The history of the creation as it is written by Moses in the first and second chapters of Genesis : plainly opened and expounded in severall sermons preached in London : whereunto is added a short treatise of Gods actuall Providence in ruling, ordering, and governing the world and all things therein / by G.W.
IN this Chapter the historle of the Creation is most plainely and succinctly written by Moses, and the workes of the six dayes are distinctly laid downe according to the order wherein God created and made all creatures in heaven and earth.
IN this Chapter the historle of the Creation is most plainly and succinctly written by Moses, and the works of the six days Are distinctly laid down according to the order wherein God created and made all creatures in heaven and earth.
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Secondly, it is distinguished and described particularly according to the severall parts and branches thereof, as it concernes severall kindes of things created.
Secondly, it is distinguished and described particularly according to the several parts and branches thereof, as it concerns several Kinds of things created.
as the spirit of God by Moses expounds himselfe more plainely, Chap. 2. 1. This was a most perfect creating and making of things perfect in nature, forme,
as the Spirit of God by Moses expounds himself more plainly, Chap. 2. 1. This was a most perfect creating and making of things perfect in nature, Form,
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For so the word, Earth, is expounded in the next verse, even to be that rude masse and deep, which he made of nothing, that it might be the common matter of all the inferiour visible world,
For so the word, Earth, is expounded in the next verse, even to be that rude mass and deep, which he made of nothing, that it might be the Common matter of all the inferior visible world,
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The second maine branch of creation, which I call secondary, or mediate creation, and which is a making of things perfect out of an imperfect matter created of nothing, is laid downe historically throughout these two Chapters, where the creation of the severall kindes of creatures in the six dayes is described particularly And this hath also two particular branches.
The second main branch of creation, which I call secondary, or mediate creation, and which is a making of things perfect out of an imperfect matter created of nothing, is laid down historically throughout these two Chapters, where the creation of the several Kinds of creatures in the six days is described particularly And this hath also two particular branches.
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and of the foules in the aire, and fishes in the sea, and beasts on earth, which were all created of the second matter, that is, of the matter of the elements brought into forme.
and of the fowls in the air, and Fish in the sea, and beasts on earth, which were all created of the second matter, that is, of the matter of the elements brought into Form.
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Some of them were created in the first beginning of time, in the first moment wherein time first began, to wit, the highest heaven with the inhabitants thereof, the Angels;
some of them were created in the First beginning of time, in the First moment wherein time First began, to wit, the highest heaven with the inhabitants thereof, the Angels;
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CHAP. I. Of the Creation in generall. What the Hebrew word signifieth. Of the Author, Time, Object, and Forme of the Creation. A description of it: demonstrated in all the parts.
CHAP. I. Of the Creation in general. What the Hebrew word signifies. Of the Author, Time, Object, and Form of the Creation. A description of it: demonstrated in all the parts.
First, Creation is here set forth by the name of it in this word NONLATINALPHABET, created. Secondly, by the Author or sole efficient cause of it NONLATINALPHABET, God.
First, Creation is Here Set forth by the name of it in this word, created. Secondly, by the Author or sole efficient cause of it, God.
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First, the word NONLATINALPHABET, created, if it bee rightly understood according to the true and proper signification of it in this place, may give great light to the matter in hand.
First, the word, created, if it be rightly understood according to the true and proper signification of it in this place, may give great Light to the matter in hand.
as he will doe in the last conversion of the Jewes, this is called commonly in the Prophets by the name of Creation, as Psal. 102. 18. and Isa. 43. 7. and 65. 18. And when the Lord in his just wrath doth raise up evill,
as he will do in the last conversion of the Jews, this is called commonly in the prophets by the name of Creation, as Psalm 102. 18. and Isaiah 43. 7. and 65. 18. And when the Lord in his just wrath does raise up evil,
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as Psal. 104. 30• When God suddenly beyond meanes or expectation, by the supernatur•ll power of his Spirit reneweth the face of the earth, it is called creating.
as Psalm 104. 30• When God suddenly beyond means or expectation, by the supernatur•ll power of his Spirit Reneweth the face of the earth, it is called creating.
as from naturall generation of living cr•atures, and of clowds, raine, thunder, and the rest, which are made by an ordinary power out of matter fitted for the forme of things produced:
as from natural generation of living cr•atures, and of Clouds, rain, thunder, and the rest, which Are made by an ordinary power out of matter fitted for the Form of things produced:
The second thing by which creat 〈 ◊ 〉 〈 ◊ 〉 is the author and cause of it, expressed in the word NONLATINALPHABET 〈 ◊ 〉 〈 ◊ 〉 word is not here used metaphorically, to signifie Angels, false Gods,
The second thing by which create 〈 ◊ 〉 〈 ◊ 〉 is the author and cause of it, expressed in the word 〈 ◊ 〉 〈 ◊ 〉 word is not Here used metaphorically, to signify Angels, false God's,
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This is expressed in the word NONLATINALPHABET, in the beginning, and in other parts of the Chapter which mention the particular dayes in which every thing was made.
This is expressed in the word, in the beginning, and in other parts of the Chapter which mention the particular days in which every thing was made.
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For this word though sometimes it signifies Eternity, and intimates unto us the eternall being of the Son of God, together with the Father from all eternity,
For this word though sometime it signifies Eternity, and intimates unto us the Eternal being of the Son of God, together with the Father from all eternity,
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and all the host of them, as Isa. 46. 10. where God is said to declare and foretell the end of all things from the beginning, that is, from the six dayes of the creation, in which God began to speake to man and foretell 〈 ◊ 〉 end;
and all the host of them, as Isaiah 46. 10. where God is said to declare and foretell the end of all things from the beginning, that is, from the six days of the creation, in which God began to speak to man and foretell 〈 ◊ 〉 end;
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Some, besides that which I have observed from this word, doe gather also, that the time and moneth of the yeare in which God created the World, was the seventh moneth, which wee call September.
some, beside that which I have observed from this word, do gather also, that the time and Monn of the year in which God created the World, was the seventh Monn, which we call September.
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to wit, because the letters of the word NONLATINALPHABET, which signifieth in September, are the same with the letters of the word NONLATINALPHABET, which signifies here in the beginning; and therefore,
to wit, Because the letters of the word, which signifies in September, Are the same with the letters of the word, which signifies Here in the beginning; and Therefore,
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First, because September, which is the seventh moneth, is called in the pure Scripture Hebrew NONLATINALPHABET, 1 King. 8. 2. and NONLATINALPHABET is a word of the corrupt Rabbinicall Hebrew tongue,
First, Because September, which is the seventh Monn, is called in the pure Scripture Hebrew, 1 King. 8. 2. and is a word of the corrupt Rabbinical Hebrew tongue,
and therefore Gods Spirit alluded not to it. Secondly, the word NONLATINALPHABET hath the letter (NONLATINALPHABET) in it more than the word NONLATINALPHABET.
and Therefore God's Spirit alluded not to it. Secondly, the word hath the Letter () in it more than the word.
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For some of them have another conceit, that the letters of this word are the same with the two words NONLATINALPHABET, the first or chiefe house, that is, the Sanctuary.
For Some of them have Another conceit, that the letters of this word Are the same with the two words, the First or chief house, that is, the Sanctuary.
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Others that it hath the same letters which make up the words NONLATINALPHABET, that is, the Covenant of fire, to shew the purity of the burnt offerings made by fire;
Others that it hath the same letters which make up the words, that is, the Covenant of fire, to show the purity of the burned offerings made by fire;
I am not ignorant that some learned men, and judicious divines doe hold this opinion of the worlds creation in Autumne and September, but for other reasons;
I am not ignorant that Some learned men, and judicious Divines do hold this opinion of the world's creation in Autumn and September, but for other Reasons;
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especially because Autumne is the time when all fruits come to perfection, and therefore Gods creating of all things perfect was in that time of the yeare.
especially Because Autumn is the time when all fruits come to perfection, and Therefore God's creating of all things perfect was in that time of the year.
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God seemes to teach, Exod. 12. 2. where hee injoines the Israelites to account that for the first moneth of the yeare, contrary to the custome and account of the Egyptians, which they had before followed.
God seems to teach, Exod 12. 2. where he enjoins the Israelites to account that for the First Monn of the year, contrary to the custom and account of the egyptians, which they had before followed.
or whether it was NONLATINALPHABET, and NONLATINALPHABET, the substantiall and eternall Word, the Sonne of God. First, it cannot be a word spoken and uttered with a sound;
or whither it was, and, the substantial and Eternal Word, the Son of God. First, it cannot be a word spoken and uttered with a found;
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and this saying of God the begetting of the Son. For, the Son is God, the creatour coequall and coeternallo the Father; and that God which said, Let there be light; and, Let there be a firmament, &c. Wherefore the true meaning of that speech, is this:
and this saying of God the begetting of the Son. For, the Son is God, the creator coequal and coeternallo the Father; and that God which said, Let there be Light; and, Let there be a firmament, etc. Wherefore the true meaning of that speech, is this:
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but chiefe agents with himselfe, did actually put his decree in execution, and that so quickly as a word can bee spoken with the tongue, which hath before been conceived in the heart;
but chief agents with himself, did actually put his Decree in execution, and that so quickly as a word can be spoken with the tongue, which hath before been conceived in the heart;
and that, as the word spoken is the revealing of mans will, so the creation was the declaring of Gods eternall will and purpose, by the open execution of it;
and that, as the word spoken is the revealing of men will, so the creation was the declaring of God's Eternal will and purpose, by the open execution of it;
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That it is, the first outward act or worke, of God Almighty, the Father, Sonne and Holy Ghost, performed in the first beginning of time, by which, hee immediatly brought all things out of nothing, according to his eternall purpose,
That it is, the First outward act or work, of God Almighty, the Father, Son and Holy Ghost, performed in the First beginning of time, by which, he immediately brought all things out of nothing, according to his Eternal purpose,
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and that by his owne infinite goodnesse, wisedome, power, and will, actually working, and like a powerfull Word and commandement, bringing all things to passe out of meere nothing,
and that by his own infinite Goodness, Wisdom, power, and will, actually working, and like a powerful Word and Commandment, bringing all things to pass out of mere nothing,
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This description truely gathered from this text and this historie, is in whole, and in every part confirmed by other testimonies of Gods holy infallible Word.
This description truly gathered from this text and this history, is in Whole, and in every part confirmed by other testimonies of God's holy infallible Word.
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But as for the third point, the Author or first cause, God the Father, Sonne and Holy Ghost: wee have manifest proofe of it in Scripture, able to satisfie any reasonable mind.
But as for the third point, the Author or First cause, God the Father, Son and Holy Ghost: we have manifest proof of it in Scripture, able to satisfy any reasonable mind.
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Holy Job testifieth, saying, that hee alone spreadeth out the heavens, and treadeth upon the waves of the Sea, Job 9. 8. And Isa. 44. 24. I, saith Jehovah, am the Lord that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by my selfe.
Holy Job Testifieth, saying, that he alone spreadeth out the heavens, and treadeth upon the waves of the Sea, Job 9. 8. And Isaiah 44. 24. I, Says Jehovah, am the Lord that makes all things, that Stretcheth forth the heavens alone, that spreadeth abroad the earth by my self.
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it is manifest, Job 35. 10. Where the Creatour of all things, is called in the plurall number NONLATINALPHABET, my makers, that is, more Persons than one,
it is manifest, Job 35. 10. Where the Creator of all things, is called in the plural number, my makers, that is, more Persons than one,
and so the Scriptures testifie, Prov. 8. 22, 23. and Heb. 1. 2, 3. For the Son also we have plaine texts, that by him all things were made, and nothing without him:
and so the Scriptures testify, Curae 8. 22, 23. and Hebrew 1. 2, 3. For the Son also we have plain texts, that by him all things were made, and nothing without him:
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and the Sonne, so his hand wrought with them in the Creation, as appeares, Gen. 1. 2. Where it is said, the spirit of God moved upon the face of the waters, that is, cherished the rude masse,
and the Son, so his hand wrought with them in the Creation, as appears, Gen. 1. 2. Where it is said, the Spirit of God moved upon the face of the waters, that is, cherished the rude mass,
and Job 33. 4. The spirit of God hath made me, saith Elihu: and Psal. 33. 6. By the Word of the Lord, (that is, the Sonne) were the heavens made, and all the host of them by the breath of his mouth, that is, his spirit.
and Job 33. 4. The Spirit of God hath made me, Says Elihu: and Psalm 33. 6. By the Word of the Lord, (that is, the Son) were the heavens made, and all the host of them by the breath of his Mouth, that is, his Spirit.
And reason tells us, that time being a circumstance, and inseparable companion of creatures visible, must of necessity begin together with their being.
And reason tells us, that time being a circumstance, and inseparable Companion of creatures visible, must of necessity begin together with their being.
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For, here the object, and effect, concurre and are altogether the same. The world and all things therein, and the first matter of which they were made,
For, Here the Object, and Effect, concur and Are altogether the same. The world and all things therein, and the First matter of which they were made,
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Now this generall object and effect, as it is truly gathered from the enumeration of all the kindes of things created, which are numbred in this Chapter and the next,
Now this general Object and Effect, as it is truly gathered from the enumeration of all the Kinds of things created, which Are numbered in this Chapter and the next,
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as Isa. 44. 24. and Coloss. 1. 16. and Exod. 20. 11. where all things in heaven and earth, visible and invisible, are said to bee made, created and formed by God:
as Isaiah 44. 24. and Coloss. 1. 16. and Exod 20. 11. where all things in heaven and earth, visible and invisible, Are said to be made, created and formed by God:
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By faith we underst and that the worlds were framed by the word of God: So that the things which are seen, were not made of things which doe appeare.
By faith we understanding and that the world's were framed by the word of God: So that the things which Are seen, were not made of things which do appear.
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Here it is plaine that hee speakes, 1. Of creation in generall, in that hee saith, The worlds were framed. 2. In that he denies the visible world to be made of any naturall things, which doe appeare to any sense;
Here it is plain that he speaks, 1. Of creation in general, in that he Says, The world's were framed. 2. In that he Denies the visible world to be made of any natural things, which do appear to any sense;
and if they had no matter before the creation, much lesse had invisible spirits any matter. 3. In that hee makes this a matter of faith to bee beleeved, not to bee knowne by reason;
and if they had no matter before the creation, much less had invisible spirits any matter. 3. In that he makes this a matter of faith to be believed, not to be known by reason;
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for reason without faith, can apprehend a making of things of matter fitted and prepared. 4. In that hee doth not say simply, that they were not made of any thing;
for reason without faith, can apprehend a making of things of matter fitted and prepared. 4. In that he does not say simply, that they were not made of any thing;
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but saith, rather, they were not made of things which doe appeare; hereby hee intimates, that they had a being in Gods purpose and secret counsell before.
but Says, rather, they were not made of things which do appear; hereby he intimates, that they had a being in God's purpose and secret counsel before.
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and was not by any necessity compelled thereunto, it appeares plainly, Psal. 115. 3. and 135. 6. where it is said, that God hath done all things whatsoever pleased him: and whatsoever pleased him he hath done in heaven, earth, sea, and all deep places:
and was not by any necessity compelled thereunto, it appears plainly, Psalm 115. 3. and 135. 6. where it is said, that God hath done all things whatsoever pleased him: and whatsoever pleased him he hath done in heaven, earth, sea, and all deep places:
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For as it is said of Light, that it was good, Verse 4. and so likewise of every otherthing, that it was good; so of all in generall, which God had made, that they were very good. Now all goodnesse in the creature comes from the goodnesse of the Creatour,
For as it is said of Light, that it was good, Verse 4. and so likewise of every otherthing, that it was good; so of all in general, which God had made, that they were very good. Now all Goodness in the creature comes from the Goodness of the Creator,
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Thirdly, that God created all things by his wisedome, and according to it, the Scriptures aboundantly testifie, Psal. 104. 24. where David saith, Lord, how manifold are thy workes, in wisedome hast thou made them all!
Thirdly, that God created all things by his Wisdom, and according to it, the Scriptures abundantly testify, Psalm 104. 24. where David Says, Lord, how manifold Are thy works, in Wisdom hast thou made them all!
Fourthly, that God created all things by his mighty power and strength, the Prophet Jeremy testifieth, Jerem. 32. 17. saying, O Lord God, behold thou hast made the heavens,
Fourthly, that God created all things by his mighty power and strength, the Prophet Jeremiah Testifieth, Jeremiah 32. 17. saying, Oh Lord God, behold thou hast made the heavens,
Therefore the first particular concerning the inward moving causes concurring with God, is manifest, to wit, That God by his will, goodnesse, wisedome, and power created all things.
Therefore the First particular Concerning the inward moving Causes concurring with God, is manifest, to wit, That God by his will, Goodness, Wisdom, and power created all things.
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2. The second particular, by which the forme and manner is set forth, is this, That God created all things himselfe, without any instruments at all, by his powerfull word and commandement.
2. The second particular, by which the Form and manner is Set forth, is this, That God created all things himself, without any Instruments At all, by his powerful word and Commandment.
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For howsoever the creation was according to Gods eternall counsell, and in the creation of man, God is brought in to say, Come, let us make man, as if hee did consult with others besides himselfe;
For howsoever the creation was according to God's Eternal counsel, and in the creation of man, God is brought in to say, Come, let us make man, as if he did consult with Others beside himself;
But as for Angels, or other inferiour creatures, it is against all reason, yea against all piety and Gods glory to imagine or dreame, that they are instruments used by God in the creation.
But as for Angels, or other inferior creatures, it is against all reason, yea against all piety and God's glory to imagine or dream, that they Are Instruments used by God in the creation.
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therefore no created instrument could concurre in any act of creation. Thirdly, if God could create Angels, the first and chiefest of his creatures, of nothing,
Therefore no created Instrument could concur in any act of creation. Thirdly, if God could create Angels, the First and chiefest of his creatures, of nothing,
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or shadow of change, Jam. 1. 17. And Isa. 40. 20. Hast thou not knowne (saith the Prophet) hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not,
or shadow of change, Jam. 1. 17. And Isaiah 40. 20. Hast thou not known (Says the Prophet) hast thou not herd, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not,
neither is weary? there is no searching of his wisdome, he giveth power to the faint, &c. Yea, it were against all reason to thinke, that God could be weary or faint in the creation, in which he gave not onely all strength,
neither is weary? there is no searching of his Wisdom, he gives power to the faint, etc. Yea, it were against all reason to think, that God could be weary or faint in the creation, in which he gave not only all strength,
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even the substantiall forme of them, made immediately of nothing: now between the being of something and nothing, there is no medium, or intermiddle state;
even the substantial Form of them, made immediately of nothing: now between the being of something and nothing, there is no medium, or intermiddle state;
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for the revealing of him to the comfort of his Saints, as Psal. 8. 1. and 19. 1, 2. where it is said, that the beholding of the creation makes Gods Name excellent. And the Heavens declare the glory of God,
for the revealing of him to the Comfort of his Saints, as Psalm 8. 1. and 19. 1, 2. where it is said, that the beholding of the creation makes God's Name excellent. And the Heavens declare the glory of God,
before all things, and all times; because hee is the Creatour of them all: And that whatsoever excellency is in any creature, it is in God above all measure.
before all things, and all times; Because he is the Creator of them all: And that whatsoever excellency is in any creature, it is in God above all measure.
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When wee discerne the goodnesse, sweetnesse, power, and vertue which is in things created; let us conceive, that all these are without measure in God, and in all excellency.
When we discern the Goodness, sweetness, power, and virtue which is in things created; let us conceive, that all these Are without measure in God, and in all excellency.
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even without beginning. 2. Of those doting Jewes and others, who held that the inferiour visible world was created by the ministerie of Angels. 3. Of Heretikes, who denied God the Father of Christ, preached in the Gospel, to be the Creatour of the World,
even without beginning. 2. Of those doting Jews and Others, who held that the inferior visible world was created by the Ministry of Angels. 3. Of Heretics, who denied God the Father of christ, preached in the Gospel, to be the Creator of the World,
Thirdly, it serves for reprehension and just reproofe, First of them, who thinke that God can be worshipped and pleased by mens giving of outward things to him immediately for his owne use;
Thirdly, it serves for reprehension and just reproof, First of them, who think that God can be worshipped and pleased by men's giving of outward things to him immediately for his own use;
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upon this very ground, and for this reason, because hee created the whole World, and all things therein are his owne already, Psal. 50. and Act. 17. 25. Secondly, of them, who fret and grudge,
upon this very ground, and for this reason, Because he created the Whole World, and all things therein Are his own already, Psalm 50. and Act. 17. 25. Secondly, of them, who fret and grudge,
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BEfore I passe to the speciall acts or branches of Creation, I hold it fit to insist upon the creature in generall, which comprehends under it every speciall kind of thing created by any act of creation.
BEfore I pass to the special acts or branches of Creation, I hold it fit to insist upon the creature in general, which comprehends under it every special kind of thing created by any act of creation.
This History of the Creation, though not in any one word, yet in one sentence doth expresse the creature in generall, that is, the whole frame and collection of all things created, Chapt. 2. 1. in these words, Thus were the heavens and the earth finished,
This History of the Creation, though not in any one word, yet in one sentence does express the creature in general, that is, the Whole frame and collection of all things created, Chapter 2. 1. in these words, Thus were the heavens and the earth finished,
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and the earth, and all things in them, and that in such words and phrases, as Gods Spirit in this and other Scriptures is pleased to use for our instruction,
and the earth, and all things in them, and that in such words and phrases, as God's Spirit in this and other Scriptures is pleased to use for our instruction,
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The first name, by which the creature in generall is called in the Old Testament, is the Hebrew word NONLATINALPHABET, which signifies an universality, or perfect comprehension of all things:
The First name, by which the creature in general is called in the Old Testament, is the Hebrew word, which signifies an universality, or perfect comprehension of all things:
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Answerable to this are the Greeke words, NONLATINALPHABET, and NONLATINALPHABET, used by the Greeke Philosophers, to signifie the whole universall world,
Answerable to this Are the Greek words,, and, used by the Greek Philosophers, to signify the Whole universal world,
And Colos. 1. 16. and Revel. 4. 11. But yet, as the Apostle, 1 Cor. 15. 27. speaking of Gods putting all things in subjection under Christ, saith, that hee must be excepted, who hath put all things under him:
And Colos 1. 16. and Revel. 4. 11. But yet, as the Apostle, 1 Cor. 15. 27. speaking of God's putting all things in subjection under christ, Says, that he must be excepted, who hath put all things under him:
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Another name, by which the Spirit calls the universality of creatures, is the Greeke word NONLATINALPHABET, which answers to the Hebrew word NONLATINALPHABET;
another name, by which the Spirit calls the universality of creatures, is the Greek word, which answers to the Hebrew word;
By this name the creature in generall is called, Heb. 1. 2. and 11. 3. where it is said, that God by his Son made the worlds, and that the worlds were framed by the word of God.
By this name the creature in general is called, Hebrew 1. 2. and 11. 3. where it is said, that God by his Son made the world's, and that the world's were framed by the word of God.
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and according to their originall and true notation, they all doe signifie not onely an eternall duration and continuance from the first moment and beginning of time, to the last end thereof throughout all ages,
and according to their original and true notation, they all do signify not only an Eternal duration and Continuance from the First moment and beginning of time, to the last end thereof throughout all ages,
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For the Hebrew word NONLATINALPHABET signifies times or things, the beginning and end whereof are hid and unknown to mortall men of short time, by reason of the long continuance of them;
For the Hebrew word signifies times or things, the beginning and end whereof Are hid and unknown to Mortal men of short time, by reason of the long Continuance of them;
and the Greeke word NONLATINALPHABET, being compounded of NONLATINALPHABET and NONLATINALPHABET, signifies a perpetuall being, and duration, or whatsoever is alwaies, and in all times;
and the Greek word, being compounded of and, signifies a perpetual being, and duration, or whatsoever is always, and in all times;
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as appeares, Mat. 12. 32. and Heb. 6. 5. The third name, by which the creature in generall is called, is the Greek word NONLATINALPHABET, which is commonly translated the world;
as appears, Mathew 12. 32. and Hebrew 6. 5. The third name, by which the creature in general is called, is the Greek word, which is commonly translated the world;
and by this name the creature in generall, and the universality of things created is called, Matth. 25. 34. Rom. 1. 20. and Ephes. 1. 4. where the Spirit of God speaks of the creation and foundation of the world:
and by this name the creature in general, and the universality of things created is called, Matthew 25. 34. Rom. 1. 20. and Ephesians 1. 4. where the Spirit of God speaks of the creation and Foundation of the world:
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when they speake of it, adde the word NONLATINALPHABET, and call it NONLATINALPHABET, as appeares, 1 Corin. 1. 20. and Ephes. 2. 2. to shew that there is another world,
when they speak of it, add the word, and call it, as appears, 1 Corin. 1. 20. and Ephesians 2. 2. to show that there is Another world,
And John 1. 3. the Evangelist having affirmed, that all things were made by the eternall word, doth in the 10. Verse shew, that this NONLATINALPHABET, all things, was NONLATINALPHABET, the world. I am not ignorant that this word is used also in a more strict sense,
And John 1. 3. the Evangelist having affirmed, that all things were made by the Eternal word, does in the 10. Verse show, that this, all things, was, the world. I am not ignorant that this word is used also in a more strict sense,
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Sometimes the elect, who are the chiefe ones of the world, and of mankind, as John 3. 16. and 2 Cor. 5. 19. and 1 John 2. 2. Sometimes for the carnall, unregenerate,
Sometime the elect, who Are the chief ones of the world, and of mankind, as John 3. 16. and 2 Cor. 5. 19. and 1 John 2. 2. Sometime for the carnal, unregenerate,
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and sometimes sinfull and corrupt things opposed to holy and heavenly, as Galat. 6. 14. But the most full and proper sense is that which I have first named,
and sometime sinful and corrupt things opposed to holy and heavenly, as Galatians 6. 14. But the most full and proper sense is that which I have First nam,
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and signifies the whole frame of heaven and earth, with the furniture of them. The fourth name, by which the creature in generall is called, is the Greeke word NONLATINALPHABET,
and signifies the Whole frame of heaven and earth, with the furniture of them. The fourth name, by which the creature in general is called, is the Greek word,
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5. 13. And by this name NONLATINALPHABET, the whole world is called, Mar. 13. 19. where our Saviour saith, There shall be such affliction as was not from the beginning of the creature which God created, that is, of the world, NONLATINALPHABET,
5. 13. And by this name, the Whole world is called, Mar. 13. 19. where our Saviour Says, There shall be such affliction as was not from the beginning of the creature which God created, that is, of the world,,
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Now from these severall names used by the Spirit of God in Scripture, to set forth the creatures in generall, that is, the universality of things created, we may observe divers things for our instruction.
Now from these several names used by the Spirit of God in Scripture, to Set forth the creatures in general, that is, the universality of things created, we may observe diverse things for our instruction.
and is confirmed by the Scriptures produced, to shew the true sense of them, to wit, Isa. 44. 24. John 1. 3. Col. 1. 16. and Revel. 4. 11. And besides these, wee have many other,
and is confirmed by the Scriptures produced, to show the true sense of them, to wit, Isaiah 44. 24. John 1. 3. Col. 1. 16. and Revel. 4. 11. And beside these, we have many other,
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to which we may adde, Act. 14. 15. and 17. 24. Heb. 1. 10. 2. The second thing which I observe from these names of the creature in generall is, That the World was made in perfect beauty, fit to flourish perpetually;
to which we may add, Act. 14. 15. and 17. 24. Hebrew 1. 10. 2. The second thing which I observe from these names of the creature in general is, That the World was made in perfect beauty, fit to flourish perpetually;
and so they were exceeding good. The words also of God himselfe, Job 38. from the 3. Verse, where he sets forth his manner of creating all things in a most excellent order, by laying the foundations of the earth sure, by measuring it as it were by line, by shutting in the deeps within bounds, by bringing forth the lights of heaven rejoycing,
and so they were exceeding good. The words also of God himself, Job 38. from the 3. Verse, where he sets forth his manner of creating all things in a most excellent order, by laying the foundations of the earth sure, by measuring it as it were by line, by shutting in the deeps within bounds, by bringing forth the lights of heaven rejoicing,
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For that which was made in perfect wisedome, and in the framing whereof Gods eternall wisedome had an hand, must needs bee most beautifull, decent, and flourishing:
For that which was made in perfect Wisdom, and in the framing whereof God's Eternal Wisdom had an hand, must needs be most beautiful, decent, and flourishing:
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For if Gods wisdome in Bezaleel and Aholiab, made them so excellent in working curious and glorious workes for the Tabernacle, much more excellent is it in God himselfe.
For if God's Wisdom in Bezaleel and Aholiab, made them so excellent in working curious and glorious works for the Tabernacle, much more excellent is it in God himself.
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Now the Scriptures plainly testifie, that God founded the world in wisdome, Prov. 3. 19. that in wisdome hee hath made all things, Psal. 104. 24. and that wisdome had an hand in ordering all things, Prov. 8. Therefore the creation of the World was in perfect beauty and comelinesse.
Now the Scriptures plainly testify, that God founded the world in Wisdom, Curae 3. 19. that in Wisdom he hath made all things, Psalm 104. 24. and that Wisdom had an hand in ordering all things, Curae 8. Therefore the creation of the World was in perfect beauty and comeliness.
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And Deut. 28. 23. and Levit. 26. God himselfe in the Law professeth, that for disobedience and sin of rebellious people hee doth make their heaven over them as brasse, and their earth as iron: And Eccl. 7. 29. it is said, that God made man upright,
And Deuteronomy 28. 23. and Levit. 26. God himself in the Law Professes, that for disobedience and since of rebellious people he does make their heaven over them as brass, and their earth as iron: And Ecclesiastes 7. 29. it is said, that God made man upright,
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It is a point of faith above all naturall reason to understand, that the worlds were made of nothing, as the Apostle shewes, Heb. 11. 3. And that was it which made Aristotle, and other witty and learned Philosophers, led by reason, doubt of the creation of the world.
It is a point of faith above all natural reason to understand, that the world's were made of nothing, as the Apostle shows, Hebrew 11. 3. And that was it which made Aristotle, and other witty and learned Philosophers, led by reason, doubt of the creation of the world.
Beside, when they observed the stability of the heavens, and heavenly host, and their beautifull order and incorruptible being, this did further them in this conceipt,
Beside, when they observed the stability of the heavens, and heavenly host, and their beautiful order and incorruptible being, this did further them in this conceit,
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and see and behold in the most rationall and wise naturall men, denying this truth of the worlds creation, that the wisdome of the world is foolishnesse, and the imaginations of the flesh enmity against God.
and see and behold in the most rational and wise natural men, denying this truth of the world's creation, that the Wisdom of the world is foolishness, and the Imaginations of the Flesh enmity against God.
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And this world shall perish, but he endureth for ever, Psal. 102. And therefore if wee wonder at the long lasting heavens, and the surely founded earth;
And this world shall perish, but he Endureth for ever, Psalm 102. And Therefore if we wonder At the long lasting heavens, and the surely founded earth;
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but looke up to God, and have our hope and our affections firmly set on him, whose beauties of holinesse shall not fade as the fashion of this world doth;
but look up to God, and have our hope and our affections firmly Set on him, whose beauty's of holiness shall not fade as the fashion of this world does;
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and certainly, in that God did not create it, and time with it, many thousands of yeares before he did, this is a strong evidence, that God is all-sufficient in himselfe,
and Certainly, in that God did not create it, and time with it, many thousands of Years before he did, this is a strong evidence, that God is All-sufficient in himself,
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and all the pleasure which men take therein, is corrupt, sinfull, and against pure nature: Wherefore let us ascribe all deformity, disorder, and discord in the world to mans sin, as the proper cause thereof.
and all the pleasure which men take therein, is corrupt, sinful, and against pure nature: Wherefore let us ascribe all deformity, disorder, and discord in the world to men since, as the proper cause thereof.
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THe creation and creature in generall being described out of these words, and the rest of the history of the creation in this and the next Chapter, I proceed to the severall parts and speciall branches of the creation, which I will unfold in that order in which they are here laid downe,
THe creation and creature in general being described out of these words, and the rest of the history of the creation in this and the next Chapter, I proceed to the several parts and special branches of the creation, which I will unfold in that order in which they Are Here laid down,
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And for the generall meaning of the words, I have thus far laid it open, That the first word NONLATINALPHABET, Bereshith, signifies the time of the creation.
And for the general meaning of the words, I have thus Far laid it open, That the First word, Bereshith, signifies the time of the creation.
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For first, it is manifest (as shall appeare hereafter) that here Moses doth not speake generally of the creation of all particulars, which are after named in the Chapter:
For First, it is manifest (as shall appear hereafter) that Here Moses does not speak generally of the creation of all particulars, which Are After nam in the Chapter:
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therefore it stands with better reason to expound these words (in the beginning) for the first beginning of time, or the first part of the creation, which is the subject of this holy History;
Therefore it Stands with better reason to expound these words (in the beginning) for the First beginning of time, or the First part of the creation, which is the Subject of this holy History;
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Secondly, the Scriptures themselves doe in other places, which handle the same matter, expound this word for the first beginning of time, or the first part and moment of creation,
Secondly, the Scriptures themselves do in other places, which handle the same matter, expound this word for the First beginning of time, or the First part and moment of creation,
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as Psal. 102. 26. where David, speaking of the first foundation of the heavens, and the earth, saith, They were founded of old, that is, in the first time;
as Psalm 102. 26. where David, speaking of the First Foundation of the heavens, and the earth, Says, They were founded of old, that is, in the First time;
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for so the word NONLATINALPHABET signifieth, which hee there useth in stead of this word Bereshith; and which is translated by the Apostle NONLATINALPHABET, in the beginning, Heb. 1. 10. and therefore it is manifest, that here this word notes unto us the time when this first act of creation was performed,
for so the word signifies, which he there uses in stead of this word Bereshith; and which is translated by the Apostle, in the beginning, Hebrew 1. 10. and Therefore it is manifest, that Here this word notes unto us the time when this First act of creation was performed,
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And to this purpose they bring an example, where the words (in the beginning) signifie from all eternity, to wit, Joh. 1. 1. where it is said, In the beginning was the Word, that is, from all eternity.
And to this purpose they bring an Exampl, where the words (in the beginning) signify from all eternity, to wit, John 1. 1. where it is said, In the beginning was the Word, that is, from all eternity.
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or out of matter undisposed for the forme introduced (as I have noted before.) And by a Metaphor, it signifies great and mighty workes, which resemble the creation;
or out of matter undisposed for the Form introduced (as I have noted before.) And by a Metaphor, it signifies great and mighty works, which resemble the creation;
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but here it signifies absolute creation, or giving the first being to the highest heavens, and to the rude masse or matter of the visible world, out of meere nothing;
but Here it signifies absolute creation, or giving the First being to the highest heavens, and to the rude mass or matter of the visible world, out of mere nothing;
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and consists of three Hebrew letters, which are the first letters of the three Hebrew words NONLATINALPHABET and NONLATINALPHABET, which signifie the Father, the Son, and the Spirit:
and consists of three Hebrew letters, which Are the First letters of the three Hebrew words and, which signify the Father, the Son, and the Spirit:
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Some learned men do by heaven and earth understand the whole world, in the same sense as the words are, Chapt. 2. 1. By heaven, they conceive the highest heaven, the visible starry heaven,
some learned men do by heaven and earth understand the Whole world, in the same sense as the words Are, Chapter 2. 1. By heaven, they conceive the highest heaven, the visible starry heaven,
and NONLATINALPHABET, which is prefixed before the word NONLATINALPHABET, earth. The first of which Articles consists of the first and last letter of the Hebrew Alphabet,
and, which is prefixed before the word, earth. The First of which Articles consists of the First and last Letter of the Hebrew Alphabet,
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The other, to wit, NONLATINALPHABET, is of plaine demonstration, and sheweth that this heaven and earth, as they now stand, are said to be created here in these words.
The other, to wit,, is of plain demonstration, and shows that this heaven and earth, as they now stand, Are said to be created Here in these words.
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First, the act of creation spoken of and intended in this Verse, is that which was performed in the beginning, that is, in the first moment of time, so the Text affirmes:
First, the act of creation spoken of and intended in this Verse, is that which was performed in the beginning, that is, in the First moment of time, so the Text affirms:
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Thirdly, we may safely grant, that these words are of generall comprehension, and yet we need not expound them of any other heaven then the highest heaven,
Thirdly, we may safely grant, that these words Are of general comprehension, and yet we need not expound them of any other heaven then the highest heaven,
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nor of any other earth then the first rude masse, out of which the whole visible world was made, which was without forme, and void, as it is testified in the next words, Verse 2. For this heaven did comprehend in it the highest heaven,
nor of any other earth then the First rude mass, out of which the Whole visible world was made, which was without Form, and void, as it is testified in the next words, Verse 2. For this heaven did comprehend in it the highest heaven,
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And this earth or rude masse did potentially comprehend in it the whole visible world, which afterwards in the sixe daies was actually formed out of it:
And this earth or rude mass did potentially comprehend in it the Whole visible world, which afterwards in the sixe days was actually formed out of it:
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and therefore I take this to be the best exposition, to understand by the heaven, the highest heaven onely where the Angels and blessed Saints have their dwelling, together with the host thereof:
and Therefore I take this to be the best exposition, to understand by the heaven, the highest heaven only where the Angels and blessed Saints have their Dwelling, together with the host thereof:
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And by the earth to understand (as the next Verse sheweth) the rude masse, out of which God after formed the whole visible and mutable world, consisting of the starry heavens,
And by the earth to understand (as the next Verse shows) the rude mass, out of which God After formed the Whole visible and mutable world, consisting of the starry heavens,
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and of the glorious host thereof, the Angels and super-celestiall Spirits, contrary to that which Moses himselfe plainly teacheth, Chapt. 2. 1. where repeating summarily the whole creation in generall, which he had before distinctly related,
and of the glorious host thereof, the Angels and supercelestial Spirits, contrary to that which Moses himself plainly Teaches, Chapter 2. 1. where repeating summarily the Whole creation in general, which he had before distinctly related,
From the words thus expounded, we may gather an excellent description of the first speciall act of creation, which is called simple and absolute creation,
From the words thus expounded, we may gather an excellent description of the First special act of creation, which is called simple and absolute creation,
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The second is that act of simple creation, by which God gave the first imperfect being to that rude earth, the masse, which was the common matter, out of which hee formed the whole inferiour, visible, and mutable world.
The second is that act of simple creation, by which God gave the First imperfect being to that rude earth, the mass, which was the Common matter, out of which he formed the Whole inferior, visible, and mutable world.
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The fourth is the object or effect, to wit, the things created, the heaven and the earth: The heaven is the object and effect of the first particular branch;
The fourth is the Object or Effect, to wit, the things created, the heaven and the earth: The heaven is the Object and Effect of the First particular branch;
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Now this offers to our consideration an excellent meditation of Gods infinite power and omnipotencie, shewing it selfe most cleerly in this first act of creation;
Now this offers to our consideration an excellent meditation of God's infinite power and omnipotency, showing it self most clearly in this First act of creation;
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Wee find by experience and reason, that all Artificers, before they have in and of themselves skill and power sufficient to bring to passe the workes which belong to their art, doe first practise by the direction of others in smaller matters;
we find by experience and reason, that all Artificers, before they have in and of themselves skill and power sufficient to bring to pass the works which belong to their art, doe First practice by the direction of Others in smaller matters;
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neither can their minds intend, nor their understandings conceive, nor their hands performe all things at once, which are required for the performance of a perfect worke;
neither can their minds intend, nor their understandings conceive, nor their hands perform all things At once, which Are required for the performance of a perfect work;
This truth is also strongly confirmed by firme proofes from other Scriptures, as Job 37. 23. Elihu, that wise unreproved friend of God, full of the Spirit, doth from this very ground,
This truth is also strongly confirmed by firm proofs from other Scriptures, as Job 37. 23. Elihu, that wise unreproved friend of God, full of the Spirit, does from this very ground,
namely, the wonderfull creation of the heavens and other things, conclude the omnipotencie and infinite wisdome of God, that he is Shaddai, the Almighty, All-sufficient, that he is excellent in power and judgement,
namely, the wonderful creation of the heavens and other things, conclude the omnipotency and infinite Wisdom of God, that he is Shaddai, the Almighty, All-sufficient, that he is excellent in power and judgement,
and the Angels full of glory, and shouting for joy, and from his making and ordering of all things most wisely prove, that hee himselfe the Creatour is Almighty, one who cannot be instructed nor reproved,
and the Angels full of glory, and shouting for joy, and from his making and ordering of all things most wisely prove, that he himself the Creator is Almighty, one who cannot be instructed nor reproved,
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and from the excellent nature of the Angels, weighed with himselfe, doth break out into an admiration of Gods excellent greatnesse, thereby made knowne;
and from the excellent nature of the Angels, weighed with himself, does break out into an admiration of God's excellent greatness, thereby made known;
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or the son of man that thou visitest him? And Psal. 19. 1. The heavens (saith he) declare the glory of God, that is, the glorious attributes of his omnipotencie and infinite wisdome.
or the son of man that thou visitest him? And Psalm 19. 1. The heavens (Says he) declare the glory of God, that is, the glorious attributes of his omnipotency and infinite Wisdom.
The consideration of which truth serves first to incite us, and also direct us, to make a right and profitable use of Gods first act of creation, by putting us in mind, that it is not enough for us in reading the history of it, to think of it only as of some great work,
The consideration of which truth serves First to incite us, and also Direct us, to make a right and profitable use of God's First act of creation, by putting us in mind, that it is not enough for us in reading the history of it, to think of it only as of Some great work,
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but that we all ought, by meditating upon the excellency and absolute perfection of that first worke above the rest which followed, to be lifted up unto that further meditation of the omnipotencie and infinite wisdome of God,
but that we all ought, by meditating upon the excellency and absolute perfection of that First work above the rest which followed, to be lifted up unto that further meditation of the omnipotency and infinite Wisdom of God,
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and therefore the maine thing which we ought to drive at in seeking the profitable knowledge of things, is to know and understand the speciall use of them.
and Therefore the main thing which we ought to drive At in seeking the profitable knowledge of things, is to know and understand the special use of them.
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Now Gods creating of the highest heavens, and the host of them in glorious perfection by himselfe alone, in the first act of creation in the beginning, doth serve most properly, naturally,
Now God's creating of the highest heavens, and the host of them in glorious perfection by himself alone, in the First act of creation in the beginning, does serve most properly, naturally,
and necessarily to shew the infinite wisdome and omnipotencie of God the Creatour (as is before proved) that we seeing therein these divine attributes of God as in a glasse, may rejoyce in him,
and necessarily to show the infinite Wisdom and omnipotency of God the Creator (as is before proved) that we seeing therein these divine attributes of God as in a glass, may rejoice in him,
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or the most part of us have so often read, heard, remembred, and understood in reading and hearing the Word of God, this great worke of creating the heavens and heavenly host,
or the most part of us have so often read, herd, remembered, and understood in reading and hearing the Word of God, this great work of creating the heavens and heavenly host,
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Thirdly, Gods truth in this doctrine beleeved and embraced, is a strong Antidote against all Atheisticall thoughts, which possesse the hearts of divers dull and carnall people, who cannot conceive thoroughly,
Thirdly, God's truth in this Doctrine believed and embraced, is a strong Antidote against all Atheistical thoughts, which possess the hearts of diverse dull and carnal people, who cannot conceive thoroughly,
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nor fully beleeve, but often doubt of Gods omnipotencie and ability, to create in a moment out of meere nothing most perfect and glorious creatures, such as are Angels and blessed spirits, and the heaven of heavens.
nor Fully believe, but often doubt of God's omnipotency and ability, to create in a moment out of mere nothing most perfect and glorious creatures, such as Are Angels and blessed spirits, and the heaven of heavens.
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If they did but discerne the power of God, by the first simple act of creation, they might know and beleeve, that hee out of nothing can raise more help then they can desire or stand in need of in their greatest extremities.
If they did but discern the power of God, by the First simple act of creation, they might know and believe, that he out of nothing can raise more help then they can desire or stand in need of in their greatest extremities.
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and in the first moment of time, God the Creatour is described by the name Elohim, which signifies a plurality of persons in the unity of essence (as I have before proved) and this act is ascribed to all the three persons equally in one and the same word:
and in the First moment of time, God the Creator is described by the name Elohim, which signifies a plurality of Persons in the unity of essence (as I have before proved) and this act is ascribed to all the three Persons equally in one and the same word:
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Hence we may gather a necessary doctrine concerning the consubstantiality, equality, and eternity of all the three persons in the sacred Trinity, to wit, That the three persons, the Father, the Son,
Hence we may gather a necessary Doctrine Concerning the consubstantiality, equality, and eternity of all the three Persons in the sacred Trinity, to wit, That the three Persons, the Father, the Son,
and the holy Ghost are all co-eternall, and without beginning, all equall among themselves, and consubstantiall, of the same undivided nature and substance, three persons distinct in one infinite eternall Jehovah.
and the holy Ghost Are all coeternal, and without beginning, all equal among themselves, and consubstantial, of the same undivided nature and substance, three Persons distinct in one infinite Eternal Jehovah.
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and so to be before the first beginning of all things, as the authour and cause before the worke and effect, they all are declared to be one and the same singular God and undivided essence:
and so to be before the First beginning of all things, as the author and cause before the work and Effect, they all Are declared to be one and the same singular God and undivided essence:
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Onely the consideration of this truth may serve first to convince all Heretickes of horrible errour and blasphemy, who deny either the Creatour of the world to be the true God;
Only the consideration of this truth may serve First to convince all Heretics of horrible error and blasphemy, who deny either the Creator of the world to be the true God;
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Behold here the blasphemous fictions of these men cut off before they shoot forth, and rooted up before they were sowne, by this first act of creation,
Behold Here the blasphemous fictions of these men Cut off before they shoot forth, and rooted up before they were sown, by this First act of creation,
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and therefore let us hate and abhorre all such dreames and fictions, as most monstrous and unnaturall, damned in Gods booke, from the first words of the history of the first creation.
and Therefore let us hate and abhor all such dreams and fictions, as most monstrous and unnatural, damned in God's book, from the First words of the history of the First creation.
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If the Son Christ, or the Spirit were inferiour Gods, and of an inferiour nature, not infinite nor co-eternall with the Father, men might have some colour of diffidence,
If the Son christ, or the Spirit were inferior God's, and of an inferior nature, not infinite nor coeternal with the Father, men might have Some colour of diffidence,
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and the Spirit as he is in the regenerate, is greater every way then he that is in the world, 1 John 4. therefore let us comfort our selves in the all-sufficiencie of Christ for full redemption,
and the Spirit as he is in the regenerate, is greater every Way then he that is in the world, 1 John 4. Therefore let us Comfort our selves in the All-sufficiency of christ for full redemption,
These and such other Scriptures, which mention things before the first beginning and foundation of the world, doe most evidently shew, that neither the world,
These and such other Scriptures, which mention things before the First beginning and Foundation of the world, do most evidently show, that neither the world,
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And if this be not sufficient to satisfie Atheists, who refuse to beleeve God or his Word, naturall reason it selfe is able to prove it against them, by their owne Principles which they grant.
And if this be not sufficient to satisfy Atheists, who refuse to believe God or his Word, natural reason it self is able to prove it against them, by their own Principles which they grant.
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and to the rest which stand he added light, even supernaturall light of his sanctifying Spirit, Job 5. And although the wisest of the Heathen Philosophers did gather from the constant course of the visible heavens and the starres, that the heavens were incorruptible and unchangeable;
and to the rest which stand he added Light, even supernatural Light of his sanctifying Spirit, Job 5. And although the Wisest of the Heathen Philosophers did gather from the constant course of the visible heavens and the Stars, that the heavens were incorruptible and unchangeable;
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And even Aristotle himselfe, though he affirmed stiffely the worlds eternity, and did oppose the fictions of Plato and others, concerning the making of the world of a matter which was before existing, and without beginning;
And even Aristotle himself, though he affirmed stiffly the world's eternity, and did oppose the fictions of Plato and Others, Concerning the making of the world of a matter which was before existing, and without beginning;
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Secondly, this truth serves to arme us against all temptations of Sathan, and all cunning sophistications of Atheists, which tend to shake our faith in this point of the worlds beginning;
Secondly, this truth serves to arm us against all temptations of Sathan, and all cunning sophistications of Atheists, which tend to shake our faith in this point of the world's beginning;
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Yea, that we may more cleerly see, and more firmly beleeve this truth without doubting, I will briefly shew the weaknesse of the best arguments, which are brought to the contrary;
Yea, that we may more clearly see, and more firmly believe this truth without doubting, I will briefly show the weakness of the best Arguments, which Are brought to the contrary;
as for example, from the name which the Scripture giveth to the world, and the ages thereof, to wit, NONLATINALPHABET, which comes of NONLATINALPHABET and NONLATINALPHABET,
as for Exampl, from the name which the Scripture gives to the world, and the ages thereof, to wit,, which comes of and,
and signifies a being alwaies: for so the world is called, Heb. 11. 3. Also 2 Tim. 1. 9. and Tit. 1. 2. the times of the world are called NONLATINALPHABET, everlasting times, as the Greek words signifie.
and signifies a being always: for so the world is called, Hebrew 11. 3. Also 2 Tim. 1. 9. and Tit. 1. 2. the times of the world Are called, everlasting times, as the Greek words signify.
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The Objections of Aristotle are drawne, 1. from incorruptibility, which he imagined to be in the heavens: 2. from this, that the world was not generated nor made of any pre-existent matter,
The Objections of Aristotle Are drawn, 1. from incorruptibility, which he imagined to be in the heavens: 2. from this, that the world was not generated nor made of any preexistent matter,
neither, could be brought into being, by any naturall generation: 3. from the eternity of motion, which he thought to prove by this, That no motion can be found in nature,
neither, could be brought into being, by any natural generation: 3. from the eternity of motion, which he Thought to prove by this, That no motion can be found in nature,
but hath another motion going before it. All these may easily be answered: for first, the heavens are corruptible by nature, and the visible heavens shall perish:
but hath Another motion going before it. All these may Easily be answered: for First, the heavens Are corruptible by nature, and the visible heavens shall perish:
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and yet it doth not follow that the world is eternall: For that is properly eternall, which never had beginning, neither in time, nor with time, nor before time;
and yet it does not follow that the world is Eternal: For that is properly Eternal, which never had beginning, neither in time, nor with time, nor before time;
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The second thing which I observe from this word Bereshith, in the beginning (which signifieth in this place the first being or moment of time) is this, That time it selfe is but an adjunct,
The second thing which I observe from this word Bereshith, in the beginning (which signifies in this place the First being or moment of time) is this, That time it self is but an adjunct,
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For proofe of this we need seek no further but to the fifth Verse, where it is said, The evening and the morning were the first day, that is, time was produced by the Word of God,
For proof of this we need seek no further but to the fifth Verse, where it is said, The evening and the morning were the First day, that is, time was produced by the Word of God,
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because time is nothing else but the continuance of things created and the measure of the motions which are in the created world, a day is the measure of the Suns course from East to West,
Because time is nothing Else but the Continuance of things created and the measure of the motions which Are in the created world, a day is the measure of the Suns course from East to West,
and to question what God did in that time? A witty old man did once answer this question (as Saint Austin saith) rather tauntingly then solidly, viz. That God in those times was making an hell for such curious inquisitors:
and to question what God did in that time? A witty old man did once answer this question (as Saint Austin Says) rather tauntingly then solidly, viz. That God in those times was making an hell for such curious inquisitors:
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Let us acknowledge, that while wee have our soules imprisoned in our mortall bodies, looking onely through the narrow grates of our outward senses, we shall never be able to see,
Let us acknowledge, that while we have our Souls imprisoned in our Mortal bodies, looking only through the narrow grates of our outward Senses, we shall never be able to see,
I answer, that the Egyptians did erroneously begin their yeare in Autumne; and the Israelites living with them, did for civill respects follow their account:
I answer, that the egyptians did erroneously begin their year in Autumn; and the Israelites living with them, did for civil respects follow their account:
And therefore, when they were to depart out of Egypt, God did both reach and command them the right observation in Abib, or March, Exod. 12. 2. and called them to the true ancient and originall forme of beginning the yeare in the Vernall equinoctiall, which is in Abib, that is, March:
And Therefore, when they were to depart out of Egypt, God did both reach and command them the right observation in Abib, or March, Exod 12. 2. and called them to the true ancient and original Form of beginning the year in the Vernal Equinoctial, which is in Abib, that is, March:
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Yea, the Caldeans and Persians, who were of better credit then the Egyptians, did alwaies from the beginning account March the first moneth of the yeare:
Yea, the Chaldaeans and Persians, who were of better credit then the egyptians, did always from the beginning account March the First Monn of the year:
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Secondly, they argue, that September was the moneth, wherein the yeare of Rest, and the yeare of Jubile did begin by Gods appointment, as appeares, Levit. 25. 9. for on the tenth day of that moneth, God commanded the Israelites to sound the Trumpet of Jubile in all the land,
Secondly, they argue, that September was the Monn, wherein the year of Rest, and the year of Jubilee did begin by God's appointment, as appears, Levit. 25. 9. for on the tenth day of that Monn, God commanded the Israelites to found the Trumpet of Jubilee in all the land,
Secondly, the moneth of September, when all the fruit is taken from the ground, and men begin to sow and plant for the next yeare, is the fittest time for to begin the yeare of Rest,
Secondly, the Monn of September, when all the fruit is taken from the ground, and men begin to sow and plant for the next year, is the Fittest time for to begin the year of Rest,
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As for their fourth Argument, which is Cabalisticall, drawne from the Hebrew word NONLATINALPHABET, which signifieth, in September; agreeing with NONLATINALPHABET, which signifieth, in the beginning, in the same letters, I have answered it before,
As for their fourth Argument, which is Cabalistical, drawn from the Hebrew word, which signifies, in September; agreeing with, which signifies, in the beginning, in the same letters, I have answered it before,
But now for the beginning of the yeare naturally in the moneth of March, which is called by the Hebrewes Abib and Nisan, as being the moneth in which the world was created,
But now for the beginning of the year naturally in the Monn of March, which is called by the Hebrews Abib and Nisan, as being the Monn in which the world was created,
First, they prove it out of the Scriptures, Gen. 8. 13. where that moneth is called the first of the yeare, by account from the creation, wherein the waters were dried up from the earth;
First, they prove it out of the Scriptures, Gen. 8. 13. where that Monn is called the First of the year, by account from the creation, wherein the waters were dried up from the earth;
Secondly, they prove it from Exod. 12. 2. where God recalls the Israelites from the Egyptian observation, to the old beginning of the yeare from the creation;
Secondly, they prove it from Exod 12. 2. where God recalls the Israelites from the Egyptian observation, to the old beginning of the year from the creation;
then day and night are equall in all the world, and the daies begin to grow longer then the night in the country of Eden and Babylonia, which was the place of Paradise, where Adam was created.
then day and night Are equal in all the world, and the days begin to grow longer then the night in the country of Eden and Babylonia, which was the place of Paradise, where Adam was created.
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Therefore March is the fittest moneth for the time of the creation. Fourthly, the Caldeans, Persians, and all cunning Astronomers did by their art and skill discerne,
Therefore March is the Fittest Monn for the time of the creation. Fourthly, the Chaldaeans, Persians, and all cunning Astronomers did by their art and skill discern,
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and made under the Law, and to redeem them that were under the Law, comes to be the fulnesse of time, as the Apostle calls it, Galat. 4. 4. Now this was the moneth of March:
and made under the Law, and to Redeem them that were under the Law, comes to be the fullness of time, as the Apostle calls it, Galatians 4. 4. Now this was the Monn of March:
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for Christ being borne on the shortest day of the yeare (as Saint Austen and the Ancients, who lived within a few ages after Christ, by tradition had learned,
for christ being born on the Shortest day of the year (as Saint Austen and the Ancients, who lived within a few ages After christ, by tradition had learned,
even at the time of the Passover (as the Gospel testifieth) which feast was kept in the first moneth Abib, Exod. 12. 2. and 13. 4. that is, in March, as all confesse.
even At the time of the Passover (as the Gospel Testifieth) which feast was kept in the First Monn Abib, Exod 12. 2. and 13. 4. that is, in March, as all confess.
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And so we see Gods performing of his promise in the fulnesse of time, was his keeping of his word to a day, giving Christ to be conceived in the very day of the yeare, wherein he was promised to our first parents,
And so we see God's performing of his promise in the fullness of time, was his keeping of his word to a day, giving christ to be conceived in the very day of the year, wherein he was promised to our First Parents,
and marr'd by sin (as some of the learned Fathers have observed.) Even as he delivered Israel out of Egypt, at the end of 430. yeares, on the selfe same day, when the terme of yeares was accomplished, Exod. 12. 41. Therefore I conceive that the time of the creation,
and marred by since (as Some of the learned Father's have observed.) Even as he Delivered Israel out of Egypt, At the end of 430. Years, on the self same day, when the term of Years was accomplished, Exod 12. 41. Therefore I conceive that the time of the creation,
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and the day of Adams fall being upon the sixth day of the weeke, even towards the evening of the same day, wherein he was created, was that day 3960. yeares before the day of Christs death, which also was on the sixth day of the weeke, in the same moneth of the yeare.
and the day of Adams fallen being upon the sixth day of the Week, even towards the evening of the same day, wherein he was created, was that day 3960. Years before the day of Christ death, which also was on the sixth day of the Week, in the same Monn of the year.
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before the birth of their succeeding sons, make up in all unto the birth of Noah from Adams creation, 1056. years, Gen. 5. and from Noahs birth to the Floud, is 600. yeares, that is in all, 1656. yeares, from the Creation to the Floud.
before the birth of their succeeding Sons, make up in all unto the birth of Noah from Adams creation, 1056. Years, Gen. 5. and from Noahs birth to the Flood, is 600. Years, that is in all, 1656. Years, from the Creation to the Flood.
Arphaxad the son of Shem, borne two yeares after the Floud, Gen. 11. 10. his birth (as the ages of the Fathers from him to Terah there reckoned doe shew) was before Terah 's death 425. yeares.
Arphaxad the son of Shem, born two Years After the Flood, Gen. 11. 10. his birth (as the ages of the Father's from him to Terah there reckoned do show) was before Terah is death 425. Years.
Now the two yeares between his birth and the Floud, together with the said number of 425. being added to the yeares before the Floud, make up from the creation to the death of Terah, 2083. yeares.
Now the two Years between his birth and the Flood, together with the said number of 425. being added to the Years before the Flood, make up from the creation to the death of Terah, 2083. Years.
but gave him no inheritance therein, but onely promised to give it to him, and his seed for a possession, Act. 7. 4, 5. and that in his seed all the families of the earth should be blessed, Gen. 12. 1, 2, 3. and this promise was 430. yeares before the Law was given by Moses, Galat. 3. 17. which was immediately after the departure of Israel out of Egypt, that is, the fiftieth day after;
but gave him no inheritance therein, but only promised to give it to him, and his seed for a possession, Act. 7. 4, 5. and that in his seed all the families of the earth should be blessed, Gen. 12. 1, 2, 3. and this promise was 430. Years before the Law was given by Moses, Galatians 3. 17. which was immediately After the departure of Israel out of Egypt, that is, the fiftieth day After;
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when they and their fathers, from Abrahams first peregrination in Canaan, had sojourned 430. years, Exod. 12. 40. And from Israels coming out of Egypt, to the building of the Temple, in the fourth yeare of Solomons reigne, is 480. yeares, 1 Kin: 6. 1. from thence, to the death of Solomon, is 36. yeares.
when they and their Father's, from Abrahams First peregrination in Canaan, had sojourned 430. Years, Exod 12. 40. And from Israel's coming out of Egypt, to the building of the Temple, in the fourth year of Solomons Reign, is 480. Years, 1 Kin: 6. 1. from thence, to the death of Solomon, is 36. Years.
from the end of which captivity, to Christs death, is seventy sevens of yeares, Daniel 9. that is, 490. yeares, all which make 3960. yeares, from the creation.
from the end of which captivity, to Christ death, is seventy sevens of Years, daniel 9. that is, 490. Years, all which make 3960. Years, from the creation.
Now from Christs death, which was in the 33. yeare of his age, or 33. after his birth, it is in this present yeare 1623. the full number of 1590. yeares, which being added to 3960. before Christs death, make from the creation 5550. yeares.
Now from Christ death, which was in the 33. year of his age, or 33. After his birth, it is in this present year 1623. the full number of 1590. Years, which being added to 3960. before Christ death, make from the creation 5550. Years.
First, to discover unto us divers waies the admirable providence of God, in that he doth so order all things, that the time of the incarnation of Christ, the second Adam, should fall in the same moneth with the creation of the first Adam: and the day of redemption from sinne and death, should be the same day of the week,
First, to discover unto us diverse ways the admirable providence of God, in that he does so order all things, that the time of the incarnation of christ, the second Adam, should fallen in the same Monn with the creation of the First Adam: and the day of redemption from sin and death, should be the same day of the Week,
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And that in the holy Scriptures, which were written by holy men of God in severall ages, the true computation of times and yeares should be put upon record,
And that in the holy Scriptures, which were written by holy men of God in several ages, the true computation of times and Years should be put upon record,
and scattered over all the earth, will much more keep his promises, and fulfill all prophecies and predictions, every one in the set time and season which he hath appointed.
and scattered over all the earth, will much more keep his promises, and fulfil all prophecies and predictions, every one in the Set time and season which he hath appointed.
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Secondly, this exact record of times, and of the very moneth of the creation and of the redemption, serves to confirme us in the verity and truth of those things which are written concerning the beginning and creation of the world,
Secondly, this exact record of times, and of the very Monn of the creation and of the redemption, serves to confirm us in the verity and truth of those things which Are written Concerning the beginning and creation of the world,
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they exactly agree in the histories of creation and redemption, even to the circumstances of times, the very daies and moneths wherein they were performed.
they exactly agree in the histories of creation and redemption, even to the Circumstances of times, the very days and months wherein they were performed.
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And therefore let us firmly beleeve them, and rest on the truth of them: for we have sure grounds of beleeving, but not any pretence or colour of doubting.
And Therefore let us firmly believe them, and rest on the truth of them: for we have sure grounds of believing, but not any pretence or colour of doubting.
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Fourthly, hereby we may justly be moved to admire the eternity of God, when we see the whole time of the world to be but 5550. yeares, which are before him but as 5. daies and an halfe (For a thousand yeares with him are but as one day, 2 Pet. 3. 8.) Wherefore,
Fourthly, hereby we may justly be moved to admire the eternity of God, when we see the Whole time of the world to be but 5550. Years, which Are before him but as 5. days and an half (For a thousand Years with him Are but as one day, 2 Pet. 3. 8.) Wherefore,
when we compare the ages of the world, even the longest of them, the thousands of yeares since the creation, to be but as so many daies with the Lord, who liveth and abideth the same for ever.
when we compare the ages of the world, even the longest of them, the thousands of Years since the creation, to be but as so many days with the Lord, who lives and Abideth the same for ever.
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and that these things may more plainly appeare to our understanding, we must first search and sift out the true sense and signification of the word (Heaven) in this Text,
and that these things may more plainly appear to our understanding, we must First search and sift out the true sense and signification of the word (Heaven) in this Text,
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by which it hath pleased the Spirit of God in this place to call the Heavens, is in the Originall Hebrew NONLATINALPHABET, Shamajim; concerning the signification and Etymologie whereof, the learned much differ among themselves.
by which it hath pleased the Spirit of God in this place to call the Heavens, is in the Original Hebrew, Shamayim; Concerning the signification and Etymology whereof, the learned much differ among themselves.
Some make it a compound of NONLATINALPHABET, which signifieth there, and NONLATINALPHABET, which signifieth waters; because above in the aire (which is the lowest and nearest heaven) and in the clouds, water is engendered,
some make it a compound of, which signifies there, and, which signifies waters; Because above in the air (which is the lowest and nearest heaven) and in the Clouds, water is engendered,
Some derive this name of NONLATINALPHABET, which signifies astonishment; because if a man doe stedfastly behold and consider either the glory or the wonderfull height and compasse of the heavens, they are things which will dazle his eyes, and make his heart astonished.
some derive this name of, which signifies astonishment; Because if a man do steadfastly behold and Consider either the glory or the wonderful height and compass of the heavens, they Are things which will dazzle his eyes, and make his heart astonished.
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But the best derivation of the word, which is grounded upon the best reasons, is that which some late Writers have observed, to wit, that it is derived of the simple Hebrew word NONLATINALPHABET, which signifieth there, and is never used,
But the best derivation of the word, which is grounded upon the best Reasons, is that which Some late Writers have observed, to wit, that it is derived of the simple Hebrew word, which signifies there, and is never used,
For as the Hebrew word NONLATINALPHABET, here, signifies the place present; so this word NONLATINALPHABET, there, signifies a place remote and distant from us,
For as the Hebrew word, Here, signifies the place present; so this word, there, signifies a place remote and distant from us,
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and therefore the word NONLATINALPHABET, which is of the duall number, and signifies as much as There, there, or there double, is most fitly derived of NONLATINALPHABET, there.
and Therefore the word, which is of the dual number, and signifies as much as There, there, or there double, is most fitly derived of, there.
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The other halfe is that which is hid from us by the earth, and is seen by the Antipodes, that is, them who dwell on the other side of the earth, directly opposite to us;
The other half is that which is hid from us by the earth, and is seen by the Antipodes, that is, them who dwell on the other side of the earth, directly opposite to us;
and both these parts of the heavens are equally remote and distant from the earth. Moreover, the heavens doe move about two Poles, the North and South Pole:
and both these parts of the heavens Are equally remote and distant from the earth. Moreover, the heavens do move about two Poles, the North and South Pole:
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and therefore in many respects the name of the heavens, NONLATINALPHABET, is most fitly derived of NONLATINALPHABET, brought into the forme of the duall number.
and Therefore in many respects the name of the heavens,, is most fitly derived of, brought into the Form of the dual number.
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Fourthly, this derivation of the name, and the signification of it, doth fitly agree to all things which are called by the name Heaven; and is verified in them all,
Fourthly, this derivation of the name, and the signification of it, does fitly agree to all things which Are called by the name Heaven; and is verified in them all,
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But in the highest heaven there is neither fire, nor water, nor any mutable Element: and therefore the name NONLATINALPHABET, derived of NONLATINALPHABET, or NONLATINALPHABET, cannot agree to it at all.
But in the highest heaven there is neither fire, nor water, nor any mutable Element: and Therefore the name, derived of, or, cannot agree to it At all.
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First, this word is used, in a large sense, for that whole space from the upper face of the earth and the sea, to the utmost height of the highest heavens, which comprehends in it the highest, the starry, and the airie heavens;
First, this word is used, in a large sense, for that Whole Molle from the upper face of the earth and the sea, to the utmost height of the highest heavens, which comprehends in it the highest, the starry, and the airy heavens;
thus the word Heaven is to be understood, Gen. 2. 1. and in all other places, where the Spirit of God comprehends the whole world under these two words, The heavens and the earth.
thus the word Heaven is to be understood, Gen. 2. 1. and in all other places, where the Spirit of God comprehends the Whole world under these two words, The heavens and the earth.
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Secondly, it is used to signifie more specially either the highest heaven, as Deut. 26. 15. Looke downe from heaven, the habitation of thy holinesse, which Saint Paul calls the third heaven, 2 Corin. 12. 2. Or the starry heaven,
Secondly, it is used to signify more specially either the highest heaven, as Deuteronomy 26. 15. Look down from heaven, the habitation of thy holiness, which Saint Paul calls the third heaven, 2 Corin. 12. 2. Or the starry heaven,
and whose hope, reward, and triumph is in heaven, as Dan. 8. 10. the armies of the faithfull are called the host of heaven: And so in the Prophets and the Revelation, Heaven signifies the true holy Church;
and whose hope, reward, and triumph is in heaven, as Dan. 8. 10. the armies of the faithful Are called the host of heaven: And so in the prophets and the Revelation, Heaven signifies the true holy Church;
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Now here in this Text is meant (as I have before touched) the highest heaven, as it is distinct from the rude masse, without forme, which is here called Earth, which was the common matter of the starry and airie heavens,
Now Here in this Text is meant (as I have before touched) the highest heaven, as it is distinct from the rude mass, without Form, which is Here called Earth, which was the Common matter of the starry and airy heavens,
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As for the visible starry heavens, which are the light of the inferiour world and the airie heaven called the firmament, they can in no case be here understood:
As for the visible starry heavens, which Are the Light of the inferior world and the airy heaven called the firmament, they can in no case be Here understood:
Yea, in that this heaven was created out of nothing, and had not a being given it out of the rude masse, without forme, out of which God made all the visible world (as the Text here saith) this doth imply, that they have a more excellent being, of another kind, farre better then all that is seen,
Yea, in that this heaven was created out of nothing, and had not a being given it out of the rude mass, without Form, out of which God made all the visible world (as the Text Here Says) this does imply, that they have a more excellent being, of Another kind, Far better then all that is seen,
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and yet not infinite, nor every where, as God is: 5. That it is a place most excellent and glorious, free from corruption, excelling and exceeding the naturall knowledge, reach, and apprehension of men.
and yet not infinite, nor every where, as God is: 5. That it is a place most excellent and glorious, free from corruption, excelling and exceeding the natural knowledge, reach, and apprehension of men.
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First, we here learne, That, besides the visible starry heavens, which were made out of the first rude deformed earth, there are heavens created out of nothing, in the first beginning of the creation:
First, we Here Learn, That, beside the visible starry heavens, which were made out of the First rude deformed earth, there Are heavens created out of nothing, in the First beginning of the creation:
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an heaven besides these visible heavens ▪ as Deut. 10. 14. 1 Kings 8. 27. Psal. 68. 33. and 115. 16. Also by those Scriptures, which mention an heaven, in which Gods glorious Majesty is said to dwell; and the holy Angels, which cannot be the starry visible heavens,
an heaven beside these visible heavens ▪ as Deuteronomy 10. 14. 1 Kings 8. 27. Psalm 68. 33. and 115. 16. Also by those Scriptures, which mention an heaven, in which God's glorious Majesty is said to dwell; and the holy Angels, which cannot be the starry visible heavens,
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as Deut. 26. 15. 1 Kings 8. 30. and Mat. 18. 10. Yea, the ho•y Apostle puts all out of doubt, 2 Cor. 12. 2. where he calls this the third heaven.
as Deuteronomy 26. 15. 1 Kings 8. 30. and Mathew 18. 10. Yea, the ho•y Apostle puts all out of doubt, 2 Cor. 12. 2. where he calls this the third heaven.
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Their ground is that speech of the Apostle, 1 Corinth. 15. that God shall be all in all But that shewes the contrarie, that God is in all, not that all things are or shalbe,
Their ground is that speech of the Apostle, 1 Corinth. 15. that God shall be all in all But that shows the contrary, that God is in all, not that all things Are or shall,
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Now, that the highest heaven is not God, divers reasons shew: First, it is Gods throne, Isa. 66. 1 Deut. 26. 15. therefore not God himselfe. Secondly, it cannot containe God;
Now, that the highest heaven is not God, diverse Reasons show: First, it is God's throne, Isaiah 66. 1 Deuteronomy 26. 15. Therefore not God himself. Secondly, it cannot contain God;
Fourthly, it is such a bodily substance, as can containe glorified bodies, as the body of Christ, Enoch, and Eliah. It comprehends the visible heavens within the compasse of it: But God is a spirit.
Fourthly, it is such a bodily substance, as can contain glorified bodies, as the body of christ, Enoch, and Elijah. It comprehends the visible heavens within the compass of it: But God is a Spirit.
and that he hath the disposing of it, as his creature, appeares, Gen. 2. 1. Heb. 11. 10. Psal. 115. 16. That this heaven is above the visible heavens, divers Scriptures testifie:
and that he hath the disposing of it, as his creature, appears, Gen. 2. 1. Hebrew 11. 10. Psalm 115. 16. That this heaven is above the visible heavens, diverse Scriptures testify:
Into this heaven our Saviour is said to be taken up on high, when he ascended, Luke 24. 51. Yea, he is said to ascend up farre above all the visible heavens, Ephes. 4. 10.
Into this heaven our Saviour is said to be taken up on high, when he ascended, Lycia 24. 51. Yea, he is said to ascend up Far above all the visible heavens, Ephesians 4. 10.
Fourthly, that this heaven is a most ample and large place, may easily be gathered and proved from this, That it was made distinct from the earth, which was the matter of the whole visible world;
Fourthly, that this heaven is a most ample and large place, may Easily be gathered and proved from this, That it was made distinct from the earth, which was the matter of the Whole visible world;
And our Saviour intimates so much, where he affirmes, that in it are many mansions, John 14. 2, 3. Also the Psalmist, Psal. 68. 5. where hee calls this heaven NONLATINALPHABET, which signifies faire, and large spacious plaines:
And our Saviour intimates so much, where he affirms, that in it Are many mansions, John 14. 2, 3. Also the Psalmist, Psalm 68. 5. where he calls this heaven, which signifies fair, and large spacious plains:
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Yea, in the next words the Spirit of God doth distinguish the rude masse from these heavens, by this, that it was full of darknesse, and without forme, and void;
Yea, in the next words the Spirit of God does distinguish the rude mass from these heavens, by this, that it was full of darkness, and without Form, and void;
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for it is called the Heaven of heavens, that is, the heaven farre above all heavens in glory and excellency, Deut. 10. 14. and 1 Kings 8. 27. and Psal. 68. 34. The Heaven of heavens everlasting,
for it is called the Heaven of heavens, that is, the heaven Far above all heavens in glory and excellency, Deuteronomy 10. 14. and 1 Kings 8. 27. and Psalm 68. 34. The Heaven of heavens everlasting,
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And Saint Paul, who was rapt up into this heaven, was so astonished with the glory of it, that he knew not whether he was in the body or out of the body:
And Saint Paul, who was rapt up into this heaven, was so astonished with the glory of it, that he knew not whither he was in the body or out of the body:
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and the sight thereof was such a cause of glorying, that he was afterwards in danger thereby to be too much exalted, and had need to be buffetted by the Angell of Sathan for his humiliation, to keep him from excessive boasting, 2 Cor. 12. And the same Apostle calls the inheritance therein reserved for the elect, the inheritance of the Saints in light, Colos. 1. 12. and he saith of God, who dwels there by his glory, that he dwels in light, which none can approach unto, 1 Tim. 6. 16. which testimonies, with many other which might be cited, fully prove the glory and excellency of this heaven.
and the sighed thereof was such a cause of glorying, that he was afterwards in danger thereby to be too much exalted, and had need to be buffeted by the Angel of Sathan for his humiliation, to keep him from excessive boasting, 2 Cor. 12. And the same Apostle calls the inheritance therein reserved for the elect, the inheritance of the Saints in Light, Colos 1. 12. and he Says of God, who dwells there by his glory, that he dwells in Light, which none can approach unto, 1 Tim. 6. 16. which testimonies, with many other which might be cited, Fully prove the glory and excellency of this heaven.
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& in the building whereof God hath shewed such admirable divine wisdome, that it more specially is called his worke and building, must needs be most excellent and glorious.
& in the building whereof God hath showed such admirable divine Wisdom, that it more specially is called his work and building, must needs be most excellent and glorious.
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Now such is the highest heaven, it is called the citie, whose builder and maker is God, Heb. 11. 10. that is, the city which God builded alone as his master-piece,
Now such is the highest heaven, it is called the City, whose builder and maker is God, Hebrew 11. 10. that is, the City which God built alone as his masterpiece,
but stand stedfast for ever, world without end: Therefore it is a most glorious place. A second Argument is drawne from the proper inhabitants of these heavens:
but stand steadfast for ever, world without end: Therefore it is a most glorious place. A second Argument is drawn from the proper inhabitants of these heavens:
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and to behold his glorious face continually, as our Saviour saith, Matth. 18. 10. and so much is intimated Luke 2. 13. where Angels are called the heavenly host.
and to behold his glorious face continually, as our Saviour Says, Matthew 18. 10. and so much is intimated Lycia 2. 13. where Angels Are called the heavenly host.
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The third sort of inhabitants, to whom God hath allotted these heavens, is the glorified company of his Saints, with Christ their head, in whom they are chosen, and brought to salvation.
The third sort of inhabitants, to whom God hath allotted these heavens, is the glorified company of his Saints, with christ their head, in whom they Are chosen, and brought to salvation.
that is the proper purchase of Christ for his elect, and it is the gift of God in Jesus Christ, which he gives only to them who are made in Christ the first fruits of his creatures, sons and heires of God.
that is the proper purchase of christ for his elect, and it is the gift of God in jesus christ, which he gives only to them who Are made in christ the First fruits of his creatures, Sons and Heirs of God.
and that none can enter thereinto but by him the way, and the doore. And Ephes. 1. 3. he saith, that God blesseth us with all spirituall blessings in heavenly places in Christ.
and that none can enter thereinto but by him the Way, and the door. And Ephesians 1. 3. he Says, that God Blesses us with all spiritual blessings in heavenly places in christ.
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And 1 Pet. 1. 3, 4. we are said to be begotten to a lively hope, by the resurrection of Jesus Christ from the dead, to the inheritance incorruptable, and undesiled, that never fadeth, reserved in heaven for us:
And 1 Pet. 1. 3, 4. we Are said to be begotten to a lively hope, by the resurrection of jesus christ from the dead, to the inheritance incorruptible, and undesiled, that never fades, reserved in heaven for us:
and by faith we ought to beleeve, that it is so in places beyond our sight, especially because the Spirit of God in the Scriptures extolls the highest places, Psal. 113. 5. and Isaiah 57. 15. Now the highest of all places is the third heaven in situation:
and by faith we ought to believe, that it is so in places beyond our sighed, especially Because the Spirit of God in the Scriptures extols the highest places, Psalm 113. 5. and Isaiah 57. 15. Now the highest of all places is the third heaven in situation:
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For Christ ascending up thither, there to remaine, and to make intercession for us, Act. 3. 21. and Heb. 9. 24. is said to ascend farre above all other heavens, and those heavens are called NONLATINALPHABET, the high places, Psal. 148. 1. and NONLATINALPHABET, the highest places, Ephes. 4. 8. and Heb. 1. 3. Therefore they are the most excellent and glorious places.
For christ ascending up thither, there to remain, and to make Intercession for us, Act. 3. 21. and Hebrew 9. 24. is said to ascend Far above all other heavens, and those heavens Are called, the high places, Psalm 148. 1. and, the highest places, Ephesians 4. 8. and Hebrew 1. 3. Therefore they Are the most excellent and glorious places.
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Now in the highest heaven are the best treasures, which neither rust nor moth can corrupt, nor theeves touch with unjust hands, Matth. 6. 20. there is the inheritance of the Saints in light, Colos. 1. 12. and the incorruptible and undefiled, 1 Pet. 13. There God hath prepared for them that love him such things as neither eye hath seen,
Now in the highest heaven Are the best treasures, which neither rust nor moth can corrupt, nor thieves touch with unjust hands, Matthew 6. 20. there is the inheritance of the Saints in Light, Colos 1. 12. and the incorruptible and undefiled, 1 Pet. 13. There God hath prepared for them that love him such things as neither eye hath seen,
15. and to be the bread of life, which came downe from heaven, to give life to the world, John 5. The calling of men to the participation of all excellent graces, is called the heavenly calling, Hebr. 3. 1. The gift of supernaturall grace is called the heavenly gift, Heb. 6. 4. The substantiall things shadowed out under legall types, are called heavenly things, Heb. 8. 5. and the new Jerusalem, the most glorious Church, is called the heavenly Jerusalem, Hebr. 12. 22. and is said to come downe from heaven, Revel.
15. and to be the bred of life, which Come down from heaven, to give life to the world, John 5. The calling of men to the participation of all excellent graces, is called the heavenly calling, Hebrew 3. 1. The gift of supernatural grace is called the heavenly gift, Hebrew 6. 4. The substantial things shadowed out under Legal types, Are called heavenly things, Hebrew 8. 5. and the new Jerusalem, the most glorious Church, is called the heavenly Jerusalem, Hebrew 12. 22. and is said to come down from heaven, Revel.
21. In a word, every good and perfect gift is said to come downe from above, from the father of lights, that is, from heaven, Jam. 1. 17. Therefore this heaven must needs be a most excellent place.
21. In a word, every good and perfect gift is said to come down from above, from the father of lights, that is, from heaven, Jam. 1. 17. Therefore this heaven must needs be a most excellent place.
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as first, by the earthly Paradise, in which God put Adam in the state of innocency, which was the sweetest and most excellent place that ever was knowne in the world, 2 Cor. 12. 4. by the hill of Zion, which was most beautiful for situation,
as First, by the earthly Paradise, in which God put Adam in the state of innocency, which was the Sweetest and most excellent place that ever was known in the world, 2 Cor. 12. 4. by the hill of Zion, which was most beautiful for situation,
and the joy of the whole earth, Heb. 12. 22. By Jerusalem, the most glorious citie of all the world, the place which God chose to put his Name there, Gal. 4. 26. and by the Temple of Jerusalem, the most glorious Sanctuary of God;
and the joy of the Whole earth, Hebrew 12. 22. By Jerusalem, the most glorious City of all the world, the place which God chosen to put his Name there, Gal. 4. 26. and by the Temple of Jerusalem, the most glorious Sanctuary of God;
The light which shined from thence on Saint Paul at mid-day, did surpasse the brightnesse of the Sun, Act. 26. 13. And the house which the faithfull have there prepared for them, is said to be eternall in the heavens, 2 Corin. 5. 1. And the inheritance there reserved is said to be immortall, 1 Pet. 1. 3. and the life which the elect shall live there, is called life eternall: Therefore it is a most blessed place.
The Light which shined from thence on Saint Paul At midday, did surpass the brightness of the Sun, Act. 26. 13. And the house which the faithful have there prepared for them, is said to be Eternal in the heavens, 2 Corin. 5. 1. And the inheritance there reserved is said to be immortal, 1 Pet. 1. 3. and the life which the elect shall live there, is called life Eternal: Therefore it is a most blessed place.
as Cajetan, Augustinus, Steuchus, and other great Popish Writers have done; or doe hold this heaven to be nothing else but God, or his glorious Majesty,
as Cajetan, Augustine, Steuchus, and other great Popish Writers have done; or do hold this heaven to be nothing Else but God, or his glorious Majesty,
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Secondly, they shew the admirable free bounty and love of God towards his elect, and his eternall fatherly providence, in that he hath not onely provided such an excellent habitation for them, wherein they may live most happy and blessed for ever;
Secondly, they show the admirable free bounty and love of God towards his elect, and his Eternal fatherly providence, in that he hath not only provided such an excellent habitation for them, wherein they may live most happy and blessed for ever;
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and casting off all earthly clogges, and workes of darknesse, and all uncleannesse and filthinesse, and by putting on all holinesse, and the armour of light.
and casting off all earthly clogs, and works of darkness, and all uncleanness and filthiness, and by putting on all holiness, and the armour of Light.
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nor worthy of it, this serves to magnifie in our eyes the infinite goodnesse and admirable bounty of God, who hath given Christ to purchase for us, being corrupted,
nor worthy of it, this serves to magnify in our eyes the infinite Goodness and admirable bounty of God, who hath given christ to purchase for us, being corrupted,
and become sinners by Adams fall, a more excellent place, state, and condition, then did belong to us in our best naturall being in the state of pure nature.
and become Sinners by Adams fallen, a more excellent place, state, and condition, then did belong to us in our best natural being in the state of pure nature.
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Fifthly, here is matter of singular comfort, and of patience, and hope in all the afflictions, which can befall us here on earth in this vale of misery;
Fifthly, Here is matter of singular Comfort, and of patience, and hope in all the afflictions, which can befall us Here on earth in this vale of misery;
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when men labour, and strive, and fight for an earthly crowne, and in hope of a glorious victory and triumph, no danger of death doth daunt or dismay them, no pain and griefe of wounds doth discourage them;
when men labour, and strive, and fight for an earthly crown, and in hope of a glorious victory and triumph, no danger of death does daunt or dismay them, no pain and grief of wounds does discourage them;
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and the Kingdome for which we suffer, is an heavenly Kingdome, and an inheritance reserved in the highest heavens, which is a place more glorious and excellent then any tongue can expresse, or heart of man conceive:
and the Kingdom for which we suffer, is an heavenly Kingdom, and an inheritance reserved in the highest heavens, which is a place more glorious and excellent then any tongue can express, or heart of man conceive:
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but comfort our selves, and possesse our soules in patience, knowing and counting, that all the sufferings of this life are not worthy of the glory which shall be revealed, and our momentany passions shall bring a farre more exceeding and eternall weight of glory in heaven, where a durable substance is stored up for us.
but Comfort our selves, and possess our Souls in patience, knowing and counting, that all the sufferings of this life Are not worthy of the glory which shall be revealed, and our momentany passion shall bring a Far more exceeding and Eternal weight of glory in heaven, where a durable substance is stored up for us.
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Let us hence learne to loath and hate also that erroneous opinion which some hold, to wit, that the highest heaven is not ordained to be the habitation of the Saints after the last judgment;
Let us hence Learn to loath and hate also that erroneous opinion which Some hold, to wit, that the highest heaven is not ordained to be the habitation of the Saints After the last judgement;
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I Proceed in the next place to the inhabitants or host of the highest heavens, the Angels, which were by the same Word of God in the beginning created together with them;
I Proceed in the next place to the inhabitants or host of the highest heavens, the Angels, which were by the same Word of God in the beginning created together with them;
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as appeares, Chapt. 2. 1. And howbeit they are not here expresly named by Moses; yet they are necessarily included in this word, NONLATINALPHABET NONLATINALPHABET, the heavens, as may easily be proved,
as appears, Chapter 2. 1. And howbeit they Are not Here expressly nam by Moses; yet they Are necessarily included in this word,, the heavens, as may Easily be proved,
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Secondly, it is a common and usuall thing in the Scriptures, for the Spirit of God, to signifie by the name of the place, both the place and the inhabitants:
Secondly, it is a Common and usual thing in the Scriptures, for the Spirit of God, to signify by the name of the place, both the place and the inhabitants:
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And so the name NONLATINALPHABET, the heavens, is used to signifie the Angels which were the created inhabitants of heaven, Job 15. 15. where it is said, The heavens are not pure in his sight, that is, the Angels,
And so the name, the heavens, is used to signify the Angels which were the created inhabitants of heaven, Job 15. 15. where it is said, The heavens Are not pure in his sighed, that is, the Angels,
So then the creation of the Angels coming now the next in order to be handled, I will seeke no further for a Text (though there be some more plain and expresse) but will ground all my Doctrines, concerning the creation and nature of Angels, on this word, taken in that sense which I have here proved;
So then the creation of the Angels coming now the next in order to be handled, I will seek no further for a Text (though there be Some more plain and express) but will ground all my Doctrines, Concerning the creation and nature of Angels, on this word, taken in that sense which I have Here proved;
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which offers to our consideration five maine and principall points of instruction, unto which all other Doctrines may be reduced, which concerne their nature and creation,
which offers to our consideration five main and principal points of instruction, unto which all other Doctrines may be reduced, which concern their nature and creation,
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Secondly, that God created them, and that they were made by that one God and three persons, here called Elohim. Thirdly, that they were created in the beginning,
Secondly, that God created them, and that they were made by that one God and three Persons, Here called Elohim. Thirdly, that they were created in the beginning,
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Fourthly, that they were created by the first simple act of absolute creation, that is, they were made out of nothing, most perfect and glorious creatures, in an instant.
Fourthly, that they were created by the First simple act of absolute creation, that is, they were made out of nothing, most perfect and glorious creatures, in an instant.
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therefore they are of an heavenly nature, even pure, excellent, and glorious spirits, such as the nature of the place requires, to be suteable inhabitants.
Therefore they Are of an heavenly nature, even pure, excellent, and glorious spirits, such as the nature of the place requires, to be suitable inhabitants.
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Secondly, hereby are offered to us these points to be handled, and these questions to be discussed, viz. That the Angels are of a finite nature, limitted to their places:
Secondly, hereby Are offered to us these points to be handled, and these questions to be discussed, viz. That the Angels Are of a finite nature, limited to their places:
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The Hebrew name, NONLATINALPHABET, which is the name of an Angell in the Old Testament, signifies also a messenger; but yet in a more full and large sense:
The Hebrew name,, which is the name of an Angel in the Old Testament, signifies also a Messenger; but yet in a more full and large sense:
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And hence it is, that the Hebrew word, NONLATINALPHABET, which is derived of it, and is used for the office and worke of an Angell, signifies in generall any thing which serves for the use and ministery of man.
And hence it is, that the Hebrew word,, which is derived of it, and is used for the office and work of an Angel, signifies in general any thing which serves for the use and Ministry of man.
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NONLATINALPHABET, Angels. And Num. 20. 14. the messengers which Moses sent from Kadesh unto the King of Edom, are so called, and in Greeke translated NONLATINALPHABET.
, Angels. And Num. 20. 14. the messengers which Moses sent from Kadesh unto the King of Edom, Are so called, and in Greek translated.
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and doe take it in the second signification, for the Angels of the Lord. And being so taken, it is still doubtfull, till it be more particularly distinguished:
and do take it in the second signification, for the Angels of the Lord. And being so taken, it is still doubtful, till it be more particularly distinguished:
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First of all it signifies, that chiefe and principall messenger and ambassadour of God, his Son Jesus Christ, who was sent forth as God, in the forme and shape of an Angell and Messenger to the fathers before his incarnation:
First of all it signifies, that chief and principal Messenger and ambassador of God, his Son jesus christ, who was sent forth as God, in the Form and shape of an Angel and Messenger to the Father's before his incarnation:
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So likewise, where we reade of the Angell of Gods presence or face, as Isa. 63. 9. Or of the Angell of the Covenant, as Malac. 3. 1. Or of the Archangell,
So likewise, where we read of the Angel of God's presence or face, as Isaiah 63. 9. Or of the Angel of the Covenant, as Malachi 3. 1. Or of the Archangel,
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Secondly, this word is used to signifie men, by divine inspiration called, and sent from God upon some speciall message, especially the message of salvation, as Job 33. 23. Judg. 2. 1. Malac. 2. 1. and 3. 1. and Revel. 2. & 3.
Secondly, this word is used to signify men, by divine inspiration called, and sent from God upon Some special message, especially the message of salvation, as Job 33. 23. Judges 2. 1. Malachi 2. 1. and 3. 1. and Revel. 2. & 3.
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Thirdly, this word is most frequently and commonly used, to signifie the heavenly spirits created by God, to stand about his Throne in heaven, to behold his face continually;
Thirdly, this word is most frequently and commonly used, to signify the heavenly spirits created by God, to stand about his Throne in heaven, to behold his face continually;
Onely the heavenly spirits, whom God hath made at the first fit to minister, and hath since in Christ appointed to be ministring spirits for the good of them, who are chosen to be heires of salvation in Christ;
Only the heavenly spirits, whom God hath made At the First fit to minister, and hath since in christ appointed to be ministering spirits for the good of them, who Are chosen to be Heirs of salvation in christ;
And that in this universality of things created, the Angels are comprehended, the Apostle sheweth most plainly, Colos. 1. 16. where hee affirmes, that all kinds of things visible and invisible, whether they be thrones, or dominions, or principalities,
And that in this universality of things created, the Angels Are comprehended, the Apostle shows most plainly, Colos 1. 16. where he affirms, that all Kinds of things visible and invisible, whither they be thrones, or Dominions, or principalities,
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And the Divell was once one of the most glorious among them, and he with many others, who left their habitation, are reserved in chaines to the last judgement, 2 Pet. 2. 4. and Jud. 6. Therefore they are but creatures, made in the beginning.
And the devil was once one of the most glorious among them, and he with many Others, who left their habitation, Are reserved in chains to the last judgement, 2 Pet. 2. 4. and Jud. 6. Therefore they Are but creatures, made in the beginning.
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But Angels are called Jehovah, as that Angell which spake to Agar, and promised to multiply her seed, Genes. 16. 13. and the Angell, which appeared to Moses in the bush, Exod. 3. 4. and the Angell which rebuked Satan, Zach. 3. 1. And Jehovah is without beginning.
But Angels Are called Jehovah, as that Angel which spoke to Agar, and promised to multiply her seed, Genesis. 16. 13. and the Angel, which appeared to Moses in the bush, Exod 3. 4. and the Angel which rebuked Satan, Zach 3. 1. And Jehovah is without beginning.
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Angels are called the sons of God Job 1. 6. and 38. 7. Therefore they are of Gods nature and substance, begotten from all eternity; not created with the heavens.
Angels Are called the Sons of God Job 1. 6. and 38. 7. Therefore they Are of God's nature and substance, begotten from all eternity; not created with the heavens.
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which truth is confirmed also by divers Scriptures, as John 1. 3. where by the Word, the eternall Son, all things are said to be made, and nothing without him.
which truth is confirmed also by diverse Scriptures, as John 1. 3. where by the Word, the Eternal Son, all things Are said to be made, and nothing without him.
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or dominions, principalities, or powers, all are said to be created by him. To which we may adde those places, Psal. 104. 4. Revelat. 4. 11. and 10. 6. where all things in heaven and earth,
or Dominions, principalities, or Powers, all Are said to be created by him. To which we may add those places, Psalm 104. 4. Revelation 4. 11. and 10. 6. where all things in heaven and earth,
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and that they should not only worship him, Heb. 1. 6. but also should be his ministring spirits, sent forth to minister for the good of them, who are heires of salvation in Christ.
and that they should not only worship him, Hebrew 1. 6. but also should be his ministering spirits, sent forth to minister for the good of them, who Are Heirs of salvation in christ.
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In this assurance let us solace our selves, and be of comfort, knowing that the Angels in heaven are ministers for us, when we are Christs little ones, and they behold the face of our heavenly Father.
In this assurance let us solace our selves, and be of Comfort, knowing that the Angels in heaven Are Ministers for us, when we Are Christ little ones, and they behold the face of our heavenly Father.
The third point of instruction is, That the Angels were created in the beginning of the world, in the first moment of time, by Gods first act of creation.
The third point of instruction is, That the Angels were created in the beginning of the world, in the First moment of time, by God's First act of creation.
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and also the starres of the morning, to shew, that they were created in the first moment or morning of the creation, with the first light, the highest heavens;
and also the Stars of the morning, to show, that they were created in the First moment or morning of the creation, with the First Light, the highest heavens;
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For proofe of this we need no further argument but those Scriptures which affirme, that God made his Angels Spirits, that is, spirituall substances, which are the most perfect of creatures,
For proof of this we need no further argument but those Scriptures which affirm, that God made his Angels Spirits, that is, spiritual substances, which Are the most perfect of creatures,
For all things which were created not by absolute and simple creation, but out of some thing made before, were created out of the rude masse, the earth;
For all things which were created not by absolute and simple creation, but out of Some thing made before, were created out of the rude mass, the earth;
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therefore they must needs be the first of Gods creatures made perfect, as the invisible heavens were, of nothing, by the first act of simple and absolute creation.
Therefore they must needs be the First of God's creatures made perfect, as the invisible heavens were, of nothing, by the First act of simple and absolute creation.
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This discovers to us the excellency of the Angelicall nature, that the Angels are Gods master-piece, his first and most perfect worke in all the creation.
This discovers to us the excellency of the Angelical nature, that the Angels Are God's masterpiece, his First and most perfect work in all the creation.
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So also we are provoked to magnifie, and extoll the infinite excellency of the merits and mediation of the Lord Christ our Redeemer and Saviour, who procured and purchased this honour and dignity for us, that the blessed Angels should minister for our good, who of our selves,
So also we Are provoked to magnify, and extol the infinite excellency of the merits and mediation of the Lord christ our Redeemer and Saviour, who procured and purchased this honour and dignity for us, that the blessed Angels should minister for our good, who of our selves,
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This Doctrine is confirmed, first by the expresse words of Moses himselfe, in the first words of the next Chapter, viz. Gen. 2. 1. Thus the heavens and the earth were finished,
This Doctrine is confirmed, First by the express words of Moses himself, in the First words of the next Chapter, viz. Gen. 2. 1. Thus the heavens and the earth were finished,
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In which words he plainly affirmes, That not onely the heavens and the earth, but also all the host of them were thus created and perfectly finished, that is, in that order and maner as he hath before related in my Text,
In which words he plainly affirms, That not only the heavens and the earth, but also all the host of them were thus created and perfectly finished, that is, in that order and manner as he hath before related in my Text,
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when God began to give being to his first creatures, he created the heavens; that is, the highest heavens distinct from the earth, which was the common matter of all the visible world;
when God began to give being to his First creatures, he created the heavens; that is, the highest heavens distinct from the earth, which was the Common matter of all the visible world;
Yea, the word heavens is used to signifie the Angels, as I have shewed from Job 15. 15. Therfore it is a thing most clear & manifest, that the Angels were created together with the highest heavens,
Yea, the word heavens is used to signify the Angels, as I have showed from Job 15. 15. Therefore it is a thing most clear & manifest, that the Angels were created together with the highest heavens,
Secondly, the Scriptures fully prove this point, which call the Angels, the Angels of heaven; as Matthew 24. 36. and Galat. 1. 8. and the heavenly host, as Luke 2. 13. and name the Angels among the hosts of the Lord, which from the heavens,
Secondly, the Scriptures Fully prove this point, which call the Angels, the Angels of heaven; as Matthew 24. 36. and Galatians 1. 8. and the heavenly host, as Lycia 2. 13. and name the Angels among the hosts of the Lord, which from the heavens,
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and in the heights sing Halleluiah and praise to him, as Psal. 148. 1, 2. Thirdly, this doctrine is confirmed by divers reasons, grounded on the Word of God.
and in the heights sing Halleluiah and praise to him, as Psalm 148. 1, 2. Thirdly, this Doctrine is confirmed by diverse Reasons, grounded on the Word of God.
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Psal. 104. 4. and 148. 5. and Colos. 1. 16. upon this infallible ground I thus argue, That Angels being creatures, created and made by God, must of necessity be created either before the heavens,
Psalm 104. 4. and 148. 5. and Colos 1. 16. upon this infallible ground I thus argue, That Angels being creatures, created and made by God, must of necessity be created either before the heavens,
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or else together with the Elements, and the creatures of the inferiour visible world, which were all made out of that rude masse called earth, which was without forme, and void.
or Else together with the Elements, and the creatures of the inferior visible world, which were all made out of that rude mass called earth, which was without Form, and void.
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before which beginning there could be no creation of Angels, or any other things. Neither indeed was there any place, wherein Angels could subsist, before the heavens were made.
before which beginning there could be no creation of Angels, or any other things. Neither indeed was there any place, wherein Angels could subsist, before the heavens were made.
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David also testifieth, that the Angels were made spirits first, Psal. 104. 4. and after them God laid the foundation of the earth, Verse 5. Therefore it followeth necessarily, that the Angels were created in and with the highest heaven,
David also Testifieth, that the Angels were made spirits First, Psalm 104. 4. and After them God laid the Foundation of the earth, Verse 5. Therefore it follows necessarily, that the Angels were created in and with the highest heaven,
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as the Prophet Isaiah testifieth, Isa. 14. 12. saying, How art thou fallen from heaven, O Lucifer? Therefore undoubtedly the Angels in their creation were made in and with the highest heavens,
as the Prophet Isaiah Testifieth, Isaiah 14. 12. saying, How art thou fallen from heaven, Oh Lucifer? Therefore undoubtedly the Angels in their creation were made in and with the highest heavens,
This Doctrine thus laid downe and proved, besides some speciall use which we may make of it for affection and practice, is a ground and foundation of many other Doctrines concerning Angels, which flow as Conclusions and Corollaries from it,
This Doctrine thus laid down and proved, beside Some special use which we may make of it for affection and practice, is a ground and Foundation of many other Doctrines Concerning Angels, which flow as Conclusions and Corollaries from it,
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The wisest, and most able and skilfull Artificers and Master-workmen in all the world, and among all the sons of men, doe stand in need of divers helps and instruments for the effecting and perfecting of any good worke,
The Wisest, and most able and skilful Artificers and Master workmen in all the world, and among all the Sons of men, do stand in need of diverse helps and Instruments for the effecting and perfecting of any good work,
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but also hee hath made in a moment, in the first beginning, together with the glorious highest heavens, the Palace and Throne of his glorious and infinite Majesty, the most glorious and excellent of all his creatures, the Angels,
but also he hath made in a moment, in the First beginning, together with the glorious highest heavens, the Palace and Throne of his glorious and infinite Majesty, the most glorious and excellent of all his creatures, the Angels,
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and that out of nothing, which are great in power, wonderfull in strength, and admirable in swiftnesse, immortall spirits, able to destroy a whole army of men in a night,
and that out of nothing, which Are great in power, wonderful in strength, and admirable in swiftness, immortal spirits, able to destroy a Whole army of men in a night,
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at whose sight and presence valiant Gideon, a mighty man of warre, and the great Captaine of Israel, was so affraid and astonished, that he cried, Aha, Lord God, I shall die.
At whose sighed and presence valiant gideon, a mighty man of war, and the great Captain of Israel, was so afraid and astonished, that he cried, Aha, Lord God, I shall die.
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As first, that of Origen, Basil, and other Greek fathers, who dreamed, that the Angels were created many ages before the corporeall and visible world. 2. And that held by some others, That they were created after the creation of Adam. 3. That the creation of Angels is not mentioned by Moses in the history of the creation;
As First, that of Origen, Basil, and other Greek Father's, who dreamed, that the Angels were created many ages before the corporeal and visible world. 2. And that held by Some Others, That they were created After the creation of Adam. 3. That the creation of Angels is not mentioned by Moses in the history of the creation;
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but the time thereof is altogether concealed, which is the opinion of Pererius, and of some Fathers and Schoolmen. 4. That opinion of some Ancients, who held, That God by the ministery of Angels created this visible world.
but the time thereof is altogether concealed, which is the opinion of Pererius, and of Some Father's and Schoolmen. 4. That opinion of Some Ancients, who held, That God by the Ministry of Angels created this visible world.
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This Doctrine proves them all to be vaine dreames and fictions, in that it shewes plainly, by plaine testimonies and solid arguments out of Gods holy Word, that the Angels were created in and with the highest heavens, neither before nor after them;
This Doctrine Proves them all to be vain dreams and fictions, in that it shows plainly, by plain testimonies and solid Arguments out of God's holy Word, that the Angels were created in and with the highest heavens, neither before nor After them;
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and brings forth all their host by number, Isa. 40. 26. and 45. 12. And this Doctrine, which teacheth us, that the Angels were made to dwell in the highest heavens,
and brings forth all their host by number, Isaiah 40. 26. and 45. 12. And this Doctrine, which Teaches us, that the Angels were made to dwell in the highest heavens,
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and he turneth about the spheres of heaven by his counsels, that they may doe whatsoever he commandeth them upon the face of the world in the earth, Job 37. 12.
and he turns about the spheres of heaven by his Counsels, that they may do whatsoever he commands them upon the face of the world in the earth, Job 37. 12.
The first is, That Angels by creation, and in their nature and substance are the first and chiefest of all Gods creatures, far more excellent then man in his best naturall being in the state of innocency;
The First is, That Angels by creation, and in their nature and substance Are the First and chiefest of all God's creatures, Far more excellent then man in his best natural being in the state of innocency;
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And therefore undoubtedly the Angels, which were created to be the naturall inhabitants of the highest and best place, must needs be the chiefest creatures,
And Therefore undoubtedly the Angels, which were created to be the natural inhabitants of the highest and best place, must needs be the chiefest creatures,
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and farre above man in innocency, whose best dwelling was but an earthly Paradise, or Garden furnished with fruits, which might be eaten up and consumed;
and Far above man in innocency, whose best Dwelling was but an earthly Paradise, or Garden furnished with fruits, which might be eaten up and consumed;
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and such were the Angels, as the former Doctrine hath plainly proved: Therefore this conclusion necessarily flowes from that Doctrine, and is proved and confirmed by it.
and such were the Angels, as the former Doctrine hath plainly proved: Therefore this conclusion necessarily flows from that Doctrine, and is proved and confirmed by it.
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The royall Prophet David, being ravished with the contemplation of the supercelestiall glory appearing in the secondary beames thereof, which shine in the visible heavens,
The royal Prophet David, being ravished with the contemplation of the supercelestial glory appearing in the secondary beams thereof, which shine in the visible heavens,
and speaks fully to the point, and shewes, that Christ himselfe, according to his humanity, though conceived and borne most pure and holy, was made lower then the Angels;
and speaks Fully to the point, and shows, that christ himself, according to his humanity, though conceived and born most pure and holy, was made lower then the Angels;
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for so the Apostle expounds these words of David, Hebr. 2. 6. And Psal. 103. 20. Yee Angels (saith he) which excell in power. Our Saviour also in the Gospel sheweth plainly, that the Angels in heaven are so excellent in nature and substance,
for so the Apostle expounds these words of David, Hebrew 2. 6. And Psalm 103. 20. Ye Angels (Says he) which excel in power. Our Saviour also in the Gospel shows plainly, that the Angels in heaven Are so excellent in nature and substance,
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and their most glorious and blessed condition, which farre excels Adam in innocency, shall be like unto the Ange's, Matth. 22. 30. Saint Peter in plaine words saith, that Angels are farre greater then men in power and might, 2 Pet. 2. 11. Saint Paul calls them Angels of light, 2 Corinth.
and their most glorious and blessed condition, which Far excels Adam in innocency, shall be like unto the Ange's, Matthew 22. 30. Saint Peter in plain words Says, that Angels Are Far greater then men in power and might, 2 Pet. 2. 11. Saint Paul calls them Angels of Light, 2 Corinth.
11. 14, and the Angels of Gods power, 2 Thes. 1. 7. he numbers them with principalities and powers, which farre excell the nature of man, Rom. 8. 38. Whensoever he sets forth the greatest excellency of things created, greater then in men, he doth instance in Angels.
11. 14, and the Angels of God's power, 2 Thebes 1. 7. he numbers them with principalities and Powers, which Far excel the nature of man, Rom. 8. 38. Whensoever he sets forth the greatest excellency of things created, greater then in men, he does instance in Angels.
For (as this Doctrine hath proved) Angels are by creation, and in nature and substance the chiefest and most excellent of all Gods creatures, far excelling man in power, might, purity, and being;
For (as this Doctrine hath proved) Angels Are by creation, and in nature and substance the chiefest and most excellent of all God's creatures, Far excelling man in power, might, purity, and being;
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And yet, when Angels and man were both fallen, and found guilty, charged with folly, and involved in misery, God passed by the Angels, and shewed no mercy to them;
And yet, when Angels and man were both fallen, and found guilty, charged with folly, and involved in misery, God passed by the Angels, and showed no mercy to them;
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And whatsoever mercy we receive from him in our deliverance from any evill or whatsoever blessing and benefit of bounty and goodnesse in advancing us to this state of grace or glory, let us wholly ascribe it to the good pleasure of his owne free will,
And whatsoever mercy we receive from him in our deliverance from any evil or whatsoever blessing and benefit of bounty and Goodness in advancing us to this state of grace or glory, let us wholly ascribe it to the good pleasure of his own free will,
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but, as it is written, Let him that glorieth, glory in the Lord, and triumph in this, that he knoweth Gods free grace and aboundant mercy in Jesus Christ,
but, as it is written, Let him that Glorieth, glory in the Lord, and triumph in this, that he Knoweth God's free grace and abundant mercy in jesus christ,
and also the infinite power and excellency of Christ his mediation, and the dignity and worth of his person, in which hee hath so dignified our fraile nature, by assuming it upon himselfe and uniting it personally to his Godhead;
and also the infinite power and excellency of christ his mediation, and the dignity and worth of his person, in which he hath so dignified our frail nature, by assuming it upon himself and uniting it personally to his Godhead;
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That Angels are the best and chiefest of all Gods creatures by creation, and in nature and substance farre more excellent then man in his best naturall estate of innocency, I have proved in this Doctrine.
That Angels Are the best and chiefest of all God's creatures by creation, and in nature and substance Far more excellent then man in his best natural estate of innocency, I have proved in this Doctrine.
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and uniting it personally to himselfe, as he is the eternall Sonne of God, hath dignified, and exalted, and crowned it with glory and excellency farre above all Angels, Principalities, Thrones,
and uniting it personally to himself, as he is the Eternal Son of God, hath dignified, and exalted, and crowned it with glory and excellency Far above all Angels, Principalities, Thrones,
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and Dominions, Hebr. 2. 7. so that the holy, elect and blessed Angels exalted above their best naturall estate, to the immutable estate of supernaturall life, immortality and glory, doe adore and worship him,
and Dominions, Hebrew 2. 7. so that the holy, elect and blessed Angels exalted above their best natural estate, to the immutable estate of supernatural life, immortality and glory, do adore and worship him,
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as David fore-told, Psal. 97. 7. and the Apostle affirmes, Heb. 1. 6. He is the head of all, and they all are made subject to him, 1 Pet. 3. 22. And so wonderfull is Gods bounty to man in Christ and so powerfull and excellent is Christs mediation for the elect of mankind, that by Christs mediation concurring and working together with Gods bounty, according to wisdome,
as David foretold, Psalm 97. 7. and the Apostle affirms, Hebrew 1. 6. He is the head of all, and they all Are made Subject to him, 1 Pet. 3. 22. And so wonderful is God's bounty to man in christ and so powerful and excellent is Christ mediation for the elect of mankind, that by Christ mediation concurring and working together with God's bounty, according to Wisdom,
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but also the holy Angels, with whom they shine in heavenly glory hereafter in the life to come, are made of God ministring spirits, whom Christ hath procured to minister for their good here in this world in the state of grace;
but also the holy Angels, with whom they shine in heavenly glory hereafter in the life to come, Are made of God ministering spirits, whom christ hath procured to minister for their good hear in this world in the state of grace;
and to judge and give sentence against the Divell, and all his Angels, as wee reade, 1 Corinth. 6. 3. And therefore if wee had the tongues of men and Angels, we are never able to utter or expresse the infinite excellency, worth,
and to judge and give sentence against the devil, and all his Angels, as we read, 1 Corinth. 6. 3. And Therefore if we had the tongues of men and Angels, we Are never able to utter or express the infinite excellency, worth,
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And here we see that truly verified, which the Prophet fore-told, Isa. 64. 4. And the Apostle proclaimed, 1 Cor. 2. 9. that since the beginning of the world, the eye of man hath not seen,
And Here we see that truly verified, which the Prophet foretold, Isaiah 64. 4. And the Apostle proclaimed, 1 Cor. 2. 9. that since the beginning of the world, the eye of man hath not seen,
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And therefore, as we must ever labour to decline that servile superstition, and base will-worship of Angels, which is condemned, Colos. 2. 18. and must beware of giving divine and religious worship to them, which they themselves reject and refuse, being our fellow-servants, and have utterly detested and forbidden,
And Therefore, as we must ever labour to decline that servile Superstition, and base will-worship of Angels, which is condemned, Colos 2. 18. and must beware of giving divine and religious worship to them, which they themselves reject and refuse, being our Fellow servants, and have utterly detested and forbidden,
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And, as in all places where there are Embassadors and noble Princes and Courtiers of great Emperours and Monarchs, men will have a care to beare themselves orderly,
And, as in all places where there Are ambassadors and noble Princes and Courtiers of great emperors and Monarchs, men will have a care to bear themselves orderly,
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and to over-look us (as the words of the Preacher seem to import, Eccles. 5. 6. and of the Apostle also, 1 Cor. 10. 11.) beare our selves reverently, and beware of all vaine words, filthy behaviour,
and to overlook us (as the words of the Preacher seem to import, Eccles. 5. 6. and of the Apostle also, 1 Cor. 10. 11.) bear our selves reverently, and beware of all vain words, filthy behaviour,
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yet let them comfort themselves, and rejoyce in this, that he, who is higher then the highest, hath a guard, to whose care and charge he hath committed them;
yet let them Comfort themselves, and rejoice in this, that he, who is higher then the highest, hath a guard, to whose care and charge he hath committed them;
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or pure and entire spirituall substances, created in the beginning by God after his owne image, every one of which is distinct from another by a speciall existence,
or pure and entire spiritual substances, created in the beginning by God After his own image, every one of which is distinct from Another by a special existence,
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Hence it necessarily followes, that they are pure heavenly spirits, and intire spirituall substances, not parts of any body or person, not compounded of any matter first made,
Hence it necessarily follows, that they Are pure heavenly spirits, and entire spiritual substances, not parts of any body or person, not compounded of any matter First made,
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and gives essence and being to all things, and by whom all things subsist, as that name Jehovah signifies, which he assumes as proper to himselfe, Exod. 3. 14, 15. and Isa. 42. 8. and who is a spirit,
and gives essence and being to all things, and by whom all things subsist, as that name Jehovah signifies, which he assumes as proper to himself, Exod 3. 14, 15. and Isaiah 42. 8. and who is a Spirit,
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Secondly, in that they are called pure, intire, spirituall substances, and perfect creatures, which have every one a proper existence and particular being;
Secondly, in that they Are called pure, entire, spiritual substances, and perfect creatures, which have every one a proper existence and particular being;
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Hereby also they are distinguished from the breath of life, and the vitall and animall spirits, which are in living bodies of men, and other living creatures:
Hereby also they Are distinguished from the breath of life, and the vital and animal spirits, which Are in living bodies of men, and other living creatures:
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for they are not pure, perfect, intire creatures, which subsist by themselves, but fraile vanishing parts of creatures, which continually increase and decrease, fade and perish.
for they Are not pure, perfect, entire creatures, which subsist by themselves, but frail vanishing parts of creatures, which continually increase and decrease, fade and perish.
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Thirdly, in that they are called heavenly spirits, hereby they are distinguished not onely from the spirits created here below on earth in this inferiour world,
Thirdly, in that they Are called heavenly spirits, hereby they Are distinguished not only from the spirits created Here below on earth in this inferior world,
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Fifthly, in that they are said to be created in the image and similitude of God, this shewes the excellent naturall properties of Angels, that they are living, spirituall,
Fifthly, in that they Are said to be created in the image and similitude of God, this shows the excellent natural properties of Angels, that they Are living, spiritual,
and immortall creatures, indued with knowledge, wisdome, understanding liberty of will, power, strength, and activity to doe and performe great things wisely, justly,
and immortal creatures, endued with knowledge, Wisdom, understanding liberty of will, power, strength, and activity to do and perform great things wisely, justly,
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Sixthly, in that they are said to be distinguished one from another by a proper and particular subsistence and being, which every one hath by himselfe;
Sixthly, in that they Are said to be distinguished one from Another by a proper and particular subsistence and being, which every one hath by himself;
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but they are every one a whole substance or person by himselfe, as Augustine saith, Enchirid. 18. Lastly, in that every one is said to have a proper existence and particular being, which God hath given him to have in himselfe, by which he differs from the rest;
but they Are every one a Whole substance or person by himself, as Augustine Says, Enchiridion 18. Lastly, in that every one is said to have a proper existence and particular being, which God hath given him to have in himself, by which he differs from the rest;
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this necessarily implies, that Angels are finite, and limited both in their substance and number, and are mutable, not infinite and unchangeable, as God is.
this necessarily Implies, that Angels Are finite, and limited both in their substance and number, and Are mutable, not infinite and unchangeable, as God is.
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First, that Angels are spirits, or spirituall substances, the holy Scriptures affirme most clearly, Psal. 104. 4. and Heb. 1. 7. where it is said, that he maketh his Angels spirits. And Hebr. 1. 14. where they are called ministring spirits. And lest any should thinke or imagine, that Angels are not spirits by nature and creation,
First, that Angels Are spirits, or spiritual substances, the holy Scriptures affirm most clearly, Psalm 104. 4. and Hebrew 1. 7. where it is said, that he makes his Angels spirits. And Hebrew 1. 14. where they Are called ministering spirits. And lest any should think or imagine, that Angels Are not spirits by nature and creation,
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and by which they become holy, and are settled in the immutable state of eternall blessednesse, we have most cleare testimonies in those Scriptures, which call not onely the good and elect Angels spirits,
and by which they become holy, and Are settled in the immutable state of Eternal blessedness, we have most clear testimonies in those Scriptures, which call not only the good and elect Angels spirits,
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though they have lost their goodnesse and uprightnesse, are still called spirits, as Levit. 20. 27. 1 Sam. 16. 1 Kin. 22. Matth. 8. 16. Act. 5. 16. Ephes. 2. 2. where the Divell speaking in false Prophets,
though they have lost their Goodness and uprightness, Are still called spirits, as Levit. 20. 27. 1 Sam. 16. 1 Kin. 22. Matthew 8. 16. Act. 5. 16. Ephesians 2. 2. where the devil speaking in false prophets,
Secondly, that Angels are entire and complete spirituall substances, and perfect creatures, which have every one a proper existence and being in himselfe, the holy Scriptures prove most clearly by divers reasons:
Secondly, that Angels Are entire and complete spiritual substances, and perfect creatures, which have every one a proper existence and being in himself, the holy Scriptures prove most clearly by diverse Reasons:
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First, by naming some of them by proper and distinct names, as the Angell which was sent to Daniel, Dan. 8. 16. and to salute the Virgin Mary, Luke 1. is called Gabriel. Secondly, by giving them such titles,
First, by naming Some of them by proper and distinct names, as the Angel which was sent to daniel, Dan. 8. 16. and to salute the Virgae Marry, Lycia 1. is called Gabriel. Secondly, by giving them such titles,
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as for example, they are called the sons of God, Job 1. 6. and 38. 7. They are called Gods messengers and ministers, as appeares by their Hebrew and Greek names,
as for Exampl, they Are called the Sons of God, Job 1. 6. and 38. 7. They Are called God's messengers and Ministers, as appears by their Hebrew and Greek names,
and encamp about the righteous, to guard and defend them, and observe and behold the face of God, ready to be at his beck for the defence of his little ones,
and encamp about the righteous, to guard and defend them, and observe and behold the face of God, ready to be At his beck for the defence of his little ones,
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Thirdly, the Scriptures doe plainly shew, that Angels doe willingly and readily, and by themselves performe perfect and complete actions and workes, which none can doe but perfect creatures, which have a proper subsistence by themselves:
Thirdly, the Scriptures do plainly show, that Angels do willingly and readily, and by themselves perform perfect and complete actions and works, which none can do but perfect creatures, which have a proper subsistence by themselves:
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as for example, that in the first creation as soon as they were created, they did sing together, and lift up their voice, Job 38. 7. that they praise God, hearken to the voice of his word,
as for Exampl, that in the First creation as soon as they were created, they did sing together, and lift up their voice, Job 38. 7. that they praise God, harken to the voice of his word,
and keep his commandements, Psal. 103. 20. and 149. 2. that they have appeared and spoken to men, as to Gideon, Judg. 6. to the father of Sampson, Judg. 12. and to Eliah, 1 Kin. 19. that they have comforted Christ in his agony, Luke 22. rolled the stone from his sepulchre, Matth. 28. opened the prison doores,
and keep his Commandments, Psalm 103. 20. and 149. 2. that they have appeared and spoken to men, as to gideon, Judges 6. to the father of Sampson, Judges 12. and to Elijah, 1 Kin. 19. that they have comforted christ in his agony, Lycia 22. rolled the stone from his Sepulchre, Matthew 28. opened the prison doors,
or any other person or substance; but among perfect creatures, and spirituall substances, which live, and move, and subsist by themselves, and not in another substance;
or any other person or substance; but among perfect creatures, and spiritual substances, which live, and move, and subsist by themselves, and not in Another substance;
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and continually in heaven behold the face of God, as Matth. 18. 10. and that they are the heavenly host, Luke 2. 13. and Spirits of heaven, Zach. 6. 5. And there they encamping, are in a moment as ready to defend the righteous,
and continually in heaven behold the face of God, as Matthew 18. 10. and that they Are the heavenly host, Lycia 2. 13. and Spirits of heaven, Zach 6. 5. And there they encamping, Are in a moment as ready to defend the righteous,
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and guarding Elisha, so soon as he called upon God, 2 Kin. 6. and by the Angell of God, which, at the praier of Hezekiah, destroyed all the army of the Assyrians in one night:
and guarding Elisha, so soon as he called upon God, 2 Kin. 6. and by the Angel of God, which, At the prayer of Hezekiah, destroyed all the army of the Assyrians in one night:
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nor felt by bodily hands, as corporall things may be: Therefore Angels, being spirits, are not corporall, nor compounded of bodily elements, but are pure,
nor felt by bodily hands, as corporal things may be: Therefore Angels, being spirits, Are not corporal, nor compounded of bodily elements, but Are pure,
and invisible, as the Apostle cals them, Colos. 1. 16. The fourth point to wit, That Angels were created by God in the beginning, and God hath given to them their being, is aboundantly proved in divers Doctrines before:
and invisible, as the Apostle calls them, Colos 1. 16. The fourth point to wit, That Angels were created by God in the beginning, and God hath given to them their being, is abundantly proved in diverse Doctrines before:
and as he is infinite in wisdome, knowledge, goodnesse, and power, and doth all things freely of himselfe, according to the good pleasure of his owne will;
and as he is infinite in Wisdom, knowledge, Goodness, and power, and does all things freely of himself, according to the good pleasure of his own will;
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All these things, to wit, the lively strength, activity, knowledge, wisdome, free-will, glory, power, and blessed estate of Angels, wherein they were created, the Scriptures doe most clearly testifie and declare, where they affirme, that the Angels doe see Gods face, who is all in all,
All these things, to wit, the lively strength, activity, knowledge, Wisdom, freewill, glory, power, and blessed estate of Angels, wherein they were created, the Scriptures do most clearly testify and declare, where they affirm, that the Angels do see God's face, who is all in all,
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and that they look into all the mysteries, know the manifold wisdome of God concerning the salvation of the Church, 1 Pet. 1. 12. and Ephes. 3. 10. and have great joy in heaven over sinners which repent;
and that they look into all the Mysteres, know the manifold Wisdom of God Concerning the salvation of the Church, 1 Pet. 1. 12. and Ephesians 3. 10. and have great joy in heaven over Sinners which Repent;
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That Angels are in nature finite, and cannot be in divers places, or in all places at once, is most plaine, both by this, that they are said to be Gods heavenly host, and Angels in heaven, that is, who are confined to heaven for the proper place of their dwelling;
That Angels Are in nature finite, and cannot be in diverse places, or in all places At once, is most plain, both by this, that they Are said to be God's heavenly host, and Angels in heaven, that is, who Are confined to heaven for the proper place of their Dwelling;
and that God knowes the number of them, cals them by their names, and brings them out by number, the Prophet testifieth, Isa. 40. 26. That Angels are mutable by nature, subject to fall from the state wherein they were created, the Scriptures doe testifie, where they make this Gods property, that hee onely changeth not, Malach. 3. 6. And with him is no variablenesse, Iam. 1. 17. And where it is testified that God hath charged the Angels with folly, Iob 4 18. And many of the Angels did not keep their first estate,
and that God knows the number of them, calls them by their names, and brings them out by number, the Prophet Testifieth, Isaiah 40. 26. That Angels Are mutable by nature, Subject to fallen from the state wherein they were created, the Scriptures do testify, where they make this God's property, that he only changes not, Malachi 3. 6. And with him is no variableness, Iam. 1. 17. And where it is testified that God hath charged the Angels with folly, Job 4 18. And many of the Angels did not keep their First estate,
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and delivered into chaines of darknesse, 2 Pet. 2. 4. and Iude 6. And that onely the elect Angels are made holy and immutably blessed by the light which God hath added to them, Iob 4. 18. Thus much for the definition of Angels. 3. Corollary.
and Delivered into chains of darkness, 2 Pet. 2. 4. and Iude 6. And that only the elect Angels Are made holy and immutably blessed by the Light which God hath added to them, Job 4. 18. Thus much for the definition of Angels. 3. Corollary.
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The third Corollary is, That the bodily shapes of men, and other creatures, in which Angels have appeared, were no parts of their nature and substance,
The third Corollary is, That the bodily shapes of men, and other creatures, in which Angels have appeared, were no parts of their nature and substance,
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neither were essentially united unto them, but were onely assumed for the present time and occasion, that thereby they might make fraile men see more evidently,
neither were essentially united unto them, but were only assumed for the present time and occasion, that thereby they might make frail men see more evidently,
neither have they any bodily quantity or dimension, as length, breadth, height, and thicknesse; and so they cannot bee compassed about, nor measured, nor limited by any bodily space;
neither have they any bodily quantity or dimension, as length, breadth, height, and thickness; and so they cannot be compassed about, nor measured, nor limited by any bodily Molle;
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but yet they are definitively in their places, that is, there and no where else; and their substance together with bodily substances may be in the same place;
but yet they Are definitively in their places, that is, there and no where Else; and their substance together with bodily substances may be in the same place;
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Seeing Angels are by creation the proper and naturall inhabitants of the highest heavens, which is a most spacious place, compassing about the whole visible World,
Seeing Angels Are by creation the proper and natural inhabitants of the highest heavens, which is a most spacious place, compassing about the Whole visible World,
and commanded man to multiply and replenish the earth, wouldleave the bestand most glorious place of all not fully replenished with inhabitants, glorious Angels, who were created at the first in their full number:
and commanded man to multiply and replenish the earth, wouldleave the bestand most glorious place of all not Fully replenished with inhabitants, glorious Angels, who were created At the First in their full number:
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Also in the Gospell wee read that there was a Legion; that is, six thousand divels in one man, Mark. 5. 9. And if there be so many divels, that is, evill Angels in one man;
Also in the Gospel we read that there was a Legion; that is, six thousand Devils in one man, Mark. 5. 9. And if there be so many Devils, that is, evil Angels in one man;
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And if that conjecture and opinion of learned men be true, to wit, that the Angels which sinned and were cast downe from heaven, are as many in number as all the elect of mankind which have beene, are,
And if that conjecture and opinion of learned men be true, to wit, that the Angels which sinned and were cast down from heaven, Are as many in number as all the elect of mankind which have been, Are,
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Therefore the Angels, which were created to bee the naturall inhabitants of those glorious heavens, were not made to move with bodily motion, as bodily creatures doe:
Therefore the Angels, which were created to be the natural inhabitants of those glorious heavens, were not made to move with bodily motion, as bodily creatures do:
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and so much the Scriptures shew clearly in many places, where they describe Angels with wings, and call them Cherubins and Seraphins; yea some one of them with many wings, which are instruments of flying and of swiftest motion,
and so much the Scriptures show clearly in many places, where they describe Angels with wings, and call them Cherubim and Seraphim; yea Some one of them with many wings, which Are Instruments of flying and of swiftest motion,
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even in an instant, a whole multitude of the heavenly host have descended from heaven and beene present on earth, Luk. 2. 13. And the Angell of the Lord is said to encampe with an heavenly host round about them that feare God, Psalm 34. 7. not by being here resident and abiding on earth, out of their proper place of abode;
even in an instant, a Whole multitude of the heavenly host have descended from heaven and been present on earth, Luk. 2. 13. And the Angel of the Lord is said to encamp with an heavenly host round about them that Fear God, Psalm 34. 7. not by being Here resident and abiding on earth, out of their proper place of Abided;
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Seventhly, seeing the highest heaven is the proper place of Angels, and this is the order which God did set in the creation, that all creatures should keep their station, and not leave their dwelling;
Seventhly, seeing the highest heaven is the proper place of Angels, and this is the order which God did Set in the creation, that all creatures should keep their station, and not leave their Dwelling;
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Hence it followes, that it is against nature, and contrary to the order of creation, that many Angels are excluded and shut out of heaven, even all the evill Angels:
Hence it follows, that it is against nature, and contrary to the order of creation, that many Angels Are excluded and shut out of heaven, even all the evil Angels:
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and a thing purchased and procured by the infinite power, excellency, and dignity of Christs merit and mediation, that the elect and holy Angels should bee made ministering spirits,
and a thing purchased and procured by the infinite power, excellency, and dignity of Christ merit and mediation, that the elect and holy Angels should be made ministering spirits,
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and sent forth to minister for them who shall be heires of salvation, as the Apostle saith, Hebr. 1. 14. And here now occasion is offered to discourse about the sin and fall of the Divell and evill Angels;
and sent forth to minister for them who shall be Heirs of salvation, as the Apostle Says, Hebrew 1. 14. And Here now occasion is offered to discourse about the since and fallen of the devil and evil Angels;
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Also here is occasion given to shew, that the elect Angels come to minister for the elect through the supernaturall power and efficacy of Christs mediation;
Also Here is occasion given to show, that the elect Angels come to minister for the elect through the supernatural power and efficacy of Christ mediation;
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But these things come more fittly to bee handled after the creation, when wee come to discourse of the confusion of the World by the Divels Apostasie and mans fall;
But these things come more fitly to be handled After the creation, when we come to discourse of the confusion of the World by the Devils Apostasy and men fallen;
Now these Doctrines thus opened and proved, are of great use for comfort and confidence to all the elect and faithfull people of God, in the midst of all troubles which befall them in this life;
Now these Doctrines thus opened and proved, Are of great use for Comfort and confidence to all the elect and faithful people of God, in the midst of all Troubles which befall them in this life;
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Wherefore let us not feare either multitude, malice, or might of enemies; but carefully serve God, and confidently rest on the Lord Christ our Redeemer and Saviour.
Wherefore let us not Fear either multitude, malice, or might of enemies; but carefully serve God, and confidently rest on the Lord christ our Redeemer and Saviour.
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Secondly, These Doctrines serve to discover divers errours concerning the nature and substance of Angels; as that grosse opinion of Peter Lombard, who held that the Angels are corporeall substances,
Secondly, These Doctrines serve to discover diverse errors Concerning the nature and substance of Angels; as that gross opinion of Peter Lombard, who held that the Angels Are corporeal substances,
THe Second thing created next after the highest heaven, with the inhabitants thereof the Angels, is the Earth, as my text here faith in these wordes, and the Earth. But wee must not here understand by Earth, this earth or drie land upon which men and beasts doe live,
THe Second thing created next After the highest heaven, with the inhabitants thereof the Angels, is the Earth, as my text Here faith in these words, and the Earth. But we must not Here understand by Earth, this earth or dry land upon which men and beasts do live,
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But here by Earth, wee are to understand a certaine rude matter and masse without forme and void, out of which God made all the inferiour visible World, and all things therein contained;
But Here by Earth, we Are to understand a certain rude matter and mass without Form and void, out of which God made all the inferior visible World, and all things therein contained;
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most untractable and not ready to apply it selfe to any other thing, and hard to bee turned into the forme of other things without labour and working of it.
most untractable and not ready to apply it self to any other thing, and hard to be turned into the Form of other things without labour and working of it.
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by meanes of which it was unstable and unsettled, and also because it was an huge deep like the great waters of the Sea. Now it may seeme strange, that this one and the same rude masse should bee like earth,
by means of which it was unstable and unsettled, and also Because it was an huge deep like the great waters of the Sea. Now it may seem strange, that this one and the same rude mass should be like earth,
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but being a meere unformed masse or Chaos, it had at the first a resemblance of earth, because the grosse matter of the earth was so mingled and confounded in it, that it chiefely appeared in the upper face of it,
but being a mere unformed mass or Chaos, it had At the First a resemblance of earth, Because the gross matter of the earth was so mingled and confounded in it, that it chiefly appeared in the upper face of it,
and so it seemed grosse and earthy, and is first called Earth. Secondly, by the operation of the spirit of God cherishing and moving it, the grosse thicke matter settling downward toward the center, it became immediatly in the upper face of it like a deep mire or quick-sand, which more inclines to water then earth,
and so it seemed gross and earthy, and is First called Earth. Secondly, by the operation of the Spirit of God cherishing and moving it, the gross thick matter settling downward towards the centre, it became immediately in the upper face of it like a deep mire or quicksand, which more inclines to water then earth,
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and therefore in the second place it is called the deep. Thirdly, God making the earthy matter to sinke and settle downward still more and more, all the upper face of it became more thinne and fluid,
and Therefore in the second place it is called the deep. Thirdly, God making the earthy matter to sink and settle downward still more and more, all the upper face of it became more thin and fluid,
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Now these properties, by which it is described, do comprehend in them that which in naturall philosophy is called privation, & is held to be a principle or beginning of natural things.
Now these properties, by which it is described, do comprehend in them that which in natural philosophy is called privation, & is held to be a principle or beginning of natural things.
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For unto the making & generating of any bodily, creature or natural body there are three things required as first principles. 1. A matter capable of some forme, that is expressed in the names of earth, deep, and waters. 2. Privation, which is an absence or want of the forme which ought to be or might bee in that matter,
For unto the making & generating of any bodily, creature or natural body there Are three things required as First principles. 1. A matter capable of Some Form, that is expressed in the names of earth, deep, and waters. 2. Privation, which is an absence or want of the Form which ought to be or might be in that matter,
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But when a matter rude, undigested and unformed is inclining to some forme, and wants it, there must be a disposing of the matter to receive the forme which it ought to have to make it a perfect creature in his kind,
But when a matter rude, undigested and unformed is inclining to Some Form, and Wants it, there must be a disposing of the matter to receive the Form which it ought to have to make it a perfect creature in his kind,
Theoderet saith it was the aire, which moved on the upper part of it, Quaest. 8. in Genes. But I conceive all these to bee unsound opinions First, they are confuted by the very words of the text,
Theoderet Says it was the air, which moved on the upper part of it, Question 8. in Genesis. But I conceive all these to be unsound opinions First, they Are confuted by the very words of the text,
to wit, that this Spirit of God, here mentioned, is the eternall Spirit, one and the same God with the Father and the Son, by whom all things were made;
to wit, that this Spirit of God, Here mentioned, is the Eternal Spirit, one and the same God with the Father and the Son, by whom all things were made;
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The Hebrew word here used doth properly signifie the Eagles gentle fluttering with her wings over her young ones, thereby to cherish them; as appeares, Deut. 32. 11. And here it signifies the worke of Gods Spirit extending his power upon this rude, confused, unformed and empty masse,
The Hebrew word Here used does properly signify the Eagles gentle fluttering with her wings over her young ones, thereby to cherish them; as appears, Deuteronomy 32. 11. And Here it signifies the work of God's Spirit extending his power upon this rude, confused, unformed and empty mass,
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Also that the spirit of God did prepare and dispose that whole matter and every part of it, to receive that forme which God gave to the whole World, and every creature therein.
Also that the Spirit of God did prepare and dispose that Whole matter and every part of it, to receive that Form which God gave to the Whole World, and every creature therein.
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as fire, water, aite, earth, haile, snow, thunder, lightening, clouds, vapours, and the like, as wee read, Job 28. Psalm. 33. 6. and Psalm. 149. 5. and Isa. 66. 2. but he also frames every man in the womb of his mother;
as fire, water, aite, earth, hail, snow, thunder, lightning, Clouds, vapours, and the like, as we read, Job 28. Psalm. 33. 6. and Psalm. 149. 5. and Isaiah 66. 2. but he also frames every man in the womb of his mother;
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as the Psalmist testifieth, Psalm. 139. 13, 14, 15. and all children and the fruite of the womb are a gift, and blessing which cometh of the Lord, Psalm. 129. 3. And reason drawne from the proper name of God, Jehovah, proves this, that hee gives all being to every thing;
as the Psalmist Testifieth, Psalm. 139. 13, 14, 15. and all children and the fruit of the womb Are a gift, and blessing which comes of the Lord, Psalm. 129. 3. And reason drawn from the proper name of God, Jehovah, Proves this, that he gives all being to every thing;
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and for our life, breath, being, and all things, render due thankes to his heavenly Majesty, confessing that the whole World is his, and the fulnesse thereof.
and for our life, breath, being, and all things, render due thanks to his heavenly Majesty, confessing that the Whole World is his, and the fullness thereof.
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did of his owne will, and according to his counsell, make a rude, confused, imperfect and unstable matter first without forme, that out of it he might frame,
did of his own will, and according to his counsel, make a rude, confused, imperfect and unstable matter First without Form, that out of it he might frame,
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so the mutability and inconstancy of all visible and naturall things in this World, is a thing which God purposed and foreshewed in the creation of them;
so the mutability and inconstancy of all visible and natural things in this World, is a thing which God purposed and foreshowed in the creation of them;
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Wise Solomon sheweth at large that all worldly things are subject to continuall changes, Eccles. 1. 4 5. 6. and David, Psalm 102. 26. testifieth of the visible heavens, which are the most durable parts of the inferiour World, that they shall perish, and shall waxe old as doth a garment,
Wise Solomon shows At large that all worldly things Are Subject to continual changes, Eccles. 1. 4 5. 6. and David, Psalm 102. 26. Testifieth of the visible heavens, which Are the most durable parts of the inferior World, that they shall perish, and shall wax old as does a garment,
hee powreth out contempt upon princes, and weakeneth the strength of the mighty, Iob 12. 14. 15. 17. 20, 21. This Doctrine serves to admonish us not to put trust or confidence in any worldly thing;
he poureth out contempt upon Princes, and weakeneth the strength of the mighty, Job 12. 14. 15. 17. 20, 21. This Doctrine serves to admonish us not to put trust or confidence in any worldly thing;
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before noone they may bee destroyed by a shower of fire and brimstone, and fruitfull lands may quickly bee turned into desarts, and barren wildernesse.
before noon they may be destroyed by a shower of fire and brimstone, and fruitful Lands may quickly be turned into deserts, and barren Wilderness.
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The third point of doctrine, which wee may observe from the Spirit of God moving upon the waters, cherishing and fitting the unformed masse to receive a perfect being and perfect formes of visible creatures, doth shew the concord and perfect similitude which is between the worke of creation, by which God formed all things by his word and Spirit;
The third point of Doctrine, which we may observe from the Spirit of God moving upon the waters, cherishing and fitting the unformed mass to receive a perfect being and perfect forms of visible creatures, does show the concord and perfect similitude which is between the work of creation, by which God formed all things by his word and Spirit;
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So, by the word and Spirit of God, men dead and rotten in sinnes and sinfull corruption, are, by the Spirit of God breathed through Christ, renued after his image,
So, by the word and Spirit of God, men dead and rotten in Sins and sinful corruption, Are, by the Spirit of God breathed through christ, renewed After his image,
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and fitted by the life of grace, for the eternall life of glory, Ezech. 37. The Spirit of God (as our Saviour testifieth) is like the wind, which bloweth where it listeth: it is hee, which doth frame us after Gods image in our new birth, Ioh. 3. 5, 8. and fits us for the Kingdome of glory.
and fitted by the life of grace, for the Eternal life of glory, Ezekiel 37. The Spirit of God (as our Saviour Testifieth) is like the wind, which blows where it lists: it is he, which does frame us After God's image in our new birth, John 3. 5, 8. and fits us for the Kingdom of glory.
untill the Spirit of God bee given to us in Christ to dwell in us, and renue us, as the Apostle sheweth, Rom. 8. 9. 13. Ephes. 2. 18. 22. and Tit. 3. 5. 6.
until the Spirit of God be given to us in christ to dwell in us, and renew us, as the Apostle shows, Rom. 8. 9. 13. Ephesians 2. 18. 22. and Tit. 3. 5. 6.
even the gifts and graces of the holy Ghost, and never rest satisfied, till wee feele within us the testimony of the Spirit of Christ witnessing with our Spirits that wee are the children of God, and till wee feele our selves sanctified throughout both in soule and body,
even the Gifts and graces of the holy Ghost, and never rest satisfied, till we feel within us the testimony of the Spirit of christ witnessing with our Spirits that we Are the children of God, and till we feel our selves sanctified throughout both in soul and body,
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Let us not count it any shame or reproach to us, that profane mockers of these last times doe, in mockery and derision, call us spirituall men, who ascribe all good motions which are in us to the Spirit of God dwelling in us,
Let us not count it any shame or reproach to us, that profane mockers of these last times do, in mockery and derision, call us spiritual men, who ascribe all good motions which Are in us to the Spirit of God Dwelling in us,
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but let men take heed, that they doe not, by loathing their hypocrisie and arrogancy, runne into Atheisme and blasphemous impiety, by rejecting and denying the Spirits dwelling in all Gods regenerate children, working in them all saving graces,
but let men take heed, that they do not, by loathing their hypocrisy and arrogance, run into Atheism and blasphemous impiety, by rejecting and denying the Spirits Dwelling in all God's regenerate children, working in them all Saving graces,
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For, most certaine it is that as the first rude matter of the visible World was sustained and cherished by the Spirit of God moving upon the face of it,
For, most certain it is that as the First rude matter of the visible World was sustained and cherished by the Spirit of God moving upon the face of it,
Although man and all creatures (as appeares in the last verse of this Chapter) were created every one good and perfect in his kind, with naturall perfection:
Although man and all creatures (as appears in the last verse of this Chapter) were created every one good and perfect in his kind, with natural perfection:
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as wee read Chap. 3. yea hee did not lodge one night therein, Psalme 49. 12. and by Mans sinfull fall and corruption, the whole frame of the visible World was made subject to vanity, and groaneth under it as under an intolerable burden,
as we read Chap. 3. yea he did not lodge one night therein, Psalm 49. 12. and by men sinful fallen and corruption, the Whole frame of the visible World was made Subject to vanity, and Groaneth under it as under an intolerable burden,
and with earnest longing waiteth for deliverance and restitution to an higher estate in the glorious libertie of the sons of God, Rom. 8. 19. 20. And although the eternall Word, the Son of God, had undertaken for man in the eternall counsell of the blessed Trinitie,
and with earnest longing waits for deliverance and restitution to an higher estate in the glorious liberty of the Sons of God, Rom. 8. 19. 20. And although the Eternal Word, the Son of God, had undertaken for man in the Eternal counsel of the blessed Trinity,
This Spirit also doth renue them after the image of God, and transformes them into the image of Christ in all holinesse, that they may bee fit to see and enjoy God;
This Spirit also does renew them After the image of God, and transforms them into the image of christ in all holiness, that they may be fit to see and enjoy God;
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and whensoever God is said to give any of these gifts to men in an effectuall and saving manner and measure, hee is said to give them the Spirit of grace, wisedome, zeale and supplication, as appeares Isa. 11. 2. Zach. 12. 10. Yea common illumination and all extraordinary supernaturall gifts, which are given to unregenerate reprobates for the revealing of Christ,
and whensoever God is said to give any of these Gifts to men in an effectual and Saving manner and measure, he is said to give them the Spirit of grace, Wisdom, zeal and supplication, as appears Isaiah 11. 2. Zach 12. 10. Yea Common illumination and all extraordinary supernatural Gifts, which Are given to unregenerate Reprobates for the revealing of christ,
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the gift of miracles to Iudas; also illumination, tast of the heavenly gift, joy in the holy Word of God, given to backsliders, Heb. 6. are the worke of the holy Ghost, assisting them and inspiring them from without, for the Churches good;
the gift of Miracles to Iudas; also illumination, taste of the heavenly gift, joy in the holy Word of God, given to backsliders, Hebrew 6. Are the work of the holy Ghost, assisting them and inspiring them from without, for the Churches good;
Wherefore let us count it no reproach that wee have no hope of being in an happy and blessed estate, no assurance that wee are in the way to perfection, till wee feele the Spirit of God dwelling and working in us, moving our hearts,
Wherefore let us count it no reproach that we have no hope of being in an happy and blessed estate, no assurance that we Are in the Way to perfection, till we feel the Spirit of God Dwelling and working in us, moving our hearts,
hee makes us new creatures and a free willing people, hee sanctifieth us to bee an holy Temple for himselfe to dwell in, purgeth out sinfull corruption, mortifieth the deeds of the flesh,
he makes us new creatures and a free willing people, he Sanctifieth us to be an holy Temple for himself to dwell in, Purgeth out sinful corruption, mortifieth the Deeds of the Flesh,
There is one thing more, which I may not passe over here in silence, to wit, that this text doth prove plainely, that the Spirit of God, the third person in the Trinity, is one and the same God with the Father and the Son, of the same uncreated nature and substance, the almighty Creatour,
There is one thing more, which I may not pass over Here in silence, to wit, that this text does prove plainly, that the Spirit of God, the third person in the Trinity, is one and the same God with the Father and the Son, of the same uncreated nature and substance, the almighty Creator,
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and to assist and cherish by present vertue every part thereof at once, is a strong argument and plaine proofe of divine and infinite power and omnipotency, proper to Iehovah the one onely true God:
and to assist and cherish by present virtue every part thereof At once, is a strong argument and plain proof of divine and infinite power and omnipotency, proper to Jehovah the one only true God:
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and all this is here testified of the Spirit of God in these words, and the Spirit of God moved upon the face of the waters, that is (as the Hebrew word NONLATINALPHABET, Merachepheth, and here used in the originall signifieth) did sit upon and cherish that mightie masse, as an Hen doth sit upon and cherish her egges, that they may bee formed into chickens.
and all this is Here testified of the Spirit of God in these words, and the Spirit of God moved upon the face of the waters, that is (as the Hebrew word, Merachepheth, and Here used in the original signifies) did fit upon and cherish that mighty mass, as an Hen does fit upon and cherish her eggs, that they may be formed into chickens.
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To which purpose the Scriptures also speake fully in other places, where the heavens and the host of them are said to bee made by the Word and Spirit of God, as Psalme 33. 6. and that when God sends out his Spirit, things are created,
To which purpose the Scriptures also speak Fully in other places, where the heavens and the host of them Are said to be made by the Word and Spirit of God, as Psalm 33. 6. and that when God sends out his Spirit, things Are created,
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as Psalme 104. 30. and that God by his Spirit garnished the heavens, Iob 26. 13. and that hee is present by his preserving and sustaining power in all places, Psalme 139. 7. which places prove the Spirit of God to bee Iehovah the Creatour and Former of all things,
as Psalm 104. 30. and that God by his Spirit garnished the heavens, Job 26. 13. and that he is present by his preserving and sustaining power in all places, Psalm 139. 7. which places prove the Spirit of God to be Jehovah the Creator and Former of all things,
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as it discovers the desperate malice, impudency, and Atheisme of the Remonstrants, the Disciples of Socinus, and Arminius, who call into question the Deitie of the holy Ghost and his unitie, with the Father and the Son,
as it discovers the desperate malice, impudence, and Atheism of the Remonstrants, the Disciples of Socinus, and Arminius, who call into question the Deity of the holy Ghost and his unity, with the Father and the Son,
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After that darknesse had continued upon the face of the deep, and the whole matter of this inferiour World had remained full of darknesse for the space of one night, God by his powerfull Word created Light, the first perfect creature and element of the visible World, and commanded it to shine out of darknesse;
After that darkness had continued upon the face of the deep, and the Whole matter of this inferior World had remained full of darkness for the Molle of one night, God by his powerful Word created Light, the First perfect creature and element of the visible World, and commanded it to shine out of darkness;
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Thirdly, Gods separation of it from the darknesse, vers. 4. Fourthly, Gods nomination or naming of the light, day, and the darknesse night, and so compounding these two, light and darknesse, into the first whole day of the World, vers. 5. In the first thing, which is the creation of light, the first of all perfect creatures in this visible World, two things come to bee sifted and examined for our right understanding thereof.
Thirdly, God's separation of it from the darkness, vers. 4. Fourthly, God's nomination or naming of the Light, day, and the darkness night, and so compounding these two, Light and darkness, into the First Whole day of the World, vers. 5. In the First thing, which is the creation of Light, the First of all perfect creatures in this visible World, two things come to be sifted and examined for our right understanding thereof.
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but this cannot bee the truth, for this light is said to bee, that which is called the day, and is opposed to the darknesse of the night here in this mutable and visible World;
but this cannot be the truth, for this Light is said to be, that which is called the day, and is opposed to the darkness of the night Here in this mutable and visible World;
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the shining whereof doth distinguish day from the night, which cannot bee said of the Angels and the highest heavens, which were not made out of darknesse,
the shining whereof does distinguish day from the night, which cannot be said of the Angels and the highest heavens, which were not made out of darkness,
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The Hebrewword (NONLATINALPHABET, Or) which is here translated Light, (besides the tropicall and spirituall senses, in which it is used in those Scriptures which call God the light in whom is no darknesse, and the light and salvation of his people;
The Hebrewword (, Or) which is Here translated Light, (beside the tropical and spiritual Senses, in which it is used in those Scriptures which call God the Light in whom is no darkness, and the Light and salvation of his people;
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First, that naturall bodie or substance, which among all the parts and creatures of the visible World is most bright and shining in it selfe, and gives light to others;
First, that natural body or substance, which among all the parts and creatures of the visible World is most bright and shining in it self, and gives Light to Others;
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as for example, the Sun, Moone, and Starres, are called Lights, Psalme 136. 7. and the element of fire, is called by this name NONLATINALPHABET, Light, Ezech. 5. 2. Secondly, it signifies,
as for Exampl, the Sun, Moon, and Stars, Are called Lights, Psalm 136. 7. and the element of fire, is called by this name, Light, Ezekiel 5. 2. Secondly, it signifies,
But hereby light wee are to understand, of necessity, some notable part of this great frame of the visible World, which God first framed out of the rude masse, which was without forme and void, before mentioned;
But hereby Light we Are to understand, of necessity, Some notable part of this great frame of the visible World, which God First framed out of the rude mass, which was without Form and void, before mentioned;
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and besides, it is manifest, that they were formed out of the grossest and most dark part of the common masse, on the third day, vers. 9. Neither can it bee the spacious region of the aire, which is extended and spread abroad farre and wide, over all the round globe of the earth and the waters,
and beside, it is manifest, that they were formed out of the Grossest and most dark part of the Common mass, on the third day, vers. 9. Neither can it be the spacious region of the air, which is extended and spread abroad Far and wide, over all the round Globe of the earth and the waters,
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For that was formed the second day, as appeares in 6. 7. 8. vers. It must needs therefore bee the firmament of the visible heavens, which is called NONLATINALPHABET, The large and farre stretched firmament of the midle heaven,
For that was formed the second day, as appears in 6. 7. 8. vers. It must needs Therefore be the firmament of the visible heavens, which is called, The large and Far stretched firmament of the middle heaven,
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so they were created next after them in the first day, and are here called by the name of Light, because all the light of this visible World is in them,
so they were created next After them in the First day, and Are Here called by the name of Light, Because all the Light of this visible World is in them,
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except it bee in this word Light; and it is most incredible that hee would omit the creation of them which are the most excellent and glorious part of the visible frame of the World, especially seeing hee doth exactly and particularly name,
except it be in this word Light; and it is most incredible that he would omit the creation of them which Are the most excellent and glorious part of the visible frame of the World, especially seeing he does exactly and particularly name,
I am not ignorant, that Aristotle, and the most learned naturall Philosophers of his sect, did hold, that the visible heavens are eternall and unchangable,
I am not ignorant, that Aristotle, and the most learned natural Philosophers of his sect, did hold, that the visible heavens Are Eternal and unchangeable,
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Also divers learned Christians and Schoolemen doe thinke, that these heavens were created together with the highest heavens immediatly of nothing, in the beginning when time first began to bee,
Also diverse learned Christians and Schoolmen do think, that these heavens were created together with the highest heavens immediately of nothing, in the beginning when time First began to be,
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the naturall place and region whereof, the Philosophers held to bee next under the visible heavens, and above the aire: their reasons are two especially;
the natural place and region whereof, the Philosophers held to be next under the visible heavens, and above the air: their Reasons Are two especially;
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First, for the opinion of the Philosophers, that the visible heavens are immutable and cannot bee dissolved, it is contradicted by the expresse words of holy Scripture, Psalme 102. 26. and 2 Pet. 3. 10. Also wee finde by experience many changes in those heavens;
First, for the opinion of the Philosophers, that the visible heavens Are immutable and cannot be dissolved, it is contradicted by the express words of holy Scripture, Psalm 102. 26. and 2 Pet. 3. 10. Also we find by experience many changes in those heavens;
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The Sun and Moone stood still for the space of a whole day, Iosh. 10. and the Sun went back ten degrees, 2 King. 20. Secondly, the vertue and influence which is in the visible heavens,
The Sun and Moon stood still for the Molle of a Whole day, Joshua 10. and the Sun went back ten Degrees, 2 King. 20. Secondly, the virtue and influence which is in the visible heavens,
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Fourthly, that the visible heavens are indeed the pure element of fire, which is here called Light, and that the creation of the light is the creation of them,
Fourthly, that the visible heavens Are indeed the pure element of fire, which is Here called Light, and that the creation of the Light is the creation of them,
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First, by the light and servent heat, which flowes from them into things below, by meanes whereof they doe beget firie meteors and lightenings in the aire,
First, by the Light and servient heat, which flows from them into things below, by means whereof they do beget firy meteors and lightenings in the air,
Secondly, by the burning and consuming fires, which descended from those heavens in the destruction of Sodom, and when the Lord came downe on mount Sinah to give the Law,
Secondly, by the burning and consuming fires, which descended from those heavens in the destruction of Sodom, and when the Lord Come down on mount Sina to give the Law,
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and when Eliah consumed the captaines and their fifties, 2 King. 1, and was answered by fire, which consumed his sacrifice, 1 King. 18. Thirdly, that these heavens are of a fierie substance,
and when Elijah consumed the Captains and their fifties, 2 King. 1, and was answered by fire, which consumed his sacrifice, 1 King. 18. Thirdly, that these heavens Are of a fiery substance,
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and indeed the pure element of fire, and that in the dissolution of them, when the Lord by his mighty voice shall rend them and dissolve them at the last day,
and indeed the pure element of fire, and that in the dissolution of them, when the Lord by his mighty voice shall rend them and dissolve them At the last day,
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but of an higher and super-elementary nature created immediatly out of nothing, together with the highest heavens, they could not bee dissolved and set on fire.
but of an higher and superelementary nature created immediately out of nothing, together with the highest heavens, they could not be dissolved and Set on fire.
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so by this act of power, by which the light and every other thing was formed, God did shew and declare his eternall counsell, purpose and decree concerning the nature and being of them.
so by this act of power, by which the Light and every other thing was formed, God did show and declare his Eternal counsel, purpose and Decree Concerning the nature and being of them.
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Secondly, because God the Father by his eternall Word, the Son, who is one God with himselfe, did forme and make the light and all other things created,
Secondly, Because God the Father by his Eternal Word, the Son, who is one God with himself, did Form and make the Light and all other things created,
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This dividing between them, was nothing else but Gods setting and placing of the firie and shining visible heaven in the superiour place above the confused matter which was full of darknesse,
This dividing between them, was nothing Else but God's setting and placing of the firy and shining visible heaven in the superior place above the confused matter which was full of darkness,
The fourth thing is Gods nomination of the light and darknesse, and composing the first day of the evening, that is, the space wherein the darknesse remained over all the deep before light was created out of it;
The fourth thing is God's nomination of the Light and darkness, and composing the First day of the evening, that is, the Molle wherein the darkness remained over all the deep before Light was created out of it;
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The second is, why God called onely the light day, and Moses calls both the evening and the morning, that is, the time of light and darknesse one day, or the first day.
The second is, why God called only the Light day, and Moses calls both the evening and the morning, that is, the time of Light and darkness one day, or the First day.
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and that after the light was created, it did shine forth for the space of 12. houres more before God went about to make the firmament, which was the second dayes work;
and that After the Light was created, it did shine forth for the Molle of 12. hours more before God went about to make the firmament, which was the second days work;
and so the first day of the World was of the same length with all other civill or Astronomicall dayes, that is, 24 houres, divided equally between light and darknesse.
and so the First day of the World was of the same length with all other civil or Astronomical days, that is, 24 hours, divided equally between Light and darkness.
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Also in naming the six dayes of the creation, the evening, that is, the time of darknesse, is rehearsed first before the morning, which is the 〈 ◊ 〉 of light.
Also in naming the six days of the creation, the evening, that is, the time of darkness, is rehearsed First before the morning, which is the 〈 ◊ 〉 of Light.
Fourthly it may bee asked, how the firie or visible heavens could by their light make a day before the Sun was created, seeing the light of the same heavens, together with the light of the Moone,
Fourthly it may be asked, how the firy or visible heavens could by their Light make a day before the Sun was created, seeing the Light of the same heavens, together with the Light of the Moon,
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Now in the first day before the firmament was made, that is the region of the aire purged and refined out of the masse by the sinking and settling of the earthy and waterish matter towards the center, there was no need of light further then the body of the heavens reached, that is to the upper face of the rude masse, not yet formed,
Now in the First day before the firmament was made, that is the region of the air purged and refined out of the mass by the sinking and settling of the earthy and waterish matter towards the centre, there was no need of Light further then the body of the heavens reached, that is to the upper face of the rude mass, not yet formed,
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Which point excellently confirmes our faith in the true Doctrine of the blessed Trinitie, and confutes Sabellius, Servetus, the Socinians and Arminians, who denied the eternall Deity of the Son and the holy Ghost,
Which point excellently confirms our faith in the true Doctrine of the blessed Trinity, and confutes Sabellius, Servetus, the socinians and Arminians, who denied the Eternal Deity of the Son and the holy Ghost,
even bring light out of darknesse, and the glorious, pure, spacious, visible heavens out of the rude, impure and confused masse, which was without forme and void;
even bring Light out of darkness, and the glorious, pure, spacious, visible heavens out of the rude, impure and confused mass, which was without Form and void;
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Which Doctrine other Scriptures doe aboundantly confirme, which ascribe to God omnipotency, and proclaime him to bee wonderfull in counsell, and excellent in working;
Which Doctrine other Scriptures do abundantly confirm, which ascribe to God omnipotency, and proclaim him to be wonderful in counsel, and excellent in working;
That by many speciall prerogatives, God did in the creation foreshew his eternall counsell and purpose to make this day his holy day in the dayes of Christ,
That by many special prerogatives, God did in the creation foreshow his Eternal counsel and purpose to make this day his holy day in the days of christ,
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and in the time of the Gospell under the Kingdome of grace. 1. This is the first fruits of all time. 2. In it was created the glorious frame of the heavens,
and in the time of the Gospel under the Kingdom of grace. 1. This is the First fruits of all time. 2. In it was created the glorious frame of the heavens,
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and by his Word and Spirit, began to bring his purposes to passe, and produce things into being. 4. In this day darknesse and light were so separated and divided, that,
and by his Word and Spirit, began to bring his Purposes to pass, and produce things into being. 4. In this day darkness and Light were so separated and divided, that,
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but light in all the World, which was then created and brought into forme and perfect being. 5. In this day God first shewed his approbation and his pleasure, that he approved for good the things which by his eternall Word, the Son, he did forme and bring into being.
but Light in all the World, which was then created and brought into Form and perfect being. 5. In this day God First showed his approbation and his pleasure, that he approved for good the things which by his Eternal Word, the Son, he did Form and bring into being.
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Therefore without doubt most fit to bee the day of the Lord Christ, and sanctified and kept holy to the honour and glory of him, who is the first borne of God,
Therefore without doubt most fit to be the day of the Lord christ, and sanctified and kept holy to the honour and glory of him, who is the First born of God,
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and is in him well pleased, and by him turnes night into day, and brings light out of darknesse, and brings us to eternall rest in the highest heavens, which were created in the beginning of the first day.
and is in him well pleased, and by him turns night into day, and brings Light out of darkness, and brings us to Eternal rest in the highest heavens, which were created in the beginning of the First day.
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CHAP. VII. The second dayes worke. Of the skie and things now created. All made by the power of God in Christ. The use of the firmament. How called heaven.
CHAP. VII. The second days work. Of the sky and things now created. All made by the power of God in christ. The use of the firmament. How called heaven.
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wherein wee are to consider these five things: 1. The thing created. 2. The creation and bringing of it into being. 3. The use of it. 4. The name which God gave unto it. 5. How by this worke there came in an evening and a morning, which where the second day
wherein we Are to Consider these five things: 1. The thing created. 2. The creation and bringing of it into being. 3. The use of it. 4. The name which God gave unto it. 5. How by this work there Come in an evening and a morning, which where the second day
First, for the thing created, it is in the originall text called by a generall name NONLATINALPHABET, which may signifie any thing which is spread abroad, or stretched farre and wide, according to the etymologie of it.
First, for the thing created, it is in the original text called by a general name, which may signify any thing which is spread abroad, or stretched Far and wide, according to the etymology of it.
For the Hebrew verb NONLATINALPHABET, of which it is derived, in all Scriptures wheresoever it is used, doth signifie the act of spreading any thing abroad, & stretching it out,
For the Hebrew verb, of which it is derived, in all Scriptures wheresoever it is used, does signify the act of spreading any thing abroad, & stretching it out,
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or brasse into thinne broad plates, that is, spreading them broad by violent beating, Exod. 40. 19 It is used to signifie the spreading abroad of the tent over the Tabernacle, Psalme 139. 6. and Isa. 42. 5. and 44. 24. It is used to signifie the stretching out of the earth above the waters farre and wide, Iob 37. 18. it signifies the spreading out of the skie and of the thinne cloudes;
or brass into thin broad Plataea, that is, spreading them broad by violent beating, Exod 40. 19 It is used to signify the spreading abroad of the tent over the Tabernacle, Psalm 139. 6. and Isaiah 42. 5. and 44. 24. It is used to signify the stretching out of the earth above the waters Far and wide, Job 37. 18. it signifies the spreading out of the sky and of the thin Clouds;
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and, by a Metonymic of the effect, it is used to signifie stamping with the feet as men stamp clay and spread it abroad, Ezech. 6. 11. and 25. 6. These are the places of Scriptures, in which onely that word is used.
and, by a Metonymic of the Effect, it is used to signify stamping with the feet as men stamp clay and spread it abroad, Ezekiel 6. 11. and 25. 6. These Are the places of Scriptures, in which only that word is used.
The Greeke Septuagints transiate this Word every where NONLATINALPHABET, that is, a thing which though it bee farre stretched out, yet it is so surely established, that it abides still in the place which God hath appointed for it.
The Greek Septuagints transiate this Word every where, that is, a thing which though it be Far stretched out, yet it is so surely established, that it abides still in the place which God hath appointed for it.
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And the vulgar Latine, with divers later translaters, following the Greeke Septuagints, translate it Firmamentum, the firmament, that is, a thing firmely set and established in a place, which cannot from thence bee driven out, and leave the place empty.
And the Vulgar Latin, with diverse later translators, following the Greek Septuagints, translate it Firmamentum, the firmament, that is, a thing firmly Set and established in a place, which cannot from thence be driven out, and leave the place empty.
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and that in the plurall number, Num. 16. 38. yet in all other places of Scripture it is used in the singular number for the skie, which God hath from the beginning stretched out over the globe of the Earth and the Sea,
and that in the plural number, Num. 16. 38. yet in all other places of Scripture it is used in the singular number for the sky, which God hath from the beginning stretched out over the Globe of the Earth and the Sea,
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as here in this Chapter, and Psalme 19. 1. and 150. 1. and Dan. 12. 3. and Ezech. 1. 22. and 10. 1. Now what this skie or firmament is, that is a great question among the learned.
as Here in this Chapter, and Psalm 19. 1. and 150. 1. and Dan. 12. 3. and Ezekiel 1. 22. and 10. 1. Now what this sky or firmament is, that is a great question among the learned.
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First, because it is said that God called the firmament NONLATINALPHABET, Heaven; and this word is used in the Scriptures to signifie all these three heavens.
First, Because it is said that God called the firmament, Heaven; and this word is used in the Scriptures to signify all these three heavens.
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And as the highest heaven is called by this name, Psalme 11. 4. the Lords throne is in heaven, and Psalme 148. where it is said, Praise Him, O heaven of heavens:
And as the highest heaven is called by this name, Psalm 11. 4. the lords throne is in heaven, and Psalm 148. where it is said, Praise Him, Oh heaven of heavens:
and also the airy or lowest heaven is thus called, Verse 20. and 26. where it is said, Let the fowles flie in the open firmament of heaven, and Psalme 79. 2. and Hos. 2. 18. and many other places, where wee read of the fowles of heaven.
and also the airy or lowest heaven is thus called, Verse 20. and 26. where it is said, Let the fowls fly in the open firmament of heaven, and Psalm 79. 2. and Hos. 2. 18. and many other places, where we read of the fowls of heaven.
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But the best learned of later times have for the most part held, that by the firmament is here meant that vast and spacious element and region of the aire, which is extended and stretched out, not onely round about all the Earth and the Sea;
But the best learned of later times have for the most part held, that by the firmament is Here meant that vast and spacious element and region of the air, which is extended and stretched out, not only round about all the Earth and the Sea;
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First, the Hebrew name NONLATINALPHABET, (by which God called this firmament or large region, being compounded of NONLATINALPHABET, which signifies there, or in that place,
First, the Hebrew name, (by which God called this firmament or large region, being compounded of, which signifies there, or in that place,
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Sixthly, in all places of Scripture wherein wee finde this word NONLATINALPHABET, which is here translated firmament, wee may very well and with good reason understand by firmament, the large extended region of the aire;
Sixthly, in all places of Scripture wherein we find this word, which is Here translated firmament, we may very well and with good reason understand by firmament, the large extended region of the air;
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and it cannot be proved by any one place that the word signifies any other then the airie heaven enlightned with the beames of the Sun and the starry heavens.
and it cannot be proved by any one place that the word signifies any other then the airy heaven enlightened with the beams of the Sun and the starry heavens.
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Seventhly, they who here by firmament do understand the starry heavens, are forced by the words of the text (which say, that the firmament is in the midst of the waters,
Seventhly, they who Here by firmament do understand the starry heavens, Are forced by the words of the text (which say, that the firmament is in the midst of the waters,
and divides the waters above from the waters below) to imagine that there are waters above the starry heavens, there placed to mitigate the heat of the Sun,
and divides the waters above from the waters below) to imagine that there Are waters above the starry heavens, there placed to mitigate the heat of the Sun,
For the places of Scripture which speake of waters above the heavens, intend no other waters but such as are in the clouds in the middle region of the aire,
For the places of Scripture which speak of waters above the heavens, intend no other waters but such as Are in the Clouds in the middle region of the air,
First, the Hebrew phrase (NONLATINALPHABET and NONLATINALPHABET,) that is, above the firmament, or above the heavens; signifies no more but waters that are above, heavenward.
First, the Hebrew phrase (and,) that is, above the firmament, or above the heavens; signifies no more but waters that Are above, heavenward.
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Secondly, the Scriptures doe plainely expound this phrase, and in many places shew, that by waters above the heavens, they doe not meane either the multitude of heavenly Angels, as Origen dreamed;
Secondly, the Scriptures do plainly expound this phrase, and in many places show, that by waters above the heavens, they do not mean either the multitude of heavenly Angels, as Origen dreamed;
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even raine, and haile, and snow, and such waters as flow from thence in great aboundance when it pleaseth God to open the bottles, windowes, fountaines,
even rain, and hail, and snow, and such waters as flow from thence in great abundance when it Pleases God to open the bottles, windows, fountains,
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for the clouds are called the bottles of heaven, Iob 38. 37. and the fountaines of the deep, Prov. 8. 28. and the watery roofe of Gods chambers, Psalme 104. 3. and God is said to bind up his waters in the thick clouds, and the cloud is not rent under them, Iob 26. 8. and when God openeth the clouds and sends downe raine to water the earth,
for the Clouds Are called the bottles of heaven, Job 38. 37. and the fountains of the deep, Curae 8. 28. and the watery roof of God's chambers, Psalm 104. 3. and God is said to bind up his waters in the thick Clouds, and the cloud is not rend under them, Job 26. 8. and when God Openeth the Clouds and sends down rain to water the earth,
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& to give to it the blessing of fruitfulnesse, hee is said to open the windowes and floodgates of heaven, Gen. 7. 11. and Mal. 3. 10. And the lowest region of the aire, in which the dew is engendered of vapours and mists dissolved into small drops, is called heaven; and the dew from thence distilling is called the Dew of heaven, Gen. 27. 28. Psalme 133. 3. and Zach. 12. 8.
& to give to it the blessing of fruitfulness, he is said to open the windows and floodgates of heaven, Gen. 7. 11. and Malachi 3. 10. And the lowest region of the air, in which the due is engendered of vapours and mists dissolved into small drops, is called heaven; and the due from thence distilling is called the Due of heaven, Gen. 27. 28. Psalm 133. 3. and Zach 12. 8.
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It is said, God made the firmament, that is, framed it, as hee had done the light the starry heavens, out of the rude matter before named, which was without forme and void, Verse 2. and this hee did by the same power and after the same manner,
It is said, God made the firmament, that is, framed it, as he had done the Light the starry heavens, out of the rude matter before nam, which was without Form and void, Verse 2. and this he did by the same power and After the same manner,
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Indeed, according to the common etymologie and notation approved of all the learned, this name most properly expresseth the nature of the aire, the place of waters and waterish clouds;
Indeed, according to the Common etymology and notation approved of all the learned, this name most properly Expresses the nature of the air, the place of waters and waterish Clouds;
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or (as I have formerly noted) this word NONLATINALPHABET, when it is the proper name of the highst heaven, may have another derivation of NONLATINALPHABET, which signifieth there doubled,
or (as I have formerly noted) this word, when it is the proper name of the highest heaven, may have Another derivation of, which signifies there doubled,
and therefore how could there bee a day or a morning? And the light, that is, the bright frame of the firie heavens being extended over all the inferiour masse of the inferiour elements, not yet formed,
and Therefore how could there be a day or a morning? And the Light, that is, the bright frame of the firy heavens being extended over all the inferior mass of the inferior elements, not yet formed,
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how could there bee an evening or night, and so a whole civill day, as the text here speakes? All that the learned have devised and written for the removing of these doubts, is this:
how could there be an evening or night, and so a Whole civil day, as the text Here speaks? All that the learned have devised and written for the removing of these doubts, is this:
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Some hold, that the light which God created subsisting without a subject, did, for the space of 12. houres, shine and send forth beames, and make the morning;
some hold, that the Light which God created subsisting without a Subject, did, for the Molle of 12. hours, shine and send forth beams, and make the morning;
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This is the opinion of Basil, and Damascene. Others think that light created the first day, being a bright cloud which moved about as the Sun doth, did shine like fire one while, and so made the day;
This is the opinion of Basil, and Damascene. Others think that Light created the First day, being a bright cloud which moved about as the Sun does, did shine like fire one while, and so made the day;
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Others thinke it was the light of the Sun created imperfect at the first, and moving about with the heavens, did make a difference between day and night equally.
Others think it was the Light of the Sun created imperfect At the First, and moving about with the heavens, did make a difference between day and night equally.
Wherefore I take the evening or night time of the second day, to bee the time wherein God by his word and power was separating the aire and purging it, by causing the thick waterish and earthy part to descend and settle downewards towards the center.
Wherefore I take the evening or night time of the second day, to be the time wherein God by his word and power was separating the air and purging it, by causing the thick waterish and earthy part to descend and settle downwards towards the centre.
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If God had made the Sun and Starres before hee made the aire or the earth, men might have imagined that hee had made the Sun and lights of heaven not for the use of men and other earthly creatures;
If God had made the Sun and Stars before he made the air or the earth, men might have imagined that he had made the Sun and lights of heaven not for the use of men and other earthly creatures;
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But in that hee made not the glorious lights at the first before the aire, through which they might shine and give light to the earth, Hereby hee sheweth that hee created, all things wisely and orderly;
But in that he made not the glorious lights At the First before the air, through which they might shine and give Light to the earth, Hereby he shows that he created, all things wisely and orderly;
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Hereby God did foreshew, that the aire and this lowest World is the place of Satans Kingdome, wherein hee doth rage and tyrannize with great power after his fall,
Hereby God did foreshow, that the air and this lowest World is the place of Satan Kingdom, wherein he does rage and tyrannise with great power After his fallen,
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which also other Scripture• shew, as Eph. 22. where Satan is called the Prince of the aire, and Revel. 16. 17. the Kingdome of Satan is called the aire,
which also other Scripture• show, as Ephesians 22. where Satan is called the Prince of the air, and Revel. 16. 17. the Kingdom of Satan is called the air,
Wherefore let us not place our felicity here in the things of this World, nor hope for peace and rest in this lowest airy heaven where Satan ruleth and rageth.
Wherefore let us not place our felicity Here in the things of this World, nor hope for peace and rest in this lowest airy heaven where Satan Ruleth and rages.
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and that the earth being made perfectly round in the lowest place, and framed of the heaviest and grossest part of the rude matter, which settled about the center, was all covered with the waters which were made of the purer part of that rude masse, which remained after the creation of the spacious firmament the airie heaven,
and that the earth being made perfectly round in the lowest place, and framed of the Heaviest and Grossest part of the rude matter, which settled about the centre, was all covered with the waters which were made of the Purer part of that rude mass, which remained After the creation of the spacious firmament the airy heaven,
I easily beleeve and acknowledge, that the earth, being made of the heaviest part of the rude matter, doth occupie and possesse the lowest place about the middle center of the round World;
I Easily believe and acknowledge, that the earth, being made of the Heaviest part of the rude matter, does occupy and possess the lowest place about the middle centre of the round World;
and if the element of water were in quantity more then the hollow places of the earth could conteine, it would overflow all the upper face of the earth:
and if the element of water were in quantity more then the hollow places of the earth could contain, it would overflow all the upper face of the earth:
and if waters bee either ingendered in the earth under the ground, or, by secret conveyances, bee driven from the Sea into the earth, it will continually spring up till it cometh to the top of the earth;
and if waters be either engendered in the earth under the ground, or, by secret conveyances, be driven from the Sea into the earth, it will continually spring up till it comes to the top of the earth;
because no words in this Historie of the creation, doe, before this day, mention any creation of water and earth as they are elements perfectly formed and distinct one from another.
Because no words in this History of the creation, do, before this day, mention any creation of water and earth as they Are elements perfectly formed and distinct one from Another.
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Yea itis plaine, that therewas no raine in the aire, nor clouds, nor mists, nor vapours ascending up from the earth, till after the earth was furnished with herbes, plants,
Yea itis plain, that thereas no rain in the air, nor Clouds, nor mists, nor vapours ascending up from the earth, till After the earth was furnished with herbs, plants,
Wherefore (omitting to mention divers needlesse questions, and unprofitable opinions raised and held by former writers and expositors of this text) I will in briefe shew what I conceive,
Wherefore (omitting to mention diverse needless questions, and unprofitable opinions raised and held by former writers and expositors of this text) I will in brief show what I conceive,
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First, I conceive that these words, And God said, Let waters from under heaven bee gathered together, (for so they run in the originall) doe implie two things:
First, I conceive that these words, And God said, Let waters from under heaven be gathered together, (for so they run in the original) do imply two things:
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and to fill up those hollow places, which otherwise would have remained empty, unlesse the aire could have descended through the water) descend downe from the hils,
and to fill up those hollow places, which otherwise would have remained empty, unless the air could have descended through the water) descend down from the hills,
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The word NONLATINALPHABET, used in the originall text, signifies gathering together into one hollow place, and Psalme 104. 5, 6, 7, 8. David speaking of the first foundation of the earth, saith, that God covered it with the deep as with a garment,
The word, used in the original text, signifies gathering together into one hollow place, and Psalm 104. 5, 6, 7, 8. David speaking of the First Foundation of the earth, Says, that God covered it with the deep as with a garment,
and the words of David, Psalme 24. 2. Thus much for the opening of the first words, wherein the creation and situation of the earth and the waters are laid downe in the 9. Verse.
and the words of David, Psalm 24. 2. Thus much for the opening of the First words, wherein the creation and situation of the earth and the waters Are laid down in the 9. Verse.
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and NONLATINALPHABET, which is a negative particle & signifieth not; for the earth is made to stand firme and neither to move from the naturall place of it,
and, which is a negative particle & signifies not; for the earth is made to stand firm and neither to move from the natural place of it,
The common opinion of the best learned is, that God called the earth NONLATINALPHABET, of NONLATINALPHABET, which signifieth where, being an adverb of place,
The Common opinion of the best learned is, that God called the earth, of, which signifies where, being an adverb of place,
to which I may adde another and more divine reason, to wit, because God made the earth and drie land, that man and other creatures, which are made for mans use might live and move upon it,
to which I may add Another and more divine reason, to wit, Because God made the earth and dry land, that man and other creatures, which Are made for men use might live and move upon it,
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because, though there is but one maine ocean Sea, through which men may saile to all parts of the Earth; yet there are many inlets, creeks, corners, gulfes,
Because, though there is but one main Ocean Sea, through which men may sail to all parts of the Earth; yet there Are many inlets, creeks, corners, gulfs,
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and detained in the hollow place of the earth, doe, partly by a naturall disposition and inclination to ascend to their naturall place above the earth,
and detained in the hollow place of the earth, do, partly by a natural disposition and inclination to ascend to their natural place above the earth,
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and partly by windes and tempests lying violently upon them, rage, roare, swell, and make the mountaines as it were to shake with their rage and noyse.
and partly by winds and tempests lying violently upon them, rage, roar, swell, and make the Mountains as it were to shake with their rage and noise.
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The third NONLATINALPHABET, that is, trees and plants, which are of a woodie substance, which beare fruit and have their seed, which turns to fruit in themselves;
The third, that is, trees and plants, which Are of a woody substance, which bear fruit and have their seed, which turns to fruit in themselves;
and before the drie land appeared above the waters, which was about twelve houres, a nights space) and the morning (that is, the time of light after the drie land appeared,
and before the dry land appeared above the waters, which was about twelve hours, a nights Molle) and the morning (that is, the time of Light After the dry land appeared,
and the light of the firie heavens shined upon it through the aire, which as yet was most pure and cleare without clouds, mists or vapours, which time of light was other twelve houres) made up a third day.
and the Light of the firy heavens shined upon it through the air, which as yet was most pure and clear without Clouds, mists or vapours, which time of Light was other twelve hours) made up a third day.
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as for example, After that the light, the firie heavens were created, and made out of the rude masse, full of darknesse, there was no more night or darknesse but all light in the heavens ever since (for they are a day and light to themselves) and that which is night and day, with us, is all alike with them, even cleare day light.
as for Exampl, After that the Light, the firy heavens were created, and made out of the rude mass, full of darkness, there was no more night or darkness but all Light in the heavens ever since (for they Are a day and Light to themselves) and that which is night and day, with us, is all alike with them, even clear day Light.
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but after that the firmament, that is, the spacious element of the aire, was created and brought into perfect being and puritie, it received into it the light of the firie heavens which shined through it,
but After that the firmament, that is, the spacious element of the air, was created and brought into perfect being and purity, it received into it the Light of the firy heavens which shined through it,
onely in the rest of the rude masse there did remaine darknesse, untill God created out of it at once the two lowest elements, the waters and the earth;
only in the rest of the rude mass there did remain darkness, until God created out of it At once the two lowest elements, the waters and the earth;
Thus much for the opening of the third dayes work of creation, and how the times of light and darknesse, that is the evening and morning, did make up the third day.
Thus much for the opening of the third days work of creation, and how the times of Light and darkness, that is the evening and morning, did make up the third day.
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Which Doctrine serves to admonish us to despise all earthly riches and possessions in comparison of God, who is the portion of the godly and faithfull;
Which Doctrine serves to admonish us to despise all earthly riches and possessions in comparison of God, who is the portion of the godly and faithful;
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and to make glad, and fill with joy Gods people, who have a true right and interest in God by their spirituall union and communion, which they have with Christ by one Spirit,
and to make glad, and fill with joy God's people, who have a true right and Interest in God by their spiritual Union and communion, which they have with christ by one Spirit,
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hee counted his life as a pilgrimage on earth, and saith in his old age, Few and evill have my dayes been, Gen. 47. 9. And David saith, Psalme 119. 19. I am a stranger upon earth,
he counted his life as a pilgrimage on earth, and Says in his old age, Few and evil have my days been, Gen. 47. 9. And David Says, Psalm 119. 19. I am a stranger upon earth,
and continueth not, Iob 14. 1, 2. Saint Paul cals it a restelesse race, like that of men who runne for a prize, 1 Cor. 9. 24. 26. and Heb. 12. 1. Wee are here like Noah 's dove, which being sent out of the Arke found no rest for the soale of her foote till shee returned thither againe.
and Continueth not, Job 14. 1, 2. Saint Paul calls it a restelesse raze, like that of men who run for a prize, 1 Cor. 9. 24. 26. and Hebrew 12. 1. we Are Here like Noah is dove, which being sent out of the Ark found no rest for the Soale of her foot till she returned thither again.
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Here wee have no continuing Citie, Hebr. 13 14. neither is here our rest, Mich. 2. 10. till our Soules returne to God who gave them wee shall alwayes be in a pilgrimage and never find quiet rest.
Here we have no Continuing city, Hebrew 13 14. neither is Here our rest, Mich. 2. 10. till our Souls return to God who gave them we shall always be in a pilgrimage and never find quiet rest.
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and his soule hath appetite, Isa. 29. 8. This is the case of foolish and brutish worldings, who see how the forme and fashion of the World passeth away,
and his soul hath appetite, Isaiah 29. 8. This is the case of foolish and brutish Worldlings, who see how the Form and fashion of the World passes away,
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yet seeing, God is above them as their Lord and Creatour, and when hee made them such saw that they were good and usefull and profitable for man, this teacheth, that God ruleth over the most tumultuous creatures of the World,
yet seeing, God is above them as their Lord and Creator, and when he made them such saw that they were good and useful and profitable for man, this Teaches, that God Ruleth over the most tumultuous creatures of the World,
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and as wee have seene in the year 88. when the Sea, wind and stromes scattered and devoured the Armado of our bloudy enemies, who came enraged with furie,
and as we have seen in the year 88. when the Sea, wind and stromes scattered and devoured the Armado of our bloody enemies, who Come enraged with fury,
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and let them bee for signes, and for seasons, and for dayes, and for yeares. 15. And lot them bee for lights in the firmament of heaven, to give light upon the Earth;
and let them be for Signs, and for seasons, and for days, and for Years. 15. And lot them bee for lights in the firmament of heaven, to give Light upon the Earth;
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First, Gods powerfull commanding the worke to bee done by his eternall Word, in the 14. and 15. Verses. Secondly, his bringing of the worke to passe by that eternall Word, in the 16, 17, 18. Verses. Thirdly, Gods approbation of the worke, and so perfecting that day.
First, God's powerful commanding the work to be done by his Eternal Word, in the 14. and 15. Verses. Secondly, his bringing of the work to pass by that Eternal Word, in the 16, 17, 18. Verses. Thirdly, God's approbation of the work, and so perfecting that day.
First, that there shall bee lights in the firmament of heaven, that is, the Sun, Moone, and Starres, which are the lights created out of the first element,
First, that there shall be lights in the firmament of heaven, that is, the Sun, Moon, and Stars, which Are the lights created out of the First element,
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and the words following, Verse 16. shew plainely, that these lights are the Sun, Moone, and Starres, which rule the day and the night by the light which they give to the earth.
and the words following, Verse 16. show plainly, that these lights Are the Sun, Moon, and Stars, which Rule the day and the night by the Light which they give to the earth.
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The first, that as the word NONLATINALPHABET, heaven, signifies not onely the airy region, wherein the fowles doe flie, Verse 20. and above which there are waters in the clouds,
The First, that as the word, heaven, signifies not only the airy region, wherein the fowls do fly, Verse 20. and above which there Are waters in the Clouds,
and in comparison of which the highest is called the heaven of heavens, 1 Kings 8. 27. and the third heaven, 2 Cor. 12. 2. So also the Hebrew word NONLATINALPHABET, which is here translated firmament, and signifies a broad spreading, or a thing which is broad spread and stretched out farre and wide may very well here in this place bee used to signifie the firie region of the starry heaven, spread abroad farré more large and wide,
and in comparison of which the highest is called the heaven of heavens, 1 Kings 8. 27. and the third heaven, 2 Cor. 12. 2. So also the Hebrew word, which is Here translated firmament, and signifies a broad spreading, or a thing which is broad spread and stretched out Far and wide may very well Here in this place be used to signify the firy region of the starry heaven, spread abroad farré more large and wide,
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but should still hold, that the word firmament is here used to signifie the airy heaven, as in the 7. and 20. Verses: Then this may serve for a second answere, that God commanded lights to be, that is, the Sun, Moone,
but should still hold, that the word firmament is Here used to signify the airy heaven, as in the 7. and 20. Verses: Then this may serve for a second answer, that God commanded lights to be, that is, the Sun, Moon,
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for the Sun doth no other way rule the day, nor the Moone the night, but onely by their light & by appearing one while & not another in the severall hemisphaeres of heaven to the earth below:
for the Sun does not other Way Rule the day, nor the Moon the night, but only by their Light & by appearing one while & not Another in the several hemispheres of heaven to the earth below:
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and both day and night make a civill day, and seven such dayes a Week, and four weekes a Moneth, had 12 moneths a Year, and the seasons of Summer, Winter, Spring,
and both day and night make a civil day, and seven such days a Week, and four weeks a Monn, had 12 months a Year, and the seasons of Summer, Winter, Spring,
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And by night the time while the Moone and Starres doe onely appeare and give their dimme light upon the earth, which some call an artificiall and civill day and night, but others doe more proper•• call it a naturall day, and a naturall night. The day in this sense hath no night in it,
And by night the time while the Moon and Stars do only appear and give their dim Light upon the earth, which Some call an artificial and civil day and night, but Others do more proper•• call it a natural day, and a natural night. The day in this sense hath no night in it,
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but these two, being the one the time of darknesse or dimme light, & the other the time of cleare light, are so opposite, that they cannot both bee at once in one and the same part of the World.
but these two, being the one the time of darkness or dim Light, & the other the time of clear Light, Are so opposite, that they cannot both be At once in one and the same part of the World.
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Now as the visible World consists of divers maine parts or elements; and the motions of the Sun, Moone, and Starres are most variable among themselves;
Now as the visible World consists of diverse main parts or elements; and the motions of the Sun, Moon, and Stars Are most variable among themselves;
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First, the day, as it is a time of light, doth in respect of some parts of the World comprehend in it the whole time from the first creation of the Sun and of the starry heavens, the making of which brought in the first morning or day-light;
First, the day, as it is a time of Light, does in respect of Some parts of the World comprehend in it the Whole time from the First creation of the Sun and of the starry heavens, the making of which brought in the First morning or daylight;
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All the shadow which the earth makes in the heavens, by comming betweene the Sun and that part of the heaven which is most opposite, is very little, neare about the compasse of the body of the Moone,
All the shadow which the earth makes in the heavens, by coming between the Sun and that part of the heaven which is most opposite, is very little, near about the compass of the body of the Moon,
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Secondly, in those places of the World which are directly under the North and South poles, the day, that is, the time of the Sons being in theirsight, is just halfe a year;
Secondly, in those places of the World which Are directly under the North and South poles, the day, that is, the time of the Sons being in theirsight, is just half a year;
Thirdly, under the equinoctiall line, which cuts the heavens equally in the middle betweene the North and South poles, the day and night are alwayes equall each one 12. houres,
Thirdly, under the Equinoctial line, which cuts the heavens equally in the middle between the North and South poles, the day and night Are always equal each one 12. hours,
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The second thing, which comes to bee considered in the first use of these lights, is the division and distinction betweene day and night before this fourth dayes worke, when these lights were made for this use.
The second thing, which comes to be considered in the First use of these lights, is the division and distinction between day and night before this fourth days work, when these lights were made for this use.
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but there is the inheritance of the Saints in light, and the light thereof is spirituall and to us supernaturall. And in Hell, wheresoever that is, there is nothing but blacknesse of darknesse for ever, 2 Pet. 2. 17. Iude 13. Secondly, the time of day-light, which is called the morning, and the time of night and of darknesse, which is called the evening, in the three first dayes did much differ from the evening and morning, that is, the time of darknesse and light, in the rest of the dayes after that the Sun, Moone, and Starres were made.
but there is the inheritance of the Saints in Light, and the Light thereof is spiritual and to us supernatural. And in Hell, wheresoever that is, there is nothing but blackness of darkness for ever, 2 Pet. 2. 17. Iude 13. Secondly, the time of daylight, which is called the morning, and the time of night and of darkness, which is called the evening, in the three First days did much differ from the evening and morning, that is, the time of darkness and Light, in the rest of the days After that the Sun, Moon, and Stars were made.
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For the evening, that is, the time of darknesse or night, in the first day was onely the time while all this inferiour World remained in that rude informed masse, without forme and void, which was all over-spread with darknesse, and had no light in it:
For the evening, that is, the time of darkness or night, in the First day was only the time while all this inferior World remained in that rude informed mass, without Form and void, which was all overspread with darkness, and had no Light in it:
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I say from the forming of them, untill God began to create the spacious airie firmament, it was cleare day in so much of the visible World as was perfectly formed, that is, in the firie heavens, which are called light; and that was twelve houres at the least.
I say from the forming of them, until God began to create the spacious airy firmament, it was clear day in so much of the visible World as was perfectly formed, that is, in the firy heavens, which Are called Light; and that was twelve hours At the least.
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And the time after that it was made pure and received into it the light of the heavens shining clearly in it, was the morning or time of day-light sufficient for so much of the World as was then created, which was twelve houres more,
And the time After that it was made pure and received into it the Light of the heavens shining clearly in it, was the morning or time of daylight sufficient for so much of the World as was then created, which was twelve hours more,
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Then God began to create the water, and the drie land, and while the earth was setling downward to the center, and the waters, being made of the thinner and lighter part of the masse which remained, did cover the face of the earth which was created round in the middle of them, this was the space of twelve houres,
Then God began to create the water, and the dry land, and while the earth was settling downward to the centre, and the waters, being made of the thinner and lighter part of the mass which remained, did cover the face of the earth which was created round in the middle of them, this was the Molle of twelve hours,
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there was a time of day-light for the light of the heavens, which then had in them all that light which is now gathered and united in the bodies of the Sun, Moone,
there was a time of daylight for the Light of the heavens, which then had in them all that Light which is now gathered and united in the bodies of the Sun, Moon,
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Now after this day ended, God created clouds, and mists, and vapours; which, ascending up into the middle region of the aire, did make a time of darknesse,
Now After this day ended, God created Clouds, and mists, and vapours; which, ascending up into the middle region of the air, did make a time of darkness,
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and while the Sun is absent, and the light thereof is not seen, and there is no light except of the Moone and the Starres, that is the time of darknesse and of the night.
and while the Sun is absent, and the Light thereof is not seen, and there is no Light except of the Moon and the Stars, that is the time of darkness and of the night.
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First, they are for signes to men, both of things supernaturall, that is, to shew the glory, the wisedome and the power of God and his admirable love to man, in making such great,
First, they Are for Signs to men, both of things supernatural, that is, to show the glory, the Wisdom and the power of God and his admirable love to man, in making such great,
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for the Pleindes arising, are signes of sweet showers, which make the earth to spring, Iob 38. 31. The dogge-Starre arising, is a signe of scorching heat;
for the Pleindes arising, Are Signs of sweet showers, which make the earth to spring, Job 38. 31. The dogge-Starre arising, is a Signen of scorching heat;
and when it cometh to the northerne Tropick, it brings in the hot Summer, and declining againe to the equinoctiall, it brings in Autumne and the harvest season.
and when it comes to the northern Tropic, it brings in the hight Summer, and declining again to the Equinoctial, it brings in Autumn and the harvest season.
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Thirdly, they serve for dayes and yeares. For the motion of the Sun, Moone, and Starres, round about the heavens in 24. houres, maketh a day in the large sense, that is, a civill day;
Thirdly, they serve for days and Years. For the motion of the Sun, Moon, and Stars, round about the heavens in 24. hours, makes a day in the large sense, that is, a civil day;
as for feasts of Easter, Pentecost, and the like, which are appointed by God and his Church to bee observed yearly for Gods honour and for remembrances of some great works of mercy performed by God and by Christ, for mans deliverance and salvation.
as for feasts of Easter, Pentecost, and the like, which Are appointed by God and his Church to be observed yearly for God's honour and for remembrances of Some great works of mercy performed by God and by christ, for men deliverance and salvation.
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And so much for opening the first maine thing in my text, to wit, Gods commanding lights to bee in the firmament of heaven for the speciall uses here named, laid downe in the 14. and 15. Verses.
And so much for opening the First main thing in my text, to wit, God's commanding lights to be in the firmament of heaven for the special uses Here nam, laid down in the 14. and 15. Verses.
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The second maine thing, is his bringing of the worke to •••se by his powerfull Word, and making it to bee in all respects according to his counsell, will and word.
The second main thing, is his bringing of the work to •••se by his powerful Word, and making it to be in all respects according to his counsel, will and word.
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Secondly, it is more largely described in the next words, Verse 16, 17, 18. And God made two great lights, the greater to rule the day, the lesse to rule the night; hee made also the Starres.
Secondly, it is more largely described in the next words, Verse 16, 17, 18. And God made two great lights, the greater to Rule the day, the less to Rule the night; he made also the Stars.
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and therefore appeares biggest of all next unto the Sun, and gives to the earth a greater light then any of the Starres, which are farre greater in substance, and brighter in light.
and Therefore appears biggest of all next unto the Sun, and gives to the earth a greater Light then any of the Stars, which Are Far greater in substance, and Brighter in Light.
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and the sensible effects of light which the Moone gives to the earth, cals it one of the two great lights. And as hee gives to the Sun the office and prerogative of ruling the day, because the sight and presence of the Sun makes the day light,
and the sensible effects of Light which the Moon gives to the earth, calls it one of the two great lights. And as he gives to the Sun the office and prerogative of ruling the day, Because the sighed and presence of the Sun makes the day Light,
so hee gives to the Moone the office of ruling the night; because when it appeares in the night, it giveth more light to us here on earth then all the other Starres.
so he gives to the Moon the office of ruling the night; Because when it appears in the night, it gives more Light to us Here on earth then all the other Stars.
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And therefore no marvell though hee gives approbation to this dayes worke also, which is the third maine thing in the text, expressed in these words, And God saw that it was good.
And Therefore no marvel though he gives approbation to this days work also, which is the third main thing in the text, expressed in these words, And God saw that it was good.
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but made and formed every creature himselfe by his eternall Word and Spirit, who are with him one and the same Iehovah, infinite, almighty and omnipotent.
but made and formed every creature himself by his Eternal Word and Spirit, who Are with him one and the same Jehovah, infinite, almighty and omnipotent.
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For further proofe whereof, there are many testimonies in the holy Scriptures, as Isa. 40. 21. 22. and 66. 2. where the Lord appropriateth to himselfe, and to his owne hand, the creating and making of heaven and earth,
For further proof whereof, there Are many testimonies in the holy Scriptures, as Isaiah 40. 21. 22. and 66. 2. where the Lord appropriateth to himself, and to his own hand, the creating and making of heaven and earth,
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and also by the Spirit, Psalme 33. 6. This Doctrine admonisheth us to give all the glory of the wisedome, power, and goodnesse, shewed in the creation, to God alone;
and also by the Spirit, Psalm 33. 6. This Doctrine Admonisheth us to give all the glory of the Wisdom, power, and Goodness, showed in the creation, to God alone;
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Secondly, wee may hence learne and observe, the wisedome and wise providence of God, in making every thing in due season, and nothing before there was need of it for the creatures, which were next in order to bee made;
Secondly, we may hence Learn and observe, the Wisdom and wise providence of God, in making every thing in due season, and nothing before there was need of it for the creatures, which were next in order to be made;
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untill hee was about to create living things which could not well bee, nor move according to their kinde, without such lights shining in the earth and in the waters.
until he was about to create living things which could not well be, nor move according to their kind, without such lights shining in the earth and in the waters.
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and living creatures endued with life, sense, and sight were to bee made in the two next dayes following, whose life without such cleare day light would have beene but like the shadow of death;
and living creatures endued with life, sense, and sighed were to be made in the two next days following, whose life without such clear day Light would have been but like the shadow of death;
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and bend all our course to that countrie above, and long for everlasting light and glory, which the blessed Saints and Angels there enjoy in the presence of God,
and bend all our course to that country above, and long for everlasting Light and glory, which the blessed Saints and Angels there enjoy in the presence of God,
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CHAP. X. The fifth dayes worke. Of fishes and fowles. All made in perfect wisedome: Vses. Two notable properties of fishes: their sensitive soule, and matter. The matter of birds. Of other flying things. Of whales. Of the fruitfulnesse of fishes.
CHAP. X. The fifth days work. Of Fish and fowls. All made in perfect Wisdom: Uses. Two notable properties of Fish: their sensitive soul, and matter. The matter of Birds. Of other flying things. Of Whale's. Of the fruitfulness of Fish.
Gods infinite power jioyned with infinite wisedome: Vses. All is made by Christ, and likewise bestowed on us: Vse. Gods great providence for mankinde: Vse.
God's infinite power jioyned with infinite Wisdom: Uses. All is made by christ, and likewise bestowed on us: Use. God's great providence for mankind: Use.
ANd God said, Let the Waters bring for aboundantly the moving creature which hath life: And let the fowle flie above the earth in the open firmament of heaven. 21. And God created great whales,
ANd God said, Let the Waters bring for abundantly the moving creature which hath life: And let the fowl fly above the earth in the open firmament of heaven. 21. And God created great Whale's,
In these words wee have the History of the fifth dayes worke, which was the creation of all living creatures which live and move in the two moist elements, the water and the aire, to wit, fishes and moving creatures which live and move in the waters;
In these words we have the History of the fifth days work, which was the creation of all living creatures which live and move in the two moist elements, the water and the air, to wit, Fish and moving creatures which live and move in the waters;
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and all kinds of fowles which flie in the open region of the aire, which is here called the open firmament of heaven. First, wee have Gods powerfull Word and commandement given for the bringing of them into being, in the 20. Verse. Secondly, wee have Gods creation of them and bringing them into being by his mighty Word;
and all Kinds of fowls which fly in the open region of the air, which is Here called the open firmament of heaven. First, we have God's powerful Word and Commandment given for the bringing of them into being, in the 20. Verse. Secondly, we have God's creation of them and bringing them into being by his mighty Word;
together with his approbation of them in the 21. Verse. Thirdly, Gods blessing of them with the blessing of fruitfulnesse and increase, Verse 22. Lastly, the time wherein all things were done, to wit, in the space and compasse of the fifth day, Verse 23.
together with his approbation of them in the 21. Verse. Thirdly, God's blessing of them with the blessing of fruitfulness and increase, Verse 22. Lastly, the time wherein all things were done, to wit, in the Molle and compass of the fifth day, Verse 23.
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to teach us, that God had from all eternity framed them in his decree, and determined them in his Counsell and Will to bee such as hee made them in the creation.
to teach us, that God had from all eternity framed them in his Decree, and determined them in his Counsel and Will to be such as he made them in the creation.
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And his wise Son Solomon, Proverb. 3. 19, 20. saith, the Lord by wisedome hath founded the earth, by understanding hath hee established the heavens, by his knowledge the depths are broken up,
And his wise Son Solomon, Proverb. 3. 19, 20. Says, the Lord by Wisdom hath founded the earth, by understanding hath he established the heavens, by his knowledge the depths Are broken up,
and hath established the World by his wisedome, and stretched out the heavens by this discretion. Yea the actions of revenge upon enemies, which men doe for the most part rashly,
and hath established the World by his Wisdom, and stretched out the heavens by this discretion. Yea the actions of revenge upon enemies, which men do for the most part rashly,
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and the perfect paterne whom the Sons of God ought to follow in all their works, is, God who formed them after his owne image; so that the perfection of man consists in his conformity to God; and the more or lesse hee resembles God in all his wayes, the more or lesse perfect hee is,
and the perfect pattern whom the Sons of God ought to follow in all their works, is, God who formed them After his own image; so that the perfection of man consists in his conformity to God; and the more or less he resembles God in all his ways, the more or less perfect he is,
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and those wayes and works of their owne will, procure all evils and mischiefes unto them, according to that of the Prophet, Ier. 4 18. thy wayes and doings have procured these things unto thee;
and those ways and works of their own will, procure all evils and mischiefs unto them, according to that of the Prophet, Jeremiah 4 18. thy ways and doings have procured these things unto thee;
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And upon these considerations, let us all, so often as wee see or remember the unprofitablenesse, loathsomnesse and poison which is in some creatures, bee stirred up to repent of our sinnes which have brought them under this corruption for a scourge of our dis-obedience;
And upon these considerations, let us all, so often as we see or Remember the unprofitableness, loathsomeness and poison which is in Some creatures, be stirred up to Repent of our Sins which have brought them under this corruption for a scourge of our disobedience;
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First, all creatures which live and have their being in the element of water, all fishes and other creatures, which live in the Sea, Rivers, Lakes, and all other waters.
First, all creatures which live and have their being in the element of water, all Fish and other creatures, which live in the Sea, rivers, Lake's, and all other waters.
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The first sort are all called by this generall name NONLATINALPHABET, which is here translated, the moving creature, and in the Hebrew signifieth a creature which is most notable for these two properties:
The First sort Are all called by this general name, which is Here translated, the moving creature, and in the Hebrew signifies a creature which is most notable for these two properties:
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<1^PAGE^MISSING> of the creation which God wrought, and by which hee made the whole frame of the World perfect and complete, and every way fully furnished.
<1^PAGE^MISSING> of the creation which God wrought, and by which he made the Whole frame of the World perfect and complete, and every Way Fully furnished.
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Verse 26. And God said, Let us make man in our owne image, and after our likenesse, &c. 27. So God created man in his owne image, &c. 28. And God blessed them and said, Be fruitfull and multiplie, and replenish the earth, &c. In this History of the creation of mankinde, wee may observe these speciall things, which are most notable and worthy to bee opened.
Verse 26. And God said, Let us make man in our own image, and After our likeness, etc. 27. So God created man in his own image, etc. 28. And God blessed them and said, Be fruitful and multiply, and replenish the earth, etc. In this History of the creation of mankind, we may observe these special things, which Are most notable and worthy to be opened.
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which is laid downe summarily and more generally, that God made them, 1 in his owne image, 2 male and female, Verse 27. This creation of mankind is more plainely and particularly laid downe in the next Chapter;
which is laid down summarily and more generally, that God made them, 1 in his own image, 2 male and female, Verse 27. This creation of mankind is more plainly and particularly laid down in the next Chapter;
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Secondly, how God made the female, the Woman, to bee an helpe meet for man, and that of a Rib taken out of the mans side in a deep sleep, Verse 21. 22. &c. Thirdly that they were both naked, and were not ashamed, Verse 25. These things are to bee noted in the creation of mankind.
Secondly, how God made the female, the Woman, to be an help meet for man, and that of a Rib taken out of the men side in a deep sleep, Verse 21. 22. etc. Thirdly that they were both naked, and were not ashamed, Verse 25. These things Are to be noted in the creation of mankind.
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The fourth is the meat and bodily food which God assigned to man in the creation, Verse 29. but with limitation & restraint from the fruit of one tree, Chap. 2. 16, 17. As for other creatures, which live on the earth, hee assigned the greene herbe or grasse to them for food, Verse 30.
The fourth is the meat and bodily food which God assigned to man in the creation, Verse 29. but with limitation & restraint from the fruit of one tree, Chap. 2. 16, 17. As for other creatures, which live on the earth, he assigned the green herb or grass to them for food, Verse 30.
1. Who it is that saith, Let us make. 2. With whom hee doth thus consult and conferre. 3. What is the thing consulted about, even the making of man in their owns image, and after their likenesse, to bee Lord over all other creatures, the fishes of the Sea, the fowles of the aire,
1. Who it is that Says, Let us make. 2. With whom he does thus consult and confer. 3. What is the thing consulted about, even the making of man in their owns image, and After their likeness, to be Lord over all other creatures, the Fish of the Sea, the fowls of the air,
nor the foure elements which God here calls together, that hee may frame Mans body of them being compounded and tempered together, as others have dreamed.
nor the foure elements which God Here calls together, that he may frame men body of them being compounded and tempered together, as Others have dreamed.
but by his owne selfe, as it followes in the next Verse, and Chap. 2. 7. Secondly, God created man in his owne image, not in the image of Angels or elements;
but by his own self, as it follows in the next Verse, and Chap. 2. 7. Secondly, God created man in his own image, not in the image of Angels or elements;
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The second, to shew that man was to bee made a creature in whom God should have occasion given to shew himselfe a mighty and wise Creatour and Governour, a just Iudge and revenger of wickednesse and sin, which doe provoke him to wrath and revenge;
The second, to show that man was to be made a creature in whom God should have occasion given to show himself a mighty and wise Creator and Governor, a just Judge and revenger of wickedness and since, which do provoke him to wrath and revenge;
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and by his many provoking sins might give God cause to repent that hee had made him, as is said, Gen. 6. then there appeares some reason why God should as it were consult whether hee should make him, or no.
and by his many provoking Sins might give God cause to Repent that he had made him, as is said, Gen. 6. then there appears Some reason why God should as it were consult whither he should make him, or no.
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But in that this consultation is with a resolution (all things considered) to make man with a joynt consent; this shewes that God foresaw how mans fall and corruption,
But in that this consultation is with a resolution (all things considered) to make man with a joint consent; this shows that God foresaw how men fallen and corruption,
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and all the evils which by it were to come into the World (howsoever, to our understanding and in our reason, they may seeme just impediments to hinder God from creating mankind) yet might by his wisedome bee turned to the greater advancement of his glory,
and all the evils which by it were to come into the World (howsoever, to our understanding and in our reason, they may seem just impediments to hinder God from creating mankind) yet might by his Wisdom be turned to the greater advancement of his glory,
God in consulting within himselfe, and thereupon resolving to create mankind, and saying, Let us make man, and then immediatly creating him (as the text sheweth) did in the creation of man shew before-hand, that in mankind hee would manifest and make knowne all his goodnesse, more then in all other creatures.
God in consulting within himself, and thereupon resolving to create mankind, and saying, Let us make man, and then immediately creating him (as the text shows) did in the creation of man show beforehand, that in mankind he would manifest and make known all his Goodness, more then in all other creatures.
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The third reason of Gods consultation, is, to manifest more plainely in mans creation then in any other creature, the mystery of the blessed Trinity, that in the one infinite eternall God the Creatour there are more,
The third reason of God's consultation, is, to manifest more plainly in men creation then in any other creature, the mystery of the blessed Trinity, that in the one infinite Eternal God the Creator there Are more,
And that these three Persons are all but one and the same God, it is•manifest by the words following, which speake of these Persons as of one God; for it is said, that God created man in his owne image, and not they created man in their image.
And that these three Persons Are all but one and the same God, it is•manifest by the words following, which speak of these Persons as of one God; for it is said, that God created man in his own image, and not they created man in their image.
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First, that the creation of mankind was a speciall worke of God, and that man is by nature the chiefest and most excellent of all creatures, which God made in all the visible World;
First, that the creation of mankind was a special work of God, and that man is by nature the chiefest and most excellent of all creatures, which God made in all the visible World;
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Secondly, Gods consultation sheweth, that in the creation hee considered mans fall, and did foresee not onely that man in his nature and kind is a creature subject to such evils as might make it a matter questionable,
Secondly, God's consultation shows, that in the creation he considered men fallen, and did foresee not only that man in his nature and kind is a creature Subject to such evils as might make it a matter questionable,
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Thirdly, here we may observe, that in one God the almighty Creatour, there are more Persons then one manifested by Moses in the History of the creation.
Thirdly, Here we may observe, that in one God the almighty Creator, there Are more Persons then one manifested by Moses in the History of the creation.
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These Doctrines I here onely name, which will come to be handled more fitly in the next thing which followes, to wit, Gods creating of mankind according to this his counsell and resolution:
These Doctrines I Here only name, which will come to be handled more fitly in the next thing which follows, to wit, God's creating of mankind according to this his counsel and resolution:
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which act of creation is laid downe first more generally and confusedly in the 27. Verse. And more distinctly and particularly by way of recapitulation in the next Chapter.
which act of creation is laid down First more generally and confusedly in the 27. Verse. And more distinctly and particularly by Way of recapitulation in the next Chapter.
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First, as a proper name of the first man, even our first Father Adam; thus wee must understand the word Chap. 21. where it is said, that God did cast Adam into a deep sleepe, and Verse 22. brought the Woman to Adam when hee had made her of his Rib;
First, as a proper name of the First man, even our First Father Adam; thus we must understand the word Chap. 21. where it is said, that God did cast Adam into a deep sleep, and Verse 22. brought the Woman to Adam when he had made her of his Rib;
as Psalm• 144. 4. Man is like to vanity, and Gen. 5. 2. where it is said, that God called the Man and Woman, and all mankind in them, both male and female by this name Adam.
as Psalm• 144. 4. Man is like to vanity, and Gen. 5. 2. where it is said, that God called the Man and Woman, and all mankind in them, both male and female by this name Adam.
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Here in this text, this word Adam is used in this latter sense as the common name of mankinde, comprehending in it both male and female; as appeares by the words following, Male and female created hee them;
Here in this text, this word Adam is used in this latter sense as the Common name of mankind, comprehending in it both male and female; as appears by the words following, Male and female created he them;
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that is, this Adam whom God created in his owne image was male and female, of both sexes, Man and Woman, who are both but one kind of creature. Whereby it is manifest, that here is laid downe in generall the creation of all mankind in our first Parents Adam and his wife Evah; and that they both were created in the image of God;
that is, this Adam whom God created in his own image was male and female, of both sexes, Man and Woman, who Are both but one kind of creature. Whereby it is manifest, that Here is laid down in general the creation of all mankind in our First Parents Adam and his wife Eve; and that they both were created in the image of God;
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and that the difference of their sexes, and the creation of the Woman after the Man, of a Rib taken out of mans side, doe not make any difference of their nature, and kind;
and that the difference of their sexes, and the creation of the Woman After the Man, of a Rib taken out of men side, do not make any difference of their nature, and kind;
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And Women as well as Men are capable of the same grace, and fit to bee heires of the same glory in Heaven, where there is no difference of male and female, but all shall bee like to the Angels, not marrying nor given in marriage:
And Women as well as Men Are capable of the same grace, and fit to be Heirs of the same glory in Heaven, where there is no difference of male and female, but all shall be like to the Angels, not marrying nor given in marriage:
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as by the words of our Saviour, Matth 22. 30. where hee saith, that Women and Men in the Resurrection are as the Angels of God in the last Resurrection, not marrying nor given in m•rriage;
as by the words of our Saviour, Matthew 22. 30. where he Says, that Women and Men in the Resurrection Are as the Angels of God in the last Resurrection, not marrying nor given in m•rriage;
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as our first Mother Evah, who, through faith in the promise, obtained the title of the Mother of life, Gen. 3. and the virgin Marie the Mother of the blessed seed is called blessed in all nations: Sarah, Rebecca, Hannah, Deborah, Ruth, Dorcas, Marie Magdalene, and many others.
as our First Mother Eve, who, through faith in the promise, obtained the title of the Mother of life, Gen. 3. and the Virgae marry the Mother of the blessed seed is called blessed in all Nations: Sarah, Rebecca, Hannah, Deborah, Ruth, Dorcas, Marry Magdalene, and many Others.
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But here hee speakes of Man as hee was first created before the Woman, and the Woman as shee was made to bee a meet helpe for Man, and as it were his second selfe here on earth,
But Here he speaks of Man as he was First created before the Woman, and the Woman as she was made to be a meet help for Man, and as it were his second self Here on earth,
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and in these respects man hath a priority, and a kinde of power and authority over the Woman in outward things, which concerne Ecclesiasticall and Civill order; and mans glory even the image of his authority appeares in the Womans subjection to him ever since the fall, upon which God made her desire subject to man;
and in these respects man hath a priority, and a kind of power and Authority over the Woman in outward things, which concern Ecclesiastical and Civil order; and men glory even the image of his Authority appears in the Woman's subjection to him ever since the fallen, upon which God made her desire Subject to man;
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if the Woman be made in the image of the Man, and the Man is made in Gods image, then Women must needs beare Gods image and likenesse: But the truth is, God being still the same, both in the creation of the Man and of the Woman,
if the Woman be made in the image of the Man, and the Man is made in God's image, then Women must needs bear God's image and likeness: But the truth is, God being still the same, both in the creation of the Man and of the Woman,
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Like and equall unto which, in their profane impiety, are common strumpets and whorish women, the shame and staine of woman-kind, who prostitute themselves to all filthinesse,
Like and equal unto which, in their profane impiety, Are Common strumpets and whorish women, the shame and stain of womankind, who prostitute themselves to all filthiness,
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Which that wee may distinctly understand, wee must looke forward to the 7. Verse of the 2. Chapter, where the creation of mankind is more particularly rehearsed in these words,
Which that we may distinctly understand, we must look forward to the 7. Verse of the 2. Chapter, where the creation of mankind is more particularly rehearsed in these words,
and here he useth another word not used before in the creation of other things, that is, the word formed; for hee doth not say, that God made or created, but formed man; and true it is, that whole man was not made of dust,
and Here he uses Another word not used before in the creation of other things, that is, the word formed; for he does not say, that God made or created, but formed man; and true it is, that Whole man was not made of dust,
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and therefore it is said, that God formed man (to wit, in respect of his body,) of the dust of the ground, that is, hee framed and fashioned it of dust,
and Therefore it is said, that God formed man (to wit, in respect of his body,) of the dust of the ground, that is, he framed and fashioned it of dust,
and where holy and faithfull men, speaking as they were moved by the holy Ghost, confesse themselves the worke of Gods hands, as Iob 10. 3. and God their maker and former, Iob 36. 3. and Malac. 2. 10. and God the potter and themselves his formed worke, Isa. 64. 8. This Doctrine well weighed is of excellent use:
and where holy and faithful men, speaking as they were moved by the holy Ghost, confess themselves the work of God's hands, as Job 10. 3. and God their maker and former, Job 36. 3. and Malachi 2. 10. and God the potter and themselves his formed work, Isaiah 64. 8. This Doctrine well weighed is of excellent use:
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and that wee may beare our selves before God as before our creatour, and may ever remember, that whatsoever service wee are able to performe either with our soules or bodies, it is wholy due to God,
and that we may bear our selves before God as before our creator, and may ever Remember, that whatsoever service we Are able to perform either with our Souls or bodies, it is wholly due to God,
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Seeing God alone hath created us and given us all our being, even the forme and shape of our bodies, wee must not thinke it enough to keepe our selves to God,
Seeing God alone hath created us and given us all our being, even the Form and shape of our bodies, we must not think it enough to keep our selves to God,
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Thirdly, this discovers the abomination and filthinesse of all Idolaters, who being the workmanship of God, the Lord and wise creator of all things, doe most basely bow downe to images, and altars;
Thirdly, this discovers the abomination and filthiness of all Idolaters, who being the workmanship of God, the Lord and wise creator of all things, do most basely bow down to Images, and Altars;
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Secondly, in that God is here said to forme man of the dust of the ground, not of clay well tempered and wrought, but of dust, which of it selfe is most unfit to be compacted and made into a stedfast shape;
Secondly, in that God is Here said to Form man of the dust of the ground, not of clay well tempered and wrought, but of dust, which of it self is most unfit to be compacted and made into a steadfast shape;
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First, that God in the creation, even of mans body, shewed his infinite power and wisedome in bringing dust of the earth, which is the basest thing of all, into the forme and shape of mans body, which is the most excellent of all visible bodies,
First, that God in the creation, even of men body, showed his infinite power and Wisdom in bringing dust of the earth, which is the Basest thing of all, into the Form and shape of men body, which is the most excellent of all visible bodies,
and a fit house and temple not onely of a reasonable living soule, but also of Gods holy spirit; (as other Scriptures plainly affirme.) This point appeares so plainly in the Text, that I need not spend time in further confirmation of it;
and a fit house and temple not only of a reasonable living soul, but also of God's holy Spirit; (as other Scriptures plainly affirm.) This point appears so plainly in the Text, that I need not spend time in further confirmation of it;
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Here therefore I will adde, for illustration sake, the words of David, which are very pertinent to this purpose, Psal. 139. 14, 15, 16. where, speaking of Gods forming and fashioning him in the wombe of the living substance,
Here Therefore I will add, for illustration sake, the words of David, which Are very pertinent to this purpose, Psalm 139. 14, 15, 16. where, speaking of God's forming and fashioning him in the womb of the living substance,
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and deserves more reverence, feare, and astonishment at our hands, being made without instruments out of the basest matter and substance even dust of the earth!
and deserves more Reverence, Fear, and astonishment At our hands, being made without Instruments out of the Basest matter and substance even dust of the earth!
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The Vse of this doctrine is to stirre us up, so often as we thinke of our creation in Adam, to laud and praise Gods wisedome and power, to feare and reverence God,
The Use of this Doctrine is to stir us up, so often as we think of our creation in Adam, to laud and praise God's Wisdom and power, to Fear and Reverence God,
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and other members every way fitted and composed to bee instruments of a reasonable soule, and to rule and keepe in order and subjection all living creatures.
and other members every Way fitted and composed to be Instruments of a reasonable soul, and to Rule and keep in order and subjection all living creatures.
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Secondly, in that the dust of the ground, the basest part of the earth, is the matter out of which mans body, the beautifull Palace and Temple of his Soul, was formed in the excellent state of innocency;
Secondly, in that the dust of the ground, the Basest part of the earth, is the matter out of which men body, the beautiful Palace and Temple of his Soul, was formed in the excellent state of innocency;
as for example, the Angels, together with the highest heaven, were created immediatly of nothing, as well as the rude unformed masse which is called earth, and yet they are most glorious spirits,
as for Exampl, the Angels, together with the highest heaven, were created immediately of nothing, as well as the rude unformed mass which is called earth, and yet they Are most glorious spirits,
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Yea man was created according to his inferiour part the body, of dust, which is a created substance better then nothing, of which the Angels were made;
Yea man was created according to his inferior part the body, of dust, which is a created substance better then nothing, of which the Angels were made;
and shewes greater power, then to bee made of a meane inferiour matter: For when things are said to bee created of nothing, the meaning is not, that they are made of nothing as of a matter; but that they are made of no matter at all, but have their whole being from God, and his infinite power,
and shows greater power, then to be made of a mean inferior matter: For when things Are said to be created of nothing, the meaning is not, that they Are made of nothing as of a matter; but that they Are made of no matter At all, but have their Whole being from God, and his infinite power,
and his Soul, though a spirituall substance created of nothing, yet, dwelling in that body, is an inhabitant of an earthly Tabernacle and house of clay founded in the dust.
and his Soul, though a spiritual substance created of nothing, yet, Dwelling in that body, is an inhabitant of an earthly Tabernacle and house of clay founded in the dust.
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yet all these were of mutable excellency in the best naturall estate of innocency, and could not continue in that excellency but by dependance upon God, and cleaving fast to him;
yet all these were of mutable excellency in the best natural estate of innocency, and could not continue in that excellency but by dependence upon God, and cleaving fast to him;
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how much lesse can hee find steadfastnesse in men, who dwell in houses of clay, which have their foundation in the dust? that is, seeing the heavenly spirits are not immutably pure in Gods sight,
how much less can he find steadfastness in men, who dwell in houses of clay, which have their Foundation in the dust? that is, seeing the heavenly spirits Are not immutably pure in God's sighed,
and to the rest hee hath added supernaturall light of his Spirit, and so hath made them Saints immutably holy, much lesse is man immutably pure and steadfast by nature, whose better part the Soul is by creation made to dwell in an house of clay, a body made of dust.
and to the rest he hath added supernatural Light of his Spirit, and so hath made them Saints immutably holy, much less is man immutably pure and steadfast by nature, whose better part the Soul is by creation made to dwell in an house of clay, a body made of dust.
To this purpose serve those Scriptures of the Prophets and Apostles, which compare man in his first creation to clay in the hand of the potter, Ier. 18. 9. & Rom. 9. 21 & which affirme that the first Adam was of the Earth earthy;
To this purpose serve those Scriptures of the prophets and Apostles, which compare man in his First creation to clay in the hand of the potter, Jeremiah 18. 9. & Rom. 9. 21 & which affirm that the First Adam was of the Earth earthy;
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and to depend on him, was mutable and might fall into sin, and disobedience, and by sin might bring and did bring death upon himselfe and all his posterity:
and to depend on him, was mutable and might fallen into since, and disobedience, and by since might bring and did bring death upon himself and all his posterity:
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yea vanity and abominable filthinesse, who drinketh iniquity like water as it is written, Iob 15. 16. Wherefore, Let no man glory in any naturall power or prerogative,
yea vanity and abominable filthiness, who Drinketh iniquity like water as it is written, Job 15. 16. Wherefore, Let no man glory in any natural power or prerogative,
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nor hope to stand by his owne strength, much lesse to merit or purchase by any works of nature or power of free will, the least grace supernaturall, which tends to bring him to heavenly happinesse and glory unchangeable:
nor hope to stand by his own strength, much less to merit or purchase by any works of nature or power of free will, the least grace supernatural, which tends to bring him to heavenly happiness and glory unchangeable:
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Secondly, this discovers the madnesse and desperate blindnesse of Pelagians and Papists, who teach, that a man by the right use of his naturall power and free-will may procure spirituall grace from God,
Secondly, this discovers the madness and desperate blindness of Pelagians and Papists, who teach, that a man by the right use of his natural power and freewill may procure spiritual grace from God,
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and heavenly glory and felicity, as a just and condigne reward of his works. If Angels cannot bee made steadfast and trusty without supernaturall light added to them;
and heavenly glory and felicity, as a just and condign reward of his works. If Angels cannot be made steadfast and trusty without supernatural Light added to them;
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that is, caused him to breathe with the breath of life, even those vitall spirits which are the band of union by which the Soule is united to the body;
that is, caused him to breathe with the breath of life, even those vital spirits which Are the band of Union by which the Soul is united to the body;
and in the first instant wherein he created the vitall spirits, he also created the spiritual substance of his Soule in his body immediatly of nothing by his omnipotent hand.
and in the First instant wherein he created the vital spirits, he also created the spiritual substance of his Soul in his body immediately of nothing by his omnipotent hand.
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but that God, in causing breath of life to breathe through mans nosthrils, did withall create the Soule in the body, and by meanes of this reasonable Soule created in the body,
but that God, in causing breath of life to breathe through men nostrils, did withal create the Soul in the body, and by means of this reasonable Soul created in the body,
and united to the body by vitall spirits and breath, man became a living Soule, that is, a living reasonable creature, living onely a perfect naturall, not an holy spirituall life.
and united to the body by vital spirits and breath, man became a living Soul, that is, a living reasonable creature, living only a perfect natural, not an holy spiritual life.
The Apostle expounds these words in this Sense, 1 Cor. 15. and doth make this a maine difference betweene the first man Adam, and Christ the second Adam, that the first Adam was onely a naturall Man endowed with a naturall living Soule;
The Apostle expounds these words in this Sense, 1 Cor. 15. and does make this a main difference between the First man Adam, and christ the second Adam, that the First Adam was only a natural Man endowed with a natural living Soul;
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Hence wee learne, That the image of God in which mans was created, was onely naturall and did consist in naturall gifts, which naturally flow from his reasonable Soule,
Hence we Learn, That the image of God in which men was created, was only natural and did consist in natural Gifts, which naturally flow from his reasonable Soul,
For it is most certaine, that hee who hath in him that image of God which consists in true holinesse, and in spirituall and supernaturall gifts, hee is not mutable nor subject to fall away,
For it is most certain, that he who hath in him that image of God which consists in true holiness, and in spiritual and supernatural Gifts, he is not mutable nor Subject to fallen away,
But Adam in innocency and honour lodged not therein one night, Psalme 49. 12. The Divell at the first onset gave him the foile in his greatest strength of nature and best estate;
But Adam in innocency and honour lodged not therein one night, Psalm 49. 12. The devil At the First onset gave him the foil in his greatest strength of nature and best estate;
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which Divell with all his temptations and all the powers of darknesse and spirituall wickednesses, the little ones of Christs flocke doe overcome by the power of the holy Ghost and his graces, which they have in their fraile earthen vessels.
which devil with all his temptations and all the Powers of darkness and spiritual Wickednesses, the little ones of Christ flock do overcome by the power of the holy Ghost and his graces, which they have in their frail earthen vessels.
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This discovers Gods goodnesse, free grace, and bounty beyond all measure, and all conceipt and comprehension of humane reason, in that it shewes how God, by mans fall, malice and corruption which made him a slave of Hell and Death, did take occasion to bee more kind and bountifull to man,
This discovers God's Goodness, free grace, and bounty beyond all measure, and all conceit and comprehension of humane reason, in that it shows how God, by men fallen, malice and corruption which made him a slave of Hell and Death, did take occasion to be more kind and bountiful to man,
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when wee rightly consider these things, wee have no cause to murmur at Gods voluntary suffering of man to fall from his estate, which was perfect and pure naturall;
when we rightly Consider these things, we have no cause to murmur At God's voluntary suffering of man to fallen from his estate, which was perfect and pure natural;
and hence it is, that though Adam did fall away from his estate, which was onely naturall; yet the Saints regenerate and called to the state of grace in Christ, can never fall away totally nor finally into apostacy,
and hence it is, that though Adam did fallen away from his estate, which was only natural; yet the Saints regenerate and called to the state of grace in christ, can never fallen away totally nor finally into apostasy,
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and he tooke one of his ribs and made it a Woman, and brought her to the Man, &c. These words, and the rest which follow in this Chapter, containe a particular description of the creation of the Woman, which before was touched generally and summarily, Chap. 1. 27. in these words, Male and female created hee them.
and he took one of his ribs and made it a Woman, and brought her to the Man, etc. These words, and the rest which follow in this Chapter, contain a particular description of the creation of the Woman, which before was touched generally and summarily, Chap. 1. 27. in these words, Male and female created he them.
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In this History of the Womans creation, wee may observe three speciall things: First, the preparation to it, or the antecedents immediatly going before it. Secondly, the creation it selfe.
In this History of the Woman's creation, we may observe three special things: First, the preparation to it, or the antecedents immediately going before it. Secondly, the creation it self.
Secondly, Gods setting of the Man a worke to view the creatures, and to exercise his reason and naturall wisedome in naming them, Verse 19. Thirdly, the inequality which Adam found in the creatures and the unfitnesse of them for his conversation, Verse 20.
Secondly, God's setting of the Man a work to view the creatures, and to exercise his reason and natural Wisdom in naming them, Verse 19. Thirdly, the inequality which Adam found in the creatures and the unfitness of them for his Conversation, Verse 20.
First, Moses brings in the Lord God consulting with himselfe, and according to his eternall Counsell concluding that it was not good for Man to bee alone, and resolving that hee will make an helpe meet for him:
First, Moses brings in the Lord God consulting with himself, and according to his Eternal Counsel concluding that it was not good for Man to be alone, and resolving that he will make an help meet for him:
Hence it may seeme strange which God saith, that any thing which he had made should not be good: For did not hee make man alone and single at the first? And did not hee make every thing good, especially man created in his owne image? Was not the image of God, in which hee created man, fully and perfectly good?
Hence it may seem strange which God Says, that any thing which he had made should not be good: For did not he make man alone and single At the First? And did not he make every thing good, especially man created in his own image? Was not the image of God, in which he created man, Fully and perfectly good?
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Yea, wee finde by experience that many things which are good in themselves, are not good for all purposes; fire is good in it selfe, and for many uses; but not to bee eaten;
Yea, we find by experience that many things which Are good in themselves, Are not good for all Purposes; fire is good in it self, and for many uses; but not to be eaten;
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for the increase of Gods Church, and for the incarnation of Christ, and the bringing forth of him the blessed seed of the Woman, in whom God reveales all his goodnesse and good pleasure.
for the increase of God's Church, and for the incarnation of christ, and the bringing forth of him the blessed seed of the Woman, in whom God reveals all his Goodness and good pleasure.
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First, that as God from all eternity in his eternall councell immutably purposed, so in the first creation of man hee shewed, that hee intended all things which hee hath brought to passe in and by the incarnation of Christ,
First, that as God from all eternity in his Eternal council immutably purposed, so in the First creation of man he showed, that he intended all things which he hath brought to pass in and by the incarnation of christ,
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and in the gathering together of his elect Church by Christ, and that hee had in his purpose the exaltation of man to an higher and better estate then that in which hee first created him.
and in the gathering together of his elect Church by christ, and that he had in his purpose the exaltation of man to an higher and better estate then that in which he First created him.
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This is that truth, which is so often testified by our Saviour and his Apostles, where they tell us, that God prepared a Kingdome for his elect from the beginning of the World;
This is that truth, which is so often testified by our Saviour and his Apostles, where they tell us, that God prepared a Kingdom for his elect from the beginning of the World;
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First, this sheweth against all Atheists, Pagans, and Hereticks that nothing comes to passe by chance, nothing without the foresight and foreknowledge of God:
First, this shows against all Atheists, Pagans, and Heretics that nothing comes to pass by chance, nothing without the foresight and foreknowledge of God:
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Secondly, as the wicked may here for their terrour take notice, that all their evil deeds are foreseene and foreknowne of God, and hee hath just vengance laid up in store for them:
Secondly, as the wicked may Here for their terror take notice, that all their evil Deeds Are foreseen and foreknown of God, and he hath just vengeance laid up in store for them:
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So the godly may comfort themselves against all Calumnies, Slanders, and false witnesses; all are knowne to God, and hee will in the end make the truth knowne,
So the godly may Comfort themselves against all Calumnies, Slanders, and false Witnesses; all Are known to God, and he will in the end make the truth known,
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Thirdly, wee are hereby stirred up to all diligence in Gods service, and that betimes, seeing God hath so long before hand ordained and prepared all good things for us:
Thirdly, we Are hereby stirred up to all diligence in God's service, and that betimes, seeing God hath so long before hand ordained and prepared all good things for us:
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All our time spent in praise and thanks before him, is nothing to the time wherein hee hath shewed love to us, in preparing good for us before and from the beginning of the World.
All our time spent in praise and thanks before him, is nothing to the time wherein he hath showed love to us, in preparing good for us before and from the beginning of the World.
This is fully proved, 1 Cor. 15. where the Apostle shewes, that the image of the heavenly Adam is farre above the image of the earthly, and that the Kingdome which is prepared in Christ for the elect, is such as flesh and bloud, that is, naturall man cannot inherite.
This is Fully proved, 1 Cor. 15. where the Apostle shows, that the image of the heavenly Adam is Far above the image of the earthly, and that the Kingdom which is prepared in christ for the elect, is such as Flesh and blood, that is, natural man cannot inherit.
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but an helpe for obtaining an higher and more blessed estate, even the supernaturall and heavenly estate of grace and glory in Christ, the seed of the Women: Whence wee may learne,
but an help for obtaining an higher and more blessed estate, even the supernatural and heavenly estate of grace and glory in christ, the seed of the Women: Whence we may Learn,
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That the Woman was created not to bee a servant to man, to serve his naturall necessity; for hee needed no such helpe or service in that estate, being made good and perfect with naturall perfection:
That the Woman was created not to be a servant to man, to serve his natural necessity; for he needed no such help or service in that estate, being made good and perfect with natural perfection:
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And albeit the Woman by being first in the transgression, and a meanes of mans fall is made in her desire subject to man, and to his rule and dominion over her;
And albeit the Woman by being First in the Transgression, and a means of men fallen is made in her desire Subject to man, and to his Rule and dominion over her;
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First, to teach men how to use and esteeeme their Wives, and wherein especially to seeke their helpe even in heavenly things, and in earthly and temporall,
First, to teach men how to use and esteeeme their Wives, and wherein especially to seek their help even in heavenly things, and in earthly and temporal,
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and also of Women who give themselves to bee no helps to their husbands except it bee for the World, no furtherers at all but rather pul-backs and hinderers in the way to heaven,
and also of Women who give themselves to be no helps to their Husbands except it be for the World, no furtherers At all but rather pull-backs and hinderers in the Way to heaven,
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The second thing, in the preparation to the Womans creation, is, Gods setting of Adam a worke to view all living creatures, and to employ his reason and wisedome in giving names to them.
The second thing, in the preparation to the Woman's creation, is, God's setting of Adam a work to view all living creatures, and to employ his reason and Wisdom in giving names to them.
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Secondly, wee here may observe the intent and purpose of God in bringing them to Adam; to wit, the exercise and triall of Adams naturall reason, wisedome, and knowledge;
Secondly, we Here may observe the intent and purpose of God in bringing them to Adam; to wit, the exercise and trial of Adams natural reason, Wisdom, and knowledge;
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Thirdly, the manifestation of Adams wisedome, and Gods confirming of his judgement, which hee shewed in naming every kind of earthly creature with a name agreeable to the nature of it.
Thirdly, the manifestation of Adams Wisdom, and God's confirming of his judgement, which he showed in naming every kind of earthly creature with a name agreeable to the nature of it.
Yea also, because there was no use of names, whereby the creatures might bee knowne to any other or revealed, (there being as yet no man besides Adam himselfe,
Yea also, Because there was no use of names, whereby the creatures might be known to any other or revealed, (there being as yet no man beside Adam himself,
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nor the Woman yet made to whom hee might shew them by their names) I am induced to thinke, that Adam gave such a fit and proper name agreeable to the nature and qualities of every creature, that the creature, being called by that name, would come to Adam whensoever hee called upon it;
nor the Woman yet made to whom he might show them by their names) I am induced to think, that Adam gave such a fit and proper name agreeable to the nature and qualities of every creature, that the creature, being called by that name, would come to Adam whensoever he called upon it;
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That, in the state of innocency in the first creation, man had perfect naturall knowledge of all naturall things, arising and springing immediatly from his naturall soule,
That, in the state of innocency in the First creation, man had perfect natural knowledge of all natural things, arising and springing immediately from his natural soul,
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surely Adam would first have eaten of the tree of life, and not by any meanes have beene tempted and drawn to eat of the tree of knowledge of good and evill:
surely Adam would First have eaten of the tree of life, and not by any means have been tempted and drawn to eat of the tree of knowledge of good and evil:
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The third thing to be noted in the preparation to the womans creation is, the inequalitie which Adam found in all the creatures to be his mates and companions,
The third thing to be noted in the preparation to the woman's creation is, the inequality which Adam found in all the creatures to be his mates and Sodales,
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And as for God, hee knew well enough what was to bee found among all the creatures, hee needed not either to seeke for Adam, or to set Adam to seeke a meet helpe among them:
And as for God, he knew well enough what was to be found among all the creatures, he needed not either to seek for Adam, or to Set Adam to seek a meet help among them:
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Tostatus would have this word to signifie contrary to him, because the Woman in her naturall members or parts is contrary to Man; which is also absurd.
Tostado would have this word to signify contrary to him, Because the Woman in her natural members or parts is contrary to Man; which is also absurd.
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That man created in the image of God doth so farre in nature, former and substance excell all living creatures, birds, beasts and living things on earth, that none of them all is a meet consort or companion for him to converse with.
That man created in the image of God does so Far in nature, former and substance excel all living creatures, Birds, beasts and living things on earth, that none of them all is a meet consort or Companion for him to converse with.
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Psalme 42. and could not bee satisfied till hee had drawne to him all discontented persons, and them who durst not shew their heads for debt, 1 Sam. 22. 2. So did austere Eliah, when Iezabel made him flee for his life into the wildernesse, 1 King. 19. And never any of Gods Saints delighted to live in the wildernesse onely, among beasts and birds without humane society,
Psalm 42. and could not be satisfied till he had drawn to him all discontented Persons, and them who durst not show their Heads for debt, 1 Sam. 22. 2. So did austere Elijah, when Jezebel made him flee for his life into the Wilderness, 1 King. 19. And never any of God's Saints delighted to live in the Wilderness only, among beasts and Birds without humane society,
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except in times of cruell persecution, as appeares, Hebr. 11. or for some speciall triall and temptation, as our Saviour, Mark. 1. 13. and his forerunner Iohn the Baptist, Luk. 1. last verse, to harden him and make him austere, and a second Eliah.
except in times of cruel persecution, as appears, Hebrew 11. or for Some special trial and temptation, as our Saviour, Mark. 1. 13. and his forerunner John the Baptist, Luk. 1. last verse, to harden him and make him austere, and a second Elijah.
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Secondly, this discovers the beastly dotage of many Romish Saints, and of the Monkes, and Anachorites of the Church of Rome, who count it an high point of perfection to live in caves,
Secondly, this discovers the beastly dotage of many Romish Saints, and of the Monks, and Anachorites of the Church of Rome, who count it an high point of perfection to live in caves,
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Otherwise hee hides his talent, and covers his candle under a bushell, which favours of Satanicall envy, hath no relish of Christian kindnesse and charity.
Otherwise he hides his talon, and covers his candle under a bushel, which favours of Satanical envy, hath no relish of Christian kindness and charity.
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First, it is shewed, that God caused a deep sleepe to fall upon Adam, such as makes a man senselesse of any thing which is done to him; so the Hebrew word NONLATINALPHABET signifies.
First, it is showed, that God caused a deep sleep to fallen upon Adam, such as makes a man senseless of any thing which is done to him; so the Hebrew word signifies.
Here divers questions are moved by divers interpreters: 1. Whether it was one Rib, or a paire of ribs. 2. Whether it was one of Adams necessary Ribs, one of the twelve, which every man hath naturally in his side;
Here diverse questions Are moved by diverse Interpreters: 1. Whither it was one Rib, or a pair of ribs. 2. Whither it was one of Adams necessary Ribs, one of the twelve, which every man hath naturally in his side;
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and wanted a necessary naturall part. But I conceive this to bee the truth: First, that it was but one Rib, or at least one paire of Ribs; so the text affirmes.
and wanted a necessary natural part. But I conceive this to be the truth: First, that it was but one Rib, or At least one pair of Ribs; so the text affirms.
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I omit needlesse questions, and ridiculous collections which some have here made: as, that the Woman being made of a bone is hard hearted, and such like.
I omit needless questions, and ridiculous collections which Some have Here made: as, that the Woman being made of a bone is hard hearted, and such like.
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First, wee are here taught by mans falling into a deep sleepe, senselesse like death, that the Woman might bee taken and formed out of him, That God in the creation foreshewed, that the spouse of the second Adam Christ, even the true Church should be purchased by the death of Christ,
First, we Are Here taught by men falling into a deep sleep, senseless like death, that the Woman might be taken and formed out of him, That God in the creation foreshowed, that the spouse of the second Adam christ, even the true Church should be purchased by the death of christ,
also to labour to be spiritually united to him, & never rest till wee feele and perceive that wee are borne of Gods immortall seed, even of his Spirit.
also to labour to be spiritually united to him, & never rest till we feel and perceive that we Are born of God's immortal seed, even of his Spirit.
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Fifthly, in that God made the Woman not out of mans head nor feet; but out of his side, hereby hee hath taught us, that women must not bee too high and proud as the head,
Fifthly, in that God made the Woman not out of men head nor feet; but out of his side, hereby he hath taught us, that women must not be too high and proud as the head,
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The wise-Man confirmes this fully by the description of a vertuous Woman, which is reformed after the true image, in which shee was created, Prov. 31. For hee describes her to bee one who consorts with her husband in labour and provident care,
The wise-Man confirms this Fully by the description of a virtuous Woman, which is reformed After the true image, in which she was created, Curae 31. For he describes her to be one who consorts with her husband in labour and provident care,
and her delight must bee to present her selfe to his eyes as a looking-glasse, in which hee may behold his owne glory, even the image of God, in which hee was formed first,
and her delight must be to present her self to his eyes as a Looking glass, in which he may behold his own glory, even the image of God, in which he was formed First,
And therefore the holy Apostles who were married, as Peter, and the bretheren of the Lord, in their travelling to preach the Gospell, did lead about their wives, as Saint Paul testifieth, 1 Cor. 9. 5. Also Saint Peter speakes plainely to this purpose, 1 Pet. 3. 7. where hee injoynes husbands to dwell with their Wives according to knowledge, giving honour to the Wife as to the weaker vessell,
And Therefore the holy Apostles who were married, as Peter, and the brethren of the Lord, in their traveling to preach the Gospel, did led about their wives, as Saint Paul Testifieth, 1 Cor. 9. 5. Also Saint Peter speaks plainly to this purpose, 1 Pet. 3. 7. where he enjoins Husbands to dwell with their Wives according to knowledge, giving honour to the Wife as to the Weaker vessel,
and so much more, because they are coheires of the grace of life, and must draw joyntly together as under the same yoke in the way to heavenly happinesse.
and so much more, Because they Are coheirs of the grace of life, and must draw jointly together as under the same yoke in the Way to heavenly happiness.
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Secondly, it serves to reprove the great corruption which is daily seene among Men and Women in this miserable World, by meanes of which the World appeares to bee very much out of frame.
Secondly, it serves to reprove the great corruption which is daily seen among Men and Women in this miserable World, by means of which the World appears to be very much out of frame.
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And on the other side, some out of a base mind and slothfulnesse thinke it belongs not to them to bee fellow builders of the family, equall to their husband in honest care, labour and industry for the common good of the family,
And on the other side, Some out of a base mind and slothfulness think it belongs not to them to be fellow Builders of the family, equal to their husband in honest care, labour and industry for the Common good of the family,
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and most helpfull to build up mankind, ver. 23. upon which Moses by inspiration of Gods spirit, inferres by way of necessary conclusion an excellent doctrine, which hath both a morall and propheticall meaning.
and most helpful to built up mankind, ver. 23. upon which Moses by inspiration of God's Spirit, infers by Way of necessary conclusion an excellent Doctrine, which hath both a moral and prophetical meaning.
The third consequent is, the nakednesse of the man and woman, which was without shame or any inconvenience in their first creation before their fall, ver. 25.
The third consequent is, the nakedness of the man and woman, which was without shame or any inconvenience in their First creation before their fallen, ver. 25.
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First, it is said that God brought her to the man, that is, so soone as God had made and formed her of mans rib, he presented her to him to be his wife,
First, it is said that God brought her to the man, that is, so soon as God had made and formed her of men rib, he presented her to him to be his wife,
Our Saviour also testifieth this in the gospell, Mat. 19. 6. saying that by vertue of Gods first ordaining of marriage, man and woman married together are no more twaine, but one flesh.
Our Saviour also Testifieth this in the gospel, Mathew 19. 6. saying that by virtue of God's First ordaining of marriage, man and woman married together Are no more twaine, but one Flesh.
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and it is such a ground and foundation of the Church, that without it God cannot have an holy seed, as the Prophet intimates Mal. 2. 15. which point serves.
and it is such a ground and Foundation of the Church, that without it God cannot have an holy seed, as the Prophet intimates Malachi 2. 15. which point serves.
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First, to shew that marriage is honourable in it selfe, in the nature of it, among all men and women of all sorts, orders and degrees, as the Apostle teacheth, Heb. 13. 4. And the Popes and Church of Rome, in counting marriage a kind of fleshly uncleanenesse,
First, to show that marriage is honourable in it self, in the nature of it, among all men and women of all sorts, order and Degrees, as the Apostle Teaches, Hebrew 13. 4. And the Popes and Church of Rome, in counting marriage a kind of fleshly uncleanness,
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Secondly, to shew that the best celebration of marriage is, when it is solemnly celebrated, and man and woman joyned together by Gods publike Ministers, who stand in the place of God,
Secondly, to show that the best celebration of marriage is, when it is solemnly celebrated, and man and woman joined together by God's public Ministers, who stand in the place of God,
Fourthly it discovers to us the abomination, and unnaturall filthinesse of whoredome and fornication, wherein men and women do joyne and mingle themselves together without God, the Divell and fleshly lust leading them.
Fourthly it discovers to us the abomination, and unnatural filthiness of whoredom and fornication, wherein men and women do join and mingle themselves together without God, the devil and fleshly lust leading them.
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No marvell that Adulterers, whoremongers, and fornicators, are so often in the Scriptures excluded out of the kingdome of God. Secondly, wee hence learne.
No marvel that Adulterers, whoremongers, and fornicators, Are so often in the Scriptures excluded out of the Kingdom of God. Secondly, we hence Learn.
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& why? but that he might seeke a godly seed, as the Prophet saith, Mal. 2. 15. Our Saviour also teacheth in the Gospell that a man ought to have but one wife while he and shee liveth;
& why? but that he might seek a godly seed, as the Prophet Says, Malachi 2. 15. Our Saviour also Teaches in the Gospel that a man ought to have but one wife while he and she lives;
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and God from the beginning, even from the creation, shewed that he did not allow Polygamie. And in old time God tolerated it in some of the Patriarchs and Prophets, not as a thing naturally good and allowable;
and God from the beginning, even from the creation, showed that he did not allow Polygamy. And in old time God tolerated it in Some of the Patriarchs and prophets, not as a thing naturally good and allowable;
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but as a type and figure of Christ and his severall Churches, which, as severall spouses, he gathers to himselfe out of Iewes and Gentiles, Cant. 6. 8. This, being so, teacheth every man to bee carefull, circumspect and inquisitive in choosing to himselfe a Wife who is to bee his perpetuall consort and companion of his life.
but as a type and figure of christ and his several Churches, which, as several Spouses, he gathers to himself out of Iewes and Gentiles, Cant 6. 8. This, being so, Teaches every man to be careful, circumspect and inquisitive in choosing to himself a Wife who is to be his perpetual consort and Companion of his life.
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hee who finds a good wife, gets a meet helpe and continuall comfort to himselfe; but hee who takes a brawling wife, puls upon himselfe a perpetuall crosse and clogge.
he who finds a good wife, gets a meet help and continual Comfort to himself; but he who Takes a brawling wife, puls upon himself a perpetual cross and clog.
and makes not up the marriage till Adam doth cheerefully, upon certaine knowledge of her nature and disposition, accept her for his wife and second selfe. Whence wee learne,
and makes not up the marriage till Adam does cheerfully, upon certain knowledge of her nature and disposition, accept her for his wife and second self. Whence we Learn,
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That Marriage, according to Gods ordinance, is a free voluntary contract made betweene a Man and his Wife, made with the well liking and mutuall consent of both parties.
That Marriage, according to God's Ordinance, is a free voluntary contract made between a Man and his Wife, made with the well liking and mutual consent of both parties.
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Though Fathers are said to take Wives to their Sons, and to give their Daughters to bee wives, Exod. 34. 16. And some Sons are said to desire their Fathers to give them such,
Though Father's Are said to take Wives to their Sons, and to give their Daughters to be wives, Exod 34. 16. And Some Sons Are said to desire their Father's to give them such,
nor give their Daughters in marriage against their wils, as appeares in the example of Rebecca, whose consent was first asked before shee was promised to Isaac, Gen. 24. 58. And there is good reason of this:
nor give their Daughters in marriage against their wills, as appears in the Exampl of Rebecca, whose consent was First asked before she was promised to Isaac, Gen. 24. 58. And there is good reason of this:
Thirdly, forced marriages, unto which children are compelled by violent and tyrannicall Parents, or cruell unjust guardians, against their mind and liking;
Thirdly, forced marriages, unto which children Are compelled by violent and tyrannical Parents, or cruel unjust guardians, against their mind and liking;
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undoubtedly therefore, when God brought the Woman to Adam and presented and offered her to him, hee did withall declare how and whereof hee had made her, of the same nature,
undoubtedly Therefore, when God brought the Woman to Adam and presented and offered her to him, he did withal declare how and whereof he had made her, of the same nature,
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and framed her in the same image, as I have before touched: For, in marriage-making, there are such declarations going before to draw affection and free consent,
and framed her in the same image, as I have before touched: For, in marriage-making, there Are such declarations going before to draw affection and free consent,
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as wee see in the Sons of God, the seed of Seth, who by beauty were drawne to take to wives the Daughters of men, who were of Cain 's carnall and profane posterity, Gen. 6. 1. and in Esau, Gen. 27. A wife was chosen for Isaac upon knowledge and experience of her vertue, modesty,
as we see in the Sons of God, the seed of Seth, who by beauty were drawn to take to wives the Daughters of men, who were of Cain is carnal and profane posterity, Gen. 6. 1. and in Esau, Gen. 27. A wife was chosen for Isaac upon knowledge and experience of her virtue, modesty,
As this Doctrine serves for direction and exhortation to men and women, to ground their conjugall affections aright upon knowledge, experience, and good information;
As this Doctrine serves for direction and exhortation to men and women, to ground their conjugal affections aright upon knowledge, experience, and good information;
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The third thing here to bee noted is the manifest sense of Adams words, which is, that the Woman was not onely bone of his bones, but also flesh of his flesh; that is, shee had both of his flesh and of his bones in her concurring to her substance. Whence wee may probably gather,
The third thing Here to be noted is the manifest sense of Adams words, which is, that the Woman was not only bone of his bones, but also Flesh of his Flesh; that is, she had both of his Flesh and of his bones in her concurring to her substance. Whence we may probably gather,
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The Father, by his Spirit shed on us through Christ, begets us to himselfe of his immortall seed, his Spirit, to the lively hope, to the inheritance incorruptible and undefiled, that fadeth not away, reserved for us in heaven.
The Father, by his Spirit shed on us through christ, begets us to himself of his immortal seed, his Spirit, to the lively hope, to the inheritance incorruptible and undefiled, that fades not away, reserved for us in heaven.
because shee is of the same nature and substance, bone of his bones, and fit to bee named NONLATINALPHABET, Woman, or as one would say a she-man: Hence wee learne, that the best ground of marriage and band of love is similitude of natures and dispositions,
Because she is of the same nature and substance, bone of his bones, and fit to be nam, Woman, or as one would say a she-man: Hence we Learn, that the best ground of marriage and band of love is similitude of nature's and dispositions,
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This is that which the Apostle teacheth, were hee saith, Bee not unequally yoked; for what concord can there bee betweene light and darknesse, righteousnesse and unrighteousnesse? that is, contrary natures and dispositions? 2 Cor. 6. 14. This rule Abrahams faithfull servant followed in chusing a wife for Isaae: as hee knew Isaac to bee charitable and kind to strangers and given to hospitality,
This is that which the Apostle Teaches, were he Says, be not unequally yoked; for what concord can there be between Light and darkness, righteousness and unrighteousness? that is, contrary nature's and dispositions? 2 Cor. 6. 14. This Rule Abrahams faithful servant followed in choosing a wife for Isaiah: as he knew Isaac to be charitable and kind to Strangers and given to hospitality,
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and when hee found Rebecca to bee such a one by the entertainment which shee gave to him being a stranger, hee would not rest till hee had gotten the consent of her, and her parents, and friends;
and when he found Rebecca to be such a one by the entertainment which she gave to him being a stranger, he would not rest till he had got the consent of her, and her Parents, and Friends;
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Gen. 24. The neglect of this rule God forbids in his law, and threatens with a curse, Deut. 7. 3. It was that which made wise Solomon, prove a doating foole in his old age,
Gen. 24. The neglect of this Rule God forbids in his law, and threatens with a curse, Deuteronomy 7. 3. It was that which made wise Solomon, prove a doting fool in his old age,
because wives of a contrary religion turned away his heart, and made him build high places for Idols, 1 Kings 11. Ahabs matching with Iezabel an Idolatrous worshipper of Baal, made him an Idolater and a slave, who sold himselfe to all wickednesse when his wife Iezabel stirred him up, 1 King.
Because wives of a contrary Religion turned away his heart, and made him built high places for Idols, 1 Kings 11. Ahabs matching with Jezebel an Idolatrous worshipper of Baal, made him an Idolater and a slave, who sold himself to all wickedness when his wife Jezebel stirred him up, 1 King.
21. 25. And Iehoram the Son of Iehosaphat King of Iudah by taking to wife the daughter of Ahab of a contrary religion, brought miserable destruction upon himselfe and his whole family, 2 Cron. 21. 6. This Doctrine serves for admonition to all Men, to bee wary and circumspect in the choice of their wives;
21. 25. And Jehoram the Son of Jehoshaphat King of Iudah by taking to wife the daughter of Ahab of a contrary Religion, brought miserable destruction upon himself and his Whole family, 2 Cron. 21. 6. This Doctrine serves for admonition to all Men, to be wary and circumspect in the choice of their wives;
It is true, that sometimes in case of notable infirmities bearing sway in Men, Women of contrary disposition may bee usefull and fit Wives to correct, amend, or moderate their corruptions;
It is true, that sometime in case of notable infirmities bearing sway in Men, Women of contrary disposition may be useful and fit Wives to correct, amend, or moderate their corruptions;
and by her liberall hand may make amends and prevent the mischiefe of his churlishnesse But it is no wisedome either in Man or Woman to runne such a desperate hazzard, in confidence of their owne wisedome, vertue or abilities.
and by her liberal hand may make amends and prevent the mischief of his churlishness But it is no Wisdom either in Man or Woman to run such a desperate hazard, in confidence of their own Wisdom, virtue or abilities.
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For wee find by experience, and it is a thing commonly seene, that Men and Women, by reason of humane frailty and naturall corruption which remaine in the best, are more subject of the froward to learne perversenesse,
For we find by experience, and it is a thing commonly seen, that Men and Women, by reason of humane frailty and natural corruption which remain in the best, Are more Subject of the froward to Learn perverseness,
and therefore though in case when an hard lot befals Men or Women, they must make the best they can of that which is too bad, in hope that God will blesse their vertuous and godly endeavours;
and Therefore though in case when an hard lot befalls Men or Women, they must make the best they can of that which is too bad, in hope that God will bless their virtuous and godly endeavours;
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yet the best rule which godly Christians can observe in the choice of wives i•, to choose such as are like affected and vertuously disposed as they themselves are, to regard chiefely the unity of Spirit, and the similitude of nature and disposition;
yet the best Rule which godly Christians can observe in the choice of wives i•, to choose such as Are like affected and virtuously disposed as they themselves Are, to regard chiefly the unity of Spirit, and the similitude of nature and disposition;
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Secondly, we may gather from this doctrine, that there can bee no hope or expectation of good from unequall marriages. And when men for carnall, worldly and politike respects, yoke themselves with wives of a contrary disposition and religion, daughters of a strange God,
Secondly, we may gather from this Doctrine, that there can be no hope or expectation of good from unequal marriages. And when men for carnal, worldly and politic respects, yoke themselves with wives of a contrary disposition and Religion, daughters of a strange God,
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and they were not ashamed, ver. 25. In which words, wee are not in any case to understand by nakednesse, either want of necessary apparell, (for in the state of innocency there was no need thereof,
and they were not ashamed, ver. 25. In which words, we Are not in any case to understand by nakedness, either want of necessary apparel, (for in the state of innocency there was no need thereof,
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or covering of their bodies, which were in all parts most comely and beautifull: Their skin was not rough, over-growne with haire like beasts, nor with feathers like birds,
or covering of their bodies, which were in all parts most comely and beautiful: Their skin was not rough, overgrown with hair like beasts, nor with Feathers like Birds,
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The aire and all the elements were tempered according to the temper of their bodies; and all things were pleasing, wholesome, and delightsome unto them;
The air and all the elements were tempered according to the temper of their bodies; and all things were pleasing, wholesome, and delightsome unto them;
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for, certainly, if there had beene any least blemish or unseemely member in their naked bodies, they would have beene ashamed to goe and appeare openly bare and naked without covering;
for, Certainly, if there had been any least blemish or unseemly member in their naked bodies, they would have been ashamed to go and appear openly bore and naked without covering;
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the goodly personage of Ioseph or Adonijah, the beauty of Absalom and Abishag, and the glory and comlinesse of Solomon, and all other formes and beauties named in histories, are but the ruines, reliques, di〈 … 〉 shadowes and defaced scraps of that beauty and comelinesse which was in the naked bodies of our first parents,
the goodly personage of Ioseph or Adonijah, the beauty of Absalom and Abishag, and the glory and comeliness of Solomon, and all other forms and beauty's nam in histories, Are but the ruins, Relics, di〈 … 〉 shadows and defaced scraps of that beauty and comeliness which was in the naked bodies of our First Parents,
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This point considered is of great force to provoke and stirre up men to acknowledge with all thankfulnesse Gods bounty to mankind in the first creation;
This point considered is of great force to provoke and stir up men to acknowledge with all thankfulness God's bounty to mankind in the First creation;
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and how exceedingly they are bound to love, and honour, and serve God for the naturall gifts & abilities with which God at the first did fully furnish man;
and how exceedingly they Are bound to love, and honour, and serve God for the natural Gifts & abilities with which God At the First did Fully furnish man;
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yet wee see Gods goodnesse abounding to us in this, that hee imprints in many of us some stamps and foot-steps of the image, in which wee were created, that wee may by the ruines which remaine, judge of the building of mans body,
yet we see God's Goodness abounding to us in this, that he imprints in many of us Some stamps and footsteps of the image, in which we were created, that we may by the ruins which remain, judge of the building of men body,
and restore unto them their first beauty and glory with great advantage, and make them like the glorious body of Christ, and reforme them after his heavenly image of holinesse, which so farre exceeds the first image,
and restore unto them their First beauty and glory with great advantage, and make them like the glorious body of christ, and reform them After his heavenly image of holiness, which so Far exceeds the First image,
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as heavenly excels earthly, spirituall and supernaturall excels naturall, and incorruptible and immutable surpasseth that which is fading and vanishing.
as heavenly excels earthly, spiritual and supernatural excels natural, and incorruptible and immutable Surpasses that which is fading and vanishing.
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and, for the perfecting of this worke, hee doth in, and by, and through his Son give and communicate his holy and eternall Spirit to dwell in their earthly tabernacles, to unite them to Christ in one body, to bring them to communion of all his benefits,
and, for the perfecting of this work, he does in, and by, and through his Son give and communicate his holy and Eternal Spirit to dwell in their earthly Tabernacles, to unite them to christ in one body, to bring them to communion of all his benefits,
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Thirdly, wee are hereby admonished, that the distempers, deformities, and all defects and infirmities, which appeare in our bodies, whereof wee may bee ashamed, are not of God the Creatour,
Thirdly, we Are hereby admonished, that the distempers, deformities, and all defects and infirmities, which appear in our bodies, whereof we may be ashamed, Are not of God the Creator,
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And therefore so often as wee are ashamed of our deformities and our nakednesse; let us with griefe remember our fall, and bee much more ashamed of our sins,
And Therefore so often as we Are ashamed of our deformities and our nakedness; let us with grief Remember our fallen, and be much more ashamed of our Sins,
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CHAP. XIV. Of the estate and condition of our first parents: In five things. 1. The blessing of fruitfulnesse; A speciall blessing: Vses. Marriage free for all men.
CHAP. XIV. Of the estate and condition of our First Parents: In five things. 1. The blessing of fruitfulness; A special blessing: Uses. Marriage free for all men.
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and over every living thing that moveth upon the earth. Vers. 29. And God said Behold, I have given you every herbe bearing seed which is upon all the face of the earth;
and over every living thing that moves upon the earth. Vers. 29. And God said Behold, I have given you every herb bearing seed which is upon all the face of the earth;
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and every tree in which is the fruit of a tree yeelding seed, to you it shall be for meat. Vers. 30. And to every beast and foule and creeping thing wherein there is life, I have given greene herbe for meat; and it was so.
and every tree in which is the fruit of a tree yielding seed, to you it shall be for meat. Vers. 30. And to every beast and foul and creeping thing wherein there is life, I have given green herb for meat; and it was so.
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The next thing in order is the historicall description of the state and condition of our first parents in the creation, in their integrity and innocency before their fall and corruption,
The next thing in order is the historical description of the state and condition of our First Parents in the creation, in their integrity and innocency before their fallen and corruption,
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In this their first state of innocency there are divers things mentioned by Moses, and historically laid downe in this History of the Creation, which are to bee unfolded in order.
In this their First state of innocency there Are diverse things mentioned by Moses, and historically laid down in this History of the Creation, which Are to be unfolded in order.
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which God gave to mankind for bodily food, Verse 29. And his free gift of green herbe or grasse for meat to the birds, beasts, and creeping things, Verse 30. The fourth thing is the place of their habitation, the garden which God planted in Eden;
which God gave to mankind for bodily food, Verse 29. And his free gift of green herb or grass for meat to the Birds, beasts, and creeping things, Verse 30. The fourth thing is the place of their habitation, the garden which God planted in Eden;
The fifth thing, which is the chiefest of all, and which is first of all mentioned in the creation of Man and Woman, is the image of God in which they were both created:
The fifth thing, which is the chiefest of all, and which is First of all mentioned in the creation of Man and Woman, is the image of God in which they were both created:
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even his viewing and approbation of every thing which hee had made for very good, laid downe, Verse 31. The first is the blessing of fruitfulnesse for the multiplication and increase of mankind, even to the filling and replenishing of the Earth, and the subduing of it.
even his viewing and approbation of every thing which he had made for very good, laid down, Verse 31. The First is the blessing of fruitfulness for the multiplication and increase of mankind, even to the filling and replenishing of the Earth, and the subduing of it.
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Secondly, hee sheweth more particularly wherein this blessing doth consist, to wit, in bodily fruitfulnesse for the increase of mankind, in these words, Be fruitfull and multiply.
Secondly, he shows more particularly wherein this blessing does consist, to wit, in bodily fruitfulness for the increase of mankind, in these words, Be fruitful and multiply.
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First, whereas God is said to blesse them, the meaning is, that God gave them the gift of fruitfulnesse, so soone as hee had made them in his owne image male and female:
First, whereas God is said to bless them, the meaning is, that God gave them the gift of fruitfulness, so soon as he had made them in his own image male and female:
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For the Hebrew word which is here used, signifieth first and primarily to bow the knee, or to kneele downe, as appeares, Gen. 24. 11. 2. Chron. 6. 13. Psalme 95. 6. Dan. 6. 10. And because bowing of the knee is a kind of submitting and applying of the body in kindnesse to some person, to doe him some kind and pleasing service, hereupon this word is translated and used in the Scriptures to signifie,
For the Hebrew word which is Here used, signifies First and primarily to bow the knee, or to kneel down, as appears, Gen. 24. 11. 2. Chronicles 6. 13. Psalm 95. 6. Dan. 6. 10. And Because bowing of the knee is a kind of submitting and applying of the body in kindness to Some person, to do him Some kind and pleasing service, hereupon this word is translated and used in the Scriptures to signify,
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First Gods applying of himselfe to men, and as it were bowing downe from the high throne of his Majesty to shew himselfe kind unto them, by giving them many both earthly and spirituall blessings in this life;
First God's applying of himself to men, and as it were bowing down from the high throne of his Majesty to show himself kind unto them, by giving them many both earthly and spiritual blessings in this life;
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and to pronounce them blessed of God, as Melchisedeck blessed Abraham, Gen. 14. and Isaac blessed Iacob, Gen. 27. and Iacob blessed his Sons, Gen. 49. and Moses blessed Israel, Deut. 33. In this place God is said to blesse them: that is, to apply himselfe to them,
and to pronounce them blessed of God, as Melchisedeck blessed Abraham, Gen. 14. and Isaac blessed Iacob, Gen. 27. and Iacob blessed his Sons, Gen. 49. and Moses blessed Israel, Deuteronomy 33. In this place God is said to bless them: that is, to apply himself to them,
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Some are naturall, earthly and bodily blessings; Some heavenly and spirituall; And God blesseth men with bodily blessings two wayes, and in a two-fold respect;
some Are natural, earthly and bodily blessings; some heavenly and spiritual; And God Blesses men with bodily blessings two ways, and in a twofold respect;
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either by giving them gifts and abilities, as naturall wisedome and knowledge in their mindes; and strength and ability of body to doe some naturall and morall worke;
either by giving them Gifts and abilities, as natural Wisdom and knowledge in their minds; and strength and ability of body to do Some natural and moral work;
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And this appeares plainely in the next words, which shew in particular what this blessing is even the blessing of fruitfulnesse in procreation of children:
And this appears plainly in the next words, which show in particular what this blessing is even the blessing of fruitfulness in procreation of children:
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even mutuall affection for procreation, and strength and ability of body to procreate and bring forth the fruite of the body, that is, children in that image of God, in which they themselves were made,
even mutual affection for procreation, and strength and ability of body to procreate and bring forth the fruit of the body, that is, children in that image of God, in which they themselves were made,
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And thirdly, that it was a blessing of great measure and aboundance, even fruitfulnesse and ability to multiply mankind to the replenishing of the earth,
And Thirdly, that it was a blessing of great measure and abundance, even fruitfulness and ability to multiply mankind to the replenishing of the earth,
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The first, That procreation of children in lawfull marriage, is a speciall blessing and gift of God, given in the creation for the multiplication and increase of mankind.
The First, That procreation of children in lawful marriage, is a special blessing and gift of God, given in the creation for the multiplication and increase of mankind.
and the fruite of the womb to bee his reward, and the Man to bee happy who hath his quiver full of such arrowes, which are like arrowes in the hand of the mighty Man. And Psalme 128. 3. hee saith, that this is a blessing and happinesse of the Man which feareth God,
and the fruit of the womb to be his reward, and the Man to be happy who hath his quiver full of such arrows, which Are like arrows in the hand of the mighty Man. And Psalm 128. 3. he Says, that this is a blessing and happiness of the Man which fears God,
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And as Abraham the Father of the faithfull counted it a great defect, and want of a speciall and principall outward blessing, that hee did goe childlesse, and God had given him no seed, Gen. 15. so all Gods faithfull servants did pray to God for issue to themselves;
And as Abraham the Father of the faithful counted it a great defect, and want of a special and principal outward blessing, that he did go childless, and God had given him no seed, Gen. 15. so all God's faithful Servants did pray to God for issue to themselves;
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Ruth 4. 11. Of Hanah the Mother of Samuel 1 Sam. 1. Of Zacharie and Elizabeth Luk 1. And all the godly Matrones, the Wives of the Patriarches, counted it their reproach among Women to bee barren,
Ruth 4. 11. Of Hannah the Mother of Samuel 1 Sam. 1. Of Zacharias and Elizabeth Luk 1. And all the godly Matrons, the Wives of the Patriarchs, counted it their reproach among Women to be barren,
Secondly, it serves to discover the grosse errour and heresy of the Manichaeans; who held that marriage and procreation of children was a worke of the Divell, as also of some Popes of Rome, who held marriage which is honourable among all, and the bed undefiled, as the Apostle affirmeth, Heb. 13. 4. to bee a worke of the flesh, which makes men unpleasing to God.
Secondly, it serves to discover the gross error and heresy of the Manichaeans; who held that marriage and procreation of children was a work of the devil, as also of Some Popes of Room, who held marriage which is honourable among all, and the Bed undefiled, as the Apostle Affirmeth, Hebrew 13. 4. to be a work of the Flesh, which makes men unpleasing to God.
and engraven in mans nature, free for all Men and Women, to whom God hath given ability and strength of body for procreation and fruitfulnesse, for increase of mankind.
and engraven in men nature, free for all Men and Women, to whom God hath given ability and strength of body for procreation and fruitfulness, for increase of mankind.
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even of Priests and Prophets, not onely allowed, but also commanded by God to take Wives and beget children, as Isaiah cap. 8. 3. Ezechiel chap. 24. Hosea chap. 1. And the Apostle commends it as honourable in all, Hebr. 13. 4. And the Apostles who were most devoted to Christ, and to his worke, did lead about Wives with them, 1 Cor. 9. 5. And although in times of great trouble and persecution raised up against Christianity, Wives are a great burden,
even of Priests and prophets, not only allowed, but also commanded by God to take Wives and beget children, as Isaiah cap. 8. 3. Ezechiel chap. 24. Hosea chap. 1. And the Apostle commends it as honourable in all, Hebrew 13. 4. And the Apostles who were most devoted to christ, and to his work, did led about Wives with them, 1 Cor. 9. 5. And although in times of great trouble and persecution raised up against Christianity, Wives Are a great burden,
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and therefore in such cases the Apostle, by reason of the urgent and pressing necessity, holdeth it better for continent and chaste Men and Women to remaine unmarried, 1 Cor. 7. 26. And our Saviour doth approve,
and Therefore in such cases the Apostle, by reason of the urgent and pressing necessity, holds it better for continent and chaste Men and Women to remain unmarried, 1 Cor. 7. 26. And our Saviour does approve,
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and well like it, in case when a mans heart and affection is so extraordinarily taken up with the love of the Kingdome of heaven, that hee is like an Eunuch without any desire of affection of marriage, Matth. 19. 12. Yet, wee have no word or precept in all the Scripture to restraine any Persons of any order or calling from liberty of marriage.
and well like it, in case when a men heart and affection is so extraordinarily taken up with the love of the Kingdom of heaven, that he is like an Eunuch without any desire of affection of marriage, Matthew 19. 12. Yet, we have no word or precept in all the Scripture to restrain any Persons of any order or calling from liberty of marriage.
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and to admonish them to beware, that neither Satan by his suggestions, nor any of his wicked instruments by their cunningly devised fables, nor any misconceipt of their owne hearts, doe lay a needlesse snare upon their consciences,
and to admonish them to beware, that neither Satan by his suggestions, nor any of his wicked Instruments by their cunningly devised fables, nor any misconceit of their own hearts, do lay a needless snare upon their Consciences,
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and possesse them with a false opinion, concerning that liberty which God hath written in mans heart in the state of innocency, which cannot bee taken away without violence offered to nature.
and possess them with a false opinion, Concerning that liberty which God hath written in men heart in the state of innocency, which cannot be taken away without violence offered to nature.
If they doe live single to avoid worldly cares, and to devote themselves wholly to heavenly thoughts and spirituall cares for the Kingdome of heaven, they have more cause to rejoyce and glory in the aboundance of Gods speciall grace to them, in that hee hath given them an heart to forsake lesser blessings for the gaining of greater,
If they do live single to avoid worldly Cares, and to devote themselves wholly to heavenly thoughts and spiritual Cares for the Kingdom of heaven, they have more cause to rejoice and glory in the abundance of God's special grace to them, in that he hath given them an heart to forsake lesser blessings for the gaining of greater,
Secondly, this sheweth, that the Popes prohibitions of Priests marriage, and the absolute vowes of virginity and single life, taught and imposed by the Church of Rome, are cursed and corrupt inventions of men,
Secondly, this shows, that the Popes prohibitions of Priests marriage, and the absolute vows of virginity and single life, taught and imposed by the Church of Rome, Are cursed and corrupt Inventions of men,
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though divers holy Men of God, to whom God gave power over their owne wils, and the gift of continency to stand steadfast in their owne hearts have strongly resolved to keepe their virginity and to live single, that they might apply themselves to the service of God and his Church with greater freedome from worldly eares,
though diverse holy Men of God, to whom God gave power over their own wills, and the gift of continency to stand steadfast in their own hearts have strongly resolved to keep their virginity and to live single, that they might apply themselves to the service of God and his Church with greater freedom from worldly ears,
and have steadfastly held their resolution, proving themselves such as our Saviour and his Apostle doe commend, Matth. 19. 12. and 1 Cor. 7. yet wee never read in Scripture, that they were commanded by God,
and have steadfastly held their resolution, proving themselves such as our Saviour and his Apostle do commend, Matthew 19. 12. and 1 Cor. 7. yet we never read in Scripture, that they were commanded by God,
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and make small account of naturall blessings in comparison of spirituall, but doe as Saint Paul did who made the Gospell free, and did not use lawfull liberty, and power:
and make small account of natural blessings in comparison of spiritual, but do as Saint Paul did who made the Gospel free, and did not use lawful liberty, and power:
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and to bind them by that law and vow which either they must breake, or else fall into many wofull inconveniencies and abominable evils and mischiefes,
and to bind them by that law and Voelli which either they must break, or Else fallen into many woeful inconveniences and abominable evils and mischiefs,
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which have proved causes and occasions of secret Whoredomes, publike Stewes, many Rapes and Murders of innocents, to the staining and defiling of the whole Land.
which have proved Causes and occasions of secret Whoredoms, public Stews, many Rapes and Murders of Innocents, to the staining and defiling of the Whole Land.
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Thirdly, we hence learne, that our first parents, in the state of innocency, had in them both the affection and naturall desire to bring forth children,
Thirdly, we hence Learn, that our First Parents, in the state of innocency, had in them both the affection and natural desire to bring forth children,
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First our first parents were created perfect in their kind, and God gave them the blessing of fruitfulnesse. Now where there are all naturall perfections and abilities accompanied with Gods blessing, there can be no hinderance of procreation,
First our First Parents were created perfect in their kind, and God gave them the blessing of fruitfulness. Now where there Are all natural perfections and abilities accompanied with God's blessing, there can be no hindrance of procreation,
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yea, that they did not lodge therein one night as the Psalmist speakes, Psal. 49. 12. For reason and common experience do teach us, that man doth readily and without any delay follow his will,
yea, that they did not lodge therein one night as the Psalmist speaks, Psalm 49. 12. For reason and Common experience do teach us, that man does readily and without any Delay follow his will,
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and his will must needs be acknowledged strongly bent and inclined to it, because God had commanded them to multiply and replenish the earth; and there was no reason moving man to restraine his will and affection,
and his will must needs be acknowledged strongly bent and inclined to it, Because God had commanded them to multiply and replenish the earth; and there was no reason moving man to restrain his will and affection,
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And if man in the state of innocency had knowne his Wife, sheehad without faile conceived a seed pure without sin, and had brought forth children in Gods image perfect and upright;
And if man in the state of innocency had known his Wife, sheehad without fail conceived a seed pure without since, and had brought forth children in God's image perfect and upright;
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That it is Gods will revealed from the beginning, and his ordinance and law given in the creation, that the Earth and every part of it should bee free for any man to possesse and inhabit it,
That it is God's will revealed from the beginning, and his Ordinance and law given in the creation, that the Earth and every part of it should be free for any man to possess and inhabit it,
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This text teacheth plainely this point, by shewing that one end for which God blessed Man and Woman with fruitfulnesse, was, that they might replenish the Earth.
This text Teaches plainly this point, by showing that one end for which God blessed Man and Woman with fruitfulness, was, that they might replenish the Earth.
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First, this serves to cleare that doubt, and to decide that question and case of conscience which is much controverted among godly and learned divines,
First, this serves to clear that doubt, and to decide that question and case of conscience which is much controverted among godly and learned Divines,
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and agitated in these dayes, to wit, whether it bee lawfull, to send people, and to plant colonies in the vast countries of the west-Indies, which are not replenished with men able to subdue the Earth, and to till it:
and agitated in these days, to wit, whither it be lawful, to send people, and to plant colonies in the vast countries of the west-Indies, which Are not replenished with men able to subdue the Earth, and to till it:
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The ancient straggling inhabitants or any other, who have taken possession before, they have right to so much as they are able to replenish and subdue,
The ancient straggling inhabitants or any other, who have taken possession before, they have right to so much as they Are able to replenish and subdue,
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or any way to doe injury and offer violence to them, except they have such a commission and warrant as God gave to the Israelites to expell the Canaanites; but it is lawfull for any Sons of Adam by the law, which God gave in the creation (as this Doctrine shewes) to possesse and inhabite the vast places, and to subdue the barren untilled parts.
or any Way to do injury and offer violence to them, except they have such a commission and warrant as God gave to the Israelites to expel the Canaanites; but it is lawful for any Sons of Adam by the law, which God gave in the creation (as this Doctrine shows) to possess and inhabit the vast places, and to subdue the barren untilled parts.
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And much more may true Christians, who bring the Gospell of salvation and word of life among them, by a second right in Christ, settle themselves there,
And much more may true Christians, who bring the Gospel of salvation and word of life among them, by a second right in christ, settle themselves there,
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they deserve to bee received with all honour of those savages who come by this meanes to owe themselves to them. Wherefore, Let no man bee scrupulous in this kind;
they deserve to be received with all honour of those savages who come by this means to owe themselves to them. Wherefore, Let no man be scrupulous in this kind;
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First, in them who having gotten the first possession in some corner of some great continent and large region, do challenge the whole to, themselves as their proper right being no way able to replenish and subdue it;
First, in them who having got the First possession in Some corner of Some great continent and large region, do challenge the Whole to, themselves as their proper right being no Way able to replenish and subdue it;
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and they who thus transgresse the bounds which God hath set in dividing the earth to all Nations and People, cannot justly hope for Gods blessing upon them.
and they who thus transgress the bounds which God hath Set in dividing the earth to all nations and People, cannot justly hope for God's blessing upon them.
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The next thing after the blessing of fruitfulnesse, is the Lordship, rule, and Dominion, which God gave to man over all living creatures; and that is in these words, Verse 28. And have Dominion over the fish of the Sea,
The next thing After the blessing of fruitfulness, is the Lordship, Rule, and Dominion, which God gave to man over all living creatures; and that is in these words, Verse 28. And have Dominion over the Fish of the Sea,
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two in the Lord and Ruler, and two in the creature ruled and made subject. In the Lord and Ruler there is required, First, Power and ability to order, rule,
two in the Lord and Ruler, and two in the creature ruled and made Subject. In the Lord and Ruler there is required, First, Power and ability to order, Rule,
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Though Gods power and right stand most absolute and unchangeable like himselfe, and hee both can and doth most justly over-rule the Divell and all creatures which are most corrupt and malicious,
Though God's power and right stand most absolute and unchangeable like himself, and he both can and does most justly overrule the devil and all creatures which Are most corrupt and malicious,
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The first and highest Lordship and Dominion, which is most absolute over all creatures is that of God, which, in respect of Gods power and right cannot bee increased or diminished at all:
The First and highest Lordship and Dominion, which is most absolute over all creatures is that of God, which, in respect of God's power and right cannot be increased or diminished At all:
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who as hee is man personally united to God, and in his humane nature hath perfectly fulfilled the will of God, overcome all powers of darknesse, satisfied Gods justice,
who as he is man personally united to God, and in his humane nature hath perfectly fulfilled the will of God, overcome all Powers of darkness, satisfied God's Justice,
and redeemed the World, is exalted to Gods right hand, as David foretold, Psalme 110. 1. and hath all power in Heaven and in Earth given unto him, Matth. 28. 18. and hath a name given him above all names, even the name and title of the Lord Christ, so that in and at his name all knees must bow, both of things in heaven,
and redeemed the World, is exalted to God's right hand, as David foretold, Psalm 110. 1. and hath all power in Heaven and in Earth given unto him, Matthew 28. 18. and hath a name given him above all names, even the name and title of the Lord christ, so that in and At his name all knees must bow, both of things in heaven,
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according to their severall states and conditions, and their severall dispositions and behaviour towards the supreme Lord, to whom all power and Dominion doth absolutely belong over all creatures.
according to their several states and conditions, and their several dispositions and behaviour towards the supreme Lord, to whom all power and Dominion does absolutely belong over all creatures.
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But this Rule and Dominion being forfeited by man, and lost by mans sin and fall, together with his owne life and welbeing, is no more to bee challenged or usurped by man,
But this Rule and Dominion being forfeited by man, and lost by men since and fallen, together with his own life and welbeing, is no more to be challenged or usurped by man,
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or by any of his posterity, but onely so farre as it is restored by Christ who is the haire of all things, and the onely begotten Son, by whom the Father made all things,
or by any of his posterity, but only so Far as it is restored by christ who is the hair of all things, and the only begotten Son, by whom the Father made all things,
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but they may not take into their possession, nor kill, eat, and take spoile of any but such as are wholly loose from other men, and which God by lawfull meanes gives and puts into their hands.
but they may not take into their possession, nor kill, eat, and take spoil of any but such as Are wholly lose from other men, and which God by lawful means gives and puts into their hands.
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and all creatures delivered from bondage of corruption, and restored to the glorious liberty of the Sons of God, Rom. 8. 21. So much as God in his wisedome findes fit for man in this estate of grace,
and all creatures Delivered from bondage of corruption, and restored to the glorious liberty of the Sons of God, Rom. 8. 21. So much as God in his Wisdom finds fit for man in this estate of grace,
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So long as unregenerate men have possession of creatures either given by men, or gotten by industry, labour and other meanes which are not civilly and naturally unlawfull,
So long as unregenerate men have possession of creatures either given by men, or got by industry, labour and other means which Are not civilly and naturally unlawful,
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so long they have Dominion over them, and power to use them joyned with civill right, which Gods law allowes by the procurement of Christ and for his sake.
so long they have Dominion over them, and power to use them joined with civil right, which God's law allows by the procurement of christ and for his sake.
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The third thing next in order after Dominion, is the foode which God allotted both to man and to other living creatures on earth in the state of innocency, expressed Verse 29. 30. I have given you every herbe, bearing seed, which is upon Earth,
The third thing next in order After Dominion, is the food which God allotted both to man and to other living creatures on earth in the state of innocency, expressed Verse 29. 30. I have given you every herb, bearing seed, which is upon Earth,
In that hee saith, that herbes, bearing seed, and trees yeelding fruit, shall bee to mankind for meat, and greene herbe or grasse shall bee meat to the beasts,
In that he Says, that herbs, bearing seed, and trees yielding fruit, shall be to mankind for meat, and green herb or grass shall be meat to the beasts,
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Wee may learne, that God is the onely absolute and supreme Lord of all creatures, and no creature hath right to rule over others, or to meddle one with another;
we may Learn, that God is the only absolute and supreme Lord of all creatures, and no creature hath right to Rule over Others, or to meddle one with Another;
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and that God should say, Behold I give to you every herbe and fruit for meat? &c. In that therefore these two are here recorded as free gifts of God, this doctrine flowes naturally from hence.
and that God should say, Behold I give to you every herb and fruit for meat? etc. In that Therefore these two Are Here recorded as free Gifts of God, this Doctrine flows naturally from hence.
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And this is aboundantly confirmed by other Scriptures, as Gen. 14. 19. where Melchisedeck, Gods high and royall Priest, in blessing Abraham, cals God the possessour of Heaven and Earth;
And this is abundantly confirmed by other Scriptures, as Gen. 14. 19. where Melchisedeck, God's high and royal Priest, in blessing Abraham, calls God the possessor of Heaven and Earth;
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and Psalme 50. 12. the beasts of the fi•ld, yea, and the whole World is mine saith the Lord, the same also is testified Psalme 89. 11. and Iob 41. 11. And Iob confesseth that all that hee had was Gods to give and take away at his pleasure, Iob 1. 21. We have also a strong argument to prove this from the quit-rent which God requires,
and Psalm 50. 12. the beasts of the fi•ld, yea, and the Whole World is mine Says the Lord, the same also is testified Psalm 89. 11. and Job 41. 11. And Job Confesses that all that he had was God's to give and take away At his pleasure, Job 1. 21. We have also a strong argument to prove this from the quitrent which God requires,
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Thirdly, it serves to shew Gods great mercy, bounty and fatherly indulgence to us, in suffering us to have and enjoy so many blessings and good creatures, which wee have forfeited by our sinnes and doe daily forfeit by not using them aright,
Thirdly, it serves to show God's great mercy, bounty and fatherly indulgence to us, in suffering us to have and enjoy so many blessings and good creatures, which we have forfeited by our Sins and do daily forfeit by not using them aright,
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as many other wayes, so especially for sacrilegious detaining of tythes and due maintenance, which God hath separated to himselfe for the upholding of his publike worship,
as many other ways, so especially for sacrilegious detaining of Tithes and due maintenance, which God hath separated to himself for the upholding of his public worship,
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And other Scriptures intimate so much, that in the state of innocency lyons and other ravenous beasts did live on grasse, and no creatures did hurt one another,
And other Scriptures intimate so much, that in the state of innocency lyons and other ravenous beasts did live on grass, and no creatures did hurt one Another,
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as Isa. 11. 6, 7. and 65. 21. where the Prophet describing the aboundance of peace which shall bee in the Church in the most flourishing and happy times of the Gospell,
as Isaiah 11. 6, 7. and 65. 21. where the Prophet describing the abundance of peace which shall be in the Church in the most flourishing and happy times of the Gospel,
And indeed it is most manifest, that death eutered into the World by sin and mans fall, Gen. 2. 17. and death came upon all by mans sin, Rom. 5. 12. and that the corruption, vanity and confusion, which is among the creatures, did proceed and issue from the same roote, Rom. 8. 20. And they had never groaned under the killing knife and slaughter,
And indeed it is most manifest, that death eutered into the World by since and men fallen, Gen. 2. 17. and death Come upon all by men since, Rom. 5. 12. and that the corruption, vanity and confusion, which is among the creatures, did proceed and issue from the same root, Rom. 8. 20. And they had never groaned under the killing knife and slaughter,
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It is not therefore by bread or any strong meat, that any man can live or doth live, but by the word which cometh from the mouth of God, by that mans meat is blessed to him and made a refreshing nourishing and living food unto him.
It is not Therefore by bred or any strong meat, that any man can live or does live, but by the word which comes from the Mouth of God, by that men meat is blessed to him and made a refreshing nourishing and living food unto him.
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And if all herbes, trees, and grasse had not beene good, wholesome and pleasant, God would not have given them for meat to man, or any living creature.
And if all herbs, trees, and grass had not been good, wholesome and pleasant, God would not have given them for meat to man, or any living creature.
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and unsufficiency in fruits and herbes to nourish, and see living creatures killed, and their flesh eaten for necessity of mans nourishment, let it put us in minde and remembrance of our sin and fall in our first Parents, from that integrity wherein wee and all other things were created.
and unsufficiency in fruits and herbs to nourish, and see living creatures killed, and their Flesh eaten for necessity of men nourishment, let it put us in mind and remembrance of our since and fallen in our First Parents, from that integrity wherein we and all other things were created.
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The fourth thing, which I have propounded to bee considered after the creation of man, is the place of his habitation in the state of integrity, that is described by Moses in the second Chapter from the seventh verse to the sixteenth.
The fourth thing, which I have propounded to be considered After the creation of man, is the place of his habitation in the state of integrity, that is described by Moses in the second Chapter from the seventh verse to the sixteenth.
And the Lord, God planted a garden Eastward in Eden, and there hee put the mankind which hee had formed. 9. And out of the ground the Lord God made to grow every tree pleasant to sight and good for food, the tree of life in the midst of the garden,
And the Lord, God planted a garden Eastward in Eden, and there he put the mankind which he had formed. 9. And out of the ground the Lord God made to grow every tree pleasant to sighed and good for food, the tree of life in the midst of the garden,
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and from thence it was parted, and became into fower heads, &c. In the description, as it is here laid downe by Moses, wee may observe two maine things.
and from thence it was parted, and became into fower Heads, etc. In the description, as it is Here laid down by Moses, we may observe two main things.
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First, that the place of mans habitation was most pleasant; a garden, that is a plot of ground chosen out for pleasure and fruitfulnesse, planted and beautified with all both goodly and fruitfull trees and plants.
First, that the place of men habitation was most pleasant; a garden, that is a plot of ground chosen out for pleasure and fruitfulness, planted and beautified with all both goodly and fruitful trees and plants.
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Secondly, that it was chosen and planted by God himselfe, and prepared and made ready for man, that so soone as they were formed, hee and the Woman might bee put into it.
Secondly, that it was chosen and planted by God himself, and prepared and made ready for man, that so soon as they were formed, he and the Woman might be put into it.
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for in the Hebrew text the name NONLATINALPHABET, signifies pleasure and delight. Fourthly, it is said to bee Eastward in Eden, and that in a twofold respect:
for in the Hebrew text the name, signifies pleasure and delight. Fourthly, it is said to be Eastward in Eden, and that in a twofold respect:
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and had taken possession of Bashan and Gilead. Secondly, because it was planted in the East-side of Eden towards the Sun-rising, which is commonly the most pleasant place for scituation.
and had taken possession of Bashan and Gilead. Secondly, Because it was planted in the East-side of Eden towards the Sunrising, which is commonly the most pleasant place for situation.
because Euphrates was the river which went out of Eden, and watered the garden: and Euphrates r••s through the country of Mesopotamia close by Babylon, which country when Iacob journed unto from Canaan, hee is said to come into the hand of the people of the East, Gen. 29. 1. That the garden was on the East-side of Eden; it appeares evidently by this, that the river which watered the garden, did run through Eden Eastward towards Assyriah and Babylon in one streame or great river,
Because Euphrates was the river which went out of Eden, and watered the garden: and Euphrates r••s through the country of Mesopotamia close by Babylon, which country when Iacob journed unto from Canaan, he is said to come into the hand of the people of the East, Gen. 29. 1. That the garden was on the East-side of Eden; it appears evidently by this, that the river which watered the garden, did run through Eden Eastward towards Assyria and Babylon in one stream or great river,
Fifthly, this garden is described by the commodities of it• First, it had in it overy kind of tree both pleasant to the sight; both the goodly Cedar which is said to have beene in the garden of the Lord, Ezech. 34. •8 and also good for food, that is, all trees yeelding fruit.
Fifthly, this garden is described by the commodities of it• First, it had in it overy kind of tree both pleasant to the sighed; both the goodly Cedar which is said to have been in the garden of the Lord, Ezekiel 34. •8 and also good for food, that is, all trees yielding fruit.
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Thirdly, it was watered with a river which went out of Edon, that is, proceeded out of the West part of Eden, and 〈 ◊ 〉 it by dividing it selfe into foure severall streames which did run through severall parts of the garden, to moisten the ground,
Thirdly, it was watered with a river which went out of Edon, that is, proceeded out of the West part of Eden, and 〈 ◊ 〉 it by dividing it self into foure several streams which did run through several parts of the garden, to moisten the ground,
The first here mentioned is Pishon, which takes a compasse to the land of Havilah, which is a countrie bordering upon the upper part of the Persian Gulfe: it was first inhabited by Havilah the Son of Cush, and by his posterity;
The First Here mentioned is Pishon, which Takes a compass to the land of Havilah, which is a country bordering upon the upper part of the Persian Gulf: it was First inhabited by Havilah the Son of Cush, and by his posterity;
it borders on that part of Arabia which Ishmaels posterity inhabited, which wee call Arabia deserta. For wee read, Gen. 25. 18. that they dwelt from Havilah to Shur, that is, in Arabia deserta; and when Saul was sent to slay the Amalekites, hee smote them from Havilah as thou goest to Shur, 1 Sam. 15. 7. that is, along the coasts of the Ishmaelites. In this land of Havilah, the text saith there is good gold, and Bdelium, that is, a tree which yeelds a whitish gum, and also there is Onyx-stone.
it borders on that part of Arabia which Ishmaels posterity inhabited, which we call Arabia Deserta. For we read, Gen. 25. 18. that they dwelled from Havilah to Shur, that is, in Arabia Deserta; and when Saul was sent to slay the Amalekites, he smote them from Havilah as thou goest to Shur, 1 Sam. 15. 7. that is, along the coasts of the Ishmaelites. In this land of Havilah, the text Says there is good gold, and Bdelium, that is, a tree which yields a whitish gum, and also there is Onyx stone.
The second river, in Moses dayes, was called Gihon; and it takes a compasse toward the land of Cush, that is, not Ethiopia which is also called Cush, but that part of Arabia which borders upon Chaldaea. For all Arabia and Ethiopia are in Hebrew called by the name of Cush, because all these lands were inhabited at the first by Seba, Sabtah, Raamah, Sabtecha, Sheba, and Dedam, which were the Sons of Cush, as appeares, Gen. 10. 7. And that part of Arabia which the Midianites inhabited, is called Cush; For Moses his wife, being a Midianitish-woman as wee read, Exod. 2. is called a woman of Cush, Num. 12. that is of Arabia, not of Ethiopia as our translaters doe render the word.
The second river, in Moses days, was called Gihon; and it Takes a compass towards the land of Cush, that is, not Ethiopia which is also called Cush, but that part of Arabia which borders upon Chaldaea. For all Arabia and Ethiopia Are in Hebrew called by the name of Cush, Because all these Lands were inhabited At the First by Seba, Sabtah, Raamah, Sabtecha, Sheba, and Dedam, which were the Sons of Cush, as appears, Gen. 10. 7. And that part of Arabia which the midianites inhabited, is called Cush; For Moses his wife, being a Midianitish-woman as we read, Exod 2. is called a woman of Cush, Num. 12. that is of Arabia, not of Ethiopia as our translators do render the word.
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Third river is called Hiddekell, & it is the streame which goeth Eastward towards Assyriah, and runs into the great river Tigris, which parts Assyriah from Mesopotamia.
Third river is called Hiddekell, & it is the stream which Goes Eastward towards Assyria, and runs into the great river Tigris, which parts Assyria from Mesopotamia.
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And the fourth river is that which retaines the name of the maine river Euphrates, which in Hebrew is called Perah, because it makes the land watered by it fruitfull above others.
And the fourth river is that which retains the name of the main river Euphrates, which in Hebrew is called Perah, Because it makes the land watered by it fruitful above Others.
First, to shew the variety and multiplicity of vaine, uncertaine, and erroneous opinions of divers ancient Fathers and other later Writers concerning this garden,
First, to show the variety and Multiplicity of vain, uncertain, and erroneous opinions of diverse ancient Father's and other later Writers Concerning this garden,
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First, Saint Hierome, being missed by the translation of Aquila, which runs thus, God had planted a garden from the beginning, doth hereupon conclude, that Paradise was planted before the Heaven and Earth were created:
First, Saint Jerome, being missed by the Translation of Aquila, which runs thus, God had planted a garden from the beginning, does hereupon conclude, that Paradise was planted before the Heaven and Earth were created:
For though the Hebrew word NONLATINALPHABET Mikedem, which is here translated Eastward, or on the East-side, when it is spoken of God or of Christ, doth signifie in the Prophets from everlasting, or from eternity, as Mich. 5. 12. Hab. 1. 12. and Psalme 74. 12. And when other things are said to bee Mikedem, the word signifies either from old time, or from the dayes of old, as Psalme 77. 6. and 143. 5. where David saith, I will remember the dayes of old;
For though the Hebrew word Mikedem, which is Here translated Eastward, or on the East-side, when it is spoken of God or of christ, does signify in the prophets from everlasting, or from eternity, as Mich. 5. 12. Hab. 1. 12. and Psalm 74. 12. And when other things Are said to be Mikedem, the word signifies either from old time, or from the days of old, as Psalm 77. 6. and 143. 5. where David Says, I will Remember the days of old;
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Yet sometimes it signifies Eastward, or on the East-side, or from the East, as appeares most plainely, Gen. 3. 24. where it is used to signifie the East-side of the garden where God placed the Cherubins; and Gen. 12. 8. where it is said, that Abraham came to a mountaine which was Eastward of Bethel, and had Ai on the East-side, and so undoubtedly it is used in this text for Eastward, as our translators truely render it.
Yet sometime it signifies Eastward, or on the East-side, or from the East, as appears most plainly, Gen. 3. 24. where it is used to signify the East-side of the garden where God placed the Cherubim; and Gen. 12. 8. where it is said, that Abraham Come to a mountain which was Eastward of Bethel, and had Ai on the East-side, and so undoubtedly it is used in this text for Eastward, as our translators truly render it.
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Some have held, that the whole World was Paradise, and that this garden did extend it selfe over all the earth, which then was wholly a place of pleasure and delight;
some have held, that the Whole World was Paradise, and that this garden did extend it self over all the earth, which then was wholly a place of pleasure and delight;
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and the land of Cush, and of Havilah, and Assyria, towards which the rivers did run after they were gone out of the garden, had beene out of the World.
and the land of Cush, and of Havilah, and Assyria, towards which the Rivers did run After they were gone out of the garden, had been out of the World.
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Besides, wee read in the Scriptures, that Eden, in which the garden was planted, was a speciall country in Mesopotamia, neare Haran and Goz•n, and the people thereof did trade with Tirus, 2 King. 19. 12. and Ezech. 27. 23. Ephrem held it to bee a remote place beyond the vast Ocean Sea, and unknowne tous.
Beside, we read in the Scriptures, that Eden, in which the garden was planted, was a special country in Mesopotamia, near Haran and Goz•n, and the people thereof did trade with Tyre, 2 King. 19. 12. and Ezekiel 27. 23. Ephrem held it to be a remote place beyond the vast Ocean Sea, and unknown tous.
Others, that it was that part of Syria, which is called the region of Damaseus, because there was the Kings forrest of goodly Cedars, which is called Paradise, Nehem. 2. 8. and there is a towne called by the name of Eden and Paradise, which is mentioned as some thinke, Amos 1. 5.
Others, that it was that part of Syria, which is called the region of Damaseus, Because there was the Kings forest of goodly Cedars, which is called Paradise, Nehemiah 2. 8. and there is a town called by the name of Eden and Paradise, which is mentioned as Some think, Amos 1. 5.
This Opinion is contrary to truth, and contradicts it selfe. First, the Scriptures testifie, that Eliah was not translated into an unknowne place on earth,
This Opinion is contrary to truth, and contradicts it self. First, the Scriptures testify, that Elijah was not translated into an unknown place on earth,
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the very text it selfe, and that exposition which I have made of it by the helpe of other Scriptures, doth as it were with one blast blow them all away like chaffe,
the very text it self, and that exposition which I have made of it by the help of other Scriptures, does as it were with one blast blow them all away like chaff,
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For this text tels us, that this garden was planted in the earth; and God made the trees in it to grow out of the ground; that the speciall place of the earth, in which God planted it was Eden, that is, a place in Mesopotamia and Babylonia, knowne by that name,
For this text tells us, that this garden was planted in the earth; and God made the trees in it to grow out of the ground; that the special place of the earth, in which God planted it was Eden, that is, a place in Mesopotamia and Babylonia, known by that name,
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and mentioned by Rabshekeh among the countries which the Assyrian Kings had conquered, scituate betweene Iudea and Assyria, and neare unto Assyriah, 2 King. 19. 12. and by Ezekiel, cap. 27. 23. mentioned among the countries and cities, which from Mesopotamia did trade with Tyrus. The text also tels us, that it was in Eden Eastward, or on the Eastside, watered with a river which came out of Eden from the other part thereof;
and mentioned by Rabshekeh among the countries which the assyrian Kings had conquered, situate between Iudea and Assyria, and near unto Assyria, 2 King. 19. 12. and by Ezekielem, cap. 27. 23. mentioned among the countries and cities, which from Mesopotamia did trade with Tyre. The text also tells us, that it was in Eden Eastward, or on the Eastside, watered with a river which Come out of Eden from the other part thereof;
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to wit, Pishon to the land of Havilah, Gihon to the land of Cush, Hiddekel, to the land of Assyriah, and Euphrates through Babylonia and Chaldaea: all which are to Iewes and naturall Israelites (who ever since the captivity of Israel to Assyriah, and of Iuda to Babylon doe live a dispersed and scattered people in those countries) knowne by those old names to these dayes,
to wit, Pishon to the land of Havilah, Gihon to the land of Cush, Hiddekel, to the land of Assyria, and Euphrates through Babylonia and Chaldaea: all which Are to Iewes and natural Israelites (who ever since the captivity of Israel to Assyria, and of Iuda to Babylon do live a dispersed and scattered people in those countries) known by those old names to these days,
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as appeares in the Itinerarie of Benjamin Tudalensis the Iew, and divers other histories. Now these things being plainely laid downe in the text, explained by other Scriptures;
as appears in the Itin of Benjamin Tudalensis the Iew, and diverse other histories. Now these things being plainly laid down in the text, explained by other Scriptures;
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wee have a firme argument from our Saviours owne words, Iohn 16. ver. 13, 14. where hee saith, that now under the Gospell the Spirit speakes not of himselfe (by simple and immediate inspiration without any word,
we have a firm argument from our Saviors own words, John 16. ver. 13, 14. where he Says, that now under the Gospel the Spirit speaks not of himself (by simple and immediate inspiration without any word,
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Also our Saviour and his Apostles, by their constant practise did shew, that the sure ground of expounding and understanding the Scriptures in any obscure places, is the plainer text and word of Scripture in other places.
Also our Saviour and his Apostles, by their constant practice did show, that the sure ground of expounding and understanding the Scriptures in any Obscure places, is the plainer text and word of Scripture in other places.
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Let us hearken to such preachers, and follow them as the surest guides, who make the Scriptures by themselves plaine and manifest to our understanding.
Let us harken to such Preachers, and follow them as the Surest guides, who make the Scriptures by themselves plain and manifest to our understanding.
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and the Popes determination, the onely sure grounds whereon men ought to build their understanding of the Scriptures and their beliefe of the word of God.
and the Popes determination, the only sure grounds whereon men ought to built their understanding of the Scriptures and their belief of the word of God.
Another, and a second thing which comes here to bee more fully opened over and besides the diversity of opinions, is the tree of life, and the tree of knowledge of good and evill, which are said to bee in the midst of the garden.
another, and a second thing which comes Here to be more Fully opened over and beside the diversity of opinions, is the tree of life, and the tree of knowledge of good and evil, which Are said to be in the midst of the garden.
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as being set apart by God for another use more then meere naturall. Concerning these trees, there are divers and severall opinions of ancient and moderne Divines.
as being Set apart by God for Another use more then mere natural. Concerning these trees, there Are diverse and several opinions of ancient and modern Divines.
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For first, the fruit of a tree, which is pulled off, eaten, digested, and so changed from that which it was in a bodily nutriment by the operation of mans fleshly stomack, cannot in any reason bee conceived to have naturall power in it to give that to man which it selfe had not, to wit, immortality & immurability.
For First, the fruit of a tree, which is pulled off, eaten, digested, and so changed from that which it was in a bodily nutriment by the operation of men fleshly stomach, cannot in any reason be conceived to have natural power in it to give that to man which it self had not, to wit, immortality & immurability.
It is a true rule, that no naturall thing can worke beyond the naturall strength of it, neither can it give to another that which it selfe hath not at all;
It is a true Rule, that no natural thing can work beyond the natural strength of it, neither can it give to Another that which it self hath not At all;
There are divers learned men of better judgement, and they hold that this tree of life is so called, not for any vertue in it, either naturall or supernaturall;
There Are diverse learned men of better judgement, and they hold that this tree of life is so called, not for any virtue in it, either natural or supernatural;
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Some thinke, it was a seale of a better life, even of immortality and life immutable, which Adam should have obtained by continuing in obedience for a certaine time.
some think, it was a seal of a better life, even of immortality and life immutable, which Adam should have obtained by Continuing in Obedience for a certain time.
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For a Sacrament is an outward element or visible thing consecrated by God, to signifie and seale heavenly and supernaturall things, and grace spirituall and invisible:
For a Sacrament is an outward element or visible thing consecrated by God, to signify and seal heavenly and supernatural things, and grace spiritual and invisible:
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But heavenly and supernaturall things, which belong to eternall life in Christ, and spirituall grace, were not revealed to man in the state of innocency,
But heavenly and supernatural things, which belong to Eternal life in christ, and spiritual grace, were not revealed to man in the state of innocency,
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All that I can conceive or affirme with any warrant from the Scriptures is this, that the tree of life had greater and more excellent naturall vertue and strength in it then other trees,
All that I can conceive or affirm with any warrant from the Scriptures is this, that the tree of life had greater and more excellent natural virtue and strength in it then other trees,
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I confesse, that the wisedome of God (that is Christ as hee is made unto us of God wisedome) is called a tree of life to such as lay hold on him, Prov. 3. 18. and the fruite of the righteous, (that is eternall life,
I confess, that the Wisdom of God (that is christ as he is made unto us of God Wisdom) is called a tree of life to such as lay hold on him, Curae 3. 18. and the fruit of the righteous, (that is Eternal life,
and all saving blessings, which are the fruite which the righteous, justified and sanctified in Christ, doe enjoy) is called also the tree of life, Prov. 11. 30. Revel. 2. 7. and a wholesome tongue, that is, the healing and saving word of the Gospell,
and all Saving blessings, which Are the fruit which the righteous, justified and sanctified in christ, do enjoy) is called also the tree of life, Curae 11. 30. Revel. 2. 7. and a wholesome tongue, that is, the healing and Saving word of the Gospel,
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and other powerfull meanes of salvation are called a tree of life, Prov. 15. 4. and Revel. 22. 2, 14. But all this is by way of allusion, and tends to teach us;
and other powerful means of salvation Are called a tree of life, Curae 15. 4. and Revel. 22. 2, 14. But all this is by Way of allusion, and tends to teach us;
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But the true reason why it is so called is, because God having forbidden man to eat of it, man could not eat of it but by disobeying God and transgressing his commandement,
But the true reason why it is so called is, Because God having forbidden man to eat of it, man could not eat of it but by disobeying God and transgressing his Commandment,
and so bring sin, and the bitter knowledge, and the wofull experience and sense of evill upon himselfe, which taste and knowledge of evill makes the sweetnesse of good better relished,
and so bring since, and the bitter knowledge, and the woeful experience and sense of evil upon himself, which taste and knowledge of evil makes the sweetness of good better relished,
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In this respect, God might well call it the tree of knowledge of good and evill, upon his owne foreknowledge of that event, which hee in himselfe purposed to bring about upon that occasion.
In this respect, God might well call it the tree of knowledge of good and evil, upon his own foreknowledge of that event, which he in himself purposed to bring about upon that occasion.
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Certainly the fruite of it in it selfe was naturally good, and had no evill quality in it, which could corrupt or staine mans nature, or infuse malice into him;
Certainly the fruit of it in it self was naturally good, and had no evil quality in it, which could corrupt or stain men nature, or infuse malice into him;
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First, wee here are taught, that Gods bounty to man, in the creation was great and wonderfull, in that hee made him not onely a reasonable creature endowed with wisedome, knowledge,
First, we Here Are taught, that God's bounty to man, in the creation was great and wonderful, in that he made him not only a reasonable creature endowed with Wisdom, knowledge,
but also did provide and prepare for him before hand, and did plant for him a garden to his hand, a place of singular pleasure and delight, stored with all delicacy for his dwelling and habitation.
but also did provide and prepare for him before hand, and did plant for him a garden to his hand, a place of singular pleasure and delight, stored with all delicacy for his Dwelling and habitation.
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Wee count it a great bounty, that God gives us large places wherein to dwell, and gives us wisedome and art to build Houses and Cities; and materialls necessary for building.
we count it a great bounty, that God gives us large places wherein to dwell, and gives us Wisdom and art to built Houses and Cities; and materials necessary for building.
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Whence wee may gather steadfast hope, and comfortable perswasion, that seeing God was of himselfe so kind to man, being then but a meere naturall creature,
Whence we may gather steadfast hope, and comfortable persuasion, that seeing God was of himself so kind to man, being then but a mere natural creature,
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now when wee are made spirituall, and by one Spirit united to him in Christ, and made Sons by regeneration and adoption, he will much more provide an excellent habitation for us,
now when we Are made spiritual, and by one Spirit united to him in christ, and made Sons by regeneration and adoption, he will much more provide an excellent habitation for us,
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even an heavenly, which shal so farre exceed the earthly Paradise, as the state of a Son exceeds the state of a servant, and spirituall exceeds naturall.
even an heavenly, which shall so Far exceed the earthly Paradise, as the state of a Son exceeds the state of a servant, and spiritual exceeds natural.
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Secondly, here wee see, how unnaturall and monstrous mans ingratitude was, and is declared to bee, in that hee would bee drawne by the subtility of the Divell, perswading him by the Woman,
Secondly, Here we see, how unnatural and monstrous men ingratitude was, and is declared to be, in that he would be drawn by the subtility of the devil, persuading him by the Woman,
and disobey his word and revealed will, who had so highly magnified his kindnesse, and made his singular care and providence for him most cleare and manifest.
and disobey his word and revealed will, who had so highly magnified his kindness, and made his singular care and providence for him most clear and manifest.
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and therefore put him to dresse and keep the garden, in which hee had occasion to exercise his minde and body without toile or labour, onely for pleasure and contentment.
and Therefore put him to dress and keep the garden, in which he had occasion to exercise his mind and body without toil or labour, only for pleasure and contentment.
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And therefore this doctrine is naturally gathered from hence, and all those Scriptures confirme it, which condemne sloth and idlenesse, and send the sluggard, as a creature degenerate from his kind, to learne of the Ant and meanest creatures, as Prov. 6. 6. And tell us, that idlenesse and slothfulnesse bring hunger, and want,
And Therefore this Doctrine is naturally gathered from hence, and all those Scriptures confirm it, which condemn sloth and idleness, and send the sluggard, as a creature degenerate from his kind, to Learn of the Ant and Meanest creatures, as Curae 6. 6. And tell us, that idleness and slothfulness bring hunger, and want,
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and ruine, and decay to the houses of the idle and sluggish, Prov. 19. 15. Eccles. 10. 18. and aboundance of idlenesse was the roote of all the evils, which came upon Sodom, Ezech. 16. 49. But the diligent hand maketh rich,
and ruin, and decay to the houses of the idle and sluggish, Curae 19. 15. Eccles. 10. 18. and abundance of idleness was the root of all the evils, which Come upon Sodom, Ezekiel 16. 49. But the diligent hand makes rich,
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and brings plenty of all blessings, Prov. 10. 4. and brings men to promotion, rule and honour, Prov. 12. 24. and makes their substance precious, Verse 27. and their soules fat, Prov. 13. 4. and causeth even women to bee praised in the gates, Prov. 31. And that man is by nature, active and cannot brooke idlenesse, it appeares plainely by the stirring nature of children, who are never quiet nor content,
and brings plenty of all blessings, Curae 10. 4. and brings men to promotion, Rule and honour, Curae 12. 24. and makes their substance precious, Verse 27. and their Souls fat, Curae 13. 4. and Causes even women to be praised in the gates, Curae 31. And that man is by nature, active and cannot brook idleness, it appears plainly by the stirring nature of children, who Are never quiet nor content,
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and by the restlessenesse which is in wicked men, who devise mischiefe on their beds, and have working heads, and cannot cease from doing something, rather evill exercises then bee idle.
and by the restlessenesse which is in wicked men, who devise mischief on their Beds, and have working Heads, and cannot cease from doing something, rather evil exercises then be idle.
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but poverty will come upon us, like an armed man; If wee bee idle and negligent in honest and good labour, our perverse, rebellious and restlesse nature will lead us into evill exercises and wicked works.
but poverty will come upon us, like an armed man; If we be idle and negligent in honest and good labour, our perverse, rebellious and restless nature will led us into evil exercises and wicked works.
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Thirdly, wee here see and are plainely taught, that man in innocency had aboundance of all good things, needfull for profit, pleasure, and full contentment;
Thirdly, we Here see and Are plainly taught, that man in innocency had abundance of all good things, needful for profit, pleasure, and full contentment;
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First, his reason and understanding could not conceive, neither did hee know any good, which hee wanted and did not possesse, whereof hee was by nature capable:
First, his reason and understanding could not conceive, neither did he know any good, which he wanted and did not possess, whereof he was by nature capable:
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and for the exercise of his bodily strength and activity, hee had the dressing and keeping of the garden which was a worke of pleasure and delight, not of paines and labour,
and for the exercise of his bodily strength and activity, he had the dressing and keeping of the garden which was a work of pleasure and delight, not of pains and labour,
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The consideration whereof is of excellent use to confirme us in this assurance, perswasion and beliefe, that God in no respect any cause or Author of mans sin and fall,
The consideration whereof is of excellent use to confirm us in this assurance, persuasion and belief, that God in no respect any cause or Author of men since and fallen,
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neither did give him the least occasion of discontent with his present estate, that by seeking to soare up higher, hee should catch a fearefull downefall into sin,
neither did give him the least occasion of discontent with his present estate, that by seeking to soar up higher, he should catch a fearful downfall into since,
and suggested into his heart evill surmises and thoughts of God, that God did seeke to keepe him from a better estate by restraining him from the tree of knowledge, which by eating of the fruit thereof hee might obtaine,
and suggested into his heart evil surmises and thoughts of God, that God did seek to keep him from a better estate by restraining him from the tree of knowledge, which by eating of the fruit thereof he might obtain,
but let us bee humbled with the sight of our owne mutability, frailty and vanity, who in our first Parents and best estate were so fragile and mutable,
but let us be humbled with the sighed of our own mutability, frailty and vanity, who in our First Parents and best estate were so fragile and mutable,
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Zelem and Demuth. Image of God naturall, and supernaturall. Differences betweene the image of the first and second Adam. Images essentiall, and accidentall.
Zeal and Demuth. Image of God natural, and supernatural. Differences between the image of the First and second Adam. Images essential, and accidental.
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As for the blessing of fruitefulnesse for the increase of mankind, and mans Dominion over the creatures, plenty and variety of bodily food, and a pleasant habitation, the earthly Paradise, they are but externabona, outward benefits:
As for the blessing of fruitfulness for the increase of mankind, and men Dominion over the creatures, plenty and variety of bodily food, and a pleasant habitation, the earthly Paradise, they Are but externabona, outward benefits:
& therefore I have first dispatched them, & now come to that image of God, in which did consist the highest pitch of mans naturall perfection & felicity.
& Therefore I have First dispatched them, & now come to that image of God, in which did consist the highest pitch of men natural perfection & felicity.
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others, that Gods image consists in mans immortality; others in this, that man is a spirituall substance in respect of his soule, others that the image of God,
Others, that God's image consists in men immortality; Others in this, that man is a spiritual substance in respect of his soul, Others that the image of God,
after which God formed man, is God the Son as hee is the image and character of the Fathers Person, and the similitude is the holy Ghost; others that the image of God is the humane nature, which the Son was ordained to assume,
After which God formed man, is God the Son as he is the image and character of the Father's Person, and the similitude is the holy Ghost; Others that the image of God is the humane nature, which the Son was ordained to assume,
and of the Pelagians, who held that the image of God, in which man was created, was no other but that in which every man is now borne; they are not worthy to bee named, it were losse of time to confute them,
and of the Pelagians, who held that the image of God, in which man was created, was no other but that in which every man is now born; they Are not worthy to be nam, it were loss of time to confute them,
or other metall, made in the shape of a man to represent him, or in some other shape to represent a feined God, are called images, as Num. 33. 52. where God commands the Israelites to destroy the Idols of the Canaanites, and cals them molten images; and a King. 11. 19. the Idols or statues made to represent Baal the God of the Zidonians, are called the images of Baal. And man being made a fit creature to represent God,
or other metal, made in the shape of a man to represent him, or in Some other shape to represent a feigned God, Are called Images, as Num. 33. 52. where God commands the Israelites to destroy the Idols of the Canaanites, and calls them melted Images; and a King. 11. 19. the Idols or statues made to represent Baal the God of the Zidonians, Are called the Images of Baal. And man being made a fit creature to represent God,
Secondly, the word NONLATINALPHABET, Zelem, image, is used NONLATINALPHABET, that is, abusively, to signifie a vaine shadow or bare forme and shape of a thing without a substance;
Secondly, the word, Zeal, image, is used, that is, abusively, to signify a vain shadow or bore Form and shape of a thing without a substance;
or a shape formed in the fansie, having no being but in mans imagination, as Psalme 39. 6. where every man is said, to walke in a vaine shadow, the word is NONLATINALPHABET, Zelem, image, and Psalme 37. 20. the vaine fansie and dreame of the wicked, that is, the vaine felicity, which they frame to themselves, is called by the same name Zelem, image.
or a shape formed in the fancy, having no being but in men imagination, as Psalm 39. 6. where every man is said, to walk in a vain shadow, the word is, Zeal, image, and Psalm 37. 20. the vain fancy and dream of the wicked, that is, the vain felicity, which they frame to themselves, is called by the same name Zeal, image.
as for example gold, silver, wood, and stone, differ in nature and substance from man; and yet they are fit to receive the whole outward shape of a mans body,
as for Exampl gold, silver, wood, and stone, differ in nature and substance from man; and yet they Are fit to receive the Whole outward shape of a men body,
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Secondly, the forme of the image is the likenesse and similitude, which is in all the parts & properties of a thing, by meanes whereof it resembles that whereof it is the image,
Secondly, the Form of the image is the likeness and similitude, which is in all the parts & properties of a thing, by means whereof it resembles that whereof it is the image,
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Both these are here to bee understood in this word image, and Gods image containes in it both the similitude or resemblance, by which man is said to bee like unto God in all his naturall properties, gifts, and endowments;
Both these Are Here to be understood in this word image, and God's image contains in it both the similitude or resemblance, by which man is said to be like unto God in all his natural properties, Gifts, and endowments;
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and Ezech. 1. 10. the likenesse of the faces of the foure living creatures, in Ezechiels vision is said to bee like the face of a man, and of a Lyon, and of an Oxe, and of an Eagle; and Dan. 10. 16. one is said to touch Daniel, who had the likenesse of the Sons of men.
and Ezekiel 1. 10. the likeness of the faces of the foure living creatures, in Ezechiels vision is said to be like the face of a man, and of a lion, and of an Ox, and of an Eagl; and Dan. 10. 16. one is said to touch daniel, who had the likeness of the Sons of men.
and is the very patterne which resembleth it in all parts, and properties, as 2 King. 16. 10. where the patterne of the Altar of Damascus which Ahaz sent to Vriah the Priest, is called the image of it. And 2 Chron. 4. 3. the images of Oxen which Solomon made under the brasen Sea, are called NONLATINALPHABET Demuth, the likenesse of Oxen,
and is the very pattern which resembles it in all parts, and properties, as 2 King. 16. 10. where the pattern of the Altar of Damascus which Ahaz sent to Uriah the Priest, is called the image of it. And 2 Chronicles 4. 3. the Images of Oxen which Solomon made under the brazen Sea, Are called Demuth, the likeness of Oxen,
For the word NONLATINALPHABET Image, signifies first a creature, and then the likenesse by which that creature so resembles God the Creatour, in all the speciall properties of it, that it becomes his image.
For the word Image, signifies First a creature, and then the likeness by which that creature so resembles God the Creator, in all the special properties of it, that it becomes his image.
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And the word NONLATINALPHABET, likenesse, signifies first the similitude, and then the creature; that is, such a similitude and resemblance of God stamped upon the nature and being of a creature,
And the word, likeness, signifies First the similitude, and then the creature; that is, such a similitude and resemblance of God stamped upon the nature and being of a creature,
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as makes it the very image of God, and so these two words, Zelem, Image, and Demuth, Likenesse, are (as the best learned and most judicious expositors of this text doe affirme) the one the exposition of the other;
as makes it the very image of God, and so these two words, Zeal, Image, and Demuth, Likeness, Are (as the best learned and most judicious expositors of this text do affirm) the one the exposition of the other;
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And the word likenesse sheweth, that the similitude alone is not the image, but as it subsists in a fit subject, and flowes from the nature and properties, which God gave it in the creation.
And the word likeness shows, that the similitude alone is not the image, but as it subsists in a fit Subject, and flows from the nature and properties, which God gave it in the creation.
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Vpon these grounds wee may easily understand, that the phrase of creating man in Gods owne image and likenesse, signifies Gods creating man of such a nature,
Upon these grounds we may Easily understand, that the phrase of creating man in God's own image and likeness, signifies God's creating man of such a nature,
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For the holy Apostle Saint Paul, 1 Cor. 15. 49. doth in expresse words affirme, that as there is both a first Adam made of the Earth, earthy, who by Gods breathing into him the breath of life became a living soule in the first creation;
For the holy Apostle Saint Paul, 1 Cor. 15. 49. does in express words affirm, that as there is both a First Adam made of the Earth, earthy, who by God's breathing into him the breath of life became a living soul in the First creation;
yet by Gods common and generall indulgence in Christ, hee did so farre retaine and communicate it though, grievously mangled & defaced, that we are said to have borne it, who are Adams naturall progenie,
yet by God's Common and general indulgence in christ, he did so Far retain and communicate it though, grievously mangled & defaced, that we Are said to have born it, who Are Adams natural progeny,
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The other is the image of the heavenly Adam, the Lord Christ, who being in the forme of God, equall with God, did humble himselfe to descend from Heaven by taking our nature upon him,
The other is the image of the heavenly Adam, the Lord christ, who being in the Form of God, equal with God, did humble himself to descend from Heaven by taking our nature upon him,
and framing to himselfe out of the seed of the woman by the operation of the holy Ghost a most pure and holy manhood, which did beare (over and above the image of the first Adam deformed with many frailties and all our infirmities, sin onely excepted, Rom. 8. 3. Philip.
and framing to himself out of the seed of the woman by the operation of the holy Ghost a most pure and holy manhood, which did bear (over and above the image of the First Adam deformed with many frailties and all our infirmities, sin only excepted, Rom. 8. 3. Philip.
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2. 7.) an holy and heavenly image created and framed in his humane nature by the working of the holy Ghost, which is given to him not by measure, Ioh. 3. 34. even from his first conception, Luk. 1. 35. And this image as the elect, regenerate and faithfull doe beare in part, in the state of grace,
2. 7.) an holy and heavenly image created and framed in his humane nature by the working of the holy Ghost, which is given to him not by measure, John 3. 34. even from his First conception, Luk. 1. 35. And this image as the elect, regenerate and faithful do bear in part, in the state of grace,
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while they are by the inward worke of the Spirit conformed to the image of Christ, Rom. 8. 29. and Christ is formed in them, Gal. 4. 19. So they shall fully and perfectly beare it in heaven after the last resurrection, 1 Cor. 15. 49.
while they Are by the inward work of the Spirit conformed to the image of christ, Rom. 8. 29. and christ is formed in them, Gal. 4. 19. So they shall Fully and perfectly bear it in heaven After the last resurrection, 1 Cor. 15. 49.
And as the holy Apostle doth distinguish these two images, and doth oppose the one to the other, making the one the image of the first Adam, who was of the Earth earthy; the other proper to Christ the second Adam, who is the Lord from Heaven heavenly;
And as the holy Apostle does distinguish these two Images, and does oppose the one to the other, making the one the image of the First Adam, who was of the Earth earthy; the other proper to christ the second Adam, who is the Lord from Heaven heavenly;
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Secondly, the image of God in the first Adam was mutable, and Adam did forfeit it, together with his life and naturall being, by his sin and disobedience:
Secondly, the image of God in the First Adam was mutable, and Adam did forfeit it, together with his life and natural being, by his since and disobedience:
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yet it is much defaced and deformed in all parts, and in some parts quite abolished, and is now stiled the likenesse of corruptible man, Rom. 1. 23. and the likenesse of sinfull flesh, Rom 8. 3. and the forme of a servant, and likenesse of fraile men even as it was in Christ, Phil. 2. 7. But the image of God in Christ is immutable; neither our sins which hee bare,
yet it is much defaced and deformed in all parts, and in Some parts quite abolished, and is now styled the likeness of corruptible man, Rom. 1. 23. and the likeness of sinful Flesh, Rom 8. 3. and the Form of a servant, and likeness of frail men even as it was in christ, Philip 2. 7. But the image of God in christ is immutable; neither our Sins which he bore,
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nor the curse of the law, which hee was made in his death, nor the wrath of God and the agonies with which hee wrastled in his agony, both in the time of his bloody sweat,
nor the curse of the law, which he was made in his death, nor the wrath of God and the agonies with which he wrestled in his agony, both in the time of his bloody sweat,
and on the crosse when hee cryed out, My God why hast thou forsaken me? could deface or impaire that spirituall and supernaturall image of true righteousnesse and holinesse, which was stamped on his humanity,
and on the cross when he cried out, My God why hast thou forsaken me? could deface or impair that spiritual and supernatural image of true righteousness and holiness, which was stamped on his humanity,
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but over all those enemies and powers hee triumphed, even upon the Crosse, Colos. 2. 15. and in his cursed death hee offered up himselfe a sacrifice most pure, holy and without spot, Heb. 9. 14. so that his holinesse was no whit stained,
but over all those enemies and Powers he triumphed, even upon the Cross, Colos 2. 15. and in his cursed death he offered up himself a sacrifice most pure, holy and without spot, Hebrew 9. 14. so that his holiness was no whit stained,
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but it dayly increaseth in them, and they are transformed into it, from glory to glory, by his Spirit in them, which is stronger and greater then the Divell, the Spirit of malice which is in the World,
but it daily increases in them, and they Are transformed into it, from glory to glory, by his Spirit in them, which is Stronger and greater then the devil, the Spirit of malice which is in the World,
Thirdly, the image of God in the first Adam was most perfect at the first, for hee was created perfect with naturall perfection; and the naturall image of God was never so perfect in any of his naturall sons,
Thirdly, the image of God in the First Adam was most perfect At the First, for he was created perfect with natural perfection; and the natural image of God was never so perfect in any of his natural Sons,
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so in all of his posterity who are Gods elect, it gives place to the better image of Christ; And in his Sons who are reprobates, it shall bee utterly abolished at last,
so in all of his posterity who Are God's elect, it gives place to the better image of christ; And in his Sons who Are Reprobates, it shall be utterly abolished At last,
and from the glory of his power, 2 Thess. 1. 9. But the image of God in the second Adam, is at the first in the least measure like a graine of mustard seed, and still it increaseth, till at last it commeth to fulnesse and perfection in glory.
and from the glory of his power, 2 Thess 1. 9. But the image of God in the second Adam, is At the First in the least measure like a grain of mustard seed, and still it increases, till At last it comes to fullness and perfection in glory.
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and beare the heavenly image of Christ, and attaine to the fulnesse of him, as appeares Rom. 12. 2. 2 Cor. 3. 18. and 4. 16, Ephes. 4. 13, 16. Coloss. 3. 10. 2 Pet. 3. 18. 〈 ◊ 〉
and bear the heavenly image of christ, and attain to the fullness of him, as appears Rom. 12. 2. 2 Cor. 3. 18. and 4. 16, Ephesians 4. 13, 16. Coloss. 3. 10. 2 Pet. 3. 18. 〈 ◊ 〉
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It did not enable him to search into the heavenly things of God, nor make him partaker of heavenly glory: But the image of God in Christ consists of spirituall gifts and supernaturall graces, which doe enable a man to search into the deepe things of God, which never entered into the heart of Adam in innocency, 1 Cor. 3. 9, 10. or of any meere naturall man; and which doe make him fit to see God and to inherite the Kingdome of heaven, 1 Cor. 15. 50. and Hebr. 12. 14.
It did not enable him to search into the heavenly things of God, nor make him partaker of heavenly glory: But the image of God in christ consists of spiritual Gifts and supernatural graces, which do enable a man to search into the deep things of God, which never entered into the heart of Adam in innocency, 1 Cor. 3. 9, 10. or of any mere natural man; and which do make him fit to see God and to inherit the Kingdom of heaven, 1 Cor. 15. 50. and Hebrew 12. 14.
The image of God in which Adam was created, did consist chiefely of originall righteousnesse, which was but a perfect naturall uprightnesse, and conformity of his reason, understanding, will and affections to the will and law of God, made knowne to him in the creation,
The image of God in which Adam was created, did consist chiefly of original righteousness, which was but a perfect natural uprightness, and conformity of his reason, understanding, will and affections to the will and law of God, made known to him in the creation,
and also in the perfect frame and disposition of his body, and of all parts thereof, by which they were most apt and ready to follow his upright reason, will and affections in all things,
and also in the perfect frame and disposition of his body, and of all parts thereof, by which they were most apt and ready to follow his upright reason, will and affections in all things,
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but onely that God made man upright, Eccles. 7. verse last, this was the height and perfection of that image. But the image of God in Christ, the second Adam containes in it the righteousnesse and holinesse of truth, Ephes. 4. 24. that is, a righteousnesse wrought in us, by the holy Ghost,
but only that God made man upright, Eccles. 7. verse last, this was the height and perfection of that image. But the image of God in christ, the second Adam contains in it the righteousness and holiness of truth, Ephesians 4. 24. that is, a righteousness wrought in us, by the holy Ghost,
commanding as Lord and Creatour under paine of death, Gen. 2. 17. But the image of God in Christ is the image of Sons and Children, not onely adopted to God in Christ;
commanding as Lord and Creator under pain of death, Gen. 2. 17. But the image of God in christ is the image of Sons and Children, not only adopted to God in christ;
but also begotten and borne of Gods immortall seed, even his Spirit, and made partakers of the divine nature, Ioh. 3. 5. Gal. 4. 5. 1 Pet. 1. 23. and 2 Pet. 1. 4. 1 Ioh. 3. 9. Lastly, the image of God in which Adam was made, did not in the greatest perfection of it give that fulnesse and sufficiency of contentment, which might settle his resolution never to desire more;
but also begotten and born of God's immortal seed, even his Spirit, and made partakers of the divine nature, John 3. 5. Gal. 4. 5. 1 Pet. 1. 23. and 2 Pet. 1. 4. 1 John 3. 9. Lastly, the image of God in which Adam was made, did not in the greatest perfection of it give that fullness and sufficiency of contentment, which might settle his resolution never to desire more;
for hee, out of a desire to know more, and to bee like God in knowing good and evill, was easily tempted and drawne by the Serpent to eat of the forbidden fruite:
for he, out of a desire to know more, and to be like God in knowing good and evil, was Easily tempted and drawn by the Serpent to eat of the forbidden fruit:
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Now these things which I have here laid downe by way of plaine Doctrine, concerning the true meaning of the words image and likenesse, and the difference betweene the image of God, in which the first Adam was created,
Now these things which I have Here laid down by Way of plain Doctrine, Concerning the true meaning of the words image and likeness, and the difference between the image of God, in which the First Adam was created,
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But before I can distinctly describe the Image of which my text here speakes, I must yet a little more distinctly shew the severall sorts of images which, are images of God, and of other things.
But before I can distinctly describe the Image of which my text Here speaks, I must yet a little more distinctly show the several sorts of Images which, Are Images of God, and of other things.
The essentiall image which is most perfect and absolute, is one person begotten by another of the same undivided substance and being, in all essentiall properties equall and alike, distinct onely by personall properties and subsistence. Thus the eternall Son of God is the image of the Father of whom he is begotten from all eternity, of the same nature and individuall substance.
The essential image which is most perfect and absolute, is one person begotten by Another of the same undivided substance and being, in all essential properties equal and alike, distinct only by personal properties and subsistence. Thus the Eternal Son of God is the image of the Father of whom he is begotten from all eternity, of the same nature and Individu substance.
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and majesty with the Father, and hee thought it no robbery to bee equall with God, that is to have all essentiall properties of God equall which the Father,
and majesty with the Father, and he Thought it no robbery to be equal with God, that is to have all essential properties of God equal which the Father,
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as the Apostle testifieth, Philip. 2. 6. and in this respect, hee is called the image of the invisible God, Coloss. 1. 15. and the brightnesse of his glory,
as the Apostle Testifieth, Philip. 2. 6. and in this respect, he is called the image of the invisible God, Coloss. 1. 15. and the brightness of his glory,
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or the humane nature of Christ, which God formed and made in the womb of the virgin so pure and holy by the holy Ghost from the first conception, in which the holy Ghost came upon her,
or the humane nature of christ, which God formed and made in the womb of the Virgae so pure and holy by the holy Ghost from the First conception, in which the holy Ghost Come upon her,
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and the power of the Almighty over-shadowed her, Luk. 1. that it was not onely most pure and holy, and full of the holy Ghost from the first being of it;
and the power of the Almighty overshadowed her, Luk. 1. that it was not only most pure and holy, and full of the holy Ghost from the First being of it;
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and so became the first borne of every creature, Coloss. 1. 15. and the first fruits which doe sanctifie the whole masse of the elect, 1 Cor. 15. 23. and hee head from whom the Spirit is derived unto all the elect, Ephes. 4. 15,
and so became the First born of every creature, Coloss. 1. 15. and the First fruits which do sanctify the Whole mass of the elect, 1 Cor. 15. 23. and he head from whom the Spirit is derived unto all the elect, Ephesians 4. 15,
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The secondary supernaturall image is every elect, regenerate child of God, begotten and borne of his Spirit, shed on them through Christ, Tit. 3. 6. and so created a new man after God, in righteousnesse and holinesse of truth,
The secondary supernatural image is every elect, regenerate child of God, begotten and born of his Spirit, shed on them through christ, Tit. 3. 6. and so created a new man After God, in righteousness and holiness of truth,
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and made partakers of the divine nature, one with God in Christ and by Christ, Ioh. 17. 23. I call this a secondary image, because the elect become this image not immediatly, but after a secondary manner, by deriving the Spirit from Christ,
and made partakers of the divine nature, one with God in christ and by christ, John 17. 23. I call this a secondary image, Because the elect become this image not immediately, but After a secondary manner, by deriving the Spirit from christ,
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And I call it an essentiall image, because every regenerate man, hath in him the holy Ghost dwelling as the soule of his soule, quickning the whole man;
And I call it an essential image, Because every regenerate man, hath in him the holy Ghost Dwelling as the soul of his soul, quickening the Whole man;
and his gifts dwelling in his tabernacles their bodies, and furnishing them throughout; they are truely called, and are indeed, a new image of God, and new creatures.
and his Gifts Dwelling in his Tabernacles their bodies, and furnishing them throughout; they Are truly called, and Are indeed, a new image of God, and new creatures.
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All these sorts of images are to bee excluded out of this text, for our first parents are not here said to bee created after God essentially or supernaturally, but onely in the accidentall and naturall image of God;
All these sorts of Images Are to be excluded out of this text, for our First Parents Are not Here said to be created After God essentially or supernaturally, but only in the accidental and natural image of God;
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Where any of these two is wanting, there can bee no image at all; as for example, One egge is like another in nature, substance, and all naturall properties;
Where any of these two is wanting, there can be no image At all; as for Exampl, One egg is like Another in nature, substance, and all natural properties;
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and the egge resembles the bird in whitenesse or in variety of other colours, and the wormes seeme like mans flesh, in whom they are bred, both in colour and substance,
and the egg resembles the bird in whiteness or in variety of other colours, and the worms seem like men Flesh, in whom they Are bred, both in colour and substance,
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Now then, that wee may plainely see that man was created, and how hee was created in the image of God, and made after his likenesse, and that hee is a true accidentall image of God his Creatour, Wee are to observe and take notice of these two things:
Now then, that we may plainly see that man was created, and how he was created in the image of God, and made After his likeness, and that he is a true accidental image of God his Creator, we Are to observe and take notice of these two things:
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First, that God did frame mans nature, even his whole soule and body after himselfe, with intent that both his substance, and naturall properties and endowments might take their patterne from him his Creatour;
First, that God did frame men nature, even his Whole soul and body After himself, with intent that both his substance, and natural properties and endowments might take their pattern from him his Creator;
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yet hee made no visible creature living or without life, so farre resembling himselfe in his nature and essentiall properties, that it might justly or with good reason bee called his image, but onely man.
yet he made no visible creature living or without life, so Far resembling himself in his nature and essential properties, that it might justly or with good reason be called his image, but only man.
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and in his whole nature and frame is made so fit a subject for God to dwell in, and to bee conformed to God; and wherein God may shew his wisedome, power, goodnesse, liberty of will, justice, mercy and other attributes, that hee onely of all visible creatures can truely bee called the image of God.
and in his Whole nature and frame is made so fit a Subject for God to dwell in, and to be conformed to God; and wherein God may show his Wisdom, power, Goodness, liberty of will, Justice, mercy and other attributes, that he only of all visible creatures can truly be called the image of God.
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and man is truly called the image of God in respect of all those things wherein hee doth, more then any other visible creatures, resemble God in his divine essence and properties.
and man is truly called the image of God in respect of all those things wherein he does, more then any other visible creatures, resemble God in his divine essence and properties.
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First, conformity to God in the Substance of his Soule, is the similitude which mans Soule hath unto the nature and substance of God, in that mans Soule is not a Corporeall substance, as all visible Creatures are,
First, conformity to God in the Substance of his Soul, is the similitude which men Soul hath unto the nature and substance of God, in that men Soul is not a Corporeal substance, as all visible Creatures Are,
as our Saviour affirmes, Joh. 4. 24. & is called the Invisible God Coloss. 1. 15. & Tim. 1. 17. and the Living God Psal. 42. 2. & Ier. 10. 10. & Ioh. 6. 96. and his Eternall power and Godhead are called Invisible things, Rom 1. 20. yea as God saith of himselfe, Isa 40. 18. So wee may truely say of mans Soule, that it cannot truely be likened to any visible thing, neither can any bodily substance resemble it.
as our Saviour affirms, John 4. 24. & is called the Invisible God Coloss. 1. 15. & Tim. 1. 17. and the Living God Psalm 42. 2. & Jeremiah 10. 10. & John 6. 96. and his Eternal power and Godhead Are called Invisible things, Rom 1. 20. yea as God Says of himself, Isaiah 40. 18. So we may truly say of men Soul, that it cannot truly be likened to any visible thing, neither can any bodily substance resemble it.
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and similitude which man in respect of his reason, understanding, liberty of will desires and affections, all upright and perfect, had unto Gods wisedome, knowledge, goodnesse, libertie, justice, mercy, and the like.
and similitude which man in respect of his reason, understanding, liberty of will Desires and affections, all upright and perfect, had unto God's Wisdom, knowledge, Goodness, liberty, Justice, mercy, and the like.
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Thirdly, by the understanding which he had of the nature of the woman (when God shewed her to be formed of his Rib) and presently giving her the name NONLATINALPHABET, Woman, or shee Man, Gen. 2. 23.
Thirdly, by the understanding which he had of the nature of the woman (when God showed her to be formed of his Rib) and presently giving her the name, Woman, or she Man, Gen. 2. 23.
Secondly, man did resemble God in the perfect liberty and freedome of his will, and in the perfect conformity of it to the revealed and knowne will of God,
Secondly, man did resemble God in the perfect liberty and freedom of his will, and in the perfect conformity of it to the revealed and known will of God,
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It is not knowledge alone, but uprightnesse of heart, and will, and power, and freedome to will just things justly, which God requires to make an able and sufficient Ruler, as David testifieth in his last words.
It is not knowledge alone, but uprightness of heart, and will, and power, and freedom to will just things justly, which God requires to make an able and sufficient Ruler, as David Testifieth in his last words.
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Thirdly, it is manifest by the commaundement which God gave to man to be obeyed under paine of death, which he being a good God would never have imposed on man,
Thirdly, it is manifest by the Commandment which God gave to man to be obeyed under pain of death, which he being a good God would never have imposed on man,
Thirdly, man was also conformable to God, and to his just will, goodnesse, purity and happinesse, in all the desires and affections of his heart and soule.
Thirdly, man was also conformable to God, and to his just will, Goodness, purity and happiness, in all the Desires and affections of his heart and soul.
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This, and indeed all the whole perfect uprightnesse of man in all the powers and faculties of his Soule, in his understanding, will, desires and affections is most clearly confirmed by plaine testimonies of holy Scripture.
This, and indeed all the Whole perfect uprightness of man in all the Powers and faculties of his Soul, in his understanding, will, Desires and affections is most clearly confirmed by plain testimonies of holy Scripture.
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Secondly, we have the testimony of the wise Preacher Eccles. 7. 30. that God made man upright, that is, in Originall righteousnesse, conformable in his upright reason, understanding, will and affections to the just revealed will of God.
Secondly, we have the testimony of the wise Preacher Eccles. 7. 30. that God made man upright, that is, in Original righteousness, conformable in his upright reason, understanding, will and affections to the just revealed will of God.
Thirdly, experience teacheth that the things which make man ashamed, are ignorance and errour in mind and understanding, perversnesse of will, disorderly lusts and affections, and deformity and distemper either in Soule or Body.
Thirdly, experience Teaches that the things which make man ashamed, Are ignorance and error in mind and understanding, perverseness of will, disorderly Lustiest and affections, and deformity and distemper either in Soul or Body.
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The Secondary conformity of man to God, which is in man according to his Body, consists in things which belong to the body and to the outward visible man.
The Secondary conformity of man to God, which is in man according to his Body, consists in things which belong to the body and to the outward visible man.
First, wee must not conceive, that God is any kind of body or bodily substance (as blasphemous Vorstius and other Arminians have written) neither that God hath a forme and shape like a mans body,
First, we must not conceive, that God is any kind of body or bodily substance (as blasphemous Vorstius and other Arminians have written) neither that God hath a Form and shape like a men body,
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should have any difference, or limitation or dimension, or measure of severall parts, which is necessarily required in the forme, shape and substance of mans body and every bodily thing.
should have any difference, or limitation or dimension, or measure of several parts, which is necessarily required in the Form, shape and substance of men body and every bodily thing.
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and the principall parts of it fit instruments for the severall faculties of the Soule, whereby to performe their many and severall workes and operations the wisedome, power,
and the principal parts of it fit Instruments for the several faculties of the Soul, whereby to perform their many and several works and operations the Wisdom, power,
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as one most fit to rule them, did shew forth and represent the glory and majestie of God and his Lordship, dominion, providence and power, by which he governs all things.
as one most fit to Rule them, did show forth and represent the glory and majesty of God and his Lordship, dominion, providence and power, by which he governs all things.
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and for that cause he threatens revenge of murther, and of violence offered to Mans bloud, Gen. 9. 5, 6. Now murther and shedding of mans bloud •s a defacing of mans body;
and for that cause he threatens revenge of murder, and of violence offered to men blood, Gen. 9. 5, 6. Now murder and shedding of men blood •s a defacing of men body;
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as his omniscience and providence by Eyes, Psal. 33. 18. 2. Cron. 16. 9. his activity and working by Hands, as Exod. 15. 16. Psal. 44. 3. Isa. 51. 9. his love,
as his omniscience and providence by Eyes, Psalm 33. 18. 2. Cron. 16. 9. his activity and working by Hands, as Exod 15. 16. Psalm 44. 3. Isaiah 51. 9. his love,
and mercy by Bowells, as Isa. 63. 15. Jer. 31. 20. his punishing and revenging Iustice by breath of mouth and nostrills Psal. 38. 15. and Isa. 11. 4. his secret thoughts, counsells and purposes by Heart, Psal. 33. 11. his utterance of his mind and will by Mouth, Jer. 9. 12. these Metaphors do shew that the body of man and chiefe parts of it have some similitude of Gods attributes and workes,
and mercy by Bowels, as Isaiah 63. 15. Jer. 31. 20. his punishing and revenging justice by breath of Mouth and nostrils Psalm 38. 15. and Isaiah 11. 4. his secret thoughts, Counsels and Purposes by Heart, Psalm 33. 11. his utterance of his mind and will by Mouth, Jer. 9. 12. these Metaphors do show that the body of man and chief parts of it have Some similitude of God's attributes and works,
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Thirdly, the Scriptures shew that death is the wages of Sin, and all mortality and subjection to evills and passions, which tend to hurt and corruption came in by mans disobedience and fall,
Thirdly, the Scriptures show that death is the wages of since, and all mortality and subjection to evils and passion, which tend to hurt and corruption Come in by men disobedience and fallen,
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Fourthly, the body was in all things conformable to the Soule, fit and ready in all things to follow the motions of the Soule, to be directed and moved by the upright reason will and affections,
Fourthly, the body was in all things conformable to the Soul, fit and ready in all things to follow the motions of the Soul, to be directed and moved by the upright reason will and affections,
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and declares his goodnesse to be like a great deep which can never be sounded, in that he hath overcome all our evill and malice towards him with his great goodnesse to us,
and declares his Goodness to be like a great deep which can never be sounded, in that he hath overcome all our evil and malice towards him with his great Goodness to us,
he out of his owne meere mercy and free grace and bounty, did give his Sonne, and the Sonne did freely undertake to humble himself, to become a second Adam, made in a better Image, even an heavenly and spirituall, that he might not onely suspend the execution of Gods just sentence upon mankind,
he out of his own mere mercy and free grace and bounty, did give his Son, and the Son did freely undertake to humble himself, to become a second Adam, made in a better Image, even an heavenly and spiritual, that he might not only suspend the execution of God's just sentence upon mankind,
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Secondly, this former discourse shewes, what a vaine and foolish thing it is for Christian people, to be so wedded to the opinions of godly learned men in all points, which have beene formerly received and commonly beleeved;
Secondly, this former discourse shows, what a vain and foolish thing it is for Christian people, to be so wedded to the opinions of godly learned men in all points, which have been formerly received and commonly believed;
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and they will receive and embrace no truth, nor any exposition of any Scripture, which hath not beene before observed, taught and published in the Sermons and writings of the godly learned Ancient Fathers,
and they will receive and embrace no truth, nor any exposition of any Scripture, which hath not been before observed, taught and published in the Sermons and writings of the godly learned Ancient Father's,
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I confesse the Scriptures alone, dayly read and heard by men of ordinary capacity and learning, are able to make them wise to Salvation; For the way to life may easily be discerned by their guidance, and direction.
I confess the Scriptures alone, daily read and herd by men of ordinary capacity and learning, Are able to make them wise to Salvation; For the Way to life may Easily be discerned by their guidance, and direction.
and let us still more and more thirst after increase of knowledge and understanding of Divine truths hid in the harder places of Gods written word, knowing that these are the last times wherein knowledge shall be increased, as wee read, Dan. 12. 4. Let us not consider the Person which preacheth and teacheth,
and let us still more and more thirst After increase of knowledge and understanding of Divine truths hid in the harder places of God's written word, knowing that these Are the last times wherein knowledge shall be increased, as we read, Dan. 12. 4. Let us not Consider the Person which Preacheth and Teaches,
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If new expositions and Doctrines, not formerly taught, yea crossing the common opinions, be proved by better grounds and clearer evidence of Scripture,
If new expositions and Doctrines, not formerly taught, yea crossing the Common opinions, be proved by better grounds and clearer evidence of Scripture,
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let men take heed, and beware of rash opposition and gainesaying, lest they be found to fight against God, while they stand too much for the authority of men,
let men take heed, and beware of rash opposition and gainsaying, lest they be found to fight against God, while they stand too much for the Authority of men,
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Thirdly, this doctrine of Gods Image in Adam doth both discover and also minister strong arguments whereby to confute divers erroneous opinions much dissenting,
Thirdly, this Doctrine of God's Image in Adam does both discover and also minister strong Arguments whereby to confute diverse erroneous opinions much dissenting,
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that the whole Image of God in Adam was utterly lost by his fall, and is quite abolished till it be repaired and restored by Christ, with divers others of the same stampe;
that the Whole Image of God in Adam was utterly lost by his fallen, and is quite abolished till it be repaired and restored by christ, with diverse Others of the same stamp;
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and labour to keep both our whole Soule and Spirit, and all members of our bodies unspotted and unstained with sinne, which is the defacing of Gods Image:
and labour to keep both our Whole Soul and Spirit, and all members of our bodies unspotted and unstained with sin, which is the defacing of God's Image:
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and above all take heed of cruelty and of defacing Gods Image in any part, by cuting of members and mangling the bodies of men, especially of Gods Saintes whose bodies are Temples and Tabernacles of God by his Spirit.
and above all take heed of cruelty and of defacing God's Image in any part, by cuting of members and mangling the bodies of men, especially of God's Saints whose bodies Are Temples and Tabernacles of God by his Spirit.
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Proofe that there is a providence: by Texts, and Arguments. Description, shewing what it is: demonstrated in the parts, and branches of it. Providence generall and speciall: Acts of it.
Proof that there is a providence: by Texts, and Arguments. Description, showing what it is: demonstrated in the parts, and branches of it. Providence general and special: Acts of it.
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For, as hee is infinite in wisedome and power, able to decree and ordaine from all eternity all things most wisely, and to create and bring to passe all things according to the counsell of his will by a mighty hand of power, which cannot bee resisted.
For, as he is infinite in Wisdom and power, able to Decree and ordain from all eternity all things most wisely, and to create and bring to pass all things according to the counsel of his will by a mighty hand of power, which cannot be resisted.
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for the being and welbeing of his creatures, and to order governe and dispose all things good and evill, most wisely to the good of his elect, the iust punishment and destruction of the wicked, and to his owne glory.
for the being and welbeing of his creatures, and to order govern and dispose all things good and evil, most wisely to the good of his elect, the just punishment and destruction of the wicked, and to his own glory.
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both in decreeing, and ordaining their being and all things which befall them, and in executing his eternall decree according to the counsell of his owne will;
both in decreeing, and ordaining their being and all things which befall them, and in executing his Eternal Decree according to the counsel of his own will;
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or shall doe at any time hereafter, of this providence the Apostle speakes Hebr. 11. 40. where hee saith, God having provided some better thing for us, that they without us should not bee made perfect, this may bee called Gods providence in willing and decreeing.
or shall do At any time hereafter, of this providence the Apostle speaks Hebrew 11. 40. where he Says, God having provided Some better thing for us, that they without us should not be made perfect, this may be called God's providence in willing and decreeing.
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and before hee created any living creatures, which could not well subsist nor move themselves without greater light then that of the naked heavens, hee created the Sun, Moone,
and before he created any living creatures, which could not well subsist nor move themselves without greater Light then that of the naked heavens, he created the Sun, Moon,
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and Starres, which might both give light sufficient to those creatures, and also might cherish and comfort them and all other things, which were made to serve for their use.
and Stars, which might both give Light sufficient to those creatures, and also might cherish and Comfort them and all other things, which were made to serve for their use.
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And before hee created mankind male and female in his owne image, fit to rule under him in the inferiour World, hee prepared and made ready for them all creatures, which they might rule over;
And before he created mankind male and female in his own image, fit to Rule under him in the inferior World, he prepared and made ready for them all creatures, which they might Rule over;
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all kinds of delicate food in great variety and aboundance, and a Lordly palace and place of pleasure wherein to dwell, in which he put them so soone as they were created.
all Kinds of delicate food in great variety and abundance, and a Lordly palace and place of pleasure wherein to dwell, in which he put them so soon as they were created.
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As God in all this shewed his provident care for man and all creatures, to make them every one perfect in their kind with naturall perfection in the creation:
As God in all this showed his provident care for man and all creatures, to make them every one perfect in their kind with natural perfection in the creation:
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Thirdly, this word is frequently used to signifie Gods provident care in ordering and governing the whole created World, and preserving all creatures therein,
Thirdly, this word is frequently used to signify God's provident care in ordering and governing the Whole created World, and preserving all creatures therein,
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But before I come to describe this providence of God, and to lay open the nature, object, severall parts and kinds of it, I hold it necessary to prove clearly out of the holy Scriptures, that there is in God such a providence and provident care, which hee doth shew and exercise in the ruling and governing of the whole World,
But before I come to describe this providence of God, and to lay open the nature, Object, several parts and Kinds of it, I hold it necessary to prove clearly out of the holy Scriptures, that there is in God such a providence and provident care, which he does show and exercise in the ruling and governing of the Whole World,
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as the Psalmist sheweth, Psalme 10. 11. 13. and 94. 7. who say, that the Lord doth not see, God hath forgotten, •ee hideth his face, hee will never see,
as the Psalmist shows, Psalm 10. 11. 13. and 94. 7. who say, that the Lord does not see, God hath forgotten, •ee Hideth his face, he will never see,
For the manifest proofe of Gods providence, I will first rehearse some notable testimonies, even plaine texts of holy Scripture, which being laid together may minister to us sufficient matter,
For the manifest proof of God's providence, I will First rehearse Some notable testimonies, even plain texts of holy Scripture, which being laid together may minister to us sufficient matter,
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Psalme 33. 13, 14, 15. The Lord loooketh from heaven, hee beholdeth all the Sons of men, from the place of his habitation, hee looketh upon all the inhabitants of the Earth.
Psalm 33. 13, 14, 15. The Lord loooketh from heaven, he beholdeth all the Sons of men, from the place of his habitation, he looks upon all the inhabitants of the Earth.
Isa. 41. 22. and 4•. 8, 9. The Lord proveth himselfe to bee the onely true God by his provident care over all things, and his foresight and prediction of things which afterwards hee bringeth to passe;
Isaiah 41. 22. and 4•. 8, 9. The Lord Proves himself to be the only true God by his provident care over all things, and his foresight and prediction of things which afterwards he brings to pass;
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First, hee who is the Omnipotent Creatour, Lord, and Possessor of Heaven and Earth, and all things therein, infinite in wisedome, knowledge, goodnesse, mercy, justice, must needs have a provident care to order, rule, dispose, and preserve all things which belong to him:
First, he who is the Omnipotent Creator, Lord, and Possessor of Heaven and Earth, and all things therein, infinite in Wisdom, knowledge, Goodness, mercy, Justice, must needs have a provident care to order, Rule, dispose, and preserve all things which belong to him:
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Now such a one is God, as I have aboundantly proved before in unfolding his attributes; hee is infinite in power, wisedome, knowledge, goodnesse, and the like;
Now such a one is God, as I have abundantly proved before in unfolding his attributes; he is infinite in power, Wisdom, knowledge, Goodness, and the like;
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& he withholdeth it from the wicked for a iust punishment, & makes their heaven as brasse, & their Earth as iron; he blesseth men in their basket and store, & in the increase of their cattell and the fruite of their ground;
& he withholdeth it from the wicked for a just punishment, & makes their heaven as brass, & their Earth as iron; he Blesses men in their basket and store, & in the increase of their cattle and the fruit of their ground;
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and he againe for sin maketh fruitfull lands barren, and destroyes their cattell with murraine and with thunderbolts, Levit. 26. Deut. 28. Iob 12. 12. Psalm, 107. 34. By him Kings are set up to rule,
and he again for since makes fruitful Lands barren, and Destroys their cattle with murrain and with thunderbolts, Levit. 26. Deuteronomy 28. Job 12. 12. Psalm, 107. 34. By him Kings Are Set up to Rule,
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and Princes and Iudges to execute iustice, and to judge, not for themselves but for him, Prov. 8. 15. 2 Chron. 19. 6. He breaketh downe and shutteth up,
and Princes and Judges to execute Justice, and to judge, not for themselves but for him, Curae 8. 15. 2 Chronicles 19. 6. He breaks down and shutteth up,
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and none can resist him, hee leadeth counsellors away spoiled, and maketh Iudges fooles; Hee looseth the band of Kings, and poureth contempt upon Princes;
and none can resist him, he leads counsellors away spoiled, and makes Judges Fools; He loses the band of Kings, and pours contempt upon Princes;
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Thirdly, the miracles which God worketh by them who call upon his name, and the extraordinary things which come to passe, whereof there is no naturall cause,
Thirdly, the Miracles which God works by them who call upon his name, and the extraordinary things which come to pass, whereof there is no natural cause,
His staying of the Sun for a whole day at Iosh•ah 's prayer, Iosh. 10. His thundering on the Philistines at the prayer of Samuel, 1 Sam. 7. 10. His raising of the dead at the prayer of his Prophets and Apostles, 1 King. 17. 2 King. 4. and Act. 9. His giving of heroicall gifts, strength,
His staying of the Sun for a Whole day At Iosh•ah is prayer, Joshua 10. His thundering on the philistines At the prayer of Samuel, 1 Sam. 7. 10. His raising of the dead At the prayer of his prophets and Apostles, 1 King. 17. 2 King. 4. and Act. 9. His giving of heroical Gifts, strength,
This point thus, proved, as it serves to discover the impiety, profanenesse and desperate blindnesse of Epicures, who utterly reiect and deny the whole providence of God;
This point thus, proved, as it serves to discover the impiety, profaneness and desperate blindness of Epicureans, who utterly reject and deny the Whole providence of God;
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Let no man admit such a thought into his heart, That God hath forgotten to be gracious, and that it is in vaine to serve God: there is no profit in walking humbly before him, in keeping his ordinance, in mens purging their hearts,
Let no man admit such a Thought into his heart, That God hath forgotten to be gracious, and that it is in vain to serve God: there is no profit in walking humbly before him, in keeping his Ordinance, in men's purging their hearts,
But above all, let us abhorre all presuming conceipts, that all things come to passe by blind chance, and God doth not see nor regard our wicked thoughts, purposes, and practises;
But above all, let us abhor all presuming conceits, that all things come to pass by blind chance, and God does not see nor regard our wicked thoughts, Purposes, and practises;
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and in disposing all things, good and evill, to the manifestation of his glory, and the eternall salvation of his elect in Christ, according to his owne eternall purpose and the counsell of his will.
and in disposing all things, good and evil, to the manifestation of his glory, and the Eternal salvation of his elect in christ, according to his own Eternal purpose and the counsel of his will.
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but come to passe by the permission and sufferance of him, wittingly, and willingly suffering his creatures to abuse the power which they have from him.
but come to pass by the permission and sufferance of him, wittingly, and willingly suffering his creatures to abuse the power which they have from him.
In the second maine part there are divers speciall branches shewing the speciall things whereby Gods actuall providence is distinguished from his other outward actions.
In the second main part there Are diverse special branches showing the special things whereby God's actual providence is distinguished from his other outward actions.
For the first point to wit, that God exerciseth his actuall providence in ruling, ordering, and disposing, the whole World and all therein as supreme Lord, King. Iudge, and Ruler thereof;
For the First point to wit, that God Exerciseth his actual providence in ruling, ordering, and disposing, the Whole World and all therein as supreme Lord, King. Judge, and Ruler thereof;
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Also in those places where the Kingdome, Dominion, and Rule over all is said to belong to God, and hee is said to bee the King which reigneth and ruleth all to the utmost ends of the Earth, yea to be a great King above all Gods;
Also in those places where the Kingdom, Dominion, and Rule over all is said to belong to God, and he is said to be the King which Reigneth and Ruleth all to the utmost ends of the Earth, yea to be a great King above all God's;
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103, 19, and that not for a time, but from generation to generation, Psalm, 145. 13. It is he who setteth bounds to the tumultuous Seas beyond which they cannot passe, Iob 38. 8. Psalm.
103, 19, and that not for a time, but from generation to generation, Psalm, 145. 13. It is he who sets bounds to the tumultuous Seas beyond which they cannot pass, Job 38. 8. Psalm.
And that hee hath a watchfull eye over all creatures, even to preserve man and beast, it appeares Psalm. 36. 6. and that as his eyes are upon them that feare him,
And that he hath a watchful eye over all creatures, even to preserve man and beast, it appears Psalm. 36. 6. and that as his eyes Are upon them that Fear him,
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and suffering wittingly and willingly all evill, which commeth to passe in the World, and so it consists of two parts, action, and permission. This also is fully proved and confirmed, Isa. 41. 23. and 45. 7. where the Lord proves himselfe to bee the onely true God by disposing all things, both forming the light,
and suffering wittingly and willingly all evil, which comes to pass in the World, and so it consists of two parts, actium, and permission. This also is Fully proved and confirmed, Isaiah 41. 23. and 45. 7. where the Lord Proves himself to be the only true God by disposing all things, both forming the Light,
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and also creating evill and darknesse, by permitting and giving up the Divell and his wicked instruments to abuse his power, which hee hath given them to doe evill and to worke wickednesse as wee see in Pharaoh whose heart hee is said to harden, yea and to raise him up, by giving him up to his owne lusts,
and also creating evil and darkness, by permitting and giving up the devil and his wicked Instruments to abuse his power, which he hath given them to do evil and to work wickedness as we see in Pharaoh whose heart he is said to harden, yea and to raise him up, by giving him up to his own Lustiest,
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and with skaring dreames and terrible visions as wee read, Iob 1. and 2. and 7. 14. Also the Apostle in expresse words affirmeth, that God being provoked by mens wilfull sins, doth in just wrath give them to uncleanesse through the lusts of their owne hearts,
and with skaring dreams and terrible visions as we read, Job 1. and 2. and 7. 14. Also the Apostle in express words Affirmeth, that God being provoked by men's wilful Sins, does in just wrath give them to uncleanness through the Lustiest of their own hearts,
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and to vile affections and a reprobate minde to worke all iniquity with greedinesse, Rom. 1. 24, 26, 28. and doth give them the Spirit of slumber, eyes that they should not see and eares that they should not heare.
and to vile affections and a Reprobate mind to work all iniquity with greediness, Rom. 1. 24, 26, 28. and does give them the Spirit of slumber, eyes that they should not see and ears that they should not hear.
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as wee see in the evill Spirit which vexed Saul, and in the lying Spirit which deceived Ahab by entering into his Prophets and speaking lyes by their mouths, 1 Sam. 16. 14. and 2 King. 22. 22. And thus wee see, that in all evils of sin Gods providence is exercised by way of voluntary permission. But as for all good things which come to passe, God hath in them an approving will, and a working hand, and worketh in men both to will and to doe;
as we see in the evil Spirit which vexed Saul, and in the lying Spirit which deceived Ahab by entering into his prophets and speaking lies by their mouths, 1 Sam. 16. 14. and 2 King. 22. 22. And thus we see, that in all evils of since God's providence is exercised by Way of voluntary permission. But as for all good things which come to pass, God hath in them an approving will, and a working hand, and works in men both to will and to do;
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and they are but his instruments to performe these good things, as Ioseph professeth ascribing all his piety and charity which hee shewed in nourishing his bretheren and their families to God.
and they Are but his Instruments to perform these good things, as Ioseph Professes ascribing all his piety and charity which he showed in nourishing his brethren and their families to God.
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And all naturall good things, God worketh either immediatly by his owne hand alone, as in the creation, wherein hee gave being to all things without any meanes at all:
And all natural good things, God works either immediately by his own hand alone, as in the creation, wherein he gave being to all things without any means At all:
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but by accident and in some respect, as for example, for men to abstaine from marriage and from begetting children for the increase of mankind is not a thing naturally or morally good in it selfe, being a refraining from the use of Gods ordinance;
but by accident and in Some respect, as for Exampl, for men to abstain from marriage and from begetting children for the increase of mankind is not a thing naturally or morally good in it self, being a refraining from the use of God's Ordinance;
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but yet in case of urgent necessity, when Gods Ministers and Servants doe live in times and places of persecution, and are driven to flee and wander from place to place naked,
but yet in case of urgent necessity, when God's Ministers and Servants do live in times and places of persecution, and Are driven to flee and wander from place to place naked,
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Saint Paul tells us, it is good for a Man to live single, and not to touch a Woman, 1 Cor. 7. 1, 35. for by this meanes he shall avoid much distraction, and more freely attend the service of God.
Saint Paul tells us, it is good for a Man to live single, and not to touch a Woman, 1 Cor. 7. 1, 35. for by this means he shall avoid much distraction, and more freely attend the service of God.
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Also for men to fast, and afflict their bodies by abstaining from comfortable nourishment, and necessary food for a time is not simply good in it selfe:
Also for men to fast, and afflict their bodies by abstaining from comfortable nourishment, and necessary food for a time is not simply good in it self:
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when Gods hand is heavy upon us, or upon our Land, and the feare of his threatning judgments which hang over our heads doe terrifie us, these and such like are called good things, that is, profitable, expedient,
when God's hand is heavy upon us, or upon our Land, and the Fear of his threatening Judgments which hang over our Heads do terrify us, these and such like Are called good things, that is, profitable, expedient,
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yet by God grac• they worke to the saving of their soules, and the amendment of their lives as wee read Psalme 119. 67, 71. and 1 Cor. 5. 5. and 11. 32. and in that respect are called good. And the plagues and destructions which befall the wicked, which to them are dreadfull and wofull evils and curses;
yet by God grac• they work to the Saving of their Souls, and the amendment of their lives as we read Psalm 119. 67, 71. and 1 Cor. 5. 5. and 11. 32. and in that respect Are called good. And the plagues and destructions which befall the wicked, which to them Are dreadful and woeful evils and curses;
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Hee gives men the gift of continency, and power over their owne wils to live single, and to make themselves Eunuches for his Kingdomes sake as our Saviours words shew, Matth. 19. 11, 12. and the words of the Apostle, 1 Cor. 7. 37. Hee cals upon men in his word,
He gives men the gift of continency, and power over their own wills to live single, and to make themselves Eunuchs for his Kingdoms sake as our Saviors words show, Matthew 19. 11, 12. and the words of the Apostle, 1 Cor. 7. 37. He calls upon men in his word,
Joel. 1. 14. and 2. 12. and Zach. 12. 10. Hee doth sometimes by his owne hand afflict his people when hee sends among them sore diseases which are the stroke of his hand.
Joel. 1. 14. and 2. 12. and Zach 12. 10. He does sometime by his own hand afflict his people when he sends among them soar diseases which Are the stroke of his hand.
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as by his Angell hee punished Israels sin and Davids pride. 2 Sam. 24. 17. and destroyed the host of Senacherib, 2 King. 19. and smotte Herod, Act. 12. And by Joshua, Moses, David, destroyed the Canaanites and the Philistines, and other enemies of his Church.
as by his Angel he punished Israel's since and Davids pride. 2 Sam. 24. 17. and destroyed the host of Sennacherib, 2 King. 19. and smotte Herod, Act. 12. And by joshua, Moses, David, destroyed the Canaanites and the philistines, and other enemies of his Church.
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by Absalom and Shimei hee punished David, and by wicked Jehu hee destroyed the wicked family of Ahab; by Satan and the wicked Sabaeans and Chald•ans hee afflicted and tryed Job; and by the proud King of Ashur hee punished Israel and Judah, and destroyed the Idolatrous nations as appeares Isa. 10. where hee is called the rod of Gods wrath, and proud Nebuchadnezar is called his servant in punishing his people the Iewes,
by Absalom and Shimei he punished David, and by wicked Jehu he destroyed the wicked family of Ahab; by Satan and the wicked Sabaeans and Chald•ans he afflicted and tried Job; and by the proud King of Ashur he punished Israel and Judah, and destroyed the Idolatrous Nations as appears Isaiah 10. where he is called the rod of God's wrath, and proud Nebuchadnezzar is called his servant in punishing his people the Iewes,
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and the disposing of it to good, that onely is Gods. And although men who are limited by Gods law, may doe no least sin or evill for a good end, that greatest good may come thereof,
and the disposing of it to good, that only is God's And although men who Are limited by God's law, may do no lest since or evil for a good end, that greatest good may come thereof,
and to magnifie his glorious power and justice in their eyes, by destroying the wicked with eternall destruction, the sight whereof brings them to a more full fruition of his glory,
and to magnify his glorious power and Justice in their eyes, by destroying the wicked with Eternal destruction, the sighed whereof brings them to a more full fruition of his glory,
First, by the generall, th• whole World is ruled by an universall motion, and all things in the World, every one according to the proper nature and naturall disposition and inclination of it.
First, by the general, th• Whole World is ruled by an universal motion, and all things in the World, every one according to the proper nature and natural disposition and inclination of it.
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and in him wee all live, move and have our being, Act. 17. 25, 28. Hee by his mighty word sustaineth all things, Hebr. 1. 3. His name is excellent in all the World, in which he sheweth his glory, Psalme 8. 1. The Heavens declare his glory,
and in him we all live, move and have our being, Act. 17. 25, 28. He by his mighty word sustaineth all things, Hebrew 1. 3. His name is excellent in all the World, in which he shows his glory, Psalm 8. 1. The Heavens declare his glory,
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and that by the Suns going round about the World, and discovering by his light all things from one end of Heaven and Earth to another, Psalme 19. 1, 2. This generall providence appeares, First, by his consecration of things.
and that by the Suns going round about the World, and discovering by his Light all things from one end of Heaven and Earth to Another, Psalm 19. 1, 2. This general providence appears, First, by his consecration of things.
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First, hee doth universally conserve and uphold all things in the World, by the light, motion and influence which hee hath given to the heavens in the creation;
First, he does universally conserve and uphold all things in the World, by the Light, motion and influence which he hath given to the heavens in the creation;
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which are continually turned about by his counsels, that they may doe whatsoever hee commandeth them upon the face of the World in the Earth, Iob 37. 12. Hee maketh his Sun to shine on the evill and on the good,
which Are continually turned about by his Counsels, that they may do whatsoever he commands them upon the face of the World in the Earth, Job 37. 12. He makes his Sun to shine on the evil and on the good,
This conservation is, first, by succession. For when any creatures passe away, hee maketh others of their race and kind to succeed by a continuall generation and propagation,
This conservation is, First, by succession. For when any creatures pass away, he makes Others of their raze and kind to succeed by a continual generation and propagation,
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The forming and fashioning of men in the wombe is ascribed to him, Iob 10. 8. 9, 10. and 31. 15. and Psalme 139. 13. So that as men and other living creatures dye;
The forming and fashioning of men in the womb is ascribed to him, Job 10. 8. 9, 10. and 31. 15. and Psalm 139. 13. So that as men and other living creatures die;
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their off spring and progeny succeed in their place, and by this meanes, he doth renue the face of the Earth, Psalme 104. 30. and not onely one generation of living creatures passeth away, and another commeth in the place, so that the earth is alwayes replenished; but day and night succeed continually by the going and returning of the Sun;
their off spring and progeny succeed in their place, and by this means, he does renew the face of the Earth, Psalm 104. 30. and not only one generation of living creatures passes away, and Another comes in the place, so that the earth is always replenished; but day and night succeed continually by the going and returning of the Sun;
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Hee girdeth the weake with strength, Job 12. 18. 1 Sam 2. 4. Hee maketh the barren wombe fruitfull, Psalme 113. 9. Hee turneth the wildernesse into standing pooles of water,
He Girdeth the weak with strength, Job 12. 18. 1 Sam 2. 4. He makes the barren womb fruitful, Psalm 113. 9. He turns the Wilderness into standing pools of water,
and dry ground into water springs, and maketh the barren desert a fruitfull field, Psalme 107. 35. Isa. 41. 18. and 51. 3. Hee raiseth the needy out of the dust,
and dry ground into water springs, and makes the barren desert a fruitful field, Psalm 107. 35. Isaiah 41. 18. and 51. 3. He Raiseth the needy out of the dust,
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and lifteth up the beggar from the dunghill, 1 Sam. 2. 8. and Psalme 113. 7. And because the universality of creatures cannot bee preserved without Gods carefull keeping and preserving every particular;
and lifts up the beggar from the dunghill, 1 Sam. 2. 8. and Psalm 113. 7. And Because the universality of creatures cannot be preserved without God's careful keeping and preserving every particular;
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therefore God hath an eye to every singular thing, and his provident hand is reached forth to every one of them, in so much that our haires are numbred; and not one small sparrow can fall on the ground without him, Matth. 10. 29, 30. Hee cloathed the grasse of the field, even every Lillie, Matth. 6. 30. Hee reckons up our teares, Psalme 56. 9. and is with every one in his going out and comming in;
Therefore God hath an eye to every singular thing, and his provident hand is reached forth to every one of them, in so much that our hairs Are numbered; and not one small sparrow can fallen on the ground without him, Matthew 10. 29, 30. He clothed the grass of the field, even every Lillie, Matthew 6. 30. He reckons up our tears, Psalm 56. 9. and is with every one in his going out and coming in;
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Secondly, his generall providence appeareth, and is exercised in the destruction which hee himselfe according to his just will bringeth upon the whole Earth,
Secondly, his general providence appears, and is exercised in the destruction which he himself according to his just will brings upon the Whole Earth,
for hee said, Behold I will bring a flood of waters and will destroy all flesh, Gen. 6. 13. and hee foretold his purpose so to doe an hundred yeares before.
for he said, Behold I will bring a flood of waters and will destroy all Flesh, Gen. 6. 13. and he foretold his purpose so to do an hundred Years before.
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And the destruction of Sodome and Gomorrha was by fire which hee rained upon them, Gen. 19. Hee smotte Egypt with plagues and destroyed the first borne, and also Pharaoh and his host, Exod. 12. and 14. Psalme 135. 10. And the Cana•nites by Joshua and Israel, Josh. 10. and 11. and Senacheribs host. 2 King.
And the destruction of Sodom and Gomorrha was by fire which he reigned upon them, Gen. 19. He smotte Egypt with plagues and destroyed the First born, and also Pharaoh and his host, Exod 12. and 14. Psalm 135. 10. And the Cana•nites by joshua and Israel, Josh. 10. and 11. and Senacherib's host. 2 King.
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by smitting the earth with barrennesse, and sending pestilence, and warre, hee makes men know, that hee is Jehovah the righteous Iudge, and the Nations to see and feele that they are,
by smiting the earth with Barrenness, and sending pestilence, and war, he makes men know, that he is Jehovah the righteous Judge, and the nations to see and feel that they Are,
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By the Sun hee rules the day, and by the Moone and Starres hee governes the night, Psalme 136. 8. 9. And as his eyes are upon all things, and upon all the wayes and workes of men;
By the Sun he rules the day, and by the Moon and Stars he governs the night, Psalm 136. 8. 9. And as his eyes Are upon all things, and upon all the ways and works of men;
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so hee fashioneth their hearts, Psalme 33. 15. Hee keepeth the waters of the Sea within their bounds beyond which they doe not passe, Psalme 104. 9. Hee hath a set time and season for every thing,
so he fashioneth their hearts, Psalm 33. 15. He Keepeth the waters of the Sea within their bounds beyond which they do not pass, Psalm 104. 9. He hath a Set time and season for every thing,
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First, by motion, for hee moveth all things, not onely the mindes & wils of men by turning their hearts at his pleasure, Ier. 12. 24. Act. 17. 28. Psalme 105. 25. and Prov. 21. 1. but also things without life by a naturall inclination, which hee giveth to every thing in his kind as the Psalmist sheweth in the Sun, Moone,
First, by motion, for he moves all things, not only the minds & wills of men by turning their hearts At his pleasure, Jeremiah 12. 24. Act. 17. 28. Psalm 105. 25. and Curae 21. 1. but also things without life by a natural inclination, which he gives to every thing in his kind as the Psalmist shows in the Sun, Moon,
And as hee moveth every creature, so hee directeth all their motions as appeares, Psalme 37. 23. Prov. 20. 24. Ier. 10. 23. In so much, that what men do with a wicked mind,
And as he moves every creature, so he directeth all their motions as appears, Psalm 37. 23. Curae 20. 24. Jeremiah 10. 23. In so much, that what men do with a wicked mind,
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God turned it to his honour, and to the saving of them and much people alive, Gen. 50. 20. Pharoh rose to magnifie himselfe against God, and his people:
God turned it to his honour, and to the Saving of them and much people alive, Gen. 50. 20. Pharaoh rose to magnify himself against God, and his people:
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by turning Pharaoh 's fiercenesse to his owne praise and glory, and to Pharaoh 's destruction, Exod. 9. 16. The Iewes out of malice and envie crucified and murdered Christ:
by turning Pharaoh is fierceness to his own praise and glory, and to Pharaoh is destruction, Exod 9. 16. The Iewes out of malice and envy Crucified and murdered christ:
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God out of his death raised life, and made his death, which they devised for his shame and ignominy, a glorious triumph over the Divell and all the powers of darknesse, and a way to exaltation, Act. 2. 23. They hardened their hearts to persecute the Apostles,
God out of his death raised life, and made his death, which they devised for his shame and ignominy, a glorious triumph over the devil and all the Powers of darkness, and a Way to exaltation, Act. 2. 23. They hardened their hearts to persecute the Apostles,
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God turned this their hardnesse and fall to the salvation of the Gentiles; for by this meanes the Gospell came to bee preached in all nations, Rom. 11. 11. Wicked heretiques raise up heresies to corrupt Gods Church,
God turned this their hardness and fallen to the salvation of the Gentiles; for by this means the Gospel Come to be preached in all Nations, Rom. 11. 11. Wicked Heretics raise up heresies to corrupt God's Church,
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and God so orders their doings, that they who are approved, are thereby made manifest, and come to shine as lights in the midst of a perverse generation, 1 Cor. 11. 19. Pauls troubles and persecutions were intended for the overthrow of the Gospell:
and God so order their doings, that they who Are approved, Are thereby made manifest, and come to shine as lights in the midst of a perverse generation, 1 Cor. 11. 19. Paul's Troubles and persecutions were intended for the overthrow of the Gospel:
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God made them fall out to the furtherance of it, Phil. 1. 12. The Philistines invaded the land of Israel, with purpose to doe mischiefe to Israel, and to wast their land:
God made them fallen out to the furtherance of it, Philip 1. 12. The philistines invaded the land of Israel, with purpose to do mischief to Israel, and to wast their land:
but God directed this motion of their hearts, and by his providence appointed it as a meanes to recall Saul from pursuing David, when hee had inclosed him on every side;
but God directed this motion of their hearts, and by his providence appointed it as a means to Recall Saul from pursuing David, when he had enclosed him on every side;
Secondly, God governs the World and all things therein by cohibition, that is, restraining, and hindering the actions and motions of creatures, in his wisedome and by his power,
Secondly, God governs the World and all things therein by cohibition, that is, restraining, and hindering the actions and motions of creatures, in his Wisdom and by his power,
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and staine himselfe ignorantly, Gen. 20. 6. Hee suffered not the destroyer of the first borne in Egypt to enter into the house of any of the Israelites, Exod. 12. 23. Hee kept back the waters of Jordan from running downward,
and stain himself ignorantly, Gen. 20. 6. He suffered not the destroyer of the First born in Egypt to enter into the house of any of the Israelites, Exod 12. 23. He kept back the waters of Jordan from running downward,
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and maketh the devices of the people of none effect, Psalme 33. 10. Hee withheld Laban from his evill purpose of hurting Iacob, Gen. 31. 42. And his terrour restrained the Cities round about,
and makes the devices of the people of none Effect, Psalm 33. 10. He withheld Laban from his evil purpose of hurting Iacob, Gen. 31. 42. And his terror restrained the Cities round about,
so that they pursued not after Iacobi Sons to take revenge on them, for the slaying of the Shechemites, Gen. 35. 5. And by his Spirit he forbad Paul and his companions to preach the Gospell in Asia, Act. 16. 6. In a word,
so that they pursued not After James Sons to take revenge on them, for the slaying of the Shechemites, Gen. 35. 5. And by his Spirit he forbade Paul and his Sodales to preach the Gospel in Asia, Act. 16. 6. In a word,
and all seasons of the yeare, men and beasts, and makes an harmony and concord among things which are contrarie, tempering, moderating and keeping them in their proper places,
and all seasons of the year, men and beasts, and makes an harmony and concord among things which Are contrary, tempering, moderating and keeping them in their proper places,
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Dan. 2. 37. and 4. 25. So hee rules every singular creature and every singular event, turning harvest dayes into a tempestuous time of thunder and raine; as when hee terrified Israel to shew them their sin in asking a King, 1 Sam. 12. 16. So that wee need no further proofe of this point.
Dan. 2. 37. and 4. 25. So he rules every singular creature and every singular event, turning harvest days into a tempestuous time of thunder and rain; as when he terrified Israel to show them their since in asking a King, 1 Sam. 12. 16. So that we need no further proof of this point.
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Let that which is before said and proved, suffice to shew how God by a generall way of providence actually disposeth all things to the manifestation of his glory.
Let that which is before said and proved, suffice to show how God by a general Way of providence actually Disposeth all things to the manifestation of his glory.
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The speciall way by which God manifesteth his glory is by working things, and by ordering, ruling and disposing them to the revealing of his glory, more specially in the salvation of his elect in Christ, which divines doe call his speciall providence.
The special Way by which God manifesteth his glory is by working things, and by ordering, ruling and disposing them to the revealing of his glory, more specially in the salvation of his elect in christ, which Divines do call his special providence.
and in the judgements which hee executeth on his enemies, the wicked, by which hee delivereth his Church out of their cruell, bloody persecuting and oppressing hands;
and in the Judgments which he Executeth on his enemies, the wicked, by which he Delivereth his Church out of their cruel, bloody persecuting and oppressing hands;
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That it is Gods exercise of his wisedome, power, iustice, mercy, and all his goodnesse in executing his speciall decree of predestination, by which hee ordained all the elect both Angels and men to eternall blessednesse;
That it is God's exercise of his Wisdom, power, Justice, mercy, and all his Goodness in executing his special Decree of predestination, by which he ordained all the elect both Angels and men to Eternal blessedness;
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and all the rest to eternall distruction, and withall did decree all the meanes which serve and tend to bring every one of them to their sevreall ends;
and all the rest to Eternal destruction, and withal did Decree all the means which serve and tend to bring every one of them to their sevreall ends;
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In the large prosecution of this point of Gods speciall providence, wee have just occasion offered to lay open all the rest of the great works of God, which fall within the compasse of the Divine art of sacred Divinity.
In the large prosecution of this point of God's special providence, we have just occasion offered to lay open all the rest of the great works of God, which fallen within the compass of the Divine art of sacred Divinity.
and obtaining of the utmost end of reasonable creatures unto which God hath ordained them. 2. The end it selfe the manifestation of his glory more specially in the eternall blessednesse of his elect, which blessednesse doth consist in the eternall fruition of God in all his glory;
and obtaining of the utmost end of reasonable creatures unto which God hath ordained them. 2. The end it self the manifestation of his glory more specially in the Eternal blessedness of his elect, which blessedness does consist in the Eternal fruition of God in all his glory;
and the sense thereof is exceedingly increased by their beholding of the eternall misery and destruction of the ungodly, their escape and deliverance, from which whole they consider and remember their joy and rejoycing shallbee doubled.
and the sense thereof is exceedingly increased by their beholding of the Eternal misery and destruction of the ungodly, their escape and deliverance, from which Whole they Consider and Remember their joy and rejoicing shallbee doubled.
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For in all wise providence there is a good end purposed, intended and decreed, and a provident ordaining, ordering and actuall disposing of the meanes which are necessary for the obtaining and effecting of that end,
For in all wise providence there is a good end purposed, intended and decreed, and a provident ordaining, ordering and actual disposing of the means which Are necessary for the obtaining and effecting of that end,
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and therefore the speciall providence of God who is most wise and provident, infinite in goodnesse and power, must needs bee exercised in doing the most excellent workes,
and Therefore the special providence of God who is most wise and provident, infinite in Goodness and power, must needs be exercised in doing the most excellent works,
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Now the meanes which God hath ordained for the manifestation of the glory of his grace and goodnesse in the eternall blessednesse of his elect they goe before in execution;
Now the means which God hath ordained for the manifestation of the glory of his grace and Goodness in the Eternal blessedness of his elect they go before in execution;
In the fall of man, sive things come to bee considered• First, the Commandement of God at which man stumbled and which the Divell made the occasion of mans fall.
In the fallen of man, sive things come to be considered• First, the Commandment of God At which man stumbled and which the devil made the occasion of men fallen.
First, it is matter of admirable comfort to all true Christians and faithfull people of God, in that the Lord whom they have chosen for their God, their rocke and confidence, is so wise and provident above all;
First, it is matter of admirable Comfort to all true Christians and faithful people of God, in that the Lord whom they have chosen for their God, their rock and confidence, is so wise and provident above all;
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ordering and disposing all things which come to passe in the World in wonderfull wisedome and by an omnipotent hand to his owne glory and the salvation of his elect in Christ.
ordering and disposing all things which come to pass in the World in wonderful Wisdom and by an omnipotent hand to his own glory and the salvation of his elect in christ.
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and all good blessings and benefits which they receive and enjoy from any hand or by any meanes, they are so many tokens and pledges of his love and fatherly care,
and all good blessings and benefits which they receive and enjoy from any hand or by any means, they Are so many tokens and pledges of his love and fatherly care,
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they are no other, nor no more, but such as God in his wisedome and goodnesse is pleased willingly to permit and suffer for a far greater good to his own people;
they Are no other, nor no more, but such as God in his Wisdom and Goodness is pleased willingly to permit and suffer for a Far greater good to his own people;
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and offer up daily and continuall sacrifices of thankfulnesse with cheerefull hearts and willing minds; studying and striving with all our might, and to the utmost of our power;
and offer up daily and continual Sacrifices of thankfulness with cheerful hearts and willing minds; studying and striving with all our might, and to the utmost of our power;
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being well assured, that these are his talents committed to our trust, which if wee by our faithfulnesse doe increase, wee shall in the day of account and reckoning, receive the reward of good stewards and faithfull servants, and bee received into the joy of our Lord.
being well assured, that these Are his Talents committed to our trust, which if we by our faithfulness do increase, we shall in the day of account and reckoning, receive the reward of good Stewards and faithful Servants, and be received into the joy of our Lord.
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that is in his just wrath hath given them up to Satan and their owne lusts to multiply sin and oppression, that he may shew his power in them, and make his justice glorious,
that is in his just wrath hath given them up to Satan and their own Lustiest to multiply since and oppression, that he may show his power in them, and make his Justice glorious,
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When the nations rage, and the Kingdomes are moved, God can give his voice, and the earth shall melt and all the works of the wicked shall bee dissolved.
When the Nations rage, and the Kingdoms Are moved, God can give his voice, and the earth shall melt and all the works of the wicked shall be dissolved.
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