A view of fundamental principles first in general and then in particular. Divided into three parts. The first part, containing a general view of the common nature of fundamentals of religion, handling many difficult questions about them, and pointing (in the conclusion) to a sufficient and particular catalogue of twelve great principles, the subject of both the other parts. The second part, beginning a particular view of fundamentals, with a discourse of the six first principles, out of six several texts of Scripture. The third part, continuing, and concluding, the said particular view, with a discourse of the six last principles, out of one eminent text, viz. Heb. 6. 1, 2. By Robert Walwyn minister of the word and sacraments.
HEE. 5. 12. For when for the time yee ought to be Teachers, yee have need that one Teach you again which be the first Principles of the Oracles of God,
HE. 5. 12. For when for the time ye ought to be Teachers, ye have need that one Teach you again which be the First Principles of the Oracles of God,
The only wise God hath his building too, his Church-House, a Stately Fabrick, a Spiritual House, 1 Cor. 3. 9. [ yee are Gods building ] and his infinite wisdome hath digged deep,
The only wise God hath his building too, his Church-House, a Stately Fabric, a Spiritual House, 1 Cor. 3. 9. [ ye Are God's building ] and his infinite Wisdom hath dug deep,
but the Rock Confessed, viz. Christ himself whom Peter there Confessed. 'Tis not a sandy Foundation that can bear up such a vast and weighty superstruction:
but the Rock Confessed, viz. christ himself whom Peter there Confessed. It's not a sandy Foundation that can bear up such a vast and weighty superstruction:
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The chief Corner-Stone is that which some famous Writers have called the personal essentiall Foundation, or in Scripture-Language, Jesus Christ himself;
The chief Corner-Stone is that which Some famous Writers have called the personal essential Foundation, or in Scripture-language, jesus christ himself;
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The other great Corner-Stones the same Writers have tearmed The Doctrinal Foundation, or in Scripture-phrase, The Foundation of the Prophets and Apostles, Eph. 2. 20. [ built upon the Foundation of the Prophets and Apostles ] that is, super fundamentum quod jactum est a Prophetis & Apostolis per Doctrinam ipsorum, upon that Foundation which was laid by the Prophets and Apostles in their Doctrine,
The other great Corner-Stones the same Writers have termed The Doctrinal Foundation, or in Scripture phrase, The Foundation of the prophets and Apostles, Ephesians 2. 20. [ built upon the Foundation of the prophets and Apostles ] that is, super fundamentum quod jactum est a Prophetess & Apostles per Doctrinam Ipsorum, upon that Foundation which was laid by the prophets and Apostles in their Doctrine,
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of which Foundation Jesus Christ himself is the chief Corner-Stone, the Doctrine of his Person and Office being the principal and most Fundamental Article of the whole Doctrine of Fundamentals,
of which Foundation jesus christ himself is the chief Corner-Stone, the Doctrine of his Person and Office being the principal and most Fundamental Article of the Whole Doctrine of Fundamentals,
Then Jesus Christ himself considered as a Foundation laid in the understandings and affections of all Christian People and Churches, is the proper design of my present undertaking:
Then jesus christ himself considered as a Foundation laid in the understandings and affections of all Christian People and Churches, is the proper Design of my present undertaking:
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If you compare my Text with chap. 6. 1. you will find the same Doctrine which is here tearmed Principles, there stiled a Foundation: lay both Titles together,
If you compare my Text with chap. 6. 1. you will find the same Doctrine which is Here termed Principles, there styled a Foundation: lay both Titles together,
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The Apostle, or Holy-Pen-man of this Epistle, having Attempted the Advancement of Christs Office or Mediator-ship, especially his Priesthood above the Levitical Priesthood,
The Apostle, or Holy-Pen-man of this Epistle, having Attempted the Advancement of Christ Office or Mediatorship, especially his Priesthood above the Levitical Priesthood,
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and now being about to wade into the deep and difficult Mysteries thereabouts, he meets with a great and almost invincible impediment or obstruction of his Heavenly Enterprise, viz. the dulnesse and incapacity of his Readers the Hebrew-Christians:
and now being about to wade into the deep and difficult Mysteres thereabouts, he meets with a great and almost invincible impediment or obstruction of his Heavenly Enterprise, viz. the dulness and incapacity of his Readers the Hebrew-Christians:
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] And we may thank God for their dulnesse in one respect, as it was the happy occasion of this large Parenthesis, from my Text to the end of the next Chapter, wherein we have a summary accompt of the Doctrine of Fundamentals, together with a seasonable Item against Apostacy, besides that provoking Motive to perseverance, taken from the Faithfulnesse of God to his promise,
] And we may thank God for their dulness in one respect, as it was the happy occasion of this large Parenthesis, from my Text to the end of the next Chapter, wherein we have a summary account of the Doctrine of Fundamentals, together with a seasonable Item against Apostasy, beside that provoking Motive to perseverance, taken from the Faithfulness of God to his promise,
My Text is an un-answerable Argument or Proof of the Hebrews Dulness, being taken from the effect thereof, viz. their Ignorance in First Principles: for who is Dull if not he that hath had a considerable standing in the Church of God, hath had the advantage of all Ordinances, hath heard much of the Doctrine of Christ,
My Text is an unanswerable Argument or Proof of the Hebrews Dullness, being taken from the Effect thereof, viz. their Ignorance in First Principles: for who is Dull if not he that hath had a considerable standing in the Church of God, hath had the advantage of all Ordinances, hath herd much of the Doctrine of christ,
1. An Exprobation, wherein the Apostle upbraids and chides the Hebrews for their palpable ignorance, and markable non-proficiency in Heavenly knowledge.
1. an Exprobration, wherein the Apostle upbraids and chides the Hebrews for their palpable ignorance, and markable nonproficiency in Heavenly knowledge.
I expected, that Men of your advantages should have been Men of great Abilities, I looked to have found you rather Teachers than Learners in these matters;
I expected, that Men of your advantages should have been Men of great Abilities, I looked to have found you rather Teachers than Learners in these matters;
I presumed you would have been able to have taught others these first Principles, (viz. within the Compasse of your Callings:) you ought to have been able to teach your Children, your Servants, your Friends and Relations, to have Catechised them in Fundamentals:
I presumed you would have been able to have taught Others these First Principles, (viz. within the Compass of your Callings:) you ought to have been able to teach your Children, your Servants, your Friends and Relations, to have Catechised them in Fundamentals:
or in the Schools of the Prophets, q. d. when we enquire after the Abilities or Proficiency of a Scholar, we commonly ask, what Age is he of? what time? what's his standing? what means and advantages hath he had,
or in the Schools of the prophets, q. worser. when we inquire After the Abilities or Proficiency of a Scholar, we commonly ask, what Age is he of? what time? what's his standing? what means and advantages hath he had,
so many years under fruitful ordinances, and are you barten Souls still, ignorant Souls still, Novices still? O what is this but Dulnesse, abhorrid dulnesse, emphatical Stupidity, Sottishnesse to admiration, prodigious Dulnesse (or rather Lazinesse) which wants a name to expresse it!
so many Years under fruitful ordinances, and Are you Barten Souls still, ignorant Souls still, novices still? O what is this but Dulness, abhorred dulness, emphatical Stupidity, Sottishness to admiration, prodigious Dulness (or rather Laziness) which Wants a name to express it!
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] The word is NONLATINALPHABET, Lazy, in oppo••tion to that Noble Berean-diligence, who searched the Scriptures, when the Apostles Preached to them, Act. 17.
] The word is, Lazy, in oppo••tion to that Noble Berean-diligence, who searched the Scriptures, when the Apostles Preached to them, Act. 17.
and therefore the same thing which is here called The Oracles of God, is named by the same Author, The octrine of Christ, chap. •. 1. and in another place, The Word of Christ, Col. 3. 16. [ Let the word of Christ dwell in you richly ] that is, whatever is taught by the Spirit of Christ in the Holy Scriptures concerning him, whatever Scriptures do promote and set up Christian Religion, which is the design both of the old and new Testament, John 5. 39. Search the Scriptures, they testifie of me ] and v. 46. [ Moses wrote of me ] And for the new Testament (besides its Title) see these places, Joh. 20. 30, 31. and Act. 1. 1. [ Of all that Jesus began to do and teach. ]
and Therefore the same thing which is Here called The Oracles of God, is nam by the same Author, The octrine of christ, chap. •. 1. and in Another place, The Word of christ, Col. 3. 16. [ Let the word of christ dwell in you richly ] that is, whatever is taught by the Spirit of christ in the Holy Scriptures Concerning him, whatever Scriptures do promote and Set up Christian Religion, which is the Design both of the old and new Testament, John 5. 39. Search the Scriptures, they testify of me ] and v. 46. [ Moses wrote of me ] And for the new Testament (beside its Title) see these places, John 20. 30, 31. and Act. 1. 1. [ Of all that jesus began to do and teach. ]
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Now this Doctrine, even the whole Doctrine of the Scripture concerning Christ, is commonly called the Oracles of God, Ro. 3. 2. [ To them were committed the Oracles of God ] that is, the Scripture,
Now this Doctrine, even the Whole Doctrine of the Scripture Concerning christ, is commonly called the Oracles of God, Ro. 3. 2. [ To them were committed the Oracles of God ] that is, the Scripture,
And though this word [ NONLATINALPHABET, Oracles ] be used in Greek Authors to signifie the answers of their Idol-Gods, which the Latines call Oracula, yet in sacris literis extenditur ad significandum omne Dei verbum hominibus traditum, (Estius ad Ro. 3. 2.) In holy Scriptures it hath another meaning.
And though this word [, Oracles ] be used in Greek Authors to signify the answers of their Idol-Gods, which the Latins call Oracula, yet in sacris literis extenditur ad significandum omne Dei verbum hominibus traditum, (Estius ad Ro. 3. 2.) In holy Scriptures it hath Another meaning.
Before I point at the principal Observations, I shall p•emise some necessary Concessions to the further opening of the bowels of the Text, that you may see the very heart and entrals the there•f.
Before I point At the principal Observations, I shall p•emise Some necessary Concessions to the further opening of the bowels of the Text, that you may see the very heart and entrails the there•f.
and surely if they had been so ignorant, he would never have willed the people to obey and submit themselves to such blind guides, Ch. 13. 7, 17, 24. And among other Teachers they had James an eminent Apostle,
and surely if they had been so ignorant, he would never have willed the people to obey and submit themselves to such blind guides, Christ 13. 7, 17, 24. And among other Teachers they had James an eminent Apostle,
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3. Foundation-Principles must be taught and taught again, frequently taught in the Church. 'Tis easy to collect more truths out of this Text, but I purposely omit them,
3. Foundation-Principles must be taught and taught again, frequently taught in the Church. It's easy to collect more truths out of this Text, but I purposely omit them,
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and Pillar of the Church for one, as we may read Act. 21. 17, 18. 2. It must be likewise granted on all hands, That these ignorant persons were Church-Members, visible Saints, Brethren, holy Brethren, of whom the Apostle had this charitable opinion, (notwithstanding their great ignorance) that they were heirs of Salvation.
and Pillar of the Church for one, as we may read Act. 21. 17, 18. 2. It must be likewise granted on all hands, That these ignorant Persons were Church-Members, visible Saints, Brothers, holy Brothers, of whom the Apostle had this charitable opinion, (notwithstanding their great ignorance) that they were Heirs of Salvation.
He calls them brethren, Chap. 4. 12. holy brethren, v. 1. and after his sharpest reprehension of them, he still urgeth his charitable thoughts of them,
He calls them brothers, Chap. 4. 12. holy brothers, v. 1. and After his Sharpest reprehension of them, he still urges his charitable thoughts of them,
yea more than thoughts, his perswasion of their interest in salvation, because their little knowledge carried them out to some practice, in regard of their mercy to the poor, Chap. 6. 9. [ But Beloved!
yea more than thoughts, his persuasion of their Interest in salvation, Because their little knowledge carried them out to Some practice, in regard of their mercy to the poor, Chap. 6. 9. [ But beloved!
3. It must be also granted by all considering men, That though all these Hebrew-Christians, to whom the Epistle is written, were not guilty of such ignorance, yet many of them were.
3. It must be also granted by all considering men, That though all these Hebrew-Christians, to whom the Epistle is written, were not guilty of such ignorance, yet many of them were.
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Most probably, if few had been guilty, he would have spoken more restrainedly, and with limitation, in such language as might be interpreted to signify a far smaller disproportionable part of this Church,
Most probably, if few had been guilty, he would have spoken more restrainedly, and with limitation, in such language as might be interpreted to signify a Far smaller disproportionable part of this Church,
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See what restriction and distinguishing language is used in other Epistles, 1 Cor. 15. 12. [ How say some among you that there is no resurrection? ] Some among you, not many,
See what restriction and distinguishing language is used in other Epistles, 1 Cor. 15. 12. [ How say Some among you that there is no resurrection? ] some among you, not many,
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or converted Jews, to have been very ignorant in main points of Christianity, and to have been de facto zealous, superstitiously zealous of the Law of circumcision, a Doctrine sentenced at Jerusalem, as tending to the subverting of Souls, Act. 21. 20, 21. [ Many thousand Jews there are which believe,
or converted jews, to have been very ignorant in main points of Christianity, and to have been de facto zealous, superstitiously zealous of the Law of circumcision, a Doctrine sentenced At Jerusalem, as tending to the subverting of Souls, Act. 21. 20, 21. [ Many thousand jews there Are which believe,
and they are all zealous of the Law, and they are informed of thee, that thou teachest all the Jews which are among the Gentiles, to forsake Moses, saying, that they ought not to circumcise their children, &c. ] And you may see that Paul was fain to hum or them exceedingly at first, in the verses following,
and they Are all zealous of the Law, and they Are informed of thee, that thou Teachest all the jews which Are among the Gentiles, to forsake Moses, saying, that they ought not to circumcise their children, etc. ] And you may see that Paul was fain to hum or them exceedingly At First, in the Verses following,
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yet not of all fundamentals. But some were ignorant of one Fundamental, some of another, we must not think they knew no principle of Christian Religion at all;
yet not of all fundamentals. But Some were ignorant of one Fundamental, Some of Another, we must not think they knew no principle of Christian Religion At all;
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For how then should they be Christians? How could the Apostle (without detestable flattery) have hinted to them this his hope and petswasion of their salvation,
For how then should they be Christians? How could the Apostle (without detestable flattery) have hinted to them this his hope and petswasion of their salvation,
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when the Scripture denyes mercy to the grossely ignorant of all Fundamentals? Isay 27. 11. Jer. 31. 34. 2 Thes. 1. 8. Yea in this Epistle such ignorance is justly damned to the Gates of Hell, Heb. 3. 10, 11. Besides, it is not likely they were so ignorant of any Fundamentals as some are that never heard of Christ, never enter'd into the Church:
when the Scripture Denies mercy to the grossly ignorant of all Fundamentals? Saiah 27. 11. Jer. 31. 34. 2 Thebes 1. 8. Yea in this Epistle such ignorance is justly damned to the Gates of Hell, Hebrew 3. 10, 11. Beside, it is not likely they were so ignorant of any Fundamentals as Some Are that never herd of christ, never entered into the Church:
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Only they did not (clearly) understand some principles, they did not know them with an explicite unfolded knowledge, they did not see plainly into the meaning of them,
Only they did not (clearly) understand Some principles, they did not know them with an explicit unfolded knowledge, they did not see plainly into the meaning of them,
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There are certain first Principles of Christian Religion, which are the foundation thereof, the foundation of the whole Religion, the foundation of all Christianity.
There Are certain First Principles of Christian Religion, which Are the Foundation thereof, the Foundation of the Whole Religion, the Foundation of all Christianity.
More briefly, There are Foundation-Principles, there are fundamental Principles of Faith, see Mat. 16. 18. [ upon this rock will I build my Church ] Th•s Rock, What Rock? that fundamental Article which Peter confessed, v. 16. [ Thou art Christ, the Son of the living God, ] with all other fundamental Articles comprized in it:
More briefly, There Are Foundation-Principles, there Are fundamental Principles of Faith, see Mathew 16. 18. [ upon this rock will I built my Church ] Th•s Rock, What Rock? that fundamental Article which Peter confessed, v. 16. [ Thou art christ, the Son of the living God, ] with all other fundamental Articles comprised in it:
The Apostle speaks plainly of a Doctrinal Fundation, 1 Cor. 3. 10, 11. [ I have laid the foundation, ] that is, among the Corinthians by his Doctrine.
The Apostle speaks plainly of a Doctrinal Foundation, 1 Cor. 3. 10, 11. [ I have laid the Foundation, ] that is, among the Corinthians by his Doctrine.
how the Apostle Paul committed th• Principles to Tmothy, in two words, Faith, & Love 2 Tim. 1. 13, 14. Our Saviour seems, to wom• them up in two great Commandments, Mat. 2• 38, 39, 40. (thou shalt love the Lord thy God,
how the Apostle Paul committed th• Principles to Tmothy, in two words, Faith, & Love 2 Tim. 1. 13, 14. Our Saviour seems, to wom• them up in two great commandments, Mathew 2• 38, 39, 40. (thou shalt love the Lord thy God,
] we have also a distinct Catalogue of Fundamentals, Eph. 4. 3, 4, 5, 6. [ keep the unity of the Spirit ] viz (g) union in judgement in the main matters, agreement in spiritual judgement as to all Fundamentals;
] we have also a distinct Catalogue of Fundamentals, Ephesians 4. 3, 4, 5, 6. [ keep the unity of the Spirit ] videlicet (g) Union in judgement in the main matters, agreement in spiritual judgement as to all Fundamentals;
we have another summary of fundamentals, 1 Tim. 3. 15, 16. [ the pillar and ground of truth ] that is, a monumental pillar, a standing monument of truth, he meanes fundamental truth,
we have Another summary of fundamentals, 1 Tim. 3. 15, 16. [ the pillar and ground of truth ] that is, a monumental pillar, a standing monument of truth, he means fundamental truth,
Having proved the Being of Fundamentals, I shall now examine their manner of Being; and for this end shall muster together some difficult questions, and attempt to un-riddle them.
Having proved thee Being of Fundamentals, I shall now examine their manner of Being; and for this end shall muster together Some difficult questions, and attempt to unriddle them.
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and indeed I have been much perplexed and disquieted about this question, till the Lord (whose secret is with them that fear him) had seasonably suggested to me this easy way into the very heart and inwards of them, viz. a consideration of the Titles of Fundamentals.
and indeed I have been much perplexed and disquieted about this question, till the Lord (whose secret is with them that Fear him) had seasonably suggested to me this easy Way into the very heart and inward of them, viz. a consideration of the Titles of Fundamentals.
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and as it were generated out of these first Heads of Religion, Mat. 22. 37, 38, 39, 40. [ on these two commandements hang all the Law and the Prophets ] Philosophy hath its NONLATINALPHABET,
and as it were generated out of these First Heads of Religion, Mathew 22. 37, 38, 39, 40. [ on these two Commandments hang all the Law and the prophets ] Philosophy hath its,
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They are distinguish'• from the whole bulk of the Oracles of God in th• Text [ NONLATINALPHABET ] that is, verbatim, Elements of the beginning of the Oracles not all the Oracles of God,
They Are distinguish'• from the Whole bulk of the Oracles of God in th• Text [ ] that is, verbatim, Elements of the beginning of the Oracles not all the Oracles of God,
for NONLATINALPHABET word, is put for Doctrine in several places, especially 2 Tim. 2. 15. [ rightly dividing NONLATINALPHABET the word of of truth ] A place which may serve to convince those muddy Brains that will own no word,
for word, is put for Doctrine in several places, especially 2 Tim. 2. 15. [ rightly dividing the word of of truth ] A place which may serve to convince those muddy Brains that will own no word,
or word of Doctrine, called in another Scripture The word of knowledge, 1 Cor. 12. 8. yea the word (of) Christ, to distinguish it from the word Christ, Col. 3. 16. But to return from this short Digression.
or word of Doctrine, called in Another Scripture The word of knowledge, 1 Cor. 12. 8. yea the word (of) christ, to distinguish it from the word christ, Col. 3. 16. But to return from this short Digression.
(g) So the word (Beginning) signifies signifies Luk. 1. 2. [ which from the beginning were Eye-witnesses ] what beginning? See Mat. 4. 17. [ Jesus began to preach ] and then he calls his Apostles in the next verses;
(g) So the word (Beginning) signifies signifies Luk. 1. 2. [ which from the beginning were Eyewitnesses ] what beginning? See Mathew 4. 17. [ jesus began to preach ] and then he calls his Apostles in the next Verses;
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hence saith Christ to them, John 15. 27. [ yee also shall bear witnesse because yee have been with me from the beginning ] As for other things not Fundamental, Christ tells them he never mentioned them at the beginning, John 16. 4. [ these things I said not unto you at the beginning. ]
hence Says christ to them, John 15. 27. [ ye also shall bear witness Because ye have been with me from the beginning ] As for other things not Fundamental, christ tells them he never mentioned them At the beginning, John 16. 4. [ these things I said not unto you At the beginning. ]
Thus the word (Beginning) signifies, Act. 11. 15. [ The Holy Ghost fell on them as on us at the beginning NONLATINALPHABET ] that is, the same day that Peter began to Preach Christ (after his Ascension) to people of divers Languages, the Day of Penticost, that memorable Day,
Thus the word (Beginning) signifies, Act. 11. 15. [ The Holy Ghost fell on them as on us At the beginning ] that is, the same day that Peter began to Preach christ (After his Ascension) to people of diverse Languages, the Day of Pentecost, that memorable Day,
when there was such a wonderful effusion of the Holy Spirit, Act. 2. 4, 11, 14. 3. As being that very word and Doctrine of Christ which all planted and well-founded Churches did first receive;
when there was such a wondered effusion of the Holy Spirit, Act. 2. 4, 11, 14. 3. As being that very word and Doctrine of christ which all planted and well-founded Churches did First receive;
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even before Abraham and much more before Paul? Gal. 3. 8. (the Gospel before unto Abraham) yea Christs immediate di•pensation began before Paul was Converted:
even before Abraham and much more before Paul? Gal. 3. 8. (the Gospel before unto Abraham) yea Christ immediate di•pensation began before Paul was Converted:
so th• dispensation or mannagement of the Gospel by th• Apostles, began likewise before Paul was converte• as is plain by the order of the History in th• Acts of the Apostles.
so th• Dispensation or management of the Gospel by th• Apostles, began likewise before Paul was converte• as is plain by the order of the History in th• Acts of the Apostles.
Then, this must be the me•ning, In the beginning of the Gospel, that is, i• beginning in you (Philippians) when the Gospel fi• began to take effect in you,
Then, this must be the me•ning, In the beginning of the Gospel, that is, i• beginning in you (Philippians) when the Gospel fi• began to take Effect in you,
or entrance int• Christianity, Gal. 4. 13, 14. and this beginning i• tearmed in effect in the first day of Gospel-fellow ship, Phil. 1. 5. and the day of truth or sincerity Col. 1. 6.
or Entrance int• Christianity, Gal. 4. 13, 14. and this beginning i• termed in Effect in the First day of Gospel-fellow ship, Philip 1. 5. and the day of truth or sincerity Col. 1. 6.
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Thus you have this Title of first-Principles e•pounded, The word of the beginning of Christ that is, the word or doctrine which Christ bega• with when he first Preached;
Thus you have this Title of first-Principles e•pounded, The word of the beginning of christ that is, the word or Doctrine which christ bega• with when he First Preached;
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3. They are called the Form of doctrine, or of sound words, Ro. 6. 17. 2 Tim. 1. 13. NONLATINALPHABET, a form or breviate, a summary or Patte•n o• •ound words;
3. They Are called the From of Doctrine, or of found words, Ro. 6. 17. 2 Tim. 1. 13., a from or breviate, a summary or Patte•n o• •ound words;
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'Twas delivered before this Epistle was written (for this Epistle minds him of a former delivery) and consequently before several Books of the New Testament were written.
'Twas Delivered before this Epistle was written (for this Epistle minds him of a former delivery) and consequently before several Books of the New Testament were written.
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'Twas delivered to Timothy, who received not the old written Scriptures from Paul, but from his Parents ▪ who acquainted him with the Scripture from a Child, 2 Tim. 3. 15. Then it must be a form of doctrine distinct from the whole Bulk of Scripture,
'Twas Delivered to Timothy, who received not the old written Scriptures from Paul, but from his Parents ▪ who acquainted him with the Scripture from a Child, 2 Tim. 3. 15. Then it must be a from of Doctrine distinct from the Whole Bulk of Scripture,
yet collected out of it, some compendious Creed or Catechism, or summary of Fundamentals. This title insinuates three things concerning the nature of Fundamentals.
yet collected out of it, Some compendious Creed or Catechism, or summary of Fundamentals. This title insinuates three things Concerning the nature of Fundamentals.
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the Creed (commonly called the Apostles Creed) short; so the Apostles Catechism or six Principles, short, see Heb. 6. 1, 2. 2. They are a Form or Pattern;
the Creed (commonly called the Apostles Creed) short; so the Apostles Catechism or six Principles, short, see Hebrew 6. 1, 2. 2. They Are a From or Pattern;
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fools shall not erre therein, if they have honest hearts set upon the truth, Isay 35. 8. Hence those truths that are distinct from fundamentals, are called hard things, Heb. 5. 11. [ things hard to be uttered ] that is, hard in comparison to the easier fundamentals.
Fools shall not err therein, if they have honest hearts Set upon the truth, Saiah 35. 8. Hence those truths that Are distinct from fundamentals, Are called hard things, Hebrew 5. 11. [ things hard to be uttered ] that is, hard in comparison to the Easier fundamentals.
then he might cast his eye upon his Pattern and receive direction immediately, Heb. 8. 5. The sum of this Title is, That Fundamentals are few, plain and necessary. The fourth Title.
then he might cast his eye upon his Pattern and receive direction immediately, Hebrew 8. 5. The sum of this Title is, That Fundamentals Are few, plain and necessary. The fourth Title.
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Prima doctrinae Christianae rudimenta vobis tradidi; that is, I delivered to you the first Rudiments or Principles of Christian Religion. They are called Babes-milk;
Prima Doctrine Christian rudimenta vobis tradidi; that is, I Delivered to you the First Rudiments or Principles of Christian Religion. They Are called Babies-milk;
that hath no breasts, or not milk enough to breed and feed all her children? However Temporal Mothers may set out their children to strangers to Nurse,
that hath no breasts, or not milk enough to breed and feed all her children? However Temporal Mother's may Set out their children to Strangers to Nurse,
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What's a Church-body without members? Therefore every Church must have full breasts, with all the milk in them, all fundamentals, sufficient to satisfie the sucking children,
What's a Church-body without members? Therefore every Church must have full breasts, with all the milk in them, all fundamentals, sufficient to satisfy the sucking children,
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lest they pine for want of Nourishing-milk, or perish for lack of knowledge, I say 66. 10, 11, 12. [ that ye may suck and be satisfied with the breasts of her Consolations, &c. Then shall ye suck, ye shall be born upon her sides,
lest they pine for want of Nourishing-milk, or perish for lack of knowledge, I say 66. 10, 11, 12. [ that you may suck and be satisfied with the breasts of her Consolations, etc. Then shall you suck, you shall be born upon her sides,
And this is made •he distinction betwixt a compleat body or visible Church, and a scattered company or incompleat number of Converts not a Church, viz. Breasts and no breasts:
And this is made •he distinction betwixt a complete body or visible Church, and a scattered company or incomplete number of Converts not a Church, viz. Breasts and no breasts:
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T'is the Prayer of the better sort of the Jewish Church, for the bringing in of the fulness of the Gentiles, of whose general gathering to Christ, she had a good Pledge and good Security,
it is the Prayer of the better sort of the Jewish Church, for the bringing in of the fullness of the Gentiles, of whose general gathering to christ, she had a good Pledge and good Security,
that is, as being a part of that general Assembly of the first-born, whose names are wrirten in Heaven, Heb. 12. 23. So then, in that place of the Canticles, the compleat Church,
that is, as being a part of that general Assembly of the firstborn, whose names Are wrirten in Heaven, Hebrew 12. 23. So then, in that place of the Canticles, the complete Church,
or rather the best members of the compleat Church prayes for the incompleat number of Proselytes, that God would consider their Breastlesness, and find them breasts;
or rather the best members of the complete Church prays for the incomplete number of Proselytes, that God would Consider their Breastlesness, and find them breasts;
that is, that he would spread the first Principles of true Religion into all Nations, that a full Church of Gentiles and strangers may be formed to the Lord, that may be able to breed and feed multitudes of spiritual sons and daughters to the Lord Jesus. The fifth Title.
that is, that he would spread the First Principles of true Religion into all nations, that a full Church of Gentiles and Strangers may be formed to the Lord, that may be able to breed and feed Multitudes of spiritual Sons and daughters to the Lord jesus. The fifth Title.
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5. They are called a Great Mystery, 1 Tim. 3. 16. [ NONLATINALPHABET, great is the Mystery of godliness ] What mystery doth he mean? These very fundamentals, which I am enquiring after;
5. They Are called a Great Mystery, 1 Tim. 3. 16. [, great is the Mystery of godliness ] What mystery does he mean? These very fundamentals, which I am inquiring After;
as is manifest by the following Enumeration in the same verse, God was manifest in the flesh, justified in the Spirit, &c. Foundation-Principles, These are a great mystery;
as is manifest by the following Enumeration in the same verse, God was manifest in the Flesh, justified in the Spirit, etc. Foundation-Principles, These Are a great mystery;
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And what's a mystery but an occult hidden difficult thing? Some say the word (Mystery) is derived of the Hebrew word NONLATINALPHABET others, of the Greek Verb NONLATINALPHABET, abscondere, quasi occultum & absconditum quid, all agree, that it is a secret hidden thing, not obvious to every eye;
And what's a mystery but an occult hidden difficult thing? some say the word (Mystery) is derived of the Hebrew word Others, of the Greek Verb, abscondere, quasi occultum & absconditum quid, all agree, that it is a secret hidden thing, not obvious to every eye;
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Thus the Rejection of Jewes is a Mystery, Rom. 11. 25. [ this Mystery, that blindness in part is happened to Israel ] the thing it self is easie, 'tis easie to understand that the Jews were blinded and hardened but the reason of the thing is secret, deep and difficult, viz. the severity of God, who can search into it? v. 22. [ behold the severity of God, towards them which fell severity ] If a man should ask,
Thus the Rejection of Jews is a Mystery, Rom. 11. 25. [ this Mystery, that blindness in part is happened to Israel ] the thing it self is easy, it's easy to understand that the jews were blinded and hardened but the reason of the thing is secret, deep and difficult, viz. the severity of God, who can search into it? v. 22. [ behold the severity of God, towards them which fell severity ] If a man should ask,
Could reason have suggested the mysterious doctrine of the blessed Trinity, or discourse aright, (o) de tribus Elohim? Could the reason of man have contrived the office of Christ,
Could reason have suggested the mysterious Doctrine of the blessed Trinity, or discourse aright, (oh) de tribus Elohim? Could the reason of man have contrived the office of christ,
because nature, & reason, & learning could not open them to men, Rom. 16. 25, 26. [ according to the Revelation of the Mystery, which was kept secret since the world began.
Because nature, & reason, & learning could not open them to men, Rom. 16. 25, 26. [ according to the Revelation of the Mystery, which was kept secret since the world began.
yet his faith was wanting, John 3. 12. [ and ye believe not ] ye receive not our witness, v. 11. 'Tis easie to know what a man meanes, when he speaks of three persons in one essence of God;
yet his faith was wanting, John 3. 12. [ and you believe not ] you receive not our witness, v. 11. It's easy to know what a man means, when he speaks of three Persons in one essence of God;
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3. As being comprehensive of many other truths, not fundamental, yet mysterious. All Fundamentals are wide and vast truths, have many more in the breasts of them;
3. As being comprehensive of many other truths, not fundamental, yet mysterious. All Fundamentals Are wide and vast truths, have many more in the breasts of them;
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5. In reference to the wisdom of God, shewed in the plainess of them; there is no small mystery in the very plainesse and nakednesse of Fundamental Articles.
5. In Referente to the Wisdom of God, showed in the plainness of them; there is no small mystery in the very plainness and nakedness of Fundamental Articles.
The Greeks and Philosophers, and all the wisdom of this world, could not see the depth of wisdom in the shallownesse and foolishnesse of Christian-Principles.
The Greeks and Philosophers, and all the Wisdom of this world, could not see the depth of Wisdom in the shallowness and foolishness of Christian-Principles.
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as this one plain Principle, That Christ was crucified for Sinners, on the Crosse, at Jerusalem, which seems but a poor, weak, contemptible matter to the Disputers of this world,
as this one plain Principle, That christ was Crucified for Sinners, on the Cross, At Jerusalem, which seems but a poor, weak, contemptible matter to the Disputers of this world,
and undressed, that the power may appear to be of God and not of man, being able to challenge and dispute with, to encounter and confound, and put to silence (even in this simple attire) a•• the glorious affected eloquence,
and undressed, that the power may appear to be of God and not of man, being able to challenge and dispute with, to encounter and confound, and put to silence (even in this simple attire) a•• the glorious affected eloquence,
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as naked David with armed Goliah, 1 Cor. 1. 20. (Where is the wise, &c. Hath not God mad• foolish the wisdom of this world?) When the Apostle spake not in excellency of wisdom,
as naked David with armed Goliath, 1 Cor. 1. 20. (Where is the wise, etc. Hath not God mad• foolish the Wisdom of this world?) When the Apostle spoke not in excellency of Wisdom,
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but plai•ly, he saith he spak• the wisdom of God in a myst•ry, 1 Cor. 2. 1, 7. And whereas before he h•• called this wisdom of God the foolishness preaching, the foolishness of God, 'tis a bitter Sacasm, a dreadfull Taunt, wherein he upbraids th• Greeks,
but plai•ly, he Says he spak• the Wisdom of God in a myst•ry, 1 Cor. 2. 1, 7. And whereas before he h•• called this Wisdom of God the foolishness preaching, the foolishness of God, it's a bitter Sacasm, a dreadful Taunt, wherein he upbraids th• Greeks,
and i• timates to them, that this plain and simple, and u•cloathed wisdom of God should vanquish and ove•come all the gawdy, proud ▪ and haughty wisdo• of men, with all their enticing and great-swelli•• words, with all their vainglorious boastings, & ••phistical argumentations.
and i• timates to them, that this plain and simple, and u•cloathed Wisdom of God should vanquish and ove•come all the Gaudy, proud ▪ and haughty wisdo• of men, with all their enticing and great-swelli•• words, with all their vainglorious boastings, & ••phistical argumentations.
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but the very Children Lay-men (whom the bloody Papists unmercifully assassinated and cruelly butchered) were found in knowledge to parallel the Doctors that examined them.
but the very Children Laymen (whom the bloody Papists unmercifully assassinated and cruelly butchered) were found in knowledge to parallel the Doctors that examined them.
There is a notable Scripture for the plainnesse of Fundamentals, 2 Cor. 3. 12, 13, 14, 18. Where the Apostle treating of his great plainesse in preaching the Gospel, saith he did not Veil himself as Moses, that the Veil is done away in Christ,
There is a notable Scripture for the plainness of Fundamentals, 2 Cor. 3. 12, 13, 14, 18. Where the Apostle treating of his great plainness in preaching the Gospel, Says he did not Veil himself as Moses, that the Veil is done away in christ,
and likens the Gospel (which is these Fundamentals, or present Subject) to a Glasse, wherein we behold the glory of the Lord with open face, v. 18. (But we all with open face, beholding as in a Glasse, the glory of the Lord, &c.) with open face, that is, plainly, clearly,
and likens the Gospel (which is these Fundamentals, or present Subject) to a Glass, wherein we behold the glory of the Lord with open face, v. 18. (But we all with open face, beholding as in a Glass, the glory of the Lord, etc.) with open face, that is, plainly, clearly,
as those whose faces are uncovered, when they see themselves in a Glasse, and have nothing hanging before their eyes (as Moses Veil) to hinder a full view of the object. Thus of the 5th. Title! The sixth Title.
as those whose faces Are uncovered, when they see themselves in a Glass, and have nothing hanging before their eyes (as Moses Veil) to hinder a full view of the Object. Thus of the 5th. Title! The sixth Title.
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6. They are called, The Foundation. Heb. 6. 1. (leaving the Principles of the Doctrine of Christ, let us go on unto perfection, not laying again the Foundation &c.) NONLATINALPHABET, The Basis or Foundation, a word taken from buildings, whose Foundations are wont to be set in a firm, not in a sandy or dirty ground.
6. They Are called, The Foundation. Hebrew 6. 1. (leaving the Principles of the Doctrine of christ, let us go on unto perfection, not laying again the Foundation etc.), The Basis or Foundation, a word taken from buildings, whose Foundations Are wont to be Set in a firm, not in a sandy or dirty ground.
Now what's the meaning of this Title, why are they called the Foundation? The main Articles of Christian Religion a•• stil'd, the Foundation, in these respects.
Now what's the meaning of this Title, why Are they called the Foundation? The main Articles of Christian Religion a•• Styled, the Foundation, in these respects.
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Heb. 6. 1. (th• Principles of Doctrine, the Foundation,) an• verse 2. (of the Doctrine of Baptisms.) Again th• Apostle writing of his Doctrine, mentions th• Foundation thereof,
Hebrew 6. 1. (th• Principles of Doctrine, the Foundation,) an• verse 2. (of the Doctrine of Baptisms.) Again th• Apostle writing of his Doctrine, mentions th• Foundation thereof,
No truth nor doctrine can stand without these Fundamentals. 1 Ioh. 1. 8. (If we say we have • sin, there is no truth in us.) Deny this one poyn• of mans sinfulnesse,
No truth nor Doctrine can stand without these Fundamentals. 1 John 1. 8. (If we say we have • since, there is no truth in us.) Deny this one poyn• of men sinfulness,
and all Christian Religio• falls to the ground, for what need of Christ, i• we were not sinners? So if we deny the Doctrin• of the Resurrection of the body, we destroy al• Christian Religion. 1 Cor. 15. 13, 19. (If there b• no Resurrection of the Dead,
and all Christian Religio• falls to the ground, for what need of christ, i• we were not Sinners? So if we deny the Doctrin• of the Resurrection of the body, we destroy al• Christian Religion. 1 Cor. 15. 13, 19. (If there b• no Resurrection of the Dead,
Mat. 16. 16, 18. And the Apostle tells the particular Church of Ephesus, that they were built upon the Foundation of the Prophets and Apostles, Eph. 2. 19. 20, that is, they had among them all those main Articles of faith, which the Prophets and Apostles believed and taught.
Mathew 16. 16, 18. And the Apostle tells the particular Church of Ephesus, that they were built upon the Foundation of the prophets and Apostles, Ephesians 2. 19. 20, that is, they had among them all those main Articles of faith, which the prophets and Apostles believed and taught.
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Rom. 6. 17. So the particular Church of Corinth had this Foundation laid among them, 1 Cor. 3. 10. yea they are said to be enriched (some of them) in all knowledge.
Rom. 6. 17. So the particular Church of Corinth had this Foundation laid among them, 1 Cor. 3. 10. yea they Are said to be enriched (Some of them) in all knowledge.
The Galatians had the true Gospel among them (at first founding of that Church) before another was pretended, Gal. 1. 9. (any other Gospel than that ye have recieved) q. d.
The Galatians had the true Gospel among them (At First founding of that Church) before Another was pretended, Gal. 1. 9. (any other Gospel than that you have received) q. worser.
Col. 1. 5, 6. The Thessalonian Church was famous for their Articles of Faith. 1 Thes. 1. 7, 8. (Yee were ensamples to all that believe, &c. In every place your faith to God-ward is spread abroad.) The Hebrews had the Foundation laid among them at first,
Col. 1. 5, 6. The Thessalonian Church was famous for their Articles of Faith. 1 Thebes 1. 7, 8. (Ye were ensamples to all that believe, etc. In every place your faith to Godward is spread abroad.) The Hebrews had the Foundation laid among them At First,
The first writers of Church-history do testif• that the Apostles ioyntly agreed on a Catalogue • Fundamentals at their entrance on their several Pr•vinces, to be the subject of their first sermons • all their travels,
The First writers of Church history do testif• that the Apostles jointly agreed on a Catalogue • Fundamentals At their Entrance on their several Pr•vinces, to be the Subject of their First Sermons • all their travels,
and left the said Catalogue b•hind them, delivering it to the Guides and Mi••sters of all Churches of their plantation, whi•• testimony seems to be much strengthned and co•firmed by those expressions of Paul to Timoth• 1 Tim. 6. 20. (Keep that which is committed • thy trust) and 2 Tim. 13. (Hold fast the forms • sound words.) And several particular Church•• had such a form of Doctrine,
and left the said Catalogue b•hind them, delivering it to the Guides and Mi••sters of all Churches of their plantation, whi•• testimony seems to be much strengthened and co•firmed by those expressions of Paul to Timoth• 1 Tim. 6. 20. (Keep that which is committed • thy trust) and 2 Tim. 13. (Hold fast the forms • found words.) And several particular Church•• had such a from of Doctrine,
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I doubt not but a single Believer ma• be effectually wrought upon and won to repentan•• by some (one or more) Fundamentals urged upon his Conscience, without explicit distinct knowledge of them all.
I doubt not but a single Believer ma• be effectually wrought upon and wone to repentan•• by Some (one or more) Fundamentals urged upon his Conscience, without explicit distinct knowledge of them all.
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The Church of Ephesus is called an house, th• house of God, 1 Tim. 3. 15. Yet a single Believe• is but one stone of the building, 1 Pet. 2. 5. (Y•• as lively stones) Now one stone in any Fabrid• lyeth not on the whole Foundation directly;
The Church of Ephesus is called an house, th• house of God, 1 Tim. 3. 15. Yet a single Believe• is but one stone of the building, 1 Pet. 2. 5. (Y•• as lively stones) Now one stone in any Fabrid• lies not on the Whole Foundation directly;
The Apostle speaking of diversity of gifts in the Church, having said how one self-same Spirit divides to every man severally as he will, he adds, 1 Cor. 12. 12. (As the body is one and hath many members,
The Apostle speaking of diversity of Gifts in the Church, having said how one selfsame Spirit divides to every man severally as he will, he adds, 1 Cor. 12. 12. (As the body is one and hath many members,
So also is Christ) that is, the Church of Christ, or Christ with all his Saints united to him, q. d. such is the union and relation betwixt the Members of the Church, that whatever gifts are given to one Member, the same are given to all, viz. in a remote sence, immediately to one, mediately to another.
So also is christ) that is, the Church of christ, or christ with all his Saints united to him, q. worser. such is the Union and Relation betwixt the Members of the Church, that whatever Gifts Are given to one Member, the same Are given to all, viz. in a remote sense, immediately to one, mediately to Another.
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In this sence, the first Principles (the body of Fundamental Articles) may be called the Foundation of every single Believer, viz. in a remote sence; immediately of the Church; mediately of every Member thereof.
In this sense, the First Principles (the body of Fundamental Articles) may be called the Foundation of every single Believer, viz. in a remote sense; immediately of the Church; mediately of every Member thereof.
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Whatever is the foundation of one Believer, is the foundation of the Church, and whatever is the foundation of t•• Church, is the foundation of one Believer;
Whatever is the Foundation of one Believer, is the Foundation of the Church, and whatever is the Foundation of t•• Church, is the Foundation of one Believer;
•• Comprehensively, but Exclusively, so as to e•clude or shut out of the compasse of Faith and s••vation, all and every one that is ignorant of so•• one Fundamental,
•• Comprehensively, but Exclusively, so as to e•clude or shut out of the compass of Faith and s••vation, all and every one that is ignorant of so•• one Fundamental,
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2. Immensity or Comprehensiveness. This is nother property of Fundamentals; all other Trut• and points of Religion are womb'd up, and co•prized in them;
2. Immensity or Comprehensiveness. This is neither property of Fundamentals; all other Trut• and points of Religion Are wombed up, and co•prized in them;
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and so the Principles of Chri•••anity, (the whole bulk of them, or rather t• cleer knowledge of every of them distinctly, ••••ly,) are not the proper Foundation of every t• Believer, that is, they are not so the Foundati•• of every individual person in the Chur•• as they are the Foundation of the Church;
and so the Principles of Chri•••anity, (the Whole bulk of them, or rather t• clear knowledge of every of them distinctly, ••••ly,) Are not the proper Foundation of every t• Believer, that is, they Are not so the Foundati•• of every Individu person in the Chur•• as they Are the Foundation of the Church;
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— Those truths whereby Nations were discipled by Christ and his Apostles, Master-builders, which are necessary to the end of the world, for the Foundation of Churches. Church-fo•nding Truths.
— Those truths whereby nations were discipled by christ and his Apostles, Master-builders, which Are necessary to the end of the world, for the Foundation of Churches. Church-fo•nding Truths.
The Definition is proved by the discourse foregoing, which explains the Titles, and those Scriptures which give them such Ti•les, viz. Heb. 5. 12. Heb. 6. 1. Rom. 6. 17. 2 Tim. 1. 13. 1 Cor. 3. 1, 2. 1 Tim. 3. 15, 16. Mat. 16. 16, 17, 18. 1 Cor. 3. 11, 12. Eph. 2. 19, 20. In this Defiinition you see the Fundamentals distinguisht and differenced from all other truths by these Properties, the Soul of them.
The Definition is proved by the discourse foregoing, which explains the Titles, and those Scriptures which give them such Ti•les, viz. Hebrew 5. 12. Hebrew 6. 1. Rom. 6. 17. 2 Tim. 1. 13. 1 Cor. 3. 1, 2. 1 Tim. 3. 15, 16. Mathew 16. 16, 17, 18. 1 Cor. 3. 11, 12. Ephesians 2. 19, 20. In this Defiinition you see the Fundamentals distinguished and differenced from all other truths by these Properties, the Soul of them.
how that Christ died for our sins according to the Scriptures &c. ] Every solid Foundation is laid before the structure, the Bo•tom and Corner stones before the roof.
how that christ died for our Sins according to the Scriptures etc. ] Every solid Foundation is laid before the structure, the Bo•tom and Corner stones before the roof.
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] He•• our Saviour speaking of the two great Comman•ments, saith, Mat. 22. 40. [ on these two Co•mandments hang all the Law and Prophets ] that i• all true Religion.
] He•• our Saviour speaking of the two great Comman•ments, Says, Mathew 22. 40. [ on these two Co•mandments hang all the Law and prophets ] that i• all true Religion.
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This is another property belonging •• them, jointly considered in their entire bod• ▪ The body of Fundamentals (sound and unmaime• are absolutely sufficient to the plantation and being of Churches.
This is Another property belonging •• them, jointly considered in their entire bod• ▪ The body of Fundamentals (found and unmaime• Are absolutely sufficient to the plantation and being of Churches.
They are sufficient and able •• themselves alone, without any other truths to ass••• them, to found and form all the Churches •• Christ, that ever have been and shall be:
They Are sufficient and able •• themselves alone, without any other truths to ass••• them, to found and from all the Churches •• christ, that ever have been and shall be:
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I do no• say, to perfect or build up (for then all •ther truths would be needless) but I sa• they are sufficient to found or begin the Churche• of Christ;
I do no• say, to perfect or built up (for then all •ther truths would be needless) but I sa• they Are sufficient to found or begin the Churche• of christ;
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otherwise the Wisdom of God would never have stiled them a foundation; Will God lay an insufficient foundation? Every foundation of God remaineth sure and stedfast.
otherwise the Wisdom of God would never have styled them a Foundation; Will God lay an insufficient Foundation? Every Foundation of God remains sure and steadfast.
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First Principles are a Church-rock, which the Gates of Hell cannot prevail against, Mat. 16. 18. 4. Necessity or Needfulness, in order to the founding of Churches by ordinary means.
First Principles Are a Church-rock, which the Gates of Hell cannot prevail against, Mathew 16. 18. 4. Necessity or Needfulness, in order to the founding of Churches by ordinary means.
This is also a property of First-Principles; they are necessary to Church-plantation; no other truths without these can found or begin a Church to God and Christ;
This is also a property of First-Principles; they Are necessary to Church-plantation; no other truths without these can found or begin a Church to God and christ;
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Hence they are called the word of the beginning of Christ (Heb. 6. 1. for so is the Greek reading) that is, Christ begins in no place or part of the world (visibly,
Hence they Are called the word of the beginning of christ (Hebrew 6. 1. for so is the Greek reading) that is, christ begins in no place or part of the world (visibly,
hence the particular Church of Ephesus is described by her interest in Fundamentals, a proof of her being a right Church ▪ 1 Tim. 3. 15. [ the Church of the living God, the Pillar and Ground of truth ] viz. those Fundamentals, v. 16. But how may any Church be esteemed the Pillar of Truth? There are two sorts of Pillars in common use among men;
hence the particular Church of Ephesus is described by her Interest in Fundamentals, a proof of her being a right Church ▪ 1 Tim. 3. 15. [ the Church of the living God, the Pillar and Ground of truth ] viz. those Fundamentals, v. 16. But how may any Church be esteemed the Pillar of Truth? There Are two sorts of Pillars in Common use among men;
Pillars are either supporting, to prop up the roo•s of some house or edifice; or else they are Monumental onely, serving to signifie to all Passengers, the Name and Memory of some person or thing;
Pillars Are either supporting, to prop up the roo•s of Some house or edifice; or Else they Are Monumental only, serving to signify to all Passengers, the Name and Memory of Some person or thing;
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in the former sense •• Church can be the Pillar of Fundamental truth but truth is the supporter and prop of the Church Mat. 16. But in the latter sense, The Church the Pillar of truth, viz. the Monument o• Professor of truth:
in the former sense •• Church can be the Pillar of Fundamental truth but truth is the supporter and prop of the Church Mathew 16. But in the latter sense, The Church the Pillar of truth, viz. the Monument o• Professor of truth:
And how can th•• be a sufficient mark of the Church, without whic• the Church may be? Whatever is a sure mark •• the Church, must needs relate to the essence •• the Church, it cannot be a Church without i• Therefore we will conclude Fundamental tru• to be abso•utely necessary to the being and foun•ing of the Churches;
And how can th•• be a sufficient mark of the Church, without whic• the Church may be? Whatever is a sure mark •• the Church, must needs relate to the essence •• the Church, it cannot be a Church without i• Therefore we will conclude Fundamental tru• to be abso•utely necessary to the being and foun•ing of the Churches;
then all Heretical Combinations and Societies will be as good Churches as the Orthodox Reformed Churches. 4. Other•ise all Idolatrous Societies, Jews, Mahome•ans, Papists, will be as true Churches as any,
then all Heretical Combinations and Societies will be as good Churches as the Orthodox Reformed Churches. 4. Other•ise all Idolatrous Societies, jews, Mahome•ans, Papists, will be as true Churches as any,
that now the Ministry of the Gospel can do as much towards the planting of a Church among Indians and Infidels, with some few Principles, with a b•oken parcel of them,
that now the Ministry of the Gospel can do as much towards the planting of a Church among Indians and Infidels, with Some few Principles, with a b•oken parcel of them,
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Then these be the certain Properties of all Fundamentals: They are first, Large, Sufficient, Necessary; Necessary to the founding of every Christian Church.
Then these be the certain Properties of all Fundamentals: They Are First, Large, Sufficient, Necessary; Necessary to the founding of every Christian Church.
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By the Faith here, he means not the Grace of Faith, nor yet the Act (which yet are comprehended) but the Knowledge of the Faith (as appears by the Context) viz. the knowledge of Fundamentals;
By the Faith Here, he means not the Grace of Faith, nor yet the Act (which yet Are comprehended) but the Knowledge of the Faith (as appears by the Context) viz. the knowledge of Fundamentals;
yet in this Periphasis [ weak in the faith ] he notes the state of the Person whom he would not have troubled with needless disputes, q. d. such a one had more need to be better catechised and grounded in the main points of Faith and Christianity,
yet in this Periphrasis [ weak in the faith ] he notes the state of the Person whom he would not have troubled with needless disputes, q. worser. such a one had more need to be better catechised and grounded in the main points of Faith and Christianity,
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I shewed above how that Apostle call one whom God received, weak in the Faith: and I adde, That the Scripture supposeth and yeelds it as granted, that a man may be a Babe in Christ,
I showed above how that Apostle call one whom God received, weak in the Faith: and I add, That the Scripture Supposeth and yields it as granted, that a man may be a Babe in christ,
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] He likens the Hebrews (those among them which were fundamentally ignorant) to babes, who must be daily fed with the milk of Fundamentals, to preserve the life of grace which is begun in them, by some gli•mering light of Fundamentals improved by the Spirit of Grace at first conversion.
] He likens the Hebrews (those among them which were fundamentally ignorant) to babes, who must be daily fed with the milk of Fundamentals, to preserve the life of grace which is begun in them, by Some gli•mering Light of Fundamentals improved by the Spirit of Grace At First conversion.
3. We must not judge of the state of particular Believers absolutely and finally, by the intire Body of Fundamentals, bu• of the visibility of Churches.
3. We must not judge of the state of particular Believers absolutely and finally, by the entire Body of Fundamentals, bu• of the visibility of Churches.
4. No Church or Society is to be reckoned in the number of Christian visible Churches, where none among them do distinctly know all the Fundamentals in some good degree.
4. No Church or Society is to be reckoned in the number of Christian visible Churches, where none among them do distinctly know all the Fundamentals in Some good degree.
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Every Church-building is fitly framed together on the whole foundation, before it grows to an holy Temple, Eph. 2. 20, 21. [ The whole building fitly framed together groweth to an holy Temple. ]
Every Church-building is fitly framed together on the Whole Foundation, before it grows to an holy Temple, Ephesians 2. 20, 21. [ The Whole building fitly framed together grows to an holy Temple. ]
Besides, every visible Church hath its Teachers in it, Planters, Builders, and they are not fit to be Teachers ordinarily, who have not learned all fundamentals themselves.
Beside, every visible Church hath its Teachers in it, Planters, Builders, and they Are not fit to be Teachers ordinarily, who have not learned all fundamentals themselves.
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When the Apostle declares his expectation of fundamental-knowledge in the Hebrews, he tells them, he expected they should have been Teachers, Heb. 5. 12. hinting the unfitness of those to be Teachers, that are to seek in Fundamentals.
When the Apostle declares his expectation of Fundamental knowledge in the Hebrews, he tells them, he expected they should have been Teachers, Hebrew 5. 12. hinting the unfitness of those to be Teachers, that Are to seek in Fundamentals.
All builders (whether Master-builders or inferiour) must either lay the foundation, or build upon i•, 1 Cor. 3. 10. [ I have laid the foundation, and another buildeth thereon.
All Builders (whither Master-builders or inferior) must either lay the Foundation, or built upon i•, 1 Cor. 3. 10. [ I have laid the Foundation, and Another builds thereon.
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or that endeavours to eradicate and evert any part of his laid-foundation? or doth Christ build one house with a whole foundation, another with half a foundation, or a piece thereof;
or that endeavours to eradicate and evert any part of his laid-foundation? or does christ built one house with a Whole Foundation, Another with half a Foundation, or a piece thereof;
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and nothing is fundamental, but what every one of them had at first founding. Rome, Corinth, Galatia, Ephesus, Philippi, Colossia, Thessalonica, had all one and the same intire foundation,
and nothing is fundamental, but what every one of them had At First founding. Rome, Corinth, Galatia, Ephesus, Philippi, Colossia, Thessalonica, had all one and the same entire Foundation,
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even the same Doctrinal foundation, the same and all the same first Principles, (as is before shewed:) Though some among them (through the subtilty of seducers might stagger or deny them afterwards,
even the same Doctrinal Foundation, the same and all the same First Principles, (as is before showed:) Though Some among them (through the subtlety of seducers might stagger or deny them afterwards,
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As may further appear by this consideration, That every where the Apostles and Church-founders preached the same Heads of Doctrine when they came to found or plant a Church;
As may further appear by this consideration, That every where the Apostles and Church-founders preached the same Heads of Doctrine when they Come to found or plant a Church;
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Hence these Principles are called the Common Faith, from the consent of the Apostles and the Churches, Tit. 1. 4. the Common Salvation, Jude 3. [ When I gave diligence to write of the common salvation, I thought it needfull to exhort you to contend earnestly for the Faith once delivered to the Saints.
Hence these Principles Are called the Common Faith, from the consent of the Apostles and the Churches, Tit. 1. 4. the Common Salvation, U^de 3. [ When I gave diligence to write of the Common salvation, I Thought it needful to exhort you to contend earnestly for the Faith once Delivered to the Saints.
Besides, if we should hold communion with all Societies that agree with us in some Fundamental• only, we should then be bound to hold communio• with all Heretical combinations against the truth ▪ for none of them but hold some Fundamentals:
Beside, if we should hold communion with all Societies that agree with us in Some Fundamental• only, we should then be bound to hold communio• with all Heretical combinations against the truth ▪ for none of them but hold Some Fundamentals:
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yet we have no ground to think, that he should be a friend of truth, o• the Church, that shall fight against any part of their foundation, Rom. 16. 17. [ avoid them. ]
yet we have no ground to think, that he should be a friend of truth, o• the Church, that shall fight against any part of their Foundation, Rom. 16. 17. [ avoid them. ]
Otherwise, a Christian should hold Communion with any desperate Heretique, contrary to that of Paul to Titus, chap. 3. 10, 11. [ an Heretique reject • knowing that such a one is subverted. ]
Otherwise, a Christian should hold Communion with any desperate Heretic, contrary to that of Paul to Titus, chap. 3. 10, 11. [ an Heretic reject • knowing that such a one is subverted. ]
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when men hold the foundation, and erre in smaller matters, supposing they build upon the foundation. 1 Cor. 3. 11, 12. 2. Destructive, or those doctrines which stand against the foundation, which raze the foundation, and destroy it;
when men hold the Foundation, and err in smaller matters, supposing they built upon the Foundation. 1 Cor. 3. 11, 12. 2. Destructive, or those doctrines which stand against the Foundation, which raze the Foundation, and destroy it;
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There is a clear distinction betwixt Schism and Heresie, in 1 Cor. 11. 18, 19. [ I hear there be NONLATINALPHABET Schisms among you; there must be Heresies also among you, NONLATINALPHABET, even Heresies, or also Heresies. ] q. d.
There is a clear distinction betwixt Schism and Heresy, in 1 Cor. 11. 18, 19. [ I hear there be Schisms among you; there must be Heresies also among you,, even Heresies, or also Heresies. ] q. worser.
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Quest. 2. Whether is there any difference among Fundamentals, for weight or worth, or necessity? Seeing all Fundamentals are necessary, Is one more necessary than another?
Quest. 2. Whither is there any difference among Fundamentals, for weight or worth, or necessity? Seeing all Fundamentals Are necessary, Is one more necessary than Another?
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In every building there are ••veral Corner-stones, and Christ is the chief C••ner-stone, that is, the chief main Fundamen•• this is the Foundation of the foundation,
In every building there Are ••veral Corner-stones, and christ is the chief C••ner-stone, that is, the chief main Fundamen•• this is the Foundation of the Foundation,
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a Metap••• taken from builders on a Rock, where the ch•• stress and weight is laid upon the natural Rock, •• some stress also upon other stones, digged & hew out of the Rock:
a Metap••• taken from Builders on a Rock, where the ch•• stress and weight is laid upon the natural Rock, •• Some stress also upon other stones, dug & hew out of the Rock:
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Theref••• I conceive Peter confesseth this onely Principle the chief, and comprehensive of all the rest, M•• 16. 16. [ Thou art the Christ, &c. 2. Some of the Fundamentals are absolute•• necessary to Salvation of the Church;
Theref••• I conceive Peter Confesses this only Principle the chief, and comprehensive of all the rest, M•• 16. 16. [ Thou art the christ, etc. 2. some of the Fundamentals Are absolute•• necessary to Salvation of the Church;
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and oth•• are onely relatively necessary as external me• (or means without a man, not within him) as • means I say ordinarily necessary, to advance, co•firm & enlarge the knowledge of chief Fundam••tals:
and oth•• Are only relatively necessary as external me• (or means without a man, not within him) as • means I say ordinarily necessary, to advance, co•firm & enlarge the knowledge of chief Fundam••tals:
viz. Ordinary n•cessary means of promoting the knowledge of t•• great Fundamental, Christ crucified, as any sob•• understanding may gather out of these Scriptu•• Rom. 6. 3. 1 Cor. 1. 23. Gal. 3. 1. 1 Cor. 11. 23. And though the Ministry and Sacraments may convey the knowledge o• Christ to a Soul,
viz. Ordinary n•cessary means of promoting the knowledge of t•• great Fundamental, christ Crucified, as any sob•• understanding may gather out of these Scriptu•• Rom. 6. 3. 1 Cor. 1. 23. Gal. 3. 1. 1 Cor. 11. 23. And though the Ministry and Sacraments may convey the knowledge o• christ to a Soul,
yet such a Soul may be so taken and ravisht with the thing or object of its knowledge, that it may take no exact distinct notice of the means which convey it, at the first,
yet such a Soul may be so taken and ravished with the thing or Object of its knowledge, that it may take no exact distinct notice of the means which convey it, At the First,
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and this is the reason, that so many in our dayes are ignorant of the Office of the Ministry, which yet hath conveyed their knowledge to them, men of uprightness and integrity.
and this is the reason, that so many in our days Are ignorant of the Office of the Ministry, which yet hath conveyed their knowledge to them, men of uprightness and integrity.
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this Philip was ignorant of, and therefore cryes out when Christ was with them, Lord, shew us the Father, John 14. 8, 9. [ Have I been so long time with you,
this Philip was ignorant of, and Therefore cries out when christ was with them, Lord, show us the Father, John 14. 8, 9. [ Have I been so long time with you,
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No great marvel then, if the Ministers of Christ meet wi•h some Friends and upright hearts, that do not distinctly know the very Office of the Ministry:
No great marvel then, if the Ministers of christ meet wi•h Some Friends and upright hearts, that do not distinctly know the very Office of the Ministry:
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3. The clear knowledge of those Fundamentals, which are onely relative (as being means of promoting greater truths than themselves) I say, the knowledge of these was ordinarily supervenie•• to conversion in the Apostles dayes:
3. The clear knowledge of those Fundamentals, which Are only relative (as being means of promoting greater truths than themselves) I say, the knowledge of these was ordinarily supervenie•• to conversion in the Apostles days:
before they saw any necessity o• them, Act. 2. After the main work was over, an• their Souls effectually wrought upon to repentanc• they are urged to submit to Baptism,
before they saw any necessity o• them, Act. 2. After the main work was over, an• their Souls effectually wrought upon to repentanc• they Are urged to submit to Baptism,
Th• main point was, That Jesus is Lord and Chris• v. 36. and upon their further inquiry, they are i• structed in the Doctrine of Repentance, Baptis• and the other Sacrament. v. 37, 38, 41. The• gladly received the Word, were pricked to th• heart, had put their great Question,
Th• main point was, That jesus is Lord and Chris• v. 36. and upon their further inquiry, they Are i• structed in the Doctrine of Repentance, Baptis• and the other Sacrament. v. 37, 38, 41. The• gladly received the Word, were pricked to th• heart, had put their great Question,
and receive• the Answer to it, before they received Baptism, • the Persons which brought them this knowledge ▪ So also the Office of the Ministry is a relative-Fu•damental, a necessary means of advancing Chri•• crucified, a weighty considerable point, Luke 1• 16. Yet commonly men receive the truths themselves, which Ministers bring,
and receive• the Answer to it, before they received Baptism, • the Persons which brought them this knowledge ▪ So also the Office of the Ministry is a relative-Fu•damental, a necessary means of advancing Chri•• Crucified, a weighty considerable point, Lycia 1• 16. Yet commonly men receive the truths themselves, which Ministers bring,
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and wer• come for their Heavenly News; which makes the•• feet beautiful, Rom. 10. 15. The Office of the Ministry brings the chief Fundamentals to the ear of a believer;
and wer• come for their Heavenly News; which makes the•• feet beautiful, Rom. 10. 15. The Office of the Ministry brings the chief Fundamentals to the ear of a believer;
these two are Twines which cannot be separate, they go together as being twined and twisted each in other inseparably; no Baptism, no Ministry; no Ministry, no Baptism:
these two Are Twines which cannot be separate, they go together as being twined and twisted each in other inseparably; no Baptism, no Ministry; no Ministry, no Baptism:
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Where do you read in Scripture of a Gospel-Minister, not a Baptist, or a Gospel-Baptist, not a Minister? Mat. 28. 19. [ Go Teach, Baptizing ] Then what is affirmed of Baptism (in this point) must be construed as meant of the Ministry also.
Where do you read in Scripture of a Gospel minister, not a Baptist, or a Gospel-Baptist, not a Minister? Mathew 28. 19. [ Go Teach, Baptizing ] Then what is affirmed of Baptism (in this point) must be construed as meant of the Ministry also.
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they were added by Baptism, Act. 2. 41. [ Were Baptized, and the same da• were added to them (viz. the Church) about thre• thousand Souls. ] So that if a man receives all othe• Fundamentals,
they were added by Baptism, Act. 2. 41. [ Were Baptised, and the same da• were added to them (viz. the Church) about thre• thousand Souls. ] So that if a man receives all othe• Fundamentals,
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Possibly he may be in the state of Grace (as Valentinian, Constantine, and others who deferred Baptiss too long) yet he cannot be a full Church-member capable of fellowship in breaking bread,
Possibly he may be in the state of Grace (as Valentinian, Constantine, and Others who deferred Baptiss too long) yet he cannot be a full Church-member capable of fellowship in breaking bred,
or the S•crament of the Lords Supper, without Baptism In this sense Baptism and other Relative Fund•mentals have an equal share with the greater Pri•ciples, in an absolute necessity to the founding •• a Church:
or the S•crament of the lords Supper, without Baptism In this sense Baptism and other Relative Fund•mentals have an equal share with the greater Pri•ciples, in an absolute necessity to the founding •• a Church:
And this is that which I said in the beginnin• of my Answer to this Question, There is a diff•rent necessity and weight of Fundamentals, an• there is not:
And this is that which I said in the beginnin• of my Answer to this Question, There is a diff•rent necessity and weight of Fundamentals, an• there is not:
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The greater Fundamentals are abs•lutely necessary to Conversion and Church-Salv•tion; the lesser Relative Fundamentals are not absolutely nece••ary to Salvation of every one;
The greater Fundamentals Are abs•lutely necessary to Conversion and Church-Salv•tion; the lesser Relative Fundamentals Are not absolutely nece••ary to Salvation of every one;
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The Corollaries. 1. There is a distinction of Fundamentals, i• Greater and Less, into Absolute and Relative. 2. Some Fundamentals are absolutely necessary to be known to Salvation, others of them are not so. 3. All Fundamentals are equally necessary to Church-union, and Communion;
The Corollaries. 1. There is a distinction of Fundamentals, i• Greater and Less, into Absolute and Relative. 2. some Fundamentals Are absolutely necessary to be known to Salvation, Others of them Are not so. 3. All Fundamentals Are equally necessary to Church-union, and Communion;
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Then, if (being about to speak of the common nature of Fundamentals) I should have made absolute necessity to Salvation, the common nature of the• whereof some of them do not participate;
Then, if (being about to speak of the Common nature of Fundamentals) I should have made absolute necessity to Salvation, the Common nature of the• whereof Some of them do not participate;
and so I should have broken a common Rule in Logick, Definitio sit adaequata definito, Let definition be levell'd or equall'd to the thing defined; they must be even matches:
and so I should have broken a Common Rule in Logic, Definitio sit adaequata definito, Let definition be leveled or equaled to the thing defined; they must be even Matches:
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which was not, What is one Fundamental this or that? nor yet what be some Fundamentals? But what are all Fundamentals? What is the intire body of Fundamentals? What is the common kind and nature of them. 6. We must distinguish betwixt a Fundamental,
which was not, What is one Fundamental this or that? nor yet what be Some Fundamentals? But what Are all Fundamentals? What is the entire body of Fundamentals? What is the Common kind and nature of them. 6. We must distinguish betwixt a Fundamental,
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though he know not every one? Is not the knowledge of every one, even of the intire body or full Catalogue of Fundamentals, absolutely necessary to the Salvation of every man?
though he know not every one? Is not the knowledge of every one, even of the entire body or full Catalogue of Fundamentals, absolutely necessary to the Salvation of every man?
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Now implicit knowledge of all Fundamentals is absolutely necessary to the Salvation of every one; for so he that believes one Fundamental believes all the rest comprized in it.
Now implicit knowledge of all Fundamentals is absolutely necessary to the Salvation of every one; for so he that believes one Fundamental believes all the rest comprised in it.
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for they mean by their implicit faith, to believe as the Church believes: but Amesius and others use the words in an Orthodox, right and incorrupt sense;
for they mean by their implicit faith, to believe as the Church believes: but Ames and Others use the words in an Orthodox, right and incorrupt sense;
and by implicit faith or knowledge we mean a knowing or believing the truths and points of faith, Non distincte in semetipsis, sed in communi earum principio;
and by implicit faith or knowledge we mean a knowing or believing the truths and points of faith, Non distinct in semetipsis, said in Communi earum principio;
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he knows and believes implicitly all things contained in the Scripture, and consequently all Fundamental points, Act. 24. 14. [ Believing all things that are witten in the Law and the Prophets ] compare Psal. 119. 86. with v. 13, 33. David believes more than he did understand, believes the whole Law,
he knows and believes implicitly all things contained in the Scripture, and consequently all Fundamental points, Act. 24. 14. [ Believing all things that Are witten in the Law and the prophets ] compare Psalm 119. 86. with v. 13, 33. David believes more than he did understand, believes the Whole Law,
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2. He that hath sufficient means of explicit unfolded clear knowledge of every Fundamental, and yet is obstinate against clear light and means of conviction,
2. He that hath sufficient means of explicit unfolded clear knowledge of every Fundamental, and yet is obstinate against clear Light and means of conviction,
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Now the Apostle speaking of Heresie, among other works of the flesh, addeth, That they who commit such things, shall not inherit the Kingdom of God, Gal. 5. 21, 22. But I will come up close to the point.
Now the Apostle speaking of Heresy, among other works of the Flesh, adds, That they who commit such things, shall not inherit the Kingdom of God, Gal. 5. 21, 22. But I will come up close to the point.
for want of particular explicit o• unfolded knowledge, he may undoubtedly be saved, Rom. 10. 8, 9, 10. [ If thou shalt confess with thy mouth the Lord Jesus,
for want of particular explicit o• unfolded knowledge, he may undoubtedly be saved, Rom. 10. 8, 9, 10. [ If thou shalt confess with thy Mouth the Lord jesus,
To put it out of doubt, let me lay down some clear Demonstrations, to prove that possibly a man may be saved without clear particular knowledge of every Fundamental. Demonstrations.
To put it out of doubt, let me lay down Some clear Demonstrations, to prove that possibly a man may be saved without clear particular knowledge of every Fundamental. Demonstrations.
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1. A man that knows nothing of the Christian Religion (be he Jew or Infidel) may be converted by one Sermon, wherein few of the Fundamentals, or possibly but one or two of them are preached;
1. A man that knows nothing of the Christian Religion (be he Jew or Infidel) may be converted by one Sermon, wherein few of the Fundamentals, or possibly but one or two of them Are preached;
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and so falling down on his face, he will worship God, &c. ] 'tis spoken of one that comes in into the Church at a Sermon by accident, with no sound or serious intention.
and so falling down on his face, he will worship God, etc. ] it's spoken of one that comes in into the Church At a Sermon by accident, with no found or serious intention.
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The Eunuch seems to be converted by a Sermon of the Passion of Christ, by one Text opened to him, Acts 8. 32. [ He was led as a sheep to the slaughter, &c. ] the plain and clear opening of this Scripture turned him.
The Eunuch seems to be converted by a Sermon of the Passion of christ, by one Text opened to him, Acts 8. 32. [ He was led as a sheep to the slaughter, etc. ] the plain and clear opening of this Scripture turned him.
you may reade the pithy Sermon which turned him, Luke 33. 27, 33. I have read of Alipius converted by reading one Text, viz. Rom. 14. 1. and Saint Austin converted by reading another Text, viz. Rom. 13. 13, 14. Not in riotting and drunkenness, not in chambering and wantonness &c. This Text powerfully applied by the Spirit of God, wrought a wonderfull change in him;
you may read the pithy Sermon which turned him, Lycia 33. 27, 33. I have read of Alipius converted by reading one Text, viz. Rom. 14. 1. and Saint Austin converted by reading Another Text, viz. Rom. 13. 13, 14. Not in rioting and Drunkenness, not in chambering and wantonness etc. This Text powerfully applied by the Spirit of God, wrought a wonderful change in him;
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and made way for the happy influence of this point upon him, yet it shews us thus much for out purpose, That one Principle set home by the power of the Holy Ghost upon the heart and conscience of a man, is sufficient to change and convert;
and made Way for the happy influence of this point upon him, yet it shows us thus much for out purpose, That one Principle Set home by the power of the Holy Ghost upon the heart and conscience of a man, is sufficient to change and convert;
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2. The Scripture grants, That a Babe in Christ, one whom God hath received, may be ignorant of some Fundamental Articles, Rom. 14. 1, 4. [ Him that is weak in the faith receive ye, God hath received him. ] In the faith;
2. The Scripture grants, That a Babe in christ, one whom God hath received, may be ignorant of Some Fundamental Articles, Rom. 14. 1, 4. [ Him that is weak in the faith receive you, God hath received him. ] In the faith;
for the Apostles would not call the Circumstances of Religion the faith; but he means the Faith once delivered to the Saints, which S. Jude speaks of, the Common Faith, 1 Cor. 3. 1, 2. [ I could not speak to you,
for the Apostles would not call the circumstances of Religion the faith; but he means the Faith once Delivered to the Saints, which S. U^de speaks of, the Common Faith, 1 Cor. 3. 1, 2. [ I could not speak to you,
and therefore by his babes (to whom he likens them) he meaneth, Babes in knowledge, Children in understanding, whom yet he stileth babes in Christ. Now in that he likens them that have still need of easie milky-Fundamentals to such, he grants thereby, That a Babe in the knowledge of Fundamentals, may be in Christ, and so a new Creature.
and Therefore by his babes (to whom he likens them) he means, Babes in knowledge, Children in understanding, whom yet he styleth babes in christ. Now in that he likens them that have still need of easy milky-Fundamentals to such, he grants thereby, That a Babe in the knowledge of Fundamentals, may be in christ, and so a new Creature.
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Yea here in my Text, he likens those among the Hebrews, who did not well know some of the Principles, to a Babe unskilfull in the Word of Righteousness, not fit for strong meat,
Yea Here in my Text, he likens those among the Hebrews, who did not well know Some of the Principles, to a Babe unskilful in the Word of Righteousness, not fit for strong meat,
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Ver. 14. [ Men of full age have their senses exercised to discern between good and evil.) Still granting, That a Babe may have his senses unexercised, may be unskilfull in the Word of Righteousness, may be unable to digest strong meat, may have need to be fed with milk, that is, to be taught the Doctrine of Fundamentals,
Ver. 14. [ Men of full age have their Senses exercised to discern between good and evil.) Still granting, That a Babe may have his Senses unexercised, may be unskilful in the Word of Righteousness, may be unable to digest strong meat, may have need to be fed with milk, that is, to be taught the Doctrine of Fundamentals,
and tells them, he was perswaded of their salvation, though he thus spake, chap. 6. 9. And the Apostle Peter makes it one property of a new-born Babe, to desire the Breast-milk of Fundamental-Doctrine after conversion,
and tells them, he was persuaded of their salvation, though he thus spoke, chap. 6. 9. And the Apostle Peter makes it one property of a newborn Babe, to desire the Breastmilk of Fundamental-Doctrine After conversion,
and so to grow by further knowledge of the milk, not the Meat, but the milk of the Word. 1 Pet. 2. 2, 3. He likens the new Convert, that had tasted of God, to a child newly born, who had some milk before 'twas born, and some after;
and so to grow by further knowledge of the milk, not the Meat, but the milk of the Word. 1 Pet. 2. 2, 3. He likens the new Convert, that had tasted of God, to a child newly born, who had Some milk before 'twas born, and Some After;
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] Mark 16. 11, 12, 13, 14. Luke 24. 1-12. John 20. 9. Acts 1. 6. Luke 18. 34. Matth. 16. 21, 22, 23. [ Thou savourest not the things that be of God.
] Mark 16. 11, 12, 13, 14. Lycia 24. 1-12. John 20. 9. Acts 1. 6. Lycia 18. 34. Matthew 16. 21, 22, 23. [ Thou savourest not the things that be of God.
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Though he denied it not (as the Arrians do perversly) yet he knew it not a long time after conversion, John 14. 8, 9, 10. Many thousand believing Jews were all zealous of the Law;
Though he denied it not (as the Arians do perversely) yet he knew it not a long time After conversion, John 14. 8, 9, 10. Many thousand believing jews were all zealous of the Law;
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a main point against Justification by free Grace, Acts 21. 20. and this errour was sentenced at Jerusalem by the Apostles and Elders in General Counci•,
a main point against Justification by free Grace, Acts 21. 20. and this error was sentenced At Jerusalem by the Apostles and Elders in General Counci•,
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that he may learn more Fundamental-knowledge than ever he learned before, 2 Thess. 2. 13, 14. [ and belief of the truth, whereunto he called you by our Gospel, &c. ] q. d. Truth called you to Truth; some Truth, to more Truth;
that he may Learn more Fundamental knowledge than ever he learned before, 2 Thess 2. 13, 14. [ and belief of the truth, whereunto he called you by our Gospel, etc. ] q. worser. Truth called you to Truth; Some Truth, to more Truth;
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Hence we reade of the Key of knowledge, Luke 11. 52. Hence also 'tis said, 2 Cor. 4. 6. [ God hath shined in our hearts, to give the light of knowledge;
Hence we read of the Key of knowledge, Lycia 11. 52. Hence also it's said, 2 Cor. 4. 6. [ God hath shined in our hearts, to give the Light of knowledge;
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Thus Christ called his Disciples unto knowledge, even more Fundam••tal-knowledge after conversion, than they had ••ther before or in conversion. One end of be• born, is to be fed with the breast-milk for gro•• and strength:
Thus christ called his Disciples unto knowledge, even more Fundam••tal-knowledge After conversion, than they had ••ther before or in conversion. One end of be• born, is to be fed with the Breastmilk for gro•• and strength:
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to g•• in knowledge (not of smaller matters onely, b• to grow in knowledge of Jesus Christ, 2 Pet. 3. • [ Grow in grace, and in the knowledge of our Lord• Saviour Jesus Christ. ] q. d.
to g•• in knowledge (not of smaller matters only, b• to grow in knowledge of jesus christ, 2 Pet. 3. • [ Grow in grace, and in the knowledge of our Lord• Saviour jesus christ. ] q. worser.
After ye have grace • your hearts, ye are still to grow in knowledge • those great Fundamental points about our Lord• Saviour, which you did not clearly underst••• before grace entred, before or at conversion.
After you have grace • your hearts, you Are still to grow in knowledge • those great Fundamental points about our Lord• Saviour, which you did not clearly underst••• before grace entered, before or At conversion.
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•• then the end of conversion, is to be a Disciple, M•• 28. 19. [ Disciple Nations, ] make them Chri•• Scholars, bring them to his School, enter them i• to his Church, that they may learn (as Scholars d• what they learned not before.
•• then the end of conversion, is to be a Disciple, M•• 28. 19. [ Disciple nations, ] make them Chri•• Scholars, bring them to his School, enter them i• to his Church, that they may Learn (as Scholars d• what they learned not before.
and therefore Convers• is before some Fundamental-knowledge, seeing •• end of Conversion is to gain more Fundament•• ▪ knowledge, by being Christs Disciple, Rev. 3 ▪ •• [ Anoint thine eyes with eye-salve, that thou maist se ▪ Seeing is the end of opening the eyes in conversio• and this sight is perfected by degrees, not all • once.
and Therefore Convers• is before Some Fundamental knowledge, seeing •• end of Conversion is to gain more Fundament•• ▪ knowledge, by being Christ Disciple, Rev. 3 ▪ •• [ Anoint thine eyes with eyesalve, that thou Mayest see ▪ Seeing is the end of opening the eyes in conversio• and this sighed is perfected by Degrees, not all • once.
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even • this is the order of Conversion, to be first born again, and afterward fed with distinct particular Doctrine of such Fundamentals especially as a man never learned before conversion.
even • this is the order of Conversion, to be First born again, and afterwards fed with distinct particular Doctrine of such Fundamentals especially as a man never learned before conversion.
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Indeed some (yea too many) have all fundamental-knowledge before they are born anew; but they are monsters in the Church, not children, for all their knowledge;
Indeed Some (yea too many) have all Fundamental knowledge before they Are born anew; but they Are monsters in the Church, not children, for all their knowledge;
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and if they enter not into their mothers womb again to be born spiritually, they may see the time when they shall curse the day of their natural birth,
and if they enter not into their mother's womb again to be born spiritually, they may see the time when they shall curse the day of their natural birth,
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But however some monsters and illegitimate children (bastards and not sons) may have all Fundamental-knowledge before they are born again, or converted:
But however Some monsters and illegitimate children (bastards and not Sons) may have all Fundamental knowledge before they Are born again, or converted:
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and such as much breast-milk or Fundamental-knowledge (if not more) after birth, than before, Isa. 66. v. 9, 11, 12. [ As soon as Sion travelled, she brought forth her children.
and such as much Breastmilk or Fundamental knowledge (if not more) After birth, than before, Isaiah 66. v. 9, 11, 12. [ As soon as Sion traveled, she brought forth her children.
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] The birth was on a sudden, she had not time to teach them all the Articles of Religion before birth, their birth was soon effected (as those 3000 Converts, Acts 2.) but what follows after birth? what are the children born to? to what end come they out of the womb? See v. 11, 12. [ That yee may suck and be satisfied with the breasts of her consolations, that ye may milk out,
] The birth was on a sudden, she had not time to teach them all the Articles of Religion before birth, their birth was soon effected (as those 3000 Converts, Acts 2.) but what follows After birth? what Are the children born to? to what end come they out of the womb? See v. 11, 12. [ That ye may suck and be satisfied with the breasts of her consolations, that you may milk out,
but to make the child grow, yea, grow in Fundamental-knowledge, which it had not before its birth? Ver. 14. [ And when you see this, your heart shall rejoyce,
but to make the child grow, yea, grow in Fundamental knowledge, which it had not before its birth? Ver. 14. [ And when you see this, your heart shall rejoice,
and your bones shall flourish like an herb, and the hand of the Lord sh•• be known towards his servants, &c. ] The end of • is growth in knowledge of the weightier matte• even knowledge of Gods Sabbaths and Worshi• as it follows, v. 23. [ From one Sabbath to anoth•• shall all flesh come to worship before me, saith •• Lord. ]
and your bones shall flourish like an herb, and the hand of the Lord sh•• be known towards his Servants, etc. ] The end of • is growth in knowledge of the Weightier matte• even knowledge of God's Sabbaths and Worshi• as it follows, v. 23. [ From one Sabbath to anoth•• shall all Flesh come to worship before me, Says •• Lord. ]
and heave• knowledge of the weightier matters, Acts 2. • [ Men and Brethren, what shall we do? ] The ••lors question more fully expresseth their meani•• even the meaning of this passionate abrupt quest••• of those many Converts, Acts 16. 30. [ Sirs, •• must I do to be saved? ] they enquire after the m• necessary and fundamental Points, they are not • carefull of smaller matters at the first.
and heave• knowledge of the Weightier matters, Acts 2. • [ Men and Brothers, what shall we do? ] The ••lors question more Fully Expresses their meani•• even the meaning of this passionate abrupt quest••• of those many Converts, Acts 16. 30. [ Sirs, •• must I do to be saved? ] they inquire After the m• necessary and fundamental Points, they Are not • careful of smaller matters At the First.
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6. Otherwise, as much knowledge will be nec••sary to the planting of faith in one Believer, a• necessary to the planting of a whole Church of ••lievers, or Nation of Converts; which is unreasonable to think.
6. Otherwise, as much knowledge will be nec••sary to the planting of faith in one Believer, a• necessary to the planting of a Whole Church of ••lievers, or nation of Converts; which is unreasonable to think.
Now a planted Church consists of men of several tempers and affections, is made up of men of different habits and inclinations, of different diseases and distempers;
Now a planted Church consists of men of several tempers and affections, is made up of men of different habits and inclinations, of different diseases and distempers;
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as was wanton Austin by that happy seasonable Text, Not in chambering and wantonness, &c. whereas a considerable number of Patients may need a whole Dispensatory or Closet of Cures and Receipts.
as was wanton Austin by that happy seasonable Text, Not in chambering and wantonness, etc. whereas a considerable number of Patients may need a Whole Dispensatory or Closet of Cures and Receipts.
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yet he was admitted to his place upon this ground, That the Guides of the Church saw such eminent graces in him, that they could not but hope, that God would crown him ere long with the knowledge of this great and eminent Truth;
yet he was admitted to his place upon this ground, That the Guides of the Church saw such eminent graces in him, that they could not but hope, that God would crown him ere long with the knowledge of this great and eminent Truth;
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and if I love the Lord Jesus Christ in sincerity, and yet do not know every Truth that tends to the founding of his Church on Earth, I am a cast-a-way.
and if I love the Lord jesus christ in sincerity, and yet do not know every Truth that tends to the founding of his Church on Earth, I am a castaway.
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Consequently, whoever shall define Fundam••tals (the intire Body of them) To be Points ab••lutely necessary to the salvation of every one, s• no man ignorant of one Fundamental can be sa• will at last finde himself mistaken.
Consequently, whoever shall define Fundam••tals (the entire Body of them) To be Points ab••lutely necessary to the salvation of every one, s• no man ignorant of one Fundamental can be sa• will At last find himself mistaken.
1. And the Preface to that excellent Creed ▪ • rather Explanation of the Creed) commonly call•• Athanasius his Creed, must be either favourably terpreted, or judged a great mistake;
1. And the Preface to that excellent Creed ▪ • rather Explanation of the Creed) commonly call•• Athanasius his Creed, must be either favourably terpreted, or judged a great mistake;
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but I thin• capable of a good interpretation, viz. Whosoe••• will be saved, he must believe the Catholick Fai• which Faith except every one do keep whole •• undefiled, without doubt he shall perish everl•••ingly;
but I thin• capable of a good Interpretation, viz. Whosoe••• will be saved, he must believe the Catholic Fai• which Faith except every one do keep Whole •• undefiled, without doubt he shall perish everl•••ingly;
Take it literally in its greatest latitu•• and at first view, it looks like a great mistake, • fights with all that I have spoken for the possibi•• of salvation without distinct knowledge of ev•• Fundamental.
Take it literally in its greatest latitu•• and At First view, it looks like a great mistake, • fights with all that I have spoken for the possibi•• of salvation without distinct knowledge of ev•• Fundamental.
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But take it at a re-view, and spe•• second thoughts upon it, and you'l finde one w•• in this Preface, that may serve to advance a m•• favourable interpretation thereof, viz. Whoever [ will ] be saved, &c. 'Tis not said, Whoever is • shall be saved: but, Whoever will;
But take it At a review, and spe•• second thoughts upon it, and You'll find one w•• in this Preface, that may serve to advance a m•• favourable Interpretation thereof, viz. Whoever [ will ] be saved, etc. It's not said, Whoever is • shall be saved: but, Whoever will;
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Thus it may well be construed to intimate and intend onely the danger of obstinacy against conviction and knowledge, q. d. Whoever comes to know and understand this Creed,
Thus it may well be construed to intimate and intend only the danger of obstinacy against conviction and knowledge, q. worser. Whoever comes to know and understand this Creed,
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yet I cannot but judge, That many thousand Saints in Heaven and Earth never clearly understood this whole Creed, during their minority, or childhood in Christianity.
yet I cannot but judge, That many thousand Saints in Heaven and Earth never clearly understood this Whole Creed, during their minority, or childhood in Christianity.
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Therefore let us believe the possibility of salv•tion (in single persons, and in some cases) without distinct particular knowledge of every Fundamental;
Therefore let us believe the possibility of salv•tion (in single Persons, and in Some cases) without distinct particular knowledge of every Fundamental;
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and withall, let us hold those Golden Rules of Amesius, in his Medulla Theologica, viz. A more explicit clear faith is required now since Christs coming than before, 2 Cor. 3. 18. 2. A more clear faith, of the Guides of the Church,
and withal, let us hold those Golden Rules of Ames, in his Medulla Theological, viz. A more explicit clear faith is required now since Christ coming than before, 2 Cor. 3. 18. 2. A more clear faith, of the Guides of the Church,
The clearest faith of those that have the greatest advantage and means of knowledge and instruction, Luke 12. 48. [ To whomsoever much is given, &c. ] So much of the third Question.
The Clearest faith of those that have the greatest advantage and means of knowledge and instruction, Lycia 12. 48. [ To whomsoever much is given, etc. ] So much of the third Question.
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For it much •esembles the case of the Reprobate Jews, who •ad a fair day of Grace, a day of Means and Motions, but were ignorant of some great Fundame•tals,
For it much •esembles the case of the Reprobate jews, who •ad a fair day of Grace, a day of Means and Motions, but were ignorant of Some great Fundame•tals,
yet knew other Fundamentals of Religio• Luke 19. 41, 42. 2. Yet it also differs much from the case of • Jews in this one respect, That the Jews knew • that great Maxim of Christianity, which we ca•• ▪ The Foundation of the Foundation, viz. That ••sus is the Christ:
yet knew other Fundamentals of Religio• Lycia 19. 41, 42. 2. Yet it also differs much from the case of • jews in this one respect, That the jews knew • that great Maxim of Christianity, which we ca•• ▪ The Foundation of the Foundation, viz. That ••sus is the christ:
and the very case of Christs Dis••ples at first, though they had Christ himself w• them to teach them all necessary truth, Luke 1• 31, 32, 33, 34. Quest. 5. Whether may that man be saved t• hath been born in the Christian Church, brought u• the Christian Religion,
and the very case of Christ Dis••ples At First, though they had christ himself w• them to teach them all necessary truth, Lycia 1• 31, 32, 33, 34. Quest. 5. Whither may that man be saved t• hath been born in the Christian Church, brought u• the Christian Religion,
At least 'tis not revealed, that those particular persons among them which are so deeply charged with ignorance, had the Means so long, viz. forty or fifty years;
At lest it's not revealed, that those particular Persons among them which Are so deeply charged with ignorance, had the Means so long, viz. forty or fifty Years;
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2. Our Saviour makes it a matter of wonder and great marvel, that a man should be ignorant of any great point of Religion after enjoyment of the Means for about three or four years.
2. Our Saviour makes it a matter of wonder and great marvel, that a man should be ignorant of any great point of Religion After enjoyment of the Means for about three or four Years.
for Christ did not preach till he was baptized, Mat. 4. 17. [ From that time Jesus began to preach, &c. ] he was thirty years of age at his Baptism, Luke 3. 21, 22, 23. at which age the Priests in the Law were to enter on their Function, Numb. 4. 3, 35. And he was thirty and three, or thereabouts, •t his death;
for christ did not preach till he was baptised, Mathew 4. 17. [ From that time jesus began to preach, etc. ] he was thirty Years of age At his Baptism, Lycia 3. 21, 22, 23. At which age the Priests in the Law were to enter on their Function, Numb. 4. 3, 35. And he was thirty and three, or thereabouts, •t his death;
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yet Christ wonders at their ignorance, Have I been so long time with you? &c. The reason why ignorance in Fundamentals is strange, and wo•thy admiration, where means • to be h•d;
yet christ wonders At their ignorance, Have I been so long time with you? etc. The reason why ignorance in Fundamentals is strange, and wo•thy admiration, where means • to be h•d;
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Th• are Maxims so clear, either in their own light, • else in Divine and Holy Writ so plainly reveal• that whoever understands the terms wherein th• are propounded, must needs understand them.
Th• Are Maxims so clear, either in their own Light, • Else in Divine and Holy Writ so plainly reveal• that whoever understands the terms wherein th• Are propounded, must needs understand them.
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3. If in all this time that a man enjoys the me• of Grace, some particular Fundamental be not p••ticularly urged upon the conscience of a man, w• powerfull Application thereof,
3. If in all this time that a man enjoys the me• of Grace, Some particular Fundamental be not p••ticularly urged upon the conscience of a man, w• powerful Application thereof,
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After John comes Christ himself and Apo••les (which were sufficient means of knoledge and grace) yet Apollos was ignorant of • great Tran•actions and weighty Passages which h••pened betwixt John 's Baptisme and the time of further knowledge, concerning Christ, and the • of Ch•ist:
After John comes christ himself and Apo••les (which were sufficient means of knowledge and grace) yet Apollos was ignorant of • great Tran•actions and weighty Passages which h••pened betwixt John is Baptism and the time of further knowledge, Concerning christ, and the • of Ch•ist:
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but so soon as ever Aquila and Pris• dealt with him privately and particularly in th• Points, he was able to preach them to others, • to convince the Jews and all gain-sayers, Acts • 24, 25, 26.
but so soon as ever Aquila and Pris• dealt with him privately and particularly in th• Points, he was able to preach them to Others, • to convince the jews and all gainsayers, Acts • 24, 25, 26.
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For want of having their doubts resolved particularly, they remained very ignorant after general cursorie Intimations, Luke 9. 44, 45. They understood not this saying, 'twas hid from them,
For want of having their doubts resolved particularly, they remained very ignorant After general cursory Intimations, Lycia 9. 44, 45. They understood not this saying, 'twas hid from them,
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4. But if a man have sufficient means of knowledge, and any Fundamental be particularly and frequently urged upon his conscience (by those means) with reasonable resolution of all considerable doubts,
4. But if a man have sufficient means of knowledge, and any Fundamental be particularly and frequently urged upon his conscience (by those means) with reasonable resolution of all considerable doubts,
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but obstinacie, and wilfull rejection of the truth, yea, and without timely repentance, a state of damnation. 2 Thess. 2. 10, 11, 12. That they all might be damned who believed not the truth, &c. The case of many of the reprobate Jews.
but obstinacy, and wilful rejection of the truth, yea, and without timely Repentance, a state of damnation. 2 Thess 2. 10, 11, 12. That they all might be damned who believed not the truth, etc. The case of many of the Reprobate jews.
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though you be otherwise minded at present, yet when you come to understand what I have to say against your corrupt opinion, the Lord will so order and over-rule your hearts by grace, that you will be of my judgement at last, sound in the faith,
though you be otherwise minded At present, yet when you come to understand what I have to say against your corrupt opinion, the Lord will so order and overrule your hearts by grace, that you will be of my judgement At last, found in the faith,
Their case seems to be like that of the cu•sed fig-tree, Luke 13. 6, 7, 8, 9. These three ye• I come seeking fruit on this fig-•ree, Let it al•• this year also.
Their case seems to be like that of the cu•sed Fig tree, Lycia 13. 6, 7, 8, 9. These three ye• I come seeking fruit on this fig-•ree, Let it al•• this year also.
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Answ. 1. If a man have capacity of reason, with sufficiency of means, and yet be wholly ignorant of all Christianity, he cannot be saved. 2 Cor. 4. 3, 4. If our gospel be hid, it is hid to them that are lost.
Answer 1. If a man have capacity of reason, with sufficiency of means, and yet be wholly ignorant of all Christianity, he cannot be saved. 2 Cor. 4. 3, 4. If our gospel be hid, it is hid to them that Are lost.
at last his reason returned unto him, and he praiseth, extols, and honours the king of heaven, Dan. 4. 36, 37. Even so shall ideots have their reason and understanding in the kingdome of God.
At last his reason returned unto him, and he Praiseth, extols, and honours the King of heaven, Dan. 4. 36, 37. Even so shall Idiots have their reason and understanding in the Kingdom of God.
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A man may be blinde from hir mothers belly, and yet God's design upon him be mercy, not severity, Iohn 9. 1, 2, 3. and by parity of reason, a man may as well be dumb and deaf,
A man may be blind from his mother's belly, and yet God's Design upon him be mercy, not severity, John 9. 1, 2, 3. and by parity of reason, a man may as well be dumb and deaf,
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God is a sea of mercy without bank or bottom, posing and puzzling, and putting to a stand all our thoughts and narrow conceptions, Isai 55. 9, 10. Quest. 7. How far may a man of reason and means be ignorant of Fundamentals,
God is a sea of mercy without bank or bottom, posing and puzzling, and putting to a stand all our thoughts and narrow conceptions, Isaiah 55. 9, 10. Quest. 7. How Far may a man of reason and means be ignorant of Fundamentals,
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and to desire sincerely to know more of his masters will that he may do it, such a man may be saved though he dye before he know more, Rom. 10. 9, 10, 11. 2. I answer more particularly.
and to desire sincerely to know more of his Masters will that he may do it, such a man may be saved though he die before he know more, Rom. 10. 9, 10, 11. 2. I answer more particularly.
and One-ness with the Father, Iohn 14. All the disciples, of the resurrection, for a time, Mark 9. 10. Many thousand Jews that believed were all zealous of the law, ignorant of free justification without the law, Acts 21. 20. and many of the Galatians were leavened with the same poysonous Doctrine, Gal. 1.
and Oneness with the Father, John 14. All the Disciples, of the resurrection, for a time, Mark 9. 10. Many thousand jews that believed were all zealous of the law, ignorant of free justification without the law, Acts 21. 20. and many of the Galatians were leavened with the same poisonous Doctrine, Gal. 1.
3. Yet no man capable of means) can be ignorant of that great Principle, which we call, The Foundation of the Foundation, and be saved, Iohn 3. 36. He that believeth not the Son, shall not see life,
3. Yet no man capable of means) can be ignorant of that great Principle, which we call, The Foundation of the Foundation, and be saved, John 3. 36. He that Believeth not the Son, shall not see life,
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yet it i• not revealed whether any one among those tho•sands (with true grace in his heart) had not mor• ignorance and errour in other important matter and no notice taken of it;
yet it i• not revealed whither any one among those tho•sands (with true grace in his heart) had not mor• ignorance and error in other important matter and no notice taken of it;
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and though Iudas had mo•• knowledge of the two, yet Apollos had all th• grace from him, For Apollos knew onely the baptisme of Iohn, Acts 18. But Iudas knew more, •ven Christ and the baptisme of Christ,
and though Iudas had mo•• knowledge of the two, yet Apollos had all th• grace from him, For Apollos knew only the Baptism of John, Acts 18. But Iudas knew more, •ven christ and the Baptism of christ,
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a traytor, yea, an incarnate Devil, Ioh. 6. 70, 71. Quest. 8. What manner or degree of knowledge in any Fundamentals (viz. in those which we do know) is necessary to salvation,
a traitor, yea, an incarnate devil, John 6. 70, 71. Quest. 8. What manner or degree of knowledge in any Fundamentals (viz. in those which we do know) is necessary to salvation,
There belongs to every Fundamental, ' its NONLATINALPHABET, and NONLATINALPHABET, Substance and Circumstance. That Christ was born, is absolute substance of religion:
There belongs to every Fundamental, ' its, and, Substance and Circumstance. That christ was born, is absolute substance of Religion:
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for nothing is written in vain: all the Scriptures are written for our learning. 2. We must likewise distinguish betwixt the Thing it self, and the Reason;
for nothing is written in vain: all the Scriptures Are written for our learning. 2. We must likewise distinguish betwixt the Thing it self, and the Reason;
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'Tis one thing to believe that all Adams posterity is guilty of his first sin, and 'tis another thing to know the reason of such imputation and infection.
It's one thing to believe that all Adams posterity is guilty of his First since, and it's Another thing to know the reason of such imputation and infection.
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And in another place speaking of the Trinity, he saith, Lo no• the Trinity appears unto me in a glass darkly which of us doth sufficiently comprehend th• knowledge of the Almighty Trinity? A ra•• soul it is, which whiles it speaks of it, kno• what it speaks of.
And in Another place speaking of the Trinity, he Says, Lo no• the Trinity appears unto me in a glass darkly which of us does sufficiently comprehend th• knowledge of the Almighty Trinity? A ra•• soul it is, which while it speaks of it, kno• what it speaks of.
That when I say knowledge of the B•ing of a Thing is so necessary, by the word [ being ] I do not mean the nature or manner of its being for that may be an incomprehensible Mystery •• is before shewed in the definition of Fundame•tals:) but by the word [ being ] I mean onely th•• Entity of a thing,
That when I say knowledge of the B•ing of a Thing is so necessary, by the word [ being ] I do not mean the nature or manner of its being for that may be an incomprehensible Mystery •• is before showed in the definition of Fundame•tals:) but by the word [ being ] I mean only th•• Entity of a thing,
or certainty of its having a bein• its verity, or truth of being. For full answer, I affirm, That a three-fold knowledge of Fundamentals is necessary. A three fold-knowledge.
or certainty of its having a bein• its verity, or truth of being. For full answer, I affirm, That a threefold knowledge of Fundamentals is necessary. A three fold-knowledge.
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•nd am ignorant of the depths and difficulties that •re in it, I may go to heaven with my plain know•edge I may believe my grounds of Religion, •hough I cannot dispute for them, Rom. 14. 1, 3. God hath received him that is not fit to dispute, or •• hear disputation.
•nd am ignorant of the depths and difficulties that •re in it, I may go to heaven with my plain know•edge I may believe my grounds of Religion, •hough I cannot dispute for them, Rom. 14. 1, 3. God hath received him that is not fit to dispute, or •• hear disputation.
yet we •ust not assert a knowledge of all the Scriptures •o be so necessary (though necessary:) but a ge•eral knowledge, That the whole Scripture is the •ord of God;
yet we •ust not assert a knowledge of all the Scriptures •o be so necessary (though necessary:) but a ge•eral knowledge, That the Whole Scripture is the •ord of God;
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and though I •ever understand every knotty distinction, and sublime lofty expression in Athanasius learned Creed, which yet I can easily understand and believe,
and though I •ever understand every knotty distinction, and sublime lofty expression in Athanasius learned Creed, which yet I can Easily understand and believe,
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when an able minister shall explain and open all the mysterious words and sentences therein, and dress it in a more familiar stile and ordinary speech.
when an able minister shall explain and open all the mysterious words and sentences therein, and dress it in a more familiar style and ordinary speech.
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Quest. 9. Is it necessary to salvation to know the definite number of all Fundamentals so as to be able to say they are just so many, and not one more? Answ. 1. No:
Quest. 9. Is it necessary to salvation to know the definite number of all Fundamentals so as to be able to say they Are just so many, and not one more? Answer 1. No:
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and how can the number be thought more necessary, then the very things enumerated? ' Ti• not likely that •ahab (living in Jericho among the enemies of Religion,
and how can the number be Thought more necessary, then the very things enumerated? ' Ti• not likely that •ahab (living in Jericho among the enemies of Religion,
to which I adde, That the ••bility of true saving faith, without clear know•• of every Fundamental, appears by the very d••tion of an Heretique ▪ for what is an Hereti••• but one that obstinately denies and resists Fundamental truth, against sufficient propos•• and self conviction? Tit. 3. 10, 11. and sinneth •• condemned of himself:
to which I add, That the ••bility of true Saving faith, without clear know•• of every Fundamental, appears by the very d••tion of an Heretic ▪ for what is an Hereti••• but one that obstinately Denies and resists Fundamental truth, against sufficient propos•• and self conviction? Tit. 3. 10, 11. and Sinneth •• condemned of himself:
•• the Pertinax oppugnatio, the stiff assault of t•• the rebellious and obstinate opposition, the •• concilable contention against Fundamental ••ctrine, which makes the Heretiques.
•• the Pertinax oppugnatio, the stiff assault of t•• the rebellious and obstinate opposition, the •• concilable contention against Fundamental ••ctrine, which makes the Heretics.
and this occasioned Amesius h• ••stinction of the matter and form of Heresie i• book de Conscieni a, lib. 4. cap. 4. where he tels us, Haereticus potest quis esse materialiter, qui formaliter non est haereticus:
and this occasioned Ames h• ••stinction of the matter and from of Heresy i• book de Conscieni a, lib. 4. cap. 4. where he tells us, Heretic potest quis esse materialiter, qui formaliter non est Heretic:
cum pertinacia est obstinatio animi de est, &c. that is, when stiffness and obstinacy of minde is wanting, a man cannot be properly esteemed an Heretique whatever his Errour be.
cum Pertinacia est obstinatio animi de est, etc. that is, when stiffness and obstinacy of mind is wanting, a man cannot be properly esteemed an Heretic whatever his Error be.
This common description of an Heretique (eo sensu qui in Ecclesia obtinuit in the sense which the Church reckons Heretiques, doth plainly imply and insinuate the possibility of sincerity in one that is ignorant of some Fundamentals:
This Common description of an Heretic (eo sensu qui in Ecclesia obtinuit in the sense which the Church reckons Heretics, does plainly imply and insinuate the possibility of sincerity in one that is ignorant of Some Fundamentals:
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so long as he errs onely of ignorance, and hath a teachable minde, according to that memorable passage of S. Austin, Errare possim, haereticus esse nolo, that is, I may erre,
so long as he errs only of ignorance, and hath a teachable mind, according to that memorable passage of S. Austin, Errare possim, Heretic esse nolo, that is, I may err,
and this shews, that •• that is not obstinate though erring in Fundamentals is not worthy to be rejected or exco•municate, that is, not worthy to be counted as •• heathen man or a publican;
and this shows, that •• that is not obstinate though erring in Fundamentals is not worthy to be rejected or exco•municate, that is, not worthy to be counted as •• heathen man or a publican;
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3. When I say such exact knowledge of the• every one is not necessary to salvation, I m•• onely that it is not so necessary that every one t•• is ignorant of any one of them shall be damne• though I fear, that in these times of light a• means, many among us who are grosly ignora••• of some Fundamentals, are in danger of the i•norance of them all,
3. When I say such exact knowledge of the• every one is not necessary to salvation, I m•• only that it is not so necessary that every one t•• is ignorant of any one of them shall be damne• though I Fear, that in these times of Light a• means, many among us who Are grossly ignora••• of Some Fundamentals, Are in danger of the i•norance of them all,
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without knowledge of the definite exact number of them, and without a definite full Catalogue containing every Fundamental without adding or distinguishing;
without knowledge of the definite exact number of them, and without a definite full Catalogue containing every Fundamental without adding or distinguishing;
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which I shall refer to a particular Question to be handled in its proper place. Quest. 10. Is it necessary to Church-Communion, to know the number of all Fundamentals exactly,
which I shall refer to a particular Question to be handled in its proper place. Quest. 10. Is it necessary to Church-Communion, to know the number of all Fundamentals exactly,
Answ. Church-Communion is either particular of one particular Church, member with member, or more general of Church with Church, or Churches with Churches:
Answer Church-Communion is either particular of one particular Church, member with member, or more general of Church with Church, or Churches with Churches:
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Our Savi••• accepts of Peters short confession without a ••stinct enumeration, Mat. 16. though at the sa•• time Peter bewrayes much ignorance in some •••ther Fundamentals of very great moment,
Our Savi••• accepts of Peter's short Confessi without a ••stinct enumeration, Mathew 16. though At the sa•• time Peter betrays much ignorance in Some •••ther Fundamentals of very great moment,
Then an exact Catalogue is not necessary • every member which communicates with • which shews, that pa•ricular Church-communi•• may stand without such Catalogue.
Then an exact Catalogue is not necessary • every member which communicates with • which shows, that pa•ricular Church-communi•• may stand without such Catalogue.
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2. The Churches knowledge of all Fun••mentals is necessary to general Church-com••nion; I mean, to the communion of one Chu••• with other Church or Churches, For
2. The Churches knowledge of all Fun••mentals is necessary to general Church-com••nion; I mean, to the communion of one Chu••• with other Church or Churches, For
yea, how should it warra•• self to be so, if it cannot assert agreemen• Fundamentals? for a true visible Church ca• be defined without the intire body of Fundam••tals, to distinguish it from false Churches and ••retical Assemblies.
yea, how should it warra•• self to be so, if it cannot assert agreemen• Fundamentals? for a true visible Church ca• be defined without the entire body of Fundam••tals, to distinguish it from false Churches and ••retical Assemblies.
for how shall we define a Chur•• what is a visible Church? viz. A company of peop•• professing the foundation of Christian Religi•• wherein the summe of the Gospel is purely taught,
for how shall we define a Chur•• what is a visible Church? viz. A company of peop•• professing the Foundation of Christian Religi•• wherein the sum of the Gospel is purely taught,
and the Sacraments rightly administred by Ministets duely called, Act. 2. 42. 1 Tim. 3. 15. By this substantial description of a visible Church, our best Divines have broken the neck of the Romish Strumpet, who (like Jeroboams wife) would feign her self to be another woman:
and the Sacraments rightly administered by Ministers duly called, Act. 2. 42. 1 Tim. 3. 15. By this substantial description of a visible Church, our best Divines have broken the neck of the Romish Strumpet, who (like Jeroboams wife) would feign her self to be Another woman:
Thus Calvin, Beza, Piscator, Bucan, Perkins, Abbot, Whites, Cade, Du Plessis, Sadeel, and a multitude of Protestant Writers, confute and confound the Roman pretended Catholikes.
Thus calvin, Beza, Piscator, Bucan, Perkins, Abbot, Whites, Cade, Du Plessis, Sadeel, and a multitude of Protestant Writers, confute and confound the Roman pretended Catholics.
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3. Knowledge of the definite number of all Fundamentals by such an exact Catalogue as is mentioned in the question is not necessary to general Communion of Churches;
3. Knowledge of the definite number of all Fundamentals by such an exact Catalogue as is mentioned in the question is not necessary to general Communion of Churches;
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How many are there that know all the Rules of Grammar, who never yet took notice of the number of them? How many (even children and unlea••ed men) do know the Elements,
How many Are there that know all the Rules of Grammar, who never yet took notice of the number of them? How many (even children and unlea••ed men) do know the Elements,
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And do not many litt•• children know every letter in the book, th•• know not how many letters there be? A m•• may know every particular friend which he hat• though he never reckon up the number of the• If I have an hundred friends, I may know eve• particular man of them,
And do not many litt•• children know every Letter in the book, th•• know not how many letters there be? A m•• may know every particular friend which he hat• though he never reckon up the number of the• If I have an hundred Friends, I may know eve• particular man of them,
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Besides some things in the•• Creeds are not Substantials of Religion, but plainly circumstantial, viz. that the time of Christs suffering was when Pilate was Judge of such matters,
Beside Some things in the•• Creeds Are not Substantials of Religion, but plainly circumstantial, viz. that the time of Christ suffering was when Pilate was Judge of such matters,
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as the Canon of the Scripture, the two Sacraments, the Doctrine of Justification, &c. makes this Plea, That Articles not expressed are implyed in the Creed;
as the Canon of the Scripture, the two Sacraments, the Doctrine of Justification, etc. makes this Plea, That Articles not expressed Are employed in the Creed;
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and tells us out of Azorius, Aquinas, and others, That the two Sacraments are implyed in the Articles where we profess to believe the Holy Catholique Church, the Communion of Saints, &c. and addes, The Creed of Nice expresse•h Baptism by name, I confess one Baptism for remission of sins:
and tells us out of azorius, Aquinas, and Others, That the two Sacraments Are employed in the Articles where we profess to believe the Holy Catholic Church, the Communion of Saints, etc. and adds, The Creed of Nicaenae expresse•h Baptism by name, I confess one Baptism for remission of Sins:
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And who knows not they may be comprized in one Sentence, a• that of Peter, Thou art Christ the Son of God? Yea some Divines affirm both in discourse and writing, That there hath never yet been assigned any such definite number or Catalogue of Fundamentals.
And who knows not they may be comprised in one Sentence, a• that of Peter, Thou art christ the Son of God? Yea Some Divines affirm both in discourse and writing, That there hath never yet been assigned any such definite number or Catalogue of Fundamentals.
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whereto our Protestant Writers produce commonly the Creed with its Explanation by General Councils, and withall they prove other Articles which are not expressed in the Creed, to be yet plainly couched and comprehended in it:
whereto our Protestant Writers produce commonly the Creed with its Explanation by General Councils, and withal they prove other Articles which Are not expressed in the Creed, to be yet plainly couched and comprehended in it:
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Yet the Churches of Christ in all ages have sweetly agreed without such Catalogue. But let me search further for this Catalogue, if it may any where be found.
Yet the Churches of christ in all ages have sweetly agreed without such Catalogue. But let me search further for this Catalogue, if it may any where be found.
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The fullest Texts which enumerate Fundamentals are these, Acts 17. 23, 24, &c. Eph. 4. 4, 5, 6, &c. 1 Tim. 3. 16. Heb. 6. 1, 2. The Scripture is far from numbring up the Fundamentals to our hand exactly, but leaves them scattered up and down in half Catalogues, here some and there more, willing us to make enquiry, and to dig for them as for hid Treasure.
The Fullest Texts which enumerate Fundamentals Are these, Acts 17. 23, 24, etc. Ephesians 4. 4, 5, 6, etc. 1 Tim. 3. 16. Hebrew 6. 1, 2. The Scripture is Far from numbering up the Fundamentals to our hand exactly, but leaves them scattered up and down in half Catalogues, Here Some and there more, willing us to make enquiry, and to dig for them as for hid Treasure.
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and containing no more than Fundamentals, not having one superstructive or lesser truth in it; so that a man might collect from it the just and even number of them,
and containing no more than Fundamentals, not having one superstructive or lesser truth in it; so that a man might collect from it the just and even number of them,
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and say, They are just so many, and not one more? Rara aevis in terris, &c. 4. The very Nature of Fundamentals seems to refuse and repugn any such enumeration.
and say, They Are just so many, and not one more? Rara aevis in terris, etc. 4. The very Nature of Fundamentals seems to refuse and repugn any such enumeration.
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Every one of them is so wide and deep, and vastly comprehensive, that every single Fundamental hath multitudes of superstructives comprized and couched in it.
Every one of them is so wide and deep, and vastly comprehensive, that every single Fundamental hath Multitudes of superstructives comprised and couched in it.
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5. 'Tis sufficient to Church-Communion if any Churches do mutually agree upon and confess a Catalogue of Fundamentals partly implicit, and partly explic•;
5. It's sufficient to Church-Communion if any Churches do mutually agree upon and confess a Catalogue of Fundamentals partly implicit, and partly explic•;
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I mean a Catalogue which expredeth some Fundamentals, and clearly implyeth a•l the rest, though some le••er truths be found among them to explain them.
I mean a Catalogue which expredeth Some Fundamentals, and clearly Implies a•l the rest, though Some le••er truths be found among them to explain them.
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And this I conceive the Wisdom of God Judgeth sufficient, because it is so silent in Scripture about the comple•t number of Fundamentals (as is before noted) w•ich I think would not have been so obs••••• in silence,
And this I conceive the Wisdom of God Judgeth sufficient, Because it is so silent in Scripture about the comple•t number of Fundamentals (as is before noted) w•ich I think would not have been so obs••••• in silence,
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if God had esteemed such an Absolute Catalogue the onely expedient for Church Communion. Thus we distinguish betwixt an Absolute and sufficient Catalogue of Fundamentals.
if God had esteemed such an Absolute Catalogue the only expedient for Church Communion. Thus we distinguish betwixt an Absolute and sufficient Catalogue of Fundamentals.
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We may have a sufficient Catalogue, which may serve to Church-Communion, though not absolutely defining and determining the just number of our Principles.
We may have a sufficient Catalogue, which may serve to Church-Communion, though not absolutely defining and determining the just number of our Principles.
and it being very unlikely that Paul who stiles himself the least of the Apostles, should arrogate to himself the honour of an A•thour of such a Creed, which had been due to • the Apostles before him,
and it being very unlikely that Paul who stile himself the least of the Apostles, should arrogate to himself the honour of an A•thour of such a Creed, which had been due to • the Apostles before him,
and further, seeing Paul hi• self and every single Apostle was of an un-erri•• Spirit in the point of founding Churches, an• spreading the Gospel, I should rather guess, Th•• though Timothy and other members of the Chur•• might receive a special form of Doctrine • preach and live by;
and further, seeing Paul hi• self and every single Apostle was of an un-erri•• Spirit in the point of founding Churches, an• spreading the Gospel, I should rather guess, Th•• though Timothy and other members of the Chur•• might receive a special from of Doctrine • preach and live by;
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But were at liberty, Paul to deli••• his form, and Peter his, and James and the •• theirs, in what Language and Phrase God sho• immediately direct them,
But were At liberty, Paul to deli••• his from, and Peter his, and James and the •• theirs, in what Language and Phrase God sho• immediately Direct them,
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for the capacity of s•• Church or Churches as they founded unto Chri•• As men limited onely in the substance of Re••gion, by the Word and Spirit of God;
for the capacity of s•• Church or Churches as they founded unto Chri•• As men limited only in the substance of Re••gion, by the Word and Spirit of God;
2. The present sufficiency of the Scripture for should we grant the Creed to be the rule • faith (by its own single authority without d•pendence on the Scripture) and that in matte• fundamental,
2. The present sufficiency of the Scripture for should we grant the Creed to be the Rule • faith (by its own single Authority without d•pendence on the Scripture) and that in matte• fundamental,
or else yield the Scripture to be imperfect, and not sufficient without the Creed to assist it, 2 Tim 3. 16, 17. 3. The Variation of Phrases and Words and Principles in the Scripture-Catalogues of Fundamentals.
or Else yield the Scripture to be imperfect, and not sufficient without the Creed to assist it, 2 Tim 3. 16, 17. 3. The Variation of Phrases and Words and Principles in the Scripture-Catalogues of Fundamentals.
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If two Apostles speak or write of the same Fundamentals, they vary and alter their expressions concerning the same things, compare Peters with Pauls, compare Acts 10. 3, 4. to the 44th. with Acts 13. v. 16. to the 40th. compare again 1 Pet. 1. v. 3. to the 13th. with Col. 1. 12, 13. to the 24th.
If two Apostles speak or write of the same Fundamentals, they vary and altar their expressions Concerning the same things, compare Peter's with Paul's, compare Acts 10. 3, 4. to the 44th. with Acts 13. v. 16. to the 40th. compare again 1 Pet. 1. v. 3. to the 13th. with Col. 1. 12, 13. to the 24th.
Now if the Creed had been the unalterable rule, and the very form thereof, of Divine Institution, I should rather have thought, that instead of varying the Principles & Phrases thus, the Apostles,
Now if the Creed had been the unalterable Rule, and the very from thereof, of Divine Institution, I should rather have Thought, that instead of varying the Principles & Phrases thus, the Apostles,
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and made some repetition of the Creed, either in whole or in part, and given us some or all the Articles of the Creed verbatim, that we might be certain there was such a rule Divinely inspired, and unalterable.
and made Some repetition of the Creed, either in Whole or in part, and given us Some or all the Articles of the Creed verbatim, that we might be certain there was such a Rule Divinely inspired, and unalterable.
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The most probable place• which referre particularly to any Form or Cree• are 1 Tim. 3. 16. and Heb. 6. 1, 2. In which places Christ is expresly called God,
The most probable place• which refer particularly to any From or Cree• Are 1 Tim. 3. 16. and Hebrew 6. 1, 2. In which places christ is expressly called God,
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and Baptism, & • Which Articles are implyed onely, but not expressed in our •reed; which shews, the referen•• is made to some other Creed, not to this.
and Baptism, & • Which Articles Are employed only, but not expressed in our •reed; which shows, the referen•• is made to Some other Creed, not to this.
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I cannot digest that strange Query of Ireneus, Quid si neque Apostoli quidem Scripturas nobis reliquissent, &c. What if the Apostles had not left the Scriptures among us? might we not have followed Tradition,
I cannot digest that strange Query of Irenaeus, Quid si neque Apostles quidem Scripturas nobis reliquissent, etc. What if the Apostles had not left the Scriptures among us? might we not have followed Tradition,
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and have kept the Creed in our hearts, & c? One Reference of Scripture would have swayed more with me than the Testimony of Tertullian, Ireneus, Ruffinus, Marcellus Bishop of Ancyra, or any other Learned or most holy Writers.
and have kept the Creed in our hearts, & c? One Referente of Scripture would have swayed more with me than the Testimony of Tertullian, Irenaeus, Ruffinus, Marcellus Bishop of Ancyra, or any other Learned or most holy Writers.
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But the Authority of Scripture above Tradition hath been so perfectly proved against the Papists by the whole Army of our Protestant writers, that I should but waste time and paper if I should stay upon i•.
But the authority of Scripture above Tradition hath been so perfectly proved against the Papists by the Whole Army of our Protestant writers, that I should but waste time and paper if I should stay upon i•.
i• like manner as the other Creeds and Confession• and particularly the 39 Articles were seve••• times confirmed and urged by the Church of England; and other Catechisms and Confessions i• other Churches:
i• like manner as the other Creeds and Confession• and particularly the 39 Articles were seve••• times confirmed and urged by the Church of England; and other Catechisms and Confessions i• other Churches:
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4. A man that cannot number Fundamentals, may yet discern his knowledge of them to be sufficient to salvation, by such other graces in his soul as may accompany his knowledge.
4. A man that cannot number Fundamentals, may yet discern his knowledge of them to be sufficient to salvation, by such other graces in his soul as may accompany his knowledge.
yet the said 39 Articles, thoug• they contained the Principles of true Religio• had some other things of smaller moment supe• •dded, which were doubted and scrupled b• men of known Integrity and Ability, wh• refused subscription to the said Articles,
yet the said 39 Articles, thoug• they contained the Principles of true Religio• had Some other things of smaller moment supe• •dded, which were doubted and scrupled b• men of known Integrity and Ability, wh• refused subscription to the said Articles,
And 'tis not like•• that those eminent Divines Dr. Reynolds, D• Sparks, Mr. Kn•wstubbs, &c. (whom King Ja•• appointed several Bishops to conferre with • these matters before himself at Hampton Cou•• should be ignorant of Fundamentals,
And it's not like•• that those eminent Divines Dr. Reynolds, D• Sparks, Mr. Kn•wstubbs, etc. (whom King Ja•• appointed several Bishops to confer with • these matters before himself At Hampton Cou•• should be ignorant of Fundamentals,
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Though Paul referres us to another Epistle written to the Corinthians before that which we call the first to the Corinthians; yet that Epistle is no where to be found, 1 Cor. 5. 9. Even so, he referres us to a Catalogue of Fundamentals which he delivered to Timothy, but that form of words is no where to be found:
Though Paul refers us to Another Epistle written to the Corinthians before that which we call the First to the Corinthians; yet that Epistle is no where to be found, 1 Cor. 5. 9. Even so, he refers us to a Catalogue of Fundamentals which he Delivered to Timothy, but that from of words is no where to be found:
yet the summe and substance of that Epistle, and this form of words is laid down in other Scriptures, viz. in those half Catalogues and several Scriptures before mentioned.
yet the sum and substance of that Epistle, and this from of words is laid down in other Scriptures, viz. in those half Catalogues and several Scriptures before mentioned.
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and though that Epistle was written by Divine inspiration, as we may piously conceive that the Books of Nathan, Gad, Ahiah, Iddo, Semaiah, and others, mentioned in the Old Testament, were, which are now though to be lost;
and though that Epistle was written by Divine inspiration, as we may piously conceive that the Books of Nathan, Gad, Ahiah, Iddo, Semaiah, and Others, mentioned in the Old Testament, were, which Are now though to be lost;
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So it cannot be proved, but that all points necessary to Salvation, which were set down in that former Epistle to the Corinthians, are either contained in these two Epistles which we have,
So it cannot be proved, but that all points necessary to Salvation, which were Set down in that former Epistle to the Corinthians, Are either contained in these two Epistles which we have,
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an• that the other Apostles commended the same things not in the same form to other Churches and at last all these several forms were resolved it to one certain Rule, viz. the Scripture-Canon.
an• that the other Apostles commended the same things not in the same from to other Churches and At last all these several forms were resolved it to one certain Rule, viz. the Scripture canon.
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I shall conclude then till I am better informed That the Apostles left no other Rule of Fait• (as a perpetual and universal Direction to the Church) than the whole Scripture of the Old an• New Testament, referring all Doctrines and Traditions to this common Touch-stone,
I shall conclude then till I am better informed That the Apostles left no other Rule of Fait• (as a perpetual and universal Direction to the Church) than the Whole Scripture of the Old an• New Testament, referring all Doctrines and Traditions to this Common Touchstone,
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and we find not any where a whole Catalogue of All Fundamentals set down together in one place, it is lawful for any private Christian (•or his own private use) to collect a• many of them together as he can,
and we find not any where a Whole Catalogue of All Fundamentals Set down together in one place, it is lawful for any private Christian (•or his own private use) to collect a• many of them together as he can,
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Much more is it lawful, and not onely lawful but profitable and necessary for whole Churches and famous Councils (upon some emergent occasion, eithe• of Controversie or Heresie) to agree upon a substantial Catalogue or Confession of Fundamental Articles,
Much more is it lawful, and not only lawful but profitable and necessary for Whole Churches and famous Councils (upon Some emergent occasion, eithe• of Controversy or Heresy) to agree upon a substantial Catalogue or Confessi of Fundamental Articles,
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A Collection of Fundamentals out of the Scriptures, approved, confirmed, and commended, and urged as Consonant to Scripture, by famous Councils and Churches, whose Authority is not to be slighted,
A Collection of Fundamentals out of the Scriptures, approved, confirmed, and commended, and urged as Consonant to Scripture, by famous Councils and Churches, whose authority is not to be slighted,
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'Tis noted of Dr. Cranmer, That in the dayes of King Edward the sixth, he employed a great part of his time and study for the obtaining of a Joynt and Common consent of all the Reformed Churches to one draught or Catalogue of Fundamentals:
It's noted of Dr. Cranmer, That in the days of King Edward the sixth, he employed a great part of his time and study for the obtaining of a Joint and Common consent of all the Reformed Churches to one draught or Catalogue of Fundamentals:
and Mr. Calvin hearing of it, addressed his Letters to Renowned Cranmer, and offered his service, saying, That might his labours stand the Church in stead, it would not grieve him to Sail over ten Seas to such a purpose.
and Mr. calvin hearing of it, addressed his Letters to Renowned Cranmer, and offered his service, saying, That might his labours stand the Church in stead, it would not grieve him to Sail over ten Seas to such a purpose.
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yet the next resolution and course was, That every Kingdom, and free State or Principality, which had ab••doned the superstitious and Antichristian Religion of he Church of Rome, and embraced the Gospel of Christ, should divulge a Brief of that Religion, which among themselves was taught and believed,
yet the next resolution and course was, That every Kingdom, and free State or Principality, which had ab••doned the superstitious and Antichristian Religion of he Church of Rome, and embraced the Gospel of christ, should divulge a Brief of that Religion, which among themselves was taught and believed,
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and Universal consent of Churches) may deserve and procure it more reverence and respects than all other Creeds, Confessions or Catalogues whatsoever of later date;
and Universal consent of Churches) may deserve and procure it more Reverence and respects than all other Creeds, Confessions or Catalogues whatsoever of later date;
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By which Article an Indifferent Reader may easily perceive, That the Church of England doth not equal the Authority of any Creed to the Authority of Scripture:
By which Article an Indifferent Reader may Easily perceive, That the Church of England does not equal the authority of any Creed to the authority of Scripture:
and this Church saith not, the elder Creed was the Apostles, but commonly called the Apostles Creed, standing in need (as other Creeds do) of Scripture Authority to stand by it and support it;
and this Church Says not, the elder Creed was the Apostles, but commonly called the Apostles Creed, standing in need (as other Creeds do) of Scripture authority to stand by it and support it;
not at all pretending the infallibility and perfection of its Authors, but professing its dependence on the Scripture-Canon, out of which it was at first Collected.
not At all pretending the infallibility and perfection of its Authors, but professing its dependence on the Scripture canon, out of which it was At First Collected.
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And so long as any Church professeth a Catalogue of main Fundamentals, and denyes not any, we may lawfully professe Union and Communion with such Church.
And so long as any Church Professes a Catalogue of main Fundamentals, and Denies not any, we may lawfully profess union and Communion with such Church.
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That though we never know the perfect number of Fundamentals, yet we have, and the Ages before us have had a sufficient Enumeration of them, viz. a kind of distinct,
That though we never know the perfect number of Fundamentals, yet we have, and the Ages before us have had a sufficient Enumeration of them, viz. a kind of distinct,
Especially, Rom. 8. 30. Eph. 4. 4. 5•. 1 Tim. 3. 16. Heb. 6. 1, 2. 4. By those ancient Creeds, Confessions, an• Catechismes of Churches, which do most cer•ai•ly accord with the Scriptures;
Especially, Rom. 8. 30. Ephesians 4. 4. 5•. 1 Tim. 3. 16. Hebrew 6. 1, 2. 4. By those ancient Creeds, Confessions, an• Catechisms of Churches, which do most cer•ai•ly accord with the Scriptures;
And now let me hasten to that question I promised to discuss, viz. How a man may discern his own knowledge in Fundamentals without an absolute perfect Catalogue; it follows.
And now let me hasten to that question I promised to discuss, viz. How a man may discern his own knowledge in Fundamentals without an absolute perfect Catalogue; it follows.
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Quest. 12. How shall a man discern whether he himself do know every Fundamental without a definitive absolute Catalogue that shall shew him the certain definite and even number of them?
Quest. 12. How shall a man discern whither he himself do know every Fundamental without a definitive absolute Catalogue that shall show him the certain definite and even number of them?
Answ. 1. By reading over those Scriptures which comprize the Fundamentals, and considering his clear understanding of the said Scriptures, especially those before pointed at.
Answer 1. By reading over those Scriptures which comprise the Fundamentals, and considering his clear understanding of the said Scriptures, especially those before pointed At.
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when a man clearly perceives that he sees the whole Series of bringing about the work of our salvation, à primo hominis statu ad ultimum, from the first estate of man to the last:
when a man clearly perceives that he sees the Whole Series of bringing about the work of our salvation, à primo hominis Statu ad ultimum, from the First estate of man to the last:
would not men have been apt to set up their rest here? and to conclude all other disquisition and enquiry to be to no purpose? Whereas now a mans appetite and desire after knowledge is edged and sharpned (by a consideration of the difficulty and necessity) unto a double diligence in digging after this hid treasure;
would not men have been apt to Set up their rest Here? and to conclude all other disquisition and enquiry to be to no purpose? Whereas now a men appetite and desire After knowledge is edged and sharpened (by a consideration of the difficulty and necessity) unto a double diligence in digging After this hid treasure;
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Now God commands the founded Church to grow in knowledge, 2 Pet. 3. 18. 2. He that hath true faith will design and aim at the glory of God, besides his own salvation. Phil. 1. 20.
Now God commands the founded Church to grow in knowledge, 2 Pet. 3. 18. 2. He that hath true faith will Design and aim At the glory of God, beside his own salvation. Philip 1. 20.
and having found the pure gold, cannot refrain, but will be alwaies digging in the mine for more, Psal. 1. 2. His delight is in the law of the Lord his God, &c. 4. He that neglects knowledge, cannot but sin:
and having found the pure gold, cannot refrain, but will be always digging in the mine for more, Psalm 1. 2. His delight is in the law of the Lord his God, etc. 4. He that neglects knowledge, cannot but since:
and to bear up Church-communion, Mat. 18. 15. &c. 5. The very design, and scope, and end of all Fundamentals, is edification of the Church, to build up more knowledge with obedience upon the Foundation.
and to bear up Church-communion, Mathew 18. 15. etc. 5. The very Design, and scope, and end of all Fundamentals, is edification of the Church, to built up more knowledge with Obedience upon the Foundation.
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So that all the foundation is frustrate without some building upon it, some further edification. For to what purpose is a foundation without a superstructure?
So that all the Foundation is frustrate without Some building upon it, Some further edification. For to what purpose is a Foundation without a superstructure?
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Quest. 14. May we refuse communion with any Church or person that holds the foundation, yet denies any great important truth which borders near upon the foundation?
Quest. 14. May we refuse communion with any Church or person that holds the Foundation, yet Denies any great important truth which borders near upon the Foundation?
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How severely doth Paul censure Peter for countenancing the Jews in an Errour which did but reflect and grate upon a Fundamental, viz, separation from the Gentiles, Gal. 2. 12, 14? This was no direct denial of any Fundamental,
How severely does Paul censure Peter for countenancing the jews in an Error which did but reflect and grate upon a Fundamental, videlicet, separation from the Gentiles, Gal. 2. 12, 14? This was no Direct denial of any Fundamental,
as is hinted verse 15, 16. 2. Denyal of Truths bordering upon the foundation, may in time destroy the foundation, or blot the knowledge of the foundation out of the Church if such denial be tollerated. 1 Tim. 4. 1, 2, 3. Here is implyed, that giving heed to those who forbid meats and marriage, occasioned dep••ture from the faith.
as is hinted verse 15, 16. 2. Denial of Truths bordering upon the Foundation, may in time destroy the Foundation, or blot the knowledge of the Foundation out of the Church if such denial be tolerated. 1 Tim. 4. 1, 2, 3. Here is employed, that giving heed to those who forbid Meats and marriage, occasioned dep••ture from the faith.
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increasing the• main stock by the addition of those other sa•• truths that are revealed in the word of Go• and these build upon the foundation, Gold, ••ver, and precious Stones.
increasing the• main stock by the addition of those other sa•• truths that Are revealed in the word of Go• and these built upon the Foundation, Gold, ••ver, and precious Stones.
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so the doctrines or co•clusions nearly conjoyned to the first pri•ciples of Religion, and that grate upon •• foundation, may more establish or endang•• the building then those that come not •• the foundation:
so the doctrines or co•clusions nearly conjoined to the First pri•ciples of Religion, and that grate upon •• Foundation, may more establish or endang•• the building then those that come not •• the Foundation:
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3. If a man teach any Doctrine which may tend to the disparagement of the main doctrine of the Gospel, we must withdraw from him if he prove obstinate,
3. If a man teach any Doctrine which may tend to the disparagement of the main Doctrine of the Gospel, we must withdraw from him if he prove obstinate,
or Infidels, he commands him to withdraw from them that teach the contrary, upon this ground, that such corrupt teaching would disparage the greater truths,
or Infidels, he commands him to withdraw from them that teach the contrary, upon this ground, that such corrupt teaching would disparage the greater truths,
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and after the determining of such controversie by a general Council, Acts 15. The case is the same if any Church shall erect a rotten superstructure of false doctrine upon the Foundation,
and After the determining of such controversy by a general Council, Acts 15. The case is the same if any Church shall erect a rotten superstructure of false Doctrine upon the Foundation,
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This great article of Religion should be kept whole and entire, That Jesus the Son of the virgin Mary, is the Christ, the Son of God, and Saviour of the world.
This great article of Religion should be kept Whole and entire, That jesus the Son of the Virgae Marry, is the christ, the Son of God, and Saviour of the world.
Hence those that hold it are said to subvert souls when they teach it, Acts 15. 24. Gal. 1. 6, 7. compared with the scope and subject of the whole Epistle, wherein the Apostle desendeth the doctrine of Free justification without works.
Hence those that hold it Are said to subvert Souls when they teach it, Acts 15. 24. Gal. 1. 6, 7. compared with the scope and Subject of the Whole Epistle, wherein the Apostle Descendeth the Doctrine of Free justification without works.
In the Fundamental Article of the blessed Trinity (which the Apostles taught as a first principle in the very form of baptisme, Mat. 28. 19. and which is plainly set down 1 John 5. 7.) there are that erre in this matter, viz. by dividing and breaking it in pieces;
In the Fundamental Article of the blessed Trinity (which the Apostles taught as a First principle in the very from of Baptism, Mathew 28. 19. and which is plainly Set down 1 John 5. 7.) there Are that err in this matter, viz. by dividing and breaking it in Pieces;
So also in the Doctrine of Repentance and Faith, of Baptisme and the Ministry, of the Resurrection and Judgement, we have many divide and breakers of them, who seem to grant the• yet utterly marr and deface them, by denying so•• material part of them.
So also in the Doctrine of Repentance and Faith, of Baptism and the Ministry, of the Resurrection and Judgement, we have many divide and breakers of them, who seem to grant the• yet utterly mar and deface them, by denying so•• material part of them.
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Every Fundamental hath some special end or design which it is intended for. As, The end of the doctrine of Christs death, its great design, is holy life,
Every Fundamental hath Some special end or Design which it is intended for. As, The end of the Doctrine of Christ death, its great Design, is holy life,
these I say who turn the grace of God into wantonness, do erre Fundamentaly in resisting the design of Christs death, which is salvation from sin, not, in sin, Mat. 1. 21.
these I say who turn the grace of God into wantonness, do err Fundamentaly in resisting the Design of Christ death, which is salvation from since, not, in since, Mathew 1. 21.
The end of good works is, to please God, and to justifie before men, 1 Thes. 4. 1. Heb. 11. 5. James 2. 18, 21, 22. But some pervert the end of good works,
The end of good works is, to please God, and to justify before men, 1 Thebes 4. 1. Hebrew 11. 5. James 2. 18, 21, 22. But Some pervert the end of good works,
and design by them to merit heaven, and to be justified before God; contrary to Rom. 4. Gal. 5. 4. Hav•ng in some good measure cleared the D•ctrine of Fundamentals to reasonable capacitie• Let me briefly apply it in these Uses of •• point. Use I. By way of I. Inference.
and Design by them to merit heaven, and to be justified before God; contrary to Rom. 4. Gal. 5. 4. Hav•ng in Some good measure cleared the D•ctrine of Fundamentals to reasonable capacitie• Let me briefly apply it in these Uses of •• point. Use I. By Way of I. Inference.
The Scripture shall determine whether our Church be Christian or Anti-christian, 1 John 4. 1, 2, 3. with 2 John 7. 9. Twill puzzle and pose all the Adversaries of our Church to shew what one Fundamental truth is denyed by us;
The Scripture shall determine whither our Church be Christian or Antichristian, 1 John 4. 1, 2, 3. with 2 John 7. 9. 'twill puzzle and pose all the Adversaries of our Church to show what one Fundamental truth is denied by us;
The Philadelphian Church was better than that of Sardis, or that of Laodicea; yet all were true Churches, Rev. 3. 4, 7, 8, 14, 15. Besides, God doth ordinarily denominate Churches, not by the greater (if worse) part;
The Philadelphian Church was better than that of Sardis, or that of Laodicea; yet all were true Churches, Rev. 3. 4, 7, 8, 14, 15. Beside, God does ordinarily denominate Churches, not by the greater (if Worse) part;
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If we are united in the Principles, and Fundamental doctrines, we may safely communicate in worship, Phil. 3. 15, 16. If in any thing ye be otherwise minded, God shall reveal even this unto you:
If we Are united in the Principles, and Fundamental doctrines, we may safely communicate in worship, Philip 3. 15, 16. If in any thing you be otherwise minded, God shall reveal even this unto you:
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The Principles are called, The common Faith, Tit. 1. 4. This common faith all Churches hold, Col. 2. 19. Where the Apostle describes the enemies of Truth and Church, by their not holding the Head, that is Christ,
The Principles Are called, The Common Faith, Tit. 1. 4. This Common faith all Churches hold, Col. 2. 19. Where the Apostle describes the enemies of Truth and Church, by their not holding the Head, that is christ,
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All Scripture is given for Correction; and these things are written for our admonition: and the doctrine of first Principles suggests to us these Cautions.
All Scripture is given for Correction; and these things Are written for our admonition: and the Doctrine of First Principles suggests to us these Cautions.
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yea a kinde of giving of a mans self to the devil, and a throwing thy self out of the bosome of the Church, into the very mouth of hell. 1 Tim. 1. 19, 20. Holding faith and a good conscience, which some having put away, concerning faith have made shipwrack:
yea a kind of giving of a men self to the Devil, and a throwing thy self out of the bosom of the Church, into the very Mouth of hell. 1 Tim. 1. 19, 20. Holding faith and a good conscience, which Some having put away, Concerning faith have made shipwreck:
Wherefore accept of that Caveat which the Apostle Peter gives, 2 Pet. 3. 17. Ye, therefore, beloved, seeing ye know these things b•fore, beware lest ye also being led aside with th• error of the wicked, fall from your own stedfastness. So Heb. 3. 12.
Wherefore accept of that Caveat which the Apostle Peter gives, 2 Pet. 3. 17. You, Therefore, Beloved, seeing you know these things b•fore, beware lest you also being led aside with th• error of the wicked, fallen from your own steadfastness. So Hebrew 3. 12.
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2. Take heed of erring in those points which are nearest to Fundamentals, Coloss. 2. 18. Let no man beguile you of your reward, in a voluntary humility,
2. Take heed of erring in those points which Are nearest to Fundamentals, Coloss. 2. 18. Let no man beguile you of your reward, in a voluntary humility,
How earnest is the Apostle in disswading the Thessalonians from receiving an errour which wa• not Fundamental? viz. about the time of Christ• coming to judgement, 2 Thes. 2. 1, 2, 3. Take heed of such Frrours,
How earnest is the Apostle in dissuading the Thessalonians from receiving an error which wa• not Fundamental? viz. about the time of Christ• coming to judgement, 2 Thebes 2. 1, 2, 3. Take heed of such Frrours,
and thi•• with your selves, what a poor and naked excus• this will be in the day of judgement, to plead, an• say, Lord, We never tooke these matters to be Fundamental,
and thi•• with your selves, what a poor and naked excus• this will be in the day of judgement, to plead, an• say, Lord, We never took these matters to be Fundamental,
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3. Take heed of being too bold with mere s•perstructives, of denying those truths which are farthest off from Fundamentals, the smallest error• Uzza's error is thought to be very small in comparison,
3. Take heed of being too bold with mere s•perstructives, of denying those truths which Are farthest off from Fundamentals, the Smallest error• Uzza's error is Thought to be very small in comparison,
though he did nothing but turn aside wi•• the old Prophet to eat, and that after his mai• work was over, 1 Kings 13. 21, 22, &c. A m•• would think it were but a small errour to refu•• to smite a Prophet of the Lord,
though he did nothing but turn aside wi•• the old Prophet to eat, and that After his mai• work was over, 1 Kings 13. 21, 22, etc. A m•• would think it were but a small error to refu•• to smite a Prophet of the Lord,
How severe Gods anger is to those who do e•• though but in smaller matters, appears in that no• table place, 1 Cor. 3. 12, 13, &c. where tis plain, that though a man do hold the Foundation,
How severe God's anger is to those who do e•• though but in smaller matters, appears in that no• table place, 1 Cor. 3. 12, 13, etc. where this plain, that though a man do hold the Foundation,
where you see the spreading of false doctrine is called the work of a man, as in the second Epistle of S. John its called Evil deeds; and this evil work hath a two-fold effect. 1. It makes the owner to suffer loss, that is, All that labour and pains he hath taken shall bring him no profit;
where you see the spreading of false Doctrine is called the work of a man, as in the second Epistle of S. John its called Evil Deeds; and this evil work hath a twofold Effect. 1. It makes the owner to suffer loss, that is, All that labour and pains he hath taken shall bring him no profit;
The Lucrum cessans, is as grear a loss, as the Damnum emergens. Oh! what a fearful thing will it be for false Teachers, who have made it their whole business to spread new Opinions, to lose all their labour? 2. The other effect is, That though he be saved,
The Lucrum cessans, is as grear a loss, as the Damnum emergens. Oh! what a fearful thing will it be for false Teachers, who have made it their Whole business to spread new Opinions, to loose all their labour? 2. The other Effect is, That though he be saved,
That which thou comfortest thy self with, and gloriest in, as if it were persecution, it may be is nothing but part of the fire in the Text, which is to afflict thee, that thy drone may be purged out:
That which thou comfortest thy self with, and gloriest in, as if it were persecution, it may be is nothing but part of the fire in the Text, which is to afflict thee, that thy drone may be purged out:
do not wrest and wrack in pieces the Scriptures, Joh. 10. 35. He that would not erre from the truth, must compare Scripture with Scripture, one Scripture with another;
do not wrest and wrack in Pieces the Scriptures, John 10. 35. He that would not err from the truth, must compare Scripture with Scripture, one Scripture with Another;
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But they that erre and fall away from the Truth and Religion, do generally break and wrest the Scriptures, they distort and wrack one place from another. 2 Pet. 3. 16, 17. q. d. Si•h you know afore hand that many Souls have miscarried by wresting the Scripture, take heed it never proves your own Case;
But they that err and fallen away from the Truth and Religion, do generally break and wrest the Scriptures, they distorted and wrack one place from Another. 2 Pet. 3. 16, 17. q. worser. Si•h you know afore hand that many Souls have miscarried by wresting the Scripture, take heed it never Proves your own Case;
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Thus he tempted the great Captain of our Salvation, with a broken Scripture, knowing that 'tis impossible to deceive a Child of God without some Scripture in his mouth.
Thus he tempted the great Captain of our Salvation, with a broken Scripture, knowing that it's impossible to deceive a Child of God without Some Scripture in his Mouth.
] Our Saviour confounds him by comparing one place with another, and layes that piece which Satan urg•d to a•other piece of Scripture, v. 7. [ It is written again, thou shalt not temp• the Lord thy God. ] q. d.
] Our Saviour confounds him by comparing one place with Another, and lays that piece which Satan urg•d to a•other piece of Scripture, v. 7. [ It is written again, thou shalt not temp• the Lord thy God. ] q. worser.
Thus the passionate Disciples were deceived by a broken wrested Scripture, Luke 9. 54. [ as Elias did ] not considering what was written of Elijah 's Spirit in other places;
Thus the passionate Disciples were deceived by a broken wrested Scripture, Lycia 9. 54. [ as Elias did ] not considering what was written of Elijah is Spirit in other places;
and therefore our Saviour reproves them for it v. 55. q. d. You are so far from Elijah 's Spirit, that the very Spirit of Malice and Satan possesseth you,
and Therefore our Saviour reproves them for it v. 55. q. worser. You Are so Far from Elijah is Spirit, that the very Spirit of Malice and Satan Possesses you,
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Some wrest it to weaken the Authority of the whole Scripture, seeking to pull down the Scripture by Scripture, maintaining falsly, That the Letter of the whole Bible is a killing Letter,
some wrest it to weaken the authority of the Whole Scripture, seeking to pull down the Scripture by Scripture, maintaining falsely, That the letter of the Whole bible is a killing letter,
Ezek. 36. 27. As also because 'tis spiritual in its nature, and ordinarily attended with the effectual ministry and operation of the Spirit. Gal. 3. 2. And further:
Ezekiel 36. 27. As also Because it's spiritual in its nature, and ordinarily attended with the effectual Ministry and operation of the Spirit. Gal. 3. 2. And further:
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this place thus applied by Seducers is broken off with much violence from that plain text in Rom. 15. 4. Which shews the whole Scripture is not a killing,
this place thus applied by Seducers is broken off with much violence from that plain text in Rom. 15. 4. Which shows the Whole Scripture is not a killing,
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and saith, Christ is the end of the Law [ for Righteousnesse ] for righteousnesse and justification, not for use and obedience. Again; the end of the Law;
and Says, christ is the end of the Law [ for Righteousness ] for righteousness and justification, not for use and Obedience. Again; the end of the Law;
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is this ceased? must we choose us new Gods? or is there no God? To say, down with the old Moral Law, is (in effect to say) down with our old Law-giver, and to decry God himself. Besides:
is this ceased? must we choose us new God's? or is there no God? To say, down with the old Moral Law, is (in Effect to say) down with our old Lawgiver, and to decry God himself. Beside:
All those places which are commonly urged by the Adversaries, against the Sabbath, against the Sacraments, against the Ministry, against Communion with our Church, against the Maintenance of Gospel Ministers, against any received truth;
All those places which Are commonly urged by the Adversaries, against the Sabbath, against the Sacraments, against the Ministry, against Communion with our Church, against the Maintenance of Gospel Ministers, against any received truth;
and they thrown into the depth of the Sea. So much to this Caution. Use 3. 3. Consolation: Is there indeed such a Foundation? Here's a Spring of Comfort to all the Friend• of Truth and Religion; You see your Foundation;
and they thrown into the depth of the Sea. So much to this Caution. Use 3. 3. Consolation: Is there indeed such a Foundation? Here's a Spring of Comfort to all the Friend• of Truth and Religion; You see your Foundation;
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How cheerfully have they embraced the flame, rejoycing that they were counted worthy to suffer for the cause of our Religion? Heb. 11. 35, 36, 37. The whose army of Martyrs now tryumphing in glory, have fought and weltred in blood for it.
How cheerfully have they embraced the flame, rejoicing that they were counted worthy to suffer for the cause of our Religion? Hebrew 11. 35, 36, 37. The whose army of Martyrs now triumphing in glory, have fought and weltered in blood for it.
and to bear up your souls above water, in the midst of a thousand flouds and storms of temptation, Ephes. 2. 20. Mat. 21. 42, 44. John 10. 28, 29.
and to bear up your Souls above water, in the midst of a thousand floods and storms of temptation, Ephesians 2. 20. Mathew 21. 42, 44. John 10. 28, 29.
5 Your Religion hath so sure a Foundation, that all the power and policy of hell cannot undermine or overturn it, Mat. 16. 18. This Rock. The Rhemists, and all the Papists interpret it of Peter: but Christ speaks to Peter, and points him to the Rock, Tis not said upon thee Peter, but upon This Rock, NONLATINALPHABET, not NONLATINALPHABET, as a learned Critick observes.
5 Your Religion hath so sure a Foundation, that all the power and policy of hell cannot undermine or overturn it, Mathew 16. 18. This Rock. The Rhemists, and all the Papists interpret it of Peter: but christ speaks to Peter, and points him to the Rock, This not said upon thee Peter, but upon This Rock,, not, as a learned Critic observes.
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Some learned Protestants say, 'Tis meant of Peter, as an instrument of planting the Church, not in the Popish sense, allowing to Peter a preheminence above the other Apostles.
some learned Protestants say, It's meant of Peter, as an Instrument of planting the Church, not in the Popish sense, allowing to Peter a pre-eminence above the other Apostles.
for when did you hear of a house built by a Rock, as the builder or instrument? rather on a Rock, Mat. 7. 24, &c. The surest sense then is the common received interpretation of the whole army of Protestant Writers, viz. the Rock confessed, not the Rock confessing; not Peter, but Christ himselfe;
for when did you hear of a house built by a Rock, as the builder or Instrument? rather on a Rock, Mathew 7. 24, etc. The Surest sense then is the Common received Interpretation of the Whole army of Protestant Writers, viz. the Rock confessed, not the Rock confessing; not Peter, but christ himself;
and Christ would not build all the stones upon one stone, so small, and unsteady as Peter (a man of known infirmities both before and after his great service in the Church;
and christ would not built all the stones upon one stone, so small, and unsteady as Peter (a man of known infirmities both before and After his great service in the Church;
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for we read of his dissimulation, Gal. 2.) but upon himself, the onely sufficient Rock, 1 Pet. 2. 5. All these stones had need be built upon a firm Rock;
for we read of his dissimulation, Gal. 2.) but upon himself, the only sufficient Rock, 1 Pet. 2. 5. All these stones had need be built upon a firm Rock;
all the power and policy of hell, alluding to the gates of cities in ancient times, built partly for strength, partly to be places of meeting for Counsel and advice in matters of greatest moment.
all the power and policy of hell, alluding to the gates of cities in ancient times, built partly for strength, partly to be places of meeting for Counsel and Advice in matters of greatest moment.
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Gen. 34. 20, 24. How did Easau, and Pharaoh, and Haman plot? How did Herod, Pontius Pilate, Judas, and all the Jews plot against true Religion? How did the heathen Emperours, especially Dioclesian, rage and plot? yet Religion stands, our Foundation holds up, is the same for ever.
Gen. 34. 20, 24. How did Easau, and Pharaoh, and Haman plot? How did Herod, Pontius Pilate, Judas, and all the jews plot against true Religion? How did the heathen emperors, especially Diocletian, rage and plot? yet Religion Stands, our Foundation holds up, is the same for ever.
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Psal. 2. 1, 2, &c. All the gates of Hell cannot destroy one little of Christian Religion, Matth. 5. 18. Vse IV. IV. Instruction. This Doctrine is profitable for Instruction;
Psalm 2. 1, 2, etc. All the gates of Hell cannot destroy one little of Christian Religion, Matthew 5. 18. Use IV. IV. Instruction. This Doctrine is profitable for Instruction;
they desired to pry and look into them, and they did not lose their labour; For it was revealed unto them, saith the Text, v. 12. 2. To hold fast the Principles of Religion:
they desired to pry and look into them, and they did not loose their labour; For it was revealed unto them, Says the Text, v. 12. 2. To hold fast the Principles of Religion:
lose these, and you lose all Religion; no Foundation, no Building: no Principles, no Christianity: no Fundamentals, no Faith, 2 Tim. 1. 13. H•l• fast the form of sound words.
loose these, and you loose all Religion; no Foundation, no Building: no Principles, no Christianity: no Fundamentals, no Faith, 2 Tim. 1. 13. H•l• fast the from of found words.
Continue ye in the faith grounded and setled, and be not moved away from the hope of the Gospel which you have heard, Col. 1. 23. Hold fast your shield of faith, and never let it go.
Continue you in the faith grounded and settled, and be not moved away from the hope of the Gospel which you have herd, Col. 1. 23. Hold fast your shield of faith, and never let it go.
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'Tis reported of the Lacedemonians, that when they were teaching their children to war, they were wont to put into their hand a shield and • winding-sheet,
It's reported of the Lacedaemonians, that when they were teaching their children to war, they were wont to put into their hand a shield and • winding-sheet,
count all things dung for the excellency of a Christians knowledge and Principles, Phil. 3. 8. Ever remember that serious charge of the Apostle, Col. 2. 6, 7. Be valiant for the truth upon earth;
count all things dung for the excellency of a Christians knowledge and Principles, Philip 3. 8. Ever Remember that serious charge of the Apostle, Col. 2. 6, 7. Be valiant for the truth upon earth;
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and zeal, and heat, and fire of affection that should be in the souls of Christians? Gal. 4. 18. 'Tis good to be zealously affected alwaies in a good thing.
and zeal, and heat, and fire of affection that should be in the Souls of Christians? Gal. 4. 18. It's good to be zealously affected always in a good thing.
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take heed of indifferency and luke-warmness in your Religion, 1 Kings 18. 21. Rev. 3. 15, 16. There are them that can speak the language of Canaan, and Ashdod both;
take heed of indifferency and lukewarmness in your Religion, 1 Kings 18. 21. Rev. 3. 15, 16. There Are them that can speak the language of Canaan, and Ashdod both;
and with great labour and industry he taught one of them to say, Salve Antoni Imperator, God save Emperour Antony; and the other, Salve Augusto Imperator, All hail my Liege Augustus; and thereby how ever the world went he had a bird for the Conquerour.
and with great labour and industry he taught one of them to say, Salve Antoni Imperator, God save Emperor Antony; and the other, Salve Augusto Imperator, All hail my Liege Augustus; and thereby how ever the world went he had a bird for the Conqueror.
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Thus David dropt good principles into Solomo• whiles a child, Prov. 4. 3, 4, 5. and so did his mother Bathsheba, Prov. 31. 1, 2. &c. So did Tim•thies parents season him.
Thus David dropped good principles into Solomo• while a child, Curae 4. 3, 4, 5. and so did his mother Bathsheba, Curae 31. 1, 2. etc. So did Tim•thies Parents season him.
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Yea, thus the great father of us all, faithful Abraham, and so brought the great blessing upon his whole house, Gen. 18. 19. For I know him, that he will command his children and his houshold after him,
Yea, thus the great father of us all, faithful Abraham, and so brought the great blessing upon his Whole house, Gen. 18. 19. For I know him, that he will command his children and his household After him,
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For want of this, How doth the land mourn, and Religion threaten a departure from us? For how are Family-duties every where neglected? Few children or servant• are taught the Catechism, or first Principles of Religion.
For want of this, How does the land mourn, and Religion threaten a departure from us? For how Are Family duties every where neglected? Few children or servant• Are taught the Catechism, or First Principles of Religion.
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and how careful was he of Family-Duty? Eusebius reports of him, that the exercises of Religion were so ordered in his house, that it differed little from a Church:
and how careful was he of Family-duty? Eusebius reports of him, that the exercises of Religion were so ordered in his house, that it differed little from a Church:
but see carefully to his soul, and resolve as Joshua, I, and my house, my whole house, will serve the Lord, and with Abraham, To command his houshold, &c.
but see carefully to his soul, and resolve as joshua, I, and my house, my Whole house, will serve the Lord, and with Abraham, To command his household, etc.
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How inconsonant, and uncomely will a rotten, and ill-favoured structure seem, upon a solid and lovely Basis or Bottom? Christian! your Foundation is truth;
How inconsonant, and uncomely will a rotten, and ill-favoured structure seem, upon a solid and lovely Basis or Bottom? Christian! your Foundation is truth;
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Gods holiness is that property in him, which inclines him to move and act in all his ways and dispensations, at the greatest distance that can be imagined, from all unrighteousness and imperfection whatsoever, Ps. 145. 17. The holiness of the saints is a conformity to God in this glorious property in some good degree;
God's holiness is that property in him, which inclines him to move and act in all his ways and dispensations, At the greatest distance that can be imagined, from all unrighteousness and imperfection whatsoever, Ps. 145. 17. The holiness of the Saints is a conformity to God in this glorious property in Some good degree;
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Observe wha• an holy Lecture your own principles do read to you, out of 2 Tim. 2. 19. and Tit. 2. 11, 12. These two must be held together: True Religion, and holy life:
Observe wha• an holy Lecture your own principles do read to you, out of 2 Tim. 2. 19. and Tit. 2. 11, 12. These two must be held together: True Religion, and holy life:
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Hold them together, 1 Tim. 1. 19. Holding faith and a good conscience, &c. O, herein exercise your se•ves to ha•e always a conscience void of offence both towards God, and towards m•n;
Hold them together, 1 Tim. 1. 19. Holding faith and a good conscience, etc. O, herein exercise your se•ves to ha•e always a conscience void of offence both towards God, and towards m•n;
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yea, thus you shall attain the comforts of a good Conscience in this life, and the crown of Righteousness in another, even in eternal life. A Question.
yea, thus you shall attain the comforts of a good Conscience in this life, and the crown of Righteousness in Another, even in Eternal life. A Question.
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As Heb. 11. 6. Mark 16. 16. Luke 13. 3. John 3. 3. Heb. 12. 14. Gal. 5. 4. Rom. 8. 9. 2. Those Truths that have many more truths comprehended and contained in them, Mat. 22. 40. As Christs Death and Resurrection, 2 Cor. 5. 14, 15. Rom. 8. 32, 33, 34, 35. 1 Thes. 4. 14. 1 Tim. 3. 16. 3. Those Truths that Christians have most stood upon:
As Hebrew 11. 6. Mark 16. 16. Lycia 13. 3. John 3. 3. Hebrew 12. 14. Gal. 5. 4. Rom. 8. 9. 2. Those Truths that have many more truths comprehended and contained in them, Mathew 22. 40. As Christ Death and Resurrection, 2 Cor. 5. 14, 15. Rom. 8. 32, 33, 34, 35. 1 Thebes 4. 14. 1 Tim. 3. 16. 3. Those Truths that Christians have most stood upon:
and Peters Confession, Mat. 16. 16. Acts 24. 14, 15, 16. Chapter 26. 22, 23. The Confession of all the friends of Truth, 1 John 4. 2, 3, 14, 15. Here you may have help from the Creeds and Catechisms before mentioned. 4. Those Truths which the Scripture expressly nameth Principles;
and Peter's Confessi, Mathew 16. 16. Acts 24. 14, 15, 16. Chapter 26. 22, 23. The Confessi of all the Friends of Truth, 1 John 4. 2, 3, 14, 15. Here you may have help from the Creeds and Catechisms before mentioned. 4. Those Truths which the Scripture expressly names Principles;
which are plainly called, Foundations, the Christians Rock or Foundation, as in these places, Mat. 16. 16, 17, 18. (Rock.) 1 Cor. 3. 10, 11. (Foundation) Ephes. 2. 20. The (Foundation of the Prophets and Apostles) Heb. 6. 1, 2. (The Foundation.)
which Are plainly called, Foundations, the Christians Rock or Foundation, as in these places, Mathew 16. 16, 17, 18. (Rock.) 1 Cor. 3. 10, 11. (Foundation) Ephesians 2. 20. The (Foundation of the prophets and Apostles) Hebrew 6. 1, 2. (The Foundation.)
Here falls in another great Question, viz. Which be the Particular Fundamentals? according to the phrase in my Text, Which be the First Principles? But I would first dispatch the other two Doctrines,
Here falls in Another great Question, viz. Which be the Particular Fundamentals? according to the phrase in my Text, Which be the First Principles? But I would First dispatch the other two Doctrines,
Some members of a visible Christian Church, may be Fundamentally-ignoranr; ignorant of the weightier matters; ignoraant of the very first Principles of the Oracles of God.
some members of a visible Christian Church, may be Fundamentally-ignoranr; ignorant of the Weightier matters; ignoraant of the very First Principles of the Oracles of God.
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They were admitted into the Church, not because they had learned all Principles before, but that they might learn those after, which they learned not before.
They were admitted into the Church, not Because they had learned all Principles before, but that they might Learn those After, which they learned not before.
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1. The old Church in Moses time, which is called, The Church in the Wilderness, Acts 7. 38. This Church had many ignorant members in it, Deut. 32. 28, 29. Heb. 3. 8, 9, 10. And this was that state of this famous Church of Israel a long time after, Isay 1. 3. Israel doth not know, my people doth not consider.
1. The old Church in Moses time, which is called, The Church in the Wilderness, Acts 7. 38. This Church had many ignorant members in it, Deuteronomy 32. 28, 29. Hebrew 3. 8, 9, 10. And this was that state of this famous Church of Israel a long time After, Saiah 1. 3. Israel does not know, my people does not Consider.
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Hence some of Gods vlsible people are called, foolish, sottish children, Jer. 4. 22. My people is foolish, they are foolish children. 2. Christs own little company:
Hence Some of God's vlsible people Are called, foolish, sottish children, Jer. 4. 22. My people is foolish, they Are foolish children. 2. Christ own little company:
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All the disciples were ignorant of the Resurrection for a long time, Mark. 9. 10. Luke 18. 34. But of this I have spoken largely before in the first doctrine.
All the Disciples were ignorant of the Resurrection for a long time, Mark. 9. 10. Lycia 18. 34. But of this I have spoken largely before in the First Doctrine.
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4. The Corinthian Church had her babes, and children in understanding, 1 Cor. 14. 20. and some among them ignorant of the Resurrection, chap. 15. 12. 5. The Church of converted Jews (commonly called, the Hebrew - Church had some of her members ignorant of some Principles.
4. The Corinthian Church had her babes, and children in understanding, 1 Cor. 14. 20. and Some among them ignorant of the Resurrection, chap. 15. 12. 5. The Church of converted jews (commonly called, the Hebrew - Church had Some of her members ignorant of Some Principles.
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Let the Church receive him, for God hath received him. 2. Because Christ himself admitted to Church-communion, such members as were Fundamentally ignorant:
Let the Church receive him, for God hath received him. 2. Because christ himself admitted to Church-communion, such members as were Fundamentally ignorant:
yea, after Christ was risen from the dead, Luke 24. 10, 11. yet he receives them to the Lords table, Mat. 26. 3. Because Church-members are to be admitted into the Church as members, before they have had time to learn all the Principles of Christianity.
yea, After christ was risen from the dead, Lycia 24. 10, 11. yet he receives them to the lords table, Mathew 26. 3. Because Church-members Are to be admitted into the Church as members, before they have had time to Learn all the Principles of Christianity.
Mat. 4. 18, 19, 20 ▪ 21, 22. The same day that Peter preached to the three thousand converts, they were baptised and made Church-members, Acts 2. 41. The Apostles did not put them off from Church-membership till they kn•w all the Articles of faith;
Mathew 4. 18, 19, 20 ▪ 21, 22. The same day that Peter preached to the three thousand converts, they were baptised and made Church-members, Acts 2. 41. The Apostles did not put them off from Church membership till they kn•w all the Articles of faith;
neither did they make exact enquiry into their distinct knowledge of every Principle; for 'tis utterly impossible that three thousand persons should be throughly examined in one day:
neither did they make exact enquiry into their distinct knowledge of every Principle; for it's utterly impossible that three thousand Persons should be thoroughly examined in one day:
as those that have not learned them before, Isai 2. 2, 3. So Christ admitted his disciples into his bosom, that he might have advantage to teach them better after, than before.
as those that have not learned them before, Isaiah 2. 2, 3. So christ admitted his Disciples into his bosom, that he might have advantage to teach them better After, than before.
Hence the Apostles are commanded to disciple nations, Mat. 28. 19. in the Greek it is, Disciple ye the nations, or, make them scholars, by baptising them;
Hence the Apostles Are commanded to disciple Nations, Mathew 28. 19. in the Greek it is, Disciple you the Nations, or, make them Scholars, by Baptizing them;
and the Apostle meeting with them, taught it them after conversion, after they were become disciples, Acts. 19. 1, 2. And this was the case of all the Church-members, whose ignorance is before related, viz. of the Romans, Corinthians, Hebrews, and Christs disciples.
and the Apostle meeting with them, taught it them After conversion, After they were become Disciples, Acts. 19. 1, 2. And this was the case of all the Church-members, whose ignorance is before related, viz. of the Roman, Corinthians, Hebrews, and Christ Disciples.
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or through their own dulness or carelesness) have but little knowledge, though admitted into the Church by Infant-baptism, according to Christs good will towards infants.
or through their own dullness or carelessness) have but little knowledge, though admitted into the Church by Infant baptism, according to Christ good will towards Infants.
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See a special season of illumination, Luke 24. 44, 45, 46. Then opened he their understanding, now he gave them an open view of that great Principle of his rising from the dead,
See a special season of illumination, Lycia 24. 44, 45, 46. Then opened he their understanding, now he gave them an open view of that great Principle of his rising from the dead,
Otherwise, the Apostle speaks but vainly and unwarily, when he bids the Saints and Church-members, to be men in understanding, 1 Cor. 14. 20. Mat. 8. 26. Abraham, and David, and Peter, and Paul had but poor beginnings,
Otherwise, the Apostle speaks but vainly and unwarily, when he bids the Saints and Church-members, to be men in understanding, 1 Cor. 14. 20. Mathew 8. 26. Abraham, and David, and Peter, and Paul had but poor beginnings,
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as the Apostle hints, Heb. 5. 13, 14. Here he calles him a Babe that is unskilful in the word of righteousness, with allusion to those Hebrews that were ignorant of Fundamentals:
as the Apostle hints, Hebrew 5. 13, 14. Here he calls him a Babe that is unskilful in the word of righteousness, with allusion to those Hebrews that were ignorant of Fundamentals:
Were not scandalous David, and scandalous Peter members of a true Church? Or did their scandals un-Church the whole number? VVas not the incestuous person,
Were not scandalous David, and scandalous Peter members of a true Church? Or did their scandals un-Church the Whole number? Was not the incestuous person,
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and Hymineus, Philetus, and Alexander, members of a true Church, though scandalous? How should they be cast out that were never in? And to un-Church the whole instead of the scandalous members, What is it but to invert the order of the Gospe•,
and Hymenaeus, Philetus, and Alexander, members of a true Church, though scandalous? How should they be cast out that were never in? And to un-Church the Whole instead of the scandalous members, What is it but to invert the order of the Gospe•,
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and to cast out the Church from the scand••ou•, instead of casting out the scandalous from the Church? what is it but to send the whole to the Pest-house,
and to cast out the Church from the scand••ou•, instead of casting out the scandalous from the Church? what is it but to send the Whole to the Pesthouse,
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Were not the Corinthian, Galatian, and Asian Churches true Churches for all their scandals? Doth not Paul put a plain difference betwixt the Fornicators of the world,
Were not the Corinthian, Galatian, and Asian Churches true Churches for all their scandals? Does not Paul put a plain difference betwixt the Fornicators of the world,
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and give them time for repentance before he make them a publick example; using Excommunication as the last remedy, and making one offender an example to many.
and give them time for Repentance before he make them a public Exampl; using Excommunication as the last remedy, and making one offender an Exampl to many.
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and study the things that make for peace, 1 Cor. 1. 10. Eph. 4. 2, 3. Phil. 3. 15, 16. 2. You that have gone out from our Church, return again into her bosom, and help us to Reform it.
and study the things that make for peace, 1 Cor. 1. 10. Ephesians 4. 2, 3. Philip 3. 15, 16. 2. You that have gone out from our Church, return again into her bosom, and help us to Reform it.
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as Peter witnesseth of him, 2 Pet. 3. 15, 16. Yea he useth it as an Argument both to the Galatians and Corinthians, to perswade them to receive this doctrine,
as Peter Witnesseth of him, 2 Pet. 3. 15, 16. Yea he uses it as an Argument both to the Galatians and Corinthians, to persuade them to receive this Doctrine,
The knowledge of the Office and merits of Christ, gives light to the understanding of the Doctrine of our own unworthinesse, 2 Cor. 5. 14. The Doctrine of our unworthinesse, gives light to the Doctrine of Confession, Psal. 51.
The knowledge of the Office and merits of christ, gives Light to the understanding of the Doctrine of our own unworthiness, 2 Cor. 5. 14. The Doctrine of our unworthiness, gives Light to the Doctrine of Confessi, Psalm 51.
The knowledge of Christs Resurrection, gives light to the knowledge of the general Resurrection, 1 Cor. 15. 13, 16, 20, 21. 3. Because Principles are the Preachers Rule:
The knowledge of Christ Resurrection, gives Light to the knowledge of the general Resurrection, 1 Cor. 15. 13, 16, 20, 21. 3. Because Principles Are the Preachers Rule:
When do you see a good Carpenter or Builder, go to work without his Rule? or without his Line? Doth he not cut and square every piece of Timber with his Rule and Line? he often useth them.
When do you see a good Carpenter or Builder, go to work without his Rule? or without his Line? Does he not Cut and square every piece of Timber with his Rule and Line? he often uses them.
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Who can receive the doctrine of the Scriptures, till he first believe that great Principle, That all Scripture is inspired of God? 2 Pet. 1. 19, 20, 21. John 5. 46, 47. chap. 20. 31. 5. Because frequent urging is commonly more effectual and prevailent than single teaching, or teaching but once.
Who can receive the Doctrine of the Scriptures, till he First believe that great Principle, That all Scripture is inspired of God? 2 Pet. 1. 19, 20, 21. John 5. 46, 47. chap. 20. 31. 5. Because frequent urging is commonly more effectual and prevalent than single teaching, or teaching but once.
6. Because of the constant succession of Church-members: one Generation goeth, and another cometh (saith Solomon.) Well principled Christians dye apace,
6. Because of the constant succession of Church-members: one Generation Goes, and Another comes (Says Solomon.) Well principled Christians die apace,
Now, if Principles should not be frequently taught, when would novices in Religion get understanding? How would children in faith attain knowledge? David hath respect to such, Psal. 34. 11. So the Apostle Paul, 1 Cor. 3. 1, 2. So S. John, 1 John 2. 12. and you know Peters charge, Feed my lambs.
Now, if Principles should not be frequently taught, when would Novices in Religion get understanding? How would children in faith attain knowledge? David hath respect to such, Psalm 34. 11. So the Apostle Paul, 1 Cor. 3. 1, 2. So S. John, 1 John 2. 12. and you know Peter's charge, Feed my Lambs.
for if men of the purest mindes, and clearest judgements have no need of repetitions, and frequent urging of the same things, the Pen-men of the Scripture are much mistaken.
for if men of the Purest minds, and Clearest Judgments have no need of repetitions, and frequent urging of the same things, the Penmen of the Scripture Are much mistaken.
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Mark diligently these places, Rom. 15. 14. 15, 16. 2 Tim. 1. 6. 2 Pet. 3. 1, 2. Now to the Application of this point. Use I. I. Inference. Gather hence,
Mark diligently these places, Rom. 15. 14. 15, 16. 2 Tim. 1. 6. 2 Pet. 3. 1, 2. Now to the Application of this point. Use I I Inference. Gather hence,
How shall they be defended without a sound Ministry, that shall be able to convince the gainsayer, Rom. 10. 14, 17. Tit. 1. 9, 10, 11. 2. One great end of the Gospel-Ministry, viz. to principle men aright in the true Religion.
How shall they be defended without a found Ministry, that shall be able to convince the gainsayer, Rom. 10. 14, 17. Tit. 1. 9, 10, 11. 2. One great end of the Gospel ministry, viz. to principle men aright in the true Religion.
This was the end of the Old Testament Ministry, 2 Kings 17. 24, — 29. 2 Chron. 30. 22. How much more are the New-Testament Ministers to Principle men in Christianity? Mark 16. 15. Mat. 28. 19, 20. Acts 26. 18. Rom. 6. 17. 3. The design of Satan in stirring up his instruments to decry the office of the Ministry, viz. to destroy the Foundation of Christianity.
This was the end of the Old Testament Ministry, 2 Kings 17. 24, — 29. 2 Chronicles 30. 22. How much more Are the New testament Ministers to Principle men in Christianity? Mark 16. 15. Mathew 28. 19, 20. Acts 26. 18. Rom. 6. 17. 3. The Design of Satan in stirring up his Instruments to decry the office of the Ministry, viz. to destroy the Foundation of Christianity.
God designs the setting up of Religion, by setting up of the Ministry, Ephes. 4. And Satan designs the pulling it down, by pulling down the Pillars of it, the Preachers of it, who are set for the defence of the Gospel.
God designs the setting up of Religion, by setting up of the Ministry, Ephesians 4. And Satan designs the pulling it down, by pulling down the Pillars of it, the Preachers of it, who Are Set for the defence of the Gospel.
This is his old device to hinder the Minister, and thereby to hinder the Doctrine, 1 Thes. 2. 18. Satan hindred us. That's a good rule, What Satan specially opposeth, therein is some special excellency for our comfort,
This is his old device to hinder the Minister, and thereby to hinder the Doctrine, 1 Thebes 2. 18. Satan hindered us. That's a good Rule, What Satan specially Opposeth, therein is Some special excellency for our Comfort,
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Take heed of ignorance in Principles. You children of light, do not walk in darkness; you that have means of knowledge, do not rest in a state of blindness.
Take heed of ignorance in Principles. You children of Light, do not walk in darkness; you that have means of knowledge, do not rest in a state of blindness.
yea know, it's a dangerous and damnable state for a man to be ignorant of those points which are frequently urged and applyed to his understanding and conscience.
yea know, it's a dangerous and damnable state for a man to be ignorant of those points which Are frequently urged and applied to his understanding and conscience.
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Take heed lest all your Sabbaths, and Sermons, and Admonitions, and Preachers, and Sacraments, and Means of Knowledge, rise in judgement against you to condemn you for ever.
Take heed lest all your Sabbaths, and Sermons, and Admonitions, and Preachers, and Sacraments, and Means of Knowledge, rise in judgement against you to condemn you for ever.
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Heed, and observe, and remember your Principles, and do not let them slip, Deut. 11. 18, 19. Therefore shall ye lay up these my words in your heart and in your soul.
Heed, and observe, and Remember your Principles, and do not let them slip, Deuteronomy 11. 18, 19. Therefore shall you lay up these my words in your heart and in your soul.
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Note diligently, Heb. 2. 1, 2, 3. Here you must carefully distinguish too, betwixt a Natural and a Spiritual memory, John 14. 26. The Spirit shall bring all things to your remembrance.
Note diligently, Hebrew 2. 1, 2, 3. Here you must carefully distinguish too, betwixt a Natural and a Spiritual memory, John 14. 26. The Spirit shall bring all things to your remembrance.
The Spiritual memory is, when a man remembers them to do them, when the heart and memory go together, Ps. 103. 18. Those that remember his commandments to do them.
The Spiritual memory is, when a man remembers them to do them, when the heart and memory go together, Ps. 103. 18. Those that Remember his Commandments to do them.
Now I hasten to the promised Question, which I have reserved for a Conclusion of the first part of my Discourse, which is the General Doctrine of Fundamental Principles;
Now I hasten to the promised Question, which I have reserved for a Conclusion of the First part of my Discourse, which is the General Doctrine of Fundamental Principles;
See his Answer to Charity mistaken. 3. Our English Divines at the Synod of Dort, are reported to affirm in that Synod, That the Fundamental heads of Religion, are contained in the Creed, Lords-Prayer,
See his Answer to Charity mistaken. 3. Our English Divines At the Synod of Dort, Are reported to affirm in that Synod, That the Fundamental Heads of Religion, Are contained in the Creed, Lord's-prayer,
and Ten Commandements, and the Sacraments. 4. Mr. Perkins again hath made a short Catechism, commonly called, The six Principles, to which Catechism he gives this Title, The Foundation of Christian Religion, gathered into six Principles.
and Ten commandments, and the Sacraments. 4. Mr. Perkins again hath made a short Catechism, commonly called, The six Principles, to which Catechism he gives this Title, The Foundation of Christian Religion, gathered into six Principles.
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5. Dr. Usher (De Christianarum Ecclesiarum successu & statu) speaking of the first Principles mentioned the three Creeds, the Apostles Creed, Athanasius Creed,
5. Dr. Usher (De Christianarum Ecclesiarum successu & Statu) speaking of the First Principles mentioned the three Creeds, the Apostles Creed, Athanasius Creed,
Principal heads. 1. Concerning God and the blessed Trinity. 2. Concerning the Creation and fall of Angels and men: one incapable, the other capable through grace, of recovery and deliverance. 3. Concerning Christ, his Incarnation, Death, Resurrection, Ascension, Intercession,
Principal Heads. 1. Concerning God and the blessed Trinity. 2. Concerning the Creation and fallen of Angels and men: one incapable, the other capable through grace, of recovery and deliverance. 3. Concerning christ, his Incarnation, Death, Resurrection, Ascension, Intercession,
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and effectual vocation thereof, to partake of Christs Redemption through faith, by the means, viz. the Word and S•craments. 5. Concerning the Ministry appointed to dispense the Word and Sacraments; both extraordinary, and ordinary:
and effectual vocation thereof, to partake of Christ Redemption through faith, by the means, viz. the Word and S•craments. 5. Concerning the Ministry appointed to dispense the Word and Sacraments; both extraordinary, and ordinary:
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and to punish the wicked to eternity. 7. Mr. Leigh (in his Body of Divinity) mentions a Reverend Divine, who made the Fundamental Articles to be twelve. The XII. Articles, thus divided. I. Three concerning God.
and to Punish the wicked to eternity. 7. Mr. Leigh (in his Body of Divinity) mentions a Reverend Divine, who made the Fundamental Articles to be twelve. The XII. Articles, thus divided. I. Three Concerning God.
As, 1. There is one God, which is an infinite, perfect, and Spiritual Essence. 2. This one God is distinguished into three Persons, the Father begetting, the Son begotten, the holy Ghost proceeding. 3. This one God, Father, Son,
As, 1. There is one God, which is an infinite, perfect, and Spiritual Essence. 2. This one God is distinguished into three Persons, the Father begetting, the Son begotten, the holy Ghost proceeding. 3. This one God, Father, Son,
As, 1. That he was made by God, of a visible body, an immortal Spirit, perfectly able of himself to have attained eternal life which was promised. 2. That he yielded to the temptation of Satan,
As, 1. That he was made by God, of a visible body, an immortal Spirit, perfectly able of himself to have attained Eternal life which was promised. 2. That he yielded to the temptation of Satan,
and did voluntarily sin against God, and so became a childe of wrath, untterly unable to escape eternal death. 3. That he doth propagate this sinfulness and miserie to all his posterity. III. Three concerning Christ.
and did voluntarily sin against God, and so became a child of wrath, untterly unable to escape Eternal death. 3. That he does propagate this sinfulness and misery to all his posterity. III. Three Concerning christ.
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As, 1. That he is perfect God, and perfect man the second person in the Trinity, took our nature from the virgin Mary, and united it to himself in the same person. 2. That in mans nature he did dye, to satisfie God's justice,
As, 1. That he is perfect God, and perfect man the second person in the Trinity, took our nature from the Virgae Marry, and united it to himself in the same person. 2. That in men nature he did die, to satisfy God's Justice,
and directing us in a holy life, God hath left in writing by the Prophets and Apostles infallibly guided by his Spirit, all things necessary to be done, or believed to salvation;
and directing us in a holy life, God hath left in writing by the prophets and Apostles infallibly guided by his Spirit, all things necessary to be done, or believed to salvation;
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Principles. 1. There is a God who made the world, and all things therein, Acts 17. 24. 2. The Bible is the Book of God, the Scripture is the Word of God, 2 Tim. 3. 16. 3. There are in One God, Three Persons, 1 John 5. 7. 4. This God is the true God,
Principles. 1. There is a God who made the world, and all things therein, Acts 17. 24. 2. The bible is the Book of God, the Scripture is the Word of God, 2 Tim. 3. 16. 3. There Are in One God, Three Persons, 1 John 5. 7. 4. This God is the true God,
and fallen from their first estate wherein God made them, Rom. 5. 12. 6. Jesus Christ is the onely Mediatour betwixt God and fallen man, 1 Tim. 2. 5. 7. That Repentance from dead works is a Fundamental. 8. That faith towards God is a Fundamental. 9. That Baptism is a Fundamental. 10. That the Office of the Ministry is a Fundamental.
and fallen from their First estate wherein God made them, Rom. 5. 12. 6. jesus christ is the only Mediator betwixt God and fallen man, 1 Tim. 2. 5. 7. That Repentance from dead works is a Fundamental. 8. That faith towards God is a Fundamental. 9. That Baptism is a Fundamental. 10. That the Office of the Ministry is a Fundamental.
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11. That the Resurrection is a Fundamental. 12. That the eternal judgement is a Fundamental. I shall speak to the six first, out of six several Scripture-Texts;
11. That the Resurrection is a Fundamental. 12. That the Eternal judgement is a Fundamental. I shall speak to the six First, out of six several Scripture-Texts;
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and to the six last out of one remarkable Text, viz. Heb. 6. 1, 2. Thus much to the first part of the Doctrine of Fundamentals, The second part followeth.
and to the six last out of one remarkable Text, viz. Hebrew 6. 1, 2. Thus much to the First part of the Doctrine of Fundamentals, The second part follows.
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the Creator of beings, a mighty Sea of beings (as Dr. Preston phraseth it) that hath neither bank nor bottom, Col. 1. 16, 17. And he is before all things,
the Creator of beings, a mighty Sea of beings (as Dr. Preston Phraseth it) that hath neither bank nor bottom, Col. 1. 16, 17. And he is before all things,
According to that expression concerning Melchisedech, Heb. 7. 3. Without father, without mother, without descent, having neither beginning of days, nor end of life
According to that expression Concerning Melchizedek, Hebrew 7. 3. Without father, without mother, without descent, having neither beginning of days, nor end of life
all other Beings are but his off-spring, Acts 17. 28. For we are also his off-spring, John 1. •. All things were made by him, and without him was not any thing made.
all other Beings Are but his offspring, Acts 17. 28. For we Are also his offspring, John 1. •. All things were made by him, and without him was not any thing made.
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For proof whereof, I will open three Books, wherein you may read and spel God (as Du Plessis phrase is) viz. Creation, Generation, Conscience. Book I. 1. The Book of Creation.
For proof whereof, I will open three Books, wherein you may read and spell God (as Du Plessis phrase is) viz. Creation, Generation, Conscience. Book I 1. The Book of Creation.
Fish and Fowl, have all a tongue to speak for their Creator, Psal. 19. 1. and Rom. 1. 20. The invisible things of him from the Creation of the world, are clearly seen, being understood by the things that are made,
Fish and Fowl, have all a tongue to speak for their Creator, Psalm 19. 1. and Rom. 1. 20. The invisible things of him from the Creation of the world, Are clearly seen, being understood by the things that Are made,
Then I will conclude this argument with that of Calvin, Quaquaversum oculos conjicias, nulla est mundi particula, in qua non scintillae saltem aliquae gloriae ipsius emicare cernantur.
Then I will conclude this argument with that of calvin, Quaquaversum Eyes conjicias, nulla est mundi Particula, in qua non Sparks Saltem aliquae Glory Himself emicare cernantur.
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That is, which way so ever thou mayst cast thine eye, there is not the least parcel of the world, wherein at least some sparks of his glory may not be seen to shine forth.
That is, which Way so ever thou Mayest cast thine eye, there is not the least parcel of the world, wherein At least Some sparks of his glory may not be seen to shine forth.
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and confessing God, they call him, Primam naturam, the first Nature; Principium NONLATINALPHABET, Effectivum, the effective Principle, or beginning of all natural things; Causam infinitam, the infinite Cause; Primum motorem, the first mover;
and confessing God, they call him, Primam naturam, the First Nature; Principium, Effectivum, the effective Principle, or beginning of all natural things; Causam infinitam, the infinite Cause; Primum motorem, the First mover;
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Yet (in a good sense) they also distinguish nature from God, and call it, Alterum principium effectionum naturalium, sed particulare, the other-Principle,
Yet (in a good sense) they also distinguish nature from God, and call it, Alterum principium effectionum Naturalium, sed particular, the other-Principle,
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or Beginning of natural effects, but particular, not universal; not infinite, but finite; which hath dependence on God, and can do nothing without him;
or Beginning of natural effects, but particular, not universal; not infinite, but finite; which hath dependence on God, and can do nothing without him;
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which is nothing else but a created vertue and power in things natural, which God hath put into them, which inclines and disposeth them to their certain ends and actions;
which is nothing Else but a created virtue and power in things natural, which God hath put into them, which inclines and Disposeth them to their certain ends and actions;
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The common way of Engendring, or Generation of Mankinde, proves, That there is a God; and that we may read this Book clearly, let us proced by degreees.
The Common Way of Engendering, or Generation of Mankind, Proves, That there is a God; and that we may read this Book clearly, let us proceed by Degrees.
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1. Man begets not a perfect grown man, but a Child, and Infant, yea an imperfect Embryon in the womb, without life or soul at first, at most, such a kind of imperfect man,
1. Man begets not a perfect grown man, but a Child, and Infant, yea an imperfect Embryon in the womb, without life or soul At First, At most, such a kind of imperfect man,
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and so at last we come to a first father, and from him to his Author, God, Psal. 100. 3. Know ye that the Lord he is God, it is he that made us, and not we our selves.
and so At last we come to a First father, and from him to his Author, God, Psalm 100. 3. Know you that the Lord he is God, it is he that made us, and not we our selves.
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This is the work of God, Psal. 139. 13, 14, 15, 16. Thou hast covered me in my mothers womb, &c. I am fearfully, and wonderfully made, &c. 4. In Generation is perpetual succession:
This is the work of God, Psalm 139. 13, 14, 15, 16. Thou hast covered me in my mother's womb, etc. I am fearfully, and wonderfully made, etc. 4. In Generation is perpetual succession:
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viz. the Book of Generation, Luke 3. 38. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God, viz. by Creation. Book III. 3. The Book of Conscience.
viz. the Book of Generation, Lycia 3. 38. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God, viz. by Creation. Book III. 3. The Book of Conscience.
or of a God without him? But this is an universal Notion written in the hearts and consciences of all Nations, That there is a God, a Creatour of all things.
or of a God without him? But this is an universal Notion written in the hearts and Consciences of all nations, That there is a God, a Creator of all things.
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This is that NONLATINALPHABET, that Law written in mens hearts, Rom. 2. 15. That is, the instinct of Nature, written with the finger of God in the consciences of all men.
This is that, that Law written in men's hearts, Rom. 2. 15. That is, the instinct of Nature, written with the finger of God in the Consciences of all men.
but when you finde it in the hearts of all men, in all Nations and Ages (of never so different Notions and Opinions) we must conclude it to be written by the General Author and Creator of all men,
but when you find it in the hearts of all men, in all nations and Ages (of never so different Notions and Opinions) we must conclude it to be written by the General Author and Creator of all men,
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for there are many knowing persons which yet are not believers to salvation, 1 Cor. 8. 1, 2, 3. 2. A man may know a thing, and yet forget it, till he be put in minde of it;
for there Are many knowing Persons which yet Are not believers to salvation, 1 Cor. 8. 1, 2, 3. 2. A man may know a thing, and yet forget it, till he be put in mind of it;
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so many which deny not a God, yet forget him, as David speaks, Psal. 9. 17. 3. A man may hold there is a God, and yet not consider the grounds why he thinks so;
so many which deny not a God, yet forget him, as David speaks, Psalm 9. 17. 3. A man may hold there is a God, and yet not Consider the grounds why he thinks so;
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and judicial blindness) should print some book against the Godhead, or commonly discourse against it? Therefore the grounds and proof had need be taught, and frequently urged.
and judicial blindness) should print Some book against the Godhead, or commonly discourse against it? Therefore the grounds and proof had need be taught, and frequently urged.
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How many are there (in these evil times) that were never well Catechised, nor soundly Principled in the Foundation of Religion, both children and others?
How many Are there (in these evil times) that were never well Catechised, nor soundly Principled in the Foundation of Religion, both children and Others?
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and the state of the Church on earth requires it, Heb. 5. 12. Tit. 3. 8. Yea this very Principle concerning God, is frequently taught and urged in the holy Scripture, to provoke men to worship God.
and the state of the Church on earth requires it, Hebrew 5. 12. Tit. 3. 8. Yea this very Principle Concerning God, is frequently taught and urged in the holy Scripture, to provoke men to worship God.
and this is the aggravation of their sin, Rom. 1. 20, 21. They are without excuse, because when they knew God, they glorified him not as God. Now to the Application. Uses.
and this is the aggravation of their since, Rom. 1. 20, 21. They Are without excuse, Because when they knew God, they glorified him not as God. Now to the Application. Uses.
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and this is the first word of the Bible, and the first lesson that is taught in the •ook of God, Gen. 1. 1. In the beginning God created the heaven and the earth.
and this is the First word of the bible, and the First Lesson that is taught in the •ook of God, Gen. 1. 1. In the beginning God created the heaven and the earth.
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The elements themselves had a beginning (as Du. Plessis proves by sound reason, and is easie to demonstrate) and therefore all things here below had a beginning:
The elements themselves had a beginning (as Du. Plessis Proves by found reason, and is easy to demonstrate) and Therefore all things Here below had a beginning:
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it cannot imagine the vasteness of difference betwixt Time and Eternity; it cannot easily imagine how things should come by their beginning by some Eternal;
it cannot imagine the vasteness of difference betwixt Time and Eternity; it cannot Easily imagine how things should come by their beginning by Some Eternal;
and how could he shape and contrive Spirits, if he were not of a Spiritual nature? How can a visible thing form and Create things invisible? or a temporal thing, Create a thing that is everlasting? Yea,
and how could he shape and contrive Spirits, if he were not of a Spiritual nature? How can a visible thing from and Create things invisible? or a temporal thing, Create a thing that is everlasting? Yea,
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and if all Bodies are compounded of the four Elements, then he himself must needs be excepted, who made all those Elements, out of which all bodies or corporeal substances do arise.
and if all Bodies Are compounded of the four Elements, then he himself must needs be excepted, who made all those Elements, out of which all bodies or corporeal substances do arise.
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and so thousands and ten thousands of his Saints have seen him in the world, and especially Moses, who saw him that is invisible, Heb. 11. 2. There are other things which thou seest not with those eyes of thy body;
and so thousands and ten thousands of his Saints have seen him in the world, and especially Moses, who saw him that is invisible, Hebrew 11. 2. There Are other things which thou See not with those eyes of thy body;
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do not take Idols and vanities, devils and witches, for the true God, Isai 8. 19. And when they shall say unto you, seek unto them which have familiar spirits,
do not take Idols and vanities, Devils and Witches, for the true God, Isaiah 8. 19. And when they shall say unto you, seek unto them which have familiar spirits,
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whom 〈 ◊ 〉 thou in heaven but he? are not all things his •reatures? and how shall creatures come in competition with their Creator? Psal. 73. 25. Luke 14. 26, 33. See that you do not equal mens precepts with Gods commandments;
whom 〈 ◊ 〉 thou in heaven but he? Are not all things his •reatures? and how shall creatures come in competition with their Creator? Psalm 73. 25. Lycia 14. 26, 33. See that you do not equal men's Precepts with God's Commandments;
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The Law of your Creator must needs be the rule of your obedience, not the opinion of your fellow creatures, Isai 8. 20. To the Law and to the Testimony.
The Law of your Creator must needs be the Rule of your Obedience, not the opinion of your fellow creatures, Isaiah 8. 20. To the Law and to the Testimony.
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but I fear I should be tedious, and therefore I purposely omit them, and pass to the last Use. Use III. III. Counsel. If there be a God, then I counsel you as followeth.
but I Fear I should be tedious, and Therefore I purposely omit them, and pass to the last Use. Use III. III. Counsel. If there be a God, then I counsel you as follows.
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as those poor Athenians, that had some implicit knowledge of a Deity, some confused Notions in them concerning the Godhead, Acts 17. 23. I found an Altar with this inscription, TO THE UNKNOWN GOD.
as those poor Athenians, that had Some implicit knowledge of a Deity, Some confused Notions in them Concerning the Godhead, Acts 17. 23. I found an Altar with this inscription, TO THE UNKNOWN GOD.
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to know his Spiritual, and heavenly and divine nature, Jer. 9. 23, 24. Thus saith the Lord, Let not the wise man glory in his wisdome, &c. But let him that glorieth glory on this, that he understandeth and knoweth me, that I am the Lod. Without this particular knowledge of God, a man can never worship him aright,
to know his Spiritual, and heavenly and divine nature, Jer. 9. 23, 24. Thus Says the Lord, Let not the wise man glory in his Wisdom, etc. But let him that Glorieth glory on this, that he understands and Knoweth me, that I am the Lod. Without this particular knowledge of God, a man can never worship him aright,
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2. Nor do I mean by Scripture, all the letters, syllables, words, phrases, and periods of any Translation or Printed Copy of the Old and New Testament commonly extant and used among us, to be the Word of God:
2. Nor do I mean by Scripture, all the letters, syllables, words, phrases, and periods of any translation or Printed Copy of the Old and New Testament commonly extant and used among us, to be the Word of God:
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3. But I mean that which famous Writers have called The soul of the Scriptures, viz. The sense and meaning of any sound Translation or Copy, taken out of the first Hebrew and Greek Original Manuscripts, which were written by the Pen-men themselves,
3. But I mean that which famous Writers have called The soul of the Scriptures, viz. The sense and meaning of any found translation or Copy, taken out of the First Hebrew and Greek Original Manuscripts, which were written by the Penmen themselves,
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We read of the sense of the law, Neh. 8. 7, 8. of the meaning of the Scripture, Mat. 9. 13. hap. 12. 7. Dan. 3. 15. of the minde of Christ, 1 Cor. 2. 16. But we have the minde of Christ.
We read of the sense of the law, Neh 8. 7, 8. of the meaning of the Scripture, Mathew 9. 13. hap. 12. 7. Dan. 3. 15. of the mind of christ, 1 Cor. 2. 16. But we have the mind of christ.
Yea, we read of the signification of the word, Heb. 9. 8. ch. 12. 27. This sense and signification of the Scripture is the principal thing which I call the Word of God:
Yea, we read of the signification of the word, Hebrew 9. 8. changed. 12. 27. This sense and signification of the Scripture is the principal thing which I call the Word of God:
4. Yet further, by Scripture I mean all those several Books of the Old and New Testament, commonly called The Canonical Scripture, beginning at Genesis, and ending with the Revelations; and I believe that all these Books, Chapters, Verses,
4. Yet further, by Scripture I mean all those several Books of the Old and New Testament, commonly called The Canonical Scripture, beginning At Genesis, and ending with the Revelations; and I believe that all these Books, Chapters, Verses,
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that is, they were all at first given by inspiration from God; and we must neither add to them, nor take away from them, Rev. 22. Not onely the matter, and sense, but the style, the phrase, and every word of the first Manuscript is by inspiration from God.
that is, they were all At First given by inspiration from God; and we must neither add to them, nor take away from them, Rev. 22. Not only the matter, and sense, but the style, the phrase, and every word of the First Manuscript is by inspiration from God.
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God did appoint them to write it, for an everlasting Rule to his Church, Isai 30. 8. The Pen-men are not the Authours, but the Secretaries of Scripture.
God did appoint them to write it, for an everlasting Rule to his Church, Isaiah 30. 8. The Penmen Are not the Authors, but the Secretary's of Scripture.
as St. Peter tels us, 2 Pet. 1. 21. The Prophecie came not in old time by the will of man, &c. Some small friends to the Bible, carp and cavil at us,
as Saint Peter tells us, 2 Pet. 1. 21. The Prophecy Come not in old time by the will of man, etc. some small Friends to the bible, carp and cavil At us,
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What is Gods Word, but that which God speaketh? and how often do we read in Scripture these phrases, Thus saith the Lord: Thus saith the Lord: Ʋnto the wicked God saith.
What is God's Word, but that which God speaks? and how often do we read in Scripture these phrases, Thus Says the Lord: Thus Says the Lord: Ʋnto the wicked God Says.
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St. Johns Revelation is called The word of God, Rev. 1. 1, 2. Paul bids Timothy, Divide the word rightly, 2 Tim. 2. 15. and (besides the word which is Christ, John 1. 1.) we read of the Word of Christ, who is God, Col. 3. 16. And he bids us pray, that the Word of the Lord may have free course, 2 Thes. 3. 1. How often in the Prophets is it said, The Word of the Lord came to Isai, Jeremiah, Ezekiel, saying? &c. What's the Preface to the ten Commandements? God spake these words, and said, &c. Haggais Prophecie is called, The word of the Lord, Hag. 1. 1, 2, 3. Many other places might be urged.
Saint Johns Revelation is called The word of God, Rev. 1. 1, 2. Paul bids Timothy, Divide the word rightly, 2 Tim. 2. 15. and (beside the word which is christ, John 1. 1.) we read of the Word of christ, who is God, Col. 3. 16. And he bids us pray, that the Word of the Lord may have free course, 2 Thebes 3. 1. How often in the prophets is it said, The Word of the Lord Come to Isaiah, Jeremiah, Ezekielem, saying? etc. What's the Preface to the ten commandments? God spoke these words, and said, etc. Haggais Prophecy is called, The word of the Lord, Hag. 1. 1, 2, 3. Many other places might be urged.
But sith every man hath Principles of reason in him, and (in some sense) not having a Law, is a Law to himself, Rom. 2. 14. I will endeavour to convince thy Conscience by the main force of Reason of this Truth, That the Scriptures are of God.
But sith every man hath Principles of reason in him, and (in Some sense) not having a Law, is a Law to himself, Rom. 2. 14. I will endeavour to convince thy Conscience by the main force of Reason of this Truth, That the Scriptures Are of God.
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and I may in part referre you to them, as the P•rents of the blind man did the Jews to him, John 9. 21. He is of age, ask him, he shall speak for himself.
and I may in part refer you to them, as the P•rents of the blind man did the jews to him, John 9. 21. He is of age, ask him, he shall speak for himself.
or else acknowledge, that they are the Writings of God. The First Argument. 1. The Rejection of all other Authors and Inventors, is a convincing Argument.
or Else acknowledge, that they Are the Writings of God. The First Argument. 1. The Rejection of all other Authors and Inventors, is a convincing Argument.
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Even so, If the Scripture be not Gods device or invention, whose is it then? If God be not the Author, who is? If th•y be not Gods VVord, whose word are they? If God did not set the Penmen on work (as they say and affirm) who then did set them on work? Finde out any other Author among Angels,
Even so, If the Scripture be not God's device or invention, whose is it then? If God be not the Author, who is? If th•y be not God's Word, whose word Are they? If God did not Set the Penmen on work (as they say and affirm) who then did Set them on work? Find out any other Author among Angels,
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The Assumption (or Application of the Proposition to the Point in hand) is easie to be proved, by an Induction of particulars, concerning the Incapacity,
The Assump (or Application of the Proposition to the Point in hand) is easy to be proved, by an Induction of particulars, Concerning the Incapacity,
and denounceth all manner of Curses against the wicked, Deut. 27. 15, to the end, Isai 3. 11. 1 Cor. 6. 9, 10. Rev. 21. 8. 2. He could not if he would:
and Denounceth all manner of Curses against the wicked, Deuteronomy 27. 15, to the end, Isaiah 3. 11. 1 Cor. 6. 9, 10. Rev. 21. 8. 2. He could not if he would:
for there are many things in Scripture above the reach and understanding of man, and beyond his invention; as the Trinity; the Incarnation of Christ; the Resurrection; the Convincing of Consciences; the Searching of Hearts;
for there Are many things in Scripture above the reach and understanding of man, and beyond his invention; as the Trinity; the Incarnation of christ; the Resurrection; the Convincing of Consciences; the Searching of Hearts;
for (besides that the matters in the Scripture are above man) of all other men the Bible inveighs most against Hypocrites, pouring out most bitter woes and curses against them, Mat. 23. 13. &c. ch. 24. 51. Job 27. 8. II. It is not invented by any Devil:
for (beside that the matters in the Scripture Are above man) of all other men the bible inveighs most against Hypocrites, pouring out most bitter woes and curses against them, Mathew 23. 13. etc. changed. 24. 51. Job 27. 8. II It is not invented by any devil:
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they cry down all Devils to hell, they destroy the works of the Devil, Mat. 25. 41. Jude 6. They call upon all men to resist the Devil, 1 Pet. 5. 8, 9. And the Devil sets himself against them, Mat. 13. 19. 2 Cor. 4. 4. 2. He could not if he would:
they cry down all Devils to hell, they destroy the works of the devil, Mathew 25. 41. U^de 6. They call upon all men to resist the devil, 1 Pet. 5. 8, 9. And the devil sets himself against them, Mathew 13. 19. 2 Cor. 4. 4. 2. He could not if he would:
2. An Angel cannot foretel things to come of himself, nor search the heart, nor work miracles, Isai 41. 23. Tis far more likely and comely for Angels to be admirers, rather than Authors of these glorious Writings, 1 Pet. 1. 10, 11, 12.
2. an Angel cannot foretell things to come of himself, nor search the heart, nor work Miracles, Isaiah 41. 23. This Far more likely and comely for Angels to be admirers, rather than Authors of these glorious Writings, 1 Pet. 1. 10, 11, 12.
The Argument is grounded on this Natural Principle, Of immediate contraries, one must needs be in the subject, the other not in the subject which is capable of one of them.
The Argument is grounded on this Natural Principle, Of immediate contraries, one must needs be in the Subject, the other not in the Subject which is capable of one of them.
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In the last page of the New Testament, the Scripture useth this Argument in its own defence, rejecting all other Rules, Rev. 22. 18. If any man shall add unto these things, &c. q. d.
In the last page of the New Testament, the Scripture uses this Argument in its own defence, rejecting all other Rules, Rev. 22. 18. If any man shall add unto these things, etc. q. worser.
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as the Rule of Worship, as the Apostle asserts, Gal. 1. 8, 9. 1. Not the immediate Revelations from Adam to Moses, before the Scriptures were written they are not our Rule now:
as the Rule of Worship, as the Apostle asserts, Gal. 1. 8, 9. 1. Not the immediate Revelations from Adam to Moses, before the Scriptures were written they Are not our Rule now:
Therefore these two cannot come into competition, being one, so far as we know. What God said to Abraham is called the Scripture, Gal. 3. 8. 2 Not the Light of Nature:
Therefore these two cannot come into competition, being one, so Far as we know. What God said to Abraham is called the Scripture, Gal. 3. 8. 2 Not the Light of Nature:
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for that is so dim, that men that walk thereby worship an unknown God, as did the Athenians, Acts 17. others worship the creatures instead of the Creator.
for that is so dim, that men that walk thereby worship an unknown God, as did the Athenians, Acts 17. Others worship the creatures instead of the Creator.
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You have heard how Simonides the great Philosopher was puzzl'd and put to a stand when one asked him, what God was? and how he desired two days respite; and then two days more; and then two daies more;
You have herd how Simonides the great Philosopher was puzzled and put to a stand when one asked him, what God was? and how he desired two days respite; and then two days more; and then two days more;
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This Antiquity of Moses writings is thrice together urged by our Saviour, Mat. 5. 21, 27, 33. It hath been said by them of old time, and the Scripture is called, That which was from the beginning, 1 John 1. 1. And this Antiquity of Moses writings is confessed by all heathen writers (of note) themselves.
This Antiquity of Moses writings is thrice together urged by our Saviour, Mathew 5. 21, 27, 33. It hath been said by them of old time, and the Scripture is called, That which was from the beginning, 1 John 1. 1. And this Antiquity of Moses writings is confessed by all heathen writers (of note) themselves.
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As many worthy writers have urged out of Tertullian, Eusebius, Justine Martyr, and Du Plessis quotes the particular sayings of the heathens out of their own books, too large to transcribe.
As many worthy writers have urged out of Tertullian, Eusebius, Justin Martyr, and Du Plessis quotes the particular sayings of the Heathens out of their own books, too large to transcribe.
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and the Covenant of Grace is in his writings, and they are called, The Gospel, Gal. 3. 8. Heb. 4. 2. you see, there is no other Rule. The Third Argument.
and the Covenant of Grace is in his writings, and they Are called, The Gospel, Gal. 3. 8. Hebrew 4. 2. you see, there is no other Rule. The Third Argument.
and thus Reason dictates to the mindes of the people that heard Christ, when they saw his miracles, John 7. 31. When Christ cometh will he do more Miracles than these?
and thus Reason dictates to the minds of the people that herd christ, when they saw his Miracles, John 7. 31. When christ comes will he do more Miracles than these?
Moses, Joshua, Elijah, Elisha, Daniel, Christ, and his Apostles, could all work soul-astonishing Miracles, or rather, God by them did all these things.
Moses, joshua, Elijah, Elisha, daniel, christ, and his Apostles, could all work soul-astonishing Miracles, or rather, God by them did all these things.
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You have heard of the drying up of the Red sea, of the cutting off of the waters of Jordan, of the standing still of the Sun, of stopping the mouths of Lions, of making the blinde to see, the lame to walk, the deaf to hear;
You have herd of the drying up of the Read sea, of the cutting off of the waters of Jordan, of the standing still of the Sun, of stopping the mouths of Lions, of making the blind to see, the lame to walk, the deaf to hear;
you have heard of healing the sick, cleansing lepers, raising the dead, casting out of Devils, Mat. 10. 8. The strength of the Argument. 1. They were real:
you have herd of healing the sick, cleansing lepers, raising the dead, casting out of Devils, Mathew 10. 8. The strength of the Argument. 1. They were real:
False miracles stand onely in appearance, they have no substance or solidity in them: as the miracles that inchanters do, they are but NONLATINALPHABET, only appearances, and shadows;
False Miracles stand only in appearance, they have no substance or solidity in them: as the Miracles that enchanters do, they Are but, only appearances, and shadows;
such as none other could work, but those that wrought them to confirm the Scripture. Neither the Devil, nor any Magicians, nor Sorcerers, could ever come near them.
such as none other could work, but those that wrought them to confirm the Scripture. Neither the devil, nor any Magicians, nor Sorcerers, could ever come near them.
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They are works besides, or contrary to the course of Nature, and second causes, and therefore done by the power of God onely, Exod. 8. 18, 19. The Magicians could not. Then they said, This is the finger of God.
They Are works beside, or contrary to the course of Nature, and second Causes, and Therefore done by the power of God only, Exod 8. 18, 19. The Magicians could not. Then they said, This is the finger of God.
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Elymas the Sorcerer was struck blind, and groped for some to lead him, Acts 13. 11. Yea these Miracles converted many Witches and Conjurers, from their Sorceries,
Elymas the Sorcerer was struck blind, and groped for Some to led him, Acts 13. 11. Yea these Miracles converted many Witches and Conjurers, from their Sorceries,
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and made them burn their books, and acknowledge Christ, Acts 19. 18, 19. 3. They were famous publick miracles, not done in corners, but on the house tops;
and made them burn their books, and acknowledge christ, Acts 19. 18, 19. 3. They were famous public Miracles, not done in corners, but on the house tops;
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and the presence of all the people, Acts 2. 22, 23. chap. 4. 16. So the standing still of the Sun, the Mannah from heaven, the water flowing out of the rock;
and the presence of all the people, Acts 2. 22, 23. chap. 4. 16. So the standing still of the Sun, the Manna from heaven, the water flowing out of the rock;
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owned and confirmed by the Confessions and Acknowledgements of the Enemies of the Scriptures, John 11. 47, 48. 1. The Miracles of Moses are acknowledged and reverenced by the most Ancient writers.
owned and confirmed by the Confessions and Acknowledgements of the Enemies of the Scriptures, John 11. 47, 48. 1. The Miracles of Moses Are acknowledged and reverenced by the most Ancient writers.
one of them saith, That he said he received his Laws from a God called, Jah; Numenius the Pythagorist saith, I have read the life of Moses in histories of credit;
one of them Says, That he said he received his Laws from a God called, Jah; Numenius the Pythagorist Says, I have read the life of Moses in histories of credit;
Josephus writes thus, who was born but five or six years after Christs suffering, In the time of Tiberius, there was one Jesus a wise man (if a man) who was a worker of great miracles.
Josephus writes thus, who was born but five or six Years After Christ suffering, In the time of Tiberius, there was one jesus a wise man (if a man) who was a worker of great Miracles.
So if any ask whence the Scripture is, in defence whereof so many matchless miracles have been wrought? I answer, Hath God wrought wonders in defence of it,
So if any ask whence the Scripture is, in defence whereof so many matchless Miracles have been wrought? I answer, Hath God wrought wonders in defence of it,
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whiles they were yet secret, and wrote them down in his book, while as yet there was none of them, Gal. 3. 8. The scripture fore-seeing, &c. This is one of the ways by which the Scripture confirms it self to the Sons of men.
while they were yet secret, and wrote them down in his book, while as yet there was none of them, Gal. 3. 8. The scripture Foreseeing, etc. This is one of the ways by which the Scripture confirms it self to the Sons of men.
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Tis a Scripture-Argument, Isai 41. 22, 23. Shew us the things to come, that We may know that yee are Gods. As concerning Abrahams having a son of barren Sarai: concerning the deliverance of Israel out of Egypt: concerning the building of Jericho: concerning the birth and acts of Josiah: concerning the seventy years captivity:
This a Scripture-argument, Isaiah 41. 22, 23. Show us the things to come, that We may know that ye Are God's As Concerning Abrahams having a son of barren Sarai: Concerning the deliverance of Israel out of Egypt: Concerning the building of Jericho: Concerning the birth and acts of Josiah: Concerning the seventy Years captivity:
This was one of those doubtful Oracles, Ibis, redibis, nunquam per Bella peribis. The same words will bear a contrary sense, if you put redibis and nunquam together,
This was one of those doubtful Oracles, Ibis, redibis, Never per Bella peribis. The same words will bear a contrary sense, if you put redibis and Never together,
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the time of Christs coming in the flesh was set, viz. when the Scepter departed from Judah, Gen. 49. 10, 11. This Ppophecie was punctually fulfilled at the time limited, Mat. 2. 1. Jesus was born in the daies of Herod the King.
the time of Christ coming in the Flesh was Set, viz. when the Sceptre departed from Judah, Gen. 49. 10, 11. This Ppophecie was punctually fulfilled At the time limited, Mathew 2. 1. jesus was born in the days of Herod the King.
This Herod was a stranger, and of another nation, and he cut off the line and house of Judah from the Government of Jury, and established himself Governour, and King over them;
This Herod was a stranger, and of Another Nation, and he Cut off the line and house of Judah from the Government of Jury, and established himself Governor, and King over them;
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and thus the Scepter departed from Judah; which Scepter or Government came in, in the person of King David, and went out in the person of Hircanus, whom Herod slew, he being the last King of Davids race. As Josephus a Jew reporteth;
and thus the Sceptre departed from Judah; which Sceptre or Government Come in, in the person of King David, and went out in the person of Hircanus, whom Herod slew, he being the last King of Davids raze. As Josephus a Jew Reporteth;
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That Scripture-Prophecies are plain, and certain, and punctual, setting the time, and place, and other circumstances, without any equivocation, ambiguity, or prevarication;
That Scripture prophecies Are plain, and certain, and punctual, setting the time, and place, and other Circumstances, without any equivocation, ambiguity, or prevarication;
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4. The Heathens themselves confirm the truth of them by their writings and histories, as is before shewed, they recorded Moses 's miracles in their own books.
4. The heathens themselves confirm the truth of them by their writings and histories, as is before showed, they recorded Moses is Miracles in their own books.
and Christ witnesseth of them, that they prized the Scripture so highly, that they thought to have eternal life in them, John 5. 39. and though Christ frequently corrects the false Glosses put upon the Scripture,
and christ Witnesseth of them, that they prized the Scripture so highly, that they Thought to have Eternal life in them, John 5. 39. and though christ frequently corrects the false Glosses put upon the Scripture,
yet he never faults the Text. And in Pauls time they were perfect, and not changed. (Text) 2 Tim. 3. 16, 17. 3. Since the Apostles days (who published the Scriptures throughout the world, and were careful to commit them to trusty hands when they dyed, 2 Tim. 2. 2.) they cannot be changed or corrupted:
yet he never Faults the Text. And in Paul's time they were perfect, and not changed. (Text) 2 Tim. 3. 16, 17. 3. Since the Apostles days (who published the Scriptures throughout the world, and were careful to commit them to trusty hands when they died, 2 Tim. 2. 2.) they cannot be changed or corrupted:
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for how should we have English Translations without Original Copies? Yea our Translations agree with those Transcripts, which the Grecian Churches, and other Churches had:
for how should we have English Translations without Original Copies? Yea our Translations agree with those Transcripts, which the Grecian Churches, and other Churches had:
as to perswade all the Christians in England (much less all the Christians scattered up and down in the whole world) to consent to the wronging or mangling of any part or book of the Scripture.
as to persuade all the Christians in England (much less all the Christians scattered up and down in the Whole world) to consent to the wronging or mangling of any part or book of the Scripture.
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that Book or Text making for one side which is against the other, and what advantage could one party have against the other, more than a just charge of adulterating or changing the Scripture?
that Book or Text making for one side which is against the other, and what advantage could one party have against the other, more than a just charge of adulterating or changing the Scripture?
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But Satan is loose in England, to root up the Foundation, and the Authors of this Lye against the Scriptures, have made the same Objections against the godly Ministry of this Nation;
But Satan is lose in England, to root up the Foundation, and the Authors of this Lie against the Scriptures, have made the same Objections against the godly Ministry of this nation;
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He doth not deliver the Scepter to his own Tribe, but in his Prophecies he speaks worse of the Tribe of Levi, than of any other, Gen. 49. 5, 6, 7. There is an incomparable Spirit of Self-denyal,
He does not deliver the Sceptre to his own Tribe, but in his Prophecies he speaks Worse of the Tribe of Levi, than of any other, Gen. 49. 5, 6, 7. There is an incomparable Spirit of Self-denial,
but also to dye for the Name of Jesus of Nazareth. The Sixth Argument. The nature and properties of the Scriptures sheweth from whence they are. As, 1. Their holiness;
but also to die for the Name of jesus of Nazareth. The Sixth Argument. The nature and properties of the Scriptures shows from whence they Are. As, 1. Their holiness;
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They are called, Holy Scriptures, 2 Tim. 3. 5. 2. Another property is their purity, there is nothing unholy in them, it hath no mixture of uncleaness, Psal. 19. 8. 9. 1 Thes. 4. 7. Moral writers allow unnatural uncleaness,
They Are called, Holy Scriptures, 2 Tim. 3. 5. 2. another property is their purity, there is nothing unholy in them, it hath no mixture of uncleanness, Psalm 19. 8. 9. 1 Thebes 4. 7. Moral writers allow unnatural uncleanness,
Aristotle calls it NONLATINALPHABET, or, a judging of a mans self worthy of great things when he is so, contrary to the Christians principle, Luke. 17. 10. Seneca commends that as a vertuous resolution in Cato, rather to lay violent hands upon himself,
Aristotle calls it, or, a judging of a men self worthy of great things when he is so, contrary to the Christians principle, Lycia. 17. 10. Senecca commends that as a virtuous resolution in Cato, rather to lay violent hands upon himself,
The Author of the second book of Maccabees commends one Razis a Jew for killing himself, 2 Macc. 14. 41. &c. Mahomet gives out that he had license from God to know any woman that he would.
The Author of the second book of Maccabees commends one Razis a Jew for killing himself, 2 Maccabees 14. 41. etc. Mahomet gives out that he had license from God to know any woman that he would.
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They are able to search the heart, which nature it self teacheth, is proper to God only, Joh. 4. 18, 19, 29. Yea, they can shew a man such things in his heart,
They Are able to search the heart, which nature it self Teaches, is proper to God only, John 4. 18, 19, 29. Yea, they can show a man such things in his heart,
They know what men will think, thousands of years before they are born; Moses wrote what our thoughts are, and what all men thoughts are, and shall be;
They know what men will think, thousands of Years before they Are born; Moses wrote what our thoughts Are, and what all men thoughts Are, and shall be;
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yea to convert their Souls, to make a marvellous change and alteration in the Spirits, Thoughts, Dispositions, and Inclinations: yea a super-moral Conversion:
yea to convert their Souls, to make a marvellous change and alteration in the Spirits, Thoughts, Dispositions, and Inclinations: yea a super-moral Conversion:
That which moral Principles and Philosophy cannot do, this is easy to the Scripture, as in Pauls case, he was morally honest before his change, Phil. 3. 4. &c. Mat. 5. 20. This is all from God. 4. Another property is, Authority:
That which moral Principles and Philosophy cannot do, this is easy to the Scripture, as in Paul's case, he was morally honest before his change, Philip 3. 4. etc. Mathew 5. 20. This is all from God. 4. another property is, authority:
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Jer. 4. 14. Ezek. 22. 14. Ezek. 18. 25, 31. Mat. 23. 33. 1 Pet. 4. 18. what Creature could invent such questions before the Scriptures were written? what God-like Ironies,
Jer. 4. 14. Ezekiel 22. 14. Ezekiel 18. 25, 31. Mathew 23. 33. 1 Pet. 4. 18. what Creature could invent such questions before the Scriptures were written? what Godlike Ironies,
and majestick Taunts are in it? 1 R. 18. 27. Judg. 10. 14. Ezek. 28. 3. Eccl. 11. 9. Amos 4. 4, 5. Thus God laughs at wilful man, Prov. 1. 26. Psal. 2. 4. 5. Another property of the Scripture, is super-natural Conception, or Invention;
and majestic Taunts Are in it? 1 R. 18. 27. Judges 10. 14. Ezekiel 28. 3. Ecclesiastes 11. 9. Amos 4. 4, 5. Thus God laughs At wilful man, Curae 1. 26. Psalm 2. 4. 5. another property of the Scripture, is supernatural Conception, or Invention;
Man could never have thought of the mystery of the Trinity, the mystery of God manifest in the flesh, the mystery of Regeneration, the mystery of self-denyal, of Contempt of the World,
Man could never have Thought of the mystery of the Trinity, the mystery of God manifest in the Flesh, the mystery of Regeneration, the mystery of self-denial, of Contempt of the World,
Mat. 16. 17. 1 Cor. 2. 13, 14. 6. Another property of the Scriptures, is contempt of the proud, not of the humble (as the fashion of the world is) but the proud contemnets of God;
Mathew 16. 17. 1 Cor. 2. 13, 14. 6. another property of the Scriptures, is contempt of the proud, not of the humble (as the fashion of the world is) but the proud contemnets of God;
and he that is filth•, let him be filthy still, &c. q. d. The greatest King under Heaven, shall know that I value him no more than dust, if he will be wicked.
and he that is filth•, let him be filthy still, etc. q. worser. The greatest King under Heaven, shall know that I valve him no more than dust, if he will be wicked.
The Sharpnesse, and Highnesse, and Majesty of these Expressions, declare the Scriptures to be a writing by themselves, full of Authority and preheminence,
The Sharpness, and Highness, and Majesty of these Expressions, declare the Scriptures to be a writing by themselves, full of authority and pre-eminence,
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The Holy-Ghost was the Father of Christ Incarnate: But the blessed Virgin Mary was the happy Instrument that brought him into the world. Luk. 1. 34, 35. 2. The Plainnesse of the Scripture:
The Holy ghost was the Father of christ Incarnate: But the blessed Virgae Marry was the happy Instrument that brought him into the world. Luk. 1. 34, 35. 2. The Plainness of the Scripture:
The Scripture is written to all men of all Ages and Conditions, directs every reasonable Creature, Mark 16. 15. to all Nations, Mat. 28. 19. both Jews and Gentiles, Act. 2. 39. They are written for the benefit of former times, and present Generations.
The Scripture is written to all men of all Ages and Conditions, directs every reasonable Creature, Mark 16. 15. to all nations, Mathew 28. 19. both jews and Gentiles, Act. 2. 39. They Are written for the benefit of former times, and present Generations.
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For all Families of the Earth; For all the Relations in a Family; For Husband and Wife; For Parents and Children; For Masters and Servants; For Prosperity and Adversity; For Life and Death.
For all Families of the Earth; For all the Relations in a Family; For Husband and Wife; For Parents and Children; For Masters and Servants; For Prosperity and Adversity; For Life and Death.
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God is perfection it self, and therefore cannot write imperfectly; Psal. 19. 7. 2 Tim. 3. 17. Rev. 22. 18, 19. 1. It needs not Church-Authority, to make it a perfect rule.
God is perfection it self, and Therefore cannot write imperfectly; Psalm 19. 7. 2 Tim. 3. 17. Rev. 22. 18, 19. 1. It needs not Church-authority, to make it a perfect Rule.
The President of the Council of Trent saith, the Scriptures have no more Authority, than Esops-fables, without Authority from the Church of Rome. The question is not what Authority the Church doth give to the Scriptures,
The President of the Council of Trent Says, the Scriptures have no more authority, than Esops-fables, without authority from the Church of Room. The question is not what authority the Church does give to the Scriptures,
But if they do believe the Scriptures themselves, what is it which makes that Church of Rome to believe that the Scripture is the word of God? If I must believe it,
But if they do believe the Scriptures themselves, what is it which makes that Church of Room to believe that the Scripture is the word of God? If I must believe it,
And if the Authority of the Scripture be the Churches ground of faith, why may it not be mine also? Again, what Authority hath the Church to judge of Scripture, till it be known to be a true Church, which cannot be known but by the Scripture? Besides, which was first, the Scripture,
And if the authority of the Scripture be the Churches ground of faith, why may it not be mine also? Again, what authority hath the Church to judge of Scripture, till it be known to be a true Church, which cannot be known but by the Scripture? Beside, which was First, the Scripture,
Mark. 7. 7, 8. &c. Let me aske the Papist, did God forget to set down in his word, St. Peters Successors, Invocation of Saints, Prayer for the dead, Popes Pardons, & c?
Mark. 7. 7, 8. etc. Let me ask the Papist, did God forget to Set down in his word, Saint Peter's Successors, Invocation of Saints, Prayer for the dead, Popes Pardons, & c?
We deny not but the Apostles might keep in memory many excellent speeches and sayings of Christ (as that in the Acts, Act. 20. 35. Remember the words of the Lord Jesus,
We deny not but the Apostles might keep in memory many excellent Speeches and sayings of christ (as that in the Acts, Act. 20. 35. remember the words of the Lord jesus,
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how he said, Tis a more blessed thing to give than to receive) But if there be any Tradition that for substance is not to be found in the word, that we reject, because the Scriptures are sufficient.
how he said, This a more blessed thing to give than to receive) But if there be any Tradition that for substance is not to be found in the word, that we reject, Because the Scriptures Are sufficient.
What saith St. Augustine, I seek it in the Gospel, if I find it not there, where shall I find it? Use. II. 2. Terrors, to all enemies of the Scriptures;
What Says Saint Augustine, I seek it in the Gospel, if I find it not there, where shall I find it? Use. II 2. Terrors, to all enemies of the Scriptures;
Then woe to all Disputers against Scripture, as Alexander, and Porphiry; And woe to all Persecuters of Scripture, as Pharaoh, Antiochus, Dioclesian, Herod;
Then woe to all Disputers against Scripture, as Alexander, and Porphyry; And woe to all Persecuters of Scripture, as Pharaoh, Antiochus, Diocletian, Herod;
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and woe to all wresters of Scripture, as the Devil, and the Scribes, and Pharisees, who turned the Scripture against Christ himself, 2 Pet. 3. 16. And woe to Revolters from Scripture, such as Judas, Julian, Demas;
and woe to all wresters of Scripture, as the devil, and the Scribes, and Pharisees, who turned the Scripture against christ himself, 2 Pet. 3. 16. And woe to Revolters from Scripture, such as Judas, Julian, Demas;
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and woe to all wicked and ungodly men, who abuse the Scriptures, and neglect the great salvation reveiled in them, Heb. 2. 3. Use. III. 3. Consolation; Here's comfort to all the friends of this book, to all good Christians.
and woe to all wicked and ungodly men, who abuse the Scriptures, and neglect the great salvation revealed in them, Hebrew 2. 3. Use. III. 3. Consolation; Here's Comfort to all the Friends of this book, to all good Christians.
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Is God the Author? Then you are upon sure ground, God cannot deceive you; All the promises, and all the privileges are sure, and cannot, will not fail you;
Is God the Author? Then you Are upon sure ground, God cannot deceive you; All the promises, and all the privileges Are sure, and cannot, will not fail you;
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than a voice from Haaven, than the verdict of a man risen from the dead; Surer than the best motion within you, and the bravest suggestions under heaven;
than a voice from Haaven, than the verdict of a man risen from the dead; Surer than the best motion within you, and the Bravest suggestions under heaven;
Every one of them is a Person by himself, not confounded with any other. Proposition I. The first thing proposed is, to shew you what I mean by Person.
Every one of them is a Person by himself, not confounded with any other. Proposition I The First thing proposed is, to show you what I mean by Person.
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and Holy Ghost, are Persons, subsisting of themselves, but the Fathers Person is in such a manner his Person, that it cannot be the Person of the Son,
and Holy Ghost, Are Persons, subsisting of themselves, but the Father's Person is in such a manner his Person, that it cannot be the Person of the Son,
Hence that Greek word concerning the Subsistence of the Father, and Son, is translated (Person) Heb. 1. 3. his person, yea we read of the person of Christ, 2 Cor. 2. 10. In the person of Christ, and so in the Greek word, NONLATINALPHABET, in the person;
Hence that Greek word Concerning the Subsistence of the Father, and Son, is translated (Person) Hebrew 1. 3. his person, yea we read of the person of christ, 2 Cor. 2. 10. In the person of christ, and so in the Greek word,, in the person;
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And so the holy Ghost is also in effect called a person, when Christ saith he will send another Comforter, q. d. not the Fathers Person, nor the Sons;
And so the holy Ghost is also in Effect called a person, when christ Says he will send Another Comforter, q. worser. not the Father's Person, nor the Sons;
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Yet the substance of the God-head is not divided: every person hath the whole God-head, Col. 2. 9. Proposition II. The second Proposition is, that the Father, Son, and holy Ghost are Persons.
Yet the substance of the Godhead is not divided: every person hath the Whole Godhead, Col. 2. 9. Proposition II The second Proposition is, that the Father, Son, and holy Ghost Are Persons.
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Col. 1. 17. And he is before all things, and by him all things consist. See further, John 16. 27, 28. 3. The Holy Ghost is, and ever was a Person, distinct and several from the Father and the Son. The Holy Ghost is distinguisht Personally from the Father and the Son, Mat. 3. 16, 17. The Father manifests himself by voice, the Son in the flesh, the Holy Ghost in the shape of a Dove;
Col. 1. 17. And he is before all things, and by him all things consist. See further, John 16. 27, 28. 3. The Holy Ghost is, and ever was a Person, distinct and several from the Father and the Son. The Holy Ghost is distinguished Personally from the Father and the Son, Mathew 3. 16, 17. The Father manifests himself by voice, the Son in the Flesh, the Holy Ghost in the shape of a Dove;
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or Quality, or Property, but a single Substance. Besides, the Properties and Works of the Holy Ghost shew, that he is a Rational, and living Substance.
or Quality, or Property, but a single Substance. Beside, the Properties and Works of the Holy Ghost show, that he is a Rational, and living Substance.
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He is frequently styled Jehovah, and God, in the Old Testament, Isai 7. 14. chap. 9. 6. Isai 40. 3. So in the New Testament, John 1. 1. The Word was God, chapt. 20. 28, 31. My Lord, and my God.
He is frequently styled Jehovah, and God, in the Old Testament, Isaiah 7. 14. chap. 9. 6. Isaiah 40. 3. So in the New Testament, John 1. 1. The Word was God, Chapter. 20. 28, 31. My Lord, and my God.
The great God, and our Saviour Jesus Christ, 1 Tim. 3. 16. God was manifest in the flesh, Col. 2. 9. That he is indeed so, appears further from his equality with God, John 16. 15. Phil. 2. 6. No robery to be equal with God.
The great God, and our Saviour jesus christ, 1 Tim. 3. 16. God was manifest in the Flesh, Col. 2. 9. That he is indeed so, appears further from his equality with God, John 16. 15. Philip 2. 6. No robbery to be equal with God.
he was in heaven and earth at once, John 3. 13. Matth. 28. 20. He is Omnipotent, John. 1. 3. Heb. 1. 8. 9, 10. Heb. 1. 3. Upholding all things by the word of his power.
he was in heaven and earth At once, John 3. 13. Matthew 28. 20. He is Omnipotent, John. 1. 3. Hebrew 1. 8. 9, 10. Hebrew 1. 3. Upholding all things by the word of his power.
Men must believe in him, John 3. 16. Be baptized in his name, Mat. 28. 19. Meet together in his name in all holy service, Mat. 18. 20. Pray to him,
Men must believe in him, John 3. 16. Be baptised in his name, Mathew 28. 19. Meet together in his name in all holy service, Mathew 18. 20. prey to him,
Paul saith, The Holy Ghost spake those very words to Isaiah; So the Holy Ghost is Jehovah (which seems to be the greatest Name of God) Exod. 3. 6. Ps. 83. 18. The Essential Attributes of God are given to the Holy Ghost, Eternity, Omnipresence, Omniscience, Omnipotence.
Paul Says, The Holy Ghost spoke those very words to Isaiah; So the Holy Ghost is Jehovah (which seems to be the greatest Name of God) Exod 3. 6. Ps. 83. 18. The Essential Attributes of God Are given to the Holy Ghost, Eternity, Omnipresence, Omniscience, Omnipotence.
He is Eternal, Heb. 9. 14. Through the eternal Spirit. Gen. 1. 2. He is every where present, Psal. 139. 7. Whither shall I go from thy Spirit? How else should he dwell in all the Saints over all the world? He is Omniscient, knows all things, 1 Cor. 2. 10. The Spirit searcheth all things.
He is Eternal, Hebrew 9. 14. Through the Eternal Spirit. Gen. 1. 2. He is every where present, Psalm 139. 7. Whither shall I go from thy Spirit? How Else should he dwell in all the Saints over all the world? He is Omniscient, knows all things, 1 Cor. 2. 10. The Spirit Searches all things.
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So John 14. 26. He is Omnipotent, can cast out Devils and work all Miracles, 1 Cor. 12. 9, 10, 11. All these worketh one and the Spirit. So Mat. 12. 28. Again, the work of Creation is attributed to him, Gen. 1. 2. The Spirit moved upon the waters.
So John 14. 26. He is Omnipotent, can cast out Devils and work all Miracles, 1 Cor. 12. 9, 10, 11. All these works one and the Spirit. So Mathew 12. 28. Again, the work of Creation is attributed to him, Gen. 1. 2. The Spirit moved upon the waters.
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for he is the Iuditer of the holy Scriptures, Rev. 2. 7. We must be Baptized in his Name, Mat. 28. 19. We must pray to him, 2 Cor. 13. 14. Rom. 9. 1. Compare Acts 1. 24. with 1 Cor. 2. 10. and Acts 20. 28. Objection.
for he is the Iuditer of the holy Scriptures, Rev. 2. 7. We must be Baptised in his Name, Mathew 28. 19. We must pray to him, 2 Cor. 13. 14. Rom. 9. 1. Compare Acts 1. 24. with 1 Cor. 2. 10. and Acts 20. 28. Objection.
And 'tis plain, The holy Ghost had a Being before he came down upon the Apostles, viz. in time of old, 1 Pet. 3. 18, 19, 20. 2 Pet. 1. 20, 21. Heb. 3. 7, 9. 4. The Father is the first onely in order, not in time or dignity;
And it's plain, The holy Ghost had a Being before he Come down upon the Apostles, viz. in time of old, 1 Pet. 3. 18, 19, 20. 2 Pet. 1. 20, 21. Hebrew 3. 7, 9. 4. The Father is the First only in order, not in time or dignity;
the Son is equal with the Father, and Co-eternal with the Father, Phil. 2. 6. So the Spirit, Heb. 9. 14. Proposition IV. These Three Persons, are not Three Gods, but One God.
the Son is equal with the Father, and Coeternal with the Father, Philip 2. 6. So the Spirit, Hebrew 9. 14. Proposition IV. These Three Persons, Are not Three God's, but One God.
This is proved out of the Old and New Testament, witnessed by Moses and the Prophets, by Christ and his Apostles, Deut. 6. 4. The Lord thy God, is One Lord.
This is proved out of the Old and New Testament, witnessed by Moses and the prophets, by christ and his Apostles, Deuteronomy 6. 4. The Lord thy God, is One Lord.
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and was joyned with them both in the work of Creation, as is before shewed. 1 Tim. 2. 5. There is One God: •nd what can be more plain than the words of my Tex•? These Three are One. The reason is, becaus• the Divine Essence cannot be multiplyed.
and was joined with them both in the work of Creation, as is before showed. 1 Tim. 2. 5. There is One God: •nd what can be more plain than the words of my Tex•? These Three Are One. The reason is, becaus• the Divine Essence cannot be multiplied.
It is both Infinite and Omnipotent, and there can be but one Infinite, and one Omnipotent, John 9. 10, 11. These are as it were three Suns, yet but one Light;
It is both Infinite and Omnipotent, and there can be but one Infinite, and one Omnipotent, John 9. 10, 11. These Are as it were three Suns, yet but one Light;
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as the Understanding, Will and Memory in man are three Powers and Faculties, yet but one Soul. But these shadows are too dark a representation, Job 37. 23. Touching the Almighty, we cannot finde him out.
as the Understanding, Will and Memory in man Are three Powers and Faculties, yet but one Soul. But these shadows Are too dark a representation, Job 37. 23. Touching the Almighty, we cannot find him out.
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and can we finde out God in the manner of his subsisting? Proposition V. That the Father, Son, and Holy Ghost, are not One Person, but Three several Persons.
and can we find out God in the manner of his subsisting? Proposition V. That the Father, Son, and Holy Ghost, Are not One Person, but Three several Persons.
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and the Holy Ghost is another from them both, John 14. 16. Another Comforter. 2 Thess. 2. 16. Now our Lord Jesus Christ himself, and God even our Father.
and the Holy Ghost is Another from them both, John 14. 16. another Comforter. 2 Thess 2. 16. Now our Lord jesus christ himself, and God even our Father.
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and they are particularly mentioned in divers Scriptures, and put together, as Mat. 28. 19. and 2 Cor. 13. 14. It appears they are three Persons, by their Personal, and incommunicable Properties.
and they Are particularly mentioned in diverse Scriptures, and put together, as Mathew 28. 19. and 2 Cor. 13. 14. It appears they Are three Persons, by their Personal, and incommunicable Properties.
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The Father begets, Psal. 2. 7. Heb. 1. 5. The Son is begotten, by an unsearchable generation, John 1. 14. Chapter 3. 16. The Holy Ghost proceeds of them both, John 15. 26. Now the Begetter,
The Father begets, Psalm 2. 7. Hebrew 1. 5. The Son is begotten, by an unsearchable generation, John 1. 14. Chapter 3. 16. The Holy Ghost proceeds of them both, John 15. 26. Now the Begetter,
yet not three waters, but the same water, and three Cups of water. So in the Trinity, there are not three Natures, or three Essences, but three Persons.
yet not three waters, but the same water, and three Cups of water. So in the Trinity, there Are not three Nature's, or three Essences, but three Persons.
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The Apostle calls it a great Mystery, that Christ should be God, 1 Tim. 3. 16. Pray that it may be given to you to know the Mysteries of the Kingdome of God.
The Apostle calls it a great Mystery, that christ should be God, 1 Tim. 3. 16. prey that it may be given to you to know the Mysteres of the Kingdom of God.
how are all men called upon to give heed to the Holy Ghost? Rev. 2. 7, 11. and how doth the Apostle Paul honour and worship the whole Trinity in prayer? 2 Cor. 13. 14. 3. Own the Trinity in their manner of working, in their Personal Offices.
how Are all men called upon to give heed to the Holy Ghost? Rev. 2. 7, 11. and how does the Apostle Paul honour and worship the Whole Trinity in prayer? 2 Cor. 13. 14. 3. Own the Trinity in their manner of working, in their Personal Offices.
Indeed their works ad intra, or internal works, are divided, that they cannot be communicated, viz. those Personal works which they exercise one to another, are so divided betwixt them, that they cannot be communicated;
Indeed their works and intra, or internal works, Are divided, that they cannot be communicated, viz. those Personal works which they exercise one to Another, Are so divided betwixt them, that they cannot be communicated;
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Hence that Origo rerum, o• beginning of things, (viz. The Creation) is properly given to the Father, who is the first Person, not in time, but in order.
Hence that Origo rerum, o• beginning of things, (viz. The Creation) is properly given to the Father, who is the First Person, not in time, but in order.
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as to the wisedom of the Father, viz. Redemption, and appointment of Offices in the Church, Ephes. 4. 11. The holy Ghost works from the Father and Son:
as to the Wisdom of the Father, viz. Redemption, and appointment of Offices in the Church, Ephesians 4. 11. The holy Ghost works from the Father and Son:
for all are God, even One Eternal power and God-head, as Rom. 1. 20. Hence is that Cooperatio Personarum which Divines speak of, There is a Co-operation of all the Persons.
for all Are God, even One Eternal power and Godhead, as Rom. 1. 20. Hence is that Cooperatio Personarum which Divines speak of, There is a Cooperation of all the Persons.
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But the difference I speak of, is onely a difference of Order, and in the manner of Working, whereby every Person (by Eternal agreement) doth work Secundum distinctam rationem suae subsistentiae, according to the distinct manner of his Personal Subsistence.
But the difference I speak of, is only a difference of Order, and in the manner of Working, whereby every Person (by Eternal agreement) does work Secundum distinctam rationem suae subsistentiae, according to the distinct manner of his Personal Subsistence.
Thus the blessed Trinity must be owned in their Works, and in the manner of their Working, in their distinct Offices, which they have mutually agreed from Eternity to take upon them severally for mans happiness;
Thus the blessed Trinity must be owned in their Works, and in the manner of their Working, in their distinct Offices, which they have mutually agreed from Eternity to take upon them severally for men happiness;
There is in every Person, NONLATINALPHABET, a sameness of Essence, as any may perceive by these Scriptures, John 14. 10, 11. John 17. 21. John 1. 18. 1 Cor. 2. 10, 11. The clearest proof hereof, is the infiniteness of every Person, every one is infinite in Being;
There is in every Person,, a sameness of Essence, as any may perceive by these Scriptures, John 14. 10, 11. John 17. 21. John 1. 18. 1 Cor. 2. 10, 11. The Clearest proof hereof, is the infiniteness of every Person, every one is infinite in Being;
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we have the Doctrine of Baptism, and the Ordinance of Baptism commended to us by the blessed Trinity, Mat. 28. 19. Baptising them in the name of the Father, Son, and Holy Ghost. Moreover:
we have the Doctrine of Baptism, and the Ordinance of Baptism commended to us by the blessed Trinity, Mathew 28. 19. Baptizing them in the name of the Father, Son, and Holy Ghost. Moreover:
yea, names himself as the Author and Owner of this Office, Acts 20. 28. The Holy Ghost hath made you over-seers, to feed the Church of God, &c. Acts 13. 2, 3, 4. The Holy Ghost said, Separats me Barnabas and Saul,
yea, names himself as the Author and Owner of this Office, Acts 20. 28. The Holy Ghost hath made you Overseers, to feed the Church of God, etc. Acts 13. 2, 3, 4. The Holy Ghost said, Separates me Barnabas and Saul,
So they being sent forth by the Holy Ghost, departed, &c. Those whom men had sent forth with imposition of hands, are here said to be sent forth by the Holy Ghost.
So they being sent forth by the Holy Ghost, departed, etc. Those whom men had sent forth with imposition of hands, Are Here said to be sent forth by the Holy Ghost.
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Therefore take your Bibles, and read, and search, and observe, what Laws and Ordinances are expresly signed with the whole name of the Glorious Trinity;
Therefore take your Bibles, and read, and search, and observe, what Laws and Ordinances Are expressly signed with the Whole name of the Glorious Trinity;
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1. The Christians God is that famous God of the Hebrews, the God of Israel, the God of Abraham, Isaac, Jacob, the God of Moses and the Prophets, the God of the Jews, Rom. 3. 29, 30. Is he the God of the Jews onely? Is he not also of the Gentiles? Yes, of the Gentiles also.
1. The Christians God is that famous God of the Hebrews, the God of Israel, the God of Abraham, Isaac, Jacob, the God of Moses and the prophets, the God of the jews, Rom. 3. 29, 30. Is he the God of the jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.
Christ himself professeth that the God which the Jews did confess, was his Father, John 8. 54. Christ and his Apostles do own that Rule of worship, which God established among the Jews, viz. the Old Testament,
christ himself Professes that the God which the jews did confess, was his Father, John 8. 54. christ and his Apostles do own that Rule of worship, which God established among the jews, viz. the Old Testament,
This was he that did all the Miracles and Wonders in Egypt, Exod. 7. 16, 17. Thus saith the Lord God of the Hebrews, &c. Of the truth of all those glorious Miracles which God did by Moses and the Prophets, I have spoken formerly in my discourse of the Scriptures, whereto I now referr you.
This was he that did all the Miracles and Wonders in Egypt, Exod 7. 16, 17. Thus Says the Lord God of the Hebrews, etc. Of the truth of all those glorious Miracles which God did by Moses and the prophets, I have spoken formerly in my discourse of the Scriptures, whereto I now refer you.
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Tis true, the Jews and Christians differ about the sense of their Law, but that Christ gave the true sense, and they • wrong sense of their own Law, appears, not only by a comparison of one Text of their Law with another;
This true, the jews and Christians differ about the sense of their Law, but that christ gave the true sense, and they • wrong sense of their own Law, appears, not only by a comparison of one Text of their Law with Another;
but also it evidently appears by those wonderful Miracles, which Christ wrought among them to confirm this Interpretation, Acts 2. 22. Jesus of Nazareth, a man approved of God among you, by miracles, wonders,
but also it evidently appears by those wondered Miracles, which christ wrought among them to confirm this Interpretation, Acts 2. 22. jesus of Nazareth, a man approved of God among you, by Miracles, wonders,
as Heb. 1. 1, 2. Now that the God of the Hebrews is a true God, is confessed by the writings of the wisest Philosopers, As Socrates, Plato, Seneca:
as Hebrew 1. 1, 2. Now that the God of the Hebrews is a true God, is confessed by the writings of the Wisest Philosophers, As Socrates, Plato, Senecca:
as Du Plessis discourseth at large in his twenty first Chapter, where he proposeth the Oracle of Apollo, and a Verse of the Sybils, wherein they own the Israelites, the Hebrews and their Religion.
as Du Plessis discourseth At large in his twenty First Chapter, where he Proposeth the Oracle of Apollo, and a Verse of the Sybil's, wherein they own the Israelites, the Hebrews and their Religion.
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Thus God hath forced the Devil himself to bear witness to the Truth. Demonstration II. 2. The Christians God hath all the incommunicable Properties, or Proper Attributes of God, and so hath no other God.
Thus God hath forced the devil himself to bear witness to the Truth. Demonstration II 2. The Christians God hath all the incommunicable Properties, or Proper Attributes of God, and so hath no other God.
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and out of the world, at one time, Psal. 139. 7. &c. Whither shall I flee from thy presence? Jer. 23. 24. Do not I fill heaven and earth? 1 Kings 8. The heaven of heavens is not able to contain thee.
and out of the world, At one time, Psalm 139. 7. etc. Whither shall I flee from thy presence? Jer. 23. 24. Do not I fill heaven and earth? 1 Kings 8. The heaven of heavens is not able to contain thee.
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Who as I? &c. John 21. 17. Lord, thou knowest all thing• ▪ Rev. 2. 23. And all the Churches shall know, that I am he that searcheth the reins and hearts. 4. Go• is Omnipotent.
Who as I? etc. John 21. 17. Lord, thou Knowest all thing• ▪ Rev. 2. 23. And all the Churches shall know, that I am he that Searches the reins and hearts. 4. Go• is Omnipotent.
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so that all the people cryed out, He is the God, he is the God? 1 Kings 18. But this Omnipotence of our God will appear in the next Argument. Demonstration III. 3. The Christians God hath done the proper works of the true God:
so that all the people cried out, He is the God, he is the God? 1 Kings 18. But this Omnipotence of our God will appear in the next Argument. Demonstration III. 3. The Christians God hath done the proper works of the true God:
And Psal. 148. throughout, Praise him ye Heavens, Angels, ye Sun and Moon; Waters, Earth; Dragons, Deep; Fire, and Hail; Snow, and Vapours; Stormy windes; Mountains, and all Hils: Trees, and Cedars; Beasts, and Cattel; Worms, and Fowls; Kings, and Princes, and People;
And Psalm 148. throughout, Praise him you Heavens, Angels, you Sun and Moon; Waters, Earth; Dragons, Deep; Fire, and Hail; Snow, and Vapours; Stormy winds; Mountains, and all Hills: Trees, and Cedars; Beasts, and Cattle; Worms, and Fowls; Kings, and Princes, and People;
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What wonders hath he wrought in the earth? Who was it but our Go• that drowned the old world for their disobedience, bringing in the floud upon the ungodly ▪ That smote the first-born in Egypt, and made th• King of Egypt confess that he had sinned? Who was it that drowned Pharaoh and all his hoast that made the Children of Israel go through or dry land? Who was it that appointed the Pilla• of cloud by day,
What wonders hath he wrought in the earth? Who was it but our Go• that drowned the old world for their disobedience, bringing in the flood upon the ungodly ▪ That smote the firstborn in Egypt, and made th• King of Egypt confess that he had sinned? Who was it that drowned Pharaoh and all his host that made the Children of Israel go through or dry land? Who was it that appointed the Pilla• of cloud by day,
for murmuring •gainst his Ministers? who brought so many plagu•• upon Israel, when they sinned against him? wh• wrought all those Deliverances in the dayes o• Joshua, the Judges,
for murmuring •gainst his Ministers? who brought so many plagu•• upon Israel, when they sinned against him? wh• wrought all those Deliverances in the days o• joshua, the Judges,
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and the Kings of Israel? whence was Gideons Fleece, Samsons Jaw-bone, Dagons fall before the Ark, Davids Sling, Uzzah's Breach, Elijahs Fire which consumed two Captains and their Companies, Elijahs Translation? whence was that noise of a great Hoast, which scared the great Hoast of the Syrians in the Siege of Samaria? whence was that wondrous Slaughter of the Asysrians, when an hundred fourscore and five thousand in their camp in one night were all dead Corpses? whence was the glorious deliverance of the three Children in the Furnace o• Fire,
and the Kings of Israel? whence was Gideons Fleece, Samsons Jawbone, Dagons fallen before the Ark, Davids Sling, Uzzah's Breach, Elijahs Fire which consumed two Captains and their Companies, Elijahs translation? whence was that noise of a great Host, which scared the great Host of the Syrians in the Siege of Samaria? whence was that wondrous Slaughter of the Asysrians, when an hundred fourscore and five thousand in their camp in one night were all dead Corpses? whence was the glorious deliverance of the three Children in the Furnace o• Fire,
and of Daniel out of the mouth of the Lyons? whence were those fingers that wrought upon King Belshazzars Wall, which changed his Countenance, troubled his thoughts, loosed the joynts of his Loins,
and of daniel out of the Mouth of the Lyons? whence were those fingers that wrought upon King Belshazzars Wall, which changed his Countenance, troubled his thoughts, loosed the Joints of his Loins,
and made his Knees smite one against the other? and whence was it that none but Daniel the Servant of our God, coul• read the writing and interpret it? or why could not the Astrologers, Sooth-sayers,
and made his Knees smite one against the other? and whence was it that none but daniel the Servant of our God, coul• read the writing and interpret it? or why could not the Astrologers, Soothsayers,
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for when he came to himself he confesseth •od, Dan. 4. 34. &c. and we read of his Religious decree. Dan, 3. 29. Whence was the conceiving of the Virgin Mary, the Miracles of Christ, the Resurrection of Christ the third day, his glorious Ascension, the miracles of the Apostles, the Gift of the holy Ghost, the Conversion of Paul by a voice from heaven, the death of Herod who was eaten with worms, the suddain death of Ananias and Sapphira; the Conversion of thousands in a day to the Church, the preservation of the Church in all her states and changes? May we not say, Here is the finger of God.
for when he Come to himself he Confesses •od, Dan. 4. 34. etc. and we read of his Religious Decree. Dan, 3. 29. Whence was the conceiving of the Virgae Marry, the Miracles of christ, the Resurrection of christ the third day, his glorious Ascension, the Miracles of the Apostles, the Gift of the holy Ghost, the Conversion of Paul by a voice from heaven, the death of Herod who was eaten with worms, the sudden death of Ananias and Sapphira; the Conversion of thousands in a day to the Church, the preservation of the Church in all her states and changes? May we not say, Here is the finger of God.
In what awe of our God have the greatest Conquerous of the world stood? and what dreadful ends have his greatest enemies come unto? I will give but two instances of two mighty Conquerors, Sennacherib, and Alexander the great, out of History.
In what awe of our God have the greatest Conquerous of the world stood? and what dreadful ends have his greatest enemies come unto? I will give but two instances of two mighty Conquerors, Sennacherib, and Alexander the great, out of History.
and he thought to trample on our God too, and his people, as you may read, 2 K. 18. 28, &c Thus saith the great King of Assyria, Let not Hezekiah perswade, saying, The Lord will deliver you, &c. Where are the Gods of Hamath,
and he Thought to trample on our God too, and his people, as you may read, 2 K. 18. 28, etc. Thus Says the great King of Assyria, Let not Hezekiah persuade, saying, The Lord will deliver you, etc. Where Are the God's of Hamath,
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Heredotus saith, The hoast of Sennacherib was miserably discomfited, his state came to decay, his own son murdered him in the Temple of his Idols, the Babylonians gathered the Scatterings of his Empire;
Herodotus Says, The host of Sennacherib was miserably discomfited, his state Come to decay, his own son murdered him in the Temple of his Idols, the Babylonians gathered the Scatterings of his Empire;
Alexander was a great Conqueror, and because some Jews opposed him in point of Idolatry, and building a Temple to Jupiter, he went to Jerusalem to destroy the Jews;
Alexander was a great Conqueror, and Because Some jews opposed him in point of Idolatry, and building a Temple to Jupiter, he went to Jerusalem to destroy the jews;
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and presently Alexander falls down at his feet to worship him, though Jaddus came out to make supplication to him, and in treat his favour. This was a strange sight;
and presently Alexander falls down At his feet to worship him, though Jaddus Come out to make supplication to him, and in Treat his favour. This was a strange sighed;
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And Exodus 18. 10, 11. Demonstration IV. 4. All other Gods are Idols, false Gods; Images of men, and Devils worshiped under the names, and in the Images of men,
And Exodus 18. 10, 11. Demonstration IV. 4. All other God's Are Idols, false God's; Images of men, and Devils worshipped under the names, and in the Images of men,
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and they are no gods? Yea, the Prophet Isai gives an elegant description of these Idols, Isai 44. 10, 11, 12, &c. And you know Nebuchadnezzar, King of Babylon, made an image of gold, calls it his gods,
and they Are no God's? Yea, the Prophet Isaiah gives an elegant description of these Idols, Isaiah 44. 10, 11, 12, etc. And you know Nebuchadnezzar, King of Babylon, made an image of gold, calls it his God's,
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the Gods of the Gentiles, the Grecians, Romans, Barbarians, Chaldeans, Syrians, &c. As for those of the Chaldeans, Syrians, and Barbarians, who worshipped the Sunne,
the God's of the Gentiles, the Greeks, Roman, Barbarians, Chaldeans, Syrians, etc. As for those of the Chaldeans, Syrians, and Barbarians, who worshipped the Sun,
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as the Apostle, Rom. 1. 23. But those Gods of the wisest Heathens, the Grecians and Romans, the fame wereof have spread over the world for many ages, these I shall prove to be no Gods, but Idols, Images, and Devils.
as the Apostle, Rom. 1. 23. But those God's of the Wisest heathens, the Greeks and Romans, the fame whereof have spread over the world for many ages, these I shall prove to be no God's, but Idols, Images, and Devils.
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They had both their two sorts of Gods, Principal, and lesser Gods. The Romans worshipped twenty Principal Gods, the Grecians but twelve of them, viz. Jupiter, Saturn, Bacchus, Apollo, Mars, Minerva, Diana, Venus, Juno, Ceres, Mercurius, Vulcan.
They had both their two sorts of God's, Principal, and lesser God's The Romans worshipped twenty Principal God's, the Greeks but twelve of them, viz. Jupiter, Saturn, Bacchus, Apollo, Mars, Minerva, Diana, Venus, Juno, Ceres, Mercurius, Megalo.
A God for Thunder, another for Time, another for Wine, another for Physick, another for War, another for Wisedom, another for Hunting, another for Beauty, another for Riches, another for Corn, another for Eloquence, another for Fire.
A God for Thunder, Another for Time, Another for Wine, Another for Physic, Another for War, Another for Wisdom, Another for Hunting, Another for Beauty, Another for Riches, Another for Corn, Another for Eloquence, Another for Fire.
1. They were men, yea, the worst of men, and dyed like men, and therefore no Gods. This was the Argument that Tertullian and Justin Martyr used to convince those amongst whom they lived, viz. That Juno, Jupiter, Neptune, were Saturns offspring, and therefore they were men;
1. They were men, yea, the worst of men, and died like men, and Therefore no God's This was the Argument that Tertullian and Justin Martyr used to convince those among whom they lived, viz. That Juno, Jupiter, Neptune, were Satur's offspring, and Therefore they were men;
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Yea the worshippers of these Gods would shew you in one place a Sepulchre, and in another, a Temple erected to the same God, which shews their •o•tennesse.
Yea the worshippers of these God's would show you in one place a Sepulchre, and in Another, a Temple erected to the same God, which shows their •o•tennesse.
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Apollo was their great god, and Pythagoras wrote verses upon his Tomb at Delphos, shewing that he was the Son of Silenus, slain by Python, and buried in a place called Tripos, because the three daughters of Triopus came thither to mourn.
Apollo was their great god, and Pythagoras wrote Verses upon his Tomb At Delphos, showing that he was the Son of Silenus, slave by Python, and buried in a place called Tripos, Because the three daughters of Triopus Come thither to mourn.
He was buried in a cave of Ida: Challimachus mocks his worshippers for shewing his Tomb, with this Inscription, NONLATINALPHABET, That is, Jupiter, the son of Saturn. Also Pythagoras wrote this Epitapth upon his Tomb in the cave of Ida,
He was buried in a cave of Ida: Challimachus mocks his worshippers for showing his Tomb, with this Inscription,, That is, Jupiter, the son of Saturn. Also Pythagoras wrote this Epitaph upon his Tomb in the cave of Ida,
Apollo was worshipped at Delphos, and when they asked, what he was? the Oracle answers, The son of Latonia; and Esculapius was the son of Apollo, Mercury the son of Jupiter and Maia, &c. as we see in other Oracles.
Apollo was worshipped At Delphos, and when they asked, what he was? the Oracle answers, The son of Latonia; and Esculapius was the son of Apollo, Mercury the son of Jupiter and Maia, etc. as we see in other Oracles.
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and in very deed (saith he) Esculapius, the grand father of Asclepius, and Mercury ▪ mine own grand father, which are worshipped at Hermopolis in Egypt, were men, whose bodies lie, the one in Libya, and the other in Hermopolis: and under their names are worshipped certain Devils, whom I allured and drew into their images.
and in very deed (Says he) Esculapius, the grand father of Asclepius, and Mercury ▪ mine own grand father, which Are worshipped At Hermopolis in Egypt, were men, whose bodies lie, the one in Libya, and the other in Hermopolis: and under their names Are worshipped certain Devils, whom I allured and drew into their Images.
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Yea, Leon the High Priest of Egypt, being asked secretly concerning the original of their gods, told Alexander, that all the great gods which the Romans called The gods of the greater nations, were all of them men,
Yea, Leon the High Priest of Egypt, being asked secretly Concerning the original of their God's, told Alexander, that all the great God's which the Romans called The God's of the greater Nations, were all of them men,
Aristotle in his Physicks, Metaphysicks, & de Mundo, acknowledgeth, a first, infinite, and Eternal Mover, the Cause of Causes, the Father of Gods and men, &c.
Aristotle in his Physics, Metaphysics, & de Mundo, acknowledgeth, a First, infinite, and Eternal Mover, the Cause of Causes, the Father of God's and men, etc.
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Thus also the wiser Poets sing, Orpheus, NONLATINALPHABET. There is none other than this great King &c. To the same purpose Phocyllides; NONLATINALPHABET.
Thus also the Wiser Poets sing, Orpheus,. There is none other than this great King etc. To the same purpose Phocyllides;.
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and fell to Idolatry after the manner of other Nations, Jer. 11. 13. According to the number of thy Cities were thy Gods, O Judah and according to the number of the Streets of Jerusalem, have yee set up Altars to that shameful thing, even Altars to B•al.
and fell to Idolatry After the manner of other nations, Jer. 11. 13. According to the number of thy Cities were thy God's, Oh Judah and according to the number of the Streets of Jerusalem, have ye Set up Altars to that shameful thing, even Altars to B•al.
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2. Since Christ; Mahomet the Arabian, being assisted by Sergius a Nestorian Monck, and other Hereticks, invented a new Religion, about six hundred years after Christ;
2. Since christ; Mahomet the Arabian, being assisted by Sergius a Nestorian Monk, and other Heretics, invented a new Religion, about six hundred Years After christ;
For Mahomet was born under Mauritius the Emperour, anno Christi 591. and under Heraclius, anno 623. He was chosen General of the Saracen and Arabian Forces,
For Mahomet was born under Mauritius the Emperor, Anno Christ 591. and under Heraclius, Anno 623. He was chosen General of the Saracen and Arabian Forces,
Now this Mahomet is an Idol, and his Religion which hath spread over most part of the world, is a false Religion, As appears, 1. By his own confession:
Now this Mahomet is an Idol, and his Religion which hath spread over most part of the world, is a false Religion, As appears, 1. By his own Confessi:
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He acknowledgeth Moses and the Prophets, the Creation of Adam ▪ the eating of the forbidden Fruit, the whole Story of Abraham, the wonders of Egypt, &c. and saith, that Moses received the old Law from God, &c. And for the new Testament, He confesseth Christ,
He acknowledgeth Moses and the prophets, the Creation of Adam ▪ the eating of the forbidden Fruit, the Whole Story of Abraham, the wonders of Egypt, etc. and Says, that Moses received the old Law from God, etc. And for the new Testament, He Confesses christ,
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but was therein assisted by those that could. Demonstration 5. 5. The Christians God is the only one God, and admits of no other, and therefore is the true God.
but was therein assisted by those that could. Demonstration 5. 5. The Christians God is the only one God, and admits of no other, and Therefore is the true God.
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and speaks honourably of him, calls him, the word of God, the Spirit of God, the Servant of God, the Saviour of those that trust in him, the Son of a Virgin begot without the help of Man, &c. as may be seen in his Alcoran; He confesseth Christs Miracles,
and speaks honourably of him, calls him, the word of God, the Spirit of God, the Servant of God, the Saviour of those that trust in him, the Son of a Virgae begotten without the help of Man, etc. as may be seen in his Alcorani; He Confesses Christ Miracles,
Omit the barbarous senselessenesse of it (for he could neither write nor read) He promises to his followers, a Paradise where they should have all carnal pleasure, * enjoy women, lye upon silken and purple Carpets;
Omit the barbarous senselessenesse of it (for he could neither write nor read) He promises to his followers, a Paradise where they should have all carnal pleasure, * enjoy women, lie upon silken and purple Carpets;
Yea he promiseth the Readers of his Alcoran, that whoever readeth this Book a thousand times, he shall have a woman in Paradise with eyebrows as wide as the Rainbow,
Yea he promises the Readers of his Alcorani, that whoever readeth this Book a thousand times, he shall have a woman in Paradise with eyebrows as wide as the Rainbow,
All Idols admit of Co-parteners, and are forced to confess either some equal or superior, Isay. 42. 8. Yea our God is so far from allowing another God, that he will not admit so much as any Image of himself, Exod. 20. 3, 4. But Mahomet acknowledgeth a superior,
All Idols admit of Copartners, and Are forced to confess either Some equal or superior, Saiah 42. 8. Yea our God is so Far from allowing Another God, that he will not admit so much as any Image of himself, Exod 20. 3, 4. But Mahomet acknowledgeth a superior,
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and Plato saith, when I write seriously, I mention but one God; but of the onenesse of God, I have spoken before. Demonstration VI. VI. The Christians God is the only Author, and end of the Scripture;
and Plato Says, when I write seriously, I mention but one God; but of the oneness of God, I have spoken before. Demonstration VI. VI. The Christians God is the only Author, and end of the Scripture;
Now I have before proved the Authority of this book, and that there are things in it of supernatural invention, high conceptions beyond the reach of any Creature, proceeding from the mind of the only Creator of all things;
Now I have before proved the authority of this book, and that there Are things in it of supernatural invention, high conceptions beyond the reach of any Creature, proceeding from the mind of the only Creator of all things;
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The Prophecies, the Miracles, the Holinesse, the Purity, the power, the omnisciency, the Terrors and Comforts, the Majestie, the Mysteries of Scripture, do all joyn hand in hand,
The Prophecies, the Miracles, the Holiness, the Purity, the power, the omnisciency, the Terrors and Comforts, the Majesty, the Mysteres of Scripture, do all join hand in hand,
and unite forces to maintain the incomparable and divine Authority of this book; and it designs the advancing of the Christians God, and debasing of all other; but enough of these before.
and unite forces to maintain the incomparable and divine authority of this book; and it designs the advancing of the Christians God, and debasing of all other; but enough of these before.
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For what is Religion but a serving of the true God with our Souls and Bodies in a right manner? Ro. 12. 1. God is the only object of true Religion, a man cannot have a Religion without a God,
For what is Religion but a serving of the true God with our Souls and Bodies in a right manner? Ro. 12. 1. God is the only Object of true Religion, a man cannot have a Religion without a God,
And thus the Apostle reasons against the Gentiles before they became Christians, when he tells them that when they were without Christ, they were without God in the World,
And thus the Apostle Reasons against the Gentiles before they became Christians, when he tells them that when they were without christ, they were without God in the World,
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1. Take heed of Idolatry, of serving other Gods, beware of new Gods and false Gods, Exod. 20. 3. There are two kinds of Idolatry, Grosse, and secret Idolatry;
1. Take heed of Idolatry, of serving other God's, beware of new God's and false God's, Exod 20. 3. There Are two Kinds of Idolatry, Gross, and secret Idolatry;
but most are intangled with the later kind, viz. secret Idolatry, cleaving to Creatures, Friends, Riches, (especially in a straight) more than to the All-sufficient Creator.
but most Are entangled with the later kind, viz. secret Idolatry, cleaving to Creatures, Friends, Riches, (especially in a straight) more than to the All-sufficient Creator.
and the Scriptures, and intruding their own traditions, Mark. 7. 7. Howbeit in vain do they worship me, teaching for Doctrine the Commandements of men.
and the Scriptures, and intruding their own traditions, Mark. 7. 7. Howbeit in vain do they worship me, teaching for Doctrine the commandments of men.
he assembles the people, renewes the Covenant of God, and professeth, he and his shall stand to it, Joshua 24. 14, 15. Choose you, &c. As for me and my house, we will serve the Lord.
he assembles the people, renews the Covenant of God, and Professes, he and his shall stand to it, joshua 24. 14, 15. Choose you, etc. As for me and my house, we will serve the Lord.
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For whereas we read, For that all have sinned, in the Greek, 'tis NONLATINALPHABET relating to that NONLATINALPHABET, before that is, In whom all have sinned, meaning, that all have sinned in that one man, who was a publick person, representing his whole posterity.
For whereas we read, For that all have sinned, in the Greek, it's relating to that, before that is, In whom all have sinned, meaning, that all have sinned in that one man, who was a public person, representing his Whole posterity.
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for she was first in the transgression, as appears not only in the history, Gen. 3. but also in 1 Tim. 2. 14. And we know 'tis ordinary, in the Old and New Testament, to put the man for both,
for she was First in the Transgression, as appears not only in the history, Gen. 3. but also in 1 Tim. 2. 14. And we know it's ordinary, in the Old and New Testament, to put the man for both,
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and that by just imputation, and real infection. 5. That the knowledge of mans sinfulnesse and misery, is necessary to salvation. Proposition I. That the first man was created good: he was rarely qualified;
and that by just imputation, and real infection. 5. That the knowledge of men sinfulness and misery, is necessary to salvation. Proposition I That the First man was created good: he was rarely qualified;
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This Image of God, wherein he made man, did principally consist in righteousnesse and holinesse, the qualifications of his Soul, the goodnesse of his understanding, and will, and affections.
This Image of God, wherein he made man, did principally consist in righteousness and holiness, the qualifications of his Soul, the Goodness of his understanding, and will, and affections.
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And herein is verified that common rule in Divinity, We must judge of the Image of God in man, not by that state wherein man began to be after Sin was committed;
And herein is verified that Common Rule in Divinity, We must judge of the Image of God in man, not by that state wherein man began to be After since was committed;
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but by that renewing, or reparation which commeth by Christ, that is, by the nature of man regenerated. Proposition II. That the first man was the first sinner among men:
but by that renewing, or reparation which comes by christ, that is, by the nature of man regenerated. Proposition II That the First man was the First sinner among men:
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And we read of his Sin, Gen. 3. and many other scriptures, especially, Rom. 5. 14. Adam's transgression. Job 31. 33. If I covered my transgression as Adam.
And we read of his since, Gen. 3. and many other Scriptures, especially, Rom. 5. 14. Adam's Transgression. Job 31. 33. If I covered my Transgression as Adam.
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God gave him a Commandement that he should not eat of the Tree of Knowledge (which was a Sacrament of the Covenant of works) but he by the temptation of Satan,
God gave him a Commandment that he should not eat of the Tree of Knowledge (which was a Sacrament of the Covenant of works) but he by the temptation of Satan,
and this St. James calls, the Conception of Lust which bringeth forth Sin, Jam. 1. 15. Hence the very appetite and longing desire of Eve, towards the fruit of the Tree, is exactly noted as her first degree of Sin, Gen. 3. 6. A Tree to be desired.
and this Saint James calls, the Conception of Lust which brings forth since, Jam. 1. 15. Hence the very appetite and longing desire of Eve, towards the fruit of the Tree, is exactly noted as her First degree of since, Gen. 3. 6. A Tree to be desired.
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For how could he be proud, and unbelieving, and an Idolater, and chuse the Devil for his Counsellour, against his will? How could he be a Thief, be intemperate,
For how could he be proud, and unbelieving, and an Idolater, and choose the devil for his Counselor, against his will? How could he be a Thief, be intemperate,
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and murder his whole posterity, and make them subject to eternal death, against his will? How could be take and eat of the fruit which he knew to be forbidden, against his will? Yea,
and murder his Whole posterity, and make them Subject to Eternal death, against his will? How could be take and eat of the fruit which he knew to be forbidden, against his will? Yea,
the shape and outward form, or body of man, is guided and acted by the Spi•it within, by the understanding and will. Proposition III. That the first Sin caused the first misery and unhappiness that ever was.
the shape and outward from, or body of man, is guided and acted by the Spi•it within, by the understanding and will. Proposition III. That the First since caused the First misery and unhappiness that ever was.
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Note by the way, that Adam was not the Essential Image of God, as Christ is of the Father, Heb. 1. 3. But a created moral Image, in respect of some qualities,
Note by the Way, that Adam was not the Essential Image of God, as christ is of the Father, Hebrew 1. 3. But a created moral Image, in respect of Some qualities,
Otherwise Adam would have had no need of Christ to be a Mediator for him, if he had not lost Communion with God. John 14. 6. No man, saith Christ, cometh unto the Father but by me.
Otherwise Adam would have had no need of christ to be a Mediator for him, if he had not lost Communion with God. John 14. 6. No man, Says christ, comes unto the Father but by me.
2 Tim. 2. 26. Carried Captive by him at his will. See further 2 Pet. 2. 19. Ro. 6. 17, 20. 4. He lost the comfort and blessing of all outward enjoyments and riches, he enjoys them now with a curse.
2 Tim. 2. 26. Carried Captive by him At his will. See further 2 Pet. 2. 19. Ro. 6. 17, 20. 4. He lost the Comfort and blessing of all outward enjoyments and riches, he enjoys them now with a curse.
Which is cleared in the New Testament, where we read much of eternal death, to all those of Adam's posterity, that are not saved from it by Christ the second Adam; Yea, Condemnation came by one offence, Rom. 5. 16. The Judgment was by one to Condemnation;
Which is cleared in the New Testament, where we read much of Eternal death, to all those of Adam's posterity, that Are not saved from it by christ the second Adam; Yea, Condemnation Come by one offence, Rom. 5. 16. The Judgement was by one to Condemnation;
Mark. 7. 21, 22, 23. From within out of the heart of men proceed evil thoughts, Adulteries, &c. Jam. 1. 14, 15. Drawn away of his own lust, &c. Gen. 6. 5.
Mark. 7. 21, 22, 23. From within out of the heart of men proceed evil thoughts, Adulteries, etc. Jam. 1. 14, 15. Drawn away of his own lust, etc. Gen. 6. 5.
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when himself was the first murderer, and there was none before him to imitate? besides, we see not the thoughts of other men to imitate their thoughts,
when himself was the First murderer, and there was none before him to imitate? beside, we see not the thoughts of other men to imitate their thoughts,
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Mark the scope of David's words (Ps. 51. 5.) He aims at selfhumiliation, not to hide his sin as Adam, by shifting it off to his mother, v. 3. Eph. 2. 3. By nature Children of wrath as well as others.
Mark the scope of David's words (Ps. 51. 5.) He aims At selfhumiliation, not to hide his since as Adam, by shifting it off to his mother, v. 3. Ephesians 2. 3. By nature Children of wrath as well as Others.
Job 15. 14, 16. chap. 25. 4. Job 11. 12. Ps. 58. 3. Prov. 22. 15. Isaiah 48. 8. Though the phrase (Original sin) be not found in the Scripture, yet the thing is there.
Job 15. 14, 16. chap. 25. 4. Job 11. 12. Ps. 58. 3. Curae 22. 15. Isaiah 48. 8. Though the phrase (Original since) be not found in the Scripture, yet the thing is there.
This Corruption of Nature is called in Scripture the old man, Rom. 6. 6. Eph. 4. 22. The body of Sin, Ro. 7. 24. The Law of the Members, Ro. 7. 23. The flesh, Joh. 3. 6. Ro. 7. 5. 18. 25. ch. 8. 13. Sin in dwelling, Ro. 7. 17. 20. 23. Sin besetting us, Heb. 12. 1. Yea tis called Lust, a mans own Lust, Sam. 1. 14, 15. All which Titles given to this Corruption within us do shew, that it comes not by Imitation,
This Corruption of Nature is called in Scripture the old man, Rom. 6. 6. Ephesians 4. 22. The body of since, Ro. 7. 24. The Law of the Members, Ro. 7. 23. The Flesh, John 3. 6. Ro. 7. 5. 18. 25. changed. 8. 13. since in Dwelling, Ro. 7. 17. 20. 23. since besetting us, Hebrew 12. 1. Yea this called Lust, a men own Lust, Sam. 1. 14, 15. All which Titles given to this Corruption within us do show, that it comes not by Imitation,
And Judgment cannot be without imputation, therefore tis added v. 19. By one mans disobedienc• many were made Sinners, that is, reputed guilty of the fact.
And Judgement cannot be without imputation, Therefore this added v. 19. By one men disobedienc• many were made Sinners, that is, reputed guilty of the fact.
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Otherwise, if he do not repent, believe, and accept of Christ, he shall bear the iniquity of his Father, Exod. 20. 5. Ier. 32. 18, 19. Mat. 23. 35. The reason is, because (as I said before) our Father Adam was a Common and Publick person;
Otherwise, if he do not Repent, believe, and accept of christ, he shall bear the iniquity of his Father, Exod 20. 5. Jeremiah 32. 18, 19. Mathew 23. 35. The reason is, Because (as I said before) our Father Adam was a Common and Public person;
Hence we read of the forgetful hearer, Jam. 1. 24. 25. 3. The Conscience defiled, Tit. 1. 15. Heb. 10. 22. 4. The Will perverted, and apt to choose evil, and refuse that which is good.
Hence we read of the forgetful hearer, Jam. 1. 24. 25. 3. The Conscience defiled, Tit. 1. 15. Hebrew 10. 22. 4. The Will perverted, and apt to choose evil, and refuse that which is good.
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Rom. 9. 16. Rom. 8. 5, 6, 7. Gen. 8. 21. 2 Cor. 3. 5. Psal. 110. 3. Phil. 2. 13. Gal. 5. 17. Ezek. 36. 26. What need is there that God should give a new heart and new will to man,
Rom. 9. 16. Rom. 8. 5, 6, 7. Gen. 8. 21. 2 Cor. 3. 5. Psalm 110. 3. Philip 2. 13. Gal. 5. 17. Ezekiel 36. 26. What need is there that God should give a new heart and new will to man,
Hence it comes to pass that a man can do nothing truly and absolutely good without special grace from God, John 15. 5. John 6. 44. Phil. 2. 13. H••. 11. 6. Objection.
Hence it comes to pass that a man can do nothing truly and absolutely good without special grace from God, John 15. 5. John 6. 44. Philip 2. 13. H••. 11. 6. Objection.
but it must be done also in a good manner, before it can please God, Mat. 23. 5. John 4. 24. 3. A work cannot be well done without a good end in doing.
but it must be done also in a good manner, before it can please God, Mathew 23. 5. John 4. 24. 3. A work cannot be well done without a good end in doing.
Now he that shall narrowly observe the end and aims of a Moral heathen in his actions, shall finde that the Gentiles respected more the praise and applause of men, than the glory of God:
Now he that shall narrowly observe the end and aims of a Moral heathen in his actions, shall find that the Gentiles respected more the praise and applause of men, than the glory of God:
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and common motions of the Spirit of God, which strave even with the old world, and moved in Saul, Baalam, Jehu, and others not regenerate, Gen. 6. 3. I will conclude this Proposition with the judgement of the Church of England (I mean the Protestant Church, which protested against Popery) and will set it down in her own ••nguage and stile, out of the ninth Article of Re••gion, which speaks of Original or Birth-sin.
and Common motions of the Spirit of God, which strave even with the old world, and moved in Saul, Balaam, Jehu, and Others not regenerate, Gen. 6. 3. I will conclude this Proposition with the judgement of the Church of England (I mean the Protestant Church, which protested against Popery) and will Set it down in her own ••nguage and style, out of the ninth Article of Re••gion, which speaks of Original or Birth-sin.
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but it is the fault and corruption of the nature of every man, that is naturally engendred of the off-spring of Adam, whereby man is very far gone from Original righteousness,
but it is the fault and corruption of the nature of every man, that is naturally engendered of the offspring of Adam, whereby man is very Far gone from Original righteousness,
and is enclined to evil, so that the flesh lusteth against the Spirit; and therefore in every person born into the world, it deserveth Gods wrath and damnation.
and is inclined to evil, so that the Flesh Lusteth against the Spirit; and Therefore in every person born into the world, it deserveth God's wrath and damnation.
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To the same effect the late learned Assembly determined, as may be seen in their book of Articles, chap. 6. of the fall of man, &c. Thus our first parents being the root of all mankinde, the guilt of this sin was imputed:
To the same Effect the late learned Assembly determined, as may be seen in their book of Articles, chap. 6. of the fallen of man, etc. Thus our First Parents being the root of all mankind, the guilt of this since was imputed:
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for who will seek to a Physician that is not sensible of sickness? Mark 2. 17. Hence the Pharisees (who rejected Christ) were proud of some good actions,
for who will seek to a physician that is not sensible of sickness? Mark 2. 17. Hence the Pharisees (who rejected christ) were proud of Some good actions,
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But Paul (a Pharisee) so soon as he was turned to Christ, learned another lesson, Eph. 2. 3. We were by nature the children of wrath, even as others.
But Paul (a Pharisee) so soon as he was turned to christ, learned Another Lesson, Ephesians 2. 3. We were by nature the children of wrath, even as Others.
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For if our natural birth be good, what needs a spiritual? therefore when Christ is teaching Nicodemus the necessity of a new-birth, he shews him the corruption of the old-birth, of the first birth, John 3. 4, 5, 6. Uses.
For if our natural birth be good, what needs a spiritual? Therefore when christ is teaching Nicodemus the necessity of a New birth, he shows him the corruption of the old-birth, of the First birth, John 3. 4, 5, 6. Uses.
1. Experience of our own hearts, and the abundance of evil that is in them, Are they not a womb of Monsters? Mark 7. 21. &c. Thus Paul took advantage by his own experience, Rom 7. 18. I know, &c. Write down all the thoughts of thy heart for one day.
1. Experience of our own hearts, and the abundance of evil that is in them, are they not a womb of Monsters? Mark 7. 21. etc. Thus Paul took advantage by his own experience, Rom 7. 18. I know, etc. writ down all the thoughts of thy heart for one day.
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How could Gods justice punish them with death, and pains, and diseases, and convulsions, &c. if they were not sinners by nature, infected with this general contagion? for the wages of sin is death, Rom. 5. 14.
How could God's Justice Punish them with death, and pains, and diseases, and convulsions, etc. if they were not Sinners by nature, infected with this general contagion? for the wages of since is death, Rom. 5. 14.
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Abraham hath an Ishmael to his son, Isaac an Esau, and David an Absolom; the best men have bad children, which shews, that the best men are not perfectly sanctified in this life;
Abraham hath an Ishmael to his son, Isaac an Esau, and David an Absalom; the best men have bad children, which shows, that the best men Are not perfectly sanctified in this life;
though his father Abraham was circumcised when he begat him. Use II. II. Admonition. 1. Take heed of charging God foolishly, and shifting off thy sin to him:
though his father Abraham was circumcised when he begat him. Use II II Admonition. 1. Take heed of charging God foolishly, and shifting off thy since to him:
but not he onely, but thy self, and thy own nature, and perverse will. Hos. 13. 9. Thou hast destroyed thy self. Rom. 2. 5. 3. Do not lay all the fault upon Adam neither, nor thy parents.
but not he only, but thy self, and thy own nature, and perverse will. Hos. 13. 9. Thou hast destroyed thy self. Rom. 2. 5. 3. Do not lay all the fault upon Adam neither, nor thy Parents.
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Neglect is dangerous, Heb. 2. 3. But say as Paul upon sight of natural corruption, Rom. 7. 14. Who shall deliver me? I thank God, &c. Use III. III. Humiliation. Let this humble us that our natures are sinful;
Neglect is dangerous, Hebrew 2. 3. But say as Paul upon sighed of natural corruption, Rom. 7. 14. Who shall deliver me? I thank God, etc. Use III. III. Humiliation. Let this humble us that our nature's Are sinful;
Thus David is humbled for the sin of his nature, Psal, 51. 5. The Hebrew word refers us, not to the act of Generation in the parents, which is a lawful act,
Thus David is humbled for the since of his nature, Psalm, 51. 5. The Hebrew word refers us, not to the act of Generation in the Parents, which is a lawful act,
Let us examine, 1. What is a Mediator? 2. What is the difference between God and Men? 3. Whether is Christ (or some other) the Mediatour? 4. What Christ hath undertaken to do as Mediatour? 5. How Christ performs this Office? Question I. What is a Mediatour? Answer.
Let us examine, 1. What is a Mediator? 2. What is the difference between God and Men? 3. Whither is christ (or Some other) the Mediator? 4. What christ hath undertaken to do as Mediator? 5. How christ performs this Office? Question I. What is a Mediator? Answer.
or to take up the difference between them, and to make perfect peace and agreement betwixt them, Rom. 5. 1. Coloss. 1. 21. Eph. 2. 13, 14, 15, 16. Question II. What is the difference or quarrel between God and Men? Answer.
or to take up the difference between them, and to make perfect peace and agreement betwixt them, Rom. 5. 1. Coloss. 1. 21. Ephesians 2. 13, 14, 15, 16. Question II What is the difference or quarrel between God and Men? Answer.
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Man is a Covenant-breaker, a Transgressour of the first Law, or that Covenant of works which God and he agreed upon in Paradise, Gen. 2. 17. Thou shalt not eat thereof, in the day thou eatest thereof, thou shalt surely dye. q. d.
Man is a Covenant breaker, a Transgressor of the First Law, or that Covenant of works which God and he agreed upon in Paradise, Gen. 2. 17. Thou shalt not eat thereof, in the day thou Eatest thereof, thou shalt surely die. q. worser.
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But Man performs not his part, but proved disobedient, and so the Covenant is broken, Rom. 5. 19. By one mans disobedience, &c. You have the whole story of his disobedience to God, Gen. 3. But I have treated of it before in the fifth Principle.
But Man performs not his part, but proved disobedient, and so the Covenant is broken, Rom. 5. 19. By one men disobedience, etc. You have the Whole story of his disobedience to God, Gen. 3. But I have treated of it before in the fifth Principle.
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But, blessed be God, when we were enemies to him, we were reconciled to him by the death of his Son. Christ interposed himself to save us from wrath and eternal punishment, Rom. 5. 6, — 11. We shall be saved from wrath through him, &c. and Gal. 3. 13. Christ hath redeemed us from the curse of the law, &c. Heb. 9. 15. The Mediatour of the New Testament,
But, blessed be God, when we were enemies to him, we were reconciled to him by the death of his Son. christ interposed himself to save us from wrath and Eternal punishment, Rom. 5. 6, — 11. We shall be saved from wrath through him, etc. and Gal. 3. 13. christ hath redeemed us from the curse of the law, etc. Hebrew 9. 15. The Mediator of the New Testament,
My work at present is to maintain his Title to the Office of Mediatourship, and that there is no other, according to these Scriptures, John 14. 6. No man cometh to the Father but by me.
My work At present is to maintain his Title to the Office of Mediatorship, and that there is no other, according to these Scriptures, John 14. 6. No man comes to the Father but by me.
For tis prophesied that he should come before the departure of the Government out of the line of Judah. In that old prophecie of Jacob, Gen. 49. 10. Until Shilo come. That is,
For this prophesied that he should come before the departure of the Government out of the line of Judah. In that old prophecy of Jacob, Gen. 49. 10. Until Shilo come. That is,
and this text in the sense of all Israel, and of the Jewish interpreters themselves, is a prophecie of the Messiah, the Anointed of God, the Saviour of the world;
and this text in the sense of all Israel, and of the Jewish Interpreters themselves, is a prophecy of the Messiah, the Anointed of God, the Saviour of the world;
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Now that the Scepter is long since departed from Judah, appears from the State of the Jews many hundreds of years, who have been long a scattered and oppressed people,
Now that the Sceptre is long since departed from Judah, appears from the State of the jews many hundreds of Years, who have been long a scattered and oppressed people,
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and Josephus and Philo (learned Jews,) do witness, that the Government ceased 1500 years ago, in the days of Herod, the Son of the Antipater, an Edomite, who was set up to be King of Jewry by the Conquering Romans.
and Josephus and Philo (learned jews,) do witness, that the Government ceased 1500 Years ago, in the days of Herod, the Son of the Antipater, an Edomite, who was Set up to be King of Jewry by the Conquering Romans.
This Herod slew Hircanus the last King of the Tribe of Judah; And ever since to this day the Jews have been Out-casts, their Common-weal dissolved, their Government broken in pieces,
This Herod slew Hircanus the last King of the Tribe of Judah; And ever since to this day the jews have been Outcasts, their Commonweal dissolved, their Government broken in Pieces,
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As Josephus in his book of the Wars of the Jews, and Philo in his book of the times. Proof II. 2. The second Temple is destroyed long ago, and therefore the Mediator is come long ago:
As Josephus in his book of the Wars of the jews, and Philo in his book of the times. Proof II 2. The second Temple is destroyed long ago, and Therefore the Mediator is come long ago:
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But when they began to build, fires issued out of the Earth, and extraordinary Lightning from Heaven, which burnt up the work-men, and destroyed their work. Proof III.
But when they began to built, fires issued out of the Earth, and extraordinary Lightning from Heaven, which burned up the workmen, and destroyed their work. Proof III.
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Isa. 11. 1. (a Branch, the word is, NONLATINALPHABET Netzer, which name of Christ hath allusion to Nazareth, which in the Syriack is written in the same Letters,
Isaiah 11. 1. (a Branch, the word is, Netzer, which name of christ hath allusion to Nazareth, which in the Syriac is written in the same Letters,
and forced to confesse in their Talmud, that the time of the coming of the Messiah is past, seven hundred and fourty years before that saying in their Talmud was written.
and forced to confess in their Talmud, that the time of the coming of the Messiah is passed, seven hundred and fourty Years before that saying in their Talmud was written.
In the conclusion, after much alteration and changing of the time, and much expectation to no purpose, their greatest Rabbins come to this point, That it is needless to calculate any more for the coming of the Messiah, That all the times limited by the Prophets are already past;
In the conclusion, After much alteration and changing of the time, and much expectation to no purpose, their greatest Rabbis come to this point, That it is needless to calculate any more for the coming of the Messiah, That all the times limited by the prophets Are already past;
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According to Peters Answer to the Question Mat. 16. 15. 16. Thou art Christ the Son of the living God and according to the Doctrine of Apollo, Acts. 18. 28 Jesus is the Christ. Proofs.
According to Peter's Answer to the Question Mathew 16. 15. 16. Thou art christ the Son of the living God and according to the Doctrine of Apollo, Acts. 18. 28 jesus is the christ. Proofs.
1. Agreement of the History of the new Testament with the Prophecies of the Old Testament, concerning the Messiah, Luk. 1. 69, 70, Acts 3. 18, 22, 23, 24, Act. 26. 22, 23.
1. Agreement of the History of the new Testament with the Prophecies of the Old Testament, Concerning the Messiah, Luk. 1. 69, 70, Acts 3. 18, 22, 23, 24, Act. 26. 22, 23.
and cut off the line of Judah, from the Government. 2. He came of the house and Family of David, compare Jer. 23. 5, with Luk. 1. 27. 3. He was born of a Virgin, compare Isa. 7. 14. with Mat. 1. 18. 4. He was born in Bethlehem, compare Micah 5. 2, with Mat. 2. 1, 5. He was born in a low and mean condition, compare Isa. 53. 2. with Luk. 1. 48. And in all the passages of his life and death, he urgeth the Prophets, to defend his right to the office of Mediator, and useth these Arguments:
and Cut off the line of Judah, from the Government. 2. He Come of the house and Family of David, compare Jer. 23. 5, with Luk. 1. 27. 3. He was born of a Virgae, compare Isaiah 7. 14. with Mathew 1. 18. 4. He was born in Bethlehem, compare micah 5. 2, with Mathew 2. 1, 5. He was born in a low and mean condition, compare Isaiah 53. 2. with Luk. 1. 48. And in all the passages of his life and death, he urges the prophets, to defend his right to the office of Mediator, and uses these Arguments:
Thus it is written, and thus it behoved Christ to suffer, &c. And again, That it might be fulfilled which was spoken, by such a Prophet, and such a Prophet. Proof 2. 2. His Miracles prove him to be the Messiah or Mediator;
Thus it is written, and thus it behooved christ to suffer, etc. And again, That it might be fulfilled which was spoken, by such a Prophet, and such a Prophet. Proof 2. 2. His Miracles prove him to be the Messiah or Mediator;
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and this was his proof to convince Johns Disciples Mat. 11. 2, 3, 4, 5. Their Question was, Art thou he that should come? Mark the answer, v. 4, 5. Go, and shew John again those things which yee do hear and see.
and this was his proof to convince Johns Disciples Mathew 11. 2, 3, 4, 5. Their Question was, Art thou he that should come? Mark the answer, v. 4, 5. Go, and show John again those things which ye do hear and see.
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The blind receive their sight, and the lame walk the L•pers are cleansed, and the dead are raised, &c. And the Apostles use the same Argument, Act. 2. 22. Jesus of Nazareth a man approved of God among you, by Miracles, Wonders,
The blind receive their sighed, and the lame walk the L•pers Are cleansed, and the dead Are raised, etc. And the Apostles use the same Argument, Act. 2. 22. jesus of Nazareth a man approved of God among you, by Miracles, Wonders,
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The Jews themselves expound Moses Prophecie of the Messiah, to import, that he should be a great Prophet Deut. 18. 18. Whence arose that Common demand in the Gospel, Art thou that Prophet? Not to mention Christ divining about the thoughts of the Pharisees, and how he knew the hearts of his Disciples;
The jews themselves expound Moses Prophecy of the Messiah, to import, that he should be a great Prophet Deuteronomy 18. 18. Whence arose that Common demand in the Gospel, Art thou that Prophet? Not to mention christ divining about the thoughts of the Pharisees, and how he knew the hearts of his Disciples;
Yea the Jews recorded some of his Miracles in their Talmud; and Josephus their own Writer confesseth that he wrought Miracles which were so wonderful that he cannot tell whether he ought to call him man or God, in his Book of Antiquities. Proof III. 3. His glorious resurrection from the dead the third day, proves his Mediatourship, and this was the Apostles Argument, Act. 2. 32, This Jesus hath God raised up, whereof we are all witnesses.
Yea the jews recorded Some of his Miracles in their Talmud; and Josephus their own Writer Confesses that he wrought Miracles which were so wondered that he cannot tell whither he ought to call him man or God, in his Book of Antiquities. Proof III. 3. His glorious resurrection from the dead the third day, Proves his Mediatorship, and this was the Apostles Argument, Act. 2. 32, This jesus hath God raised up, whereof we Are all Witnesses.
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2. By the strict watch that was set at his Tomb, by the Jews procurement, Mat. 27. 63, 66. Compared with Chap. 28, 11, — 16. 3. By the Confession of his greatest Adversaries.
2. By the strict watch that was Set At his Tomb, by the jews procurement, Mathew 27. 63, 66. Compared with Chap. 28, 11, — 16. 3. By the Confessi of his greatest Adversaries.
Yea Josephus (a Jewish Historian) writes of his resurrection the third day, in these words, He shewed himself alive to them three daies after his death.
Yea Josephus (a Jewish Historian) writes of his resurrection the third day, in these words, He showed himself alive to them three days After his death.
when so strong a Guard was set, and Pilat himself believed that he was risen? The Guard were bribed to tell the Governour, they stole him while we slept,
when so strong a Guard was Set, and Pilat himself believed that he was risen? The Guard were bribed to tell the Governor, they stole him while we slept,
and thought they dyed (as they did) most blessedly, and honourably, in defence of his resurrection. Proof IV. IV. His Prophecies prove him to be the true Messiah, or Mediatour.
and Thought they died (as they did) most blessedly, and honourably, in defence of his resurrection. Proof IV. IV. His Prophecies prove him to be the true Messiah, or Mediator.
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I will propose his Prophecies, of the spreading of the Gospel in all Nations, of his own Resurrection, of the Persecutions of his Apostles, of the Destruction of Jerusalem, of the great Wars, Commotions,
I will propose his Prophecies, of the spreading of the Gospel in all nations, of his own Resurrection, of the Persecutions of his Apostles, of the Destruction of Jerusalem, of the great Wars, Commotions,
and tumults that should be in the world after his Death Mat. 24. And particularly of the Destruction of the Temple, that there should not be left one stone upon another,
and tumults that should be in the world After his Death Mathew 24. And particularly of the Destruction of the Temple, that there should not be left one stone upon Another,
Mat. 5. 27, 28, &c. Yea in his Doctrine he revealeth Mysteries beyond the reach of Man Joh. 1: 18. Joh. 15, 15. As the Doctrine of his One-ness with the Father, his equality with God, his being in heaven when he was upon earth,
Mathew 5. 27, 28, etc. Yea in his Doctrine he Revealeth Mysteres beyond the reach of Man John 1: 18. John 15, 15. As the Doctrine of his Oneness with the Father, his equality with God, his being in heaven when he was upon earth,
and ordaining of Apostles and Ministers in the Church; appointment of a more special worship, and more spiritual Sabbath. All which are supernatural Conceptions;
and ordaining of Apostles and Ministers in the Church; appointment of a more special worship, and more spiritual Sabbath. All which Are supernatural Conceptions;
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Deut. 13. 1, 2, 3. Joh. 3. 34. He whom God hath sent speaketh the words of God. Proof VI. VI. The Testimony of Heaven and Hell, prove him to be the true Messiah, or Mediatour, Mat. 3. 17. And lo, a voice from Heaven saying, this is my beloved Son, &c. Mat. 17. 5. Luk. 2. 8, 9, &c. Yea the Devils themselves, Mat. 8. 28, 29. Proof VII. VII. The Testimony and Conversion of his greatest Adversaries, shews from whence he is.
Deuteronomy 13. 1, 2, 3. John 3. 34. He whom God hath sent speaks the words of God. Proof VI. VI. The Testimony of Heaven and Hell, prove him to be the true Messiah, or Mediator, Mathew 3. 17. And lo, a voice from Heaven saying, this is my Beloved Son, etc. Mathew 17. 5. Luk. 2. 8, 9, etc. Yea the Devils themselves, Mathew 8. 28, 29. Proof VII. VII. The Testimony and Conversion of his greatest Adversaries, shows from whence he is.
and I mihgt have urged the power of his name after his death, and the great wonders that have been done in his name mentioned in the Acts of the Apostles:
and I mihgt have urged the power of his name After his death, and the great wonders that have been done in his name mentioned in the Acts of the Apostles:
I will propose four things which Christ hath undertaken by this office. 1. Satisfaction. 2. Reconciliation. 3. Stipulation, or a new Covenant. 4. Confirmation.
I will propose four things which christ hath undertaken by this office. 1. Satisfaction. 2. Reconciliation. 3. Stipulation, or a new Covenant. 4. Confirmation.
1. Satisfaction; Our Mediatour hath undertaken to satisfie Gods justice, and hath really and fully satisfied it for the Sins of all believers, and of all Gods elect:
1. Satisfaction; Our Mediator hath undertaken to satisfy God's Justice, and hath really and Fully satisfied it for the Sins of all believers, and of all God's elect:
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Isa. 53. 4, 5, 6, 12. Surely he hath born our griefs, &c. He was wounded for our transgressions, &c. The Lord hath laid on him the iniquity of us all, He bare the Sin of many.
Isaiah 53. 4, 5, 6, 12. Surely he hath born our griefs, etc. He was wounded for our transgressions, etc. The Lord hath laid on him the iniquity of us all, He bore the since of many.
Joh. 10. 15. ch. 17. 9, 19. Rev. 5. 9. Mat. 7. 23. Tit. 2. 14. Gal. 4. 4, 5, 6. 1 Joh. 3. 16. Joh. 15. 12, 13. Eph. 5. 25. Hence it follows, that Christs satisfaction shall be effectually applyed to all those for whom it was intended,
John 10. 15. changed. 17. 9, 19. Rev. 5. 9. Mathew 7. 23. Tit. 2. 14. Gal. 4. 4, 5, 6. 1 John 3. 16. John 15. 12, 13. Ephesians 5. 25. Hence it follows, that Christ satisfaction shall be effectually applied to all those for whom it was intended,
Hence He is called Mediatour of the Covenant; Heb. 8. 6. chap. 12. 24. In this Covenant, God doth as it were Article and Indent with Man, and Man with God;
Hence He is called Mediator of the Covenant; Hebrew 8. 6. chap. 12. 24. In this Covenant, God does as it were Article and Indent with Man, and Man with God;
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God Covenanteth with Man to be his God and Father? Jer. 31. 33. And Man Covenanteth with God to be his Child and Servant, Jer. 50. 5. This Covenant is better than the old, because it hath better promises;
God Covenanteth with Man to be his God and Father? Jer. 31. 33. And Man Covenanteth with God to be his Child and Servant, Jer. 50. 5. This Covenant is better than the old, Because it hath better promises;
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4. Confirmation, Christ hath undertaken to confirm and perpetuate to Eternity this Peace and Covenant of Peace between God and Man. Gen. 17. 7. Isay 54. 8, 9, 10. Neither shall the Covenant of my Peace be removed.
4. Confirmation, christ hath undertaken to confirm and perpetuate to Eternity this Peace and Covenant of Peace between God and Man. Gen. 17. 7. Saiah 54. 8, 9, 10. Neither shall the Covenant of my Peace be removed.
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So is it also confirmed on Gods part, by a solemn Oath, wherein he swears to two things. 1. That he will accept of Christs satisfaction for ever. 2. That this Covenant of Peace shall be Immutable.
So is it also confirmed on God's part, by a solemn Oath, wherein he swears to two things. 1. That he will accept of Christ satisfaction for ever. 2. That this Covenant of Peace shall be Immutable.
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and Heb. 6. 13, 19. God willing more abundantly to shew unto the Heires of promise the Immutability of his Counsel, confirmed it by an Oath, &c. Here you see the Confirmation of the Covenant. Now to the next question.
and Hebrew 6. 13, 19. God willing more abundantly to show unto the Heirs of promise the Immutability of his Counsel, confirmed it by an Oath, etc. Here you see the Confirmation of the Covenant. Now to the next question.
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Whatever he did or suffered in the flesh was for man, and for satisfaction to Gods Justice on mans behalf, Rom. 5. 19. By the obedience of One, shall many be made righteous.
Whatever he did or suffered in the Flesh was for man, and for satisfaction to God's justice on men behalf, Rom. 5. 19. By the Obedience of One, shall many be made righteous.
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and the punishment of Sin, Gal. 3. 13. By his Active obedience he satisfyes further, Even so as to merit eternal life for us, by fulfilling the Law, which requires perfect obedience, promising life upon obedience;
and the punishment of since, Gal. 3. 13. By his Active Obedience he Satisfies further, Even so as to merit Eternal life for us, by fulfilling the Law, which requires perfect Obedience, promising life upon Obedience;
or unto life, Lev. 18. 5. Deut. 6. 25. Now Christ by his active obedience, hath merited eternal life for those that had made an absolute forfeiture, Ro. 5. 18. chap. 6. 23. Eph. 1. 11, 14. Purchased possession.
or unto life, Lev. 18. 5. Deuteronomy 6. 25. Now christ by his active Obedience, hath merited Eternal life for those that had made an absolute forfeiture, Ro. 5. 18. chap. 6. 23. Ephesians 1. 11, 14. Purchased possession.
and we could not have been saved without perfect obedience to the Law, but now that he hath fullfilled the Law for us, believing in him will bring us to life, though our obedience be imperfect.
and we could not have been saved without perfect Obedience to the Law, but now that he hath Fulfilled the Law for us, believing in him will bring us to life, though our Obedience be imperfect.
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But the same obedience is both active and passive, in a divers respect, and may be called, Actio passiva, et Passio activa, Passive action, and Active passion, or suffering;
But the same Obedience is both active and passive, in a diverse respect, and may be called, Actio Passiva, et Passio Active, Passive actium, and Active passion, or suffering;
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Otherwise Adam's disobedience would be more meritorious to Damnation, than Christs obedience to Salvation. This satisfactory obedience of Christ, comprehends in it the whole Doctrine of his Incarnation, Life,
Otherwise Adam's disobedience would be more meritorious to Damnation, than Christ Obedience to Salvation. This satisfactory Obedience of christ, comprehends in it the Whole Doctrine of his Incarnation, Life,
Only I do profess my Faith in these points, according to the Scriptures, and the Ancient Creed, viz. That Jesus Christ our Lord was conceived by the Holy-Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was Crucified, Dead,
Only I do profess my Faith in these points, according to the Scriptures, and the Ancient Creed, viz. That jesus christ our Lord was conceived by the Holy ghost, born of the Virgae Marry, suffered under Pontius Pilate, was crucified, Dead,
and Buried, He descended into Hell, the third day he rose again from the dead, He ascended into Heaven, &c. And thus he not only satisfied Gods justice,
and Buried, He descended into Hell, the third day he rose again from the dead, He ascended into Heaven, etc. And thus he not only satisfied God's Justice,
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Thus much to the performance of the first undertaking, viz. Satisfaction. 2. The Reconciliation is performed by application of the Satisfaction, both to God and men:
Thus much to the performance of the First undertaking, viz. Satisfaction. 2. The Reconciliation is performed by application of the Satisfaction, both to God and men:
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But it is only a Glorious appearing in the presence of his Father for us, with the merits of his satisfaction, urged in some unspeakable manner of proposition, Heb. 9. 24. But into Heaven it self,
But it is only a Glorious appearing in the presence of his Father for us, with the merits of his satisfaction, urged in Some unspeakable manner of proposition, Hebrew 9. 24. But into Heaven it self,
And so he makes us willing, Eph. 2. 16, 17. That he m•ght reconcile, he came and preached peace, &c. Ps. 110. 3. Joh. 5. 25. They that hear shall live.
And so he makes us willing, Ephesians 2. 16, 17. That he m•ght reconcile, he Come and preached peace, etc. Ps. 110. 3. John 5. 25. They that hear shall live.
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Joh. 6. 37. Shall come to me. And v. 44, 45. Eph. 1. 19, 20. Chap. 2. 1, 2. Tim. 1. 9. Ro. 8. 30. 2 Thes. 2. 14. Whereto he called you by our Gospel.
John 6. 37. Shall come to me. And v. 44, 45. Ephesians 1. 19, 20. Chap. 2. 1, 2. Tim. 1. 9. Ro. 8. 30. 2 Thebes 2. 14. Whereto he called you by our Gospel.
Eph. 1. 13, 14. After ye believed ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance, &c. Psal. 25. 14. And he will shew them his covenant:
Ephesians 1. 13, 14. After you believed you were sealed with that holy Spirit of promise, which is the earnest of our inheritance, etc. Psalm 25. 14. And he will show them his Covenant:
He came in the form of a servant, Phil. 2. 7. Thus one Senatour may intercede for the guilty, to a whole Senate, without any impeachment to his dignity,
He Come in the from of a servant, Philip 2. 7. Thus one Senator may intercede for the guilty, to a Whole Senate, without any impeachment to his dignity,
and so against all his whole Office. 1. Against his Merit and Satisfaction; the Romanists teach us, That we must have more Priests, and more sacrifices for sin,
and so against all his Whole Office. 1. Against his Merit and Satisfaction; the Romanists teach us, That we must have more Priests, and more Sacrifices for since,
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The Scripture knows but one Mediatour, 1 Tim. 2. 5. but one high Priest under the New Testament, Heb. 7. 26. but one Sacrifice or Offering, Heb. 7. 27. chapt. 9. 27. chapt. 10. 10, 14. The Scripture saith plainly, There shall be no more offering for sin, Heb. 10. 18. Yea,
The Scripture knows but one Mediator, 1 Tim. 2. 5. but one high Priest under the New Testament, Hebrew 7. 26. but one Sacrifice or Offering, Hebrew 7. 27. Chapter. 9. 27. Chapter. 10. 10, 14. The Scripture Says plainly, There shall be no more offering for since, Hebrew 10. 18. Yea,
therefore the old Priests were abolished, because they were men of infirmity, and but men, Heb. 7. 28. Yea the Scripture reiects our works in point of merit,
Therefore the old Priests were abolished, Because they were men of infirmity, and but men, Hebrew 7. 28. Yea the Scripture rejects our works in point of merit,
they teach other Mediators, as the Saints deceased, and the Lady Mary, &c. They distinguish betwixt Mediators of Redemption, and Mediators of Intercession;
they teach other Mediators, as the Saints deceased, and the Lady Marry, etc. They distinguish betwixt Mediators of Redemption, and Mediators of Intercession;
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and did they know, they would give Christ the glory of his own Office, who ever lives to make intercession for us, Heb. 7. 25. and there is no difference betwixt a Mediator of Redemption, and one of Intercession;
and did they know, they would give christ the glory of his own Office, who ever lives to make Intercession for us, Hebrew 7. 25. and there is no difference betwixt a Mediator of Redemption, and one of Intercession;
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Why did not the Prophets and Apostles make use of such Mediators, if God were pleased with them? Why did not Moses, and David, and Peter, and Paul, and other Saints recorded in Scripture whiles they lived in the world, apply themselves to dead Saints,
Why did not the prophets and Apostles make use of such Mediators, if God were pleased with them? Why did not Moses, and David, and Peter, and Paul, and other Saints recorded in Scripture while they lived in the world, apply themselves to dead Saints,
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and pray, Father Abraham, and Isaac, and Jacob, have mercy on us, and mediate for us? Indeed in the Parable, Luke 16. we read of one of the Fire-brands of hell, praying thus, Father Abraham, have mercy upon me, &c. But he had no other Father in heaven,
and pray, Father Abraham, and Isaac, and Jacob, have mercy on us, and mediate for us? Indeed in the Parable, Lycia 16. we read of one of the Firebrands of hell, praying thus, Father Abraham, have mercy upon me, etc. But he had no other Father in heaven,
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lets have no such prayers in the Church: but learn of Christ to pray to God onely, Mat. 6. 6, 9. Use II. II. Counsel. I counsel you then to accept of Christ as Mediator.
lets have no such Prayers in the Church: but Learn of christ to pray to God only, Mathew 6. 6, 9. Use II II Counsel. I counsel you then to accept of christ as Mediator.
O, accept of him. 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief.
O, accept of him. 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, that jesus christ Come into the world to save Sinners, of whom I am chief.
and mark how earnest Christ is with you in this matter. 2 Cor. 5. 20, 21. As though God did beseech you, we pray you in Christs stead, &c. O, be reconciled, and thankful that you may.
and mark how earnest christ is with you in this matter. 2 Cor. 5. 20, 21. As though God did beseech you, we pray you in Christ stead, etc. O, be reconciled, and thankful that you may.
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see that you receive it not in vain, 2 Cor. 6. 1, 2. Yea consider, that Christ is able to perform this peace which he hath undertaken, he is able to save you to the uttermost, Heb. 7. 2 Y 5. ea,
see that you receive it not in vain, 2 Cor. 6. 1, 2. Yea Consider, that christ is able to perform this peace which he hath undertaken, he is able to save you to the uttermost, Hebrew 7. 2 Y 5. ea,
and to ransome you from hell, to deliver you from wrath to come, and to bring you to heaven, John 3. 16. Rom. 7. 24, 25. I thank God through Jesus Christ my Lord.
and to ransom you from hell, to deliver you from wrath to come, and to bring you to heaven, John 3. 16. Rom. 7. 24, 25. I thank God through jesus christ my Lord.
Acknowledge him to be the Author and worker of faith, and all other graces in your souls, John 3. 5. 1 Cor. 6. 11. Gal. 5. 22, 23. 4. Use your Mediatour all your days:
Acknowledge him to be the Author and worker of faith, and all other graces in your Souls, John 3. 5. 1 Cor. 6. 11. Gal. 5. 22, 23. 4. Use your Mediator all your days:
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now you are friends, Heb. 12. 1, 2. Let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of your faith.
now you Are Friends, Hebrew 12. 1, 2. Let us run with patience the raze that is Set before us, looking unto jesus, the author and finisher of your faith.
Rom. 5. 10. Much more being reconciled, we shall, &c. Rules. 1. Use his Satisfaction, as an Antidote against despair, and fear, and terrour of Conscience.
Rom. 5. 10. Much more being reconciled, we shall, etc. Rules. 1. Use his Satisfaction, as an Antidote against despair, and Fear, and terror of Conscience.
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For his bloud will purge the Conscience, Heb. 9. 14. 1 John 1. 7. and marke the force of that Argument, Rom. 8. 34. Who is he that condemneth? It is Christ that dyed.
For his blood will purge the Conscience, Hebrew 9. 14. 1 John 1. 7. and mark the force of that Argument, Rom. 8. 34. Who is he that Condemneth? It is christ that died.
or any such thing, &c. and Jude 24, 25. And to present you faultless before the presence of his glory with exceeding joy, &c. Thus much to the sixth Principle.
or any such thing, etc. and U^de 24, 25. And to present you faultless before the presence of his glory with exceeding joy, etc. Thus much to the sixth Principle.
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1. Therefore leaving the Principles of the doctrin of Christ, let us go on unto perfection, not laying again the foundation of Repentance from dead works, and of Faith towards God;
1. Therefore leaving the Principles of the Doctrine of christ, let us go on unto perfection, not laying again the Foundation of Repentance from dead works, and of Faith towards God;
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as any may perceive that shall compare my Text with the fore-going Chapter, and especially v. 11, 12, &c. Not that I do believe, that any true Christian among them was ignorant of all these Principles here mentioned;
as any may perceive that shall compare my Text with the foregoing Chapter, and especially v. 11, 12, etc. Not that I do believe, that any true Christian among them was ignorant of all these Principles Here mentioned;
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but (as I formerly noted) some were ignorant of this, and others of that, &c. In this enumeration we have those six remaining Principles which I promised to discourse of, viz. Repentance, Faith, Baptism, the Ministry, the Resurrection, the Judgement to come.
but (as I formerly noted) Some were ignorant of this, and Others of that, etc. In this enumeration we have those six remaining Principles which I promised to discourse of, viz. Repentance, Faith, Baptism, the Ministry, the Resurrection, the Judgement to come.
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To open the words, I will propound and answet 3. Questions. 1. Whether every Principle of these six in the Text be intended as Fundamental? 2. What Baptism is chiefly here intended? 3. What is meant by Laying on of hands?
To open the words, I will propound and answet 3. Questions. 1. Whither every Principle of these six in the Text be intended as Fundamental? 2. What Baptism is chiefly Here intended? 3. What is meant by Laying on of hands?
And this is the rule of interpretation, To compare Scripture with Scripture, 1 Cor. 2. 13. 2. Because our ordinary allowed Catechisms (which are Summaries of the Fundamentals) do not leave out the Sacraments;
And this is the Rule of Interpretation, To compare Scripture with Scripture, 1 Cor. 2. 13. 2. Because our ordinary allowed Catechisms (which Are Summaries of the Fundamentals) do not leave out the Sacraments;
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Mr. Perkins (in his Advertisement to all Favourers of the Roman Religion) undertakes to prove, That the said Religion is against the Catholique principles of the Catechism, that hath been agreed upon ever since the daies of the Apostles by all Churches, affirming those principles of Catechism to be four, viz. The Apostles Creed, the ten Commandements, the Lords Prayer, the Institution of the two Sacraments, Baptism and the Lords Supper:
Mr. Perkins (in his Advertisement to all Favourers of the Roman Religion) undertakes to prove, That the said Religion is against the Catholic principles of the Catechism, that hath been agreed upon ever since the days of the Apostles by all Churches, affirming those principles of Catechism to be four, viz. The Apostles Creed, the ten commandments, the lords Prayer, the Institution of the two Sacraments, Baptism and the lords Supper:
to prevent all exception, and to argue them to be more than circumstantial, vers. 2. [ Of the doctrine of baptisms, &c. ] referring to that doctrine of Principles above mentioned, vers. 1. Here then the Principles are couched under 3. Heads.
to prevent all exception, and to argue them to be more than circumstantial, vers. 2. [ Of the Doctrine of baptisms, etc. ] referring to that Doctrine of Principles above mentioned, vers. 1. Here then the Principles Are couched under 3. Heads.
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1. Martyrdom, or extraordinary suffering for the truth sake, Mat. 20. 22. 2. The gift of Miracles by the power of the Holy Ghost, Act. 1. 5. What a great difference is betwixt this and sanctification of the Spirit, I shall shew when I come to treat particularly of Baptism.
1. Martyrdom, or extraordinary suffering for the truth sake, Mathew 20. 22. 2. The gift of Miracles by the power of the Holy Ghost, Act. 1. 5. What a great difference is betwixt this and sanctification of the Spirit, I shall show when I come to Treat particularly of Baptism.
Grounds. 1. Baptism of water is the only real and proper baptism, for there is but one proper and real baptism, without a figure, Eph. 4. 5. [ one Faith, one Baptism ] that is, one real baptism, properly so called: all other being only Metaphorical.
Grounds. 1. Baptism of water is the only real and proper Baptism, for there is but one proper and real Baptism, without a figure, Ephesians 4. 5. [ one Faith, one Baptism ] that is, one real Baptism, properly so called: all other being only Metaphorical.
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as having some resemblance to that baptism which should be in the dayes of the Gospel, 1 Cor. 10. 1, 2. it was only a thing like baptism, a type, another thing so called by a Metaphor.
as having Some resemblance to that Baptism which should be in the days of the Gospel, 1 Cor. 10. 1, 2. it was only a thing like Baptism, a type, Another thing so called by a Metaphor.
Martyrdom is called a cup, in the same place where it is called baptism, to shew you that Christ spake by a Figure, Mat. 20. 22, 23. The gift of Miracles is called fire, where 'tis called baptism, Mat. 3. 11. to shew that John spake of that in a Figure.
Martyrdom is called a cup, in the same place where it is called Baptism, to show you that christ spoke by a Figure, Mathew 20. 22, 23. The gift of Miracles is called fire, where it's called Baptism, Mathew 3. 11. to show that John spoke of that in a Figure.
Baptism of water was in the dayes of John the Baptist, and he Prophesies of the baptism of Miracles, which came not to passe till after Christs Ascension;
Baptism of water was in the days of John the Baptist, and he prophecies of the Baptism of Miracles, which Come not to pass till After Christ Ascension;
for Christ did not so baptize immediately in his own Person on Earth, but mediately by the Holy Ghost, Acts 1. 4, 5. with chap. 2. • ▪ 2, 3. Johns very phrase in his Prophecy was [ baptized with the Holy Ghost;
for christ did not so baptise immediately in his own Person on Earth, but mediately by the Holy Ghost, Acts 1. 4, 5. with chap. 2. • ▪ 2, 3. Johns very phrase in his Prophecy was [ baptised with the Holy Ghost;
Every relative hath its being NONLATINALPHABET in order to that whereto it hath relation: and so some primary literal signification is pre-required to that other of Metaphorical and Figurative;
Every relative hath its being in order to that whereto it hath Relation: and so Some primary literal signification is prerequired to that other of Metaphorical and Figurative;
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Hence is that Rule of Calvin, When the word (Baptism) is put alone (without other terms of distinction, that necessarily distinguish it from baptism of water) it is never put for any other thing but baptism of water;
Hence is that Rule of calvin, When the word (Baptism) is put alone (without other terms of distinction, that necessarily distinguish it from Baptism of water) it is never put for any other thing but Baptism of water;
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Mark 1. 4. [ and preach the baptism, &c. ] So Luke 3. 3. and Acts 10. 37. 5. This baptism in my Text, is placed next to Faith and Repentance, which is the ordinany place of baptism of water in Scripture, Mark 16. 16. Eph. 4. 5. Acts 2. 38. Grown men were to professe faith before baptism.
Mark 1. 4. [ and preach the Baptism, etc. ] So Lycia 3. 3. and Acts 10. 37. 5. This Baptism in my Text, is placed next to Faith and Repentance, which is the Ordinary place of Baptism of water in Scripture, Mark 16. 16. Ephesians 4. 5. Acts 2. 38. Grown men were to profess faith before Baptism.
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for the foundation of the Church is permanent. 2. Not the baptism of Suffering. For a Christian Church may be without Martyrdom, but not without baptism of water ordinarily.
for the Foundation of the Church is permanent. 2. Not the Baptism of Suffering. For a Christian Church may be without Martyrdom, but not without Baptism of water ordinarily.
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If Regeneration (which some good men have called the Inward baptism, and baptism of the Spirit) be any where called baptism in Scripture, that is before mentioned in my text under the notion of faith and repentance:
If Regeneration (which Some good men have called the Inward Baptism, and Baptism of the Spirit) be any where called Baptism in Scripture, that is before mentioned in my text under the notion of faith and Repentance:
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or rather, that which should be joyned with baptism in men at age and years of discretion, called, the Answer of a good conscience, 1 Pet. 3. 21. I say if Regeneration be any where called baptism, yet that consists in faith and repentance before enumerated;
or rather, that which should be joined with Baptism in men At age and Years of discretion, called, the Answer of a good conscience, 1 Pet. 3. 21. I say if Regeneration be any where called Baptism, yet that consists in faith and Repentance before enumerated;
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The Greek word is, (NONLATINALPHABET) baptizings, the doctrine of baptizings: that is, that doctrine which teacheth the Church to be so frequent in baptizing.
The Greek word is, () baptizings, the Doctrine of baptizings: that is, that Doctrine which Teaches the Church to be so frequent in baptizing.
and recorded in the New Testament. 2. That Laying on of hands upon Ministers in Ordination, is here chiefly intended. 3. That here tis meant of the office it self, which is conveyed thereby.
and recorded in the New Testament. 2. That Laying on of hands upon Ministers in Ordination, is Here chiefly intended. 3. That Here this meant of the office it self, which is conveyed thereby.
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As, 1. Upon young Children, Mark 10. 16. 2. Upon the sick, Mark 6. 5. 3. Upon them that received the extraordinary Gift of the holy Ghost, Acts 19. 6. 4. Upon Ministers at their Ordination,
As, 1. Upon young Children, Mark 10. 16. 2. Upon the sick, Mark 6. 5. 3. Upon them that received the extraordinary Gift of the holy Ghost, Acts 19. 6. 4. Upon Ministers At their Ordination,
a visible & constituted Church may be without the other three, but not without the thing meant by this Laying on of hands in the Ordination of Ministers, viz. the Office of the Ministry:
a visible & constituted Church may be without the other three, but not without the thing meant by this Laying on of hands in the Ordination of Ministers, viz. the Office of the Ministry:
I will only point at those places, which prove that all these Impositions of hands were performed by Ministers, Act. 8. 14, 15, 16, 17. Act. 13. 1, 2, 3. Jam. 5. 14. with Acts 28. 8. and for that, upon young Children, 'twas done by Christ,
I will only point At those places, which prove that all these Impositions of hands were performed by Ministers, Act. 8. 14, 15, 16, 17. Act. 13. 1, 2, 3. Jam. 5. 14. with Acts 28. 8. and for that, upon young Children, 'twas done by christ,
The same Apostle useth this Phrase elswhere in the same sense, as 1 Tim. 5. 22. [ NONLATINALPHABET Lay on hands suddenly on no man ] that is, ordain no man, put no man into the Office of the Ministry on a suddain, without tryal of his gifts and life.
The same Apostle uses this Phrase elsewhere in the same sense, as 1 Tim. 5. 22. [ Lay on hands suddenly on no man ] that is, ordain no man, put no man into the Office of the Ministry on a sudden, without trial of his Gifts and life.
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Having expounded the Text, and made way thereby for my present purpose, I come to the particular Principles laid down in this Apostolical Compendium or Enumeration, which are placed in this order, Repentance from dead works. Faith towards God. The Doctrine of Baptism.
Having expounded the Text, and made Way thereby for my present purpose, I come to the particular Principles laid down in this Apostolical Compendium or Enumeration, which Are placed in this order, Repentance from dead works. Faith towards God. The Doctrine of Baptism.
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Yet seeing I am to use this Text as a Supplement or Appendix to my former discourse of Fundamental Principles, whereby I may carry on and conclude my particular view of Fundamentals, having discussed the six first Principles out of six several Texts, I shall annex and subjoyn these,
Yet seeing I am to use this Text as a Supplement or Appendix to my former discourse of Fundamental Principles, whereby I may carry on and conclude my particular view of Fundamentals, having discussed the six First Principles out of six several Texts, I shall annex and subjoin these,
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This is a comprehensive doctrin, it comprizeth many other doctrins, as the doctrin of Mans fall and sinfullness, Hes. 14. 1. Gods mercy, Jer. 13. 12. Remission of sins, Isay 55. 7. Faith in Christ, Mark 1. 15. Godly sorrow, 2 Cor. 7. 10. The Spirit of Grace, Zech. 12. 10. The whole Law of God, Ro. 3. 20. ch. 7. 7.
This is a comprehensive Doctrine, it compriseth many other doctrines, as the Doctrine of men fallen and sinfulness, Hes. 14. 1. God's mercy, Jer. 13. 12. Remission of Sins, Saiah 55. 7. Faith in christ, Mark 1. 15. Godly sorrow, 2 Cor. 7. 10. The Spirit of Grace, Zechariah 12. 10. The Whole Law of God, Ro. 3. 20. changed. 7. 7.
To distinguish and difference this Repentance from all counterfeit and insufficient Repentances, it is called Repentance unto life, Act. 11. 18. Repentance to salvation, 2 Cor. 7. 10.
To distinguish and difference this Repentance from all counterfeit and insufficient Repentances, it is called Repentance unto life, Act. 11. 18. Repentance to salvation, 2 Cor. 7. 10.
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To open this Doctrin of Repentance to Life and Salvation, I shall propound and answer 6. Questions. 1. What is Repentance? 2. What is the difference betwixt Repentance and Regeneration or conversion? 3. Whether every true Penitent knows the time and circumstances of his conversion? 4. Whether a man may be a true Penitent, without any great measure of horror or amazement at first conversion? 5. Whether Repentance should be frequently iterated,
To open this Doctrine of Repentance to Life and Salvation, I shall propound and answer 6. Questions. 1. What is Repentance? 2. What is the difference betwixt Repentance and Regeneration or conversion? 3. Whither every true Penitent knows the time and Circumstances of his conversion? 4. Whither a man may be a true Penitent, without any great measure of horror or amazement At First conversion? 5. Whither Repentance should be frequently iterated,
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or only once performed? 6. Whether is a man actually pardoned before all time, or at the time of Repentance? Quest. 1. What is Repentance from dead works,
or only once performed? 6. Whither is a man actually pardoned before all time, or At the time of Repentance? Quest. 1. What is Repentance from dead works,
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Repentance is a turning your selves, through grace, from darkness to light, and from the Power of Satan to God; founded in godly sorrow. The Description hath five Branches.
Repentance is a turning your selves, through grace, from darkness to Light, and from the Power of Satan to God; founded in godly sorrow. The Description hath five Branches.
1. A turning your selves, Ezech. 32. [ turn your selves ] Mark 6. 12. [ that men should repent ] 'tis not said, that God or Christ should repent for them,
1. A turning your selves, Ezekiel 32. [ turn your selves ] Mark 6. 12. [ that men should Repent ] it's not said, that God or christ should Repent for them,
Though you turn your selves, yet you are not sufficient of your selves; though it be mans own proper action, yet it is so by Gods effectual working, and by his preventing grace.
Though you turn your selves, yet you Are not sufficient of your selves; though it be men own proper actium, yet it is so by God's effectual working, and by his preventing grace.
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being first turned, we afterward turn our selves, Jer. 31. 19. [ surely, after that I was turned, I repented ] to the same purpose, John 6. 44. Phil. 3. 12.
being First turned, we afterwards turn our selves, Jer. 31. 19. [ surely, After that I was turned, I repented ] to the same purpose, John 6. 44. Philip 3. 12.
3. From darknesse to light, Ephes. 5. 8. Before a man turns to God, he loves darknesse, he loves to be ignorant of heavenly Principles, he sees no Excellency in Christ, no vanity in sin,
3. From darkness to Light, Ephesians 5. 8. Before a man turns to God, he loves darkness, he loves to be ignorant of heavenly Principles, he sees no Excellency in christ, no vanity in since,
and loves this darknesse, he is willingly ignorant, 2 Pet. 3. 5. John 3. 19, 20. But the penitent sinner changeth these Principles for better, turns from darknesse to light, Acts 26. 18.
and loves this darkness, he is willingly ignorant, 2 Pet. 3. 5. John 3. 19, 20. But the penitent sinner changes these Principles for better, turns from darkness to Light, Acts 26. 18.
4. From the power of Satan, to God, Asts 26. 18. [ and from the power of Satan, &c. ] So long as a man is impenitent he is wholy in the power of the Tempter, he committeth sin,
4. From the power of Satan, to God, Asts 26. 18. [ and from the power of Satan, etc. ] So long as a man is impenitent he is wholly in the power of the Tempter, he Committeth since,
and then when Satan comes and tempts, the case is altered, and the soul makes this answer of a Free-man, What have I to do any more with sin? Satan, thou hast nothing in me, no power over me, the Son of God hath made me free, 2 Tim. 2. 25, 26. [ recover themselves, &c. ] 5. Founded in Godly sorrow;
and then when Satan comes and tempts, the case is altered, and the soul makes this answer of a Freeman, What have I to do any more with since? Satan, thou hast nothing in me, no power over me, the Son of God hath made me free, 2 Tim. 2. 25, 26. [ recover themselves, etc. ] 5. Founded in Godly sorrow;
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The Soul hath now the conviction of the Spirit of Grace upon it, and the Bowels of that mercy which it hath sinned against, begin to melt & dissolve the heart into mourning, into sweet and bitter and Soul-ravishing weeping, which is unspeakable and full of true contentment;
The Soul hath now the conviction of the Spirit of Grace upon it, and the Bowels of that mercy which it hath sinned against, begin to melt & dissolve the heart into mourning, into sweet and bitter and Soul ravishing weeping, which is unspeakable and full of true contentment;
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and blessed are the Souls that have part in it, 2 Cor. 7. 10. [ Godly sorrow worketh repentance unto salvation ] Zech. 12. 10. [ I will powr upon them the Spirit of Grace,
and blessed Are the Souls that have part in it, 2 Cor. 7. 10. [ Godly sorrow works Repentance unto salvation ] Zechariah 12. 10. [ I will power upon them the Spirit of Grace,
and this it in every one that hath any ground to hope for mercy, 1 John 3. 3. [ every one, &c. ] Phil. 3. 14 [ Ipresse towards the mark, &c. ] The design of Repentance follows.
and this it in every one that hath any ground to hope for mercy, 1 John 3. 3. [ every one, etc. ] Philip 3. 14 [ Ipresse towards the mark, etc. ] The Design of Repentance follows.
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It aimes at the favour of God, in the pardon of sin, and obtaining of Salvation by Christ, Acts 2. 38. [ repent, for the remission of sins ] Acts 3. 19. [ that your sins may be blotted out ] Hence 'tis called Repentance unto life,
It aims At the favour of God, in the pardon of since, and obtaining of Salvation by christ, Acts 2. 38. [ Repent, for the remission of Sins ] Acts 3. 19. [ that your Sins may be blotted out ] Hence it's called Repentance unto life,
The Prodigal saith, I will arise and go to my Father, &c. Luke 15. his design is, to get into favour, yet not to merit favour. Thus of the first Question.
The Prodigal Says, I will arise and go to my Father, etc. Lycia 15. his Design is, to get into favour, yet not to merit favour. Thus of the First Question.
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but in Repentance man is the doer, he complies with God in it, and turns himself, Ephes. 2. 1. [ you hath he quickned that were dead, &c. ] what doth a dead man do towards his own life? yet after life he acts, Phil. 2. 13. [ 'tis God that worketh in you to do. ]
but in Repentance man is the doer, he complies with God in it, and turns himself, Ephesians 2. 1. [ you hath he quickened that were dead, etc. ] what does a dead man do towards his own life? yet After life he acts, Philip 2. 13. [ it's God that works in you to do. ]
Ans. Every one that repenteth doth not know the Circumstances, neither is it necessary to know the time, place, hour, person, words, &c. wherein and by which he was changed.
Ans. Every one that Repenteth does not know the circumstances, neither is it necessary to know the time, place, hour, person, words, etc. wherein and by which he was changed.
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therefore they knew not the Circumstances, who could not discern the substance, Isaiah 50. 10, Christs Disciples, Mat. 26. 22. John 13. 22. Some are called, Fearfull hearts, Bruised reeds, Tremblers, Wounded spirits, Doubters, Babes, Little children, Lambs.
Therefore they knew not the circumstances, who could not discern the substance, Isaiah 50. 10, Christ Disciples, Mathew 26. 22. John 13. 22. some Are called, Fearful hearts, bruised reeds, Tremblers, Wounded spirits, Doubters, Babes, Little children, Lambs.
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Pauls Conversion exceeded ten thousands for Circumstances, Acts 9. a light shining, a voice from Heaven, three dayes blind, miraculous Circumstances; well might Paul remember them.
Paul's Conversion exceeded ten thousands for circumstances, Acts 9. a Light shining, a voice from Heaven, three days blind, miraculous circumstances; well might Paul Remember them.
But some Penitents are converted in their Childhood, by good Education, as Obadiah, Timothy, David, Josiah, &c. 3. 'Tis the direct Act of Faith, that puts a Penitent sinner into the state of Adoption, not the reflect Act. 'Tis believing, not assurance that saves and justifies, Mark 16. 16. [ He that believeth shall be saved ] not, He only that is sure he is in the state of Salvation.
But Some Penitents Are converted in their Childhood, by good Education, as Obadiah, Timothy, David, Josiah, etc. 3. It's the Direct Act of Faith, that puts a Penitent sinner into the state of Adoption, not the reflect Act. It's believing, not assurance that saves and Justifies, Mark 16. 16. [ He that Believeth shall be saved ] not, He only that is sure he is in the state of Salvation.
before he attained to that Plerophory or full assurance which the Apostle noteth, Rom. 4. And if a man may be truly justified by Adherence, without Assurance;
before he attained to that Plerophory or full assurance which the Apostle notes, Rom. 4. And if a man may be truly justified by Adherence, without Assurance;
That ordinarily some degree of fear and trembling attends every sound Conversion, Isay 66. 2. And further, that some Converts are possessed with dreadfull horror at the very instant of Conversion,
That ordinarily Some degree of Fear and trembling attends every found Conversion, Saiah 66. 2. And further, that Some Converts Are possessed with dreadful horror At the very instant of Conversion,
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Jobs terrors came upon him after God had pronounced him an upright man, Job. 6. 1, 2, 3, 4. yet he was at ea•e before, never acquainted with such Arrows of the Almighty till now, Chapter 16. 11, 13, &c. [ I was at ease,
Jobs terrors Come upon him After God had pronounced him an upright man, Job. 6. 1, 2, 3, 4. yet he was At ea•e before, never acquainted with such Arrows of the Almighty till now, Chapter 16. 11, 13, etc. [ I was At ease,
though the Spirit of Bondage sometimes surprizeth you, yet you do not receive it, you do not give way to it, you do not yield to such fears, but withstand them:
though the Spirit of Bondage sometime surpriseth you, yet you do not receive it, you do not give Way to it, you do not yield to such fears, but withstand them:
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But I suppose, 'tis no universal rule, but limited to some of the Romans, the stronger sort among them, who had obtained the witnesse of the Spirit, v. 16. but others of them were weak in Faith, Ro. 14. 1.
But I suppose, it's no universal Rule, but limited to Some of the Roman, the Stronger sort among them, who had obtained the witness of the Spirit, v. 16. but Others of them were weak in Faith, Ro. 14. 1.
As Zacheus, Lu. 19. 5, 6, 8, 9. The Eunuch, Act 8. 39. Cornelius and his Friends, Act. 10. 46. Many of the Gentiles, Act. 13. 48. The Thessalolians, 1 Thess. 1. 6. Here he speaks of their entrance into the state of Christianity, v. 9, 10. and Chapter 2. 1. This was (probably) the case of Lydia, and the eleven Disciples, John Baptists hearers, the Seventy, Christs Parents, Joseph and Mary; Lazarus and his two Sisters, the good Centurion:
As Zacchaeus, Lu. 19. 5, 6, 8, 9. The Eunuch, Act 8. 39. Cornelius and his Friends, Act. 10. 46. Many of the Gentiles, Act. 13. 48. The Thessalonians, 1 Thess 1. 6. Here he speaks of their Entrance into the state of Christianity, v. 9, 10. and Chapter 2. 1. This was (probably) the case of Lydia, and the eleven Disciples, John Baptists hearers, the Seventy, Christ Parents, Joseph and Marry; Lazarus and his two Sisters, the good Centurion:
Who will think that it was Gods motion to the Gaolor ▪ to have killed himself in a fit of trembling, (Act. 16. 27.) when God hath forbidden Murder in his Law? or is it Gods motion in any troubled Spirit to despair of mercy,
Who will think that it was God's motion to the Gaoler ▪ to have killed himself in a fit of trembling, (Act. 16. 27.) when God hath forbidden Murder in his Law? or is it God's motion in any troubled Spirit to despair of mercy,
and to think of making it self away desperately? An ordinarie temptation, but not of God, Jam. 1. 13. but of the Devil, that Murderer from the beginning, Iohn 8. 44. 4. The promises are not made to terrors, but to Faith;
and to think of making it self away desperately? an ordinary temptation, but not of God, Jam. 1. 13. but of the devil, that Murderer from the beginning, John 8. 44. 4. The promises Are not made to terrors, but to Faith;
not to astonishment, but to Repentance, Act. 16. 31. Act. 3. 19. not to despair, but to hope, Psal. 147. 11. Indeed, there are sweet and precious promises belonging to many a Soul under terrors;
not to astonishment, but to Repentance, Act. 16. 31. Act. 3. 19. not to despair, but to hope, Psalm 147. 11. Indeed, there Are sweet and precious promises belonging to many a Soul under terrors;
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or other either greater or lesser Sin. As David after Conversion repents of that wicked fact in the matter of Ʋriah, &c. So Peter of that wicked fact of Cursing, Swearing, and denying his Master, &c. 2. I affirm, that true Repentance to Salvation, is a continual and daily Repentance:
or other either greater or lesser Sin. As David After Conversion repents of that wicked fact in the matter of Ʋriah, etc. So Peter of that wicked fact of Cursing, Swearing, and denying his Master, etc. 2. I affirm, that true Repentance to Salvation, is a continual and daily Repentance:
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A man should continually repent of his former natural Estate, of his old sins, and much more of his renewed sins, and particular facts after Conversion.
A man should continually Repent of his former natural Estate, of his old Sins, and much more of his renewed Sins, and particular facts After Conversion.
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But there is also a continual Repentance, like that of Davids, Psalm 51. 3. [ my Sin is ever before me, ] and that of Paul, who was alwaies confessing and bewailing his former Estate upon all occasions, 1 Cor. 15. 9. and Rom. 6. 21. Yea thus upright Job repents of the sins of his youth, Job 13. 26. [ Thou makest me to possess the Iniquities of my youth, ] and thats an eminent Text for continual Repentance, Ezech. 16. 62, 63. [ I will establish my Covenant with thee, &c. that thou mayest remember,
But there is also a continual Repentance, like that of Davids, Psalm 51. 3. [ my since is ever before me, ] and that of Paul, who was always confessing and bewailing his former Estate upon all occasions, 1 Cor. 15. 9. and Rom. 6. 21. Yea thus upright Job repents of the Sins of his youth, Job 13. 26. [ Thou Makest me to possess the Iniquities of my youth, ] and thats an eminent Text for continual Repentance, Ezekiel 16. 62, 63. [ I will establish my Covenant with thee, etc. that thou Mayest Remember,
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And that the People of God should actually repent of particular sins committed after Conversion, appears (besides the Examples of David and Peter) from these Scriptures, Ezra 10. 1, 2, &c. 1 John 18. 9. James 5. 16. Luke 7. 3 4. and many more places, which speak of the sins of Gods people in a state of Adoption and Justification;
And that the People of God should actually Repent of particular Sins committed After Conversion, appears (beside the Examples of David and Peter) from these Scriptures, Ezra 10. 1, 2, etc. 1 John 18. 9. James 5. 16. Lycia 7. 3 4. and many more places, which speak of the Sins of God's people in a state of Adoption and Justification;
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I confesse, not only the Antimonian, but some very Learned and good men, do hold remission of sins to be an immanent action in God, the same with Gods essence, abiding in God,
I confess, not only the Antinomian, but Some very Learned and good men, do hold remission of Sins to be an immanent actium in God, the same with God's essence, abiding in God,
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though there may be a priority of Nature in these Graces, yet there is none of Time, Rom. 9. 30. Rom. 3. 25. and Rom. 5. 1. [ justified by Faith, &c. ]
though there may be a priority of Nature in these Graces, yet there is none of Time, Rom. 9. 30. Rom. 3. 25. and Rom. 5. 1. [ justified by Faith, etc. ]
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for that pertains to sanctification, yet it is a moral and relative change, as when one is made an Husband, Wife, or Friend, &c. The Question is, whether God doth justifie us, or forgive our sins, before we believe or repent? And my Answer is Negative, that God doth not. Grounds.
for that pertains to sanctification, yet it is a moral and relative change, as when one is made an Husband, Wife, or Friend, etc. The Question is, whither God does justify us, or forgive our Sins, before we believe or Repent? And my Answer is Negative, that God does not. Grounds.
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for why should God promise to do that which he hath done already? Jer. 31. 34. [ I will forgive their iniquity, &c. ] 'tis not said, I have forgiven, but I will.
for why should God promise to do that which he hath done already? Jer. 31. 34. [ I will forgive their iniquity, etc. ] it's not said, I have forgiven, but I will.
and limits his pardon to those whom he shall please to qualifie and fit for it, Prov. 28. 13. 1 John 1. 9. [ If we confesse our sins, he is faithful and just to forgive us our sins ] Mat. 6. 14, 15. [ If ye forgive not,
and Limits his pardon to those whom he shall please to qualify and fit for it, Curae 28. 13. 1 John 1. 9. [ If we confess our Sins, he is faithful and just to forgive us our Sins ] Mathew 6. 14, 15. [ If you forgive not,
and 'tis lawfull and necessary for a man to design his pardon (next to the glory of God) in repenting, Acts 3. 19. [ repent, that your sins may be blotted out ] Acts 26. 18. [ that they may receive forgivenesse of sins, &c. ] So Isaiah 55. 7. [ turn to our God, for he will pardon. ]
and it's lawful and necessary for a man to Design his pardon (next to the glory of God) in repenting, Acts 3. 19. [ Repent, that your Sins may be blotted out ] Acts 26. 18. [ that they may receive forgiveness of Sins, etc. ] So Isaiah 55. 7. [ turn to our God, for he will pardon. ]
yet if actual Justification be not without Faith, it cannot be without Repentance neither: for Faith and Repentance are inseparable in the Subject, and are together in the Soul;
yet if actual Justification be not without Faith, it cannot be without Repentance neither: for Faith and Repentance Are inseparable in the Subject, and Are together in the Soul;
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nor can a believing Person, be an Impenitent at the same time that he believes, Mark 1. 15. [ Repent and Believe. ] mark how they are twined and twisted together, in Mat. 21. 32. [ ye Repented not afterward that ye might Believe ] Acts 20. 21. Vocatio fide prior Naturâ, fides justificatione.
nor can a believing Person, be an Impenitent At the same time that he believes, Mark 1. 15. [ repent and Believe. ] mark how they Are twined and twisted together, in Mathew 21. 32. [ you Repented not afterwards that you might Believe ] Acts 20. 21. Vocatio fide prior Naturâ, fides justification.
and therefore not in a state of Justification before Repentance, or before Faith, John 6. 36. [ the wrath of God abideth on him ] Ephes. 2. 1, 2, 3. [ Children of wrath ] 1 Cor. 6. 9, 10, 11. [ such were some of you,
and Therefore not in a state of Justification before Repentance, or before Faith, John 6. 36. [ the wrath of God Abideth on him ] Ephesians 2. 1, 2, 3. [ Children of wrath ] 1 Cor. 6. 9, 10, 11. [ such were Some of you,
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As if there were an Artificer or Carpenter that could by his meer will cause an House to be built, He might will this to be done in such and such a year, long after his will of it to be:
As if there were an Artificer or Carpenter that could by his mere will cause an House to be built, He might will this to be done in such and such a year, long After his will of it to be:
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and when they come to have a Being, these effects of his will cause an outward Denomination to be attributed to God, which was not attributed to him before.
and when they come to have a Being, these effects of his will cause an outward Denomination to be attributed to God, which was not attributed to him before.
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but by the same unchangeable will, he wills several changes in the same object. 'Tis a great mistake to confound Gods decrees, and the execution of them;
but by the same unchangeable will, he wills several changes in the same Object. It's a great mistake to confound God's decrees, and the execution of them;
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yet this reconciliation to be applied in that way and order which he had decreed and appointed, Rom. 3. 25, 26. Rom. 8. 30. God is satisfied, reconciled,
yet this reconciliation to be applied in that Way and order which he had decreed and appointed, Rom. 3. 25, 26. Rom. 8. 30. God is satisfied, reconciled,
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Natural Causes do necessarily produce their effects, but moral Causes work according to the agreement and libertie of the Persons that are moved thereby.
Natural Causes do necessarily produce their effects, but moral Causes work according to the agreement and liberty of the Persons that Are moved thereby.
Sol. Why may not Christ accept of the Fathers purpose and promise to pardon, as well as the Father accept of Christs purpose and promise to satisfie? The first Transaction betwixt God the Father,
Sol. Why may not christ accept of the Father's purpose and promise to pardon, as well as the Father accept of Christ purpose and promise to satisfy? The First Transaction betwixt God the Father,
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And on the other hand it was agreed, That God the Son should accept of the Fathers purpose and promise to pardon, from the time of Christs death and satisfaction, till the time of every Believers actual Faith and Repentance,
And on the other hand it was agreed, That God the Son should accept of the Father's purpose and promise to pardon, from the time of Christ death and satisfaction, till the time of every Believers actual Faith and Repentance,
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and the Fathers Ordination that this purpose should not be executed till the fulness of time, Tit. 1. 2. [ In hope of eternal life, which God that cannot lye promised before the world began. ] 1 Pet. 1. 20: [ Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, &c. ] Gal. 4. 4. [ But when the fulness of the time was come, God sent forth his Son, &c. ] Fulness of the time, that is, the time agreed upon from eternity, in the first Transaction before-mentioned, Hebr. 10. 7. & Psal. 40. 7. Now let me pass to the Uses of this point.
and the Father's Ordination that this purpose should not be executed till the fullness of time, Tit. 1. 2. [ In hope of Eternal life, which God that cannot lie promised before the world began. ] 1 Pet. 1. 20: [ Who verily was foreordained before the Foundation of the world, but was manifest in these last times for you, who by him do believe in God, etc. ] Gal. 4. 4. [ But when the fullness of the time was come, God sent forth his Son, etc. ] Fullness of the time, that is, the time agreed upon from eternity, in the First Transaction beforementioned, Hebrew 10. 7. & Psalm 40. 7. Now let me pass to the Uses of this point.
1. To value and esteem the doctrine of Repentance as a Fundamental of Christianity Some talk as if it were a legal Doctrine, not be comming a Gospel-Preacher;
1. To valve and esteem the Doctrine of Repentance as a Fundamental of Christianity some talk as if it were a Legal Doctrine, not be coming a Gospel preacher;
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but this is a benefit of the covenant of Grace, that Sinners may return and live, Act. 3. 26. [ God having raised up his Son Jesus, sent him to blesse you, in turning away every one of you from his Iniquities.
but this is a benefit of the Covenant of Grace, that Sinners may return and live, Act. 3. 26. [ God having raised up his Son jesus, sent him to bless you, in turning away every one of you from his Iniquities.
[ Let the wicked forsake his way, and the unrighteous man his thoughts, and let him turn to the Lord, &c. ] Act. 3. 19. Why, consider (Men and Brethren) God gives you time, Rev. 2. 21. and now Mercy may be had, 2 Cor. 6. 2. and now God is near to you in the way and means of Grace, Isay 55. 6, 7. Now your Peace-maker calls upon you, Mark 2. 17. Now you have good motions from Heaven, Gen. 6. 3. Now Gods Embassadors beseech you,
[ Let the wicked forsake his Way, and the unrighteous man his thoughts, and let him turn to the Lord, etc. ] Act. 3. 19. Why, Consider (Men and Brothers) God gives you time, Rev. 2. 21. and now Mercy may be had, 2 Cor. 6. 2. and now God is near to you in the Way and means of Grace, Saiah 55. 6, 7. Now your Peacemaker calls upon you, Mark 2. 17. Now you have good motions from Heaven, Gen. 6. 3. Now God's ambassadors beseech you,
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Strive to enter in at the straight Gate; Let the Kingdom of Heaven suffer violence, and let every man presse into it: O endeavour for Grace: Pray for it;
Strive to enter in At the straight Gate; Let the Kingdom of Heaven suffer violence, and let every man press into it: Oh endeavour for Grace: Pray for it;
'Tis also the design of the word of God, and of the Holy Scriptures, to spread the same, Ro. 10. 17. Ioh. 20. 30, 31. 1 Ioh. 5. 13. This Doctrin leads directly to God, and to Jesus Christ, (Text) & 1 Thes. 1. 8. Faith towards God. So Act. 20. 21. [ Faith towards our Lord Iesus Christ. ]
It's also the Design of the word of God, and of the Holy Scriptures, to spread the same, Ro. 10. 17. John 20. 30, 31. 1 John 5. 13. This Doctrine leads directly to God, and to jesus christ, (Text) & 1 Thebes 1. 8. Faith towards God. So Act. 20. 21. [ Faith towards our Lord Iesus christ. ]
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As the Doctrin concerning God, Heb. 11. 6. concerning Christ, Iohn 14. 1. concerning the Holie Ghost, Gal. 5. 22. concerning the Covenant and Promise, Gal. 3. 14. concerning Love and Good Works, Gal. 5. 6. concerning Justification,
As the Doctrine Concerning God, Hebrew 11. 6. Concerning christ, John 14. 1. Concerning the Holy Ghost, Gal. 5. 22. Concerning the Covenant and Promise, Gal. 3. 14. Concerning Love and Good Works, Gal. 5. 6. Concerning Justification,
and the Righteousness of God, Ro. 3. 21, 22, 28. concerning all Doctrins in the Scriptures, Act. 24. 14. [ believing all things that are writen, &c. ]
and the Righteousness of God, Ro. 3. 21, 22, 28. Concerning all Doctrines in the Scriptures, Act. 24. 14. [ believing all things that Are written, etc. ]
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To distinguish and difference this Faith, from all presumption, and from all counterfeit, temporarie, and insufficient Faith, it is called in Scripture, The Gift of God, Ephes. 2. 8. Precious Faith, 2 Pet. 1. 1. Believing to Salvation, Heb. 10. 39. The Faith of Gods Elect, Tit. 1. 1. Saving and Justifying Faith, Rom. 5. 1. Eph. 2. 8.
To distinguish and difference this Faith, from all presumption, and from all counterfeit, temporary, and insufficient Faith, it is called in Scripture, The Gift of God, Ephesians 2. 8. Precious Faith, 2 Pet. 1. 1. Believing to Salvation, Hebrew 10. 39. The Faith of God's Elect, Tit. 1. 1. Saving and Justifying Faith, Rom. 5. 1. Ephesians 2. 8.
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To open this Doctrin of Saving Faith, I shall lead you to these Questions. 1. What is Justifying Faith? 2. How doth Faith justifie? 3. Whether doth any other Grace justifie? 4. What is the difference betwixt Justifying Faith,
To open this Doctrine of Saving Faith, I shall led you to these Questions. 1. What is Justifying Faith? 2. How does Faith justify? 3. Whither does any other Grace justify? 4. What is the difference betwixt Justifying Faith,
and all other kinds of Faith? 5. What is the Witness of the Spirit after Faith? 6. Whether Faith and Fear may be together in a Justified Person? Quest. 1. What is Justifying Faith?
and all other Kinds of Faith? 5. What is the Witness of the Spirit After Faith? 6. Whither Faith and fear may be together in a Justified Person? Quest. 1. What is Justifying Faith?
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for how can he heartily accept of Christ, that knows him not, nor sees any need of him, any excellency in him? 1 Joh. 4. 16. [ And we have known and believed.
for how can he heartily accept of christ, that knows him not, nor sees any need of him, any excellency in him? 1 John 4. 16. [ And we have known and believed.
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and so never accept of Christ, Joh. 1. 12. [ As many as received him, &c. even them that believe on his name ] Mat. 12. 21. [ And in his name shall the Gentiles trust. ]
and so never accept of christ, John 1. 12. [ As many as received him, etc. even them that believe on his name ] Mathew 12. 21. [ And in his name shall the Gentiles trust. ]
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and Christ is the only all-sufficient Redeemer, and is thereupon brought to an absolute liking and willing of him above all other Objects, O then he embraceth him!
and christ is the only All-sufficient Redeemer, and is thereupon brought to an absolute liking and willing of him above all other Objects, Oh then he Embraceth him!
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Take any other Grace, repentance, humility, love, joy, meekness, temperance, &c. and these all are the fruit of the Spirit, Gal. 5. 22. and so they are signs of Elections and Justification.
Take any other Grace, Repentance, humility, love, joy, meekness, temperance, etc. and these all Are the fruit of the Spirit, Gal. 5. 22. and so they Are Signs of Elections and Justification.
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but to our selves, Gal. 6, 4. 1 Ioh. 2. 3, 4, 5. 2 Cor. 1. 12. This were to rob Faith of its preheminency above works and other Graces in the matter of Justification.
but to our selves, Gal. 6, 4. 1 John 2. 3, 4, 5. 2 Cor. 1. 12. This were to rob Faith of its Preeminence above works and other Graces in the matter of Justification.
'Twas not Abrahams power to believe, nor his supernatural disposition to believe, but his actual believing that Justified him, Gen. 15. 6. [ he believed in the Lord, &c. ] and this is the reason why I have described Faith by its saving act of receiving, accepting, trusting, &c. rather than by its habit of power and internal ability.
'Twas not Abrahams power to believe, nor his supernatural disposition to believe, but his actual believing that Justified him, Gen. 15. 6. [ he believed in the Lord, etc. ] and this is the reason why I have described Faith by its Saving act of receiving, accepting, trusting, etc. rather than by its habit of power and internal ability.
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Hence Justification is frequently attributed to the act of Faith, Act. 13. 39. [ all that believe are justified ] Rom. 3. 26. [ the justifier of him which believeth in Iesus ] Rom. 4. 5. [ that worketh not, but believeth, &c. ]
Hence Justification is frequently attributed to the act of Faith, Act. 13. 39. [ all that believe Are justified ] Rom. 3. 26. [ the justifier of him which Believeth in Iesus ] Rom. 4. 5. [ that works not, but Believeth, etc. ]
the Application of Christ is effected by the act of Faith, which is therefore called, the putting on of Christ, Rom. 13. 14. the eating and drinking of Christ, John 6. 53, 54. the receiving of Christ, John 1. 12. a coming to Christ, John 6. 37. embracing the promise, Heb. 11. 13. adhering or cleaving to Christ, believing, trusting, staying our selves upon him, &c. All which denominations imply action.
the Application of christ is effected by the act of Faith, which is Therefore called, the putting on of christ, Rom. 13. 14. the eating and drinking of christ, John 6. 53, 54. the receiving of christ, John 1. 12. a coming to christ, John 6. 37. embracing the promise, Hebrew 11. 13. adhering or cleaving to christ, believing, trusting, staying our selves upon him, etc. All which denominations imply actium.
Hence a sinner is Justified by Faith, before his Faith hath produced works, before he hath done any thing but the bare act of Faith, Rom. 4. 5, 11. 'Tis true, a lively Faith will work by love,
Hence a sinner is Justified by Faith, before his Faith hath produced works, before he hath done any thing but the bore act of Faith, Rom. 4. 5, 11. It's true, a lively Faith will work by love,
as to note the time present, for the time of the believers Justification, Rom. 3. 22. [ is on all them that believe ] is, 'tis not said only, shall be,
as to note the time present, for the time of the believers Justification, Rom. 3. 22. [ is on all them that believe ] is, it's not said only, shall be,
So Rom. 5 1. [ being Justified by Faith, &c. ] and many other places, by Faith, by Faith, &c. 2. No other Grace is such an hand to the Soul as Faith is.
So Rom. 5 1. [ being Justified by Faith, etc. ] and many other places, by Faith, by Faith, etc. 2. No other Grace is such an hand to the Soul as Faith is.
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Hence Moses is said by Faith to have respect to the things promised, to have respect to the recompence of reward, Heb. 11. 25. And hence Faith is said to be the substance of things hoped for, &c. Heb. 11. 1.
Hence Moses is said by Faith to have respect to the things promised, to have respect to the recompense of reward, Hebrew 11. 25. And hence Faith is said to be the substance of things hoped for, etc. Hebrew 11. 1.
but a giving hand, that gives out, communicates, and distributes. Love is kind, seeketh not her own, 1 Cor. 13. 4, 5. Mat. 25. 35. Again, Love is founded in Faith.
but a giving hand, that gives out, communicates, and distributes. Love is kind, seeks not her own, 1 Cor. 13. 4, 5. Mathew 25. 35. Again, Love is founded in Faith.
for (as I said) Faith is a receiving hand, a begging hand, an accepting hand, is all for its self, would have Christ for its self, Pardon and Grace for its self, Heaven and Salvation for its self;
for (as I said) Faith is a receiving hand, a begging hand, an accepting hand, is all for its self, would have christ for its self, Pardon and Grace for its self, Heaven and Salvation for its self;
for Abraham was a Justified Person before he offered up his Son, yet he was not Justified and Approved in that particular fact till he had done it, compare Gen. 15. 6. with Gen. 22. 10, 11, 12. and Iames 2. 21, 22. And this was the case of Phi•reas, Psal. 106. 30, 31. Also we must distinguish of Justification in the sight of God,
for Abraham was a Justified Person before he offered up his Son, yet he was not Justified and Approved in that particular fact till he had done it, compare Gen. 15. 6. with Gen. 22. 10, 11, 12. and James 2. 21, 22. And this was the case of Phi•reas, Psalm 106. 30, 31. Also we must distinguish of Justification in the sighed of God,
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There are two notable Scriptures which con•irm this distinction of Justification, Gal. 3. 11. •nd Rom. 4. 2 [ If Abraham were justified by works, •e hath whereof to glory, but not before God. ]
There Are two notable Scriptures which con•irm this distinction of Justification, Gal. 3. 11. •nd Rom. 4. 2 [ If Abraham were justified by works, •e hath whereof to glory, but not before God. ]
Faith works by receiving, Love by giving, and 'tis a greater honour to give than to receive, compare Psal. 16. 2, 3. with Acts 20. 35. 2. In respect of the object.
Faith works by receiving, Love by giving, and it's a greater honour to give than to receive, compare Psalm 16. 2, 3. with Acts 20. 35. 2. In respect of the Object.
Faith cannot work without Love, but worketh by Love, Gal. 5. 6. and the works of Love manifest and prove Faith, both to thy self and others, Gal. 6. 4. Iam. 2. 18. Hence Saint Iames speaking of works of love and mercy a little before, v. 15. addeth, [ By works was Faith made perfect, v. 22. ] that is,
Faith cannot work without Love, but works by Love, Gal. 5. 6. and the works of Love manifest and prove Faith, both to thy self and Others, Gal. 6. 4. Iam. 2. 18. Hence Saint James speaking of works of love and mercy a little before, v. 15. adds, [ By works was Faith made perfect, v. 22. ] that is,
as Gods strength is made perfect in weakness, 2 Cor. 12. 9. The meaning is, my strength is declared and manifested to be perfect in the weakness of man;
as God's strength is made perfect in weakness, 2 Cor. 12. 9. The meaning is, my strength is declared and manifested to be perfect in the weakness of man;
And this seems to be the very scope of the Apostle in avouching the preheminency of Love, 1 Cor. 13. 13. compared with the foregoing Chapter, chapt. 12. wherein the Apostle closely reproveth their divisions and ambition by a similitude of the natural body and the Members thereof, which serve in their places to the good of the whole,
And this seems to be the very scope of the Apostle in avouching the Preeminence of Love, 1 Cor. 13. 13. compared with the foregoing Chapter, Chapter. 12. wherein the Apostle closely Reproveth their divisions and ambition by a similitude of the natural body and the Members thereof, which serve in their places to the good of the Whole,
and fittest for, yet he prescribes them a more excellent way, and that is to love one another, chap. 12. 31. and having hinted a more excellent way for the peace of the Church,
and Fittest for, yet he prescribes them a more excellent Way, and that is to love one Another, chap. 12. 31. and having hinted a more excellent Way for the peace of the Church,
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and prophecie, and all other graces, he concludes, that love is the greatest of all graces viz. the greatest grace tending to the peace of the Church, the most excellent way for Church-communion.
and prophecy, and all other graces, he concludes, that love is the greatest of all graces viz. the greatest grace tending to the peace of the Church, the most excellent Way for Church-communion.
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Ans. 1. I will premise the difference betwixt Temporary faith, and Historical. The one likes the things believed, and receives them with joy, the other doth not.
Ans. 1. I will premise the difference betwixt Temporary faith, and Historical. The one likes the things believed, and receives them with joy, the other does not.
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but all Historical faith is not Saving, compare Acts 24. 14. with Jam. 2. 19. and Rom. 10. 9. yet observe, that all places which mention the Historical part of Saving faith do imply and intend the Applicatory part thereof,
but all Historical faith is not Saving, compare Acts 24. 14. with Jam. 2. 19. and Rom. 10. 9. yet observe, that all places which mention the Historical part of Saving faith do imply and intend the Applicatory part thereof,
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2. In the Effect, viz. Applying and not Applying the object. And further, Sufficient and i•sufficient affection, to the Things believed, M•• 10. 37. 3. The difference betwixt Saving faith, a•• Presumption. They differ, 1. In the foundation.
2. In the Effect, viz. Applying and not Applying the Object. And further, Sufficient and i•sufficient affection, to the Things believed, M•• 10. 37. 3. The difference betwixt Saving faith, a•• Presumption. They differ, 1. In the Foundation.
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Presumption is without any ground or promise, yea against God word and threatning, Deut. 29. 19, 20. But faith is grounded upon Gods promise, Gal. 3. 14. 2. In the fruits.
Presumption is without any ground or promise, yea against God word and threatening, Deuteronomy 29. 19, 20. But faith is grounded upon God's promise, Gal. 3. 14. 2. In the fruits.
The fruit of presumption, is Continuing in Sin with Greedinesse, Eph. 4. 19. but the fruit of faith is holinesse, 1 John 3, 3. 4. The difference betwixt Saving faith and strong delusion. They differ, 1. In the object.
The fruit of presumption, is Continuing in since with Greediness, Ephesians 4. 19. but the fruit of faith is holiness, 1 John 3, 3. 4. The difference betwixt Saving faith and strong delusion. They differ, 1. In the Object.
Delusion is grounded upon the suggestion of the Devil, 1 Tim. 4. 1. & John 8. 41, 44. But faith is grounded on the Counsel and word of God, Rev. 3. 18. Ro. 4. 18. [ according to that which was spoken,
Delusion is grounded upon the suggestion of the devil, 1 Tim. 4. 1. & John 8. 41, 44. But faith is grounded on the Counsel and word of God, Rev. 3. 18. Ro. 4. 18. [ according to that which was spoken,
The object of Justifying faith is Christ offered, Christ in the promise, Christ without us, not yet applied, John 7. 37, 38. But the object of Assuring-faith, is Christ within us, Christ dwelling in our hearts by faith, Christ already applyed;
The Object of Justifying faith is christ offered, christ in the promise, christ without us, not yet applied, John 7. 37, 38. But the Object of Assuring-faith, is christ within us, christ Dwelling in our hearts by faith, christ already applied;
Justifying faith aims at Salvation by Christ, Heb: 10. 39. 1 Pet. 1. 9. But Assurance aims at Consolation and present joy, Gal: 6. 4. [ Then shall he have rejoycing in himself, &c. ] 5. In Use.
Justifying faith aims At Salvation by christ, Hebrew: 10. 39. 1 Pet. 1. 9. But Assurance aims At Consolation and present joy, Gall: 6. 4. [ Then shall he have rejoicing in himself, etc. ] 5. In Use.
called, Eating and drinking of him, Joh. 6. called, A receiving, embracing, &c. But the use of Assurance is, Confirmation and strengthning of our first faith;
called, Eating and drinking of him, John 6. called, A receiving, embracing, etc. But the use of Assurance is, Confirmation and strengthening of our First faith;
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to enable us to apply him with more boldness and resolution, 1 Ioh. 5. 13. [ These things have I written to you that believe, that ye may know that ye have eternal life,
to enable us to apply him with more boldness and resolution, 1 John 5. 13. [ These things have I written to you that believe, that you may know that you have Eternal life,
and to persevere in believing, to believe more victoriously, Rom. 8. 37, 38. 6. In Time. One is before the other; Justifying faith is before Assurance;
and to persevere in believing, to believe more victoriously, Rom. 8. 37, 38. 6. In Time. One is before the other; Justifying faith is before Assurance;
Again, Justifying faith is before Obedience and good works, Rom. 4. 5. But Assurance is after Obedience, Heb. 11. 4. Gal. 6. 4. compare Rom. 6. 17, 18. with Rom. 8. 15, 16. Thus of the difference.
Again, Justifying faith is before obedience and good works, Rom. 4. 5. But Assurance is After obedience, Hebrew 11. 4. Gal. 6. 4. compare Rom. 6. 17, 18. with Rom. 8. 15, 16. Thus of the difference.
But to distinguish Justifying faith from all other that can be named, It hath these Properties. 1. Impartiality, in receiving Christ, Luke 19. 27. 2. Sufficient Affection, Mat. 10. 37. 3. Efficacy.
But to distinguish Justifying faith from all other that can be nam, It hath these Properties. 1. Impartiality, in receiving christ, Lycia 19. 27. 2. Sufficient Affection, Mathew 10. 37. 3. Efficacy.
Answ. An infallible Testimony or Certificat• of Regeneration, and consequently of Justification, Adoption and Election, given by the Holy Ghost in the heart of a Person already justified,
Answer an infallible Testimony or Certificat• of Regeneration, and consequently of Justification, Adoption and Election, given by the Holy Ghost in the heart of a Person already justified,
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1. The Spirit gives us himself, and those graces and workings, which are our marks of Adoption, Joh. 3. 5. Ezek. 36. 26. Phil. 2. 13. 1 Ioh. 5. 10. Rom. 8. 9. Gal. 5. 22. This is called an Objective witness;
1. The Spirit gives us himself, and those graces and workings, which Are our marks of Adoption, John 3. 5. Ezekiel 36. 26. Philip 2. 13. 1 John 5. 10. Rom. 8. 9. Gal. 5. 22. This is called an Objective witness;
This is called, An effective witness, because herein Gods Spirit is an efficient cause of that discovery and knowledge of our own Estate, whereby we obtain witness that we are children of God,
This is called, an effective witness, Because herein God's Spirit is an efficient cause of that discovery and knowledge of our own Estate, whereby we obtain witness that we Are children of God,
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and discern that Christ is in us by his Spirit, 2 Cor. 13. 5. 3. The Holy Spirit raiseth comfort in the Soul, upon the discovery of these fruits and marks, by secret inspiration.
and discern that christ is in us by his Spirit, 2 Cor. 13. 5. 3. The Holy Spirit Raiseth Comfort in the Soul, upon the discovery of these fruits and marks, by secret inspiration.
Hence he is c•lled the Comforter, because he doth really and actually comfort, Joh. 14. 16. chapt. 15. 26. Hence also we read of the comforts of the Holy Ghost,
Hence he is c•lled the Comforter, Because he does really and actually Comfort, John 14. 16. Chapter. 15. 26. Hence also we read of the comforts of the Holy Ghost,
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1. By applying Promises which best suit to the State or Graces of the Soul. Hence it is called, The Spirit of Promise, Ephes. 1. 13. If the Soul be poor in Spirit, mourn for sin, hunger after Christ,
1. By applying Promises which best suit to the State or Graces of the Soul. Hence it is called, The Spirit of Promise, Ephesians 1. 13. If the Soul be poor in Spirit, mourn for since, hunger After christ,
urging the preciousness, sweetness, and excellency of the promises, 2 Pet. 1. 4. Phil. 3. 8. yea dives to the depth and bottom of the promise, searcheth out the deep things of God, 1 Cor. 2. 9, 10, 11. 3. By Quickning, and exciting the Soul to rejoyce in God:
urging the preciousness, sweetness, and excellency of the promises, 2 Pet. 1. 4. Philip 3. 8. yea dives to the depth and bottom of the promise, Searches out the deep things of God, 1 Cor. 2. 9, 10, 11. 3. By Quickening, and exciting the Soul to rejoice in God:
4. By working in the Soul a comfortable and joyfull disposition, Acts 2. 28. [ make me full of joy ] Isay 56. 7. [ make them joyfull. ] He putteth gladness into the heart, Ps. 4. 7. Gal. 5. 22. [ The fruit of the Spirit is joy. ]
4. By working in the Soul a comfortable and joyful disposition, Acts 2. 28. [ make me full of joy ] Saiah 56. 7. [ make them joyful. ] He putteth gladness into the heart, Ps. 4. 7. Gal. 5. 22. [ The fruit of the Spirit is joy. ]
2. Acknowledgement of the means of witness, viz. the Ordinances of God, Isay 64. 5. chap. 56. 7. Gal. 3. 2. Acts 10. 44. 3. Conjunction with the witness of Conscience, and of our own Spirit:
2. Acknowledgement of the means of witness, viz. the Ordinances of God, Saiah 64. 5. chap. 56. 7. Gal. 3. 2. Acts 10. 44. 3. Conjunction with the witness of Conscience, and of our own Spirit:
for the Spirit doth satisfie Conscience, not oppose it, Rom. 8. 16. [ NONLATINALPHABET, doth co-witness with our Spirit, ] 2 Cor. 1. 12. Rom. 9. 1 1 John 3. 20, 21. 4. Agreement with the witness of good works and saving Graces, which are the Marks of Adoption, Heb. 11. 4. Rom. 8. 13, 14, 15, 16. Observe the coherence and scope of the place;
for the Spirit does satisfy Conscience, not oppose it, Rom. 8. 16. [, does co-witness with our Spirit, ] 2 Cor. 1. 12. Rom. 9. 1 1 John 3. 20, 21. 4. Agreement with the witness of good works and Saving Graces, which Are the Marks of Adoption, Hebrew 11. 4. Rom. 8. 13, 14, 15, 16. Observe the coherence and scope of the place;
when their works shewed the contrary, John 8. 39, 40, 41, 42, 44. See how the Spirit of God in the Scripture declareth a work-less Witness, to be a false witness, 1 John 3. 7, 8, 9, 10. and chapt. 2. 4.
when their works showed the contrary, John 8. 39, 40, 41, 42, 44. See how the Spirit of God in the Scripture Declareth a work-less Witness, to be a false witness, 1 John 3. 7, 8, 9, 10. and Chapter. 2. 4.
The Prophet Heman saith, I am distracted with terrors, Psalm 88. 15. David saith, The pains of Hell got hold upon me, Psal. 116. 3. Isaiah saith, Wo is me, I am undone, Isay 6. 5. Job saith, The terrors of God do set themselves in array against me, Job 6. 4. The afflicted Church cries out, I am forgotten, Isay 49. 14. And again, My hope is perished from the Lord, Lam. 3. 18. and almost every weak Christian (and some also of the better so•t cries out with tears, Lord help my unbelief, Mark 9. 24.
The Prophet Heman Says, I am distracted with terrors, Psalm 88. 15. David Says, The pains of Hell god hold upon me, Psalm 116. 3. Isaiah Says, Woe is me, I am undone, Saiah 6. 5. Job Says, The terrors of God do Set themselves in array against me, Job 6. 4. The afflicted Church cries out, I am forgotten, Saiah 49. 14. And again, My hope is perished from the Lord, Lam. 3. 18. and almost every weak Christian (and Some also of the better so•t cries out with tears, Lord help my unbelief, Mark 9. 24.
Yet, to satisfie the Inquiring Soul, and to prevent mistaking, I will desire you to observe these few Theses or Positions concerning Fear and Despair. Position 1.
Yet, to satisfy the Inquiring Soul, and to prevent mistaking, I will desire you to observe these few Theses or Positions Concerning fear and Despair. Position 1.
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and I am afraid of thy Judgements ] and thus Christ would have us afraid of God, Mat. 10. 28. 3. It begets much trembling, astonishment and terrour in the Soul, to keep it from sin and presuming.
and I am afraid of thy Judgments ] and thus christ would have us afraid of God, Mathew 10. 28. 3. It begets much trembling, astonishment and terror in the Soul, to keep it from since and presuming.
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Job reckons it up among his graces, Iob 31. 23. [ destruction from the Almighty was a terrour to me ] and we find it in Paul when he began to turn to God and be a new man, Acts 9. 6. Position 3. There is a vast difference betwixt such godly fear and despair, 2 Cor. 4. 8. [ we are perplexed, but not in despair. ]
Job reckons it up among his graces, Job 31. 23. [ destruction from the Almighty was a terror to me ] and we find it in Paul when he began to turn to God and be a new man, Acts 9. 6. Position 3. There is a vast difference betwixt such godly Fear and despair, 2 Cor. 4. 8. [ we Are perplexed, but not in despair. ]
Hence it is that God commands to fear, and yet not to fear, Isaiah 35. 4. [ say to them that are of a fearfull heart, fear not ] that is, not so much; not to despair;
Hence it is that God commands to Fear, and yet not to Fear, Isaiah 35. 4. [ say to them that Are of a fearful heart, Fear not ] that is, not so much; not to despair;
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moderate your fear according to that Question in the Gospel, Why are ye so fearfull? out of measure fearfull? &c. and Isaiah 50. 10. [ who is among you that feareth the Lord, that walketh in darknesse,
moderate your Fear according to that Question in the Gospel, Why Are you so fearful? out of measure fearful? etc. and Isaiah 50. 10. [ who is among you that fears the Lord, that walks in darkness,
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Blesse God that ever you heard of it, and above all that ever your hearts opened to receive it, Eph: 1. 3. 13, 18, 19. Mat: 23. 23. 2. To endeavour to get the Grace of Faith.
Bless God that ever you herd of it, and above all that ever your hearts opened to receive it, Ephesians: 1. 3. 13, 18, 19. Mathew: 23. 23. 2. To endeavour to get the Grace of Faith.
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3. To build your selves upon faith, and labour to Grow in this grace, Jude 20. [ building up your selves on your most holy faith &c. ] labour to grow in Grace, in faith, 2 Pet. 3. 18. Consider you are stones of Gods building,
3. To built your selves upon faith, and labour to Grow in this grace, U^de 20. [ building up your selves on your most holy faith etc. ] labour to grow in Grace, in faith, 2 Pet. 3. 18. Consider you Are stones of God's building,
and spiritual stones are not dead stones, but living stones, and able through grace to build themselves, 1 Pet. 2. 5. [ as lively stones. ] Phil. 4. 13. [ I can doe all things. 4. To Prove your faith;
and spiritual stones Are not dead stones, but living stones, and able through grace to built themselves, 1 Pet. 2. 5. [ as lively stones. ] Philip 4. 13. [ I can do all things. 4. To Prove your faith;
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delusion (in point of faith) is exceeding dangerous, 2 Cor. 13. 5. In Self-tryal, you may make use of the Properties of faith laid down in the fourth Question.
delusion (in point of faith) is exceeding dangerous, 2 Cor. 13. 5. In Self-trial, you may make use of the Properties of faith laid down in the fourth Question.
5. Endeavour to rise from sin, when fallen, As Peter, and Psal. 37. 23, 24. 6. Moaning and crying to heaven for mercy, Jer: 31. 18. Luke 18. 13. Mark 9. 24. Lord, Help my unbelief.
5. Endeavour to rise from since, when fallen, As Peter, and Psalm 37. 23, 24. 6. Moaning and crying to heaven for mercy, Jer: 31. 18. Lycia 18. 13. Mark 9. 24. Lord, Help my unbelief.
7. Love to brethren, as they are Christians, 1 John 3. 14. I do only point you to them, do you improve them. Ʋse 2. Consolation. This may Comfort the Babes in Christ, the weakest Believers, That they have laid a good foundation against the time to come. You children in faith!
7. Love to brothers, as they Are Christians, 1 John 3. 14. I do only point you to them, do you improve them. Ʋse 2. Consolation. This may Comfort the Babes in christ, the Weakest Believers, That they have laid a good Foundation against the time to come. You children in faith!
and intend to resolve a Doubt or two, that may come into your minde in an hour o• temptation. Doubt 1. But I doubt I have no Faith, nor ever shall have any;
and intend to resolve a Doubt or two, that may come into your mind in an hour o• temptation. Doubt 1. But I doubt I have no Faith, nor ever shall have any;
It is a malicious or despitefull Blaspheming of the Holy Ghost, against Knowledge and Conscience, and that either by railing against him, or else by renouncing wilfully all Religion.
It is a malicious or despiteful Blaspheming of the Holy Ghost, against Knowledge and Conscience, and that either by railing against him, or Else by renouncing wilfully all Religion.
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This Description of that dreadfull sin, is collected from these Scriptures, Mat. 12. 31, 32. Mark 3. 22, 28, 29, 30. Heb. 6. 4, 5, 6. Heb. 10. 25, 26, 29. L•ke 12. 8, 9, 10.
This Description of that dreadful since, is collected from these Scriptures, Mathew 12. 31, 32. Mark 3. 22, 28, 29, 30. Hebrew 6. 4, 5, 6. Hebrew 10. 25, 26, 29. L•ke 12. 8, 9, 10.
if they did it ignorantly, Acts 26. 9. with 1 Tim. 1. 15. 3. The doubting Soul hath not the Tokens of this sin upon him, but the contrary. The Tokens are.
if they did it ignorantly, Acts 26. 9. with 1 Tim. 1. 15. 3. The doubting Soul hath not the Tokens of this since upon him, but the contrary. The Tokens Are.
1. Malice and Hatred against Christ, and Christian Religion, yea deliberate malice, after conviction, and after the knowledge of the truth, Heb. 10. 29. [ have trodden under foot the Son of God, &c. ] So the Jews maliciously hated him, John 15. 24, 25. [ seen and hated, &c. ] So Heb. 10. 26. [ willingly. ]
1. Malice and Hatred against christ, and Christian Religion, yea deliberate malice, After conviction, and After the knowledge of the truth, Hebrew 10. 29. [ have trodden under foot the Son of God, etc. ] So the jews maliciously hated him, John 15. 24, 25. [ seen and hated, etc. ] So Hebrew 10. 26. [ willingly. ]
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a waxing worse and worse to the end, Heb. 6. 4, &c. 1 John 5. 16. use all the arguments you can to turn them from Hating Christ, they hold it till they die.
a waxing Worse and Worse to the end, Hebrew 6. 4, etc. 1 John 5. 16. use all the Arguments you can to turn them from Hating christ, they hold it till they die.
but this Confession is only to men, as Pharaoh to Moses, I have sinned, when his heart was not changed at all, Exod. 9. 27, 34. Exod. 10. 16. yea in one respect his Confession is worse than that of Pharaoh; for Pharaohs Confession was made to Moses and Aaron, friends and servants of God;
but this Confessi is only to men, as Pharaoh to Moses, I have sinned, when his heart was not changed At all, Exod 9. 27, 34. Exod 10. 16. yea in one respect his Confessi is Worse than that of Pharaoh; for Pharaohs Confessi was made to Moses and Aaron, Friends and Servants of God;
as even Pharaoh begged the Prayers of Moses and Aaron, and as Simon Magus begged the Prayers of Peter and Iohn, Acts 8. 24? but I suppose, his heart was still malicious against Christ,
as even Pharaoh begged the Prayers of Moses and Aaron, and as Simon Magus begged the Prayers of Peter and John, Acts 8. 24? but I suppose, his heart was still malicious against christ,
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I confesse some good men have thought that Iudas did not sin maliciously, and that he did not at all intend Christs death, building their opinion upon that phrase in Mat. 27. 3. [ when he saw that he was Condemned, ] as if Iudas did not desire nor expect his death,
I confess Some good men have Thought that Iudas did not sin maliciously, and that he did not At all intend Christ death, building their opinion upon that phrase in Mathew 27. 3. [ when he saw that he was Condemned, ] as if Iudas did not desire nor expect his death,
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and the sight hereof might prick his Conscience, and sill him with terror. 3. VVe do too much excuse and extenuate Judas his fault, to say he did not design Christs death;
and the sighed hereof might prick his Conscience, and sill him with terror. 3. We do too much excuse and extenuate Judas his fault, to say he did not Design Christ death;
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and bear no malice against him. I will therefore conclude with Piscator of this matter, Judas peccaverat ex Diabolica Malitia; at Petrus ex infirmitate humana.
and bear no malice against him. I will Therefore conclude with Piscator of this matter, Judas peccaverat ex Diabolica Malitia; At Peter ex Infirmity Humana.
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but to make us (for love to our selves) to obey, and to design our own salvation? Yea God hath put into our very nature several passions, of hope, fear, love, &c. and promiseth to sanctifie them, not to root them out of our natures:
but to make us (for love to our selves) to obey, and to Design our own salvation? Yea God hath put into our very nature several passion, of hope, Fear, love, etc. and promises to sanctify them, not to root them out of our nature's:
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but be content to have fear in you whiles you live, 1 Pet. 1. 17. [ pass the time of your sojourning here in fear, ] Proverbs 28. 14. 5. If your own ends be not sin, but Salvation, and Pardon, and Heaven, &c. 'tis fit you should serve God for your own ends; for such ends as these. For
but be content to have Fear in you while you live, 1 Pet. 1. 17. [ pass the time of your sojourning Here in Fear, ] Proverbs 28. 14. 5. If your own ends be not since, but Salvation, and Pardon, and Heaven, etc. it's fit you should serve God for your own ends; for such ends as these. For
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and be sure God would not have you to do evil that good may come on it, Joh. 5. 40. Rom. 2. 10. Mat. 16. 26. 2. God commands us to aim at such ends as these, Phil. 2. 12. [ Work out your own Salvation.
and be sure God would not have you to do evil that good may come on it, John 5. 40. Rom. 2. 10. Mathew 16. 26. 2. God commands us to aim At such ends as these, Philip 2. 12. [ Work out your own Salvation.
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Josephs Argument was, For I fear God; Jobs Motive was, For destruction from the Almighty was a terror to me, and Paul 1 Cor. 9. 27. [ Lest I my self should be a Cast-away.
Josephs Argument was, For I Fear God; Jobs Motive was, For destruction from the Almighty was a terror to me, and Paul 1 Cor. 9. 27. [ Lest I my self should be a Castaway.
And indeed this is the proper design of Justifying faith, to aim at Salvation, Heb. 10. 39. [ We are of them that believe, to the saving of the Soul. ] 1 Pet. 1. 9. [ the end of your Faith,
And indeed this is the proper Design of Justifying faith, to aim At Salvation, Hebrew 10. 39. [ We Are of them that believe, to the Saving of the Soul. ] 1 Pet. 1. 9. [ the end of your Faith,
] Yea the true Believer is described by this property of seeking eternal life, and aiming thereat, in his doing, Rom. 2. 7. [ to them who seek for glory, &c. ]
] Yea the true Believer is described by this property of seeking Eternal life, and aiming thereat, in his doing, Rom. 2. 7. [ to them who seek for glory, etc. ]
and Love, &c. So the distinct acts of these graees are several: and sometimes, they are more in the exercise of this grace, than of that; sometimes, they fear; anon they hope;
and Love, etc. So the distinct acts of these graees Are several: and sometime, they Are more in the exercise of this grace, than of that; sometime, they Fear; anon they hope;
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As a sober judgement may gather out of these Scriptures, compared with my text, Mark 16. 16. Acts 2. 37, 38. Eph. 4. 4, 5, 6. and especially Luke 7. 29, 30. But because I have promised to prove Baptism a Fundamental, I will set down particular grounds for it. Grounds.
As a Sobrium judgement may gather out of these Scriptures, compared with my text, Mark 16. 16. Acts 2. 37, 38. Ephesians 4. 4, 5, 6. and especially Lycia 7. 29, 30. But Because I have promised to prove Baptism a Fundamental, I will Set down particular grounds for it. Grounds.
and thus it was taught by John the Baptist, Mark 1. 4. and by our Lord Jesus, Mat. 28. 19. and by the Apostles, Acts 2. 37, 38. 2. Because Baptism is one of the marks of the Church, and defended for such by all Protestant Writers.
and thus it was taught by John the Baptist, Mark 1. 4. and by our Lord jesus, Mathew 28. 19. and by the Apostles, Acts 2. 37, 38. 2. Because Baptism is one of the marks of the Church, and defended for such by all Protestant Writers.
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Hence it is that the Church will admit none to Communion in the Lords Supper unbaptised, Acts 2. 41, 42. What said David of the Philistin, This uncircumcised Philistin, in indignation? so may we say of any that refuse baptism, This unbaptised Jew or Infidel, as Saint Luke saith in effect, Luke 7. 30. q. d. these unbaptised reprobates:
Hence it is that the Church will admit none to Communion in the lords Supper unbaptised, Acts 2. 41, 42. What said David of the Philistines, This uncircumcised Philistines, in Indignation? so may we say of any that refuse Baptism, This unbaptised Jew or Infidel, as Saint Lycia Says in Effect, Lycia 7. 30. q. worser. these unbaptised Reprobates:
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It comprehends in it the doctrine of Christ, of the Covenant of Grace, of Repentance, of Faith, of Remission of sins, of Sanctification, and of the Resurrection;
It comprehends in it the Doctrine of christ, of the Covenant of Grace, of Repentance, of Faith, of Remission of Sins, of Sanctification, and of the Resurrection;
and the Ministers so hasty to baptise them, as the Eunuch calls immediately for baptism, Acts 8. 36. the Jaylor strait-way, Acts 16. 33. and Ananias puts Paul upon it in speed,
and the Ministers so hasty to baptise them, as the Eunuch calls immediately for Baptism, Acts 8. 36. the Jailor straightway, Acts 16. 33. and Ananias puts Paul upon it in speed,
though Iohn would fain have excused him, as one that had no need of baptism, Mat. 3. 13, 14, &c. Our Saviours reverend esteem of baptism is exemplarie to us, and teacheth us how to Judge of it.
though John would fain have excused him, as one that had no need of Baptism, Mathew 3. 13, 14, etc. Our Saviors reverend esteem of Baptism is exemplary to us, and Teaches us how to Judge of it.
God hath put upon it all his Name, as appears in the form of baptism, Mat. 28. 19. [ Baptizing them in the name of the Father, of the Son, and of the Holy Ghost. ]
God hath put upon it all his Name, as appears in the from of Baptism, Mathew 28. 19. [ Baptizing them in the name of the Father, of the Son, and of the Holy Ghost. ]
yet wherein this his whole Name is set down expresly, and purposely to a particular work or truth, it argues an extraordinary, weighty glorious truth or work.
yet wherein this his Whole Name is Set down expressly, and purposely to a particular work or truth, it argues an extraordinary, weighty glorious truth or work.
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] So again he subscribed to the work of Redemption, 1 John 5. 7, 8, 9, 10. 'Tis used in the Action of ministerial and solemn blessing of the Church, 2 Cor. 13. 14. So Paul begins his Epistles with Grace and Peace from the blessed Trinity. And thus baptism:
] So again he subscribed to the work of Redemption, 1 John 5. 7, 8, 9, 10. It's used in the Actium of ministerial and solemn blessing of the Church, 2 Cor. 13. 14. So Paul begins his Epistles with Grace and Peace from the blessed Trinity. And thus Baptism:
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Hence they that submit to baptism are said to justifie God, Luke 7. 29. an high expression, not applyed to mean matters, Mat. 11. 19. Rom. 3. 4. which shews, that the rejection of baptism is a condemning of the blessed Trinity,
Hence they that submit to Baptism Are said to justify God, Lycia 7. 29. an high expression, not applied to mean matters, Mathew 11. 19. Rom. 3. 4. which shows, that the rejection of Baptism is a condemning of the blessed Trinity,
How frequently is baptism coupled with Faith, with Repentance, with remission of Sins, with Salvation? Mark 16. 16. Acts 2. 38. Acts 22. 16. Eph. 4. 4, 5, 6. Heb. 6. 1, 2.
How frequently is Baptism coupled with Faith, with Repentance, with remission of Sins, with Salvation? Mark 16. 16. Acts 2. 38. Acts 22. 16. Ephesians 4. 4, 5, 6. Hebrew 6. 1, 2.
To open the doctrine of baptism I will lead you to these Questions. 1. What is baptism of water? 2 Whether it be a perpetual Ordinance? 3. Whether is baptism of water a necessary Ordinance? 4. Whether it be placed in the room of Circumcision? 5. Whether Infants ought to be baptised? 6 Whether it ought to be by dipping or sprinkling? Quest. 1. What is Baptism of water?
To open the Doctrine of Baptism I will led you to these Questions. 1. What is Baptism of water? 2 Whither it be a perpetual Ordinance? 3. Whither is Baptism of water a necessary Ordinance? 4. Whither it be placed in the room of Circumcision? 5. Whither Infants ought to be baptised? 6 Whither it ought to be by dipping or sprinkling? Quest. 1. What is Baptism of water?
It is a visible sign of the Gospel or Covenant of Grace, belonging to the General visible Church, wherein it is washed with water by the Ministry, in the name of the blessed Trinity,
It is a visible Signen of the Gospel or Covenant of Grace, belonging to the General visible Church, wherein it is washed with water by the Ministry, in the name of the blessed Trinity,
which I shall endeavour to delineate and explain in the following Positions. Position. 1. Baptism is a visible sign or token of the Gospel, or (which is all one) of the Covenant of Grace, Acts 2. 38, 39. [ Be baptized, for the promise belongs to you. ] q. d.
which I shall endeavour to delineate and explain in the following Positions. Position. 1. Baptism is a visible Signen or token of the Gospel, or (which is all one) of the Covenant of Grace, Acts 2. 38, 39. [ Be baptised, for the promise belongs to you. ] q. worser.
and both these are shadowed out in Baptism, Rom. 6. 4, 5, 6. Titus 3. 5. This also is a great Article of the New Covenant, Ezek. 36. 26. Position 2. Baptism belongs to the General visible Church.
and both these Are shadowed out in Baptism, Rom. 6. 4, 5, 6. Titus 3. 5. This also is a great Article of the New Covenant, Ezekiel 36. 26. Position 2. Baptism belongs to the General visible Church.
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'Tis not confined to any particular Church or Churches, more than other, 1 Cor. 12. 13. [ Jews or Gentiles, Bond or Free, ] we are all baptised into one body, by one Spirit;
It's not confined to any particular Church or Churches, more than other, 1 Cor. 12. 13. [ jews or Gentiles, Bound or Free, ] we Are all baptised into one body, by one Spirit;
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Hence many were baptised into no particular visible Church, Mat. 3. Acts 8. 36. Acts 10. Acts 16. which shews 'twas given to the whole body, to the whole visible Church;
Hence many were baptised into no particular visible Church, Mathew 3. Acts 8. 36. Acts 10. Acts 16. which shows 'twas given to the Whole body, to the Whole visible Church;
and Infants, Mat. 28. 19. 1 Cor. 7. 14. and 2. a mixture of Hypocrites and true Believers, Elect and Reprobate, Mat. 8. 12. chap. 13. 41, 42. as Judas, and Simon Magus, and Alexander, &c. And all these when they enter into the Church, are and ought to be Baptised,
and Infants, Mathew 28. 19. 1 Cor. 7. 14. and 2. a mixture of Hypocrites and true Believers, Elect and Reprobate, Mathew 8. 12. chap. 13. 41, 42. as Judas, and Simon Magus, and Alexander, etc. And all these when they enter into the Church, Are and ought to be Baptised,
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Was not the mixt Church of Corinth baptised, and the mixt Church of Galatia, Asia, and in all the world? Was not the mixt Church of Jews all Circumcised? yea the veryest Hypocrites and Reprobates have an outward right to all outward Church-privileges, Rom. 9. 3, 4. Luke 13. 26. for we must distinguish betwixt spiritual benefit by Ordinances,
Was not the mixed Church of Corinth baptised, and the mixed Church of Galatia, Asia, and in all the world? Was not the mixed Church of jews all Circumcised? yea the veriest Hypocrites and Reprobates have an outward right to all outward Church privileges, Rom. 9. 3, 4. Lycia 13. 26. for we must distinguish betwixt spiritual benefit by Ordinances,
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If God had intended Baptism, or any other outward Ordinance, to the Elect only, and Believers only, he would have given us a rule that should have enabled us (his Ministers) to search the hearts of men,
If God had intended Baptism, or any other outward Ordinance, to the Elect only, and Believers only, he would have given us a Rule that should have enabled us (his Ministers) to search the hearts of men,
But God hath referred absolute distinction to another world, Mat. 25. 31, 32, 33. And the Apostles themselves were deceived in judging the hearts of men,
But God hath referred absolute distinction to Another world, Mathew 25. 31, 32, 33. And the Apostles themselves were deceived in judging the hearts of men,
as in the case of Simon Magus, Himeneus, Philetus, and many more, which shews God ever intended that Hypocrites and Reprobates should be baptised. Position 3. Baptism is a Ministerial washing with water, in the name of the blessed Trinity.
as in the case of Simon Magus, Hymenaeus, Philetus, and many more, which shows God ever intended that Hypocrites and Reprobates should be baptised. Position 3. Baptism is a Ministerial washing with water, in the name of the blessed Trinity.
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The external matter of baptism is water, Acts 8. 36. Acts 10. 47. But the form of baptism (which makes it differ from all other water and washings) is Ministerial washing in Gods stead,
The external matter of Baptism is water, Acts 8. 36. Acts 10. 47. But the from of Baptism (which makes it differ from all other water and washings) is Ministerial washing in God's stead,
and essence, and being to baptism, as also to any other publike Church-Ordinance. Position 4. The effect of baptism is different, according to its different subjects.
and essence, and being to Baptism, as also to any other public Church-Ordinance. Position 4. The Effect of Baptism is different, according to its different subject's.
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and consequently no seal, Rom. 8. 9. John 14. 16, 17. Judas, and Simon Magus, and Esau, and Ishmael received not an absolute seal, but a bare sign of the Covenant;
and consequently not seal, Rom. 8. 9. John 14. 16, 17. Judas, and Simon Magus, and Esau, and Ishmael received not an absolute seal, but a bore Signen of the Covenant;
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and therefore a greater Seal to the Faithfull, as Christ is greater than Moses, Mark 16. 16. [ He that believeth and is baptised shall be saved. ] q. d.
and Therefore a greater Seal to the Faithful, as christ is greater than Moses, Mark 16. 16. [ He that Believeth and is baptised shall be saved. ] q. worser.
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] Hence some Christians are said to be saved, to put on Christ, to put off sin, to wash away their sins by baptism, Tit. 3. 5. 1 Pet. 3. 20, 21. Col. 2. 11, 12. Gal. 3. 27. Acts 22. 16. As Iordan-water, was a means to cure Naaman of his Leprosie, 2 Kings 5. 11, 12, &c. 'Twas not that water,
] Hence Some Christians Are said to be saved, to put on christ, to put off since, to wash away their Sins by Baptism, Tit. 3. 5. 1 Pet. 3. 20, 21. Col. 2. 11, 12. Gal. 3. 27. Acts 22. 16. As Jordan-water, was a means to cure Naaman of his Leprosy, 2 Kings 5. 11, 12, etc. 'Twas not that water,
What raging Naamans then, what peevish Lepers are those that disdain Baptism, and ask this prophane Question, What good will Baptism do? yea rather, what good will it not do (whether to Infants or any others) when the Lord is with it, according to his promise? Position 5. Baptism is a solemn Admission of all Comers, into the body of the Church, or into visible Church-Membership.
What raging Naamans then, what peevish Lepers Are those that disdain Baptism, and ask this profane Question, What good will Baptism do? yea rather, what good will it not do (whither to Infants or any Others) when the Lord is with it, according to his promise? Position 5. Baptism is a solemn Admission of all Comers, into the body of the Church, or into visible Church membership.
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1. 'Tis an initiating Ordinance, it puts a man into the Church, it enters him into the Roll of Church-Members, 1 Cor. 12. 13. in which whole Chapter the Apostle speaks of the visible Church and her Officers, and diverse Offices;
1. It's an initiating Ordinance, it puts a man into the Church, it enters him into the Roll of Church-Members, 1 Cor. 12. 13. in which Whole Chapter the Apostle speaks of the visible Church and her Officers, and diverse Offices;
they are called Christians, because they are Christianed (as it were) in baptism, by which Christs name is put upon them, 1 Cor. 1. 13. [ were ye baptised in the name of Paul? ] NONLATINALPHABET into the name, q. d.
they Are called Christians, Because they Are Christianized (as it were) in Baptism, by which Christ name is put upon them, 1 Cor. 1. 13. [ were the baptised in the name of Paul? ] into the name, q. worser.
and 'tis certain, John was general in admission, and put by none, but if they did not then truly repent, he baptised them, that they should repent afterwards, Acts 19. 3, 4. NONLATINALPHABET, that they should believe,
and it's certain, John was general in admission, and put by none, but if they did not then truly Repent, he baptised them, that they should Repent afterwards, Acts 19. 3, 4., that they should believe,
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Now Christ was more large in admitting to baptism than John was, and thereby gat more Followers than He, John 4. 1. And after Christ, the Apostles were more large still, baptising thousands in a day, Acts 2. And though it be said some of them cryed out [ what must we do, &c. ] yet it is not said all did so,
Now christ was more large in admitting to Baptism than John was, and thereby got more Followers than He, John 4. 1. And After christ, the Apostles were more large still, Baptizing thousands in a day, Acts 2. And though it be said Some of them cried out [ what must we do, etc. ] yet it is not said all did so,
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and hence we read of a Jew outwardly, Romans 2. 28. Position 6. Baptism is a mark of outward Profession, to distinguish Christians from Jews and Infidels.
and hence we read of a Jew outwardly, Romans 2. 28. Position 6. Baptism is a mark of outward Profession, to distinguish Christians from jews and Infidels.
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The Christians took notice who were unbaptised, and took them for Enemies, and Infidels, and Reprobates, Luke 7. 29, 30. And (as I said before) the Scripture supposeth every Disciple of Christ to be a baptised person, Acts 19. 1, 2, 3.
The Christians took notice who were unbaptised, and took them for Enemies, and Infidels, and Reprobates, Lycia 7. 29, 30. And (as I said before) the Scripture Supposeth every Disciple of christ to be a baptised person, Acts 19. 1, 2, 3.
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They then make an Idol of Baptism, that make it a note of distinction betwixt the Elect and Reprobate, betwixt the Faithfull and Hypocrite, betwixt Carnal and Spiritual Christians;
They then make an Idol of Baptism, that make it a note of distinction betwixt the Elect and Reprobate, betwixt the Faithful and Hypocrite, betwixt Carnal and Spiritual Christians;
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it binds the person baptised to the Observation of the whole will of Christ, Mat. 28. 19, 20. [ Baptising them, &c. teaching them to observe all things whatsoever I have commanded you.
it binds the person baptised to the Observation of the Whole will of christ, Mathew 28. 19, 20. [ Baptizing them, etc. teaching them to observe all things whatsoever I have commanded you.
for a Man may both work Miracles, and suffer Martyrdom, and never be saved, Mat. 7. 22, 23. & 1 Cor. 13. 2, 3. And 3ly. The word (Answer) pre-supposes some Question asked in Baptism;
for a Man may both work Miracles, and suffer Martyrdom, and never be saved, Mathew 7. 22, 23. & 1 Cor. 13. 2, 3. And 3ly. The word (Answer) presupposes Some Question asked in Baptism;
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Now saith the Apostle, if this Answer be made in Baptism in sincerity, as the Answer of a good conscience, it is evident, Baptism is a saving Ordinance to such;
Now Says the Apostle, if this Answer be made in Baptism in sincerity, as the Answer of a good conscience, it is evident, Baptism is a Saving Ordinance to such;
Like that Phrase, 1 Cor. 10. 2. [ NONLATINALPHABET, baptized unto Moses, ] that is, to the Law and writings of Moses, which are called Moses, Luke 16. 29. Acts 15. 21. otherwise no salvation for baptised persons, Mat. 7. 21. I say no salvation for Adult persons,
Like that Phrase, 1 Cor. 10. 2. [, baptised unto Moses, ] that is, to the Law and writings of Moses, which Are called Moses, Lycia 16. 29. Acts 15. 21. otherwise no salvation for baptised Persons, Mathew 7. 21. I say no salvation for Adult Persons,
for men and women of competent discretion and understanding, unless they have the Answer of a good Conscience accompanying their baptism, or besides their baptism.
for men and women of competent discretion and understanding, unless they have the Answer of a good Conscience accompanying their Baptism, or beside their Baptism.
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1. 'Tis a Fundamental Principal, and a mark of the Church, as I have proved: And shall the Foundations of Christianity cease? As good say the Church is ceased, and the world ended.
1. It's a Fundamental Principal, and a mark of the Church, as I have proved: And shall the Foundations of Christianity cease? As good say the Church is ceased, and the world ended.
for the Holy Ghost descended, Acts 2. But we read of baptism of water after, Acts 8. 36, 37, 38. yea they that had received the Holy Ghost were baptized after the Holy Ghost came upon them, Acts 10. 44, 45, 46, 47, 48. 3. Christ ordained it should last to the end of world, Mat. 28. 19, 20. and this place speaks of Baptism of water;
for the Holy Ghost descended, Acts 2. But we read of Baptism of water After, Acts 8. 36, 37, 38. yea they that had received the Holy Ghost were baptised After the Holy Ghost Come upon them, Acts 10. 44, 45, 46, 47, 48. 3. christ ordained it should last to the end of world, Mathew 28. 19, 20. and this place speaks of Baptism of water;
[ baptise yee. ] But the baptism of the Spirit is attributed to Christ, as the Baptizer, Mat. 3. 11. [ He shall baptise you with the Holy Ghost. ] And 3ly. Experience tells us, that the baptism of the Spirit is ceased;
[ baptise ye. ] But the Baptism of the Spirit is attributed to christ, as the Baptizer, Mathew 3. 11. [ He shall baptise you with the Holy Ghost. ] And 3ly. Experience tells us, that the Baptism of the Spirit is ceased;
for how could either the Apostles, or any other Men or Ministers baptise Nations with the Spirit of Holynesse, which is the sole Prerogative of God? 1 Cor. 3. 6, 7.
for how could either the Apostles, or any other Men or Ministers baptise nations with the Spirit of Holiness, which is the sole Prerogative of God? 1 Cor. 3. 6, 7.
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for the Holy Ghost was not given before Christ was glorified. Compare Act. 1. 5. with ch. 2. 4. & ch. 11. 15, 16, 17. 2ly. Ordinarily the baptism of the Spirit was given after faith and regeneration, Acts 19. 1, 2. John 7. 39. Mark 16. 17, 18. [ And these signs shall follow them that believe. ] 3ly. This was a miraculous and extraordinary confirmation of the word of God;
for the Holy Ghost was not given before christ was glorified. Compare Act. 1. 5. with changed. 2. 4. & changed. 11. 15, 16, 17. 2ly. Ordinarily the Baptism of the Spirit was given After faith and regeneration, Acts 19. 1, 2. John 7. 39. Mark 16. 17, 18. [ And these Signs shall follow them that believe. ] 3ly. This was a miraculous and extraordinary confirmation of the word of God;
and lasted no longer than other Miracles, Mark 16. 20. [ confirming the word with signs following ] and who can say Miracles are lasting and perpetual? and 4. An unholy man might have the gift of the Holy Ghost,
and lasted no longer than other Miracles, Mark 16. 20. [ confirming the word with Signs following ] and who can say Miracles Are lasting and perpetual? and 4. an unholy man might have the gift of the Holy Ghost,
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that Valentinian was baptised in desire and will, though he never had the outward sign. 2. The Heresie and Blasphemie of Antinomians and Atheists, who erre more than Papists, in slighting baptism as needlesse, and unprofitable. These are the two extremes.
that Valentinian was baptised in desire and will, though he never had the outward Signen. 2. The Heresy and Blasphemy of Antinomians and Atheists, who err more than Papists, in slighting Baptism as needless, and unprofitable. These Are the two extremes.
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Now Protestants tread the narrow path of Truth betwixt these two extremes, in teaching it to be Necessary, very Necessary, generally and ordinarily Necessary:
Now Protestants tread the narrow path of Truth betwixt these two extremes, in teaching it to be Necessary, very Necessary, generally and ordinarily Necessary:
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As appears by these Scriptures before urged, Mark 16. 16. John 3. 5. Luke 7. 29, 30. 1 Pet. 3. 21. Acts 2. 37, 38. Acts 10. 47, 48. Acts 22. 16. For 1. 'Tis a Fundamental of Religion,
As appears by these Scriptures before urged, Mark 16. 16. John 3. 5. Lycia 7. 29, 30. 1 Pet. 3. 21. Acts 2. 37, 38. Acts 10. 47, 48. Acts 22. 16. For 1. It's a Fundamental of Religion,
surely it had been so to Christ, but 'twas needfull to him in his own thoughts of it, Mat. 3. 13. & c? 3. Would Christ command a needlesse thing to all Nations of the world in the name of the blessed Trinity,
surely it had been so to christ, but 'twas needful to him in his own thoughts of it, Mathew 3. 13. & c? 3. Would christ command a needless thing to all nations of the world in the name of the blessed Trinity,
& c? Mat. 28. 19, 20. 4. Would the new converts have so hastily catched at a needlesse thing? Acts 8. 36. Acts 16. 5. Is it a needlesse thing to justifie God,
& c? Mathew 28. 19, 20. 4. Would the new converts have so hastily catched At a needless thing? Acts 8. 36. Acts 16. 5. Is it a needless thing to justify God,
and to receive the Counsel of God? Luke 7. 29, 30. 6. Would the Apostle have commanded those that had received the Holy Ghost, to submit to a needlesse thing? Acts 10. 47, 48. 7. The very description of baptism proves it necessary,
and to receive the Counsel of God? Lycia 7. 29, 30. 6. Would the Apostle have commanded those that had received the Holy Ghost, to submit to a needless thing? Acts 10. 47, 48. 7. The very description of Baptism Proves it necessary,
3. But the scope and drift of the Apostle, carries it in another sense, viz. That it matters not whether a man be a Jew or Gentile by nature or profession,
3. But the scope and drift of the Apostle, carries it in Another sense, viz. That it matters not whither a man be a Jew or Gentile by nature or profession,
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as you may note in the same Chapter, Gal. 6. 12. Now saith the Apostle, v. 15. [ In Christ Jesus neither Circumcision availeth any thing, nor Ʋncircumcision. ] q. d.
as you may note in the same Chapter, Gal. 6. 12. Now Says the Apostle, v. 15. [ In christ jesus neither Circumcision availeth any thing, nor Ʋncircumcision. ] q. worser.
Take heed then of wresting dark sayings in Pauls Epistles to thy own Destruction, 1 Pet. 3 16. Certainly, those that say baptism is needlesse, are Blasphemers:
Take heed then of wresting dark sayings in Paul's Epistles to thy own Destruction, 1 Pet. 3 16. Certainly, those that say Baptism is needless, Are Blasphemers:
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As needlesse as baptism is, those that call it so, and despise it upon that account, shall be damned for Blasphemers and Reprobates if they repent not, Luke 7. 30.
As needless as Baptism is, those that call it so, and despise it upon that account, shall be damned for Blasphemers and Reprobates if they Repent not, Lycia 7. 30.
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as to account any of Gods Ordinances to be vain and needlesse, but let us justifie God, with those penitent Publicans, in the matter of baptism, Luke 7. 29.
as to account any of God's Ordinances to be vain and needless, but let us justify God, with those penitent Publicans, in the matter of Baptism, Lycia 7. 29.
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1. Because the Apostle urgeth baptism as an Argument to throw off Circumcision, and calleth Baptism, Circumcision, viz. a second Circumcision, the Circumcision of Christ, in opposition to the Circumcision of Moses, Col. 2. 11, 12. [ the Circumcision of Christ, buried with him in baptism. ]
1. Because the Apostle urges Baptism as an Argument to throw off Circumcision, and calls Baptism, Circumcision, viz. a second Circumcision, the Circumcision of christ, in opposition to the Circumcision of Moses, Col. 2. 11, 12. [ the Circumcision of christ, buried with him in Baptism. ]
2. He propounds the All-sufficiency of Christ, without such Jewish Ceremonies and Ordinances to be joyned with him, v. 9, 10. 3. Then, He removes a particular Objection about Circumcision, which might be made by the Jewish Doctors against the baptised Colossians, who were Gentiles and Uncircumcised, chap. 1. 27. I say, the false Teachers might object thus.
2. He propounds the All-sufficiency of christ, without such Jewish Ceremonies and Ordinances to be joined with him, v. 9, 10. 3. Then, He removes a particular Objection about Circumcision, which might be made by the Jewish Doctors against the baptised colossians, who were Gentiles and Uncircumcised, chap. 1. 27. I say, the false Teachers might Object thus.
You Christian Gentiles are not so compleat in Christ as you pretend, for you are not Circumcised as Abraham and the Prophets were (who saw Christs day and rejoyced,
You Christian Gentiles Are not so complete in christ as you pretend, for you Are not Circumcised as Abraham and the prophets were (who saw Christ day and rejoiced,
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as did Abraham our Father, who had both, and so ought ye to have both. Rom. 4. 11. Sol. To this also the Apostle replyeth, at the latter end of v. 11. with v. 12. [ ye are Circumcised by the Circumcision of Christ, buried with him in baptism, ] q. d.
as did Abraham our Father, who had both, and so ought you to have both. Rom. 4. 11. Sol. To this also the Apostle Replieth, At the latter end of v. 11. with v. 12. [ you Are Circumcised by the Circumcision of christ, buried with him in Baptism, ] q. worser.
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Though you have not the outward Circumcision of Moses and the Law, yet ye have the outward Circumcision of the Gospel and of Christ, and that is baptism:
Though you have not the outward Circumcision of Moses and the Law, yet you have the outward Circumcision of the Gospel and of christ, and that is Baptism:
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'Tis plain he pleads baptism to throw off and abolish Circumcision, and calleth baptism circumcision by a Figure, the circumcision of Christ, all the outward circumcision that Christ will allow of.
It's plain he pleads Baptism to throw off and Abolah Circumcision, and calls Baptism circumcision by a Figure, the circumcision of christ, all the outward circumcision that christ will allow of.
1. Circumcision was to be a sign of the •ovenant, Gen. 17. 11. So is baptism, Acts 2. 38, 39. 2. Circumcision was to be a sign of Christ in particular, for that was the most considerable part of the Covenant, Gen. 22. 18. The blood in circumcision, shadowed out Christs blood.
1. Circumcision was to be a Signen of the •ovenant, Gen. 17. 11. So is Baptism, Acts 2. 38, 39. 2. Circumcision was to be a Signen of christ in particular, for that was the most considerable part of the Covenant, Gen. 22. 18. The blood in circumcision, shadowed out Christ blood.
3. Circumcision was to be a sign of Justification by Christs righteousnesse, Rom. 4. 11. So is baptism, Acts 22. 16. 4. Circumcision was to be a sign of Sanctification;
3. Circumcision was to be a Signen of Justification by Christ righteousness, Rom. 4. 11. So is Baptism, Acts 22. 16. 4. Circumcision was to be a Signen of Sanctification;
which is therefore called Heart-circumcision, Rom. 2. 29. and Col. 2. 11. Sanctification is Heart-circumcision. So is baptism, Rom. 6. 4. &c. 1 Cor. 6. 11. Ephes. 5. 26. 5. Circumcision was to be a sign of Matriculation, or entrance into the Church, Gen. 17. 13, 14. Exod. 12. 48. So is baptism, Mat. 28. 19. [ Disciple Nations, baptising them.
which is Therefore called Heart-circumcision, Rom. 2. 29. and Col. 2. 11. Sanctification is Heart-circumcision. So is Baptism, Rom. 6. 4. etc. 1 Cor. 6. 11. Ephesians 5. 26. 5. Circumcision was to be a Signen of Matriculation, or Entrance into the Church, Gen. 17. 13, 14. Exod 12. 48. So is Baptism, Mathew 28. 19. [ Disciple nations, Baptizing them.
Here I will give you the promised Exposition of this last Text, viz. 1 Cor. 12. 13, [ by one Spirit we are all baptised into one body, ] that is, we are all admitted (as Members) into the Church, by the appointment of the Holy Ghost,
Here I will give you the promised Exposition of this last Text, viz. 1 Cor. 12. 13, [ by one Spirit we Are all baptised into one body, ] that is, we Are all admitted (as Members) into the Church, by the appointment of the Holy Ghost,
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as the Apostle affirms in the same Chapter, v. 29, 30. [ are all workers of Miracles? have all the gifts of Healing? do all speak with tongues? ] and this speaking with tongues was the baptism of the Holy Ghost, Acts 2. And 3ly.
as the Apostle affirms in the same Chapter, v. 29, 30. [ Are all workers of Miracles? have all the Gifts of Healing? do all speak with tongues? ] and this speaking with tongues was the Baptism of the Holy Ghost, Acts 2. And 3ly.
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3. Did not Solomon succeed David? yet he was crowned before David was dead, 1 Kin. 1. 48. and did not Christ and the Gospel succeed the Law? yet Christ (the substance) was born,
3. Did not Solomon succeed David? yet he was crowned before David was dead, 1 Kin. 1. 48. and did not christ and the Gospel succeed the Law? yet christ (the substance) was born,
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onenesse of heart and mind, is meant of the Lords Supper, which the Apostle had treated of, in chap. 10. & chap. 11. So the Argument to perswade Church-members to Love and Unity is double, taken from the two Sacraments, viz. Baptism and the Lords Supper;
oneness of heart and mind, is meant of the lords Supper, which the Apostle had treated of, in chap. 10. & chap. 11. So the Argument to persuade Church-members to Love and Unity is double, taken from the two Sacraments, viz. Baptism and the lords Supper;
the Covenant of Grace, the Covenant of works; the Lords Supper succeeded the Passeover; and Solomon succeeded David. Yet all these Successions differed in many circumstances?
the Covenant of Grace, the Covenant of works; the lords Supper succeeded the Passover; and Solomon succeeded David. Yet all these Successions differed in many Circumstances?
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Paul observed it a while to please the Jews, Acts 16. 3. and afterwards he preached and wrote against it, in his Epistles. 2. Baptism is left in possession of all its offices and ends as is before shewed; and therefore baptism truly succeeds.
Paul observed it a while to please the jews, Acts 16. 3. and afterwards he preached and wrote against it, in his Epistles. 2. Baptism is left in possession of all its Offices and ends as is before showed; and Therefore Baptism truly succeeds.
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and to give baptism possession of the Church, and rejoyced and dyed the more honourably, having such a Successor? Quest. 5. Whether Infants ought to be baptised?
and to give Baptism possession of the Church, and rejoiced and died the more honourably, having such a Successor? Quest. 5. Whither Infants ought to be baptised?
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as our Saviour said in another case, John 16, 12. Rule 1. There are many great Truths plainly couched and comprehended in Scripture, which are not plainly and positively expressed in so many terms and words;
as our Saviour said in Another case, John 16, 12. Rule 1. There Are many great Truths plainly couched and comprehended in Scripture, which Are not plainly and positively expressed in so many terms and words;
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and made the people astonished at his Doctrine, as it follows in the next Verse, 33. [ And when the multitude heard this they were astonished at his Doctrin.
and made the people astonished At his Doctrine, as it follows in the next Verse, 33. [ And when the multitude herd this they were astonished At his Doctrine.
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yet Paul (after his Masters example) undertakes to prove this weighty truth by the Scriptures of the Old Testament, (for then there was no New Testament in force,
yet Paul (After his Masters Exampl) undertakes to prove this weighty truth by the Scriptures of the Old Testament, (for then there was no New Testament in force,
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and received as Scripture) and this he doth by reasoning out of the Scriptures, Acts 17. 1, 2, 3. So Appollos, Acts 18. 28. And Peter reasons out of many sayings of Moses, David, and the Prophets, Acts 3. 22, 23, 24. Allow but of such reasoning,
and received as Scripture) and this he does by reasoning out of the Scriptures, Acts 17. 1, 2, 3. So Appollos, Acts 18. 28. And Peter Reasons out of many sayings of Moses, David, and the prophets, Acts 3. 22, 23, 24. Allow but of such reasoning,
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yet 'tis plainly couched and implyed in the Scripture, viz. Acts 5. 3, 4. 1 John 5. 7. and 'tis a damnable Heresie to deny it, Mat. 12. 31, 32. 2. The Souls immortality.
yet it's plainly couched and employed in the Scripture, viz. Acts 5. 3, 4. 1 John 5. 7. and it's a damnable Heresy to deny it, Mathew 12. 31, 32. 2. The Souls immortality.
4. The right of women to the Lords Supper is no where expressed; yet 'tis implyed, 1 Cor. 11. 28. where the Greek word NONLATINALPHABET signifies, Male and Female.
4. The right of women to the lords Supper is no where expressed; yet it's employed, 1 Cor. 11. 28. where the Greek word signifies, Male and Female.
and 'tis couched in that Text where Magistracy is called an Ordinance of God, Rom. 13. 1, 2. 6. The translating of the Scriptures into the English tongue or any other language.
and it's couched in that Text where Magistracy is called an Ordinance of God, Rom. 13. 1, 2. 6. The translating of the Scriptures into the English tongue or any other language.
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God left it in Hebrew and Greek; and 'tis no where said, Let the Bible be turned into English; yet it is couched and implyed, Mat. 28. 19, 20. Mark 16. 15. 1 Cor. 14. 9, 10, 11. All these great Doctrins are not expressed in full words;
God left it in Hebrew and Greek; and it's no where said, Let the bible be turned into English; yet it is couched and employed, Mathew 28. 19, 20. Mark 16. 15. 1 Cor. 14. 9, 10, 11. All these great Doctrines Are not expressed in full words;
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They that deny Infant-baptism upon this ground, that it is not plainly exprest in Scripture, may upon the same account, deny the Holy Ghost as God, the Souls immortality, the Christian sabbath, the Lords supper to women, and the English Bible.
They that deny Infant baptism upon this ground, that it is not plainly expressed in Scripture, may upon the same account, deny the Holy Ghost as God, the Souls immortality, the Christian Sabbath, the lords supper to women, and the English bible.
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and the Jews had a command to receive no doctrin but what was proved by the Old Testament, Isay 8. 20. We conclude then, That Scripture-consequence is an undoubted truth, as is the very letter and phrase of Scripture;
and the jews had a command to receive no Doctrine but what was proved by the Old Testament, Saiah 8. 20. We conclude then, That Scripture-consequence is an undoubted truth, as is the very Letter and phrase of Scripture;
and by Scripture-consequence I mean the collection of truth not fully expressed in one place, out of several scattered words of Scripture rightly compared together, according to that rule set down by the Apostle, 1 Cor. 2. 13. Rule. 2.
and by Scripture-consequence I mean the collection of truth not Fully expressed in one place, out of several scattered words of Scripture rightly compared together, according to that Rule Set down by the Apostle, 1 Cor. 2. 13. Rule. 2.
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Those Truths which are only couched and implyed in Scripture, are to be equally owned and received, with those that are more fully exprest, Rom. 15. 4. 2 Tim. 3. 16. 1 Tim. 5. 21. Rev. 22. 18, 19. Grounds.
Those Truths which Are only couched and employed in Scripture, Are to be equally owned and received, with those that Are more Fully expressed, Rom. 15. 4. 2 Tim. 3. 16. 1 Tim. 5. 21. Rev. 22. 18, 19. Grounds.
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As in the Doctrin of the Trinity, The Father and Son are expresly called God (without any need of arguing;) but the Holy Ghost is not so plainly called God.
As in the Doctrine of the Trinity, The Father and Son Are expressly called God (without any need of arguing;) but the Holy Ghost is not so plainly called God.
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Hence it is that some Heretiques have denyed the Godhead of the Holy Ghost; and thereupon the Macedonian Heretiques were ca•led, NONLATINALPHABET, that is, Fighters against th• Spirit of God.
Hence it is that Some Heretics have denied the Godhead of the Holy Ghost; and thereupon the Macedonian Heretics were ca•led,, that is, Fighters against th• Spirit of God.
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3. The Doctrine of the Souls immortality, and of having the Bible in a known tongue, is greater than the story of Gideon, Samson, or of the Damsel Rhoda, yet these are more plainly reveiled than the other of greater moment, Acts 12. 13.
3. The Doctrine of the Souls immortality, and of having the bible in a known tongue, is greater than the story of gideon, samson, or of the Damsel Rhoda, yet these Are more plainly revealed than the other of greater moment, Acts 12. 13.
Therefore let us search the Scriptures, not only read them, but search out the sense, John 5. 39. and prize the Ministry of the Gospel, which is ordained for the help of Christians in such cases of obscure Revelation, Acts 8. 30, 31, &c. And let us think never the worse of any Truth,
Therefore let us search the Scriptures, not only read them, but search out the sense, John 5. 39. and prize the Ministry of the Gospel, which is ordained for the help of Christians in such cases of Obscure Revelation, Acts 8. 30, 31, etc. And let us think never the Worse of any Truth,
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and Scripture-sense is greater than Scripture-expression, as appears in that phrase concerning the Sacrament. This is my body, the sense of these words is greater than the expression.
and Scripture-sense is greater than Scripture expression, as appears in that phrase Concerning the Sacrament. This is my body, the sense of these words is greater than the expression.
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Golden Mines lie in the bowels and heart of the earth, and you must digg deep to come at them. Rule 3. Those Truths which are plainly reveiled in the Old Testament, are more darkly mentioned in the New, with a kind of (tacit) silent reference to what is spoken of them in the Old;
Golden Mines lie in the bowels and heart of the earth, and you must dig deep to come At them. Rule 3. Those Truths which Are plainly revealed in the Old Testament, Are more darkly mentioned in the New, with a kind of (tacit) silent Referente to what is spoken of them in the Old;
and so on the contrary, Those which are more darkly mentioned in the Old Testament, are more clearly reveiled in the New. 'Tis the design of the New Testament, to fill up the Old.
and so on the contrary, Those which Are more darkly mentioned in the Old Testament, Are more clearly revealed in the New. It's the Design of the New Testament, to fill up the Old.
How much is spoken in the Old Testament of the Creation of the World, of the wonders in Aegypt, of the Sabbath day, of good Kings and Judges and Rulers of Gods people, of good Warriers and Deliverers of the brethren by Sword and Battel:
How much is spoken in the Old Testament of the Creation of the World, of the wonders in Egypt, of the Sabbath day, of good Kings and Judges and Rulers of God's people, of good Warriors and Deliverers of the brothers by Sword and Battle:
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And they speak much of that great controversie, whether the dead shall rise again? And they purposely handle the controverse of Justification by Faith.
And they speak much of that great controversy, whither the dead shall rise again? And they purposely handle the controverse of Justification by Faith.
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whether they that were baptised should be also circumcised? and that about Marriage, 1 Cor. 7. and that about the Office and Maintenance of the Ministry,
whither they that were baptised should be also circumcised? and that about Marriage, 1 Cor. 7. and that about the Office and Maintenance of the Ministry,
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& c? whether there be any Christian Sabbath? and if any, whether upon the first or seventh day? whether we should pray to dead Saints? whether the Holy Ghost be God? whether the Bible should be translated into a known tongue? whether there be any Original sin? whether there should be any propriety of goods among Christians,
& c? whither there be any Christian Sabbath? and if any, whither upon the First or seventh day? whither we should pray to dead Saints? whither the Holy Ghost be God? whither the bible should be translated into a known tongue? whither there be any Original since? whither there should be any propriety of goods among Christians,
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and slayes th• Gyant objection, viz. Where's the Text of Scripture that sayes expresly, Let Infants be baptized? To which (according to these rules) we return this Answer, 1. Though it be not expressed in one place;
and slays th• Giant objection, viz. Where's the Text of Scripture that Says expressly, Let Infants be baptised? To which (according to these rules) we return this Answer, 1. Though it be not expressed in one place;
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and to make as much conscience of it, as if it were fully expressed in so many terms; and 3ly. The privileges of Infants are most clearly reveiled in the Old Testament, and therefore more sparingly mentioned in the New:
and to make as much conscience of it, as if it were Fully expressed in so many terms; and 3ly. The privileges of Infants Are most clearly revealed in the Old Testament, and Therefore more sparingly mentioned in the New:
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yet clearly enough to those that have eyes to see, as I shall shew you anon. And 4ly. 'Twas not controverted in the Apostles daies, and therefore they say the less of it.
yet clearly enough to those that have eyes to see, as I shall show you anon. And 4ly. 'Twas not controverted in the Apostles days, and Therefore they say the less of it.
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and it should be controverted, Whether any Infants be saved by Christ? We must not determine this Question by those Scriptures which speak of the salvation of men of knowledge and actual Faith.
and it should be controverted, Whither any Infants be saved by christ? We must not determine this Question by those Scriptures which speak of the salvation of men of knowledge and actual Faith.
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Or suppose the Question were, Whether Parents should maintain their children whiles they are children? We must not judge this point by that Text in 2 Thess. 3. 10. but rather by that place in 1 Timothy 5. 8. which implyes our care for our Infants,
Or suppose the Question were, Whither Parents should maintain their children while they Are children? We must not judge this point by that Text in 2 Thess 3. 10. but rather by that place in 1 Timothy 5. 8. which Implies our care for our Infants,
So when the Question is, Whether Infants ought to be baptised? We must not determin the Question by those places which speak of the •aptism of grown Persons only,
So when the Question is, Whither Infants ought to be baptised? We must not determine the Question by those places which speak of the •aptism of grown Persons only,
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Now I will draw up close to the Question, viz. Whether Infants born of Christian Pare•• ought to be baptised with water? To which give an affirmative Answer, that they ought •• be baptised,
Now I will draw up close to the Question, viz. Whither Infants born of Christian Pare•• ought to be baptised with water? To which give an affirmative Answer, that they ought •• be baptised,
But Infants of Christians were baptised in the daies of Christ and his Apostles, as appears by those honourable and glorious Titles which Christ and his Apostles have put upon such Infants, which imply and presuppose their Baptism;
But Infants of Christians were baptised in the days of christ and his Apostles, as appears by those honourable and glorious Titles which christ and his Apostles have put upon such Infants, which imply and presuppose their Baptism;
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Infants in those daies were called (and accounted) Disciples, Christians, Saints, the blessed of the Lord, Members of the Church (or the Kingdom) of God:
Infants in those days were called (and accounted) Disciples, Christians, Saints, the blessed of the Lord, Members of the Church (or the Kingdom) of God:
We read of Infant-Disciples, Acts 15. 10. [ why tempt you God to put a Yoke upon the neck of the Disciples, &c. ] This Yoke was Circumcision after the manner of Moses, v. 1. [ certain men taught and said,
We read of Infant-Disciples, Acts 15. 10. [ why tempt you God to put a Yoke upon the neck of the Disciples, etc. ] This Yoke was Circumcision After the manner of Moses, v. 1. [ certain men taught and said,
except ye be circumcised, NONLATINALPHABET after the manner or custom of Moses, ye cannot be saved. ] Now the manner or custom of Moses was to circumcise Infants, Lev. 12. 1, 2, 3. Therefore they were Infant-Disciples, upon whose Neck the Apostles would not suffer this yoke of circumcision to be put in the daies of the Gospel,
except you be circumcised, After the manner or custom of Moses, you cannot be saved. ] Now the manner or custom of Moses was to circumcise Infants, Lev. 12. 1, 2, 3. Therefore they were Infant-Disciples, upon whose Neck the Apostles would not suffer this yoke of circumcision to be put in the days of the Gospel,
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and though they taught the brethren (men of understanding) this doctrin, yet they intended the circumcision to their Infants, they taught them what they should do to their Infants,
and though they taught the brothers (men of understanding) this Doctrine, yet they intended the circumcision to their Infants, they taught them what they should do to their Infants,
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for who ever read or heard of an Unbaptised-Disciple? Yea the Adversaries of Infant-baptism do grant and confess that all Disciples should be baptised;
for who ever read or herd of an Unbaptised-Disciple? Yea the Adversaries of Infant baptism do grant and confess that all Disciples should be baptised;
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We read of Infant-Christians, Luk. 9. 47, 48. compared with Mark 9. 36, 37. [ Whosoever shall receive this child in my name, receiveth me, &c. ] and again [ Whosoever shall receive one of such children in my name, &c. ] q. d.
We read of Infant-Christians, Luk. 9. 47, 48. compared with Mark 9. 36, 37. [ Whosoever shall receive this child in my name, receives me, etc. ] and again [ Whosoever shall receive one of such children in my name, etc. ] q. worser.
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for Saints and Members of the Church, yea 'tis used so in the same Epistle, chap. 1. 2. [ to the Church of God, to the called Saints, ] NONLATINALPHABET, holy ones, or Saints.
for Saints and Members of the Church, yea it's used so in the same Epistle, chap. 1. 2. [ to the Church of God, to the called Saints, ], holy ones, or Saints.
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And that Infants of Believers have been evermore in time of old reckoned for Saints, is further confirmed, Psal. 148. 12, 13, 14. [ young men and maidens, old men and children, praise the name of the Lord, the praise of all his Saints.
And that Infants of Believers have been evermore in time of old reckoned for Saints, is further confirmed, Psalm 148. 12, 13, 14. [ young men and maidens, old men and children, praise the name of the Lord, the praise of all his Saints.
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and those Infant-Martyrs which Herod slew in Bethlehem, and what were thousands more but Infant-Saints? Observe diligently what David speaks for himself,
and those Infant-Martyrs which Herod slew in Bethlehem, and what were thousands more but Infant-Saints? Observe diligently what David speaks for himself,
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and his Infant in this case, Psal. 22. 9, 10. 2 Sam. 12. 22, 23. and God loved Solomon so soon as he was born, v. 24, 25. Yea the very time of the birth of Infants is noted as the special time of Gods bowels towards them, Ezek. 16. 4, 5, 6, 8. 4ly. The blessed of the Lord.
and his Infant in this case, Psalm 22. 9, 10. 2 Sam. 12. 22, 23. and God loved Solomon so soon as he was born, v. 24, 25. Yea the very time of the birth of Infants is noted as the special time of God's bowels towards them, Ezekiel 16. 4, 5, 6, 8. 4ly. The blessed of the Lord.
We read of blessed Infants, Mark 10. 13, 14, 15, 16. [ They brought young children to him, &c. And he took them up into his arms, put his hands upon them, and blessed them;
We read of blessed Infants, Mark 10. 13, 14, 15, 16. [ They brought young children to him, etc. And he took them up into his arms, put his hands upon them, and blessed them;
] and long before this, children were called, The blessed of the Lord, Psal. 115. 13, 14, 15. [ Small and great, you and your children, you are the blessed of the Lord, &c. ]
] and long before this, children were called, The blessed of the Lord, Psalm 115. 13, 14, 15. [ Small and great, you and your children, you Are the blessed of the Lord, etc. ]
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We read also of Infant-Church-members, and Infant-Heirs of Gods Kingdom. 'Tis recorded by three Evangelists, that Christ declared them to be Members of his Kingdom.
We read also of Infant-Church-members, and Infant-Heirs of God's Kingdom. It's recorded by three Evangelists, that christ declared them to be Members of his Kingdom.
Now of what force could this reason of admitting them to Christ be, if Christ had not meant that these very Infants did belong to the Kingdom of God? If we should once yield that Christ meant only that those which were like Infants (in innocency and humility) were Heirs of the Kingdom,
Now of what force could this reason of admitting them to christ be, if christ had not meant that these very Infants did belong to the Kingdom of God? If we should once yield that christ meant only that those which were like Infants (in innocency and humility) were Heirs of the Kingdom,
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What ridiculous reasoning would this be? and what an imputation of folly and childishness would this poor shift lay upon the spotlesse and perfect wisdom of God?
What ridiculous reasoning would this be? and what an imputation of folly and childishness would this poor shift lay upon the spotless and perfect Wisdom of God?
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Let us keep then to the true and antient Interpretation of this Text, and all other parallel places, which urge the Interest of Infants in the Kingdom of God,
Let us keep then to the true and ancient Interpretation of this Text, and all other parallel places, which urge the Interest of Infants in the Kingdom of God,
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For Luke saith they were Infants, NONLATINALPHABET, and these Infants he calls NONLATINALPHABET, v. 16. Little Children, which is the word used in all the other places,
For Lycia Says they were Infants,, and these Infants he calls, v. 16. Little Children, which is the word used in all the other places,
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and they came not of themselves to Christ, but were carried, and Christ took them up in his arms (saith Mark) and the Apostles were offended for the bringing of Infants;
and they Come not of themselves to christ, but were carried, and christ took them up in his arms (Says Mark) and the Apostles were offended for the bringing of Infants;
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If Infants of Christians have right to the Promise or Covenant of Grace, then they have right to baptism, Acts 2. 38, 39. [ be baptised every one, &c. for the promise belongs to you, &c. ] The ground of the Apostles baptising any, is their part in the Promise:
If Infants of Christians have right to the Promise or Covenant of Grace, then they have right to Baptism, Acts 2. 38, 39. [ be baptised every one, etc. for the promise belongs to you, etc. ] The ground of the Apostles Baptizing any, is their part in the Promise:
But Infants have right to the Promise and Covenant of Grace, Ibid. v. 39. [ for the Promise is to you and to your Children, &c. ] that is, the Promise of remission of sins spoken of v. 38. [ be baptised every one for the remission of sins ] q. d.
But Infants have right to the Promise and Covenant of Grace, Ibid v. 39. [ for the Promise is to you and to your Children, etc. ] that is, the Promise of remission of Sins spoken of v. 38. [ be baptised every one for the remission of Sins ] q. worser.
and thus the Argument will hold proportion with the exhortation, and the thing moved to will hold proportion to the motive which the Apostle useth whereby to perswade them, otherwise there will be a monstrous disproportion and uncomlinesse in the Argument,
and thus the Argument will hold proportion with the exhortation, and the thing moved to will hold proportion to the motive which the Apostle uses whereby to persuade them, otherwise there will be a monstrous disproportion and uncomeliness in the Argument,
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if we should suppose the Apostle to include Infants in the motive (viz. Gods promise) and to exclude them and shut them out of his exhortation, (viz. baptism) which is set down in very comprehensive Language, large enough to reach all their Children which they were wont to bring with them to the solemn Assemblies, [ be baptised every one of you, ] that is, you and your Children,
if we should suppose the Apostle to include Infants in the motive (viz. God's promise) and to exclude them and shut them out of his exhortation, (viz. Baptism) which is Set down in very comprehensive Language, large enough to reach all their Children which they were wont to bring with them to the solemn Assemblies, [ be baptised every one of you, ] that is, you and your Children,
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The same Greek word which is here Put for Children, is used in Scripture for Infants or Children at Nurse, 1 Cor. 7. 14. 1 Thess. 2. 7. [ even as a Nurse cherisheth her Children. ] NONLATINALPHABET.
The same Greek word which is Here Put for Children, is used in Scripture for Infants or Children At Nurse, 1 Cor. 7. 14. 1 Thess 2. 7. [ even as a Nurse Cherishes her Children. ].
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And that the place (in Acts 2.) is meant of such Children, even of Infants in their Infancy, appears Gen. 17. where the promise is made with Infants eight daies old,
And that the place (in Acts 2.) is meant of such Children, even of Infants in their Infancy, appears Gen. 17. where the promise is made with Infants eight days old,
and the sign of the promise applied to them in their Infancy, Gen. 17. 7, 11, 12. and Heb. 11. 9. yea and God doth expresly renew this Covenant with Infants in Moses time, Deut. 29. 10, 11, 12, 13, 14, 15. [ 〈 ◊ 〉 stand this day before the Lord your God, your li••l• ones, your wives, &c. that thou shouldst enter into Covenant with the Lord thy God, &c. ] In a civil contract (saith Mr. Perkins) the Father and the Hei• make but one Person,
and the Signen of the promise applied to them in their Infancy, Gen. 17. 7, 11, 12. and Hebrew 11. 9. yea and God does expressly renew this Covenant with Infants in Moses time, Deuteronomy 29. 10, 11, 12, 13, 14, 15. [ 〈 ◊ 〉 stand this day before the Lord your God, your li••l• ones, your wives, etc. that thou Shouldst enter into Covenant with the Lord thy God, etc. ] In a civil contract (Says Mr. Perkins) the Father and the Hei• make but one Person,
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So this Text in Deut. 29. is a very fit and full parallel to that place in Acts 2. 39. where is the same Catalogue of Heirs to this Covenant, viz. Parents and Children,
So this Text in Deuteronomy 29. is a very fit and full parallel to that place in Acts 2. 39. where is the same Catalogue of Heirs to this Covenant, viz. Parents and Children,
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and all that are a far off, that is, the Strangers or Gentiles, as it is expounded Ephes. 2. 11, 12, 13. [ ye Gentiles were sometimes far of, &c. ] And indeed to cast all Infants out of Covenant with God, is to cast them all out of Heaven,
and all that Are a Far off, that is, the Strangers or Gentiles, as it is expounded Ephesians 2. 11, 12, 13. [ you Gentiles were sometime Far of, etc. ] And indeed to cast all Infants out of Covenant with God, is to cast them all out of Heaven,
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Infants may come to Christ, and coming to baptism is a coming to Christ, and there is no o•her way for their coming to Christ, but what •mplyeth baptism.
Infants may come to christ, and coming to Baptism is a coming to christ, and there is no o•her Way for their coming to christ, but what •mplyeth Baptism.
1. Infants may come to Christ, and wo to •hose that dare forbid them against expresse commandment of Christ, Mat. 19. 14. 2. Coming to baptism is a coming to Christ, John 3. 26. [ the same baptiseth, and all men come to •im, ] that is, they come to his baptism:
1. Infants may come to christ, and woe to •hose that Dare forbid them against express Commandment of christ, Mathew 19. 14. 2. Coming to Baptism is a coming to christ, John 3. 26. [ the same baptizeth, and all men come to •im, ] that is, they come to his Baptism:
Even (all men) a comprehensive expression, which doth not exclude Infants of baptised Parents, no more than when Christ is said to be the Saviour of all men, Infants are excluded from his Salvation, which is cruel to think.
Even (all men) a comprehensive expression, which does not exclude Infants of baptised Parents, no more than when christ is said to be the Saviour of all men, Infants Are excluded from his Salvation, which is cruel to think.
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for all these should go together, where baptism may be had, Mark 16. 15, 16. John 3. 5. If they have faith, the Adversaries themselves will grant their baptism.
for all these should go together, where Baptism may be had, Mark 16. 15, 16. John 3. 5. If they have faith, the Adversaries themselves will grant their Baptism.
Beza saith they have faith NONLATINALPHABET, in power, though not NONLATINALPHABET, in operation, and Austin, when Pelagius asked him where he placed Infants baptised, He answered, in numero Credentium, in the number of Believers:
Beza Says they have faith, in power, though not, in operation, and Austin, when Pelagius asked him where he placed Infants baptised, He answered, in numero Credentium, in the number of Believers:
And surely, if they might come to Christ in the daies of his flesh, they may come to him also in the daies of his Spirit, &c. for he bears the same mind towards them now he is in heaven. Argument 5. To whom the Soul and substance, and greater part of baptism belongs, to them the ceremony and lesser part thereof belongs.
And surely, if they might come to christ in the days of his Flesh, they may come to him also in the days of his Spirit, etc. for he bears the same mind towards them now he is in heaven. Argument 5. To whom the Soul and substance, and greater part of Baptism belongs, to them the ceremony and lesser part thereof belongs.
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This is the reason that Believers are baptised, because of their interest in Christ, who is the Soul of baptism, Acts 10. 47. What is the substance and better part of baptism but Christ, or Christs blood, Christs death, Christs blessing and favour? Christ is the substance of all things, Col. 3. 11. [ Christ is all in all.
This is the reason that Believers Are baptised, Because of their Interest in christ, who is the Soul of Baptism, Acts 10. 47. What is the substance and better part of Baptism but christ, or Christ blood, Christ death, Christ blessing and favour? christ is the substance of all things, Col. 3. 11. [ christ is all in all.
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as appears by all his wonderfull respect to them, when he was here in this world in the daies of his flesh, which you may read in these places so often mentioned, Mark 10. 13, 14, 15, 16. Luke 9. 48. and other places, especially the promise and covenant of grace before urged, Gen. 17. & Acts 2.
as appears by all his wonderful respect to them, when he was Here in this world in the days of his Flesh, which you may read in these places so often mentioned, Mark 10. 13, 14, 15, 16. Lycia 9. 48. and other places, especially the promise and Covenant of grace before urged, Gen. 17. & Acts 2.
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What heart can read in the Gospel how Christ himself took up Infants in his Arms, blessed them, said, the Kingdom of God belongs to them, commanding all that love him to receive them, chiding his Disciples for hard thoughts against them,
What heart can read in the Gospel how christ himself took up Infants in his Arms, blessed them, said, the Kingdom of God belongs to them, commanding all that love him to receive them, chiding his Disciples for hard thoughts against them,
I say what heart can read these passages, and not melt and be moved at his love to them? Surely if Christ should do all these things to any Infants in this congregation before our eyes;
I say what heart can read these passages, and not melt and be moved At his love to them? Surely if christ should do all these things to any Infants in this congregation before our eyes;
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and expected their Parents should teach them afterwards, as God saith of Abraham, I know him, that he will teach his children after him, &c. Argument 6. To baptise Housholds of Christians is lawfull and good:
and expected their Parents should teach them afterwards, as God Says of Abraham, I know him, that he will teach his children After him, etc. Argument 6. To baptise Households of Christians is lawful and good:
When they baptised Stephanus they baptised his Houshold, 1 Cor. 1. 16. So when they baptized Lydia and the Gaoler, they baptised their Housholds with them, Acts 16. 15. & v. 31, 32, 33, 34, 〈 ◊ 〉 by these and other Housholds recorded Scripture, you may judge what was their co•mon practice,
When they baptised Stephanus they baptised his Household, 1 Cor. 1. 16. So when they baptised Lydia and the Gaoler, they baptised their Households with them, Acts 16. 15. & v. 31, 32, 33, 34, 〈 ◊ 〉 by these and other Households recorded Scripture, you may judge what was their co•mon practice,
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and especially their children, which may easily be offered up to God in infancy; as Abraham, and his children, and all the Jews, and their Infants were circumcised? From these baptised Housholds. Note,
and especially their children, which may Easily be offered up to God in infancy; as Abraham, and his children, and all the jews, and their Infants were circumcised? From these baptised Households. Note,
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2. In these baptised families is fulfilled the prophecy of the Covenant of Grace, that in Christ all families should be blessed, Gen. 12. 3. compared with Acts 3. 25. Now what better measure can be found of the extent of the sign of the Covenant,
2. In these baptised families is fulfilled the prophecy of the Covenant of Grace, that in christ all families should be blessed, Gen. 12. 3. compared with Acts 3. 25. Now what better measure can be found of the extent of the Signen of the Covenant,
than the Covenant it self? when the Scripture saith, Families shall be blessed in Christ, I hope our very Adversaries (in this controversie) will grant, that Infants are comprehended,
than the Covenant it self? when the Scripture Says, Families shall be blessed in christ, I hope our very Adversaries (in this controversy) will grant, that Infants Are comprehended,
1. That the word of the Lord was spoken to all his House, v. 32. and this may be done to Infants, Deut. 29. 1, 10, 11, 12. 2. That 'tis not said, that all his House rejoyced in God, but He in the singular number, v. 34. NONLATINALPHABET. The full English is this, He rejoyced in his whole House, he believing in God.
1. That the word of the Lord was spoken to all his House, v. 32. and this may be done to Infants, Deuteronomy 29. 1, 10, 11, 12. 2. That it's not said, that all his House rejoiced in God, but He in the singular number, v. 34.. The full English is this, He rejoiced in his Whole House, he believing in God.
as Rom. 9. 6, 7. [ they are not all Israel which are of Israel, ] that is, Which are the seed of Israel, as 'tis explained, v. 7. the seed of Israel, both small and great. Argument 7. All Nations ought to be made Disciples by baptism:
as Rom. 9. 6, 7. [ they Are not all Israel which Are of Israel, ] that is, Which Are the seed of Israel, as it's explained, v. 7. the seed of Israel, both small and great. Argument 7. All nations ought to be made Disciples by Baptism:
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A• Participles are commonly used in Scripture, Tit. 1. 11. [ who subvert whole Houses, teaching things which they ought not, &c. ] that is, b• teaching, &c. Teaching things which the ought not was the way by which they subverted.
A• Participles Are commonly used in Scripture, Tit. 1. 11. [ who subvert Whole Houses, teaching things which they ought not, etc. ] that is, b• teaching, etc. Teaching things which the ought not was the Way by which they subverted.
'Tis such an expression as that, Luke 7. 29. [ They justified Go• being baptised ] that is, by being baptised, that was the way wherein they justified God.
It's such an expression as that, Lycia 7. 29. [ They justified Go• being baptised ] that is, by being baptised, that was the Way wherein they justified God.
So here, Disciple ye baptising, that is, by baptising, that was the way to make Disciples, a• we read of Christ, John 4. 1. [ Jesus made and baptised Disciples, ] and chapt. 3. 26. [ He baptiseth, and all men come to him.
So Here, Disciple you Baptizing, that is, by Baptizing, that was the Way to make Disciples, a• we read of christ, John 4. 1. [ jesus made and baptised Disciples, ] and Chapter. 3. 26. [ He baptizeth, and all men come to him.
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and they could as easily understand Infants to be comprehended in this saying (Mat. 28. 19, 20.) as easily (I say) as if it had been said to them, Disciple ye Nations, circumcising them.
and they could as Easily understand Infants to be comprehended in this saying (Mathew 28. 19, 20.) as Easily (I say) as if it had been said to them, Disciple you nations, circumcising them.
and then upon the submission of Parents to baptism, upon perswasion and conviction fore-going, then they ought to bring their Infants to baptism, and their whole Housholds;
and then upon the submission of Parents to Baptism, upon persuasion and conviction foregoing, then they ought to bring their Infants to Baptism, and their Whole Households;
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As Abraham after he was taught the doctrin of circumcision, caused his whole Family to be circumcised. Argument 8. Infants of Believers were circumcised under the Law:
As Abraham After he was taught the Doctrine of circumcision, caused his Whole Family to be circumcised. Argument 8. Infants of Believers were circumcised under the Law:
therefore they are to be baptised under the Gospel. Grounds of this Argument. 1. Baptism is placed in the room of circumcision; as I have before proved.
Therefore they Are to be baptised under the Gospel. Grounds of this Argument. 1. Baptism is placed in the room of circumcision; as I have before proved.
4. All the privileges of the Jews were conferred upon the Gentiles by the Gospel, Rom. 11. 11, 12. Acts 15. 9. Hence the New Testament is called a better Testament, with better promises, Heb. 7. 22. chapt. 8. 6.
4. All the privileges of the jews were conferred upon the Gentiles by the Gospel, Rom. 11. 11, 12. Acts 15. 9. Hence the New Testament is called a better Testament, with better promises, Hebrew 7. 22. Chapter. 8. 6.
And 'twas a privilege to the Jews to have right to the sign of grace in Infancy, Romans 3. 1, 2. 5. Otherwise Infants would be losers by the comming of Christ, and be put in a worse condition than the Jewish Infants were;
And 'twas a privilege to the jews to have right to the Signen of grace in Infancy, Romans 3. 1, 2. 5. Otherwise Infants would be losers by the coming of christ, and be put in a Worse condition than the Jewish Infants were;
Is it likely that Moses should be better to Infants than Christ? Is Judaism a better state for them than Christianity? doth this sound like Gospel or glad tydings to the world? Is Christianity better for Parents,
Is it likely that Moses should be better to Infants than christ? Is Judaism a better state for them than Christianity? does this found like Gospel or glad tidings to the world? Is Christianity better for Parents,
Answ. To this Question I have two things to say, for resolution of it. Two Theses. 1. That the quantity of water in baptism is not limited by the Scripture. 2. That Sprinkling is better than Dipping.
Answer To this Question I have two things to say, for resolution of it. Two Theses. 1. That the quantity of water in Baptism is not limited by the Scripture. 2. That Sprinkling is better than Dipping.
I will shew you a place of Scripture, where sprinkling is called baptism; and where the Holy Ghost useth the word (NONLATINALPHABET baptism) for sprinkling.
I will show you a place of Scripture, where sprinkling is called Baptism; and where the Holy Ghost uses the word (Baptism) for sprinkling.
and divers washings, ] washings in the Greek 'tis NONLATINALPHABET baptismes: [ divers baptisms. ] Now by these divers washings or baptismes, the Apostle meant sprinkling;
and diverse washings, ] washings in the Greek it's baptisms: [ diverse baptisms. ] Now by these diverse washings or baptisms, the Apostle meant sprinkling;
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not dipping, but sprinklings, as he interprets himself afterwards, v. 13. [ sprinkling the unclean, ] and v. 19, 20, 21. [ Moses sprinkled both the Book and all the People.
not dipping, but sprinklings, as he interprets himself afterwards, v. 13. [ sprinkling the unclean, ] and v. 19, 20, 21. [ Moses sprinkled both the Book and all the People.
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This shews plainly, that in the Dictionary of the Holy Ghost, and the Holy Scripture, this Greek word NONLATINALPHABET hath a comprehensive signification,
This shows plainly, that in the Dictionary of the Holy Ghost, and the Holy Scripture, this Greek word hath a comprehensive signification,
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and again, [ •e hold the tradition of men, as the washing of Pots and Cups, ] NONLATINALPHABET, the baptism of Pots and Cups, Luke 11. 38. [ He had not first washed before dinner, ] NONLATINALPHABET, would they (in scarcity of water) dip their whole bodies so frequently,
and again, [ •e hold the tradition of men, as the washing of Pots and Cups, ], the Baptism of Pots and Cups, Lycia 11. 38. [ He had not First washed before dinner, ], would they (in scarcity of water) dip their Whole bodies so frequently,
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2. 'Tis not expressed how much? nor is it said, How deep Aenon was? 'Tis not said, the river Aenon, nor deep Aenon: much lesse is it said, John dipped in Aenon. Geographers and Travellers tell us, that Aenon water is a little Brook, that one may stride over, scarce Knee-deep, not capable of dipping.
2. It's not expressed how much? nor is it said, How deep Aenon was? It's not said, the river Aenon, nor deep Aenon: much less is it said, John dipped in Aenon. Geographers and Travellers tell us, that Aenon water is a little Brook, that one may stride over, scarce Knee-deep, not capable of dipping.
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and if so, John baptised in a Town, Ʋide Annot. upon John 3. Casaub. exerc. Which shews, there goes a report of Aenon, which the Scriptures doth not contradict;
and if so, John baptised in a Town, Ʋide Annot upon John 3. Casaubon Exercise. Which shows, there Goes a report of Aenon, which the Scriptures does not contradict;
for he baptised great multitudes, Luke 3. 21. Luke 7. 20. Mat. 21. 25 26. The very sprinkling of so many in a Bason or Font, would have been either troublesome or unwholsome.
for he baptised great Multitudes, Lycia 3. 21. Lycia 7. 20. Mathew 21. 25 26. The very sprinkling of so many in a Basin or Font, would have been either troublesome or unwholesome.
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4. In the Greek, 'tis NONLATINALPHABET, many waters, as Rev. 1. 15. many waters: which shews, they were convenient for Johns purpose, to baptise in several places:
4. In the Greek, it's, many waters, as Rev. 1. 15. many waters: which shows, they were convenient for Johns purpose, to baptise in several places:
Hence Christs blood which is signified by baptism is called the blood of sprinkling Heb. 12. 24. 1 Pet. 1. 2. Hence also Christ is said to sprinkle many Nations, Isay 52. 15. and hence in the Covenant of grace (which baptism signs and seals) the Lord is said to sprinkle clean water upon his people, Ezek. 36. 25. Ob. But 'tis said, we are buried with him by baptism into death, Rom. 6. 4. and dipping more resembles a burial than sprinkling.
Hence Christ blood which is signified by Baptism is called the blood of sprinkling Hebrew 12. 24. 1 Pet. 1. 2. Hence also christ is said to sprinkle many nations, Saiah 52. 15. and hence in the Covenant of grace (which Baptism Signs and Seals) the Lord is said to sprinkle clean water upon his people, Ezekiel 36. 25. Ob. But it's said, we Are buried with him by Baptism into death, Rom. 6. 4. and dipping more resembles a burial than sprinkling.
But the scope of the place is to shew, that one end of our baptism is to seal our Communion with Christ in his death, baptism being a sign of Christs bloud,
But the scope of the place is to show, that one end of our Baptism is to seal our Communion with christ in his death, Baptism being a Signen of Christ blood,
But doth not the Lords Supper also signifie Christs death as well as baptism? yet a dispute about the quantity of the bread and wine would be thought ridiculous.
But does not the lords Supper also signify Christ death as well as Baptism? yet a dispute about the quantity of the bred and wine would be Thought ridiculous.
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Thus I have shewed sprinkling to be sufficiently significant. 2. Sprinkling comes nearer to Scripture-expression in the point of baptising, than dipping doth.
Thus I have showed sprinkling to be sufficiently significant. 2. Sprinkling comes nearer to Scripture expression in the point of Baptizing, than dipping does.
yet the Text saith, They were all baptised unto Moses in the cloud, and in the Sea. And the Thing signified by baptism is expresly call'd sprinkling of Nations, a sprinkling of clean water, the blood of sprinkling, as is before noted;
yet the Text Says, They were all baptised unto Moses in the cloud, and in the Sea. And the Thing signified by Baptism is expressly called sprinkling of nations, a sprinkling of clean water, the blood of sprinkling, as is before noted;
for baptism is likened to Noahs Ark also, as well as to Christs burial, and is called a figure like to that Ark, 1 Pet. 3. 20, 21. what work might a wild fancy make of this Text,
for Baptism is likened to Noahs Ark also, as well as to Christ burial, and is called a figure like to that Ark, 1 Pet. 3. 20, 21. what work might a wild fancy make of this Text,
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3. To dip the Person baptised is either dangerous, or uncomly, or both; dangerous, because of the coldnesse of our climate, and the tendernesse of our Insants;
3. To dip the Person baptised is either dangerous, or uncomely, or both; dangerous, Because of the coldness of our climate, and the tenderness of our Infants;
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But if we dip them naked, how uncomly would it be to see naked men and women unstripped and undressed in the face of a Congregation? I should be loth to practise such a custom in the name of the Blessed Trinity.
But if we dip them naked, how uncomely would it be to see naked men and women unstripped and undressed in the face of a Congregation? I should be loath to practise such a custom in the name of the Blessed Trinity.
Admonition. This may teach us to beware of erring in the Doctrine of baptism, James 1. 16. [ do not erre, ] 2 Pet. 3. 17. [ beware lest ye also be led away, &c. ]
Admonition. This may teach us to beware of erring in the Doctrine of Baptism, James 1. 16. [ do not err, ] 2 Pet. 3. 17. [ beware lest you also be led away, etc. ]
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They acknowledged a Messiah or Mediator, but they erred in the subject or person, they knew not which was He, Luke 23. 35. This error in the subject was their ruine.
They acknowledged a Messiah or Mediator, but they erred in the Subject or person, they knew not which was He, Lycia 23. 35. This error in the Subject was their ruin.
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for when the Question is who are to be Ministers, they say, Those that have inward motions to Preach, &c. but we say, more truly, Those that have inward motions,
for when the Question is who Are to be Ministers, they say, Those that have inward motions to Preach, etc. but we say, more truly, Those that have inward motions,
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Even so, when the Question is, who are to be baptised in the Nations of the world? Those that deny Infant-baptism, say, Grown persons only, that can professe their Faith.
Even so, when the Question is, who Are to be baptised in the nations of the world? Those that deny Infant baptism, say, Grown Persons only, that can profess their Faith.
The Persons that hold this error, are not all guilty, but the error it self is guilty of them. Aggravation 1. It both addes to, and detracts from the word of God, and is therefore dangerous, Rev. 22. 18, 19. Denial of Infant baptism is guilty of this double crime. 1. It detracts from the sense and meaning of Scripture.
The Persons that hold this error, Are not all guilty, but the error it self is guilty of them. Aggravation 1. It both adds to, and detracts from the word of God, and is Therefore dangerous, Rev. 22. 18, 19. Denial of Infant Baptism is guilty of this double crime. 1. It detracts from the sense and meaning of Scripture.
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but this sense of Scripture is denied, and this error goes about to maintain that no Infants should be baptised. 2. It addes to the Letter and Phrase of Scripture,
but this sense of Scripture is denied, and this error Goes about to maintain that no Infants should be baptised. 2. It adds to the letter and Phrase of Scripture,
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and the sense also, in imposing upon the Consciences of men several corrupt Principles, as the word of God, such as these which follow, viz. That all that are baptised must first believe, must first professe Faith and Repentance, must be first taught:
and the sense also, in imposing upon the Consciences of men several corrupt Principles, as the word of God, such as these which follow, viz. That all that Are baptised must First believe, must First profess Faith and Repentance, must be First taught:
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All these are not written, mere Traditions, Additions to Scripture. Aggravation 2. It is a greater error than denial of Infant-circumcision was, in time of old.
All these Are not written, mere Traditions, Additions to Scripture. Aggravation 2. It is a greater error than denial of Infant circumcision was, in time of old.
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See what a dangerous error that was, Gen. 17. 14. [ that Soul shall be cut off, &c. ] that is, either the Parent that neglects circumcising his Child shall be cut off,
See what a dangerous error that was, Gen. 17. 14. [ that Soul shall be Cut off, etc. ] that is, either the Parent that neglects circumcising his Child shall be Cut off,
Yet they receiving the lesser truth, because more plainly reveiled, and refusing the greater, because more dark • reveiled, utterly perisht in their error. Aggravation 3. It leaneth upon a damnable error, it cannot stand without a wretched error that rases the foundation of some fundamental Truths, viz. denial of Scripture consequence, Scripture sense, derivative Scripture.
Yet they receiving the lesser truth, Because more plainly revealed, and refusing the greater, Because more dark • revealed, utterly perished in their error. Aggravation 3. It leaneth upon a damnable error, it cannot stand without a wretched error that rases the Foundation of Some fundamental Truths, viz. denial of Scripture consequence, Scripture sense, derivative Scripture.
But this error would destroy the Doctrine of the souls immortality, the Christian Sabbath, the Godhead of the Holy Ghost, the English Bible, (for where's the Text that saith expresly, let the Bible be Englished?) and other considerable Truths before mentioned.
But this error would destroy the Doctrine of the Souls immortality, the Christian Sabbath, the Godhead of the Holy Ghost, the English bible, (for where's the Text that Says expressly, let the bible be Englished?) and other considerable Truths before mentioned.
Even the very same that St. Paul built that great Doctrine upon, That Jesus is the Christ, Acts 17. 1, 2, 3. You see it hath damnable error at the root, and will you lean upon it, trust to it? God forbid! Aggravation 4. It is a comprehensive error, an error full of errors, a womb of errors.
Even the very same that Saint Paul built that great Doctrine upon, That jesus is the christ, Acts 17. 1, 2, 3. You see it hath damnable error At the root, and will you lean upon it, trust to it? God forbid! Aggravation 4. It is a comprehensive error, an error full of errors, a womb of errors.
When did you read of any error that went alone, without erring-companions? They that denyed the resurrection, denyed other truths in denying that, 1 Cor. 15. 13, 14, 15. what props or supporters can an error have,
When did you read of any error that went alone, without erring-companions? They that denied the resurrection, denied other truths in denying that, 1 Cor. 15. 13, 14, 15. what props or supporters can an error have,
for to deny them the sign, is to deny them the covenant, Gen. 17. 14. 3. A magnifying of circumcision above baptism, that is, the Law above the Gospel;
for to deny them the Signen, is to deny them the Covenant, Gen. 17. 14. 3. A magnifying of circumcision above Baptism, that is, the Law above the Gospel;
for when men forsake any truth, Satan tempts them to forsake the Ministers and Preachers of that truth, 1 Cor. 15. 15. [ yea, and we are found false witnesses of God, &c. ]
for when men forsake any truth, Satan tempts them to forsake the Ministers and Preachers of that truth, 1 Cor. 15. 15. [ yea, and we Are found false Witnesses of God, etc. ]
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For I will distinguish between the error, and some of the Persons that hold it, who are not justly chargeable with all these evilconsequences of this error.
For I will distinguish between the error, and Some of the Persons that hold it, who Are not justly chargeable with all these evilconsequences of this error.
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You have heard of those cruel Anabaptists in Munster in Germany, who at last came to that pass, that they proclamed all that would not be rebaptised to be wicked, and fit to be destroyed;
You have herd of those cruel Anabaptists in Munster in Germany, who At last Come to that pass, that they proclaimed all that would not be Rebaptized to be wicked, and fit to be destroyed;
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and so in infinitum? &c. You see 'tis a vast comprehensive error, beware of it. Aggravation 5. It is an open door to multitudes, and swar•• of errors.
and so in infinitum? etc. You see it's a vast comprehensive error, beware of it. Aggravation 5. It is an open door to Multitudes, and swar•• of errors.
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Yet note what the Apostle speaks, Rom. 16. 17, 18. [ mark them which cause divisions, and offences, and avoid them. ] Aggravation 7. It is a consequential denyal of Christ;
Yet note what the Apostle speaks, Rom. 16. 17, 18. [ mark them which cause divisions, and offences, and avoid them. ] Aggravation 7. It is a consequential denial of christ;
Balthasar, one of the first Authors of it, set it up with a lye, and fathered it upon Luther (which ingaged Luther to write again•• him) in the year 1527. But we read of one Nichplas Storkius before Balthasar, viz. in the year 1521. The Transilvanian Ministers set forth two Books, one against the Trinity;
Balthasar, one of the First Authors of it, Set it up with a lie, and fathered it upon Luther (which engaged Luther to write again•• him) in the year 1527. But we read of one Nichplas Storkius before Balthasar, viz. in the year 1521. The Transylvanian Ministers Set forth two Books, one against the Trinity;
And you have heard no doubt of the dreams and blasphemies of Munster-Anabaptists i• the year 1533. And I could wish it had bee• a childless error in England. Do not all Blasphemers among us agree in denying Infant-baptism, what ever else they differ in? yea do no• men commonly begin with this error,
And you have herd no doubt of the dreams and Blasphemies of Munster-Anabaptists i• the year 1533. And I could wish it had bee• a childless error in England. Do not all Blasphemers among us agree in denying Infant baptism, what ever Else they differ in? yea doe no• men commonly begin with this error,
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though God hath hitherto wonderfully preserved some from this Chaos or Gulph of Apostacy? 2 Tim. 3. 13. Is it not become a common note of Seducers among us, to slight the Sacraments? not a word for baptism or the Lords Supper in all their preaching and Sermons:
though God hath hitherto wonderfully preserved Some from this Chaos or Gulf of Apostasy? 2 Tim. 3. 13. Is it not become a Common note of Seducers among us, to slight the Sacraments? not a word for Baptism or the lords Supper in all their preaching and Sermons:
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This is the door, that opens to Strangers and false Principles, for (as I said) it denyes all Scripture-consequence, the root of most errors of our times.
This is the door, that Opens to Strangers and false Principles, for (as I said) it Denies all Scripture-consequence, the root of most errors of our times.
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a Captain and Leader of Sore breaches: whereever this error comes, it rends, divides, and breaks in pieces the Church. It murdered Germany with divisions;
a Captain and Leader of Soar Breaches: wherever this error comes, it rends, divides, and breaks in Pieces the Church. It murdered Germany with divisions;
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and it threatens to destroy England with like divisions. This Achan troubles our Host; this Jonah hath raised all our storms. A Kingdom divided cannot stand.
and it threatens to destroy England with like divisions. This achan Troubles our Host; this Jonah hath raised all our storms. A Kingdom divided cannot stand.
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and mark what high and vehement expressions Christ useth in this case, Luke 9. 47, 48. compared with Mark 9. 36, 37. [ whosoever shall receive one of such children in my name, receiveth me, &c. ] doth it not follow, that whosoever denyeth to receive little children in his name, denyeth Christ? Let these high sayings of Christ sink down into your hearts. Aggravation 8. It is an error against much light, and many means of Conviction.
and mark what high and vehement expressions christ uses in this case, Lycia 9. 47, 48. compared with Mark 9. 36, 37. [ whosoever shall receive one of such children in my name, receives me, etc. ] does it not follow, that whosoever denyeth to receive little children in his name, denyeth christ? Let these high sayings of christ sink down into your hearts. Aggravation 8. It is an error against much Light, and many means of Conviction.
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How many Books are written against it? How many Ministers (faithfull and Godly Ministers) have preached against it, disputed against it, laboured against it night and day? Here is no plea for ignorance.
How many Books Are written against it? How many Ministers (faithful and Godly Ministers) have preached against it, disputed against it, laboured against it night and day? Here is no plea for ignorance.
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'Tis an error against clear Gospel-light, John 3. 19. 'Tis not to be compared with those errors of the faithfull, that were never powerfully rebuked in them;
It's an error against clear Gospel light, John 3. 19. It's not to be compared with those errors of the faithful, that were never powerfully rebuked in them;
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Such as David mentions, Psal. 19. 12. but rather like Balaams error, for which he was rebuked extraordinarily, 2 Peter 2. 15, 16. You know Christs Disciples, Peter, and others forsook their errors when they were pressed from them;
Such as David mentions, Psalm 19. 12. but rather like Balaams error, for which he was rebuked extraordinarily, 2 Peter 2. 15, 16. You know Christ Disciples, Peter, and Others forsook their errors when they were pressed from them;
and so I hope some humble Soul• will, when they hear reasons against it, Phil. 3 ▪ 15. [ if you be otherwise minded, God shall reveal even this unto you.
and so I hope Some humble Soul• will, when they hear Reasons against it, Philip 3 ▪ 15. [ if you be otherwise minded, God shall reveal even this unto you.
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Famous Luther professeth, that when He began first to write against the Pope, many fancies were put into his head, plausible to Flesh and blood, but without Scripture-ground;
Famous Luther Professes, that when He began First to write against the Pope, many fancies were put into his head, plausible to Flesh and blood, but without scripture-ground;
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Here I might have acquainted you with the dangerous nature of error in general, and have shewn you, that where Profanesse hath slain its thousands, Error hath slain its ten thousands in the Church;
Here I might have acquainted you with the dangerous nature of error in general, and have shown you, that where Profaneness hath slave its thousands, Error hath slave its ten thousands in the Church;
give glory to the God of baptism, and reverence this blessed Ordinance for the Authors sake, which you find subscribed to, by the blessed Trinity, Mat. 28. 19. 'Tis greater than that sanctuary, Levit. 19. 30. [ ye shall reverence my sanctuary. ] much mo•e my baptism.
give glory to the God of Baptism, and Reverence this blessed Ordinance for the Authors sake, which you find subscribed to, by the blessed Trinity, Mathew 28. 19. It's greater than that sanctuary, Levit. 19. 30. [ you shall Reverence my sanctuary. ] much mo•e my Baptism.
Is this reverence to baptism, to turn your backs upon it every Sabbath day that 'tis solemnly administred? Can you expect that God should take this well at your hands? Hos. 8. 12. [ I have written to him the Great things of my Law,
Is this Reverence to Baptism, to turn your backs upon it every Sabbath day that it's solemnly administered? Can you expect that God should take this well At your hands? Hos. 8. 12. [ I have written to him the Great things of my Law,
] Believe it, If the word that Christ hath spoken shall judge us in that great Assize, we shall hear further of that convincing Question, Mat. 21. 25 [ The baptism of John whence was it? from Heaven,
] Believe it, If the word that christ hath spoken shall judge us in that great Assize, we shall hear further of that convincing Question, Mathew 21. 25 [ The Baptism of John whence was it? from Heaven,
or of men? ] if from Heaven, why did ye not then believe it? why not honour it as a Plant of Heaven? had it been some stinking Weed of Hell, it could not be more slighted, than some have slighted it. Duty 2. Improve and practice the Doctrin of baptism:
or of men? ] if from Heaven, why did you not then believe it? why not honour it as a Plant of Heaven? had it been Some stinking Weed of Hell, it could not be more slighted, than Some have slighted it. Duty 2. Improve and practice the Doctrine of Baptism:
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Why should not your Housholds be all baptised, as well as the Jaylors Houshold, and the Houshold of Stephanus? and hundreds of other families not recorded in Scripture;
Why should not your Households be all baptised, as well as the Jailors Household, and the Household of Stephanus? and hundreds of other families not recorded in Scripture;
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by the word (house) the Scripture doth ordinarily mean Men, Women and Children, great and small, 1 Tim. 5. 8. who will exclude Infants out of this Text,
by the word (house) the Scripture does ordinarily mean Men, Women and Children, great and small, 1 Tim. 5. 8. who will exclude Infants out of this Text,
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1. Contend for the perpetuity of baptism, against those that say baptism is ceased, and pretend to the baptism of the Holy Ghost, to throw off baptism of water.
1. Contend for the perpetuity of Baptism, against those that say Baptism is ceased, and pretend to the Baptism of the Holy Ghost, to throw off Baptism of water.
2. Contend for the ordinary necessity of baptism, against those that say 'tis needlesse, Out of Luke 7. 29, 30. Mat. 3. 14, 15. Mark 16. 16. Acts 22. 16. 3. Contend for the subject of baptism, against those that say Infants have no right to it.
2. Contend for the ordinary necessity of Baptism, against those that say it's needless, Out of Lycia 7. 29, 30. Mathew 3. 14, 15. Mark 16. 16. Acts 22. 16. 3. Contend for the Subject of Baptism, against those that say Infants have no right to it.
Plead for Infant-baptism, plead for those that cannot plead for themselves, Out of these Scriptures, Mat. 19. 14. compared with John 3. 26. Acts 2 38, 39. compared with Gen. 17. 7, 10, 12. John 4. 1. compared with Acts 15. 1, and 10. 1 Cor. 1. 16. compared with Gen. 12. 3. 1 Cor. 7. 14. compared with 1 Cor. 12. 13. The one place saith the Churches are holy or Saints;
Plead for Infant baptism, plead for those that cannot plead for themselves, Out of these Scriptures, Mathew 19. 14. compared with John 3. 26. Acts 2 38, 39. compared with Gen. 17. 7, 10, 12. John 4. 1. compared with Acts 15. 1, and 10. 1 Cor. 1. 16. compared with Gen. 12. 3. 1 Cor. 7. 14. compared with 1 Cor. 12. 13. The one place Says the Churches Are holy or Saints;
Compare Luke 9. 47, 48. and Mark 9. 36, 3• with Mat. 28. 19. The one place proves that th• name of Christ is put upon us in baptism, an• the other two declare, that the name of Chri•• must be put upon Infants.
Compare Lycia 9. 47, 48. and Mark 9. 36, 3• with Mathew 28. 19. The one place Proves that th• name of christ is put upon us in Baptism, an• the other two declare, that the name of Chri•• must be put upon Infants.
Teach them to keep the way of God, as Abraham, Joshua, and Cornelius, Deut. 6. 7. Ephes. 6. 4. [ bring them up in the nurture and admonition of the Lord. ]
Teach them to keep the Way of God, as Abraham, joshua, and Cornelius, Deuteronomy 6. 7. Ephesians 6. 4. [ bring them up in the nurture and admonition of the Lord. ]
yet he would have it done, and why ▪ He knew, Abraham will teach him to know it afterwards, Gen. 18. 19. [ I know him, he will command his Children and his houshold af•er him,
yet he would have it done, and why ▪ He knew, Abraham will teach him to know it afterwards, Gen. 18. 19. [ I know him, he will command his Children and his household af•er him,
and they shall keep the way of the Lord, &c. ] and God knows that good Christians also will teach their Children after baptism, what they know not before baptism;
and they shall keep the Way of the Lord, etc. ] and God knows that good Christians also will teach their Children After Baptism, what they know not before Baptism;
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according to that saying of Christ to his Disciples, when he washed their feet, John 13. 7 [ what I do thou knowest not now, but thou shalt know hereafter. ] Quest.
according to that saying of christ to his Disciples, when he washed their feet, John 13. 7 [ what I do thou Knowest not now, but thou shalt know hereafter. ] Quest.
and the man that hath more error may be gracious, as I formerly shewed in the case of Judas and Apollos. Judas knew more than Apollos; yet Apollos had more Grace than Judas: though he knew the baptism of John only, not that of Christ, Act. 18.
and the man that hath more error may be gracious, as I formerly showed in the case of Judas and Apollos. Judas knew more than Apollos; yet Apollos had more Grace than Judas: though he knew the Baptism of John only, not that of christ, Act. 18.
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But this is certain, the best have some errors in this life, 1 Cor. 13. 9. 12. and this is certain, that the day of judgement shall be a day of revelation of those things which was never known before, Rom. 2. 5. [ the day of wrath and revelation of the righteous judgement of God, ] 1 Cor. 13.
But this is certain, the best have Some errors in this life, 1 Cor. 13. 9. 12. and this is certain, that the day of judgement shall be a day of Revelation of those things which was never known before, Rom. 2. 5. [ the day of wrath and Revelation of the righteous judgement of God, ] 1 Cor. 13.
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For the proof hereof, compare three places of Scripture, viz. 1 Cor. 3. 11. with Luke 10. 16. & John 13. 20. The first place layes down Christ as the Foundation;
For the proof hereof, compare three places of Scripture, viz. 1 Cor. 3. 11. with Lycia 10. 16. & John 13. 20. The First place lays down christ as the Foundation;
and the third place makes it plain, that what Christ hath spoken of those twelve Ministers is extended to all other Ministers, whom he should send after them.
and the third place makes it plain, that what christ hath spoken of those twelve Ministers is extended to all other Ministers, whom he should send After them.
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his Office to preach, Luke 4. 18. [ sent me to preach the Gospel, ] and v. 3. [ therefore am I sent, ] Joh• 7. 16. 28, 29. [ I am not come of my self, He hat• sent me. ]
his Office to preach, Lycia 4. 18. [ sent me to preach the Gospel, ] and v. 3. [ Therefore am I sent, ] Joh• 7. 16. 28, 29. [ I am not come of my self, He hat• sent me. ]
The first thing they teach is, that they were called to the Office, Rom. 1, 1. [ called to be an Apostle, separated unto the Gospel, &c. ] So to the same purpose, 1 Cor. 1. 1. with chapt. 4. 1. 1 Pet. 1. 1. 2 Pet. 1. 1. 2 John 1. 3 John 1.
The First thing they teach is, that they were called to the Office, Rom. 1, 1. [ called to be an Apostle, separated unto the Gospel, etc. ] So to the same purpose, 1 Cor. 1. 1. with Chapter. 4. 1. 1 Pet. 1. 1. 2 Pet. 1. 1. 2 John 1. 3 John 1.
for what are Sacraments without Stewards of God to administer them, 1 Cor. 4. 1. [ Ministers of Christ, Stewards of the Mysteries of God ] The doctrin of Church-government, and Spiritual rule:
for what Are Sacraments without Stewards of God to administer them, 1 Cor. 4. 1. [ Ministers of christ, Stewards of the Mysteres of God ] The Doctrine of Church-government, and Spiritual Rule:
Temporal and Eternal punishments belong to the despisers of it, as may be easily collected out of these Scriptures, Numb. 16. 31, &c. compared with, Jude 11. Mat. 10. 14, 15. Luke 10. 16. 2 Chron. 36. 15, 16.
Temporal and Eternal punishments belong to the despisers of it, as may be Easily collected out of these Scriptures, Numb. 16. 31, etc. compared with, U^de 11. Mathew 10. 14, 15. Lycia 10. 16. 2 Chronicles 36. 15, 16.
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4. Because 'tis one of the great ends of Christs Death and Resurrection, one end of his Descension and Ascension, to perpetuate and establish this Office in the Church, that we might have Pastors and Teachers, Ephes. 4. 8, 9, 10 11. [ He that Descended, the same Ascended, gave gifts to men,
4. Because it's one of the great ends of Christ Death and Resurrection, one end of his Descension and Ascension, to perpetuate and establish this Office in the Church, that we might have Pastors and Teachers, Ephesians 4. 8, 9, 10 11. [ He that Descended, the same Ascended, gave Gifts to men,
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he himself would not Preach out of Office, and without a special call from his Father, Luke 4. 18, 43. Heb. 5. 4, 5. John 8. 42. [ I came not of my self, but he sent me. ]
he himself would not Preach out of Office, and without a special call from his Father, Lycia 4. 18, 43. Hebrew 5. 4, 5. John 8. 42. [ I Come not of my self, but he sent me. ]
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for this is his glory, to convey Heavenly Treasures thorow an Earthen Vessel, 2 Cor. 4. 7. [ that the Excellency of the power may be of God, and not of us. ]
for this is his glory, to convey Heavenly Treasures thorough an Earthen Vessel, 2 Cor. 4. 7. [ that the Excellency of the power may be of God, and not of us. ]
The Commission given to Ministers is signed with this reverend name, and they are to act in this name, Mat. 28. 19. We have the name of the Father and Son subscribed to this Office, Luke 10. 16. John 13. 20. and the name of the Holy Ghost, Acts 13. 2. chap. 20. 28. This Name at the foot of any truth, portends same weighty Glorious matter;
The Commission given to Ministers is signed with this reverend name, and they Are to act in this name, Mathew 28. 19. We have the name of the Father and Son subscribed to this Office, Lycia 10. 16. John 13. 20. and the name of the Holy Ghost, Acts 13. 2. chap. 20. 28. This Name At the foot of any truth, portends same weighty Glorious matter;
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Of all men Ministers have greatest advantage to work upon many and to win them to God, Rom. 10. 17. Acts 26. 17, 18. 1 Cor. 4. 15. 8. Because all publick Ordinances and this Office, do stand or fall together.
Of all men Ministers have greatest advantage to work upon many and to win them to God, Rom. 10. 17. Acts 26. 17, 18. 1 Cor. 4. 15. 8. Because all public Ordinances and this Office, do stand or fallen together.
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How can Preaching, and Baptising, and Celebration of the Lords Supper stand, without Ministers to perform them in the way of God? Rom. 10. 15. [ How can they preach except they be sent? ] So Mat. 28. 19. 1 Cor. 4. 1.
How can Preaching, and Baptizing, and Celebration of the lords Supper stand, without Ministers to perform them in the Way of God? Rom. 10. 15. [ How can they preach except they be sent? ] So Mathew 28. 19. 1 Cor. 4. 1.
'Tis called, The Ministry of the Word, Acts 6. 4. The Ministry of Reconciliation, 2 Cor. 5. 18. 'Tis called in effect, A worthy Ministry, • Tim. 3. 1. An honourable Ministry, 1 Tim. 5. 17. The Ministry of the New Testament, 2 Cor. 3. 6. The Ministry of the Spirit, v. 8. The Ministry of Righteousnesse, v. 9. The exceeding glorious Ministry, v. 9, 10, 11. 10. Because this Office Impowers a mortal man to personate and represent God;
It's called, The Ministry of the Word, Acts 6. 4. The Ministry of Reconciliation, 2 Cor. 5. 18. It's called in Effect, A worthy Ministry, • Tim. 3. 1. an honourable Ministry, 1 Tim. 5. 17. The Ministry of the New Testament, 2 Cor. 3. 6. The Ministry of the Spirit, v. 8. The Ministry of Righteousness, v. 9. The exceeding glorious Ministry, v. 9, 10, 11. 10. Because this Office Impowers a Mortal man to personate and represent God;
] to despise this Office, is to despise the blessed Trinity, Luke 10. 16. Acts 20. 28. The reason why God doth not teach immediately, but useth man, and puts men in his stead is two-fold. 1. Mans infirmity:
] to despise this Office, is to despise the blessed Trinity, Lycia 10. 16. Acts 20. 28. The reason why God does not teach immediately, but uses man, and puts men in his stead is twofold. 1. men infirmity:
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as to empower and authorise them to stand Ambassadors and Stewards in the very place and room of the Almighty and immortal God, to Capitulate with the world,
as to empower and authorise them to stand ambassadors and Stewards in the very place and room of the Almighty and immortal God, to Capitulate with the world,
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The Apostle is filled with admiration at the Greatnesse, Excellency, and Weightinesse of this office and work, 2 Cor. 2. 14, 15, 16. [ We are unto God a sweet savour of Christ, in them that are saved,
The Apostle is filled with admiration At the Greatness, Excellency, and Weightiness of this office and work, 2 Cor. 2. 14, 15, 16. [ We Are unto God a sweet savour of christ, in them that Are saved,
Answ. A Relation to the work of the Ministry, by special Call and Qualification, whereby a man is authorised from Heaven to Preach the word, to administer the Sacraments,
Answer A Relation to the work of the Ministry, by special Call and Qualification, whereby a man is authorised from Heaven to Preach the word, to administer the Sacraments,
We read of the work, Ephes. 4. 12. [ the work of the Ministry, ] and we read again of the office, Rom. 11. 13. [ I magnifie mine office, ] and of both together, 1 Tim. 3. 1. [ if any man desire the office, &c. he desireth a good work.
We read of the work, Ephesians 4. 12. [ the work of the Ministry, ] and we read again of the office, Rom. 11. 13. [ I magnify mine office, ] and of both together, 1 Tim. 3. 1. [ if any man desire the office, etc. he Desires a good work.
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but a right or relation an union of a man to this work, an invisible union Relatio insensus per se non incurrit, The out ward senses are not capable of discerning Relation.
but a right or Relation an Union of a man to this work, an invisible Union Relatio insensus per se non incurrit, The out ward Senses Are not capable of discerning Relation.
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So you may se• a Minister to be a Man, and a gifted man, bu• you cannot see him to be a Minister, a man in union with the work of the Ministry, I say you cannot see this till you are told, till God te•• you out of the Scripture.
So you may se• a Minister to be a Man, and a gifted man, bu• you cannot see him to be a Minister, a man in Union with the work of the Ministry, I say you cannot see this till you Are told, till God te•• you out of the Scripture.
this work belongs to me, God hath committed it to me, 2 Cor. 5. 19. [ hath committed to us the word of reconciliation, ] to us, saith a Minister of Christ, in behalf of himself,
this work belongs to me, God hath committed it to me, 2 Cor. 5. 19. [ hath committed to us the word of reconciliation, ] to us, Says a Minister of christ, in behalf of himself,
] 1 Cor. 9. 1. [ are ye not my work in the Lord? ] 1 Tim. 1. 11, 12. [ the glorious Gospel of the blessed God, which was committed to my trust, &c. putting me into the Ministry.
] 1 Cor. 9. 1. [ Are you not my work in the Lord? ] 1 Tim. 1. 11, 12. [ the glorious Gospel of the blessed God, which was committed to my trust, etc. putting me into the Ministry.
and to no purpose? Hence the good Minister is called a workman, 2 Tim. 2. 15. [ a workman that needeth not be ashamed, &c. ] Position. 2. This Relation to the work of the Ministry comes by special Call and Qualification:
and to no purpose? Hence the good Minister is called a workman, 2 Tim. 2. 15. [ a workman that needs not be ashamed, etc. ] Position. 2. This Relation to the work of the Ministry comes by special Call and Qualification:
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Thus Paul became a Minister, viz. by the union and knitting together of both Gifts and Calling, 1 Tim. 1. 12. [ and I thank Christ Jesus our Lord who hath enabled me:
Thus Paul became a Minister, viz. by the Union and knitting together of both Gifts and Calling, 1 Tim. 1. 12. [ and I thank christ jesus our Lord who hath enabled me:
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Ability is one thing, and putting into office is another, So in all the Ministers which Christ sent forth is the daies of his flesh, there was this connection of Gifts and Calling.
Ability is one thing, and putting into office is Another, So in all the Ministers which christ sent forth is the days of his Flesh, there was this connection of Gifts and Calling.
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Hence the Names and Titles given to Ministers in the Scripture, are such as imply and presuppose a special Call and Commission, besides Gifts and Qualifications.
Hence the Names and Titles given to Ministers in the Scripture, Are such as imply and presuppose a special Call and Commission, beside Gifts and Qualifications.
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Who ever heard of an Embassadour without a Commission? Hence is that of the Apostle, Rom. 10. 15. [ How can they preach except they be sent? ] Some have strangely interpreted this Text,
Who ever herd of an Ambassador without a Commission? Hence is that of the Apostle, Rom. 10. 15. [ How can they preach except they be sent? ] some have strangely interpreted this Text,
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Thus the Thieves and Robbers which came before Christ, were permitted by Gods providence, Iohn 10. 8. and those Seducers, Acts 15. 1. Therefore that place, (Rom. 10. 15.) is to be interpreted by other Scriptures, which speak of the sending of Ministers;
Thus the Thieves and Robbers which Come before christ, were permitted by God's providence, John 10. 8. and those Seducers, Acts 15. 1. Therefore that place, (Rom. 10. 15.) is to be interpreted by other Scriptures, which speak of the sending of Ministers;
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as when we read that Christ was sent, and the Apostles were sent, we are to understand, that Christ was not barely permitted, nor the Apostles barely permitted;
as when we read that christ was sent, and the Apostles were sent, we Are to understand, that christ was not barely permitted, nor the Apostles barely permitted;
and this belongs to some men, to some Christians, not to all, 1 Cor. 12. 29. [ are all Apostles? are all Prophets? are all Teachers? ] The Apostle (who was a Minister of Christ) puts this difference betwixt himself,
and this belongs to Some men, to Some Christians, not to all, 1 Cor. 12. 29. [ Are all Apostles? Are all prophets? Are all Teachers? ] The Apostle (who was a Minister of christ) puts this difference betwixt himself,
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and other Christians, that they were called to be Saints, but He was called to be an Apostle, 1 Cor. 1. 1, 2. [ called to be Saints, called to be an Apostle. ]
and other Christians, that they were called to be Saints, but He was called to be an Apostle, 1 Cor. 1. 1, 2. [ called to be Saints, called to be an Apostle. ]
] How was Paul made a Minister? See Romans 1. 1. [ Paul, &c. called to be an Apostle, separated unto the Gospel of God, ] Acts 13. 2. [ separate Barnabas and Saul, &c. ]
] How was Paul made a Minister? See Romans 1. 1. [ Paul, etc. called to be an Apostle, separated unto the Gospel of God, ] Acts 13. 2. [ separate Barnabas and Saul, etc. ]
Every Minister must have these Qualifications. 1. He must be able, well furnished and gifted, 1 Tim. 1. 12. Tit. 1. 9. 2. He must be willing, 1 Tim. 3. 1. [ desire the office. ] 3. He must be blameless, that is, free from publick Scandal, 1 Tim. 3. 2, 7. 4. He must be visibly Godly:
Every Minister must have these Qualifications. 1. He must be able, well furnished and gifted, 1 Tim. 1. 12. Tit. 1. 9. 2. He must be willing, 1 Tim. 3. 1. [ desire the office. ] 3. He must be blameless, that is, free from public Scandal, 1 Tim. 3. 2, 7. 4. He must be visibly Godly:
so in the judgement of Charity, 1 Tim. 3. 9. [ holding the mystery of Faith in a pure Conscience. ] Position 3. By this call and relation to the work, a man is authorised from Heaven to undertake the Employment of a Minister.
so in the judgement of Charity, 1 Tim. 3. 9. [ holding the mystery of Faith in a pure Conscience. ] Position 3. By this call and Relation to the work, a man is authorised from Heaven to undertake the Employment of a Minister.
] Hence the Preachers of the Gospel are called Ministers of God, 2 Cor. 6. 4. Ministers of Christ, 1 Cor. 4. 1. Embassadors for Christ, 2 Cor. 5. 20. yea the Lord is said to give them their authority, 2 Cor. 10. 8. [ our Authority which the Lord hath given us. ] Position 4.
] Hence the Preachers of the Gospel Are called Ministers of God, 2 Cor. 6. 4. Ministers of christ, 1 Cor. 4. 1. ambassadors for christ, 2 Cor. 5. 20. yea the Lord is said to give them their Authority, 2 Cor. 10. 8. [ our authority which the Lord hath given us. ] Position 4.
which shews, that Christ himself expected and intended a continual succession of Ministers, so long as the Harvest lasted. Luke 10. 1, 2. 2. When Christ was near his death, even the same night that he was betrayed, He mentions again his purpose to send more Ministers besides his Apostles, John 13. 20. [ whomsoever I shall send.
which shows, that christ himself expected and intended a continual succession of Ministers, so long as the Harvest lasted. Lycia 10. 1, 2. 2. When christ was near his death, even the same night that he was betrayed, He mentions again his purpose to send more Ministers beside his Apostles, John 13. 20. [ whomsoever I shall send.
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Now Christ spake this when Judas received the sop, v. 21, 22, - 28. and Iudas received the sop at that time when the Sacrament was instituted, Mat. 26. 20, 21. and the Sacrament was instituted the same night wherein Christ was betrayed, 1 Corinth. 11. 23.
Now christ spoke this when Judas received the sop, v. 21, 22, - 28. and Iudas received the sop At that time when the Sacrament was instituted, Mathew 26. 20, 21. and the Sacrament was instituted the same night wherein christ was betrayed, 1 Corinth. 11. 23.
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3. One end of Christs Ascension was, that he might send more Pastors and Teachers besides the Apostles, Eph. 4. 8, 11. 4. After Christs Ascension, more Ministers were sent by the Apostles.
3. One end of Christ Ascension was, that he might send more Pastors and Teachers beside the Apostles, Ephesians 4. 8, 11. 4. After Christ Ascension, more Ministers were sent by the Apostles.
the Apostles ordained Elders in Christs name, they appointed setled Ministers over every particular Church, Acts 14 ▪ 23. [ They ordained them Elders in every Church.
the Apostles ordained Elders in Christ name, they appointed settled Ministers over every particular Church, Acts 14 ▪ 23. [ They ordained them Elders in every Church.
and not infallibl• and therefore not Apostles, for 'tis Prophesied of them, that some of them should speak perverse things, vers. 30. [ out of your own selves shall, &c. ]
and not infallibl• and Therefore not Apostles, for it's Prophesied of them, that Some of them should speak perverse things, vers. 30. [ out of your own selves shall, etc. ]
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6. The Scripture saith expresly, there shall be Pastors and Teachers so long as the Church and the World endureth, Mat. 28. 19, 20. [ Do you Preach and Baptise,
6. The Scripture Says expressly, there shall be Pastors and Teachers so long as the Church and the World Endureth, Mathew 28. 19, 20. [ Do you Preach and Baptise,
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Christ will bring in the fulnesse of the Gentiles, he will finish the number of his elect, his body must be full and perfect according to the Stature that he hath measured out to himself,
christ will bring in the fullness of the Gentiles, he will finish the number of his elect, his body must be full and perfect according to the Stature that he hath measured out to himself,
and for this purpose he hath given Pastors and Teachers for the edifying of his mystical body, till we all come unto the measure of the Stature of the fulnesse of Christ:
and for this purpose he hath given Pastors and Teachers for the edifying of his mystical body, till we all come unto the measure of the Stature of the fullness of christ:
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as Gen. 32. 28. c. 35. 10. [ thy name shall be called no more Jacob. ] that is, not only Jacob: for Jacob is called Jacob in Scripture after this in many places,
as Gen. 32. 28. c. 35. 10. [ thy name shall be called no more Jacob. ] that is, not only Jacob: for Jacob is called Jacob in Scripture After this in many places,
and instead of [ teach no more ] 'tis set down [ shall not teach, ] Heb. 8. 11. And this word (not) though a note of Negation, is not alwaies absolute,
and instead of [ teach no more ] it's Set down [ shall not teach, ] Hebrew 8. 11. And this word (not) though a note of Negation, is not always absolute,
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3. This place cannot be taken absolutely for (never any more) but comparatively for (not only.) Which I affirm upon sure grounds. Grounds of this Interpretation.
3. This place cannot be taken absolutely for (never any more) but comparatively for (not only.) Which I affirm upon sure grounds. Grounds of this Interpretation.
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1. Because the same Prophet prophesies, that outward and inward Teaching shall go together in the daies of the Gospel, Jer. 3. 14, 15, 16, 17. [ I will give you Pastors according to my own heart, &c. ] when shall these Pastors be given? in the daies of the Gospel,
1. Because the same Prophet prophecies, that outward and inward Teaching shall go together in the days of the Gospel, Jer. 3. 14, 15, 16, 17. [ I will give you Pastors according to my own heart, etc. ] when shall these Pastors be given? in the days of the Gospel,
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2. Because in the purest Gospel-times, when the Saints were taught of God, they were taught also by an outward Ministry, viz. by Christ and his Apostles, Luke 19. 47. yea after the giving of the Holy Ghost, Acts 6. 4. [ the Ministry of the word. ]
2. Because in the Purest Gospel times, when the Saints were taught of God, they were taught also by an outward Ministry, viz. by christ and his Apostles, Lycia 19. 47. yea After the giving of the Holy Ghost, Acts 6. 4. [ the Ministry of the word. ]
Yea this private teaching seems to be chiefly meant in the Text, Ier. 31. 34. [ they shall teach no more every man his Neighbour, and every man his Brother.
Yea this private teaching seems to be chiefly meant in the Text, Jeremiah 31. 34. [ they shall teach no more every man his Neighbour, and every man his Brother.
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5. Because we are assured in the New Testament, (of which Testament this Prophet prophecyed) that outward teaching and Teachers shall last to the end of the world,
5. Because we Are assured in the New Testament, (of which Testament this Prophet prophesied) that outward teaching and Teachers shall last to the end of the world,
Let your Consciences speak, Did your hearts never burn within you at the preaching of the word? Have not the convictions of God fallen upon you? Have not your Souls been caught up to Heaven in this Ordinance? Have you not many a time been forced to confesse, 'Tis the voyce of God that hath spoken to us,
Let your Consciences speak, Did your hearts never burn within you At the preaching of the word? Have not the convictions of God fallen upon you? Have not your Souls been caught up to Heaven in this Ordinance? Have you not many a time been forced to confess, It's the voice of God that hath spoken to us,
and God is among us of a truth, 1 Cor. 14. 24, 25. Now if this Prophet had prophecyed, that outward teaching should not continue; and yet it doth continue;
and God is among us of a truth, 1 Cor. 14. 24, 25. Now if this Prophet had prophesied, that outward teaching should not continue; and yet it does continue;
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Sol. Saint Paul, and Saint Peter, and Saint Iames, and Saint Iude, (four great Apostles) do bear witness, that Gods people do need external teaching by man, Heb. 5. 12. 2 Pet. 1. 12, 13. chapt. 3. 1. Iames 1. 19, 21, 22. Iude 3.
Sol. Saint Paul, and Saint Peter, and Saint James, and Saint Iude, (four great Apostles) do bear witness, that God's people do need external teaching by man, Hebrew 5. 12. 2 Pet. 1. 12, 13. Chapter. 3. 1. James 1. 19, 21, 22. Iude 3.
3. When Saint Iohn wrote the Revelation (a Book of things to come after his time, Rev. 1. 19.) He prophecyes of Outward Teaching by the Angels (or Ministers) of the Churches, Rev. 14. 6, 7, 8. by Angel, he means Ministers,
3. When Saint John wrote the Revelation (a Book of things to come After his time, Rev. 1. 19.) He prophecies of Outward Teaching by the Angels (or Ministers) of the Churches, Rev. 14. 6, 7, 8. by Angel, he means Ministers,
] Outward teaching confirms, and helps the Saints Act. 14. 21, 22. Act. 18. 27. 1 Thess. 3. 10. and these Thessalonians were very spiritual and eminent believers, who needed the outward teaching, to perfect them, chap. 1. 7, 8.
] Outward teaching confirms, and helps the Saints Act. 14. 21, 22. Act. 18. 27. 1 Thess 3. 10. and these Thessalonians were very spiritual and eminent believers, who needed the outward teaching, to perfect them, chap. 1. 7, 8.
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for St. Iohn is warning them of many Antichrists and Seducers, in this chapter, and in the verse before this text, v. 26. [ These things have I written to you concerning them that seduce you.
for Saint John is warning them of many Antichrists and Seducers, in this chapter, and in the verse before this text, v. 26. [ These things have I written to you Concerning them that seduce you.
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and you have been convinced of the truth of what we taught, by the anointing of the Spirit of Christ, who hath anointed your eyes with eye-salve that you may see:
and you have been convinced of the truth of what we taught, by the anointing of the Spirit of christ, who hath anointed your eyes with eyesalve that you may see:
Parallel to that other passage of Saint Iohn, 2 John 10. [ if there come any unto you and bring not this doctrine • and that of Paul, 1 Tim. 6. 3. [ If any man te•• otherwise,
Parallel to that other passage of Saint John, 2 John 10. [ if there come any unto you and bring not this Doctrine • and that of Paul, 1 Tim. 6. 3. [ If any man te•• otherwise,
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a comparative expression, like that 1 Thess. 4. 9, 10. [ as touching brotherly love, ye need not that I write to you, &c. ] Yet who will say, that the Apostles writing was needlesse indeed? We Conclude then:
a comparative expression, like that 1 Thess 4. 9, 10. [ as touching brotherly love, you need not that I write to you, etc. ] Yet who will say, that the Apostles writing was needless indeed? We Conclude then:
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As though, God had no faithfull witnesses, and Prophets, under the dominion of Antichrist, Rev. 2. 12, 13. Rev. 11. 3. 7. and chapt. 18. 21, 24. As though, the Ministry of Antichrist were greater and stronger than the Ministry of Christ, able to blot out the Name and Memory of the Ministry of Christ;
As though, God had no faithful Witnesses, and prophets, under the dominion of Antichrist, Rev. 2. 12, 13. Rev. 11. 3. 7. and Chapter. 18. 21, 24. As though, the Ministry of Antichrist were greater and Stronger than the Ministry of christ, able to blot out the Name and Memory of the Ministry of christ;
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Answ. No man whatsoever (Gifted or not Gifted) may take upon him either the office or work of the Ministry without a special call to it, Rom. 10. 15. [ How can they Preach except they be sent? ] Jer. 23. 21. [ I have not sent these Prophets, yet they ran.
Answer No man whatsoever (Gifted or not Gifted) may take upon him either the office or work of the Ministry without a special call to it, Rom. 10. 15. [ How can they Preach except they be sent? ] Jer. 23. 21. [ I have not sent these prophets, yet they ran.
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and if a Gifted Saviour might not, then a Gifted Sinner may not do it, Heb. 5. 4, 5. compared with John 8. 53, 54. chap. 7. 28 ▪ [ no man taketh this honour to himself,
and if a Gifted Saviour might not, then a Gifted Sinner may not do it, Hebrew 5. 4, 5. compared with John 8. 53, 54. chap. 7. 28 ▪ [ no man Takes this honour to himself,
so also Christ glorified not himself to be made an high Priest, &c. but he that said unto him, thou art a Priest for ever, &c. Whom •akest thou thy self? Jesus answered,
so also christ glorified not himself to be made an high Priest, etc. but he that said unto him, thou art a Priest for ever, etc. Whom •akest thou thy self? jesus answered,
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2. Because it is the union of Gifts and Calling, that makes a Minister, 1 Tim. 1 12. [ he who enabled me, counted me faithfull, puting me into the Ministry.
2. Because it is the Union of Gifts and Calling, that makes a Minister, 1 Tim. 1 12. [ he who enabled me, counted me faithful, putting me into the Ministry.
] The Gifts are one thing, and the Office another, and the Scripture makes a constant distinction, betwixt Gifts and Calling, Qualification and Mission.
] The Gifts Are one thing, and the Office Another, and the Scripture makes a constant distinction, betwixt Gifts and Calling, Qualification and Mission.
] dt n2 vbr pi n1, cc dt n1 j-jn, cc dt n1 vvz dt j n1, p-acp n2 cc vvg, n1 cc n1.
for medling with th• work of the Ministry, 1 Sam. 13. 8, 9. to v. 15. King Ʋzziah was a Gifted man, a very eminent famous King, 2 Chron. 26. 8, 15. Yet God punisht him for medling with the work of the Ministry, v. 16, 17, &c. He was a Leper to the day of his death for it.
for meddling with th• work of the Ministry, 1 Sam. 13. 8, 9. to v. 15. King Ʋzziah was a Gifted man, a very eminent famous King, 2 Chronicles 26. 8, 15. Yet God punished him for meddling with the work of the Ministry, v. 16, 17, etc. He was a Leper to the day of his death for it.
Corah and his Company were Gifted men, famous men, men of renown, Numb. 16. 1, 2. Yet God severely punisht them for medling with the office and work of the Old Testament Ministry, v. 3. and throughout the Chapter;
Corah and his Company were Gifted men, famous men, men of renown, Numb. 16. 1, 2. Yet God severely punished them for meddling with the office and work of the Old Testament Ministry, v. 3. and throughout the Chapter;
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especially v. 38, 39, 40. And the Apostle Jude speaks of some in his time that perished in this sin of Corah, Jude 11. [ they perished in the Gainsaying of Core. ]
especially v. 38, 39, 40. And the Apostle U^de speaks of Some in his time that perished in this since of Corah, U^de 11. [ they perished in the Gainsaying of Core. ]
They are Gods Seals, Rom. 4. 11. and God hath appointed Keepers of his Seals, 1 Cor. 4. 1. chap. 10. 16. chap. 11. 23. and 'tis granted by the Gifted brethren themselves, that they may not meddle with the Sacraments.
They Are God's Seals, Rom. 4. 11. and God hath appointed Keepers of his Seals, 1 Cor. 4. 1. chap. 10. 16. chap. 11. 23. and it's granted by the Gifted brothers themselves, that they may not meddle with the Sacraments.
Now Christ hath joyned Preaching, and Administration of Sacraments together in the Ministers Commission, Mat. 28. 19, 20. And Preaching is greater than Baptising, 1 Cor. 1. 17. [ Christ sent me not to baptise,
Now christ hath joined Preaching, and Administration of Sacraments together in the Ministers Commission, Mathew 28. 19, 20. And Preaching is greater than Baptizing, 1 Cor. 1. 17. [ christ sent me not to baptise,
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6. Because it is a mark of Seducers and false Teachers, to take upon them to be Preachers and Ministers without a Call, John 10. 1, 2, 3. [ He that entreth not by the door into the Sheep-fold,
6. Because it is a mark of Seducers and false Teachers, to take upon them to be Preachers and Ministers without a Call, John 10. 1, 2, 3. [ He that entereth not by the door into the Sheepfold,
and Liberality, as appears by the next Verses going before, and by the scope of the place, [ Above all things have fervent Charity, &c. use Hospitality one to another, &c. ] and then it follows, v. 10. [ As every man hath received the Gift, &c. ] Yea the Greek Participle NONLATINALPHABET couples both Verses together,
and Liberality, as appears by the next Verses going before, and by the scope of the place, [ Above all things have fervent Charity, etc. use Hospitality one to Another, etc. ] and then it follows, v. 10. [ As every man hath received the Gift, etc. ] Yea the Greek Participle couples both Verses together,
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Such a Gift as we read of, 1 Tim. 3. 2. [ given to Hospitality, ] and Rom. 12. 13. 3. By the word (Ministring) here, (in 1 Pet. 4.) is meant a mutual improving and exercising the Gift of Hospitality in Common duties and actions of love:
Such a Gift as we read of, 1 Tim. 3. 2. [ given to Hospitality, ] and Rom. 12. 13. 3. By the word (Ministering) Here, (in 1 Pet. 4.) is meant a mutual improving and exercising the Gift of Hospitality in Common duties and actions of love:
for we read of a woman ministring to Christ, [ and she arose, and ministred unto them, ] Mat. 8 15. will any be so senseless as to gather from hence that this woman preached to Christ,
for we read of a woman ministering to christ, [ and she arose, and ministered unto them, ] Mathew 8 15. will any be so senseless as to gather from hence that this woman preached to christ,
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But every lawfull Preacher is not only a Steward of Grace (which is common to all Saints) but is also a Steward of the Mysteries of God, 1 Cor. 4. 1. a Steward of Gods house, Luke 12. 41.
But every lawful Preacher is not only a Steward of Grace (which is Common to all Saints) but is also a Steward of the Mysteres of God, 1 Cor. 4. 1. a Steward of God's house, Lycia 12. 41.
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For the Stewards of Gods house are set over the Stewards of his Grace, Luke 12. 42. [ whom his Lord shall make Ruler over his Houshold, ] Acts 20. 28. [ over which the Holy Ghost hath made you Overseers. ]
For the Stewards of God's house Are Set over the Stewards of his Grace, Lycia 12. 42. [ whom his Lord shall make Ruler over his Household, ] Acts 20. 28. [ over which the Holy Ghost hath made you Overseers. ]
he hath committed his grace to their trust and improvement; they have all their Talents: But the Stewards of Gods house are more than Stewards of Grace;
he hath committed his grace to their trust and improvement; they have all their Talents: But the Stewards of God's house Are more than Stewards of Grace;
Speech seasoned with salt, with Grace and truth, as the Oracles or Word of God, Eph. 4. 28, 29. [ no corrupt communication, &c. but that which is good, &c. that it may minister grace to the Hearers.
Speech seasoned with salt, with Grace and truth, as the Oracles or Word of God, Ephesians 4. 28, 29. [ no corrupt communication, etc. but that which is good, etc. that it may minister grace to the Hearers.
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how to behave themselves each to other both in word and deed: speaking when they speak as Gods word, and ministring when they minister, of their substance,
how to behave themselves each to other both in word and deed: speaking when they speak as God's word, and ministering when they minister, of their substance,
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Were there lesse preaching, and more Hospitality among our Lay-Preachers, God would be more glorified, and his Church more edified, and the bowels of his Saints more refreshed.
Were there less preaching, and more Hospitality among our Lay-Preachers, God would be more glorified, and his Church more edified, and the bowels of his Saints more refreshed.
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and therefore he makes it not common to all that can do it, chapt. 5. 1, 2. [ The Elders which are among you I exhort, who am also an Elder, &c. Feed the Flock of God which is among you, &c. ] Feed, that is, with the Word and Sacraments:
and Therefore he makes it not Common to all that can do it, Chapter. 5. 1, 2. [ The Elders which Are among you I exhort, who am also an Elder, etc. Feed the Flock of God which is among you, etc. ] Feed, that is, with the Word and Sacraments:
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and when he speaks of feeding the Flock, he directs his Charge to the Elders of the Church who were men in Office, ordained men, Acts 14. 23. [ ordained Elders in every Church. ]
and when he speaks of feeding the Flock, he directs his Charge to the Elders of the Church who were men in Office, ordained men, Acts 14. 23. [ ordained Elders in every Church. ]
] that is, Those (among them) that were Preachers, or Ministers, preached. Were they but two Ministers among them, and they had Preached; this Scripture had been fulfilled.
] that is, Those (among them) that were Preachers, or Ministers, preached. Were they but two Ministers among them, and they had Preached; this Scripture had been fulfilled.
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3. 'Tis said in another place, that some of these that were scattered were men of Cyrene, Acts 11. 19, 20, 21. and one of them is expressed by name in the 13th.
3. It's said in Another place, that Some of these that were scattered were men of Cyrene, Acts 11. 19, 20, 21. and one of them is expressed by name in the 13th.
For there was a Church still at Jerusalem, when they were gone, Act. 11. 19, 20, 21, 22. Tydings was brought to the Church at Jerusalem of what these scattered Preachers had done.
For there was a Church still At Jerusalem, when they were gone, Act. 11. 19, 20, 21, 22. Tidings was brought to the Church At Jerusalem of what these scattered Preachers had done.
though others also might be forced to fly with them. For Herod aimed most at the Preachers, Acts 12. 1, 2, 3. The reason why the Apostles staid behind with the Church, might be their courage and valour above other Ministers.
though Others also might be forced to fly with them. For Herod aimed most At the Preachers, Acts 12. 1, 2, 3. The reason why the Apostles stayed behind with the Church, might be their courage and valour above other Ministers.
6. These scattered Preachers did Baptise as well as Preach, therefore they were Ministers, Stewards of the Word and Sacraments, men in office, Acts 8. 12, 13, — 17. Obj. But All the Saints may Prophesie, 1 Cor. 14. 31. [ ye may all Prophesie one by one. ] Ergo Gifted men may.
6. These scattered Preachers did Baptise as well as Preach, Therefore they were Ministers, Stewards of the Word and Sacraments, men in office, Acts 8. 12, 13, — 17. Object But All the Saints may Prophesy, 1 Cor. 14. 31. [ you may all Prophesy one by one. ] Ergo Gifted men may.
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Sol. 1. The word (All) is to be limited and restrained to the Prophets there spoken of, vers. 29, 32. [ Let the Prophets speak two or three, and let the other judge.
Sol. 1. The word (All) is to be limited and restrained to the prophets there spoken of, vers. 29, 32. [ Let the prophets speak two or three, and let the other judge.
as the same Apostle in the same Epistle teacheth, chap. 12. 29. [ are all Apostles? are all Prophets? are all Teachers? ] How doth the Apostle slight that foolish Principle, That all should be Prophets and Teachers? He even disdains at it,
as the same Apostle in the same Epistle Teaches, chap. 12. 29. [ Are all Apostles? Are all prophets? Are all Teachers? ] How does the Apostle slight that foolish Principle, That all should be prophets and Teachers? He even disdains At it,
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For they could fore-tell future Events, and interpret Scripture ex tempore, by immediate instinct, by special revelation, Acts 11. 27, 28. Gal. 1. 12. 1 Cor. 14. 29, 30.
For they could foretell future Events, and interpret Scripture ex tempore, by immediate instinct, by special Revelation, Acts 11. 27, 28. Gal. 1. 12. 1 Cor. 14. 29, 30.
no more than (when women are forbidden to adorn themselves with outward adorning of plaiting the hair, wearing of gold, &c.) men are allowed to adorn themselves in excesse, and pride.
no more than (when women Are forbidden to adorn themselves with outward adorning of plaiting the hair, wearing of gold, etc.) men Are allowed to adorn themselves in excess, and pride.
Besides, There might be some extraordinary Women-Prophetesses in Corinth: such as Miriam, Huldah, Anna, the Daughters of Philip, Acts 21. 9. and these the Apostle might command to private Prophesying;
Beside, There might be Some extraordinary Women-Prophetesses in Corinth: such as Miriam, Huldah, Anna, the Daughters of Philip, Acts 21. 9. and these the Apostle might command to private Prophesying;
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and if Prophesying women might not Prophesie in publick, much lesse might other women that were not Prophetesses, meddle in publick, 1 Cor. 14. 34. Many other Objections have been started in these times against the propriety of Ministers, in their office and work;
and if Prophesying women might not Prophesy in public, much less might other women that were not Prophetesses, meddle in public, 1 Cor. 14. 34. Many other Objections have been started in these times against the propriety of Ministers, in their office and work;
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Quest. 4. What is the true Call to this Office of the Ministry? suppose a man be gifted and qualified for the Office, what is that which makes a Gifted man a Minister?
Quest. 4. What is the true Call to this Office of the Ministry? suppose a man be gifted and qualified for the Office, what is that which makes a Gifted man a Minister?
Hence Ordination is called, a separating of men to the work of the Ministry, Acts 13. 2, 3. and Timothy is said to receive his Office-Gift by Ordinationn, 1 Tim. 4. 14. [ the Gift which was given thee by Prophecy, with the laying on of the hands of the Presbytery.
Hence Ordination is called, a separating of men to the work of the Ministry, Acts 13. 2, 3. and Timothy is said to receive his Office-Gift by Ordinationn, 1 Tim. 4. 14. [ the Gift which was given thee by Prophecy, with the laying on of the hands of the Presbytery.
[ By Prophecy ] that is, according to the Prophecies that went before of him, which incouraged the Presbytery to ordain him, 1 Tim. 1. 18. And by (Laying on of hands) is meant, Ordination, according to the usual phrase of Scripture;
[ By Prophecy ] that is, according to the Prophecies that went before of him, which encouraged the Presbytery to ordain him, 1 Tim. 1. 18. And by (Laying on of hands) is meant, Ordination, according to the usual phrase of Scripture;
The same phrase is used, Luke 12 42. [ a faithfull, a wise Steward, whom his Lord shall make ruler over all his houshold, ] NONLATINALPHABET, that is, he shall have him a Ruler that was none before.
The same phrase is used, Lycia 12 42. [ a faithful, a wise Steward, whom his Lord shall make ruler over all his household, ], that is, he shall have him a Ruler that was none before.
Now what needed Titus be left at Crete to ordain Elders, if the People might have made themselves Elders without ordination? Yea in the Apostles daies a man could not be so much as a Church-Deacon without ordination, Acts 6. 3. [ whom we may appoint or ordain over this business. ]
Now what needed Titus be left At Crete to ordain Elders, if the People might have made themselves Elders without ordination? Yea in the Apostles days a man could not be so much as a Church-Deacon without ordination, Acts 6. 3. [ whom we may appoint or ordain over this business. ]
and ordained by men, by the Guides and Ministers of the Church, which is plain in the places already urged, viz. Acts 14. 23. Tit. 1. 5. [ every Church, every City.
and ordained by men, by the Guides and Ministers of the Church, which is plain in the places already urged, viz. Acts 14. 23. Tit. 1. 5. [ every Church, every city.
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1. Proving or Tryal of the Gifts, and life of him that desires the Office, 1 Tim. 3. 10. [ let these also first be proved? ] by whom? by Timothy, and other Ordainers, 1 Tim. 5. 22. Hence the Rules of Qualification are directed to the Ordainers, Tit. 1. 5, 6, 9. and 1 Tim. 3. [ ordain Elders, if any be blameless, able to convince the Gainsayer, &c. ] q. d.
1. Proving or Trial of the Gifts, and life of him that Desires the Office, 1 Tim. 3. 10. [ let these also First be proved? ] by whom? by Timothy, and other Ordainers, 1 Tim. 5. 22. Hence the Rules of Qualification Are directed to the Ordainers, Tit. 1. 5, 6, 9. and 1 Tim. 3. [ ordain Elders, if any be blameless, able to convince the Gainsayer, etc. ] q. worser.
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As the Father sent Christ, and Christ sent his Apostles, and the Apostles sent those whom they ordained, Mat. 10. 5, 6, 7. [ These twelve Iesus sent forth, saying, Go preach, &c. ] and this Sending is called Ordination, Mark 3. 14. Rom. 10. 15. [ How can they preach except they be sent? ] This Sending is an outward action of the Ministers of the Gospel,
As the Father sent christ, and christ sent his Apostles, and the Apostles sent those whom they ordained, Mathew 10. 5, 6, 7. [ These twelve Iesus sent forth, saying, Go preach, etc. ] and this Sending is called Ordination, Mark 3. 14. Rom. 10. 15. [ How can they preach except they be sent? ] This Sending is an outward actium of the Ministers of the Gospel,
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an Action of men, not of God, though from God, and in Gods stead, Acts 13. 2, 3. [ The Holy Ghost said to them, (even to men) seperate ye me Barnabas and Saul to the work, &c. ] How did they seperate men to this work? read the next Verse, [ when they had fasted and prayed, and laid their hands on them, they sent them away.
an Actium of men, not of God, though from God, and in God's stead, Acts 13. 2, 3. [ The Holy Ghost said to them, (even to men) separate you me Barnabas and Saul to the work, etc. ] How did they separate men to this work? read the next Verse, [ when they had fasted and prayed, and laid their hands on them, they sent them away.
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when men (or Ministers, who are but men,) when men of God, when men that have authority from Heaven to send others, do send out Gifted men about the work of the Ministry;
when men (or Ministers, who Are but men,) when men of God, when men that have Authority from Heaven to send Others, do send out Gifted men about the work of the Ministry;
'Tis the Holy Ghost that sends them, 'tis God that sends them. Some of the Prophets and Apostles might be called immediately by God without men: but they were extraordinary men:
It's the Holy Ghost that sends them, it's God that sends them. some of the prophets and Apostles might be called immediately by God without men: but they were extraordinary men:
Some in St. Iohns time pretended to this extraordinary Call, of Apostles, and they were found Lyars, Rev. 2. 2. [ Thou hast tryed them which say they are Apostles,
some in Saint Iohns time pretended to this extraordinary Call, of Apostles, and they were found Liars, Rev. 2. 2. [ Thou hast tried them which say they Are Apostles,
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but they ordained Ministers themselves, and gave order to those whom they ordained, to ordain others after them, that there might be a constant succession of Ministers in the Church:
but they ordained Ministers themselves, and gave order to those whom they ordained, to ordain Others After them, that there might be a constant succession of Ministers in the Church:
yea they would not suffer one Church to be without an ordained Minister, Acts 1•. 23. And this is that which I termed an ordinary Call, viz. the mediate Call, a Call from God by men:
yea they would not suffer one Church to be without an ordained Minister, Acts 1•. 23. And this is that which I termed an ordinary Call, viz. the mediate Call, a Call from God by men:
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And though the substance of Ordination doth chiefly consist in proving and sending: yet we must see to the well-being thereof, as well as to its being:
And though the substance of Ordination does chiefly consist in proving and sending: yet we must see to the well-being thereof, as well as to its being:
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All which Circumstances of Ordination, may be collected out of these Scriptures, Luke 6. 12, 13. Acts 14. 23. 2 Tim. 4. 1, 2. Act. 13. 3. compared with, Numb. 27. 18, 19, 22, 23. Obj. But Ordination is but an Action of men, and the Call of God is enough without it.
All which circumstances of Ordination, may be collected out of these Scriptures, Lycia 6. 12, 13. Acts 14. 23. 2 Tim. 4. 1, 2. Act. 13. 3. compared with, Numb. 27. 18, 19, 22, 23. Object But Ordination is but an Actium of men, and the Call of God is enough without it.
yet it was Gods Ordinance, Acts 13. 2. [ The Holy Ghost said, seperate me Barnabas and Saul to the work. ] So Acts 20. 28. [ The Holy Ghost hath made you overseers.
yet it was God's Ordinance, Acts 13. 2. [ The Holy Ghost said, separate me Barnabas and Saul to the work. ] So Acts 20. 28. [ The Holy Ghost hath made you Overseers.
so also is the immediate Call to the Ministry ceased, and the mediate Call even Ordination placed in the room of it, Tit. 1. 5. 3. The richest Treasures of the Gospel are conveyed to the Church by men:
so also is the immediate Call to the Ministry ceased, and the mediate Call even Ordination placed in the room of it, Tit. 1. 5. 3. The Richest Treasures of the Gospel Are conveyed to the Church by men:
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and the perfecting of the Saints done by man? did not Christ say to men, Go ye, Disciple the Nations, &c. Mat. 28? Yea did not God redeem the world by man? 1 Cor. 15. 21. [ for since by man came death, by man came also the resurrection of the dead.
and the perfecting of the Saints done by man? did not christ say to men, Go you, Disciple the nations, etc. Mathew 28? Yea did not God Redeem the world by man? 1 Cor. 15. 21. [ for since by man Come death, by man Come also the resurrection of the dead.
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Ob. But Paul preached some time before his ordination, compare Acts 9. 20. with chapt. 13. where we read of his ordination afterward, ergo men may preach un-ordained.
Ob. But Paul preached Some time before his ordination, compare Acts 9. 20. with Chapter. 13. where we read of his ordination afterwards, ergo men may preach unordained.
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For He preached not before a voice from Heaven had told him that Ananias should give him his Errand and Commission from God, Acts 22. 10, 12, 13, 14, 15. Yea He was told from Heaven that he must be a Minister, Acts 26. 16, 17.
For He preached not before a voice from Heaven had told him that Ananias should give him his Errand and Commission from God, Acts 22. 10, 12, 13, 14, 15. Yea He was told from Heaven that he must be a Minister, Acts 26. 16, 17.
3. After this, God established a cert••• rule in the Church by Pauls own mouth, T•• none should use the Office before Ordinatio• but all should be first ordained, 1 Tim. 3. 1• ▪ [ Let these also first be proved,
3. After this, God established a cert••• Rule in the Church by Paul's own Mouth, T•• none should use the Office before Ordinatio• but all should be First ordained, 1 Tim. 3. 1• ▪ [ Let these also First be proved,
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] That is, Let Timothy or Titus, and the Presbytery, and those that are appointed to ordain them, examine them before they do the work of the Ministry.
] That is, Let Timothy or Titus, and the Presbytery, and those that Are appointed to ordain them, examine them before they do the work of the Ministry.
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This Proving is the beginning of Ordination, and after some examination, 'tis generally held lawfull, for those that have been examined to preach before the Ordainers;
This Proving is the beginning of Ordination, and After Some examination, it's generally held lawful, for those that have been examined to preach before the Ordainers;
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This Probation which Paul speaks of to Timothy is in order to Ordination, and therefore when Titus is bid to ordain, he is minded of the Qualifications of those whom he should ordain;
This Probation which Paul speaks of to Timothy is in order to Ordination, and Therefore when Titus is bid to ordain, he is minded of the Qualifications of those whom he should ordain;
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which shews he had power to prove them, whether they had such Gifts or not? Tit. 1. 5, 6, 9. And so when Paul speaks to Timothy of proving such as desire the Office, he sets down the Qualifications of a Minister, 1 Tim. 3. Therefore I said, that Proving is the beginning of Ordination, because 'tis in order to Ordination,
which shows he had power to prove them, whither they had such Gifts or not? Tit. 1. 5, 6, 9. And so when Paul speaks to Timothy of proving such as desire the Office, he sets down the Qualifications of a Minister, 1 Tim. 3. Therefore I said, that Proving is the beginning of Ordination, Because it's in order to Ordination,
For He himself that preached before ordination left this rule in the Church under his own hand, that men should be first ordained before they use the office of a Minister.
For He himself that preached before ordination left this Rule in the Church under his own hand, that men should be First ordained before they use the office of a Minister.
than He? It was Paul that joyned with Barnabas to ordain Elders in every Church, Acts 14. It was Paul that joyn'd with the Presbytery or Eldership to ordain Timothy, 2 Tim. 1. 6. It was Paul that Gave the Rules for Ordination in his Epistles to Timothy and Titus, and gave them charge from God to ordain others, 1 Tim. 5. 22. 2 Tim. 2. 1, 2. & Titus 1. 5.
than He? It was Paul that joined with Barnabas to ordain Elders in every Church, Acts 14. It was Paul that joined with the Presbytery or Eldership to ordain Timothy, 2 Tim. 1. 6. It was Paul that Gave the Rules for Ordination in his Epistles to Timothy and Titus, and gave them charge from God to ordain Others, 1 Tim. 5. 22. 2 Tim. 2. 1, 2. & Titus 1. 5.
Quest. 5. What are the utmost bounds betwixt the work of a Private Christian, and the work of a Minister? betwixt the spiritual exercise of a Gifted man,
Quest. 5. What Are the utmost bounds betwixt the work of a Private Christian, and the work of a Minister? betwixt the spiritual exercise of a Gifted man,
3. Private Christians may (upon daily occasions) exhort and comfort one another, Heb. 3. 13. (daily.) This cannot be meant of set-meetings for the service of God,
3. Private Christians may (upon daily occasions) exhort and Comfort one Another, Hebrew 3. 13. (daily.) This cannot be meant of set-meetings for the service of God,
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4. Private Christians may keep fasts (upon extraordinary occasions) in their families, Hester 4. 16. Zech. 12. 12, &c. 5. Private Christians may meet together in private to pray, and to confer of points of Religion, especially in evil times, Mal. 3. 16. Luke 24. 14, 15. Acts 18. 26. Acts 10. Cornelius and his friends.
4. Private Christians may keep fasts (upon extraordinary occasions) in their families, Esther 4. 16. Zechariah 12. 12, etc. 5. Private Christians may meet together in private to pray, and to confer of points of Religion, especially in evil times, Malachi 3. 16. Lycia 24. 14, 15. Acts 18. 26. Acts 10. Cornelius and his Friends.
6. Private Christians may encourage one another to the due observance of publick worship and ordinances, Isay 2. 3. Psal. 122. 1. and the woman of Samaria, John 4. Come see a man that told me all that ever I did, &c.
6. Private Christians may encourage one Another to the due observance of public worship and ordinances, Saiah 2. 3. Psalm 122. 1. and the woman of Samaria, John 4. Come see a man that told me all that ever I did, etc.
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yea not only to men, but to women also in some cases, as is proved by the examples of Bathsheba, Lois, Eunice, Abigail, Hester, Lydia, Priscilla, and other good women mentioned in the Bible.
yea not only to men, but to women also in Some cases, as is proved by the Examples of Bathsheba, Lois, Eunice, Abigail, Esther, Lydia, Priscilla, and other good women mentioned in the bible.
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2. The Bounds and restrictions which God sets to Private Christians in the exercise of their Spiritual Gifts. Bound 1. 1. The Gifted man is limited and bounded in his Family.
2. The Bounds and restrictions which God sets to Private Christians in the exercise of their Spiritual Gifts. Bound 1. 1. The Gifted man is limited and bounded in his Family.
The Houshold of Stephanus was baptised, yet not by Stephanus himself, but by Paul, 1 Cor. 1. 16. [ I baptised the Houshold of Stephanus. ] Bound 2. 2. The Gifted man is bounded and limited in teaching:
The Household of Stephanus was baptised, yet not by Stephanus himself, but by Paul, 1 Cor. 1. 16. [ I baptised the Household of Stephanus. ] Bound 2. 2. The Gifted man is bounded and limited in teaching:
for though he may teach (them,) yet he may not teach the (Church) or whole House of God, without ordination, John 10. 1, 2, 3. He must not climbe into the sheepfold,
for though he may teach (them,) yet he may not teach the (Church) or Whole House of God, without ordination, John 10. 1, 2, 3. He must not climb into the sheepfold,
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This teaching of the Church belongs to Ministers, 1 Cor. 4. 17. to an ordained Timothy, and such as He was, 1 Tim. 3. 15. compared with chap• ▪ •• 11, 13, 16. This belongs to ordained Elde••, Acts 20, 17, 28. 1 Pet. 5. 1, 2. and you know Christ commissioned Peter to feed his sheep:
This teaching of the Church belongs to Ministers, 1 Cor. 4. 17. to an ordained Timothy, and such as He was, 1 Tim. 3. 15. compared with chap• ▪ •• 11, 13, 16. This belongs to ordained Elde••, Acts 20, 17, 28. 1 Pet. 5. 1, 2. and you know christ commissioned Peter to feed his sheep:
and how can they preach except they be sent? To what purpose should Christ chuse Embassadors to do that, which belongs to every man? and I have before shewed, that Preaching the word, is the Principal work of a Minister.
and how can they preach except they be sent? To what purpose should christ choose ambassadors to do that, which belongs to every man? and I have before showed, that Preaching the word, is the Principal work of a Minister.
Hence Prophesying in the Church is limited to Prophets, 1 Cor. 14. 29. [ Let the Prophets speak, &c. ] when shall they speak? see v. 23. [ when the whole Church be come together in some place.
Hence Prophesying in the Church is limited to prophets, 1 Cor. 14. 29. [ Let the prophets speak, etc. ] when shall they speak? see v. 23. [ when the Whole Church be come together in Some place.
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] chapt. 12. 29. [ Are all Prophets? are all Teachers? ] Hence Pastors and Teachers (men in office) are said to be given on purpose for the edifying of the Church, Eph. 4. 12. God hath his Embssassadors for the Church, as well as for the world:
] Chapter. 12. 29. [ are all prophets? Are all Teachers? ] Hence Pastors and Teachers (men in office) Are said to be given on purpose for the edifying of the Church, Ephesians 4. 12. God hath his Embssassadors for the Church, as well as for the world:
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For what is a Church (or•inarily) but a Combination of Housholds? As ••ul writing to the Church at Corinth mentions several Housholds as Members of the Church, viz. the House of Chloe, the Houshold of Stephanus, the House of Aquila and Priscilla, 1 Cor. chap. 1. and chap. 16. Bound 3. 3. The Gifted man is limited in conference and discourse.
For what is a Church (or•inarily) but a Combination of Households? As ••ul writing to the Church At Corinth mentions several Households as Members of the Church, viz. the House of Chloe, the Household of Stephanus, the House of Aquila and Priscilla, 1 Cor. chap. 1. and chap. 16. Bound 3. 3. The Gifted man is limited in conference and discourse.
] So those Religious Proselytes followed Paul and Barnabas, when the Congregation was broken up, to confer with them, Acts 13. 43. and thus Aquila and Priscilla discoursed privately with Apollos about the way of God,
] So those Religious Proselytes followed Paul and Barnabas, when the Congregation was broken up, to confer with them, Acts 13. 43. and thus Aquila and Priscilla discoursed privately with Apollos about the Way of God,
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Indeed a private Christian may discourse of Religion before a civil Court of Judicature, when he is called to it by the Magistrate, and falsely accused.
Indeed a private Christian may discourse of Religion before a civil Court of Judicature, when he is called to it by the Magistrate, and falsely accused.
As Stephen, and the blessed Martyrs in Queen Maries times, disputed with the Bishops for the truth, 1 Pet. 3. 14, 15, 16. But this is rather a Just Defence,
As Stephen, and the blessed Martyrs in Queen Mary's times, disputed with the Bishops for the truth, 1 Pet. 3. 14, 15, 16. But this is rather a Just Defence,
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As Christ often reasoned with the Scribes and Pharisees openly, who sate in Moses Chair, and were men in office. Bound 4. 4. The Gifted man (if un-ordained) is limited in Private Meetings.
As christ often reasoned with the Scribes and Pharisees openly, who sat in Moses Chair, and were men in office. Bound 4. 4. The Gifted man (if unordained) is limited in Private Meetings.
as the Disciples that went to Emmaus, Luke 24. 17. [ One to another. ] So Aquila and Priscilla to one Apollos, Acts 18. So Christs Disciples spake to him one by one in their private Assemblies, John 14. 5, 8. Mark 14. 19. [ And to say unto him, One by one. ]
as the Disciples that went to Emmaus, Lycia 24. 17. [ One to Another. ] So Aquila and Priscilla to one Apollos, Acts 18. So Christ Disciples spoke to him one by one in their private Assemblies, John 14. 5, 8. Mark 14. 19. [ And to say unto him, One by one. ]
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Thus far Christ allowed Women, even Mary and Martha to confer with him in points of Faith, John 11. 20, 21, 22, &c. And this was the highest Privilege that Cornelius had in that private Meeting, though in his own house:
Thus Far christ allowed Women, even Marry and Martha to confer with him in points of Faith, John 11. 20, 21, 22, etc. And this was the highest Privilege that Cornelius had in that private Meeting, though in his own house:
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When only two Disciples and Christ were met together in a journey: the two Disciples communed one with another, and both of them with Christ, by turns;
When only two Disciples and christ were met together in a journey: the two Disciples communed one with Another, and both of them with christ, by turns;
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And after Christ was come among them, they did not offer to speak in his presence, till they were asked a question, Luke 24. 13, 14, &c. & v. 25, 26, 27.
And After christ was come among them, they did not offer to speak in his presence, till they were asked a question, Lycia 24. 13, 14, etc. & v. 25, 26, 27.
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Whether may a Private Christian (if a Gifted man) expound the Scripture, at a private Meeting, either in his own or any other House, where several Persons are met together;
Whither may a Private Christian (if a Gifted man) expound the Scripture, At a private Meeting, either in his own or any other House, where several Persons Are met together;
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I grant, A Gifted man may teach his own Family, in the hearing of any Friends and Neighbour, that may come occasionally to him upon some special business,
I grant, A Gifted man may teach his own Family, in the hearing of any Friends and Neighbour, that may come occasionally to him upon Some special business,
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As I may catechize my Child before a whole house full of people; and yet my so doing is not at all a catechising of the Standers by. All this is granted.
As I may catechise my Child before a Whole house full of people; and yet my so doing is not At all a catechising of the Standers by. All this is granted.
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Yet a Private Christian ought not to interpret Scripture, in any set appointed meeting, to the Members of several families, purposely and Customarily assembled, to serve God together in one house. Ground.
Yet a Private Christian ought not to interpret Scripture, in any Set appointed meeting, to the Members of several families, purposely and Customarily assembled, to serve God together in one house. Ground.
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or to a congregation of Church-Members and others, met together for Solemn worship? Hence 'tis called, A right dividing the word of Truth, 2 Tim. 2. 15. A giving the sence of Scripture, Nehem. 8. 7, 8.
or to a congregation of Church-Members and Others, met together for Solemn worship? Hence it's called, A right dividing the word of Truth, 2 Tim. 2. 15. A giving the sense of Scripture, Nehemiah 8. 7, 8.
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when he sayes, They that feared the Lord spake often one to another, &c. and that famous meeting in Cornelius house was a meeting of several persons, out of more Housholds than one;
when he Says, They that feared the Lord spoke often one to Another, etc. and that famous meeting in Cornelius house was a meeting of several Persons, out of more Households than one;
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and Peter was the only Teacher among them, Acts 10. 24, 27, 33, 34. And Paul and Barnabas were the only Teachers in that Private meeting, Acts 13. 43. And Paul and Silas were the only Teachers in that meeting, (whether publick or private,) Acts 16. 13. 'Tis very likely this was a publick meeting, free or all comers.
and Peter was the only Teacher among them, Acts 10. 24, 27, 33, 34. And Paul and Barnabas were the only Teachers in that Private meeting, Acts 13. 43. And Paul and Silas were the only Teachers in that meeting, (whither public or private,) Acts 16. 13. It's very likely this was a public meeting, free or all comers.
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So in All the Private meetings which Christ held with his Disciples, he himself was the only Teacher among them, Mark 9. 33, 34, 35, &c. and other places.
So in All the Private meetings which christ held with his Disciples, he himself was the only Teacher among them, Mark 9. 33, 34, 35, etc. and other places.
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For Apollos was mighty in the Scriptures before, and was able rather to have helped them to expound the Scriptures, v. 24. How could he be mighty in the Scriptures,
For Apollos was mighty in the Scriptures before, and was able rather to have helped them to expound the Scriptures, v. 24. How could he be mighty in the Scriptures,
if he knew not the sence, if he could not expound till he were taught? but Aquila and Priscilla gave him a relation of passages concerning the baptism of the Holy Ghost,
if he knew not the sense, if he could not expound till he were taught? but Aquila and Priscilla gave him a Relation of passages Concerning the Baptism of the Holy Ghost,
and so by degrees this Office would be destroyed, and the distinction cease. But God will have this distinction of Ministers to stand, their name shall be Teachers,
and so by Degrees this Office would be destroyed, and the distinction cease. But God will have this distinction of Ministers to stand, their name shall be Teachers,
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for he knew only the baptism of John, •. 25. Besides this expounding was to one Apollos, only to one man, v. 26. that is, by a familiar conference or talking together, they acquainted him with many passages of Christ,
for he knew only the Baptism of John, •. 25. Beside this expounding was to one Apollos, only to one man, v. 26. that is, by a familiar conference or talking together, they acquainted him with many passages of christ,
for he was preaching in the Synagogue, and they heard him, and so they took occasion to speak privately with him, v. 26. therefore this example meddles not with the question,
for he was preaching in the Synagogue, and they herd him, and so they took occasion to speak privately with him, v. 26. Therefore this Exampl meddles not with the question,
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The Scripture saith nothing of a private mans interpreting the Scripture in a private meeting. There is neither Precept nor Example for it in the word of God.
The Scripture Says nothing of a private men interpreting the Scripture in a private meeting. There is neither Precept nor Exampl for it in the word of God.
And this Argument is much like that of the Apostle, Heb. 7. 13, 14. [ Of which Tribe Moses spake nothing concerning Priesthood. ] So say I, The Scripture speaks of Ministers interpreting in private meeting.
And this Argument is much like that of the Apostle, Hebrew 7. 13, 14. [ Of which Tribe Moses spoke nothing Concerning Priesthood. ] So say I, The Scripture speaks of Ministers interpreting in private meeting.
But it speaks nothing of Gifted mens interpretation in such meetings. There is no Text which either expresseth or implyeth such a Liberty of interpretation.
But it speaks nothing of Gifted men's Interpretation in such meetings. There is no Text which either Expresses or Implies such a Liberty of Interpretation.
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For what is their Greatest work, but to Teach the Church? And what are Ministers but Church-Teachers? Eph. 4. 11, 12. [ Some Pastors and Teachers,
For what is their Greatest work, but to Teach the Church? And what Are Ministers but Church-Teachers? Ephesians 4. 11, 12. [ some Pastors and Teachers,
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for the work of the Ministry. ] Teaching is the Ministers work, yea teaching in houses, Acts 20. 20, 21. A Minister is distinguished from all other men by his Teaching in the Church:
for the work of the Ministry. ] Teaching is the Ministers work, yea teaching in houses, Acts 20. 20, 21. A Minister is distinguished from all other men by his Teaching in the Church:
and to be Taught, is an act of Subjection, 1 Tim. 2. 11, 12. chapt. 4. 10. Heb. 13. 7. To these may be added all the grounds before urged in my Answer to the Question.
and to be Taught, is an act of Subjection, 1 Tim. 2. 11, 12. Chapter. 4. 10. Hebrew 13. 7. To these may be added all the grounds before urged in my Answer to the Question.
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And believe it, 'tis dangerous breaking out beyond the bounds which God hath set, lest we fall into a Perez-Ʋzzah, or lest we perish in the Gain-saying of Corah, and lest the Lord break forth upon us,
And believe it, it's dangerous breaking out beyond the bounds which God hath Set, lest we fallen into a Perez-Ʋzzah, or lest we perish in the Gainsaying of Corah, and lest the Lord break forth upon us,
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as the Scripture phrase is, concerning the old bounds which once God set to Israel, Exod. 19. 21, 22, 23, 24. with v. 12. [ Thou shalt set bounds unto the people, &c. Charge the people lest they break thorow to gaze, and many of them perish:
as the Scripture phrase is, Concerning the old bounds which once God Set to Israel, Exod 19. 21, 22, 23, 24. with v. 12. [ Thou shalt Set bounds unto the people, etc. Charge the people lest they break thorough to gaze, and many of them perish:
Quest. 6. How may one discern this Office in a man? or How may one know a Minister from a Gifted man that is no Minister? seeing the Office is a relation,
Quest. 6. How may one discern this Office in a man? or How may one know a Minister from a Gifted man that is no Minister? seeing the Office is a Relation,
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When Paul was a Stranger at Jerusalem, a•• not known to be a Minister, the Disciples a•• Brethren would not receive him, till Barnab•• (a faithfull Minister) had told them, He w•• called to be a Minister, Acts 9. 26, 27, 28.
When Paul was a Stranger At Jerusalem, a•• not known to be a Minister, the Disciples a•• Brothers would not receive him, till Barnab•• (a faithful Minister) had told them, He w•• called to be a Minister, Acts 9. 26, 27, 28.
Hence it was a Custom formerly in England, if any man came to be Minister of any Parish, Two or Three Neighbouring Ministers were to give him possession of the Church, &c.
Hence it was a Custom formerly in England, if any man Come to be Minister of any Parish, Two or Three Neighbouring Ministers were to give him possession of the Church, etc.
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Thus Saint Luke certifies in writing, that Paul and Barnabas were ordained, in his Treatise of the Acts of the Apostles, Acts 13. Thus Paul certifies of Timothy, that Timothy was ordained by himself and the Presbytery, in his Epistles to Timothy, which were to be published to the whole Church.
Thus Saint Lycia certifies in writing, that Paul and Barnabas were ordained, in his Treatise of the Acts of the Apostles, Acts 13. Thus Paul certifies of Timothy, that Timothy was ordained by himself and the Presbytery, in his Epistles to Timothy, which were to be published to the Whole Church.
and sends this Certificate in an Epistle to Corinth, to satisfie all that should enquire of him, 2 Cor. 8. 23. [ Whether any do enquire of Titus, He is my Partner and Fellow-helper. ]
and sends this Certificate in an Epistle to Corinth, to satisfy all that should inquire of him, 2 Cor. 8. 23. [ Whither any do inquire of Titus, He is my Partner and Fellow-helper. ]
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Ob. But Paul proves his Office another way, viz. by successe of his labours, and saith, He needed not Certificates of men, 1 Cor. 9. 1, 2. with 2 Cor. 3. 1, 2, 3. [ or need we, as some others, Epistles of Commendation to you. ]
Ob. But Paul Proves his Office Another Way, viz. by success of his labours, and Says, He needed not Certificates of men, 1 Cor. 9. 1, 2. with 2 Cor. 3. 1, 2, 3. [ or need we, as Some Others, Epistles of Commendation to you. ]
And Suc•ess doth sometimrs shew Gods power to bring good out of evil, not his approbation, of the thing which he causeth to serve to the good of his Church:
And Suc•ess does sometimrs show God's power to bring good out of evil, not his approbation, of the thing which he Causes to serve to the good of his Church:
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Such hath been the blindness of mind, hardness and pride of heart, strong Delusion and Apostacy which hath possessed some of them, that they may serve as Monuments of wrath,
Such hath been the blindness of mind, hardness and pride of heart, strong Delusion and Apostasy which hath possessed Some of them, that they may serve as Monuments of wrath,
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Yet my opinion is of those Learned and Good Ministers who are made Tryers of Preachers, that if the Supreme Magistrate would grant them a Commission to ordain all those whom they find un-ordained;
Yet my opinion is of those Learned and Good Ministers who Are made Tryers of Preachers, that if the Supreme Magistrate would grant them a Commission to ordain all those whom they find unordained;
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and that this was his aim (in pleading Success) appears in the same Chapter, viz. 2 Cor. 3. 5, 6. [ Who also hath made us able Ministers ] And some at Corinth had cavilled against his Abilities, undervalued his Gifts, 2 Cor. 10. 10. Now (saith Paul) to prove my Gifts, I need not bring you a Certificate from others,
and that this was his aim (in pleading Success) appears in the same Chapter, viz. 2 Cor. 3. 5, 6. [ Who also hath made us able Ministers ] And Some At Corinth had caviled against his Abilities, undervalved his Gifts, 2 Cor. 10. 10. Now (Says Paul) to prove my Gifts, I need not bring you a Certificate from Others,
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for you have had ample experience of them; and consequently I am no Titular Minister only; but a real Minister; both Gifted and Called. This is the scope.
for you have had ample experience of them; and consequently I am no Titular Minister only; but a real Minister; both Gifted and Called. This is the scope.
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when he was not known to be a Minister, and before the Church was acquainted, that God had given him a Call from Heaven, Acts 9. 26, 27, 28. [ Barnabas took him, and brought him to the Apostles,
when he was not known to be a Minister, and before the Church was acquainted, that God had given him a Call from Heaven, Acts 9. 26, 27, 28. [ Barnabas took him, and brought him to the Apostles,
and declared unto them, how He had seen the Lord in the way, and that He had spoken to him, &c. ] Paul doth not undertake to satisfie the People by his Gifts concerning his Call:
and declared unto them, how He had seen the Lord in the Way, and that He had spoken to him, etc. ] Paul does not undertake to satisfy the People by his Gifts Concerning his Call:
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The Case of many of our Antient Ministers in England. How ridiculous would it be for Ministers that have lived many years with a People, to bring Testimonials to their own Flock? The Peoples own experience is the best Testimonial in such a case:
The Case of many of our Ancient Ministers in England. How ridiculous would it be for Ministers that have lived many Years with a People, to bring Testimonials to their own Flock? The Peoples own experience is the best Testimonial in such a case:
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5. Paul confesseth that other Ministers do need Testimonials, though He did not, for the phrase is [ Need we, as Some other, Epistles of Commendation, ] 2 Cor. 3. 1. Yea Paul gives such Letterr in behalf of others that were not known,
5. Paul Confesses that other Ministers do need Testimonials, though He did not, for the phrase is [ Need we, as some other, Epistles of Commendation, ] 2 Cor. 3. 1. Yea Paul gives such Letterr in behalf of Others that were not known,
As to Titus, and the Messengers sent with him, 2 Cor. 8. 18, 22, 23. So also He gives like Letters of commendation in behalf of Timothy, Phil. 2. 22. [ As a Son with the Father, He hath served with me in the Gospell. ]
As to Titus, and the Messengers sent with him, 2 Cor. 8. 18, 22, 23. So also He gives like Letters of commendation in behalf of Timothy, Philip 2. 22. [ As a Son with the Father, He hath served with me in the Gospel. ]
though Paul (who was well known, and was able, if need had been, to have wrought a Miracle to prove his Call to the Ministry) might not need it, as others do. Thus much of sixth Question.
though Paul (who was well known, and was able, if need had been, to have wrought a Miracle to prove his Call to the Ministry) might not need it, as Others do. Thus much of sixth Question.
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1. It destroys the Principal means of saving faith; for so is the Ministry, Rom. 10, 14, 15, 17. 2. It destroys the greatest Bulwark of Religiot, the greatest Preservative against Apostacy; such is the Ministry.
1. It Destroys the Principal means of Saving faith; for so is the Ministry, Rom. 10, 14, 15, 17. 2. It Destroys the greatest Bulwark of Religiot, the greatest Preservative against Apostasy; such is the Ministry.
For God gives Pastors and Teachers to keep men from being tossed to and fro with every wind of Doctrin, Eph. 4. 11, 14. and they are set for defence of the Gospel, Phil. 1. 17. 3. It overthrows all publick Ordinances, and consequently all publick Sabbaths, and all Solemn Assemblies for Divine worship.
For God gives Pastors and Teachers to keep men from being tossed to and from with every wind of Doctrine, Ephesians 4. 11, 14. and they Are Set for defence of the Gospel, Philip 1. 17. 3. It overthrows all public Ordinances, and consequently all public Sabbaths, and all Solemn Assemblies for Divine worship.
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There are three eminent Scriptures which magnifie this Office, as the mouth of God, Rom. 11. 13. 1 Tim. 3. 1. 2 Cor. 3. 8. 9, 10, 11. but I hasten. Ʋse 3. This may teach us to reverence the Persons that bear this Office. Honour Ministers for their Office-sake.
There Are three eminent Scriptures which magnify this Office, as the Mouth of God, Rom. 11. 13. 1 Tim. 3. 1. 2 Cor. 3. 8. 9, 10, 11. but I hasten. Ʋse 3. This may teach us to Reverence the Persons that bear this Office. Honour Ministers for their Office-sake.
yea esteem them very highly in love to their work sake, 1 Thess. 5. 12, 13. (Work's sake.) what is their work? an excellent, Heavenly, honourable, comfortable, profitable work.
yea esteem them very highly in love to their work sake, 1 Thess 5. 12, 13. (Work's sake.) what is their work? an excellent, Heavenly, honourable, comfortable, profitable work.
Do not you put upon them a Crown of Thorns, and contempt, 1 Tim. 5. 17. [ Let the Elders that rule well be counted worthy of double honour, &c. But I have already pleaded in a printed Book,
Do not you put upon them a Crown of Thorns, and contempt, 1 Tim. 5. 17. [ Let the Elders that Rule well be counted worthy of double honour, etc. But I have already pleaded in a printed Book,
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yea contend earnestly, as that Phrase is, Jude. 3. This Office hath many Adversarie: Satan hath raised all his forces, hath engaged all his Instruments against it:
yea contend earnestly, as that Phrase is, U^de. 3. This Office hath many Adversary: Satan hath raised all his forces, hath engaged all his Instruments against it:
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and Christ dyed and rose again to perpetuate it, 1 Cor. 12. 28. [ God hath set some in the Church, some Pastors and Teachers ] & Eph. 4. 8, 9, 10, 11. 2. If you hear any man say, 'Tis a Temporary Office;
and christ died and rose again to perpetuate it, 1 Cor. 12. 28. [ God hath Set Some in the Church, Some Pastors and Teachers ] & Ephesians 4. 8, 9, 10, 11. 2. If you hear any man say, It's a Temporary Office;
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and as eyes to the Blind, Rom. 10. 14, 17. Acts 8. 30, 31. 'Tis reported of the men at Antioch that when there was talk of silencing Chrysostom, they cryed out, Better the Sun should cease from shining,
and as eyes to the Blind, Rom. 10. 14, 17. Acts 8. 30, 31. It's reported of the men At Antioch that when there was talk of silencing Chrysostom, they cried out, Better the Sun should cease from shining,
Who art thou then that despisest Gods Hoast, and sayest, There is no need of any of the thousands of Burning and Shining Lights in the Christian world?
Who art thou then that Despisest God's Host, and Sayest, There is no need of any of the thousands of Burning and Shining Lights in the Christian world?
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Stand up for it, and plead and say, 'Tis a special peculiar office, belongs to some only, not to all, 1 Cor. 12. 28. ▪ Are all Teachers? ] Yea stand to this, that none must preach but those that are specially Called, and Ordained.
Stand up for it, and plead and say, It's a special peculiar office, belongs to Some only, not to all, 1 Cor. 12. 28. ▪ are all Teachers? ] Yea stand to this, that none must preach but those that Are specially Called, and Ordained.
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Make good use of Ministers whiles you have them. Obey them; be ruled by them; advise with them, ask their Help and Direction, &c. Rules for such improvement.
Make good use of Ministers while you have them. Obey them; be ruled by them; Advice with them, ask their Help and Direction, etc. Rules for such improvement.
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1. Give up your selves to their Ministry, without reservation of any secret Lust, and follow them in all things wherein they follow Christ, 2 Cor. 8. 5. 1 Cor. 11. 1. 2. Use them as Interpreters:
1. Give up your selves to their Ministry, without reservation of any secret Lust, and follow them in all things wherein they follow christ, 2 Cor. 8. 5. 1 Cor. 11. 1. 2. Use them as Interpreters:
If you meet with a dark Scripture, go to your Minister, and ask the meaning, as the Eunuch asked Philip, Acts 8. 34, &c. 3. Use them as the Bulwark of the Truth:
If you meet with a dark Scripture, go to your Minister, and ask the meaning, as the Eunuch asked Philip, Acts 8. 34, etc. 3. Use them as the Bulwark of the Truth:
If false Doctrine be preached, and you stagger at it, go to your Minister to be setled, Eph. 4. 11, 14. Phil. 1. 17. 4. Use them as your Comforters:
If false Doctrine be preached, and you stagger At it, go to your Minister to be settled, Ephesians 4. 11, 14. Philip 1. 17. 4. Use them as your Comforters:
when you are ready to dye send for your Minister, and beg his Prayers, and Comforts, 2 Cor. 1. 4, 5, 6. James 5. 14, 15. Thus much to the 10th. Principle.
when you Are ready to die send for your Minister, and beg his Prayers, and Comforts, 2 Cor. 1. 4, 5, 6. James 5. 14, 15. Thus much to the 10th. Principle.
Abraham was a good Christian, for he saw Christs day and rejoyced, and this was one great Article of Abrahams faith, That God was able to raise the dead, Heb. 11. 19. This was also an Article of Jobs faith, who was a man of Abrahams religion,
Abraham was a good Christian, for he saw Christ day and rejoiced, and this was one great Article of Abrahams faith, That God was able to raise the dead, Hebrew 11. 19. This was also an Article of Jobs faith, who was a man of Abrahams Religion,
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] Thus Martha, when Christ told her that her brother should rise again, pcofesseth she did not question his resurrection at the last day, Joh. 11. 23, 24. And how zealously doth St. Paul rebuke those that look upon the resurrection as an incredible principle? Act. 26. 8. To open this Principle, I will put two questions.
] Thus Martha, when christ told her that her brother should rise again, pcofesseth she did not question his resurrection At the last day, John 11. 23, 24. And how zealously does Saint Paul rebuke those that look upon the resurrection as an incredible principle? Act. 26. 8. To open this Principle, I will put two questions.
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Thus much the word (resurrection) importeth, and 'tis frequently called in the Scripture, a rising again, Mat. 20. 19. Mat. 7. 9. Joh. 11. 24. [ Rise again, risen again ]
Thus much the word (resurrection) imports, and it's frequently called in the Scripture, a rising again, Mathew 20. 19. Mathew 7. 9. John 11. 24. [ Rise again, risen again ]
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Creation is a making of something out of nothing, that never had any being before, Act. 17. 28. But Resurrection is a restoring of a decayed thing, which had a former being;
Creation is a making of something out of nothing, that never had any being before, Act. 17. 28. But Resurrection is a restoring of a decayed thing, which had a former being;
and not another, •hil. 3. 21. [ His glorious body ] Luk. 24. 39. • I my self ] whence he is called, the same Jesus •fter his resurrection, Act. 1. 11. The same that •escended, Eph. 4. 9, 10.
and not Another, •hil. 3. 21. [ His glorious body ] Luk. 24. 39. • I my self ] whence he is called, the same jesus •fter his resurrection, Act. 1. 11. The same that •escended, Ephesians 4. 9, 10.
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Paul couples Jesus and the resurrection to-together in his Sermons and Confessions, and is very zealous in defence of the resurrection, Acts 17. 18. chapt. 23. 6. chapt. 24. v. 14, 15. Act. •6. 6, 7, 8. Yea many good Christians have dyed for this doctrine, 1 Cor 15. 29, 30. Else what shall they do that are baptized for the dead of the dead rise not? That is, what will become of all those blessed M•rtyrs, that were baptized to death for this principle of the resurrection, which is explained in the next verse, v. 30. And why stand we in jeopardy every hour? That is, in jeopardy of the like baptism for the dead;
Paul couples jesus and the resurrection to-together in his Sermons and Confessions, and is very zealous in defence of the resurrection, Acts 17. 18. Chapter. 23. 6. Chapter. 24. v. 14, 15. Act. •6. 6, 7, 8. Yea many good Christians have died for this Doctrine, 1 Cor 15. 29, 30. Else what shall they do that Are baptised for the dead of the dead rise not? That is, what will become of all those blessed M•rtyrs, that were baptised to death for this principle of the resurrection, which is explained in the next verse, v. 30. And why stand we in jeopardy every hour? That is, in jeopardy of the like Baptism for the dead;
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And this kind of martyrdome is called baptism in another place, Mat. 20. 22, 23. 4. Because the resurrection of the dead, is the foundation of a Christians hope, for future happine••:
And this kind of martyrdom is called Baptism in Another place, Mathew 20. 22, 23. 4. Because the resurrection of the dead, is the Foundation of a Christians hope, for future happine••:
1 Pet. 1. 3, 4. Blessed be God, who •ath begotten us to a lively hope by the resurrection, &c. And the Apo••le unites the hope and resurrection of the dead in one, Act. 24. 15. q. d. There were no hope for the dead Saints, if there were no resurrection;
1 Pet. 1. 3, 4. Blessed be God, who •ath begotten us to a lively hope by the resurrection, etc. And the Apo••le unites the hope and resurrection of the dead in one, Act. 24. 15. q. worser. There were no hope for the dead Saints, if there were no resurrection;
and therfore in defence of the resurrection, in another place, he urgeth the hope that we have by it after this life, 1 Cor. 15. v. 18. 19. 5. Because the doctrine of the resurrection, is a Comprehensive doctrine:
and Therefore in defence of the resurrection, in Another place, he urges the hope that we have by it After this life, 1 Cor. 15. v. 18. 19. 5. Because the Doctrine of the resurrection, is a Comprehensive Doctrine:
for what is too hard for hi• to do, that can raise the dead? Act. 26. 8. Eph. 1. 19, 20. Yea it comprehends all religion, See 1 Cor. 15. 13, 14, 15. &c. Now to the Application. Use I. We may inferre from hence; as followeth.
for what is too hard for hi• to do, that can raise the dead? Act. 26. 8. Ephesians 1. 19, 20. Yea it comprehends all Religion, See 1 Cor. 15. 13, 14, 15. etc. Now to the Application. Use I. We may infer from hence; as follows.
but that all may be impartialy judged, Rev, 20. 12, 13. Act. 17. 31. 2. Then there is danger in denying the resurrection: 'tis dangerous to overturn foundations;
but that all may be impartially judged, Rev, 20. 12, 13. Act. 17. 31. 2. Then there is danger in denying the resurrection: it's dangerous to overturn foundations;
and no marvel, for Satan himself is transformed into an Angel of light, therefore it is no great thing if his Ministers also be transformed, 2 Cor. 11. 14, 15.
and no marvel, for Satan himself is transformed into an Angel of Light, Therefore it is no great thing if his Ministers also be transformed, 2 Cor. 11. 14, 15.
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This error against the resurrection, was rife among the Jewes, a little before their destruction, maintained by the Sect of the Sadduces, Mat. 22. 23. Luk. 20. v. 27. Act. 23. 8.
This error against the resurrection, was rife among the Jews, a little before their destruction, maintained by the Sect of the Sadducees, Mathew 22. 23. Luk. 20. v. 27. Act. 23. 8.
1. The old Sadduces rejected most part of the Scripture, even all but the five books of Moses: and therefore Christ urgeth against them Moses writings,
1. The old Sadducees rejected most part of the Scripture, even all but the five books of Moses: and Therefore christ urges against them Moses writings,
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4. The Enemies of Pauls Ministry, were for (a) Ministry (like Corah and his Company who sought the Priesthood also) but not for (the) Ministry, 2 Cor. 11. 13.
4. The Enemies of Paul's Ministry, were for (a) Ministry (like Corah and his Company who sought the Priesthood also) but not for (the) Ministry, 2 Cor. 11. 13.
Compare Joh. 5. 24, 25. with v. 28, 29. The Spiritual Resurrection is limited to believers, v. 24. But the Corporal Resurrection is extended to all that are in the Graves;
Compare John 5. 24, 25. with v. 28, 29. The Spiritual Resurrection is limited to believers, v. 24. But the Corporal Resurrection is extended to all that Are in the Graves;
and 'tis said, they shall come forth, some to Life, and some to Damnation, which cannot be meant of the Spiritual Resurrection, v. 28, 29. Yea the Scripture speaks of the rising again of those that were spiritually risen before,
and it's said, they shall come forth, Some to Life, and Some to Damnation, which cannot be meant of the Spiritual Resurrection, v. 28, 29. Yea the Scripture speaks of the rising again of those that were spiritually risen before,
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and of their rising, again after they are Dead in the Lord, after they are fallen asleep in Christ, 1 Cor. 15, 16, 17, 18, 19. Yea Christ speaks of raising the Spiritual Believer in the last day, Joh. 6. 40. 3. The Scripture speaks of a first Resurrection, and a second Death.
and of their rising, again After they Are Dead in the Lord, After they Are fallen asleep in christ, 1 Cor. 15, 16, 17, 18, 19. Yea christ speaks of raising the Spiritual Believer in the last day, John 6. 40. 3. The Scripture speaks of a First Resurrection, and a second Death.
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Now as the Second Death implyeth and supposeth a first (viz. a Natural Death, besides the Spiritual:) So the first Resurrection implyeth and supposeth a second Resurrection, viz. a Natural or Corporal Resurrection besides the Spiritual:
Now as the Second Death Implies and Supposeth a First (viz. a Natural Death, beside the Spiritual:) So the First Resurrection Implies and Supposeth a second Resurrection, viz. a Natural or Corporal Resurrection beside the Spiritual:
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Now Christs Resurrection could not be Spiritual, a Resurrection of his Soul from Sin, for he was no Sinner, 1 Pet. 2. 22. But his Resurrection was Corporal;
Now Christ Resurrection could not be Spiritual, a Resurrection of his Soul from since, for he was no Sinner, 1 Pet. 2. 22. But his Resurrection was Corporal;
but of no new Creation, then, of no new Bodies, and new Substances; but of a rising again, in many places of the Bible before urged. Creation is out of nothing;
but of no new Creation, then, of no new Bodies, and new Substances; but of a rising again, in many places of the bible before urged. Creation is out of nothing;
2. The Bodyes that shall arise shall come forth of the Graves, therefore they will be the same Bodyes that lay in the Graves and rotted there, and no other;
2. The Bodies that shall arise shall come forth of the Graves, Therefore they will be the same Bodies that lay in the Graves and rotted there, and no other;
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Joh. 5. 28, 29. All that are in the Graves shall come forth; Mat. 27. 52, 53. And the Sea shall render up the Dead, not new Bodyes, but the old Dead Bodyes; Rev. 20. 13. 3. The Bodyes of the Faithful are the very Members of Christ:
John 5. 28, 29. All that Are in the Graves shall come forth; Mathew 27. 52, 53. And the Sea shall render up the Dead, not new Bodies, but the old Dead Bodies; Rev. 20. 13. 3. The Bodies of the Faithful Are the very Members of christ:
Therefore when Christ is speaking that he will lose nothing of all which the Father hath given him, he adds, Joh. 6. 39, 40. I will raise it up again at the last day;
Therefore when christ is speaking that he will loose nothing of all which the Father hath given him, he adds, John 6. 39, 40. I will raise it up again At the last day;
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Job saith, he shall see his Redeemer with his own eyes, and not another, Job 19. 27. The Apostle saith, God shall give to every Seed his own Body, 1 Cor. 15. 38. And (as I said before) we shall rise, as Christ rose;
Job Says, he shall see his Redeemer with his own eyes, and not Another, Job 19. 27. The Apostle Says, God shall give to every Seed his own Body, 1 Cor. 15. 38. And (as I said before) we shall rise, as christ rose;
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The same Body that He took of the Virgin, the same that was nailed to the Crosse, the same that Joseph took down from the Crosse in his Arms, the same that was laid in the Sepulchre, the same Body rose and ascended, not an imaginary,
The same Body that He took of the Virgae, the same that was nailed to the Cross, the same that Joseph took down from the Cross in his Arms, the same that was laid in the Sepulchre, the same Body rose and ascended, not an imaginary,
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which cannot be without a rising again of the same Bodyes that Death hath imprisoned and led Captive, 1 Cor. 15. 54. Now see how Christ Conquered Death at his Resurrection;
which cannot be without a rising again of the same Bodies that Death hath imprisoned and led Captive, 1 Cor. 15. 54. Now see how christ Conquered Death At his Resurrection;
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Acts 2. 24. Death was not able to hold him any longer, when God came to raise him, It was not possible that he should be holden of it. Now let me answer Objections.
Acts 2. 24. Death was not able to hold him any longer, when God Come to raise him, It was not possible that he should be held of it. Now let me answer Objections.
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Obj. But 'tis said, Flesh and Blood cannot inherit the Kingdom of God, 1 Cor. 15. 50. Sol. Tis added in the same verse, Neither doth Corruption inherit incorruption.
Object But it's said, Flesh and Blood cannot inherit the Kingdom of God, 1 Cor. 15. 50. Sol. This added in the same verse, Neither does Corruption inherit incorruption.
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as is hinted in the verse before, v. 49, We shall also bear the image of the heavenly, that is, the heavenly Adam, Jesus Christ; we shall have bodies like his bodie,
as is hinted in the verse before, v. 49, We shall also bear the image of the heavenly, that is, the heavenly Adam, jesus christ; we shall have bodies like his body,
Ob. But 'tis said in the Scripture last cited, Our vile bodies shall be changed, Phil. 3. 21. Sol. That is, they shall be changed from their vileness; changed in qualitie:
Ob. But it's said in the Scripture last cited, Our vile bodies shall be changed, Philip 3. 21. Sol. That is, they shall be changed from their vileness; changed in quality:
Ob. But 'tis said, thou sowest not that body that shall be, 1 Cor. 15. 37. Sol. 1. 'Tis added in the same place, But bare grain, may chance, of wheat or some other grain.
Ob. But it's said, thou sowest not that body that shall be, 1 Cor. 15. 37. Sol. 1. It's added in the same place, But bore grain, may chance, of wheat or Some other grain.
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but it shall rise with advantage, in Honourable, Glorious, Incorruptible Body, as is afterwards explained, v. 40. The Glory of the Celestial or Heavenly is one,
but it shall rise with advantage, in Honourable, Glorious, Incorruptible Body, as is afterwards explained, v. 40. The Glory of the Celestial or Heavenly is one,
and the Glory of the Terrestial or Earthly, is another. See v. 42, 43. 44. 3. When the Apostle comes to explain himself afterward, and to apply this Similitude, he says peremptorily;
and the Glory of the Terrestrial or Earthly, is Another. See v. 42, 43. 44. 3. When the Apostle comes to explain himself afterwards, and to apply this Similitude, he Says peremptorily;
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This Corruptible must put on incorruption, and this Mortal, Immortality, and urgeth it twice together in two verses, v. 53, 54. To shew that he intends all along in this discourse of the Resurrection the same Body that dyed, This Corruptible, this Mortal.
This Corruptible must put on incorruption, and this Mortal, Immortality, and urges it twice together in two Verses, v. 53, 54. To show that he intends all along in this discourse of the Resurrection the same Body that died, This Corruptible, this Mortal.
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Now NONLATINALPHABET and NONLATINALPHABET, Corpus, & Anima, Body, and Spirit, are two distinct things of different Substances, that cannot be confounded;
Now and, Corpus, & Anima, Body, and Spirit, Are two distinct things of different Substances, that cannot be confounded;
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I have been so large in Confutation of this error, that I will be brief in the next. Error III. That the Soul is mortal, dyeth with the body. Confutation. This error destroys the resurrection:
I have been so large in Confutation of this error, that I will be brief in the next. Error III. That the Soul is Mortal, Dies with the body. Confutation. This error Destroys the resurrection:
Therefore Christ urged the immortality of the souls of Abraham, Isaac, and Jacob, against the Sadduces, to prove the resurection of their bodies, Mat. 22. 31, 32, God is not the God of the dead,
Therefore christ urged the immortality of the Souls of Abraham, Isaac, and Jacob, against the Sadducees, to prove the resurrection of their bodies, Mathew 22. 31, 32, God is not the God of the dead,
but of the living, that is, of the living souls of Abraham, Isaac, &c. To extirpate this error, let me put together some principal Texts of Scripture, which prove the immortality of our Souls;
but of the living, that is, of the living Souls of Abraham, Isaac, etc. To extirpate this error, let me put together Some principal Texts of Scripture, which prove the immortality of our Souls;
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1. If the Soul out-lives the body, be alive after the body is dead, then it dies not with the body, Mat. 10 28, which kill the Body but are not able to kill the Soul.
1. If the Soul outlives the body, be alive After the body is dead, then it die not with the body, Mathew 10 28, which kill the Body but Are not able to kill the Soul.
and in a place of torments, then their Souls do not die with their Bodies, 1 Pet. 3. 19, 20. Mat. 5. 25, 26. Luke 16. 〈 … 〉 Jude 6. 7. Use 3. Suffer a word of Exhortation.
and in a place of torments, then their Souls do not die with their Bodies, 1 Pet. 3. 19, 20. Mathew 5. 25, 26. Lycia 16. 〈 … 〉 U^de 6. 7. Use 3. Suffer a word of Exhortation.
If the rising of the dead be a Fundamental Principle: Then be perswaded to the performance of several duties which are required by this Doctrine. Duty I. Believe this Principle: mix it with Faith:
If the rising of the dead be a Fundamental Principle: Then be persuaded to the performance of several duties which Are required by this Doctrine. Duty I Believe this Principle: mix it with Faith:
He abideth true and cannot deny himself, Mat. 5. 18. And we have Gods word for it, Isa. 26. 19. Dan. 12. 2. Mat. 12. 41. And all the Scriptures before urged.
He Abideth true and cannot deny himself, Mathew 5. 18. And we have God's word for it, Isaiah 26. 19. Dan. 12. 2. Mathew 12. 41. And all the Scriptures before urged.
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He can distinguish the dust of mens bodies, from the dust of beasts, & the dust of one mans body, from that of another, Luke 18. 27. Eph. 1. 19, 20.
He can distinguish the dust of men's bodies, from the dust of beasts, & the dust of one men body, from that of Another, Lycia 18. 27. Ephesians 1. 19, 20.
It was Gods power that supported Abrahams faith in this point, Heb. 11. 19. 4. We have our own experience to suggest unto us the possibility and probability of the resurrection.
It was God's power that supported Abrahams faith in this point, Hebrew 11. 19. 4. We have our own experience to suggest unto us the possibility and probability of the resurrection.
Christ is the first fruits, and so all those that rose at his resurrection, 1 Cor. 15, 20, Mat. 27. 52, 53, You may judge by one ear of Corn that Harvest is coming. Duty II. Cleave to this principle:
christ is the First fruits, and so all those that rose At his resurrection, 1 Cor. 15, 20, Mathew 27. 52, 53, You may judge by one ear of Corn that Harvest is coming. Duty II Cleave to this principle:
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stand by it, and defend it, and contend for it, and never let it go; Remember how zealously Paul contended for it, 1 Cor. 15. Consider, if you give up this Principle, you give up all religion, and all your hope for another world;
stand by it, and defend it, and contend for it, and never let it go; remember how zealously Paul contended for it, 1 Cor. 15. Consider, if you give up this Principle, you give up all Religion, and all your hope for Another world;
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for the cause and hope of the dead, for the resurrection of the dead, whereof Paul treateth in all that chapter. Duty III. Improve this principle, 5. wayes.
for the cause and hope of the dead, for the resurrection of the dead, whereof Paul Treateth in all that chapter. Duty III. Improve this principle, 5. ways.
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1. By a spiritual rising, from the death of Sin, to the life of Grace: which is the first resurrection, Rev. 20. 6. Eph. 5. 14. Rom. 6. 11. 2. By knowledge of the vertue of Christs resurrection:
1. By a spiritual rising, from the death of since, to the life of Grace: which is the First resurrection, Rev. 20. 6. Ephesians 5. 14. Rom. 6. 11. 2. By knowledge of the virtue of Christ resurrection:
3. By raising our hearts and minds to heaven, towards our risen Saviour, Col. 3. 1, 2, 3, 4. Phil. 3. 20, 21. 4. By trusting in that mighty God, who is able to raise the dead, against all improbabilities and objections that flesh and blood can raise against it.
3. By raising our hearts and minds to heaven, towards our risen Saviour, Col. 3. 1, 2, 3, 4. Philip 3. 20, 21. 4. By trusting in that mighty God, who is able to raise the dead, against all improbabilities and objections that Flesh and blood can raise against it.
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As Abraham, Rom. 4. 17, 22. 5. By expecting a glorious resurrection-day, and preparing for it, 2 Pet. 3. 12, 14. You must prepare two Graces. 1. Faith in Christ:
As Abraham, Rom. 4. 17, 22. 5. By expecting a glorious Resurrection day, and preparing for it, 2 Pet. 3. 12, 14. You must prepare two Graces. 1. Faith in christ:
1. A recompence of affliction, Heb. 11. 25, 26. 2 Cor. 4. 17. Rom. 8. 18. 2. A recompence of Charity, Luk. 14. 14. They cannot recompence thee, but thou shalt be recompenced in the resurrection of the just.
1. A recompense of affliction, Hebrew 11. 25, 26. 2 Cor. 4. 17. Rom. 8. 18. 2. A recompense of Charity, Luk. 14. 14. They cannot recompense thee, but thou shalt be recompensed in the resurrection of the just.
Hence the Apostle layeth it down as the chief Subject of his preaching, Acts 10. 42. To open this Principle I shall lead you to three questions. 1. What is the eternal Judgment? 2. How, (or in what sence) is it eternal? 3. Why is it numbred among the Fundamental Articles of Religion? Quest.
Hence the Apostle Layeth it down as the chief Subject of his preaching, Acts 10. 42. To open this Principle I shall led you to three questions. 1. What is the Eternal Judgement? 2. How, (or in what sense) is it Eternal? 3. Why is it numbered among the Fundamental Articles of Religion? Quest.
wherein he shall impartially examine the whole world, of all their thoughts, words, and works, and accordingly passe the final Sentence, of Absolution and Condemnation.
wherein he shall impartially examine the Whole world, of all their thoughts, words, and works, and accordingly pass the final Sentence, of Absolution and Condemnation.
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but by the Son, Act 17. 31. He will judge the world by that man whom he hath ordained, &c. Rom. 2. 16. God shall judge the secrets of men by Jesus Christ. 'Tis Christs action.
but by the Son, Act 17. 31. He will judge the world by that man whom he hath ordained, etc. Rom. 2. 16. God shall judge the secrets of men by jesus christ. It's Christ actium.
We read of the Judgement seat of Christ, 2 Cor. 5. 10. Mat. 25. 31. Rev. 20. 11, 12. 3. To be performed at the last day, viz. at the end of the world;
We read of the Judgement seat of christ, 2 Cor. 5. 10. Mathew 25. 31. Rev. 20. 11, 12. 3. To be performed At the last day, viz. At the end of the world;
In this action Christ shall try and search, and call men to an impartial account, Rev. 20. 12. It will be a day of conviction, Jude 14, 15. To execute Judgement, and to convince, &c. It will be a day of manifestation,
In this actium christ shall try and search, and call men to an impartial account, Rev. 20. 12. It will be a day of conviction, U^de 14, 15. To execute Judgement, and to convince, etc. It will be a day of manifestation,
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good and bad, sheep and goats, Kings and Subjects, Masters and Servants, Parents and Children, Ministers and People, the whole earth, Gen. 18. 25. The whole world, Act. 17. 31. Every eye shall see him, Rev. 1. 7. All nations, Mat. 25. 32. Every one, Rom. 14. 12. 6. Of all their thoughts, words, and works.
good and bad, sheep and Goats, Kings and Subject's, Masters and Servants, Parents and Children, Ministers and People, the Whole earth, Gen. 18. 25. The Whole world, Act. 17. 31. Every eye shall see him, Rev. 1. 7. All Nations, Mathew 25. 32. Every one, Rom. 14. 12. 6. Of all their thoughts, words, and works.
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Their thoughts, 1 Cor. 4. 5. Rom. 2. 16. Their words, Mat. 12. 36. And their works, Eccl. 12. 14. Chap. 11. 9. For all these things God will bring thee into Judgement.
Their thoughts, 1 Cor. 4. 5. Rom. 2. 16. Their words, Mathew 12. 36. And their works, Ecclesiastes 12. 14. Chap. 11. 9. For all these things God will bring thee into Judgement.
But in that day he shall have power to pronounce sentence upon all, and to execute the sentence, Eccl. 8 11. Sentence against an evil work. &c.
But in that day he shall have power to pronounce sentence upon all, and to execute the sentence, Ecclesiastes 8 11. Sentence against an evil work. etc.
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no escaping of it, Rom. 2. 3. Thinkest thou that thou shalt escape the Judgement of God? Not a man, not a Devil shall escape it, Jude 6. 2 Pet. 2. 4, 9. Reserved unto Judgement. 8. Of Absolution and condemnation;
no escaping of it, Rom. 2. 3. Thinkest thou that thou shalt escape the Judgement of God? Not a man, not a devil shall escape it, U^de 6. 2 Pet. 2. 4, 9. Reserved unto Judgement. 8. Of Absolution and condemnation;
some shall be absolved, acquitted, approved, and rewarded, others shall be cast, condemned, bound, and executed, Mat. 25. 21, 28, 30, and v. 34, 41, Come ye blessed, &c. Go ye Cursed, &c. Quest. 2. How is this judgment eternal?
Some shall be absolved, acquitted, approved, and rewarded, Others shall be cast, condemned, bound, and executed, Mathew 25. 21, 28, 30, and v. 34, 41, Come you blessed, etc. Go you Cursed, etc. Quest. 2. How is this judgement Eternal?
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2. In respect of the eternal appointment and decree for judgment, Acts 10. 42, 1 Thes. 5, 9. This appointment is called an eternal purpose, Eph. 3. 11. The purpose of God is an eternal purpose, as his Essence is eternal.
2. In respect of the Eternal appointment and Decree for judgement, Acts 10. 42, 1 Thebes 5, 9. This appointment is called an Eternal purpose, Ephesians 3. 11. The purpose of God is an Eternal purpose, as his Essence is Eternal.
It exposeth men either to eternal glory, and redemption, or else to eternal fire and perdition, 2 Tim 2, 10, Heb. 9. 12, compared with Jude 7. Rev. 14. 10, 11.
It exposeth men either to Eternal glory, and redemption, or Else to Eternal fire and perdition, 2 Tim 2, 10, Hebrew 9. 12, compared with U^de 7. Rev. 14. 10, 11.
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This Sentence binds eternally, and is in force for ever and ever. Quest. 3. Why is the Eternal Judgement numbered among the Fundamental Principles? Answ. For these Reasons.
This Sentence binds eternally, and is in force for ever and ever. Quest. 3. Why is the Eternal Judgement numbered among the Fundamental Principles? Answer For these Reasons.
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a Loud, and Shrill, and effectual Trumpet to awake and to rouze men out of Carnal security and presumption, Acts 17. 30, 31. All Men every where to repent:
a Loud, and Shrill, and effectual Trumpet to awake and to rouse men out of Carnal security and presumption, Acts 17. 30, 31. All Men every where to Repent:
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2 Pet. 3. 3, 4, 8. Knowing this first, that there shall come Scoffers, saying, where is the promise of his comming? and again, But be not ignorant of this, &c. Heb. 10. 30. We know him that hath said, the Lord shall judge his People, Eccl. 11. 9. Know thou, &c.
2 Pet. 3. 3, 4, 8. Knowing this First, that there shall come Scoffers, saying, where is the promise of his coming? and again, But be not ignorant of this, etc. Hebrew 10. 30. We know him that hath said, the Lord shall judge his People, Ecclesiastes 11. 9. Know thou, etc.
Acts 10. 42. and Paul stood to this Principle when he was a dying man, 2 Tim. 4. 6, 7, 8. 4. Because it is a comprehensive Doctrine: a Principle big with Principles;
Acts 10. 42. and Paul stood to this Principle when he was a dying man, 2 Tim. 4. 6, 7, 8. 4. Because it is a comprehensive Doctrine: a Principle big with Principles;
and hath many more truths of very great moment wombed up in it; The Eternal Judg•ment contains in it the Doctrine of Repentance: the Doctrine of good Works:
and hath many more truths of very great moment wombed up in it; The Eternal Judg•ment contains in it the Doctrine of Repentance: the Doctrine of good Works:
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This is the Error of the wicked, a destroying Error. Confutation. 1. This is that very Error which St. Peter expressely Condemned many hundred years agoe;
This is the Error of the wicked, a destroying Error. Confutation. 1. This is that very Error which Saint Peter expressly Condemned many hundred Years ago;
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the Error of those Scoffers that shall come in the last dayes, 2 Pet. 3. 3, 4. &c. 2. The Scripture is plain and full for a Judgement to come after this life, Act. 24. v. 25. And Judgment to come. And what a plain place is that, Heb. 9. 27. Men once to dye; but after this the Judgment.
the Error of those Scoffers that shall come in the last days, 2 Pet. 3. 3, 4. etc. 2. The Scripture is plain and full for a Judgement to come After this life, Act. 24. v. 25. And Judgement to come. And what a plain place is that, Hebrew 9. 27. Men once to die; but After this the Judgement.
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2. This is the very same Error which St. James writeth against, and confuteth, James 1. 13, 14, 15. Let no man say, he is tempted of God, &c. Though God doth permit sin,
2. This is the very same Error which Saint James Writeth against, and confuteth, James 1. 13, 14, 15. Let no man say, he is tempted of God, etc. Though God does permit since,
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and therefore cannot concieve and bring forth evil, because he is unchangeably good, Mat. 19. 17. Mat. 7. 18. Every good Tree bringeth forth good fruit.
and Therefore cannot conceive and bring forth evil, Because he is unchangeably good, Mathew 19. 17. Mathew 7. 18. Every good Tree brings forth good fruit.
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Why do the best and wisest men in all ages, blame themselves for sinful actions? (why do they not cast all the blame on God) As Job, David, Paul, Peter, Ps. 51. 4. Tim. 1. 13.
Why do the best and Wisest men in all ages, blame themselves for sinful actions? (why do they not cast all the blame on God) As Job, David, Paul, Peter, Ps. 51. 4. Tim. 1. 13.
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and punisheth it, and makes such strict Laws against it, Rom. 1. 18. Psal. 89. 32. Ezek. 18. 20. 1 Joh. 3. 4. 6. If God were Author of Sin, then Christ dyed in vain:
and Punisheth it, and makes such strict Laws against it, Rom. 1. 18. Psalm 89. 32. Ezekiel 18. 20. 1 John 3. 4. 6. If God were Author of since, then christ died in vain:
and is therefore good as it comes from him, or as it is contrived by him, who is goodness it self, and perfect righeousnesse, &c. Error III. Against the end of Judgment, viz. Reward and Punishment:
and is Therefore good as it comes from him, or as it is contrived by him, who is Goodness it self, and perfect righeousnesse, etc. Error III. Against the end of Judgement, viz. Reward and Punishment:
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And we read of a place of torments, Luk. 16. 28. Judas his place, Act. 1. 25. 2. These two places are frequently called Heaven, and Hell, in the Bible;
And we read of a place of torments, Luk. 16. 28. Judas his place, Act. 1. 25. 2. These two places Are frequently called Heaven, and Hell, in the bible;
they must be some where, or no where: therefore there is a local-Heaven, and local-Hell: Heaven and Hell are real material places, Phil. 3. 20, 21. Mat. 10. 28.
they must be Some where, or no where: Therefore there is a local-Heaven, and local-Hell: Heaven and Hell Are real material places, Philip 3. 20, 21. Mathew 10. 28.
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This reason is given for the torments of the wicked, and the place of torments, in that parable, Luke 16. 23, 24, 25. 'Tis equal, that they that have had a place of sinning and pleasure, should also have a place of sorrow and pain.
This reason is given for the torments of the wicked, and the place of torments, in that parable, Lycia 16. 23, 24, 25. It's equal, that they that have had a place of sinning and pleasure, should also have a place of sorrow and pain.
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If it be not over-much curiosity to enquire where Heaven is, and where Hell is, you may note, that when Paul speaks of Heaven, he saith, he was caught up to it.
If it be not overmuch curiosity to inquire where Heaven is, and where Hell is, you may note, that when Paul speaks of Heaven, he Says, he was caught up to it.
And Christ is said to ascend up, Ephes. 4. 8. 2 Cor. 12. 2, 4. And Hell is said to be beneath, Prov. 15. 24. and the Devils are said to be cast down to Hell, 2 Pet. 2. 4. Cast them down to Hell, down:
And christ is said to ascend up, Ephesians 4. 8. 2 Cor. 12. 2, 4. And Hell is said to be beneath, Curae 15. 24. and the Devils Are said to be cast down to Hell, 2 Pet. 2. 4. Cast them down to Hell, down:
and the Saints are said to be caught up in the Air to meet him, 1 Thes. 4. 16, 17. and David calls Hell the lowest Hell, Psal 86. 13. All which expressions hint and intimate thus much to us, that Heaven is a place above us,
and the Saints Are said to be caught up in the Air to meet him, 1 Thebes 4. 16, 17. and David calls Hell the lowest Hell, Psalm 86. 13. All which expressions hint and intimate thus much to us, that Heaven is a place above us,
How secure in Sin would men be if they knew how long? God hath hidden the time that we might always prepare, Luk. 12. 38, 39, 40. Hence St. Austin, Ideo latet dies ultimus, ut observentur omnes ▪ Therefore the last day is hid from us, that we might watch all our days.
How secure in since would men be if they knew how long? God hath hidden the time that we might always prepare, Luk. 12. 38, 39, 40. Hence Saint Austin, Ideo latet dies Ultimus, ut observentur omnes ▪ Therefore the last day is hid from us, that we might watch all our days.
How many have befooled themselves in venturing to set down the time? have they not made themselves a ridicle and scorn to the world by it? their Books are extant; their shame appears.
How many have befooled themselves in venturing to Set down the time? have they not made themselves a ridicule and scorn to the world by it? their Books Are extant; their shame appears.
Whether is there any particular judgement at the day of every mans death, before the General Resurrection? Whether doth the Judgment begin at the day of death?
Whither is there any particular judgement At the day of every men death, before the General Resurrection? Whither does the Judgement begin At the day of death?
Dr. Featly cals the day of death, little Doomes-day: and he cals the Resurrection day, great Doomes-day. Again, He cals the one, the Quarter Sessions, or the private Sessions:
Dr. Featly calls the day of death, little Doomsday: and he calls the Resurrection day, great Doomsday. Again, He calls the one, the Quarter Sessions, or the private Sessions:
Answ. There needs a general Judgment, for very good ends and purposes. As, 1. To recompence the body that hath been partner with the Soul, either in good,
Answer There needs a general Judgement, for very good ends and Purposes. As, 1. To recompense the body that hath been partner with the Soul, either in good,
but shall be found alive at Christs comming, 1 Cor. 15. 51, 52. 1 Thes. 4. 15, 16, 17. 5. To shew the whole world the glory and Majesty of Jesus Christ;
but shall be found alive At Christ coming, 1 Cor. 15. 51, 52. 1 Thebes 4. 15, 16, 17. 5. To show the Whole world the glory and Majesty of jesus christ;
before he comes to judgment, and raise all the Martyrs from the dead, and Reign on earth with them, personally and boldly in the world, a thousand years before the end of the world?
before he comes to judgement, and raise all the Martyrs from the dead, and Reign on earth with them, personally and boldly in the world, a thousand Years before the end of the world?
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1. Touching the birth and beginning of this opinion: One Papias is reported to be the first Author of it, of whom Eusebius gives this Character, that he was a good man,
1. Touching the birth and beginning of this opinion: One Papias is reported to be the First Author of it, of whom Eusebius gives this Character, that he was a good man,
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and also the authority of such a man as Papias, who was esteemed a Scholar to the Apostles themselves) many of the antient Fathers, became Millenaries themselves;
and also the Authority of such a man as Papias, who was esteemed a Scholar to the Apostles themselves) many of the ancient Father's, became Millennials themselves;
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But Papias himself contradicts the report of Ire••us (as Pareus notes in his Commentary of Apocalyps) and saith plainly in the beginning of his own work, that he never heard nor saw with his eys the holy Apostles.
But Papias himself contradicts the report of Ire••us (as Pareus notes in his Commentary of Apocalypse) and Says plainly in the beginning of his own work, that he never herd nor saw with his eyes the holy Apostles.
reckoning his incarnation (with all its Appurtenances) for the first appearance, and the day of judgement for the second, Heb. 9. 26, 27, 28. Once he appeared to put away sin, &c. And as it is appointed to men once to die;
reckoning his incarnation (with all its Appurtenances) for the First appearance, and the day of judgement for the second, Hebrew 9. 26, 27, 28. Once he appeared to put away since, etc. And as it is appointed to men once to die;
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and so to ascend into Heaven, according to that great mystery of godliness, 1 Tim. 3 16. Sin was not effectually taken away till Christ was risen, Ro. 4. 25. Therefore Christs appearing to take away sin, Comprehends his resurrection;
and so to ascend into Heaven, according to that great mystery of godliness, 1 Tim. 3 16. since was not effectually taken away till christ was risen, Ro. 4. 25. Therefore Christ appearing to take away since, Comprehends his resurrection;
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The end of this second appearing of Christ, is, to judge the quick and the dead, 2 Tim. 4. 1, Who shall judge the quick and the dead at his appearing, 1 Pet. 5. 4, When the chief Sepheard shall appear, ye shall receive a Crown of Glory &c. which shall be given in the day of judgement, 2 Tim. 4, 8, A Crown of righte•usnesse which the Lord the righteous Judge shall give ••e at that day,
The end of this second appearing of christ, is, to judge the quick and the dead, 2 Tim. 4. 1, Who shall judge the quick and the dead At his appearing, 1 Pet. 5. 4, When the chief Shepherd shall appear, you shall receive a Crown of Glory etc. which shall be given in the day of judgement, 2 Tim. 4, 8, A Crown of righte•usnesse which the Lord the righteous Judge shall give ••e At that day,
2. Christ being ascended into heaven, is to stay there, till the time of restitution of all things, that is, till the day of Judgment, Acts 3. 21. Whom the Heavens must receive until the times of restitution of all things. Restitution of all things:
2. christ being ascended into heaven, is to stay there, till the time of restitution of all things, that is, till the day of Judgement, Acts 3. 21. Whom the Heavens must receive until the times of restitution of all things. Restitution of all things:
The Chialasts or Millenaries themselves, Who dream of Christs personal Reign on Earth, &c. Do hold, That at Christs coming to Reign on Earth, He shall not bring from the dead all the Saints,
The Chialasts or Millennials themselves, Who dream of Christ personal Reign on Earth, etc. Do hold, That At Christ coming to Reign on Earth, He shall not bring from the dead all the Saints,
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And this promise in the Acts, is general belonging to all penitent Sinners, not to the Martyrs only, v. 19. Repent, and be converted, and he shall send Jesus to refresh you at the times of restitution of all things, that is, the restitution of all penitent Sinners, of all Believers,
And this promise in the Acts, is general belonging to all penitent Sinners, not to the Martyrs only, v. 19. repent, and be converted, and he shall send jesus to refresh you At the times of restitution of all things, that is, the restitution of all penitent Sinners, of all Believers,
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for the general Resurrection of the Saints will be at the end of the world, 1 Cor. 15. 20, 21, 22, 23, 24. 3. 'Tis a received Maxime among Christians, that the Saints in all ages shall be sufferers in this worid;
for the general Resurrection of the Saints will be At the end of the world, 1 Cor. 15. 20, 21, 22, 23, 24. 3. It's a received Maxim among Christians, that the Saints in all ages shall be sufferers in this World;
For how can Christ Reign bodily till Antichrist be destroyed? Now no man can prove that Antichrist shall be destroyed so long time before the day of Judgement;
For how can christ Reign bodily till Antichrist be destroyed? Now no man can prove that Antichrist shall be destroyed so long time before the day of Judgement;
The contrary is intimated, 2 Thes. 2. 2, 3, 8. 2. It introduceth another Resurrection of the dead Saints, besides the General Resurrection at the last day;
The contrary is intimated, 2 Thebes 2. 2, 3, 8. 2. It introduceth Another Resurrection of the dead Saints, beside the General Resurrection At the last day;
contrary to 1 Cor. 15. 22, 23, 24. and Joh. 6. 40. Every one that believeth I will raise him up at the last day, 2 Thes. 2. 1. 3. It wrongeth the Souls of the dead Saints:
contrary to 1 Cor. 15. 22, 23, 24. and John 6. 40. Every one that Believeth I will raise him up At the last day, 2 Thebes 2. 1. 3. It wrongeth the Souls of the dead Saints:
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and from ten thousands of other Saints which will be left behind in Heaven; This will be an injury and disadvantage to them, Heb. 12. 22, 23, 24. 4. It disparageth Heaven:
and from ten thousands of other Saints which will be left behind in Heaven; This will be an injury and disadvantage to them, Hebrew 12. 22, 23, 24. 4. It disparageth Heaven:
and divided each from other, as far as Earth is from Heaven, Heb. 12. 23. 2 Thes. 2. 1. 6. It deprives one half of the dead Saints (viz. all but the Martyrs) of the immediate injoyment of Christ:
and divided each from other, as Far as Earth is from Heaven, Hebrew 12. 23. 2 Thebes 2. 1. 6. It deprives one half of the dead Saints (viz. all but the Martyrs) of the immediate enjoyment of christ:
for the greatnesse of their reward, is not on Earth, but in Heaven, Mat. 5. 10, 11, 12. they are deprived (by this opinion) of the immediate enjoyment of God the Father, God the Holy Ghost,
for the greatness of their reward, is not on Earth, but in Heaven, Mathew 5. 10, 11, 12. they Are deprived (by this opinion) of the immediate enjoyment of God the Father, God the Holy Ghost,
when we shall have left Heaven for a thousand years together? Ro. 8. 34. Heb. 9. 24. Heb. 7. 25, 26. 9. It prejudiceth and wrongeth all those Saints on Earth, that shall be alive at Christs coming;
when we shall have left Heaven for a thousand Years together? Ro. 8. 34. Hebrew 9. 24. Hebrew 7. 25, 26. 9. It prejudiceth and wrongeth all those Saints on Earth, that shall be alive At Christ coming;
all those Saints that shall be living at the beginning of the thousand years; for either they must live a thousand years with him on Earth; before they see Heaven;
all those Saints that shall be living At the beginning of the thousand Years; for either they must live a thousand Years with him on Earth; before they see Heaven;
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than it was with Paul and other Saints, who had the happinesse to be with Christ as soon as they were dissolved, Phil. 1. 23. 10. It degradeth Christ of his Glory in Heaven, and puts him upon a second Humiliation.
than it was with Paul and other Saints, who had the happiness to be with christ as soon as they were dissolved, Philip 1. 23. 10. It degradeth christ of his Glory in Heaven, and puts him upon a second Humiliation.
Isay 66. 1. The Glory of Christ standeth much in his presence with his Father in Heaven, Joh. 17. 5. And now O Father, Glorifie thou me with thine own self, &c. Now:
Saiah 66. 1. The Glory of christ Stands much in his presence with his Father in Heaven, John 17. 5. And now Oh Father, glorify thou me with thine own self, etc. Now:
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Obj. But we read in the Revelations, that St. John by the Spirit of Prophesy, foresaw that the Martyrs should live and Reign with Christ a thousand years, Rev. 20. 4.
Object But we read in the Revelations, that Saint John by the Spirit of Prophesy, foresaw that the Martyrs should live and Reign with christ a thousand Years, Rev. 20. 4.
and this Reign may be in Heaven, not on Earth; Rev. 20. 4. 2. The whole verse speaks of Souls in the State of Seperation from the Body, Rev. 20. 4. I saw the Souls of them that are Beheaded for the Witnesse of Jesus, &c. and they Lived and Reigned with Christ a thousand years.
and this Reign may be in Heaven, not on Earth; Rev. 20. 4. 2. The Whole verse speaks of Souls in the State of Separation from the Body, Rev. 20. 4. I saw the Souls of them that Are Beheaded for the Witness of jesus, etc. and they Lived and Reigned with christ a thousand Years.
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but the Kingdom of Glory in Heaven; as Pareus observes; Luke 22. 28, 29, 30. Rev. 3. 21. 3. If we should grant it to be on Earth, in the Peace and Prosperity of the Church on Earth;
but the Kingdom of Glory in Heaven; as Pareus observes; Lycia 22. 28, 29, 30. Rev. 3. 21. 3. If we should grant it to be on Earth, in the Peace and Prosperity of the Church on Earth;
That is, such as they, Men of the same Souls and Spirits with the persecuted Martyrs, shall live and boldly professe the same tru•hs which the Martyrs dyed for;
That is, such as they, Men of the same Souls and Spirits with the persecuted Martyrs, shall live and boldly profess the same tru•hs which the Martyrs died for;
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Thus Iohn the Baptist is called Elias, because he came in the Spirit of Elias, Mat. 11. 14. Luke 1. 17. And thus we say of a Child that much resembles the Father, thy Father will never dye so long as thou livest;
Thus John the Baptist is called Elias, Because he Come in the Spirit of Elias, Mathew 11. 14. Lycia 1. 17. And thus we say of a Child that much resembles the Father, thy Father will never die so long as thou Livest;
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and Reign with Christ, v. 5. Answ. 1. This Phrase, This is the •••st Resurrection; is to be referred to that life which the rest of the dead lived not, but ought to have lived;
and Reign with christ, v. 5. Answer 1. This Phrase, This is the •••st Resurrection; is to be referred to that life which the rest of the dead lived not, but ought to have lived;
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and this word (until) is put for (never) in the Scripture, Gen. 28. 15. 2. Sam. 6. 23. Mat. 28. 20. 2. The place speaks not of a bodily Resurrection, but a Spiritual:
and this word (until) is put for (never) in the Scripture, Gen. 28. 15. 2. Sam. 6. 23. Mathew 28. 20. 2. The place speaks not of a bodily Resurrection, but a Spiritual:
otherwise it could not be called the first Resurrection; for there were more bodily Resurrections before St. Johns time, as the Resurrection of Christ; and many of the Saints:
otherwise it could not be called the First Resurrection; for there were more bodily Resurrections before Saint Johns time, as the Resurrection of christ; and many of the Saints:
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as he doth, v. 6. which saying (if it were meant of the bodily Resurrection of the Martyrs before all other Saints) would exclude all the rest of the Saints from happynesse, who shall rise to life in the last day:
as he does, v. 6. which saying (if it were meant of the bodily Resurrection of the Martyrs before all other Saints) would exclude all the rest of the Saints from happiness, who shall rise to life in the last day:
and who can exclude the Martyrs, from this rising? Joh. 5. 28, 29. Joh. 6. 40. 1 Cor. 15. 51, 52. How then shall I believe the Resurrection of an infinite number of Martyrs, before the last day?
and who can exclude the Martyrs, from this rising? John 5. 28, 29. John 6. 40. 1 Cor. 15. 51, 52. How then shall I believe the Resurrection of an infinite number of Martyrs, before the last day?
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and 'tis spoken of all the Saints in general, not of the Martyrs only, v. 13, 14, 15, 16. Shall not prevent them which are a sleep; &c. Obj. But 'tis said Satan shall be loosed at the exp•ring of the thousand years:
and it's spoken of all the Saints in general, not of the Martyrs only, v. 13, 14, 15, 16. Shall not prevent them which Are a sleep; etc. Object But it's said Satan shall be loosed At the exp•ring of the thousand Years:
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Referring to the beginning of the Chapter, where we read of the binding of Satan a thousand years, v. 1, 2. Now (saith Saint John v. 7.) When the thousand years are expired, Satan shall be loosed;
Referring to the beginning of the Chapter, where we read of the binding of Satan a thousand Years, v. 1, 2. Now (Says Faint John v. 7.) When the thousand Years Are expired, Satan shall be loosed;
2. But what shall become of those Martyrs, that are already cut off by the fury of the Perfecutor, who never lived to see the peaceable dayes of the Church? whiles the Saints flourish on earth a thousand years together, what good will this do those that died for the truth,
2. But what shall become of those Martyrs, that Are already Cut off by the fury of the Perfecutor, who never lived to see the peaceable days of the Church? while the Saints flourish on earth a thousand Years together, what good will this do those that died for the truth,
But some of these Persecutors of the Church will never repent, but will Communicate of their spirit of malice to their Children after them, who shall continue as a cursed Generation,
But Some of these Persecutors of the Church will never Repent, but will Communicate of their Spirit of malice to their Children After them, who shall continue as a cursed Generation,
and succession of P•rsecutors in several ages, and shall not live the •ife of Grace, nor repent of their wickedness till the •housand years be expired, nor then neither:
and succession of P•rsecutors in several ages, and shall not live the •ife of Grace, nor Repent of their wickedness till the •housand Years be expired, nor then neither:
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and judge both the Devil and them, for their malice against the truth, v. 7, 8, 9, 10, 11, 12, 13, 14, 15. This I suppose to be the meaning of this Chapter;
and judge both the devil and them, for their malice against the truth, v. 7, 8, 9, 10, 11, 12, 13, 14, 15. This I suppose to be the meaning of this Chapter;
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to abate their courage, and to tame the Pride of their hearts, to affright them from their sinful courses for ever, 2 Cor. 5. 10, 11. We must all appear before the Judgment seat of Christ, &c. Knowing therefore the terror of the Lord, we perswade men.
to abate their courage, and to tame the Pride of their hearts, to affright them from their sinful courses for ever, 2 Cor. 5. 10, 11. We must all appear before the Judgement seat of christ, etc. Knowing Therefore the terror of the Lord, we persuade men.
Isay 3. 11. Woe to the wicked, &c. This doctrine made Felix tremble, Act. 24, 25. What a terror is it to a wicked man, to think what a dreadful account he must be called to at last!
Saiah 3. 11. Woe to the wicked, etc. This Doctrine made Felix tremble, Act. 24, 25. What a terror is it to a wicked man, to think what a dreadful account he must be called to At last!
Give account of all the means of salvation? I will reckon with thee now, for the Bible, for my Son, for my Sacraments, for my Sabbaths, for my Ministers:
Give account of all the means of salvation? I will reckon with thee now, for the bible, for my Son, for my Sacraments, for my Sabbaths, for my Ministers:
what hast thou done with all these? what good hast gotten by them? How hast thou prized them, used them, improved them? Heb. 2. 2, 3. How shall we escape if we neglect so great salvation? Beware lest that come upon you which is written of the man without the wedding garment, Mat. 22. 12, 13. And he was speechless. Then said the King to his Servants, bind him hand and foot,
what hast thou done with all these? what good hast got by them? How hast thou prized them, used them, improved them? Hebrew 2. 2, 3. How shall we escape if we neglect so great salvation? Beware lest that come upon you which is written of the man without the wedding garment, Mathew 22. 12, 13. And he was speechless. Then said the King to his Servants, bind him hand and foot,
Know this (yee Sons and Daughters of God,) that the day of Judgement will be a day of Refreshing to you, Acts 3. 19. A day of Redemption, Eph. 4. 30. A day of Mercy, 2 Tim. 1. 18. A day of Coronation, 2 Tim. 4. 8. Jam. 1. 12. A day of Admiration, 2 Thes. 1. 10. Then you shall admire, the love of God, the Grace of Christ, the fulnesse of the Spirit, the glory of Saints,
Know this (ye Sons and Daughters of God,) that the day of Judgement will be a day of Refreshing to you, Acts 3. 19. A day of Redemption, Ephesians 4. 30. A day of Mercy, 2 Tim. 1. 18. A day of Coronation, 2 Tim. 4. 8. Jam. 1. 12. A day of Admiration, 2 Thebes 1. 10. Then you shall admire, the love of God, the Grace of christ, the fullness of the Spirit, the glory of Saints,
2. You shall be judged only by your good works, your works of piety and Charity, Mat. 25. 35. I was hungry, yee gave me meat, thirsty, yee gave me drink, &c.
2. You shall be judged only by your good works, your works of piety and Charity, Mathew 25. 35. I was hungry, ye gave me meat, thirsty, ye gave me drink, etc.
3. Your Judge hath born your Sins, and been judged for them already, and therefore he will judge them no more, Isay 53. 5, 6, 8. Jer. 31. 34. Ezek. 33. 16. 1 Cor. 15. 3. Then:
3. Your Judge hath born your Sins, and been judged for them already, and Therefore he will judge them no more, Saiah 53. 5, 6, 8. Jer. 31. 34. Ezekiel 33. 16. 1 Cor. 15. 3. Then:
Lift up your heads (yee redeemed of the Lord) and let it chear your hearts to think of the day of Judgement, Luke 21. 27, 28. Then look up, and lift up your heads, for your redemption draweth nigh.
Lift up your Heads (ye redeemed of the Lord) and let it cheer your hearts to think of the day of Judgement, Lycia 21. 27, 28. Then look up, and lift up your Heads, for your redemption draws High.
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1. To make your peace with God betimes, be diligent to be found by him in peace, Mat. 5. 25, 26. Acts 17. 30, 31. 2. To judge your selves, that you may prevent the severity of Gods Judgement, Cor. 11. 31. Job, David, Peter, Paul, and all the Saints have passed sentence against themselves. 3. Keep a clear Conscience;
1. To make your peace with God betimes, be diligent to be found by him in peace, Mathew 5. 25, 26. Acts 17. 30, 31. 2. To judge your selves, that you may prevent the severity of God's Judgement, Cor. 11. 31. Job, David, Peter, Paul, and all the Saints have passed sentence against themselves. 3. Keep a clear Conscience;
8. Passe your time in fear, and let the Eternal Judgement awe your hearts, and make you afraid of sinning, Rev. 14. 7. 1 Pet. 1. 17. 9. Be conscionable and diligent in the sincere and exact observation of all Gods Commandments;
8. Pass your time in Fear, and let the Eternal Judgement awe your hearts, and make you afraid of sinning, Rev. 14. 7. 1 Pet. 1. 17. 9. Be conscionable and diligent in the sincere and exact observation of all God's commandments;
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•s those that must give accompt of them all to him, Eccl. 12, 13, 14. 10. Cast up your accompts every day, and present them at the throne of Grace,
•s those that must give account of them all to him, Ecclesiastes 12, 13, 14. 10. Cast up your accounts every day, and present them At the throne of Grace,
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NONLATINALPHABET [ the ground of truth. ] that is, the Seat or Mansion of Truth; as the Greek word doth signifie, Vocabulum sumptum est a sellis, in quibus qui considere, manent immobiles. B. Davent. Upon the Colos. chap. 1. v. 23. A word taken from Seats, in which those that sit are immoveable.
[ the ground of truth. ] that is, the Seat or Mansion of Truth; as the Greek word does signify, Vocabulum sumptum est a sellis, in quibus qui considere, manent immobiles. B. Davent. Upon the Colos chap. 1. v. 23. A word taken from Seats, in which those that fit Are immoveable.
To understand that the Son of God is come ▪ is the plain and easie part of that great Principle of Christs incarnation; and this is sufficient knowledge as touching that point, to know him that is true, to know that he is the true Messiah.
To understand that the Son of God is come ▪ is the plain and easy part of that great Principle of Christ incarnation; and this is sufficient knowledge as touching that point, to know him that is true, to know that he is the true Messiah.
Reasons shewing that the Creed was not composed by an Assembly of Apostles, either to limit any single Apostle or Church; nor by them commended as a Rule of Faith to Posterity.
Reasons showing that the Creed was not composed by an Assembly of Apostles, either to limit any single Apostle or Church; nor by them commended as a Rule of Faith to Posterity.
Cyrill of Jerus. saith, The Creed is collected out of All the Scriptures, containing in few Sentences the Substance of the Old and New Testament, Vide Dr. Potters Answer, pag. 229.
Cyril of Jerusalem. Says, The Creed is collected out of All the Scriptures, containing in few Sentences the Substance of the Old and New Testament, Vide Dr. Potters Answer, page. 229.
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Mr. Stock calls the three Persons three Substances in his Sermons upon 1 John 5. 7. Yet we must not divide the Substance, as saith Athanasius Creed. Wollebius saith, Persona est Substantia singularis. Compend. Theol. Aristoteles duo facit genera Substantiarum. Tres Persona dicuntur quia Substantiae sunt, Zanchy.
Mr. Stock calls the three Persons three Substances in his Sermons upon 1 John 5. 7. Yet we must not divide the Substance, as Says Athanasius Creed. Wollebius Says, Persona est Substance singularis. Compend. Theology Aristoteles duo facit genera Substantiarum. Tres Persona dicuntur quia Substantiae sunt, Zanchy.
See Dr. Witlet upon the place, & Mr. Hildersam & Dr. Prideaux Lect. 21. & Beza renders it in quo &c. Mark 2. 4. NONLATINALPHABET (in whom) not (for that.)
See Dr. Witlet upon the place, & Mr. Hildersham & Dr. Prideaux Lecture 21. & Beza renders it in quo etc. Mark 2. 4. (in whom) not (for that.)
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The first Act of Faith justifies, because it truly applyeth Christ. Yet is, it not an Action of Merit, but an Action of Application, an Instrumental Action.
The First Act of Faith Justifies, Because it truly Applieth christ. Yet is, it not an Actium of Merit, but an Actium of Application, an Instrumental Actium.
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