean for shaking off weights. 2dly. That without faith it is impossible to do it, For the Apostle supposing it, gives ground for both. For the 1st. To show the influence that faith hath upon our laying aside of weights, I shall desire these five things may be considered.
See how Paul speaks of Agrippa and Bernice, fitting in the judgement-seat on him, Acts 25: 23. And when Agrippa and Bernice were come with great pomp, NONLATINALPHABET, with a great many phansies, so looks Paul on all their pomp.
See how Paul speaks of Agrippa and Bernice, fitting in the judgement-seat on him, Acts 25: 23. And when Agrippa and Bernice were come with great pomp,, with a great many fancies, so looks Paul on all their pomp.
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There is enough for faith to be content upon, if it have, He hath said, Not that it destroyes necessary means, Add to your faith vertue, 2 Pet. 1: 7. But when any thing becomes a weight to imped our running in our race, the soul that beleeves can lay it aside,
There is enough for faith to be content upon, if it have, He hath said, Not that it Destroys necessary means, Add to your faith virtue, 2 Pet. 1: 7. But when any thing becomes a weight to imped our running in our raze, the soul that believes can lay it aside,
Again, The life that I live in the flesh is by saith in the Son of God, Gal. 2: vers. 20. He loved me and gave himself for me, and for temporal things, I will live by faith in him.
Again, The life that I live in the Flesh is by Says in the Son of God, Gal. 2: vers. 20. He loved me and gave himself for me, and for temporal things, I will live by faith in him.
Fourthly, Faith puts the soul upon higher designes then these weights can amount to, and so makes them easier to be undervalued, Psal. 39: 6. See how David despyleth the intanglements of wordlings? Surely man walketh in a vain shew, they disquyet themselves in vain, heaping up riches.
Fourthly, Faith puts the soul upon higher designs then these weights can amount to, and so makes them Easier to be undervalved, Psalm 39: 6. See how David despyleth the entanglements of worldlings? Surely man walks in a vain show, they disquyet themselves in vain, heaping up riches.
What is this a vain shew? How cames the Psalmist to insert this paradoxe? See him in the next verse, see him on a higher designe, And now Lord what wait I for, my hope is in thee, deliver me from all my transgressions.
What is this a vain show? How cames the Psalmist to insert this paradox? See him in the next verse, see him on a higher Design, And now Lord what wait I for, my hope is in thee, deliver me from all my transgressions.
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He told Parmenio, it might sute with him to take Darius offer, but not with Alexander. When a beleever confiders what ane inheritance, what a marriage,
He told Parmenio, it might suit with him to take Darius offer, but not with Alexander. When a believer confiders what ane inheritance, what a marriage,
As all these wayes shew how useful, faith is for laying aside these weights, so in then next place, I shall shew that without faith it is impossible to lay them aside. For
As all these ways show how useful, faith is for laying aside these weights, so in then next place, I shall show that without faith it is impossible to lay them aside. For
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It is conceived by many learned, that Satan tempted Christ with all the Kingdoms of the earth, Matth. 4. because he knew it was ane allutment by which he prevailed with the most eminently Godly.
It is conceived by many learned, that Satan tempted christ with all the Kingdoms of the earth, Matthew 4. Because he knew it was ane allutment by which he prevailed with the most eminently Godly.
and what have I more, But a beleever, if he lay aside these, he can say as Alexander the Great did when he had devyded all his Kingdom among his followers,
and what have I more, But a believer, if he lay aside these, he can say as Alexander the Great did when he had divided all his Kingdom among his followers,
even in a Peter, Master pity thy selfe. The remarkable History of Francis Spira, written by Sleidan and others, is very remarkable to this purpose, who, being allured by his relationes and possessiones, did renounce the faith he had formerly owned,
even in a Peter, Master pity thy self. The remarkable History of Francis Spira, written by Sleidan and Others, is very remarkable to this purpose, who, being allured by his relationes and Possessions, did renounce the faith he had formerly owned,
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Now when reason appears such a friend to the retaining of these weights, if there be not faith to counter-ballance, who can lay them aside. Application
Now when reason appears such a friend to the retaining of these weights, if there be not faith to counterbalance, who can lay them aside. Application
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2dly, Look well to thy faith, which in this case I may say, as the Apostle sayes in ane other case, Eph. 6. thou art above all things to take to thee.
2dly, Look well to thy faith, which in this case I may say, as the Apostle Says in ane other case, Ephesians 6. thou art above all things to take to thee.
And in order to this I shall only press these three things: 1. Take heed thy faith be not counterfite: For 1st. There is nothing keeps one further off from the truth of faith, then the counterfite of it:
And in order to this I shall only press these three things: 1. Take heed thy faith be not counterfite: For 1st. There is nothing keeps one further off from the truth of faith, then the counterfite of it:
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As the counterfite Religion Jeroboam set up as ane engyn to keep the ten trybs from the true Religion which was at Jerusalem; So Sathan sets up in many a counterfite faith, which keeps them from seeking after the truth of it.
As the counterfite Religion Jeroboam Set up as ane engine to keep the ten trybs from the true Religion which was At Jerusalem; So Sathan sets up in many a counterfite faith, which keeps them from seeking After the truth of it.
for our health, for our inward peace, we should come the more easily, on the credit and faith of the promise, to lay aside weights that imped us in our race.
for our health, for our inward peace, we should come the more Easily, on the credit and faith of the promise, to lay aside weights that imped us in our raze.
But I come now to consider this precept of laying aside weights, as it relates to the words following, Let us runn with patience, in which consideration, by ane allusion to the Olympick and Pithick games, they contain ane introductory act to the running of the race.
But I come now to Consider this precept of laying aside weights, as it relates to the words following, Let us run with patience, in which consideration, by ane allusion to the Olympic and Pithick games, they contain ane introductory act to the running of the raze.
Both are comprehended under weights here, and both must be mortified, it being usual in Scripture to express mortification by this phrase of laying aside, 1 Pet. 1: vers. 2. Jam. 1: 21. I shall briefly only prove the point and apply it.
Both Are comprehended under weights Here, and both must be mortified, it being usual in Scripture to express mortification by this phrase of laying aside, 1 Pet. 1: vers. 2. Jam. 1: 21. I shall briefly only prove the point and apply it.
It is indeed ane undenyable truth, examples are of excellent use in our Christian course, sunt nonnulli, said holy Bernard, quos ad amorem patriae, plus exempla quam praedicamenta succendunt.
It is indeed ane undeniable truth, Examples Are of excellent use in our Christian course, sunt Nonnulli, said holy Bernard, quos ad amorem patriae, plus exempla quam predicaments succendunt.
But there are two things in the words, to pass many other, that I shall only make use of, to evince this, that beside the example, there must be a mortifying and laying aside these impediments. 1. They are weights. 2. They are sins that easily, and so easily besett us. And in both, the Apostle intends arguments to lay them aside.
But there Are two things in the words, to pass many other, that I shall only make use of, to evince this, that beside the Exampl, there must be a mortifying and laying aside these impediments. 1. They Are weights. 2. They Are Sins that Easily, and so Easily beset us. And in both, the Apostle intends Arguments to lay them aside.
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and on a day coming into Diogenes Cell, he found hm dyning on roots; whereupon Plato said to him, if thou could'st please Dyonisius, thou needed not eat roots:
and on a day coming into Diogenes Cell, he found him dining on roots; whereupon Plato said to him, if thou Couldst please Dionysius, thou needed not eat roots:
Beside 2dly, As they are weakning, so they are exceedingly intangling, no man that warreth, sayeth the Apostle 2 Tim. 2: 4. intangleth himselfe with the affairs of this life;
Beside 2dly, As they Are weakening, so they Are exceedingly intangling, no man that Warreth, Saith the Apostle 2 Tim. 2: 4. intangleth himself with the affairs of this life;
NONLATINALPHABET, It is a word borrowed from a bird that is intangled in a net, these weights are as a net round about us, that by flightering we cannot winn out of.
, It is a word borrowed from a bird that is entangled in a net, these weights Are as a net round about us, that by flightering we cannot win out of.
1. How easily does the tentations to it take in thee, as sparks lighting among tinder? Immediatly, or straightway, He went after her, sayes Salomon, of the young man and strange woman.
1. How Easily does the tentations to it take in thee, as sparks lighting among tinder? Immediately, or straightway, He went After her, Says Solomon, of the young man and strange woman.
Beside 2dly, sinful suggestions, they seat so insensibly into the minde, that even when we are in most spiritual duties, ere we are awar we find ourselves overcharged by them.
Beside 2dly, sinful suggestions, they seat so insensibly into the mind, that even when we Are in most spiritual duties, ere we Are aware we find ourselves overcharged by them.
As Junius complained, that often when he was in prayer, his mind was in the gallery he had seen in Rome. Yea even after we have resolved and purposed against them,
As Junius complained, that often when he was in prayer, his mind was in the gallery he had seen in Room. Yea even After we have resolved and purposed against them,
If we mortify not, though our argument from examples were never so great, we may conclude, tentationes & corruptiones will surely hinder us in our race,
If we mortify not, though our argument from Examples were never so great, we may conclude, temptations & corruptiones will surely hinder us in our raze,
the Apostle vers. 35. preceeding Chapter, speaks of some who being tortured, would not accept deliverance, that they might obtain a better resurrection.
the Apostle vers. 35. preceding Chapter, speaks of Some who being tortured, would not accept deliverance, that they might obtain a better resurrection.
They accepted not of deliverance, they did not like the World so well, as to be willing when they were so near heaven to be content to come back to it again, they had layd aside these weights. It is a remarkable History:
They accepted not of deliverance, they did not like the World so well, as to be willing when they were so near heaven to be content to come back to it again, they had laid aside these weights. It is a remarkable History:
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Beza writs of the noble Marques of Vico, Galeacius Caractiolus, who being converted at a Sermon by Peter Martyr, resolved to leave Italy and all his possessions,
Beza writs of the noble Marks of Vico, Galeacius Caractiolus, who being converted At a Sermon by Peter Martyr, resolved to leave Italy and all his possessions,
Marcus Cato, it was said of him, Iste solus scit vivere; he had retired himself from Rome to his Country-house, that he might be free from the noyse of the city.
Marcus Cato, it was said of him, Iste solus scit vivere; he had retired himself from Room to his Country-house, that he might be free from the noise of the City.
Some may discourse well in Sermons of the necessity of affliction, of the usefulness of it, the encouragements under it, from the example of Christ, and the cloud of witnesses:
some may discourse well in Sermons of the necessity of affliction, of the usefulness of it, the encouragements under it, from the Exampl of christ, and the cloud of Witnesses:
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How excellent loever the merchant's goods be, yet when they overloade the ship, and the retaining of them threatning his life, he will cast them over-boord.
How excellent loever the merchant's goods be, yet when they overload the ship, and the retaining of them threatening his life, he will cast them overboard.
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As the Martyr answered, when one asked him if he had no regard to his Wyfe and Children, yes, yes, said he, I esteem any of them more then the Duke of Brunswik's estate,
As the Martyr answered, when one asked him if he had no regard to his Wife and Children, yes, yes, said he, I esteem any of them more then the Duke of Brunswik's estate,
Secondly, If we add to this, to how much Christ was denied, & how much, (for a while) he layd aside for us, He thought it no robbery to be equal with God,
Secondly, If we add to this, to how much christ was denied, & how much, (for a while) he laid aside for us, He Thought it no robbery to be equal with God,
and seeing how they weigh, forecasting how it will become them to leave such enjoyments: as Mr Bilney tryed his finger in the candle before he came to the fire.
and seeing how they weigh, forecasting how it will become them to leave such enjoyments: as Mr Bilney tried his finger in the candle before he Come to the fire.
Lastly, Often ponder how aboundantly God is able to recompence any thing he calls the to lay aside upon his account, Moses did run from the court and treasures of Aegypt, He had ane eye to the recompence of reward;
Lastly, Often ponder how abundantly God is able to recompense any thing he calls thee to lay aside upon his account, Moses did run from the court and treasures of Egypt, He had ane eye to the recompense of reward;
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For I say unto you, except your righteousnses shall exceed the righteousness of the Scribs and Pharisees, ye shall in no case enter into the Kingdome of Heaven.
For I say unto you, except your righteousnses shall exceed the righteousness of the Scribs and Pharisees, you shall in no case enter into the Kingdom of Heaven.
THese words are a part of that excellent Sermon Christ preached on the mount, The scope of the whole Sermon overturnes the error of the Antinomians, who teach that beleevers are freed from all obligation to the obedience of the moral Law:
THese words Are a part of that excellent Sermon christ preached on the mount, The scope of the Whole Sermon overturns the error of the Antinomians, who teach that believers Are freed from all obligation to the Obedience of the moral Law:
Another taken from the great advantage shall redound to men by keeping the law, in the preceeding verse, They shall be called great in the Kingdom of Heaven.
another taken from the great advantage shall redound to men by keeping the law, in the preceding verse, They shall be called great in the Kingdom of Heaven.
And a 3d in the words read, taken from the danger of not being more exact in obedience to it then the Pharisees and Scribs were, They shall in no case enter into the Kingdom of Heaven.
And a 3d in the words read, taken from the danger of not being more exact in Obedience to it then the Pharisees and Scribs were, They shall in no case enter into the Kingdom of Heaven.
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For the righteousness which is twice mentioned in the verse; for clearing this take notice that there is a two-fold righteousness mentioned in Scripture;
For the righteousness which is twice mentioned in the verse; for clearing this take notice that there is a twofold righteousness mentioned in Scripture;
But to understand it so here, suits not to the scope of the place, which is to press more exact holiness and obedience to the moral law, then the Pharisees had.
But to understand it so Here, suits not to the scope of the place, which is to press more exact holiness and Obedience to the moral law, then the Pharisees had.
But here there seems to be some seeming foundation for a very dangerous errour, which some of lait, who profess to abhor the way of Papists have appeared very violent for,
But Here there seems to be Some seeming Foundation for a very dangerous error, which Some of lait, who profess to abhor the Way of Papists have appeared very violent for,
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But the truth is, the way they take in this, is so contrary to the Scripture, which speaks of our righteousness as ane unclean thing, it is so derogatory to Christ establishing a righteousness besides, whereby a sinner is just befor God, it so exalts proud man;
But the truth is, the Way they take in this, is so contrary to the Scripture, which speaks of our righteousness as ane unclean thing, it is so derogatory to christ establishing a righteousness beside, whereby a sinner is just before God, it so exalts proud man;
and (in a word) the difference betwixt it and the way Socinians take, (who talk of the imputation of faith in sensu formali, for a mans justification before God,) is so small that it is justly abominat by all orthodox;
and (in a word) the difference betwixt it and the Way socinians take, (who talk of the imputation of faith in sensu formali, for a men justification before God,) is so small that it is justly abominat by all orthodox;
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& as for the name righteousness, on which they build so much, why may not they also on this ground plead for the justification of the Pharisies before God? For their way hath also the name of righteousness. But leaving this debate;
& as for the name righteousness, on which they built so much, why may not they also on this ground plead for the justification of the Pharisees before God? For their Way hath also the name of righteousness. But leaving this debate;
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the meaning of the words briefly is, that except their holiness was more exact then the Pharisies, who pretended to very much, they could not enter into Heaven.
the meaning of the words briefly is, that except their holiness was more exact then the Pharisees, who pretended to very much, they could not enter into Heaven.
And there is no reason to prove a theologick conclusion like that, however Schoolmen have laboured to turne up the body of divinity into aristotles principles, lying axioms and maximes of natural reason to demonstrat Theologick conclusions by,
And there is no reason to prove a theologic conclusion like that, however Schoolmen have laboured to turn up the body of divinity into Aristotle principles, lying axioms and maxims of natural reason to demonstrate Theologic conclusions by,
and have no other foundations but from Pops Decretals or Canons of some Councils, are conclusions that can never be resolved into the principles of divinity.
and have no other foundations but from Pops Decretals or Canonas of Some Councils, Are conclusions that can never be resolved into the principles of divinity.
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yea if all antiquity unanimonusly conspired in one, it is but as the dust in the ballance, that cannot weigh downe this, I say unto you. He is our King, he is our Lawgiver,
yea if all antiquity unanimonusly conspired in one, it is but as the dust in the balance, that cannot weigh down this, I say unto you. He is our King, he is our Lawgiver,
and his dominion is so absolut, that though there were no other reason, yea though there were never so many appearances of reason, against what he hath said,
and his dominion is so absolute, that though there were no other reason, yea though there were never so many appearances of reason, against what he hath said,
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Yet ere I apply it, for clearing of the point, it shall be necessary to enquire a little wherein the righteousness of the Scribs and Pharisees failed, that thereby we may the better know wherein we are to exceed them,
Yet ere I apply it, for clearing of the point, it shall be necessary to inquire a little wherein the righteousness of the Scribs and Pharisees failed, that thereby we may the better know wherein we Are to exceed them,
There be especially two things in general, wherein the righteousness of the Pharisies failed, and a righteousness failing in these two, makes it impossible for one that hath no more to enter into the Kingdome of God. 1. There was something they omitted and did not, that was necessary to qualify those who enter into the Kingdom of God. 2dly, the thing they did was defective in the qualifications necessary to qualify the righteousness of those who enter into the Kingdom of Heaven.
There be especially two things in general, wherein the righteousness of the Pharisees failed, and a righteousness failing in these two, makes it impossible for one that hath no more to enter into the Kingdom of God. 1. There was something they omitted and did not, that was necessary to qualify those who enter into the Kingdom of God. 2dly, the thing they did was defective in the qualifications necessary to qualify the righteousness of those who enter into the Kingdom of Heaven.
For 1st, That righteousness that does not exceed the righteousness of Heathens, cannot be sufficient to qualify for the Kingdom of God, Doe not even the Heathens the same, is sufficient to cast our most specious performances.
For 1st, That righteousness that does not exceed the righteousness of heathens, cannot be sufficient to qualify for the Kingdom of God, Do not even the heathens the same, is sufficient to cast our most specious performances.
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And how unblamably Heathens have walked, as to the external duty the moral law, any acquainted with the of Histories of some of their lives may easily discerne.
And how unblamably heathens have walked, as to the external duty the moral law, any acquainted with the of Histories of Some of their lives may Easily discern.
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Beside 2dly, There are none in the visible Church farther from Heaven then Hypocrits; what a multitude of woes find we in one chapter denounced against them!
Beside 2dly, There Are none in the visible Church farther from Heaven then Hypocrites; what a multitude of woes find we in one chapter denounced against them!
Heaven is a place wherein no unclean thing can enter, but he that is only outwardly blameless, is a rotten sepulcher, that is full of dead mens bones within.
Heaven is a place wherein no unclean thing can enter, but he that is only outwardly blameless, is a rotten sepulcher, that is full of dead men's bones within.
Secondly, As they ommitted the spiritual sense of the law, so their righteousness was defective in the qualifications absolutly necessary to qualify our righteousness,
Secondly, As they omitted the spiritual sense of the law, so their righteousness was defective in the qualifications absolutely necessary to qualify our righteousness,
Among many qualifications, in which their righteousness was defective, I shall insist only upon these two. 1. It proceeded not from a right principle, a principle of regeneration;
Among many qualifications, in which their righteousness was defective, I shall insist only upon these two. 1. It proceeded not from a right principle, a principle of regeneration;
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Where there is not union with Christ, there is wanting the influences of the Spirit to assist in duties, a propitiatory Sacrifice to cover the defects of them, a Mediator of intercession to present and second them, what wonder then they be rejected.
Where there is not Union with christ, there is wanting the influences of the Spirit to assist in duties, a propitiatory Sacrifice to cover the defects of them, a Mediator of Intercession to present and second them, what wonder then they be rejected.
Thirdly, When regeneration is wanting, the person is in ane estate of enemity against God, the estate of nature being such, Eph. 2. All that passes betwixt God and such ane one, are but such transactions as passe betwixt two enemies.
Thirdly, When regeneration is wanting, the person is in ane estate of enmity against God, the estate of nature being such, Ephesians 2. All that passes betwixt God and such ane one, Are but such transactions as pass betwixt two enemies.
Lay all togither, and it will be discerned that a righteousness not proceeding from regeneration is not sussicient for our entering into the Kingdom of Heaven.
Lay all together, and it will be discerned that a righteousness not proceeding from regeneration is not sufficient for our entering into the Kingdom of Heaven.
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2dly, As these Pharisees their righteousness proceeded not from a right principle of regeneration, so it was not directed to a right end, the glory of God,
2dly, As these Pharisees their righteousness proceeded not from a right principle of regeneration, so it was not directed to a right end, the glory of God,
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1. If even our natural actions ought to be referred to the glory of God, farr more our religious, 1 Cor. 10: 31. Whither ye eat or drink doe all to the glory of God.
1. If even our natural actions ought to be referred to the glory of God, Far more our religious, 1 Cor. 10: 31. Whither you eat or drink do all to the glory of God.
habitual, virtual, and actual. Habitual is wheresoever is the habit of grace, such as love, faith, &c. But this is not sufficient in regard the habit may be idle,
habitual, virtual, and actual. Habitual is wheresoever is the habit of grace, such as love, faith, etc. But this is not sufficient in regard the habit may be idle,
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This can hardly be attained here, it will be our happiness in Heaven, but here it can hardly be looked upon as our duty, in regard there would be no roome for other duties.
This can hardly be attained Here, it will be our happiness in Heaven, but Here it can hardly be looked upon as our duty, in regard there would be no room for other duties.
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If ane artificer were still thinking on the end of his work, or a traveller on the end of his way, it might exceedingly marr him in other things very necessary for that end.
If ane Artificer were still thinking on the end of his work, or a traveller on the end of his Way, it might exceedingly mar him in other things very necessary for that end.
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As every step of a mans journey is virtually designed to the end of it. Now this is simply necessary, and when any actions want this they are not acceptable. Because 2dly, The same action;
As every step of a men journey is virtually designed to the end of it. Now this is simply necessary, and when any actions want this they Are not acceptable. Because 2dly, The same actium;
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What will the Lord aveng it? Did he not according to the word of the Lord which he spake by the mouth of his Servant Elijah? Yes surely, the matter was such;
What will the Lord avenge it? Did he not according to the word of the Lord which he spoke by the Mouth of his Servant Elijah? Yes surely, the matter was such;
Beside, where a right end is not proposed to the honour of God, the whole work we doe is accompted empty and hollow, Hosea 10: 1. Ephraim is ane empty vyn when He bringeth forth fruit to himselfe.
Beside, where a right end is not proposed to the honour of God, the Whole work we doe is accounted empty and hollow, Hosea 10: 1. Ephraim is ane empty vyn when He brings forth fruit to himself.
Thus we see wherein the righteousness of the Scribs and Pharisies was defective, and why those who have no more, cannot enter into the Kingdom of Heaven. Application.
Thus we see wherein the righteousness of the Scribs and Pharisees was defective, and why those who have no more, cannot enter into the Kingdom of Heaven. Application.
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But how many among us declares their sin as Sodom: What a continued tract of avowed drunkenness, swearing, uncleanness and such like, which are not hide in corners? How doe many accompt sobriety needless preceisness? And think strange of others who will not sin on with them into the same excess of ryot.
But how many among us declares their since as Sodom: What a continued tract of avowed Drunkenness, swearing, uncleanness and such like, which Are not hide in corners? How do many account sobriety needless preceisness? And think strange of Others who will not sin on with them into the same excess of riot.
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Zach. 11: 12. and what a multitude is there who weary not of swearing and drinking whole nights and dayes, that accompt some few sentences of prayer nauseating and tedious? They are as one out of their Element in spiritual things,
Zach 11: 12. and what a multitude is there who weary not of swearing and drinking Whole nights and days, that account Some few sentences of prayer nauseating and tedious? They Are as one out of their Element in spiritual things,
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Glorious things are spoken of thee, O City of God! What ane exeellent report is there made of it in Scripture? How glorious are the streets of it? How sure the foundations? How excellent the light? How noble the Temple? And to be deprived of all this, how humbling is it?
Glorious things Are spoken of thee, Oh city of God! What ane exeellent report is there made of it in Scripture? How glorious Are the streets of it? How sure the foundations? How excellent the Light? How noble the Temple? And to be deprived of all this, how humbling is it?
Prophane Esau sold his birthright for a mess of pottage, are the glistering showes of vanity, that abound among us, a sufficient compensation of such a loss? Does not this rose grow out of a briar? And when it is grown,
Profane Esau sold his birthright for a mess of pottage, Are the glistering shows of vanity, that abound among us, a sufficient compensation of such a loss? Does not this rose grow out of a briar? And when it is grown,
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Thirdly, Consider that such as enter not here, must enter into the lake that burns with fyre and brimstone for ever and ever? Thou must either be within this Kingdom,
Thirdly, Consider that such as enter not Here, must enter into the lake that burns with fire and brimstone for ever and ever? Thou must either be within this Kingdom,
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or without, where are doggs and swine? There is no mid place, let Papists talk of their Purgatories or their limboes what they will, thou must either be in Heaven or Hell.
or without, where Are Dogs and Swine? There is no mid place, let Papists talk of their Purgatories or their limbo's what they will, thou must either be in Heaven or Hell.
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Is it so, that our righteousness must exceed the righteousness of the Scribs and Pharisies? Then Christian, labour by all means to have thy righteousness exceeding theirs.
Is it so, that our righteousness must exceed the righteousness of the Scribs and Pharisees? Then Christian, labour by all means to have thy righteousness exceeding theirs.
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But if the greater, as mourning for sin, mortifying of it, beleeving in Jesus for pardon of it, be forgotten, all the rest are but as Ciphers without their figur, that make no number;
But if the greater, as mourning for since, mortifying of it, believing in jesus for pardon of it, be forgotten, all the rest Are but as Ciphers without their figure, that make no number;
And Christ tells them plainly that they taught for doctrins the precepts of men. Now, if thou would exceed them in thy righteousness, take heed of this defect.
And christ tells them plainly that they taught for doctrines the Precepts of men. Now, if thou would exceed them in thy righteousness, take heed of this defect.
3dly, The Pharisies, for as specious Professors as they were, yet they were mere Hypocrits. Christ thunders woes against them, because of their Hypocrysie.
3dly, The Pharisees, for as specious Professors as they were, yet they were mere Hypocrites. christ Thunders woes against them, Because of their Hypocrisy.
and when any comes to be puft up with their Religion, they are too like the man who said, Come see my zeal for the Lord, of whom he threatned to be avenged.
and when any comes to be puffed up with their Religion, they Are too like the man who said, Come see my zeal for the Lord, of whom he threatened to be avenged.
possibly thou will say, herein thou outstryps them; I will desire thou will search again: Though Christ hath gained so much credit, as not to be openly blasphemed among us,
possibly thou will say, herein thou outstryps them; I will desire thou will search again: Though christ hath gained so much credit, as not to be openly blasphemed among us,
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First, The negarives and omissions, of which the Pharisies were guilty, they did not esteem him as God, they did not employ him as Mediator, they did not submitt to his Lawes as King and Head of his Church;
First, The negarives and omissions, of which the Pharisees were guilty, they did not esteem him as God, they did not employ him as Mediator, they did not submit to his Laws as King and Head of his Church;
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Now, if ye would exceed their righteousness, especially labour to exceed them in a high esteem of Christ, giving him much imployment, submitting to him as your King and Law giver; and take on his yok;
Now, if you would exceed their righteousness, especially labour to exceed them in a high esteem of christ, giving him much employment, submitting to him as your King and Law giver; and take on his yok;
THe occasion of these words is this, King Agrippa comeing to Cesarea to salut Festus, the Roman Deputy in Judea, where Paul was prisoner, is desirous to hear him plead before him.
THe occasion of these words is this, King Agrippa coming to Caesarea to salut Festus, the Roman Deputy in Judea, where Paul was prisoner, is desirous to hear him plead before him.
he could not be disobedient to the heavenly Vision, and shewed the consonancy of his doctrine to the writtings of the Prophets, I know, sayes he, thou beleevest the Prophets, yea he threaps it upon him that he beleeved them;
he could not be disobedient to the heavenly Vision, and showed the consonancy of his Doctrine to the writings of the prophets, I know, Says he, thou Believest the prophets, yea he threap it upon him that he believed them;
He was the Son of that Herod Agrippa who cutt off the Apostle James, King of Chalcis, though afterward by his favour with the Roman Emperour he obtained a larger tetrarchy:
He was the Son of that Herod Agrippa who Cut off the Apostle James, King of Chalcis, though afterwards by his favour with the Roman Emperor he obtained a larger tetrarchy:
There are two words in the Greek very Emphatick, the one translated to perswade, NONLATINALPHABET, from NONLATINALPHABET, which signifies a cable-tow, it imports as much as by the force of Paul's discourse he was drawen to Christianity as with a cable-tow;
There Are two words in the Greek very Emphatic, the one translated to persuade,, from, which signifies a cable-tow, it imports as much as by the force of Paul's discourse he was drawn to Christianity as with a cable-tow;
yet others count it ridiculous, and therefore Montaigue the Jesuit repels it, and ascribs it to the Pope, which he thinks as infallible as if it had been a Vision from Heaven.
yet Others count it ridiculous, and Therefore Montaigue the Jesuit repels it, and ascribes it to the Pope, which he thinks as infallible as if it had been a Vision from Heaven.
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some thinks a letter may be taken away and in stead of Jesuits, they may be called Esauits. Some think a letter may be added and they called Jebusits: But this contraversie not fuiting this work, I will only touch the objection of Gretserus, who tells us since all Christians are denominat from the Name of Christ,
Some thinks a Letter may be taken away and in stead of Jesuits, they may be called Jesuits. some think a Letter may be added and they called Jebusits: But this controversy not fuiting this work, I will only touch the objection of Gretserus, who tells us since all Christians Are denominat from the Name of christ,
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as here in the Text, why may not their order be denominat from the Name of Jesus? Hospinianus in his Historica Jesuitica gives him a clear reply to this, that beleivers being by faith united to Christ are partakers of his unction as the Oyl Aaron was anoynted with, which run down on his garments:
as Here in the Text, why may not their order be denominat from the Name of jesus? Hospinianus in his Historical Jesuitica gives him a clear reply to this, that believers being by faith united to christ Are partakers of his unction as the Oil Aaron was anointed with, which run down on his garments:
Observation, That though Christian Religion stand upon most rational grounds, vet some are but almost perswaded to be Christians, even within the Church.
Observation, That though Christian Religion stand upon most rational grounds, vet Some Are but almost persuaded to be Christians, even within the Church.
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Yea, if we should only take notice of that Argument whereby Agrippa was almost perswaded in the Text, which Doctor Hammond hath amplified at some length, the conversion of Paul, what considerable weight is there into it;
Yea, if we should only take notice of that Argument whereby Agrippa was almost persuaded in the Text, which Doctor Hammond hath amplified At Some length, the conversion of Paul, what considerable weight is there into it;
A young man in a way to persecut, among the Pharisies eminently learned, Festus told him he had too much of it, eloquent so that the Barbarians judged him for that, one of their Gods, ingadged not only by his former practises but by his present resolutions and ingadgment to the Pharisies to persecute the Christians,
A young man in a Way to persecute, among the Pharisees eminently learned, Festus told him he had too much of it, eloquent so that the Barbarians judged him for that, one of their God's, engaged not only by his former practises but by his present resolutions and ingadgment to the Pharisees to persecute the Christians,
and to lose so much for it, and at last cheerfully to seal the truth of it with his blood, was it any thing strange that this did draw Agrippa as with a cable-tow to be a Christian? But in those and many moe that are commonly brought I shall not insist.
and to loose so much for it, and At last cheerfully to seal the truth of it with his blood, was it any thing strange that this did draw Agrippa as with a cable-tow to be a Christian? But in those and many more that Are commonly brought I shall not insist.
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Only in prosecuting the point, I shall propose these things to be followed. 1. I shall prove by ane induction of some particular instances, that though Christian Religion stand upon so rational grounds yet many are but almost, NONLATINALPHABET, Christians. 2dly, Shall enquire whence it is that it is so. 3dly, Shall apply the point.
Only in prosecuting the point, I shall propose these things to be followed. 1. I shall prove by ane induction of Some particular instances, that though Christian Religion stand upon so rational grounds yet many Are but almost,, Christians. 2dly, Shall inquire whence it is that it is so. 3dly, Shall apply the point.
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Yea, not to insist in particulars, any acquainted in the least, either with ancient or modern Histories of the tenets of divers Hereticks, will find what a multitude of the fundamentals of it, have been questioned and denyed;
Yea, not to insist in particulars, any acquainted in the least, either with ancient or modern Histories of the tenets of diverse Heretics, will find what a multitude of the fundamentals of it, have been questioned and denied;
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4thly, Time-servers in Religion come also under this, to be almost Christians, who change their Religion with every spet and current, that set their watch according as the toun clock they dwell into goes, these are but almost Christians.
4thly, Time-servers in Religion come also under this, to be almost Christians, who change their Religion with every spet and current, that Set their watch according as the town clock they dwell into Goes, these Are but almost Christians.
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Lastly, Such as profess Christ but are given up to the Common sins and scandalous outbreakings that Christ hath so straitly forbidden, haveing eyes full of adultery, their faces inflammed with wyne, that declare their fin as Sodom, such, sayes the Apostle, Tit. 2. vers. last, They profess they know God,
Lastly, Such as profess christ but Are given up to the Common Sins and scandalous outbreakings that christ hath so straitly forbidden, having eyes full of adultery, their faces inflamed with wine, that declare their fin as Sodom, such, Says the Apostle, Tit. 2. vers. last, They profess they know God,
For clearing this, 1. There be somethings that are proper causes of it, haveing a proper causal influence upon it. 2dly, Somethings that are but causes, by accident, of it.
For clearing this, 1. There be somethings that Are proper Causes of it, having a proper causal influence upon it. 2dly, Somethings that Are but Causes, by accident, of it.
2dly, Many are but almost perswaded to be Christians, because of the unbeleefe that the Scriptures have proceeded from God, and consequently cannot hold true:
2dly, Many Are but almost persuaded to be Christians, Because of the unbelief that the Scriptures have proceeded from God, and consequently cannot hold true:
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5thly, Tentations from Sathan and the World have a causal influence upon those, If this Gospel be hide, it is hide to these whose eyes the God of this World hath blinded.
5thly, Tentations from Sathan and the World have a causal influence upon those, If this Gospel be hide, it is hide to these whose eyes the God of this World hath blinded.
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Though Sathan beleive himself and tremble James 2. yet he knowes it is much for the designe he is advancing in the World, to keep men off from coming over wholly to Christ.
Though Sathan believe himself and tremble James 2. yet he knows it is much for the Design he is advancing in the World, to keep men off from coming over wholly to christ.
so such as are truly rational cannot reach what is purely spiritual without illumination from the Spirit, Rom, 8: 7. The wisdome of the flesh is enemity against God,
so such as Are truly rational cannot reach what is purely spiritual without illumination from the Spirit, Rom, 8: 7. The Wisdom of the Flesh is enmity against God,
I shall not insist in prosecuting this use in reference to such as are so in point of doctrine, in regard all of us own such doctrinal principles as lead us up to be altogither Christians,
I shall not insist in prosecuting this use in Referente to such as Are so in point of Doctrine, in regard all of us own such doctrinal principles as led us up to be altogether Christians,
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In somethings, Christians, especially such things as may consist with their interest, but in other things denying it, especially such things as are most difficult, and of most absolut necessity.
In somethings, Christians, especially such things as may consist with their Interest, but in other things denying it, especially such things as Are most difficult, and of most absolute necessity.
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or a despising of the authority that enjoyned it, and both reflect on God. Secondly, To be in part a Christian, and not altogither, is a temper God loaths.
or a despising of the Authority that enjoined it, and both reflect on God. Secondly, To be in part a Christian, and not altogether, is a temper God Loathes.
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and in somethings for his enemie, A double minded man, sayeth James, is unstable in all his wayes, NONLATINALPHABET, a man that hath a minde and a minde, he must be like Israel in Elijahs time, halting betwixt two.
and in somethings for his enemy, A double minded man, Saith James, is unstable in all his ways,, a man that hath a mind and a mind, he must be like Israel in Elijahs time, halting betwixt two.
the peace and joy promised in the Gospel is attained by performing the most in ward duties of it, the neglect of which makes many find godliness a kinde of Labyrinth to them, they are continually breaking shells that hath no kirnel in them.
the peace and joy promised in the Gospel is attained by performing the most in ward duties of it, the neglect of which makes many find godliness a kind of Labyrinth to them, they Are continually breaking shells that hath no kirnel in them.
Neither, 3dly, Is it to condemne all kinds of zeal in following our greater duties in Christian Religion, which ought alwayes to be regulat with wisdom and knowledge.
Neither, 3dly, Is it to condemn all Kinds of zeal in following our greater duties in Christian Religion, which ought always to be regulat with Wisdom and knowledge.
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But it drives at pressing these things. 1 To exhort all, while they are eshewing some sins in practice, whereby they become in part Christians, that they sitt not down contenteldy there,
But it drives At pressing these things. 1 To exhort all, while they Are Eschewing Some Sins in practice, whereby they become in part Christians, that they sit not down contenteldy there,
Or, 3dly, To exhort the eshewing the practice of Christianity at sometimes, when there is the quite contrary at another time, ebbing and flowing in Christianity,
Or, 3dly, To exhort the Eschewing the practice of Christianity At sometime, when there is the quite contrary At Another time, ebbing and flowing in Christianity,
First, Christian, labour to be very serious in the performance of holy duties, be careful to joyne therein attention of minde, Ezek: 33. vers. 32. Singleness; of heart, Psal. 145: 18. Intention of affection, Rom. 12: 11. Holy fear and reverence, Heb 12: 18 The want of these makes even our Religious duties to be performed but almost as Christians:
First, Christian, labour to be very serious in the performance of holy duties, be careful to join therein attention of mind, Ezekiel: 33. vers. 32. Singleness; of heart, Psalm 145: 18. Intention of affection, Rom. 12: 11. Holy Fear and Reverence, Hebrew 12: 18 The want of these makes even our Religious duties to be performed but almost as Christians:
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There is not that reverence of God in them, that delight, that intercourse and communion, with God, which they that endevour to be altogither Christians doe attain.
There is not that Reverence of God in them, that delight, that intercourse and communion, with God, which they that endeavour to be altogether Christians do attain.
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Secondly, If thou would not be almost but altogither a Christian, Labour to get right thoughts of God, especially in these three. 1. In his Alsufficiency, Gen. 17: 1. And that would keep thy heart steady and fixed in Religion.
Secondly, If thou would not be almost but altogether a Christian, Labour to get right thoughts of God, especially in these three. 1. In his All-sufficiency, Gen. 17: 1. And that would keep thy heart steady and fixed in Religion.
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Next, the faith of his omnipresence, Psal. 139: 6, 7. This will aw us when we have secret opportunities and tentations to sin, Gen. 39: 9. It will possess with godly fear and reverence, 1 Cor. 11: 10. It will comforty in afflictions, Psal. 23: 4. 3dly, Of his universal providence, extending it self to every thing that comes to passe,
Next, the faith of his omnipresence, Psalm 139: 6, 7. This will aw us when we have secret opportunities and tentations to since, Gen. 39: 9. It will possess with godly Fear and Reverence, 1 Cor. 11: 10. It will comforty in afflictions, Psalm 23: 4. 3dly, Of his universal providence, extending it self to every thing that comes to pass,
37: 14. Psal. 107: 43. It will help to thankfulness, Psal. 40: 5. And keep from abuse of mercies, Hosea 2: v. 8. To submit patiently to afflictions, 1 Sam. 3: 18. Thirdly, To avoid this, be very careful not to neglect known duties.
37: 14. Psalm 107: 43. It will help to thankfulness, Psalm 40: 5. And keep from abuse of Mercies, Hosea 2: v. 8. To submit patiently to afflictions, 1 Sam. 3: 18. Thirdly, To avoid this, be very careful not to neglect known duties.
Usually in Polemical divinity, the plainest truths are least studied, because they are taken for granted, It is often so in practicals, our zeal spent on things that are most doubtful,
Usually in Polemical divinity, the Plainest truths Are least studied, Because they Are taken for granted, It is often so in practicals, our zeal spent on things that Are most doubtful,
The best way, as one observes well, to know more of the minde of God in what is duobtful, is to be bussy in doing what is clear, John 7: v. 17. He is the best Christian that is most in the fundamentals of a Christians duty.
The best Way, as one observes well, to know more of the mind of God in what is duobtful, is to be bussy in doing what is clear, John 7: v. 17. He is the best Christian that is most in the fundamentals of a Christians duty.
as the writters of the records of their lives have mentioned; and there is nothing, will tend more to prevent our resting upon being almost Christians.
as the witters of the records of their lives have mentioned; and there is nothing, will tend more to prevent our resting upon being almost Christians.
but there are divers things wherein the Scriptures expresly proposes him as ane example, as love, Eph. 5: v, 12. Meekness. Matth. 11: 29. Self-denyal, Phil. 2: 3. Patiencs, 1 Pet. 2: 21. Making it his work to doe good, Acts 10: 38. This serves not only for our example, but for our incouragement.
but there Are diverse things wherein the Scriptures expressly proposes him as ane Exampl, as love, Ephesians 5: v, 12. Meekness. Matthew 11: 29. Self-denial, Philip 2: 3. Patiencs, 1 Pet. 2: 21. Making it his work to do good, Acts 10: 38. This serves not only for our Exampl, but for our encouragement.
Lastly, If thou would indeed be above the being only almost a Christian, then labour to doe all thou does in the name of Christ, the stresse of Christianity lyes in this, Col. 3:
Lastly, If thou would indeed be above the being only almost a Christian, then labour to do all thou does in the name of christ, the stress of Christianity lies in this, Col. 3:
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vers. 17. to eye the authority of Christ as commanding or forbidding what we are or are not called to, Math. 21: 23. John 5: 43. To doe in the strength of Christ Mark 16: 17. Acts 3: 12. And to doe for the sake of Christ, as for his honour.
vers. 17. to eye the Authority of christ as commanding or forbidding what we Are or Are not called to, Math. 21: 23. John 5: 43. To do in the strength of christ Mark 16: 17. Acts 3: 12. And to do for the sake of christ, as for his honour.
Josephus in the first Book of his Antiquities, Chap. 14 tells us, that before the Lord told him of the sacrificeing of Isaack, that He reckoned up to him all the mercies He had from tyme to tyme bestowed on him, and after these tempted him.
Josephus in the First Book of his Antiquities, Chap. 14 tells us, that before the Lord told him of the sacrificing of Isaac, that He reckoned up to him all the Mercies He had from time to time bestowed on him, and After these tempted him.
and in proving the common opinion that he was, 15. but we not looking on this as material, it is sufficient the tyme is designed as it is After these things, after so many and so great mercies bestowed on Abraham, God tempted him.
and in proving the Common opinion that he was, 15. but we not looking on this as material, it is sufficient the time is designed as it is After these things, After so many and so great Mercies bestowed on Abraham, God tempted him.
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The only considerable difficulty in the words, is, to reconcile this place with that of James 1: 13. Let no man say, when he is tempted, that he is tempted of God, God tempteth no man, and here God tempted Abraham. Passing the floorishes of Jesuits in reconciling these two places, there is this one solide answer.
The only considerable difficulty in the words, is, to reconcile this place with that of James 1: 13. Let no man say, when he is tempted, that he is tempted of God, God tempts no man, and Here God tempted Abraham. Passing the flourishes of Jesuits in reconciling these two places, there is this one solid answer.
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as is evident, first, from the word used by the Apostle there, NONLATINALPHABET, which usually is •••erstood of tentation to sin, NONLATINALPHABET, being the proper word for the other tryals or tentations:
as is evident, First, from the word used by the Apostle there,, which usually is •••erstood of tentation to since,, being the proper word for the other trials or tentations:
Thus the Devil is called NONLATINALPHABET the tempter, Matth. 4. vers. 3. and in the Lords prayer we pray that we may not be led NONLATINALPHABET, into tentation;
Thus the devil is called the tempter, Matthew 4. vers. 3. and in the lords prayer we pray that we may not be led, into tentation;
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The Lord does sometymes to his vineyard till he come to say, What can I do more, and yet sour Graps, Isai: 5. What wonder then he pluck downe his hedge!
The Lord does sometimes to his vineyard till he come to say, What can I do more, and yet sour Graps, Isaiah: 5. What wonder then he pluck down his hedge!
Beside all that receive mercies doe not receive them with the like integrity, they fall sometimes as some drops of rain that only makes a thistle or weeds to grow,
Beside all that receive Mercies do not receive them with the like integrity, they fallen sometime as Some drops of rain that only makes a thistle or weeds to grow,
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ye shall find him in Scripture choosing out Gods greatest favourits and following them most with his tentations, such as Job, David, Asaph, Christ, and Peter; I shall not dwell on this point, only doe not think God is out of the road way of his providence when he does this, whither to his Church or particular persons;
you shall find him in Scripture choosing out God's greatest favourites and following them most with his tentations, such as Job, David, Asaph, christ, and Peter; I shall not dwell on this point, only do not think God is out of the road Way of his providence when he does this, whither to his Church or particular Persons;
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If thou hath at this Sacrament tasted of Abraham's manifestations, it shall be strange, if after these things it come not to pass that thou tast of Abraham's tentations.
If thou hath At this Sacrament tasted of Abraham's manifestations, it shall be strange, if After these things it come not to pass that thou taste of Abraham's tentations.
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Observ. II. That it is very necessary when we remember or mention the tentations God exposes his people to, to remember also the mercies he bestowes on them.
Observation II That it is very necessary when we Remember or mention the tentations God exposes his people to, to Remember also the Mercies he bestows on them.
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Beside, this tends to keep us from fainting under tentations, as Psal. 13: 5. It may be often the Lords quarrel with us in tryals, which he had with Israel at the red Sea, Psal. 106. They considered not the multitude of his mercies,
Beside, this tends to keep us from fainting under tentations, as Psalm 13: 5. It may be often the lords quarrel with us in trials, which he had with Israel At the read Sea, Psalm 106. They considered not the multitude of his Mercies,
The first tryal they met with they sorgat all the Lord had done for them in Aegypt. Many pore only upon their discouragements, especially in tryals or at Sacraments, like one that would be broding himself with the bryar of his role,
The First trial they met with they sorgat all the Lord had done for them in Egypt. Many poor only upon their discouragements, especially in trials or At Sacraments, like one that would be broding himself with the briar of his role,
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Haman was a foole to quarrel that Mordecay bowed not his knee to him, since he was so much in the Kings savour, he might have despised Mordecayes. What ever besal the Church of God or thyself, still remember it is after these things. Observ. III. That tryals and afflictions are rightly looked upon by us, when we look upon them as tentations.
Haman was a fool to quarrel that Mordecai bowed not his knee to him, since he was so much in the Kings savour, he might have despised Mordecays. What ever besal the Church of God or thyself, still Remember it is After these things. Observation III. That trials and afflictions Are rightly looked upon by us, when we look upon them as tentations.
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1. Our tryals often are nothing but tentations, our discouraged Spirits creates fears and then tosses them so, that one in wrestling with their own thoughts will suffer more then another on whom the crosse is indeed inflicted.
1. Our trials often Are nothing but tentations, our discouraged Spirits creates fears and then tosses them so, that one in wrestling with their own thoughts will suffer more then Another on whom the cross is indeed inflicted.
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2dly, Trials are called tentations, because of the principal and chief scope of affliction is to winnow and try, That the tryal of your faith, being more pretious then gold, 1 Pet. 1: 7. the Apostle points our their affliction there from the principal scop of it.
2dly, Trials Are called tentations, Because of the principal and chief scope of affliction is to winnow and try, That the trial of your faith, being more precious then gold, 1 Pet. 1: 7. the Apostle points our their affliction there from the principal scop of it.
There is a mystery of iniquity as well as there is a mystery of godliness, oftentymes in affliction there is something discovered to us, which for all our search of ourselves we could not have found out,
There is a mystery of iniquity as well as there is a mystery of godliness, oftentimes in affliction there is something discovered to us, which for all our search of ourselves we could not have found out,
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Yea, 2dly, As the Lord delights in the graces of his Saints, so he loves to have some occasion to commend them in his Saints, He still retaineth his integrity,
Yea, 2dly, As the Lord delights in the graces of his Saints, so he loves to have Some occasion to commend them in his Saints, He still retaineth his integrity,
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Why hath the Lord recorded in Scripture the failings of some of his Saints? Is it that the Lord loves to blot their names when they are gone? No certainly:
Why hath the Lord recorded in Scripture the failings of Some of his Saints? Is it that the Lord loves to blot their names when they Are gone? No Certainly:
1. That in every affliction a beleever hath a double advantadge by looking on his affliction as accompanied with a tentation: 1st, Hereby he guards against the strongest adversaty he hath in his tryal;
1. That in every affliction a believer hath a double advantage by looking on his affliction as accompanied with a tentation: 1st, Hereby he guards against the Strongest adversaty he hath in his trial;
2dly, Whatever be the designe of Instruments and secondary causes in our affliction, yet it is certain Sathan, who uses to take the advantage of our affliction in misrepresenting God to us, designs principally that we should be overcome by the tentation of the affliction;
2dly, Whatever be the Design of Instruments and secondary Causes in our affliction, yet it is certain Sathan, who uses to take the advantage of our affliction in Misrepresenting God to us, designs principally that we should be overcome by the tentation of the affliction;
And a beleever comes bravely through his tryal, when he can say as David, Ps. 18. (which Psalme was penned when the Lord delivered him from the hand of all his Enemies,
And a believer comes bravely through his trial, when he can say as David, Ps. 18. (which Psalm was penned when the Lord Delivered him from the hand of all his Enemies,
he sayes not, into affliction, but into tentatione. And they are guarding best against the crosse they fear, that are most in prayer, Lead us not into tentation,
he Says not, into affliction, but into tentatione. And they Are guarding best against the cross they Fear, that Are most in prayer, Led us not into tentation,
Observat. IV. That a beleever must not only expect tentations from Sarhan, but from God, God tempted Abraham after these things, so Deut 13: 3. I marke this point because some, if they take up a tryal under the notion of a tentation, they think it their duty presently to lay it aside.
Observation IV. That a believer must not only expect tentations from Sarhan, but from God, God tempted Abraham After these things, so Deuteronomy 13: 3. I mark this point Because Some, if they take up a trial under the notion of a tentation, they think it their duty presently to lay it aside.
but then as some archers he seems to look one way and shoots another, his attempt is against the Spirit principally, curse God and die, he barks only at the outward man,
but then as Some archers he seems to look one Way and shoots Another, his attempt is against the Spirit principally, curse God and die, he barks only At the outward man,
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But that I may come to the last Observation I purpose a litle more largerly to insist upon, it is one which I find both Popish and Protestant Interpreters on the place, take notice of, partly out of Scripture,
But that I may come to the last Observation I purpose a little more largerly to insist upon, it is one which I find both Popish and Protestant Interpreters on the place, take notice of, partly out of Scripture,
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Yet none of these goes under the name of tentation, till it come to this, the offering up of Isaack, then God tempted Abraham, not before, notwithstanding of all these tryals,
Yet none of these Goes under the name of tentation, till it come to this, the offering up of Isaac, then God tempted Abraham, not before, notwithstanding of all these trials,
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Observat. V. That though the Lord often exercise his people with lesser tryals, yet be usually reserves some great one for them, that may be fully called a tentation,
Observation V. That though the Lord often exercise his people with lesser trials, yet be usually reserves Some great one for them, that may be Fully called a tentation,
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I deny not but sometymes he will measure out to some of his people their difficulty by smalls, tender plants a flood togither would drown them, which being distilled by drops makes them grow and prosper.
I deny not but sometimes he will measure out to Some of his people their difficulty by smalls, tender plants a flood together would drown them, which being distilled by drops makes them grow and prosper.
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But often with others, this is his way, by lesser tryals to prepare them for greater, Revel. 3: 10. I will keep thee in the hour of tentation, that seems to relat to some signal tryal, which by a special designation may goe under the name of a tentation.
But often with Others, this is his Way, by lesser trials to prepare them for greater, Revel. 3: 10. I will keep thee in the hour of tentation, that seems to relate to Some signal trial, which by a special designation may go under the name of a tentation.
as learned interpreters observe, there was a threefold assault on Abraham all at once, 1. On his faith. 2dly, On his obedience. 3dly, On his love to his nearest relations.
as learned Interpreters observe, there was a threefold assault on Abraham all At once, 1. On his faith. 2dly, On his Obedience. 3dly, On his love to his nearest relations.
For 1. He is put upon a thing that was contrary to a part of the law of nature, Thou shalt not kill: Blood hath a cry, especially the nearer the relation be that sheds it,
For 1. He is put upon a thing that was contrary to a part of the law of nature, Thou shalt not kill: Blood hath a cry, especially the nearer the Relation be that sheds it,
and how his Command was consistant with his promise, but how it was consistant with his other commands, which by the light of nature were planted in the heart of man.
and how his Command was Consistent with his promise, but how it was Consistent with his other commands, which by the Light of nature were planted in the heart of man.
How great is the love of a Father to a Sone; especialy if he be ane only Sone, Zach. 12: 10. they shall mourne as one doth for his only begotten. There is weight in his name Isaack, which signifies laughter, that the sone and the only sone of his Fathers Laughter should be offered in a brunt offering, where all is consumed to ashes, that was a tryal indeed.
How great is the love of a Father to a Soon; especially if he be ane only Soon, Zach 12: 10. they shall mourn as one does for his only begotten. There is weight in his name Isaac, which signifies laughter, that the soon and the only soon of his Father's Laughter should be offered in a brunt offering, where all is consumed to Ashes, that was a trial indeed.
Now when these three concurr in any trial, that one is called to be denyed to his nearest relations and to part with them, a mist also upon the understanding darkning the mind as to their duety,
Now when these three concur in any trial, that one is called to be denied to his nearest relations and to part with them, a missed also upon the understanding darkening the mind as to their duty,
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Job complained of his friends as cruell, that they would deall so unkindly, when Gods arrows were sticking in him, have ye no compassione on me, my friends,
Job complained of his Friends as cruel, that they would deall so unkindly, when God's arrows were sticking in him, have you no compassion on me, my Friends,
When one is put to quit with friends and promises at once, it is like the wind that fell upon all the corners of the house where Jobs children were feasting:
When one is put to quit with Friends and promises At once, it is like the wind that fell upon all the corners of the house where Jobs children were feasting:
When his sore is runing he thinks to find ane ease by remembering God, and that failing him, his Spirit was overwhelmed, as a boat in a storme, for which no hope.
When his soar is runing he thinks to find ane ease by remembering God, and that failing him, his Spirit was overwhelmed, as a boat in a storm, for which no hope.
Lastly, To evidence how great a tryall this is, consider to what it hath driven many of the most excellent Sames of God, to speak unadvisedly with their lips, to reflect on God,
Lastly, To evidence how great a trial this is, Consider to what it hath driven many of the most excellent Sames of God, to speak unadvisedly with their lips, to reflect on God,
when thou may be put to part with thy nearest relations, and readily no small assault upon thy mind at such a time, it is true the Lord usually commands his north wind to cease in the day of the south wind, and sometimes it is otherwayes;
when thou may be put to part with thy nearest relations, and readily no small assault upon thy mind At such a time, it is true the Lord usually commands his north wind to cease in the day of the south wind, and sometime it is otherways;
And I shall breifly shew you what incouragements he had under, this tentation and exhort you when your trials shall grow upon you, to imitat him in them.
And I shall briefly show you what encouragements he had under, this tentation and exhort you when your trials shall grow upon you, to imitat him in them.
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First, Abraham had the call of God to encounter his tentation, God said to him, take thy Sone, thy only Sone Isaack; as a beleever is not to sitt the call of God,
First, Abraham had the call of God to encounter his tentation, God said to him, take thy Soon, thy only Soon Isaac; as a believer is not to sit the call of God,
There are some that like Goliah think themselves able to encounter ane host, who when he comes to the trial, a boy and a peible stone out of the brook will lay them on their back;
There Are Some that like Goliath think themselves able to encounter ane host, who when he comes to the trial, a boy and a peible stone out of the brook will lay them on their back;
Secondly, Abraham as he had the call of God to this tentation, so he had former experience of God to this tentatione, that what he called him to renounce he brought it well about in the event.
Secondly, Abraham as he had the call of God to this tentation, so he had former experience of God to this tentation, that what he called him to renounce he brought it well about in the event.
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as Tamar did with Judah, when she was by Judahs command brought forth to be brunt, she brought forth the ringe and the staffe, and asked whose these are;
as Tamar did with Judah, when she was by Judahs command brought forth to be brunt, she brought forth the ring and the staff, and asked whose these Are;
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and improve these under a tentatione, as the Church does, Psal. 44. Our cars have heard our Fathers tell what great things, what great things, thou didst of old.
and improve these under a tentation, as the Church does, Psalm 44. Our cars have herd our Father's tell what great things, what great things, thou didst of old.
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Let Isaack be brought to Ashes, yet Abraham will not stagger at the promise, so long as two attributs of God remain, he judged him faithful that had promised,
Let Isaac be brought to Ashes, yet Abraham will not stagger At the promise, so long as two attributes of God remain, he judged him faithful that had promised,
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lest thou question or deny either that God is faithful or that he is able; & O how honourable to God is it to hazard on the credit of a promise of God, which is in appearance by providence as overturned, on the account of the faithfulness and power of God.
lest thou question or deny either that God is faithful or that he is able; & O how honourable to God is it to hazard on the credit of a promise of God, which is in appearance by providence as overturned, on the account of the faithfulness and power of God.
he told not Sarah of it, and, as some Jewish Doctors relate, the cause of her death which followed shortly after Abraham came home, was the report of so strange ane attempt by Abraham, how then would she have taken it being told her before? Beside, Abraham said, at the foot of the mount, to the Servants, abide ye here, and I and the lad will goe up to the mount;
he told not Sarah of it, and, as Some Jewish Doctors relate, the cause of her death which followed shortly After Abraham Come home, was the report of so strange ane attempt by Abraham, how then would she have taken it being told her before? Beside, Abraham said, At the foot of the mount, to the Servants, abide you Here, and I and the lad will go up to the mount;
but if we could shake ourselves loose of these intanglements, from all which we will shostly be loosed whither we will or not, we should be fitter for a tentatione and have more cheerfulness under it.
but if we could shake ourselves lose of these entanglements, from all which we will shostly be loosed whither we will or not, we should be fitter for a tentation and have more cheerfulness under it.
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Lastly, Abraham in this tentatione though he could not see thorow it, yet he was very confident the event would be well ordered by God, for his comfort;
Lastly, Abraham in this tentatione though he could not see thorough it, yet he was very confident the event would be well ordered by God, for his Comfort;
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it was a remarkable answer he gave Isaack goeing up the mount, when he asked him my Father where is the sacrifice, my Sone said Abraham, God will proved, as confidently as he had seen the Ram already caught by the horns amongst the bushes:
it was a remarkable answer he gave Isaac going up the mount, when he asked him my Father where is the sacrifice, my Soon said Abraham, God will proved, as confidently as he had seen the Ram already caught by the horns among the Bushes:
if we could, like obedient children, out of love to God follow our duety to him, we needed not be anxious what will become of this or that, it would satisfie us abundantly God will provide.
if we could, like obedient children, out of love to God follow our duty to him, we needed not be anxious what will become of this or that, it would satisfy us abundantly God will provide.
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First, Abraham had a clearer discovery of the truth of his own grace then before, by ane immediate voice, by this I know thou lovest me, love to Christ in us is often times like fire in flint,
First, Abraham had a clearer discovery of the truth of his own grace then before, by ane immediate voice, by this I know thou Lovest me, love to christ in us is often times like fire in flint,
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Secondly, Abraham had a cleare view of Christ in the Ram ready to be a sacrifice for Isaack, to which some interpreters think Christ rela•s in the 8th of John where he tells, Abraham saw my day affar off and rejoiced.
Secondly, Abraham had a clear view of christ in the Ram ready to be a sacrifice for Isaac, to which Some Interpreters think christ rela•s in the 8th of John where he tells, Abraham saw my day affar off and rejoiced.
And what canst thou tell but this may be the event also of the tentations thou art so much afrayd of? A clearer discovery of Christ then in all thy life before.
And what Canst thou tell but this may be the event also of the tentations thou art so much afraid of? A clearer discovery of christ then in all thy life before.
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Lastly, on the same mount, where Isaack was bound, his posterity saw ane statly Temple, that was one of the wonders of the world, built by Solomon, whereas any might have thought mount Moriah was the mount upon which the Church was undone in cutting off the promised seed.
Lastly, on the same mount, where Isaac was bound, his posterity saw ane stately Temple, that was one of the wonders of the world, built by Solomon, whereas any might have Thought mount Moriah was the mount upon which the Church was undone in cutting off the promised seed.
So contrary are Gods thoughts often to ours, and his wayes to our wayes, that light comes out of darkness and order out of confusion, and life out of death.
So contrary Are God's thoughts often to ours, and his ways to our ways, that Light comes out of darkness and order out of confusion, and life out of death.
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First, His Original, imported in his name, Moses: It was given him, as we may read Exod. 3: 10. because of his being drawn out of the water, where his Mother had layd him, in obedience to Pharaoh's Edict.
First, His Original, imported in his name, Moses: It was given him, as we may read Exod 3: 10. Because of his being drawn out of the water, where his Mother had laid him, in Obedience to Pharaoh's Edict.
they are as Aristotle calls them NONLATINALPHABET, liveing instruments, or tools, because they are at the will of another, to be used at their discretion,
they Are as Aristotle calls them, living Instruments, or tools, Because they Are At the will of Another, to be used At their discretion,
So was Moses, but my Servant is ane eminent elogy, he is called so in a three-fold sense: 1. By way of distinction and difference, some are Servants of Sin, serving divers lusts and pleasures:
So was Moses, but my Servant is ane eminent eulogy, he is called so in a threefold sense: 1. By Way of distinction and difference, Some Are Servants of since, serving diverse Lustiest and pleasures:
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some, as Rom. 16. serve their own bellies; but Moses; MY Servant. 2dly, My Servant, by way of special right and propriety, being his by election, by purchase, 1 Cor. 6. yea and by Covenant, which was made at the burning bush. 3dly, This, My Servant, hath something of glorying in Moses, as when the Saints say, My God, they triumph in their portion.
Some, as Rom. 16. serve their own bellies; but Moses; MY Servant. 2dly, My Servant, by Way of special right and propriety, being his by election, by purchase, 1 Cor. 6. yea and by Covenant, which was made At the burning bush. 3dly, This, My Servant, hath something of glorying in Moses, as when the Saints say, My God, they triumph in their portion.
The third Particular, is, his End, He is dead. We have his Death threatned, Numb. 20. because of his cariage at the waters of Meribah, and execute Deut. last. where he goes up to mount Nebo and dyes,
The third Particular, is, his End, He is dead. We have his Death threatened, Numb. 20. Because of his carriage At the waters of Meribah, and execute Deuteronomy last. where he Goes up to mount Nebo and dies,
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and is buried in the plains of Moab. Though He was a great Prophet, to whom none under the Old Testament came near, eminently learned in all the wisdom of the Aegyptians, though admitted to so near communion with God,
and is buried in the plains of Moab. Though He was a great Prophet, to whom none under the Old Testament Come near, eminently learned in all the Wisdom of the egyptians, though admitted to so near communion with God,
Observ. 1. That often, Gods most eminent Servants, when first he finds them, he hath them to draw out of some condition very unlike their following work.
Observation 1. That often, God's most eminent Servants, when First he finds them, he hath them to draw out of Some condition very unlike their following work.
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There be three things in this point, to which we shall speak briefly 1. From what God usually drawes his Servants out when he calls them to his work. 2dly, Why he chooses this way, to call such Servants,
There be three things in this point, to which we shall speak briefly 1. From what God usually draws his Servants out when he calls them to his work. 2dly, Why he chooses this Way, to call such Servants,
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and here, take notice of these particulars. 1st. Sometimes when he is about to imploy Servants, He hath them to draw out of a very low and obscure original in the World.
and Here, take notice of these particulars. 1st. Sometime when he is about to employ Servants, He hath them to draw out of a very low and Obscure original in the World.
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Its true sometimes he hath called them that are honourable in the World, as Isaiah to be a Prophet, who is supposed to be of the blood royal of the Kings of Judah: But here he holds, not many Noble, he chooses the things that are not.
Its true sometime he hath called them that Are honourable in the World, as Isaiah to be a Prophet, who is supposed to be of the blood royal of the Kings of Judah: But Here he holds, not many Noble, he chooses the things that Are not.
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How ignorant, how timorous, and despondent, were the Aposties, before the pouring out of the Spirit? How childish were a number of their questions to Christ,
How ignorant, how timorous, and despondent, were the Apostles, before the pouring out of the Spirit? How childish were a number of their questions to christ,
Matthew the Publican, the first Writter of the New Testament, and Mary Magdalen, out of whom he cast seven Devils, the first preacher of the resurrection;
Matthew the Publican, the First Writer of the New Testament, and Marry Magdalen, out of whom he cast seven Devils, the First preacher of the resurrection;
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so that some bore the marks of their tortures, (as Paphunitius the want of one of his eyes) about in their bodies? Multitudes of such might be instanced,
so that Some boar the marks of their tortures, (as Paphunitius the want of one of his eyes) about in their bodies? Multitudes of such might be instanced,
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Virgerius was set downe to writt a Book De Apostasia Germanorum, that he might vindicat himself from the suspition of Lutheranismt, and turning over Luthers Books, that he might answer his arguments, was drawn out to the great opposition of Popery he afterward manifested.
Virgerius was Set down to writ a Book De Apostasia Germans, that he might Vindicates himself from the suspicion of Lutheranismt, and turning over Luthers Books, that he might answer his Arguments, was drawn out to the great opposition of Popery he afterwards manifested.
there was no more designed by Luther at first but to overthrow Popish Indulgences, but step after step he was drawn to overturne the whole body of Popish doctrine.
there was no more designed by Luther At First but to overthrow Popish Indulgences, but step After step he was drawn to overturn the Whole body of Popish Doctrine.
First, For his own praise, especially of his power and grace. 1. His power shynes in it, that he can take any stuffe and make a vessel of honour off it, to make a Rose grow out of a Thorne;
First, For his own praise, especially of his power and grace. 1. His power shines in it, that he can take any stuff and make a vessel of honour off it, to make a Rose grow out of a Thorn;
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what a great demonstration of power was it to take Paul on his way to Damascus and draw him then out? Beside 2dly, That demonstrats his Grace in the riches and freedom of it, that no native baseness, no affliction, no opposition to him, can hinder him from honouring them with his honourable service.
what a great demonstration of power was it to take Paul on his Way to Damascus and draw him then out? Beside 2dly, That demonstrates his Grace in the riches and freedom of it, that no native baseness, no affliction, no opposition to him, can hinder him from honouring them with his honourable service.
Beside, Thirdly, This tends to confirme the doctrine delivered by them, that when they first did begin to preach it, their faces were another way, I was no Prophet, nor Son of a Prophet, said Amos, and the Lord said unto me, Goe Prophesy at Bethel:
Beside, Thirdly, This tends to confirm the Doctrine Delivered by them, that when they First did begin to preach it, their faces were Another Way, I was no Prophet, nor Son of a Prophet, said Amos, and the Lord said unto me, Go Prophesy At Bethel:
Luther in a Popish cell, Calvin a big of Papist, Beza not only a Papist, but even loose, so that Papists by way of reproach objected his Juvenilia to him,
Luther in a Popish cell, calvin a big of Papist, Beza not only a Papist, but even lose, so that Papists by Way of reproach objected his Juvenilia to him,
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Often we stand asking, by whom will the Lord deliver Israel? And where are the instruments to be found fitt for the work? But, cannot he, who drew out Moses, draw out;
Often we stand asking, by whom will the Lord deliver Israel? And where Are the Instruments to be found fit for the work? But, cannot he, who drew out Moses, draw out;
Either he can raise up new or elevat the Spirits of such as are, What a change did the pouring out of the Spirit make on the Apostles? How boldly goe they to the temple to preach? With what confidence and freedome of speech appear they before Counsels,
Either he can raise up new or elevat the Spirits of such as Are, What a change did the pouring out of the Spirit make on the Apostles? How boldly go they to the temple to preach? With what confidence and freedom of speech appear they before Counsels,
From Scripture, these things will prove it. 1st. It is the name given to the most eminent Saints, as their Title of greatest honour, Abraham my Servant, Job my Servant, Jacob my Servant, David my Servant;
From Scripture, these things will prove it. 1st. It is the name given to the most eminent Saints, as their Title of greatest honour, Abraham my Servant, Job my Servant, Jacob my Servant, David my Servant;
2dly, This Name is given to the greatest Princes; Nebuthad••zar, Head of the Assi•ian Monarchy, Jerem. 25.9. Cyrus, Head of the Persian, Isal. 45. 3dly, It is given to the exellent Martyrs, Rev. 19.2. 4thly, It is given to the Saints in glory, Rev. •2: 2. 5thly, To the blessed Angels, Rev. 19: 10. Lastly, To Jesus the Mediator, Isai. 42. Behold my Servant whom &c. Behold all layed togither prove it ane eminent testimony of honour.
2dly, This Name is given to the greatest Princes; Nebuthad••zar, Head of the Assi•ian Monarchy, Jeremiah 25.9. Cyrus, Head of the Persian, Isal 45. 3dly, It is given to the excellent Martyrs, Rev. 19.2. 4thly, It is given to the Saints in glory, Rev. •2: 2. 5thly, To the blessed Angels, Rev. 19: 10. Lastly, To jesus the Mediator, Isaiah 42. Behold my Servant whom etc. Behold all laid together prove it ane eminent testimony of honour.
but where a concatination of these are, 〈 ◊ 〉 eminently commendable must that 〈 ◊ 〉 be? And in spending the life in service to God, a multitude of these concurr.
but where a concatenation of these Are, 〈 ◊ 〉 eminently commendable must that 〈 ◊ 〉 be? And in spending the life in service to God, a multitude of these concur.
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I shall, to demonst•at, only pitch on these five. 1st, The wis〈 … 〉 of life so spent. 2dly, The honourableness of it. 3dly, The gainfulness of it. 4thly, The sweetness of it. Lastly, The security of it.
I shall, to demonst•at, only pitch on these five. 1st, The wis〈 … 〉 of life so spent. 2dly, The honorableness of it. 3dly, The gainfulness of it. 4thly, The sweetness of it. Lastly, The security of it.
Yea where his service is wanting, the Scripture speaks of men as fools, Jer. 8: 9. Since they have rejected the word of God, what wisdome is in them? They are indeed foolish Virgins who make no provision for the time to come;
Yea where his service is wanting, the Scripture speaks of men as Fools, Jer. 8: 9. Since they have rejected the word of God, what Wisdom is in them? They Are indeed foolish Virgins who make no provision for the time to come;
Philosophers call their Metapnisicks scientia Nobilissima, quia tractant de en•e altissimo. They are either meditating or delighting in God, or with Angels, doeing his commandments.
Philosophers call their Metapnisicks scientia Nobilissima, quia tractant de en•e altissimo. They Are either meditating or delighting in God, or with Angels, doing his Commandments.
But his Servants, like Caleb, have ane other Spirit, Numb. 14. constantly follow him. 2dly, They act these great things from the noblest principles, Love constraineth,
But his Servants, like Caleb, have ane other Spirit, Numb. 14. constantly follow him. 2dly, They act these great things from the Noblest principles, Love constrains,
yea by regeneration they partake of the divine nature, 2 Pet. 1. which elevats the Spirit farr above what the most famous among Grecians, or Romans could ever reach. 3dly, They drive at the noblest ends;
yea by regeneration they partake of the divine nature, 2 Pet. 1. which elevates the Spirit Far above what the most famous among Greeks, or Romans could ever reach. 3dly, They drive At the Noblest ends;
Godliness is great Gain, for it hath the promises of this life, and that which is to come, like ships that goe to a farr country, they keep a trade with Heaven, where they have wyne,
Godliness is great Gain, for it hath the promises of this life, and that which is to come, like ships that go to a Far country, they keep a trade with Heaven, where they have wine,
Take but a view of their pleasures in these three. 1. What excellent walks they have. 2dly, What excellent company in these walks. 3dly, What sweet fellowship with this company.
Take but a view of their pleasures in these three. 1. What excellent walks they have. 2dly, What excellent company in these walks. 3dly, What sweet fellowship with this company.
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First, Their walks are sometymes to the Green Pasturs, Psal. 23. sometymes to the tillages, sometymes to the gardens, to see if the pomegranats bud, sometymes to the banquetting house;
First, Their walks Are sometimes to the Green Pastures, Psalm 23. sometimes to the tillages, sometimes to the gardens, to see if the pomegranates bud, sometimes to the banqueting house;
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It is true, they walk sometymes also down to the wilderness, Hosea 2: 14. ay but there they are allured, and a door of hope opened to them. 2. What excellent company in these walks? Enoch walked with God, Gen. 6. If to walk with the Wyse be, in Solomons eyes,
It is true, they walk sometimes also down to the Wilderness, Hosea 2: 14. ay but there they Are allured, and a door of hope opened to them. 2. What excellent company in these walks? Enoch walked with God, Gen. 6. If to walk with the Wise be, in Solomons eyes,
so great a priviledge, what to walk with the only wise God? 3dly, What sweet fellowship in these walks? Sometymes they fit down under his shaddow, sometymes he kisses them with the kisses of his mouth, sometymes he sups with them, sometymes he taks them in his bosome, Esai. 40: 11. How pleasant a life must this be? The Apostle thinks nothing, Eph. 4. to call it the life of God. Others,
so great a privilege, what to walk with the only wise God? 3dly, What sweet fellowship in these walks? Sometimes they fit down under his shadow, sometimes he Kisses them with the Kisses of his Mouth, sometimes he sups with them, sometimes he Takes them in his bosom, Isaiah. 40: 11. How pleasant a life must this be? The Apostle thinks nothing, Ephesians 4. to call it the life of God. Others,
Who is he that will harme you, if ye be followers of that which is good? Who is he? It is such ane expression as that of Ahasuerus to Esther, Who is he,
Who is he that will harm you, if you be followers of that which is good? Who is he? It is such ane expression as that of Ahasuerus to Esther, Who is he,
or where is the man, that durst presume to doe this? It is the highest act of boldness that ever the creatur attempted, to be a persecuter of them who have salvation for walls and bulwarks,
or where is the man, that durst presume to do this? It is the highest act of boldness that ever the creature's attempted, to be a Persecutor of them who have salvation for walls and bulwarks,
and are sheltered under the faithfulness of God, as a bird under the Feathers of the Dam, Psal. 71. Lay all togither and see if it be not a high elogy to be his Servant. Application.
and Are sheltered under the faithfulness of God, as a bird under the Feathers of the Dam, Psalm 71. Lay all together and see if it be not a high eulogy to be his Servant. Application.
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Secondly, Is it such a priviledge to be his Servant? Then study to doe his service acceptably? There are these qualifications required in his Servants.
Secondly, Is it such a privilege to be his Servant? Then study to do his service acceptably? There Are these qualifications required in his Servants.
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In the first place, in Moses his death, we shall take notice of these three things very remarkable in it. 1. The cause of it. 2. The manner and circumstance of it. 3. Some consequences that followed on it.
In the First place, in Moses his death, we shall take notice of these three things very remarkable in it. 1. The cause of it. 2. The manner and circumstance of it. 3. some consequences that followed on it.
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Ye have it set down in the 20th of the Numbers, where, at Meribah, the people thristing and wanting water, the Lord bids Moses, v. 7, 8. take his rod, and speak to the rock, and Moses smites the rock twyce with the rod,
You have it Set down in the 20th of the Numbers, where, At Meribah, the people thirsting and wanting water, the Lord bids Moses, v. 7, 8. take his rod, and speak to the rock, and Moses smites the rock twice with the rod,
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since it is impossible for us to expiat sin, though we had never so many moral parts, (as Moses, learned in all wisdom of Aegypt, ) never so great a Prophet, never so much zeal,
since it is impossible for us to expiate since, though we had never so many moral parts, (as Moses, learned in all Wisdom of Egypt,) never so great a Prophet, never so much zeal,
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2dly, In this cause of Moses death, remark that it was not in doeing any thing contrary to the command of God, only a doeing beside it, he exeeded his commission;
2dly, In this cause of Moses death, remark that it was not in doing any thing contrary to the command of God, only a doing beside it, he exeeded his commission;
How earnest will the best be for temporary mercies, and how peremptor in prayer for them when yet their prayer cast out? It is true, a view of Canaan, which Moses had by way of exchange, declares the prayer not lost, though refused.
How earnest will the best be for temporary Mercies, and how peremptor in prayer for them when yet their prayer cast out? It is true, a view of Canaan, which Moses had by Way of exchange, declares the prayer not lost, though refused.
yet not one hair of their head falls without their heavenly Father his providence; and though secondary causes work contingently, yet the event followes necessarly, as it is decreed.
yet not one hair of their head falls without their heavenly Father his providence; and though secondary Causes work contingently, yet the event follows necessarily, as it is decreed.
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Secondly, Ere he die, though the Lord chastise him for his sin, yet the Lord gives him a view of Canaan before his death, Deut. 3: 27. Get thee up to the top of Pisgah,
Secondly, Ere he die, though the Lord chastise him for his since, yet the Lord gives him a view of Canaan before his death, Deuteronomy 3: 27. Get thee up to the top of Pisgah,
The passage through the valey of the shadow of death, is indeed dowisome, but a view of Canaan will make it so lightsome, that some of the Saints have cryed out on death for his slow motions toward them,
The passage through the valley of the shadow of death, is indeed dowisome, but a view of Canaan will make it so lightsome, that Some of the Saints have cried out on death for his slow motions towards them,
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Thirdly, This death of Moses, it was indeed a chastisement of his unbeleife, yet withall a Reward of his faith, which he had ane eye to, Heb. 11. v. 15. When he preferred the reproach of Christ to the treasures of Aegypt.
Thirdly, This death of Moses, it was indeed a chastisement of his unbelief, yet withal a Reward of his faith, which he had ane eye to, Hebrew 11. v. 15. When he preferred the reproach of christ to the treasures of Egypt.
Fourthly, Moses death, though it proceeded from his disobedience, yet it was in it selfe ane act of obedience, the same God who bid him goe down to Aegypt and speak to Pharaoh, bids him now goe up to mount Nebo and dy,
Fourthly, Moses death, though it proceeded from his disobedience, yet it was in it self ane act of Obedience, the same God who bid him go down to Egypt and speak to Pharaoh, bids him now go up to mount Nebo and die,
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There are some, their souls are taken from them, and they are carried to death, as a prisoner unto ward by the officer, but his people give up the Ghost, when it is called for;
There Are Some, their Souls Are taken from them, and they Are carried to death, as a prisoner unto ward by the officer, but his people give up the Ghost, when it is called for;
and threatnes them to stedfastness in it, appoynts them a successor to him, and layes his hand on Josuae. There are two acts we find performed, by two eminent Saints, in reference to the Church after their death,
and threatens them to steadfastness in it, appoints them a successor to him, and lays his hand on Josuae. There Are two acts we find performed, by two eminent Saints, in Referente to the Church After their death,
If thou cannot writt books to be standing monuments of the Church's duties, yet be, with Joseph, acting faith for the prosperity of it, upon the promise,
If thou cannot writ books to be standing monuments of the Church's duties, yet be, with Joseph, acting faith for the Prosperity of it, upon the promise,
as some press, he had never concealed the body of Moses: We have reason to praise, that we are not intoxicat with the poyson of those who adore the creature more then the Creator,
as Some press, he had never concealed the body of Moses: We have reason to praise, that we Are not intoxicate with the poison of those who adore the creature more then the Creator,
It is in effect no matter what become of our bodies after death, since the Saints may be assured, one day to appear and be like his glorious body, let Philosophers debeat where are they that are eaten by fish,
It is in Effect no matter what become of our bodies After death, since the Saints may be assured, one day to appear and be like his glorious body, let Philosophers debeat where Are they that Are eaten by Fish,
nor Israel could tell what became of the body of Moses, it is comfortable enough, he will make them like his glorious body, by the mighty power, whereby he is able to subdue all things to himselfe.
nor Israel could tell what became of the body of Moses, it is comfortable enough, he will make them like his glorious body, by the mighty power, whereby he is able to subdue all things to himself.
yea, see through all the Scripture from Adam to Christ, Enoch and Elijah excepted, whose extraordinare translation supplied vicem mortis, who are exeemed from it.
yea, see through all the Scripture from Adam to christ, Enoch and Elijah excepted, whose extraordinare Translation supplied vicem mortis, who Are exeemed from it.
Neither need we insist on the reasons of this, since it is decreed for all, It is appointed for all men once to dy, and after death, to come to judgment.
Neither need we insist on the Reasons of this, since it is decreed for all, It is appointed for all men once to die, and After death, to come to judgement.
Yea 2dly, All are interested in Adams sin, and so lyable to the punishment of it, which in part is temporal death. 3dly, Actual sin influences this, the wages whereof is death.
Yea 2dly, All Are interested in Adams since, and so liable to the punishment of it, which in part is temporal death. 3dly, Actual since influences this, the wages whereof is death.
It is true, it does indeed naturally follow on it, but man being immortalized by Covenant before the fall, the loss of that priviledge makes death to him a punishment and the wages of sin, as the Apostle, Rom. 6: last. words it.
It is true, it does indeed naturally follow on it, but man being immortalized by Covenant before the fallen, the loss of that privilege makes death to him a punishment and the wages of since, as the Apostle, Rom. 6: last. words it.
That which I shall insist a litle on, is, to answer this Question, Why Christ hath not restored his Saints to ane exemption from death, which by Adam's fall they have forfaulted? Answer, Though Christ hath not done this,
That which I shall insist a little on, is, to answer this Question, Why christ hath not restored his Saints to ane exemption from death, which by Adam's fallen they have Forfeited? Answer, Though christ hath not done this,
yet he hath done so much in reference to it, that the Apostle is not afrayed, to say, he hath abolished death, and, brought life and immortality to light, by the Gospel.
yet he hath done so much in Referente to it, that the Apostle is not afraid, to say, he hath abolished death, and, brought life and immortality to Light, by the Gospel.
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There be especially this threefold difference betwixt them. 1. In respect of the persons dying. 2dly, In respect of death it self. 3dly, In respect of the consequences of it.
There be especially this threefold difference betwixt them. 1. In respect of the Persons dying. 2dly, In respect of death it self. 3dly, In respect of the consequences of it.
This Balaam observed, when he said, Let my end be as their end. First, In regard of the persons dying, the difference is great, especially in these three:
This balaam observed, when he said, Let my end be as their end. First, In regard of the Persons dying, the difference is great, especially in these three:
They are taken away from the vexations of Spirit at the sins of others, from the polutions they would be in danger of readily from the persecution and oppression to come.
They Are taken away from the vexations of Spirit At the Sins of Others, from the pollutions they would be in danger of readily from the persecution and oppression to come.