Certaine sermons vpon the 2, 3, 4, 5, 6, 7, and 8. verses of the eleuenth chapter of S. Paule his epistle to the Romanes Preached in the parish Church of Northiham, in the county of Sussex, in the moneths of Iuly, August, and September, this last yeare, 1611. By Iohn Frewen the ordinary pastor there.
¶ Know yee not what the Scripture saieth of Elias, how hee maketh request vnto God against Israel, &c. THe whole Doctrine and circumstances of this 11 Chapter (generally considered) consist of two especiall and principall parts.
¶ Know ye not what the Scripture Saith of Elias, how he makes request unto God against Israel, etc. THe Whole Doctrine and Circumstances of this 11 Chapter (generally considered) consist of two especial and principal parts.
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In the first, his purpose and meaning is, to comfort and encorage the Iewes: and in the second, to perswade the Gentiles to modesty and humblenesse of minde. This is the generall scope.
In the First, his purpose and meaning is, to Comfort and encourage the Iewes: and in the second, to persuade the Gentiles to modesty and humbleness of mind. This is the general scope.
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As touching a more particuler consideration, the Apostle in the latter part of the former chapter, hauing preuented two sundry obiections of the Aduersaries, which might seeme to haue beene gathered in defence of the Iewes:
As touching a more particular consideration, the Apostle in the latter part of the former chapter, having prevented two sundry objections of the Adversaries, which might seem to have been gathered in defence of the Iewes:
as though it should yet further be said vnto him by some one of the Iewes, It must needes follow vpon the Doctrine you haue deliuered before, that God is mutable,
as though it should yet further be said unto him by Some one of the Iewes, It must needs follow upon the Doctrine you have Delivered before, that God is mutable,
then shoulde I bee reiected and cast off, (For I am an Israelite as they are.) But sure I am (saith S. Paule) that God hath not reiected nor forsaken mee:
then should I be rejected and cast off, (For I am an Israelite as they Are.) But sure I am (Says S. Paul) that God hath not rejected nor forsaken me:
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By the fore-knowledge of God in this place, not vnderstanding a generall knowledge, (for so should it comprehende as wel the wicked as the godly) but by fore-knowledge, he heere vnderstandeth a knowledge, ioyned with an election and acceptation of some by speciall fauour, whom he had ordained to eternall life;
By the foreknowledge of God in this place, not understanding a general knowledge, (for so should it comprehend as well the wicked as the godly) but by foreknowledge, he Here understandeth a knowledge, joined with an election and acceptation of Some by special favour, whom he had ordained to Eternal life;
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The thirde reason, which the Apostle produceth, for the proofe and confirmation of his former deniall, is contained in this Text which I haue read vnto you.
The Third reason, which the Apostle Produceth, for the proof and confirmation of his former denial, is contained in this Text which I have read unto you.
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and his faithfull seruants, doo most miserably remaine in the state of condemnation. Nowe, for the Doctrines which may arise from hence for our comfort and instruction.
and his faithful Servants, do most miserably remain in the state of condemnation. Now, for the Doctrines which may arise from hence for our Comfort and instruction.
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That to the ende the Doctrines and exhortations which they teach and deliuer vnto the people of God, in the publick Ministry & preaching of the Gospel, may cheerefully and without suspition bee heard, beleeued, embraced,
That to the end the Doctrines and exhortations which they teach and deliver unto the people of God, in the public Ministry & preaching of the Gospel, may cheerfully and without suspicion be herd, believed, embraced,
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This (as you see) is heere necessarily gathered from this example of the Apostle S. Paule, who knowing well that the Iewes would be ready to cauell against his former Reasons,
This (as you see) is Here necessarily gathered from this Exampl of the Apostle S. Paul, who knowing well that the Iewes would be ready to Cavil against his former Reasons,
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he therefore in this 3. place, hath recourse to the authority of the Scripture, the which hee knew without manifest wickednesse could not be contradicted.
he Therefore in this 3. place, hath recourse to the Authority of the Scripture, the which he knew without manifest wickedness could not be contradicted.
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Heerin for further confirmation, we haue not onely the example of the Apostle Paule in manie other places, together with the examples of all the rest of the Apostles,
Herein for further confirmation, we have not only the Exampl of the Apostle Paul in many other places, together with the Examples of all the rest of the Apostles,
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but euen the example also of our lord Iesus Christ himself, hauing relation for the confirmation of his Doctrine (as we may see in diuers places of his Gospell) somtimes to Moses, sometimes to Dauid, sometimes to one place of the Old-Testament, and somtimes to another.
but even the Exampl also of our lord Iesus christ himself, having Relation for the confirmation of his Doctrine (as we may see in diverse places of his Gospel) sometimes to Moses, sometime to David, sometime to one place of the Old-Testament, and sometimes to Another.
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And now if the holy Apostles of Christ, who could not possibly erre, nor bee deceiued in any point of Doctrine, which they should teach and deliuer vnto the people of God (as writing by the inspiration of Gods spirit,
And now if the holy Apostles of christ, who could not possibly err, nor be deceived in any point of Doctrine, which they should teach and deliver unto the people of God (as writing by the inspiration of God's Spirit,
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and speaking as they were moued by the Holy-Ghost.) If they thought it an necessary point of Christian Wisedom, both in regard of the discharge of their own duties,
and speaking as they were moved by the Holy ghost.) If they Thought it an necessary point of Christian Wisdom, both in regard of the discharge of their own duties,
Other Reasons wherefore all Doctrine shoulde be prooued by the Scripture, are, because that alone it is, which all men (vnder paine of condemnation) are bound to beleeue,
Other Reasons Wherefore all Doctrine should be proved by the Scripture, Are, Because that alone it is, which all men (under pain of condemnation) Are bound to believe,
and whereunto all other writings, testimonies, and authorities from whomsoeuer they proceede, and by whomsoeuer they are vttered, ought wholly to yeelde and giue place.
and whereunto all other writings, testimonies, and authorities from whomsoever they proceed, and by whomsoever they Are uttered, ought wholly to yield and give place.
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Many oftentimes shew great reading in the testimonies of Fathers and Poets, but assure your selues (my Brethren) the holy Scripture and written word of God is the onely Fountaine and Treasure-house from whence al truth of faith & holinesse is to be drawn and deriued,
Many oftentimes show great reading in the testimonies of Father's and Poets, but assure your selves (my Brothers) the holy Scripture and written word of God is the only Fountain and Treasure-house from whence all truth of faith & holiness is to be drawn and derived,
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A third reason is, because such is the Authority of the Scripture, and so hath the Lord sanctified the same for our vse, that whatsoeuer is approoued and confirmed,
A third reason is, Because such is the authority of the Scripture, and so hath the Lord sanctified the same for our use, that whatsoever is approved and confirmed,
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and no lesse reuerendly and religiously ought it to be beleeued & embraced, then if the Lord in an audible voice were plainly heard to vtter & pronounce the same from heauen.
and no less reverendly and religiously ought it to be believed & embraced, then if the Lord in an audible voice were plainly herd to utter & pronounce the same from heaven.
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as hee spake in times past vnto the holy Patriarks and Prophets, yet would he speake no otherwise then is contained in the Scriptures. For God is no Chaungeling.
as he spoke in times passed unto the holy Patriarchs and prophets, yet would he speak no otherwise then is contained in the Scriptures. For God is no Changeling.
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the same is his will now, and shal be for euer For these reasons most notably doth our Lorde Iesus Christ match him-selfe with the holye Patriarkes and Prophets which were before saying.
the same is his will now, and shall be for ever For these Reasons most notably does our Lord Iesus christ match himself with the holy Patriarchs and prophets which were before saying.
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and from time to time, as being otherwise guilty euen of murthering & destroying the people that hear and rely vpon them, in causing them to builde their Fayth and hope vpon erors and lies to their fearefull condemnation.
and from time to time, as being otherwise guilty even of murdering & destroying the people that hear and rely upon them, in causing them to build their Faith and hope upon erors and lies to their fearful condemnation.
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It beeing no better vndoubtedly then verie errors and lyes, whatsoeuer swarueth from, or is in any measure repugnant or contrary to the word of God, dangerous to the saluation of all such as beleeue or resolue vpon it.
It being no better undoubtedly then very errors and lies, whatsoever swerveth from, or is in any measure repugnant or contrary to the word of God, dangerous to the salvation of all such as believe or resolve upon it.
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euen so it teacheth vs not only to esteem and account such alone, for the true and faithfull Ministers of Iesus Christ, who are Religiously carefull to approue and confirme that which they teach,
even so it Teaches us not only to esteem and account such alone, for the true and faithful Ministers of Iesus christ, who Are Religiously careful to approve and confirm that which they teach,
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According as also belongeth heerunto the notable exhortation of Salomon. Eccl. 4. Take heede to thy foote when thou enterest into the house of God,
According as also belongeth hereunto the notable exhortation of Solomon. Ecclesiastes 4. Take heed to thy foot when thou enterest into the house of God,
And surely this is a notable exhortation, according wherunto if men and women would be religiously carefull to look to themselues when they come to the hearing of Gods worde, farre more comfortable effects of sounde knowledge, faith, repentaunce,
And surely this is a notable exhortation, according whereunto if men and women would be religiously careful to look to themselves when they come to the hearing of God's word, Far more comfortable effects of sound knowledge, faith, Repentance,
The greatest part of people for want of due preparation to heare Gods word (by Prayer before hand) offering no better (as Salomon speaketh) when they are at the Church,
The greatest part of people for want of due preparation to hear God's word (by Prayer before hand) offering no better (as Solomon speaks) when they Are At the Church,
& this is through want of grace, and of the gr•cious assistance of Gods spirit (which shoul• before haue beene prayed for.) Th• voice of the Minister without this (let him preach neuer so wel,
& this is through want of grace, and of the gr•cious assistance of God's Spirit (which shoul• before have been prayed for.) Th• voice of the Minister without this (let him preach never so well,
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Now, in the next place, the Apostle (as you see) in this phrase of speech, taking it as a thing granted and out of al question, that the faithfull to whom hee wrot were not ignorant,
Now, in the next place, the Apostle (as you see) in this phrase of speech, taking it as a thing granted and out of all question, that the faithful to whom he wrote were not ignorant,
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We necessarily learne, that it is a notable thing, when not onely the Minister, but also the people be men of knowledge, knowing and vnderstanding in some acceptable measure what the word of god propoundeth to be knowne, beleeued, embraced and obeyed.
We necessarily Learn, that it is a notable thing, when not only the Minister, but also the people be men of knowledge, knowing and understanding in Some acceptable measure what the word of god propoundeth to be known, believed, embraced and obeyed.
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Such well grounded Christians were the faithfull Romanes vnto whom the Apostle wrote this Epistle, as wee may see not onely in the Inscription, but in diuers other places.
Such well grounded Christians were the faithful Romans unto whom the Apostle wrote this Epistle, as we may see not only in the Inscription, but in diverse other places.
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Which words do plainly import, that although it bee vtterly vnpossible to attaine a full and perfect measure of heauenly wisedome and vnderstanding during this life, the perfection thereof,
Which words do plainly import, that although it be utterly unpossible to attain a full and perfect measure of heavenly Wisdom and understanding during this life, the perfection thereof,
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as also of al other spirituall gifts and graces, beeing reserued for the life to come (at what time wee shall knowe, euen as wee are knowne, ) yet notwithstanding so excellently furnished therewith, according to the glorious Gospell of Iesus Christ, ought all true Christians to be,
as also of all other spiritual Gifts and graces, being reserved for the life to come (At what time we shall know, even as we Are known,) yet notwithstanding so excellently furnished therewith, according to the glorious Gospel of Iesus christ, ought all true Christians to be,
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and the faith of others, but also to iustify and maintain the credite of the truth against all errors and false opinions, which may any way tend to obscure or deface the same.
and the faith of Others, but also to justify and maintain the credit of the truth against all errors and false opinions, which may any Way tend to Obscure or deface the same.
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And for want of such knowledge, wee may see Esa. 1. and other places, how sharply the Lord reproueth the people of Israel, and compareth them euen to dumbe and vnreasonable creatures.
And for want of such knowledge, we may see Isaiah 1. and other places, how sharply the Lord Reproveth the people of Israel, and compareth them even to dumb and unreasonable creatures.
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The Reasons wherefore all men should be thus well acquainted with the Scriptures, are, first because they are profitable not onely to teach and instruct,
The Reasons Wherefore all men should be thus well acquainted with the Scriptures, Are, First Because they Are profitable not only to teach and instruct,
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And secondly, forasmuch as to this ende and purpose they were committed to writing, that by a Religious meditation and exercise of them, we might bee trained vp in the vndoubted hope of eternall life.
And secondly, forasmuch as to this end and purpose they were committed to writing, that by a Religious meditation and exercise of them, we might be trained up in the undoubted hope of Eternal life.
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It was written, as the Apostle saith, For our learning, whether we be learned or vnlearned, men, or women, olde or young, For there is no respect of persons with GOD, but as the Apostle saith. 1 Tim. 2. He would haue all men to bee saued,
It was written, as the Apostle Says, For our learning, whither we be learned or unlearned, men, or women, old or young, For there is no respect of Persons with GOD, but as the Apostle Says. 1 Tim. 2. He would have all men to be saved,
And Ps. 119. Blessed are those that are vpright in their way, and walke in the Law of the Lord, &c. And a little after, Wherwith shal a yong man redresse his way? in taking heed therto according to thy word.
And Ps. 119. Blessed Are those that Are upright in their Way, and walk in the Law of the Lord, etc. And a little After, Wherewith shall a young man redress his Way? in taking heed thereto according to thy word.
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and thou shalt rehearse them continually vnto thy children, and thou shalt talke of them, &c. as you may see at large in that Chapter, as also Exod. 12. Psal. 7 8. This might be further amplifyed by many other authorities, euerie place plainly prouing,
and thou shalt rehearse them continually unto thy children, and thou shalt talk of them, etc. as you may see At large in that Chapter, as also Exod 12. Psalm 7 8. This might be further amplified by many other authorities, every place plainly proving,
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how highly God requireth that euery Father, and euerie housholder, should be so perfect and skilfull in the word, in the lawes and ordinances of the Lord,
how highly God requires that every Father, and every householder, should be so perfect and skilful in the word, in the laws and ordinances of the Lord,
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as that thereby they may not onely be comforted in their owne soules, but also be able to teach and instruct their children & families from generation to generation, in the right vnderstanding of the same.
as that thereby they may not only be comforted in their own Souls, but also be able to teach and instruct their children & families from generation to generation, in the right understanding of the same.
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For which godly zeale and endeuour, to the practise whereof doth the Lorde himselfe verie highly set foorth the commendation of Abraham. Genes. 18. I know him (saith the Lord) that he wil commaund his sonnes and his houshold after him, that they keepe the way of the Lord, to do righteousnesse and iudgement.
For which godly zeal and endeavour, to the practice whereof does the Lord himself very highly Set forth the commendation of Abraham. Genesis. 18. I know him (Says the Lord) that he will command his Sons and his household After him, that they keep the Way of the Lord, to do righteousness and judgement.
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It is eternall life therefore truly to know and vnderstand the scripture, and the direct way to eternall death, to remaine ignorant of the same knowledge, of necessity going before faith, without which faith there is no saluation.
It is Eternal life Therefore truly to know and understand the scripture, and the Direct Way to Eternal death, to remain ignorant of the same knowledge, of necessity going before faith, without which faith there is no salvation.
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For hee that beleeueth in Christ shal not bee condemned, but he that beleeueth not, is condemned already. And Rom. 10, 14. How shal they beleeue in him of whō they haue not heard? Thus you see, that God (whose wisedome shineth euen in the least of his creatures) hath not ordained his word to be an idle thing or to serue onely for a fewe, but for all;
For he that Believeth in christ shall not be condemned, but he that Believeth not, is condemned already. And Rom. 10, 14. How shall they believe in him of whom they have not herd? Thus you see, that God (whose Wisdom shines even in the least of his creatures) hath not ordained his word to be an idle thing or to serve only for a few, but for all;
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Whosoeuer hath a religious care & delight to meditate & exercise themselues in the holy scripture and written worde of God, their soules shall thereby be notably fed, strengthned, confirmed, and comforted.
Whosoever hath a religious care & delight to meditate & exercise themselves in the holy scripture and written word of God, their Souls shall thereby be notably fed, strengthened, confirmed, and comforted.
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But as for such as haue no true delight heerein, they can haue no true peace of cōscience, no sound ioy in the holy ghost, no assurance of Gods loue, nor of eternal life.
But as for such as have no true delight herein, they can have no true peace of conscience, no found joy in the holy ghost, no assurance of God's love, nor of Eternal life.
As in Amos 8. wher the want of Gods word (in the preaching and hearing of it) is cōpared to an intollerable famine, famishing not only the body, but both soule & body.
As in Amos 8. where the want of God's word (in the preaching and hearing of it) is compared to an intolerable famine, famishing not only the body, but both soul & body.
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Many are the places that might bee alledged, but by these it is cleare, how plentifull the scripture is in setting forth the notable commendatiō & effects of the word of God:
Many Are the places that might be alleged, but by these it is clear, how plentiful the scripture is in setting forth the notable commendation & effects of the word of God:
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which is asmuch in effect, as if they should say in plaine termes, that the blessednesse of the heauenly kingdome appertaineth only to great lerned men,
which is as in Effect, as if they should say in plain terms, that the blessedness of the heavenly Kingdom appertaineth only to great learned men,
For if the kingdom of heauen belong vnto them, then (without exception) all those means withall, which the Lord hath sanctifyed for the building of them vp to that heauenly glory.
For if the Kingdom of heaven belong unto them, then (without exception) all those means withal, which the Lord hath sanctified for the building of them up to that heavenly glory.
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Secondly, this Doctrine notably meeteth with such (as many such there are) who will be readie to say (when they are either exhorted to labour for knowledge,
Secondly, this Doctrine notably meeteth with such (as many such there Are) who will be ready to say (when they Are either exhorted to labour for knowledge,
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and desires, nothing at all considering that whatsoeuer minde, intent, zeale, hope, affection, or desire, is not grounded vpon Gods worde, it is an vnsound minde,
and Desires, nothing At all considering that whatsoever mind, intent, zeal, hope, affection, or desire, is not grounded upon God's word, it is an unsound mind,
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The Israelites had zeale, yea euen the zeale of God (as the Apostle calleth it) Rom. 10. but being not according to knowledge, it profited them nothing.
The Israelites had zeal, yea even the zeal of God (as the Apostle calls it) Rom. 10. but being not according to knowledge, it profited them nothing.
S. Paule before his conuersion had a good intent in persecuting the Church of Christ, and shall we say that hee did well? Thus wee may see that God will accept no seruice at our handes, let it carry neuer so fair shewes of Deuotion and good intents,
S. Paul before his conversion had a good intent in persecuting the Church of christ, and shall we say that he did well? Thus we may see that God will accept no service At our hands, let it carry never so fair shows of Devotion and good intents,
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Thirdly, this directly tendeth to the reproofe of all such (as many such there are) who although they haue heard the word of God many daies & yeares together,
Thirdly, this directly tendeth to the reproof of all such (as many such there Are) who although they have herd the word of God many days & Years together,
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But if they be examined of their estate before God, and how the case standeth with them touching knowledge of heauenly things, faith, repentance, peace of conscience, assurance of Gods loue,
But if they be examined of their estate before God, and how the case Stands with them touching knowledge of heavenly things, faith, Repentance, peace of conscience, assurance of God's love,
and to be deadly enemies to the saluation of Gods people, in thus denying the the Bread of life in their own tongs, without speciall license, without the which, there can be nothing but assured death:
and to be deadly enemies to the salvation of God's people, in thus denying thee the Bred of life in their own tongue's, without special license, without the which, there can be nothing but assured death:
so it teacheth vs, not onely to glorify God, and to praise his name for vouchsafing vs the free passage & pure preaching of his word and Gospell, with liberty and opportunity to exercise our selues therin;
so it Teaches us, not only to Glorify God, and to praise his name for vouchsafing us the free passage & pure preaching of his word and Gospel, with liberty and opportunity to exercise our selves therein;
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how after Elias had caused al the Prophets of Baal to be slain at the brook Kishon, Iezebel the wife of King Ahab hearing thereof, sent a messenger vnto Elias saying;
how After Elias had caused all the prophets of Baal to be slave At the brook Kishon, Iezebel the wife of King Ahab hearing thereof, sent a Messenger unto Elias saying;
and came to Bersheba which is in Iudah, and from thenc• went a daies iourny into the wilde•nesse, wher being refreshed and comsorted of the Lorde with meate an• drinke,
and Come to Beersheba which is in Iudah, and from thenc• went a days journey into the wilde•nesse, where being refreshed and comsorted of the Lord with meat an• drink,
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and being there entered into a Caue, the Lord saide vnt• him, What doost thou heere Elias? vnt• whom he answered the first and th• second time, I haue bin very iealous, fr• the Lord God of hosts,
and being there entered into a Cave, the Lord said vnt• him, What dost thou Here Elias? vnt• whom he answered the First and th• second time, I have been very jealous, fr• the Lord God of hosts,
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Vnt• which cry and complaint of the Prophet, the Lord replyeth (as the Apostle doth heere alledge it) that he ha• reserued to himselfe seauen thousan• men, &c.
Vnt• which cry and complaint of the Prophet, the Lord Replieth (as the Apostle does Here allege it) that he ha• reserved to himself seauen thousan• men, etc.
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Wee first learne from hence, that it highly behooueth, and it is the par• and dutie of all true Christians to be• meruailous zealous and earnest in hearty prayer and calling vpon God ▪ And as at all other times,
we First Learn from hence, that it highly behooveth, and it is the par• and duty of all true Christians to be• marvelous zealous and earnest in hearty prayer and calling upon God ▪ And as At all other times,
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and vppon all other occasions, forasmuch as th• Lord is exceeding rich and plentiful• in all good thinges, both concernin• foule and bodye, the least whereof cannot possibly bee had any othe• where:
and upon all other occasions, forasmuch as th• Lord is exceeding rich and plentiful• in all good things, both concernin• foul and body, the least whereof cannot possibly be had any othe• where:
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The Reasons are, first, because th• Lord God is the fountain of all soun• comfort and consolation, the ioy o• the afflicted, the deliuerer of the oppressed,
The Reasons Are, First, Because th• Lord God is the fountain of all soun• Comfort and consolation, the joy o• the afflicted, the deliverer of the oppressed,
and of such as are in distresse And secondly, because he hath promised the imparting of the riches an• treasures of his grace and fauor, vpo• no other condition,
and of such as Are in distress And secondly, Because he hath promised the imparting of the riches an• treasures of his grace and favour, vpo• no other condition,
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Examples of such notable zeale and feruency in prayer (besides this of Elias ) we haue in Dauid, who beeing oftentimes brought into so great extreamities,
Examples of such notable zeal and fervency in prayer (beside this of Elias) we have in David, who being oftentimes brought into so great extremities,
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2 Sa. 15. at such time as he was in great daunger of his life through the vnnaturall treachery of Absolon, and diuellish counsell of Achitophel. As also Chap. 24. when he felt the hand of God vpon him for his offence in numbering the people.
2 Sa. 15. At such time as he was in great danger of his life through the unnatural treachery of Absalom, and devilish counsel of Ahithophel. As also Chap. 24. when he felt the hand of God upon him for his offence in numbering the people.
Of Hezekiah, 2. Kin. 19. at such time as him-selfe with the whol Citty of Ierusalem was in great danger of destruction thorough the mighty hoast of Senaherib. Of Iehosephat, also of Ieremy, Daniel, &c. But of all others, most notably heereunto belongeth the example of our Lorde Iesus Christ, whereof we read, Math. 26. praying vnto his heauenly father in the time of affliction,
Of Hezekiah, 2. Kin. 19. At such time as himself with the Whole city of Ierusalem was in great danger of destruction through the mighty host of Senaherib. Of Jehoshaphat, also of Ieremy, daniel, etc. But of all Others, most notably hereunto belongeth the Exampl of our Lord Iesus christ, whereof we read, Math. 26. praying unto his heavenly father in the time of affliction,
and in no measure for himselfe How feruent & watchful then ought we to be in this christian duty & exercise of praier, wee hauing continuall need of the Lords assistance,
and in no measure for himself How fervent & watchful then ought we to be in this christian duty & exercise of prayer, we having continual need of the lords assistance,
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& in infinit respects being (by reason of our sins and grieuous offences) in continual danger & extremity? The consideration of which great necessitie of praier, hath caused the holy ghost to vtter notable exhortations therunto,
& in infinite respects being (by reason of our Sins and grievous offences) in continual danger & extremity? The consideration of which great necessity of prayer, hath caused the holy ghost to utter notable exhortations thereunto,
as Rom. 12. that we should continue in praier, and 1 Th. 5. Pray (saith he) continually. Also Eph. 6. Pray alwaies with all maner praier & supplication in the spirit, & watch therunto with all perseuerance and supplication for al Saints.
as Rom. 12. that we should continue in prayer, and 1 Th. 5. Pray (Says he) continually. Also Ephesians 6. Pray always with all manner prayer & supplication in the Spirit, & watch thereunto with all perseverance and supplication for all Saints.
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Heerunto belongeth the example of Hannah the mother of Samuel. 1 Sa. 1, 12. As also the woman of Canaan. Mat. 15. sheweth vs a notable example of vnwearied constancie and continuance in prayer, she neuer ceasing from the same,
Hereunto belongeth the Exampl of Hannah the mother of Samuel. 1 Sa. 1, 12. As also the woman of Canaan. Mathew 15. shows us a notable Exampl of unwearied constancy and Continuance in prayer, she never ceasing from the same,
And surely a man would thinke that the consideration of our manifolde wants and necessities, should moue vs to a feruent constancy and continuance in prayer.
And surely a man would think that the consideration of our manifold Wants and necessities, should move us to a fervent constancy and Continuance in prayer.
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Now heereunto for our better encoragement to this duty may be produced also the notable effectes which haue ensued vpon the faithfull Prayers of the Saints and seruants of God calling vpon him in the time of affliction and troble.
Now hereunto for our better encouragement to this duty may be produced also the notable effects which have ensued upon the faithful Prayers of the Saints and Servants of God calling upon him in the time of affliction and trouble.
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As in the first place, what a comfortable effect did there follow vpon this prayer of Elias? the Lord graciously deliuering him and the rest of his faithfull,
As in the First place, what a comfortable Effect did there follow upon this prayer of Elias? the Lord graciously delivering him and the rest of his faithful,
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The like comfortable successe had the Prayers of Dauid, hee beeing alwayes preserued from the wicked attempts of Saul: and the Lord bringing the treachery of his vnnaturall Sonne and wicked Counsellors to their owne destruction.
The like comfortable success had the Prayers of David, he being always preserved from the wicked attempts of Saul: and the Lord bringing the treachery of his unnatural Son and wicked Counsellors to their own destruction.
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The like regard had the Lorde also to the Prayers of Hezekiah, Ieremy, Daniel, &c. The notable effect that ensued also vpon the Prayer of our Lorde Iesus Christ is not to be passed ouer.
The like regard had the Lord also to the Prayers of Hezekiah, Ieremy, daniel, etc. The notable Effect that ensued also upon the Prayer of our Lord Iesus christ is not to be passed over.
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In the dayes of his flesh (saith the Apostle, Heb. 5.) did he offer vp Prayers and supplications with strong crying and teares vnto him, that was able to saue him from death,
In the days of his Flesh (Says the Apostle, Hebrew 5.) did he offer up Prayers and supplications with strong crying and tears unto him, that was able to save him from death,
The Apostle in these wordes, not onely declaring, that our Lorde Iesus Christ in the time of his humiliation and according to his humane nature, did pray to his heauenly Father;
The Apostle in these words, not only declaring, that our Lord Iesus christ in the time of his humiliation and according to his humane nature, did pray to his heavenly Father;
but that he was most graciously hearde, and comfortably assured of a triumphant victory ouer all the enimies of our saluation, according as in short time afterwarde it came to passe in very deede.
but that he was most graciously heard, and comfortably assured of a triumphant victory over all the enemies of our salvation, according as in short time afterward it Come to pass in very deed.
To these might bee added the comfortable experiences which the Apostles, Saint Peter, Saint Paule, Saint Iohn, and the rest, had of the Lordes most gracious inclination to heare their prayers,
To these might be added the comfortable experiences which the Apostles, Saint Peter, Saint Paul, Saint John, and the rest, had of the lords most gracious inclination to hear their Prayers,
Such is the Lords bountie and goodnesse, and so ready is his mighty and mercifull hand to performe that promise which in Psal. 50. he maketh vnto all such as faithfully call vppon him in the time of affliction and distresse, saying;
Such is the lords bounty and Goodness, and so ready is his mighty and merciful hand to perform that promise which in Psalm 50. he makes unto all such as faithfully call upon him in the time of affliction and distress, saying;
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Much might bee spoken for the further amplification of this point, but in this already deliuered, wee may finde sufficient matter to encourage vs to a cheerefull regarde and exercise of this duty.
Much might be spoken for the further amplification of this point, but in this already Delivered, we may find sufficient matter to encourage us to a cheerful regard and exercise of this duty.
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yet must we not distrust nor be discouraged, but alwaies comfort our selues with this vndoubted assurance, that Hee is faithful who hath promised, who also wil doo it.
yet must we not distrust nor be discouraged, but always Comfort our selves with this undoubted assurance, that He is faithful who hath promised, who also will do it.
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according whereunto, ought no extreamities to discourage vs, eyther from hearty praying vnto God, or from reposing an vndoubted confidence of being graciously heard, in whatsoeuer we aske according to his will.
according whereunto, ought no extremities to discourage us, either from hearty praying unto God, or from reposing an undoubted confidence of being graciously herd, in whatsoever we ask according to his will.
Secondly, from the consideration of the notable zeale that was in this holy Prophet wee are taught, that with such a feruent zeale and burnng affection ought all true Christians to be inflamed towards the glory and honour of God,
Secondly, from the consideration of the notable zeal that was in this holy Prophet we Are taught, that with such a fervent zeal and burnng affection ought all true Christians to be inflamed towards the glory and honour of God,
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as euidently appeared, not onely in causing all the Prophets of Baal to bee slaine for their Idolatry and blasphemy against the Lord (whereof you heard before) but in that he feared not also to shew himselfe vnto Ahab, and that in the heate of all his rage and madnesse,
as evidently appeared, not only in causing all the prophets of Baal to be slain for their Idolatry and blasphemy against the Lord (whereof you herd before) but in that he feared not also to show himself unto Ahab, and that in the heat of all his rage and madness,
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And Ps. 139 ▪ Do not I hate them ô Lord (saith he) that hate thee? And do I not earnestly contend with those that rise vp against thee? I hate thē with an vnfained hatred,
And Ps. 139 ▪ Do not I hate them o Lord (Says he) that hate thee? And do I not earnestly contend with those that rise up against thee? I hate them with an unfeigned hatred,
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Examples of such burning zeale toward gods glory, we haue in diuers other, as in Moses against the Idolatry of the Israelites, it beeing recorded i• the 32. ch.
Examples of such burning zeal towards God's glory, we have in diverse other, as in Moses against the Idolatry of the Israelites, it being recorded i• the 32. changed.
of Exodus, that whē he saw the calfe which they had made, & the dancing, his wrath waxed hot, & he cas• the Tables out of his hands, brake them in pieces, burnt the Calfe in the fire, ground it vnto powder, strewed it vpon the Water,
of Exodus, that when he saw the calf which they had made, & the dancing, his wrath waxed hight, & he cas• the Tables out of his hands, brake them in Pieces, burned the Calf in the fire, ground it unto powder, strewed it upon the Water,
Such a zeale also towards the Lord, had Phinehas, Num. 25. when with his speare he thrust thorow the two fornicators for their filthy wickednes in transgressing Gods law.
Such a zeal also towards the Lord, had Phinehas, Num. 25. when with his spear he thrust thorough the two fornicators for their filthy wickedness in transgressing God's law.
& his Familiars and Priests, and conuerted the house of Baal to a filthy vse In al which that he was caried with a burning zeale towards God, himselfe testifies in his words to Iehonadab the Sonne of Rechab, saying, Come with me, and see the zeal which I haue for the Lord.
& his Familiars and Priests, and converted the house of Baal to a filthy use In all which that he was carried with a burning zeal towards God, himself Testifies in his words to Jehonadab the Son of Rechab, saying, Come with me, and see the zeal which I have for the Lord.
Of Iosiah also, 2 Kings 23. Of Nehemiah, chap. 13, 25. Of the Prophet Ieremie, chap. 20, 9. But aboue al others most notable heerein, is the consideration of the woonderfull zeale that was in our Lord Iesus Christ,
Of Josiah also, 2 Kings 23. Of Nehemiah, chap. 13, 25. Of the Prophet Ieremie, chap. 20, 9. But above all Others most notable herein, is the consideration of the wondered zeal that was in our Lord Iesus christ,
when hee saw the house of God, and the place of his worship to bee horribly prophaned and abused, with the buying and selling of Marchandize, as Ioh. 2. The vngodlines of the thing did so moue him to indignation,
when he saw the house of God, and the place of his worship to be horribly Profaned and abused, with the buying and selling of Merchandise, as John 2. The ungodliness of the thing did so move him to Indignation,
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and vnto Ioseph (whom men supposed to bee his Father) yet whensoeuer there was any question concerning any particuler of his Office and calling (for the accomplishing whereof he was sent of his Heauenly Father into this world) hee would not yeild the least •ot that might bee vnto their affections,
and unto Ioseph (whom men supposed to be his Father) yet whensoever there was any question Concerning any particular of his Office and calling (for the accomplishing whereof he was sent of his Heavenly Father into this world) he would not yield the least •ot that might be unto their affections,
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Iohn 2, 3. heereof wee haue another example, Mat. 12. it being there recorded, that when one told him (as hee was exercised in teaching the multitude) that His Mother and his Brethren stood with•ut, desiring to speake with him.
John 2, 3. hereof we have Another Exampl, Mathew 12. it being there recorded, that when one told him (as he was exercised in teaching the multitude) that His Mother and his Brothers stood with•ut, desiring to speak with him.
& the daught•• against her mother, and the daughter law against her mother in law, &c. N• that Christs meaning is to giue an• encoragement vnto children of dis•bedience, God forbid:
& the daught•• against her mother, and the daughter law against her mother in law, etc. N• that Christ meaning is to give an• encouragement unto children of dis•bedience, God forbid:
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but he teach• heerein, that the glory of God, th• faith of Christ, and the sincere profesion and practise of Gods worde a• will, ought to be much more dear• precious vnto vs,
but he teach• herein, that the glory of God, th• faith of christ, and the sincere profession and practice of God's word a• will, ought to be much more dear• precious unto us,
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He that loue father or mother more then mee, is 〈 ◊ 〉 worthy of me, &c. Now to come to t• reasons wherefore al true Christia• ought to be inflamed with such a b•ning zeale of Gods glory.
He that love father or mother more then me, is 〈 ◊ 〉 worthy of me, etc. Now to come to t• Reasons Wherefore all true Christia• ought to be inflamed with such a b•ning zeal of God's glory.
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Examples of the first so• of false zeale, wee haue in Ioshua th• sonne of Nun, so highly respectin• the honour and credite of Moses, a• that hee repined at Eldad and Med• for prophesying in the host,
Examples of the First so• of false zeal, we have in Ioshua th• son of Nun, so highly respectin• the honour and credit of Moses, a• that he repined At Eldad and Med• for prophesying in the host,
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Num. 11, 2• And another example in the Disc•ples of Iohn the Baptist, Ioh. 3. murm•ring and complaining of the growin• and encreasing credite of Christ,
Num. 11, 2• And Another Exampl in the Disc•ples of John the Baptist, John 3. murm•ring and complaining of the growin• and increasing credit of christ,
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Examples of the other so• of false zeale we haue in the Isralite• of whom Rom. 10. the Apostle sayt• in plaine tearmes, that they had th• zeale of God, but not according to Knowledge.
Examples of the other so• of false zeal we have in the Isralite• of whom Rom. 10. the Apostle sayt• in plain terms, that they had th• zeal of God, but not according to Knowledge.
It beeing no otherwise to bee concluded, but that some of them vndoubtedly are carried headlong to all their bloody deseignes, to the horrible massacres which they haue committed,
It being no otherwise to be concluded, but that Some of them undoubtedly Are carried headlong to all their bloody designs, to the horrible massacres which they have committed,
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The Deuill thorough Gods iust iudgement, hauing so bereaued them of al sence and remorse, that they perswade themselues, that in murth•ring the King, the Queen, the Princ• and in effecting the destruction of a• others professing Religion, the• should performe a very merritoriou• worke, greatly please God,
The devil through God's just judgement, having so bereaved them of all sense and remorse, that they persuade themselves, that in murth•ring the King, the Queen, the Princ• and in effecting the destruction of a• Others professing Religion, the• should perform a very merritoriou• work, greatly please God,
but these that hau• bin alledged, as they plainly approue• how tenderly the glory of God hat• bin respected of the Saints and Seruants of God from time to time he•tofore, they being much more gre•ued and vexed at the prophanatio• thereof,
but these that hau• been alleged, as they plainly approue• how tenderly the glory of God hat• been respected of the Saints and Servants of God from time to time he•tofore, they being much more gre•ued and vexed At the prophanatio• thereof,
or vpbraided, to be slandered, disgraced, or any otherwise misdealt withal? But althogh the Lord of heauen & earth be neuer so much dishonored before their faces,
or upbraided, to be slandered, disgraced, or any otherwise misdealt withal? But although the Lord of heaven & earth be never so much dishonoured before their faces,
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thogh they hear his blessed name neuer so much blasphemed, his saboths neuer so horribly prophaned, his gospel, preaching & profession of it, neuer so reprochfully spokē of,
though they hear his blessed name never so much blasphemed, his saboths never so horribly Profaned, his gospel, preaching & profession of it, never so reproachfully spoken of,
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althogh men be in company with neuer such vile swearers, heare neuer so prophane scoffing, neuer so vain and filthy communication proceede out o• some mouthes, see the ordinance o• God in his good creatures neuer so licentiously peruerted and abused to Pride, Gluttony, Drunkennesse, and excesse;
although men be in company with never such vile swearers, hear never so profane scoffing, never so vain and filthy communication proceed out o• Some mouths, see the Ordinance o• God in his good creatures never so licentiously perverted and abused to Pride, Gluttony, drunkenness, and excess;
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and esteemeth them for his own enemies who thus approue themselues to be the enimies of the Lord? A great par• doo rather take delight in them, the• otherwise,
and esteems them for his own enemies who thus approve themselves to be the enemies of the Lord? A great par• do rather take delight in them, the• otherwise,
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Na• surely, if we examine yet more strictly the estate and condition of th• time wherein we liue, we shall find• great coldnesse and want of true zeal not onely in the common multitude of men and women,
Na• surely, if we examine yet more strictly the estate and condition of th• time wherein we live, we shall find• great coldness and want of true zeal not only in the Common multitude of men and women,
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It being a rare matter (the Lord knoweth) to finde a man zealous and resolute in the trueth, some feare the losse and expence of their goodes, some could finde in their hearts to be more forward,
It being a rare matter (the Lord Knoweth) to find a man zealous and resolute in the truth, Some Fear the loss and expense of their goods, Some could find in their hearts to be more forward,
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and therefore thinke it the safest way to come to Christ (with Nicodemus ) in the night, to keepe their affections secret, to content themselues with a formall kinde of profession, to walke in a middle course, to be neither hot nor colde,
and Therefore think it the Safest Way to come to christ (with Nicodemus) in the night, to keep their affections secret, to content themselves with a formal kind of profession, to walk in a middle course, to be neither hight nor cold,
Clean contrarie wherunto i• behooueth vs to behaue our selues so as hauing once attained to th• true knowledge of Religion and godlinesse, according to the Doctrine o• Christs Gospell,
Clean contrary whereunto i• behooveth us to behave our selves so as having once attained to th• true knowledge of Religion and godliness, according to the Doctrine o• Christ Gospel,
and no• of darkenesse, as the Children of th• day, and not of the night, boldly an• constantly stande out in defence o• the glorious Gospell of Iesus Christ and beare witnesse to the sinceriti• thereof,
and no• of darkness, as the Children of th• day, and not of the night, boldly an• constantly stand out in defence o• the glorious Gospel of Iesus christ and bear witness to the sinceriti• thereof,
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and that not onely priuately, but openly, in the face of th• world, saying euery one with the Apostle, Rom. 1. I am not ashamed of th• Gospell of Christ:
and that not only privately, but openly, in the face of th• world, saying every one with the Apostle, Rom. 1. I am not ashamed of th• Gospel of christ:
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for it is the power • God vnto saluation, to euery one that beleeueth. And with the Prophet D•uid. Ps. 119. I wil speake of thy Testimonies, before Kings, and will not bee ashamed.
for it is the power • God unto salvation, to every one that Believeth. And with the Prophet D•uid. Ps. 119. I will speak of thy Testimonies, before Kings, and will not be ashamed.
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It followeth in the Prophets cōplaint, as you may see. 1 Kin. 19. The children of Israel haue forsaken thy Couenant, &c. In which words, wheras he first setteth thē forth by a title of excellency,
It follows in the prophets complaint, as you may see. 1 Kin. 19. The children of Israel have forsaken thy Covenant, etc. In which words, whereas he First sets them forth by a title of excellency,
& calleth them Israelites: we are to obserue, that it was a great honor to the people of the Iewes to be called Israelites; yea, such an honor & dignity,
& calls them Israelites: we Are to observe, that it was a great honour to the people of the Iewes to be called Israelites; yea, such an honour & dignity,
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as was not proper to any other nation or people vnder the heauen, Whith are Isralites (saith the Apostle, Ro. 9) that is to say, not Gentiles, not a people of the common sort of men,
as was not proper to any other Nation or people under the heaven, Vuhith Are Israelites (Says the Apostle, Ro. 9) that is to say, not Gentiles, not a people of the Common sort of men,
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& the name and title of Isralites was deriued vnto them from the Patriarke Iacob, vnto whō the same was giuen by an angel of God, who wrestled with him,
& the name and title of Israelites was derived unto them from the Patriarch Iacob, unto whom the same was given by an angel of God, who wrestled with him,
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they receyue• the same not from the natiuity of Iacob, but by reason of a victorie which hee obtained euen before and wit• God (The Lord of his infinit goodnesse vouchsafing him greater powe• to resist,
they receyue• the same not from the Nativity of Iacob, but by reason of a victory which he obtained even before and wit• God (The Lord of his infinite Goodness vouchsafing him greater powe• to resist,
then it pleased himself to expresse in assayling, euen as such experience of his grace and fauor, hau• the rest of his Children from day to day.) For this cause, was Iacob calle• Israel, and heereupon from him wer• they called Israelites.
then it pleased himself to express in assailing, even as such experience of his grace and favour, hau• the rest of his Children from day to day.) For this cause, was Iacob calle• Israel, and hereupon from him wer• they called Israelites.
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So then, from hence very fitly followeth, and we• may learne (by the way) that as it i• a great honour vnto any Nation an• people to be honoured of God wit• holy and honourable titles,
So then, from hence very fitly follows, and we• may Learn (by the Way) that as it i• a great honour unto any nation an• people to be honoured of God wit• holy and honourable titles,
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then to abuse the Titles wherewith God hath honored them, and to vnseale againe (as it were) the assurance of his loue, in abusing the graces bestowed vpon them.
then to abuse the Titles wherewith God hath honoured them, and to unseal again (as it were) the assurance of his love, in abusing the graces bestowed upon them.
Thus stood the case with the Iewes, they were honoured of God, not only with the Title of Iew (which signifieth a man dedicated to true religion) but also of Israelites, which (as you herd before) was no lesse honourable then the same.
Thus stood the case with the Iewes, they were honoured of God, not only with the Title of Iew (which signifies a man dedicated to true Religion) but also of Israelites, which (as you heard before) was no less honourable then the same.
I wil not now stande to enlarge the excellency of these priuiledges and prerogatiues, nor alledge the many Testimonies of the Scripture that migh• bee produced for the amplification thereof, accounting this onely Testimony of Moses.
I will not now stand to enlarge the excellency of these privileges and prerogatives, nor allege the many Testimonies of the Scripture that migh• be produced for the amplification thereof, accounting this only Testimony of Moses.
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But he (saith Moses) that should haue bin vpright (that is, should haue glorified God, in walking worthy of such speciall loue) when he waxed fat, spurned with his heele, he forsooke God that made him,
But he (Says Moses) that should have been upright (that is, should have glorified God, in walking worthy of such special love) when he waxed fat, spurned with his heel, he forsook God that made him,
neither from Iacob, nor Iudah, but euen from the sonne of God himselfe, and first giuen to them that professed the gospel at Antiochia in Syria, as Act. 11. & importing asmuch as anointed of God for Kings and Priests.
neither from Iacob, nor Iudah, but even from the son of God himself, and First given to them that professed the gospel At Antiochia in Syria, as Act. 11. & importing as as anointed of God for Kings and Priests.
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Agai• as they had the Law, so haue we th• Gospell, and how surpassing exce•lent a blessing the enioying of th• Gospell is, aboue the enioying of t•• Law, our Lord Iesus Christ, Mat. 1• doth plainly declare, where he sayt• that Many Prophets and righteous me• haue desired to see those things which w• see,
Agai• as they had the Law, so have we th• Gospel, and how surpassing exce•lent a blessing the enjoying of th• Gospel is, above the enjoying of t•• Law, our Lord Iesus christ, Mathew 1• does plainly declare, where he sayt• that Many prophets and righteous me• have desired to see those things which w• see,
yet much more su•passing excellent is, and hath bin h• grace and fauour towardes vs. A• how great and intollerable soeue• (on the other side) was their vnkin•nesse and vnthankfulnesse,
yet much more su•passing excellent is, and hath been h• grace and favour towards us A• how great and intolerable soeue• (on the other side) was their vnkin•nesse and unthankfulness,
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yet neue• had the Lord such cause to complai• thereof, as hee hath against our vnkindnesse and vnthankfulnesse, at th• day, in contemning his worde, in di•obeying his will, in continually prouoking him to anger and indignation, by our lewde and vnreformed liues,
yet neue• had the Lord such cause to complai• thereof, as he hath against our unkindness and unthankfulness, At th• day, in contemning his word, in di•obeying his will, in continually provoking him to anger and Indignation, by our lewd and unreformed lives,
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and calling vs most louingly and familiarly thereby, to bee his chosen people, and heyres of his heauenly kingdome, vouchsafing vs peace, the raigne and gouernment of godly Princes,
and calling us most lovingly and familiarly thereby, to be his chosen people, and Heirs of his heavenly Kingdom, vouchsafing us peace, the Reign and government of godly Princes,
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But now, whereas he hath long looked for the true fruits of obedience and thankefulnesse at our hands, that we accordingly should glorify him in the true fruits of holinesse and righteousnesse all the dayes of our life:
But now, whereas he hath long looked for the true fruits of Obedience and thankfulness At our hands, that we accordingly should Glorify him in the true fruits of holiness and righteousness all the days of our life:
For shal we cal them Christians, that are louers of ple•sures, and worldly profits, more the• they are of Godlinesse and Religion Who make no conscience of absenting themselues from the hearing o• Gods word,
For shall we call them Christians, that Are lovers of ple•sures, and worldly profits, more the• they Are of Godliness and Religion Who make no conscience of absenting themselves from the hearing o• God's word,
and heare it idly & carelessely, when they are present, and v•terly without fruite? Who are vain• Swearers, Drunkards, Whore masters, that are Scoffers, Raylers, sithy Talkers, Backbiters, such as w• neuer be appeased,
and hear it idly & carelessly, when they Are present, and v•terly without fruit? Who Are vain• Swearers, Drunkards, Whore Masters, that Are Scoffers, Railers, sithy Talkers, Backbiters, such as w• never be appeased,
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Let vs not dishonour the holie and honourable title of Christians, wherewith God hath honored vs. Let vs endeuour to bee Christians, not in name onely, but in truth and verity.
Let us not dishonour the holy and honourable title of Christians, wherewith God hath honoured us Let us endeavour to be Christians, not in name only, but in truth and verity.
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but let vs euermore haue a care and a Conscience to amend our liues, and to be reformed in euerie thing that is amisse, according to the rule of Gods word.
but let us evermore have a care and a Conscience to amend our lives, and to be reformed in every thing that is amiss, according to the Rule of God's word.
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God made a Couenant and promise to Abraham, Isaac, and Iacob, and to their seed and posterity, to bee their God and the God of their seed after them, that they should bee his chosen and peculiar people, blessed with mo• excellent and special priuiledges an• prerogatiues, aboue all other Nations & people throughout the world The Conditions of this Couenan• were, that they shold Walk before Go• & be vpright, that they shold worshi• him alone, loue him aboue al, fear• him aboue all, pray vnto him onel• acknowledge him to be the only a•thor and fountaine of all good thi•ges,
God made a Covenant and promise to Abraham, Isaac, and Iacob, and to their seed and posterity, to be their God and the God of their seed After them, that they should be his chosen and peculiar people, blessed with mo• excellent and special privileges an• prerogatives, above all other nations & people throughout the world The Conditions of this Couenan• were, that they should Walk before Go• & be upright, that they should worshi• him alone, love him above all, fear• him above all, pray unto him onel• acknowledge him to be the only a•thor and fountain of all good thi•ges,
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and therefore depend vpon hi• and trust in no other, and so foorth as is comprehended in the two T•bles of the ten Commaundement• Now this Couenant, by their Idol•try and other abhominations, th• forsooke (as the Prophet heere co•plaineth) transgressed the Condi•ons thereof,
and Therefore depend upon hi• and trust in no other, and so forth as is comprehended in the two T•bles of the ten Commaundement• Now this Covenant, by their Idol•try and other abominations, th• forsook (as the Prophet Here co•plaineth) transgressed the Condi•ons thereof,
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whereas, if they had zealously continued in the waies of the same Couenant, and expressed any true regarde of walking vprightly, according to the conditions therof, they should for euer haue beene most happy and blessed.
whereas, if they had zealously continued in the ways of the same Covenant, and expressed any true regard of walking uprightly, according to the conditions thereof, they should for ever have been most happy and blessed.
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Whosoeuer hath once giuen his name vnto Christ, and taken vppon him the profession of his Gospell, it standeth vpon the weight of his saluation, that hee constantly goe forward.
Whosoever hath once given his name unto christ, and taken upon him the profession of his Gospel, it Stands upon the weight of his salvation, that he constantly go forward.
or di•position of the Company, among which he is, but resolutely and constantly perseuereth in the sincere faith and obedience of Christs Gospell, without suffering himselfe, by any Company,
or di•position of the Company, among which he is, but resolutely and constantly persevereth in the sincere faith and Obedience of Christ Gospel, without suffering himself, by any Company,
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The Scripture also sheweth in many places, and by many examples, as Heb. 6. where the Apostle saieth, that it is impossible that such should bee renewed by repentance.
The Scripture also shows in many places, and by many Examples, as Hebrew 6. where the Apostle Saith, that it is impossible that such should be renewed by Repentance.
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The Galathians began well, but because they constantly held not out, we may see, Ch. 3. & 5. how sharpely they are rebuked by S. Paule. The Church of Ephesus.
The Galatians began well, but Because they constantly held not out, we may see, Christ 3. & 5. how sharply they Are rebuked by S. Paul. The Church of Ephesus.
Much might be spoken, but it is to be obserued, what the Lord saith by the Prophet Ezechiel, Ch. 18. that although a man in former times hath been neuer so righteous and forward in good duties,
Much might be spoken, but it is to be observed, what the Lord Says by the Prophet Ezechiel, Christ 18. that although a man in former times hath been never so righteous and forward in good duties,
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for he that ouercommeth & keepeth my works to the end, to him wil I giue power & nations, &c. Now the consideration of this point may thus serue for our vse, that seeing to continue constant in the grace of god,
for he that Overcometh & Keepeth my works to the end, to him will I give power & Nations, etc. Now the consideration of this point may thus serve for our use, that seeing to continue constant in the grace of god,
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nothing at al considering that in not beeing zealous nowe as heeretofore, they haue great cause to stande in feare of their estate before God, it being most sure and certaine, that there is nothing more daungerous then for men to go backward in this behalfe.
nothing At all considering that in not being zealous now as heretofore, they have great cause to stand in Fear of their estate before God, it being most sure and certain, that there is nothing more dangerous then for men to go backward in this behalf.
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For a man can no sooner decline from wel dooing, but hee shall presently fall into euill dooing, there beeing no medium nor indifferent abiding betwixt good and euill.
For a man can no sooner decline from well doing, but he shall presently fallen into evil doing, there being no medium nor indifferent abiding betwixt good and evil.
it is true, and it is to be considered what the Prophet Ezekiel hath, that all the former righteousnesse of such a one, is but as if it hath neuer bin, onely his present sin and transgression shal be called to an account,
it is true, and it is to be considered what the Prophet Ezekielem hath, that all the former righteousness of such a one, is but as if it hath never been, only his present since and Transgression shall be called to an account,
how highly it standeth vs vpon, to pray and beseech the Lord, to bestow vppon vs the most excellent gift and grace of constancy and perseuerance in the faith,
how highly it Stands us upon, to pray and beseech the Lord, to bestow upon us the most excellent gift and grace of constancy and perseverance in the faith,
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so as beeing once partakers of Gods Couenant, and admitted into the state of saluation, we may therein stand firme and vnremooueable against all the Engines of hell and damnation,
so as being once partakers of God's Covenant, and admitted into the state of salvation, we may therein stand firm and vnremooueable against all the Engines of hell and damnation,
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and in despight of the Diuell, and of all other enemies of our saluation, I neede not vrge it further, euery one that hath any sparke of grace, may easily perceiue:
and in despite of the devil, and of all other enemies of our salvation, I need not urge it further, every one that hath any spark of grace, may Easily perceive:
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NOw it further followeth in the prophets complaint, they haue killed thy Prophets, &c In 1 Kings 19. the casting downe of the altars, is mentioned before the killing of the Prophets,
NOw it further follows in the Prophets complaint, they have killed thy prophets, etc. In 1 Kings 19. the casting down of the Altars, is mentioned before the killing of the prophets,
For by the Altars, there is no doubt but tha• he hath relation vnto the ancient places, where Abraham, Isaac, and Iacob were accustomed to offer Sacrifices And although we read not, that the altar at Ierusalem was vtterly razed yet was it most horribly and filthil• polluted.
For by the Altars, there is no doubt but tha• he hath Relation unto the ancient places, where Abraham, Isaac, and Iacob were accustomed to offer Sacrifices And although we read not, that the altar At Ierusalem was utterly razed yet was it most horribly and filthil• polluted.
That th• militant Church of Christ, which consisteth of the company of the elect and faithfull that liue vppon the earth, dooth not alwaies so flourish with the outward marks of the preaching of the word, of the right administration of the Sacraments,
That th• militant Church of christ, which Consisteth of the company of the elect and faithful that live upon the earth, doth not always so flourish with the outward marks of the preaching of the word, of the right administration of the Sacraments,
But that the Lord oftentimes in his iust iudgement, and for the sins and vnthankefulnesse of the people, suffereth the trueth of his worde, his Sacraments,
But that the Lord oftentimes in his just judgement, and for the Sins and unthankfulness of the people, suffers the truth of his word, his Sacraments,
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the Lorde had alwayes a Church in the world, yea manie true Worshippers and professors of his name, that were neuer ouerwhelmed with the abhominations of the wicked, according to that of the Apostle 2. Tim. 2. The foundation of God remaineth sure, and hath this seale;
the Lord had always a Church in the world, yea many true Worshippers and professors of his name, that were never overwhelmed with the abominations of the wicked, according to that of the Apostle 2. Tim. 2. The Foundation of God remains sure, and hath this seal;
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And after this maner (as the Apostle heere giueth to vnderstand) is the case to be considered as concerning the state o• the Iewes, at the comming of Christ and in the time of the Apostles, insomuch, that althogh it might seeme it outward apearance,
And After this manner (as the Apostle Here gives to understand) is the case to be considered as Concerning the state o• the Iewes, At the coming of christ and in the time of the Apostles, insomuch, that although it might seem it outward appearance,
and an Idolatrous Altar by the High-priests consent set vp, 2. King. 16. and ch. 17. it is said, that neither Iudah kept the commandements of the Lord,
and an Idolatrous Altar by the High priests consent Set up, 2. King. 16. and changed. 17. it is said, that neither Iudah kept the Commandments of the Lord,
and when Amon walked in all the wayes of Manasseth. 2 King. 21. Al these, with diuers other examples (that might be remembred) do euidently proue, that the Church of God may somtimes be inuisible,
and when Amon walked in all the ways of Manasseh. 2 King. 21. All these, with diverse other Examples (that might be remembered) do evidently prove, that the Church of God may sometimes be invisible,
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according to the manifold experiences in the time of popish tyranny, wherein although there wer• many thousands of sincere professor• of the glorious gospel of Iesus Chris• yet by reason of the horrible persecutions, they did not alwaies visibly appeare to the world;
according to the manifold experiences in the time of popish tyranny, wherein although there wer• many thousands of sincere professor• of the glorious gospel of Iesus Chris• yet by reason of the horrible persecutions, they did not always visibly appear to the world;
euen so withall, that wee be so farre from perswading our selues, that it is of necessity, that the Church of Christ should alwayes visibly appeare, with the outward marks and tokens of the same,
even so withal, that we be so Far from persuading our selves, that it is of necessity, that the Church of christ should always visibly appear, with the outward marks and tokens of the same,
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according as in regard of her manifolde persecutions, thus complayneth the Church, Psalme 129. They haue oftentimes afflicted mee from my youth (may Israel now say) they haue oftentimes afflicted me from my youth.
according as in regard of her manifold persecutions, thus Complaineth the Church, Psalm 129. They have oftentimes afflicted me from my youth (may Israel now say) they have oftentimes afflicted me from my youth.
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but also by the example of the Primitiue Church of Christ, and from thence vnto this present, that there hath beene no one age of the worlde, frō the beginning,
but also by the Exampl of the Primitive Church of christ, and from thence unto this present, that there hath been no one age of the world, from the beginning,
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but by the church and people of God, preaching, and professing obedience to the will and commandements of the Lorde, haue either generally or in the particular parts and members, been greeuously afflicted and persecuted by wicked & vngodly men, raised vp by Sathan to that end;
but by the Church and people of God, preaching, and professing Obedience to the will and Commandments of the Lord, have either generally or in the particular parts and members, been grievously afflicted and persecuted by wicked & ungodly men, raised up by Sathan to that end;
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as Abel by Caine, Isaac by Ismael, Iacob by Esau, the whol Church of God by the Egyptians, by the Babylonians, the Philistims, Dauid by Saule, Micah, Ieremy, & the rest by the false Prophets of their time, our lord Christ & his Apostles, by the Scribes and Pharisees, the Church of Christ in the beginning, by the heathnish tirants, Nero, Traian, Domitian, Dioclesian, after Constantine by the Arian emperors,
as Abel by Cain, Isaac by Ishmael, Iacob by Esau, the Whole Church of God by the egyptians, by the Babylonians, the philistines, David by Saule, micah, Ieremy, & the rest by the false prophets of their time, our lord christ & his Apostles, by the Scribes and Pharisees, the Church of christ in the beginning, by the Heathenish Tyrants, Nero, Trajan, Domitian, Diocletian, After Constantine by the Arian Emperor's,
Nay, wher is there almost any faithful Minister, or honest christian in any particuler congregation, that maketh Conscience to discharge his duty in the fear of God,
Nay, where is there almost any faithful Minister, or honest christian in any particular congregation, that makes Conscience to discharge his duty in the Fear of God,
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First we must know, that howsoeuer sin bee the generall cause of all afflictions, yet the Lorde in afflicting his Children, hath alwayes a further regard then the punishing of their sinne.
First we must know, that howsoever since be the general cause of all afflictions, yet the Lord in afflicting his Children, hath always a further regard then the punishing of their sin.
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As that his glory in their patient enduring, and in the manner of their deliuerance, might bee effectually magnified and extolled, according as we see this manifestly confirmed.
As that his glory in their patient enduring, and in the manner of their deliverance, might be effectually magnified and extolled, according as we see this manifestly confirmed.
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as this is manifest in the example of Iob. And as to this effect speaketh the Apostle Peter, 1. Epist. 4. and before in the first Chap. That the trial (sayth he) of your faith, being much more precious then Gold that perisheth (though it be tried with fire) might bee founde vnto your praise and honour,
as this is manifest in the Exampl of Job And as to this Effect speaks the Apostle Peter, 1. Epistle 4. and before in the First Chap. That the trial (say he) of your faith, being much more precious then Gold that Perishes (though it be tried with fire) might be found unto your praise and honour,
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euen so is it with the children of God, they are more outwarde to euery good thing, much more secure and sencelesse in sinne, much lesse apt to call vppon God, to trust in him, to giue him thanks,
even so is it with the children of God, they Are more outward to every good thing, much more secure and senseless in sin, much less apt to call upon God, to trust in him, to give him thanks,
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then in the time of trouble, affliction, or distresse, according as beside many other which might bee produced, this is manifest in the example & confession of Dauid, as Ps. 119. Befor• I was afflicted (saith hee) I went astray but now I keepe thy word.
then in the time of trouble, affliction, or distress, according as beside many other which might be produced, this is manifest in the Exampl & Confessi of David, as Ps. 119. Befor• I was afflicted (Says he) I went astray but now I keep thy word.
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And a littl• after, It is good for me that I haue bin afflicted, that I may learne thy Statutes Thus and by these Reasons you see that howsoeuer afflictions bee greeuous, to the flesh of Gods Children yet they are notwithstanding verie profitable for them, and bring them great commodity.
And a littl• After, It is good for me that I have been afflicted, that I may Learn thy Statutes Thus and by these Reasons you see that howsoever afflictions be grievous, to the Flesh of God's Children yet they Are notwithstanding very profitable for them, and bring them great commodity.
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They are diminished by them one way, but they are augmented another way: Although their mortall bodies be therby weakned, & their worldly wealth wasted, their liberty abridged,
They Are diminished by them one Way, but they Are augmented Another Way: Although their Mortal bodies be thereby weakened, & their worldly wealth wasted, their liberty abridged,
Ouer and besides al this, we are yet further to know, that it is a lot assigned in the prouidence of God, to all them that wil liue godly in Christ Iesus, that they shoulde suffer affliction;
Over and beside all this, we Are yet further to know, that it is a lot assigned in the providence of God, to all them that will live godly in christ Iesus, that they should suffer affliction;
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That the godly sustaine all their anguish and trouble in this life, it is euident, not onely in the Parable of Lazarus, presently ascending (after the death of his body) into Abraham his bosome, Luke 16. but also Reuel. 14. Blessed are the dead, which hereafter die in the Lord.
That the godly sustain all their anguish and trouble in this life, it is evident, not only in the Parable of Lazarus, presently ascending (After the death of his body) into Abraham his bosom, Luke 16. but also Revel. 14. Blessed Are the dead, which hereafter die in the Lord.
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And now, as thus standeth the case with the children of God, euen so clean contrarywise with the wicked and vngodlye, whensoeuer they endure any trouble or sorrowe, it tendeth not to their good (as the troubles of Gods Children do) but it is a beginning and an entrance into greater misery,
And now, as thus Stands the case with the children of God, even so clean contrariwise with the wicked and ungodly, whensoever they endure any trouble or sorrow, it tendeth not to their good (as the Troubles of God's Children do) but it is a beginning and an Entrance into greater misery,
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Although they enioy health, peace, prosperity, and be aduanced to the honours and preferments of this life, possesse all things in this worlde which their health can desire,
Although they enjoy health, peace, Prosperity, and be advanced to the honours and preferments of this life, possess all things in this world which their health can desire,
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If it first beginne at vs, what shal the end of them be, which obey not the gospel of God? And if the righteous scarcely bee saued, where shal the vngodly and the sinner appeare.
If it First begin At us, what shall the end of them be, which obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear.
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Heereunto appertaineth also, that notable sentence of the Lord, which he vttred as he went towards the place of his sufferings, Lu. 23. If they do these things (saith he) to a greene tree, what shal bee done to a dry? If the deare Saints and seruants of God,
Hereunto appertaineth also, that notable sentence of the Lord, which he uttered as he went towards the place of his sufferings, Lu. 23. If they do these things (Says he) to a green tree, what shall be done to a dry? If the deer Saints and Servants of God,
where then (as S. Peter demandeth) shall the wicked and vngodly ones appeare? what shal becom of them, being so vtterly void of all vertue and goodnesse? Examples of Gods iudgements vppon the wicked in this life, we haue in Kaine, Pharao, Iudas, and in many other,
where then (as S. Peter demandeth) shall the wicked and ungodly ones appear? what shall become of them, being so utterly void of all virtue and Goodness? Examples of God's Judgments upon the wicked in this life, we have in Kaine, Pharaoh, Iudas, and in many other,
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Much might be spoken to amplify this further, but by that already deliuered, wee may see clearely enough, that howsoeuer the Godly haue heere all their sorrow,
Much might be spoken to amplify this further, but by that already Delivered, we may see clearly enough, that howsoever the Godly have Here all their sorrow,
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yet let me talke with thee of thy iudgements, wherefore doth the way of the wicked prosper? Why are they in wealth that rebelliously transgresse? Thou hast planted thē,
yet let me talk with thee of thy Judgments, Wherefore does the Way of the wicked prosper? Why Are they in wealth that rebelliously transgress? Thou hast planted them,
Of this also speaketh the Prophet Malachy, cha. 4. that there shal bee a very great difference at the day of Iudgement betwixt the godly and the vngodly, the proude and all they that do wickedly, being burnt as stubble,
Of this also speaks the Prophet Malachy, cham. 4. that there shall be a very great difference At the day of Judgement betwixt the godly and the ungodly, the proud and all they that do wickedly, being burned as stubble,
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and so as there shall remain neyther roote nor branch in that day, but vnto al them that feare the Lord, shal the Sun of righteousnesse arise, and safetie preserue them.
and so as there shall remain neither root nor branch in that day, but unto all them that Fear the Lord, shall the Sun of righteousness arise, and safety preserve them.
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therefore pride is a chaine vnto them, and cruelty couereth them as a garment, their eies stand out for fatnes, they haue more then their hart can wish, &c. whereas he for his part was on the contrary, daily punnished and chastened euery morning:
Therefore pride is a chain unto them, and cruelty Covereth them as a garment, their eyes stand out for fatness, they have more then their heart can wish, etc. whereas he for his part was on the contrary, daily punished and chastened every morning:
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How sodainly are they destroyed, perished, and horribly consumed? As a dreame when one awaketh, &c. Now let vs come to the Vses which may follow vppon this point.
How suddenly Are they destroyed, perished, and horribly consumed? As a dream when one awakes, etc. Now let us come to the Uses which may follow upon this point.
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First seeing it is the ordinance of god that his dearest children should be afflicted and endure tribulation in this life, be like vnto Christ in humiliation and suffrings,
First seeing it is the Ordinance of god that his dearest children should be afflicted and endure tribulation in this life, be like unto christ in humiliation and sufferings,
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we bee so farre from fainting or being discoraged, as contrarily conceyue hope, and be of good comfort, assuring our selues, that if we truely feare GOD, they are so many arguments of Gods speciall loue and fauour towardes vs. And that seeing (howsoeuer sinne be the generall cause of all afflictions yet) the Lorde God in the afflictions of his children, regardeth nothing so much the punnishment of their sins,
we be so Far from fainting or being discouraged, as contrarily conceive hope, and be of good Comfort, assuring our selves, that if we truly Fear GOD, they Are so many Arguments of God's special love and favour towards us And that seeing (howsoever sin be the general cause of all afflictions yet) the Lord God in the afflictions of his children, Regardeth nothing so much the punishment of their Sins,
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that therefore with the Apostle Rom. 5. We reioyce in tribulations, knowing that tribulation bringeth foorth patience; patience experience; experience hope;
that Therefore with the Apostle Rom. 5. We rejoice in tribulations, knowing that tribulation brings forth patience; patience experience; experience hope;
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as clean contrariwise knowing by that which hath bin spoken that all their ioy and felicity is in trueth and indeed but extreame misery and that instead of their easy & pleasant life in this worlde, there remaineth nothing for them but extreame anguish for euermore, horror for ioy, paine for pleasure,
as clean contrariwise knowing by that which hath been spoken that all their joy and felicity is in truth and indeed but extreme misery and that instead of their easy & pleasant life in this world, there remains nothing for them but extreme anguish for evermore, horror for joy, pain for pleasure,
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or rest, or that hee is vnhappy, that is in any affliction & distresse, but from hence deriueth hee the argument of all true happinesse, that men truely feare God, and walke in his wayes;
or rest, or that he is unhappy, that is in any affliction & distress, but from hence deriveth he the argument of all true happiness, that men truly Fear God, and walk in his ways;
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I might fitly in these words raise diuers particular instructions, but because I woulde gladly speake somewhat of the Lords reply, which doth follow in the next wordes;
I might fitly in these words raise diverse particular instructions, but Because I would gladly speak somewhat of the lords reply, which does follow in the next words;
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They can abide no personnes worse, then his holye Prophets and Ministers, who are sent of God to teach and instruct them, to discouer and reprooue their sins,
They can abide no personnes Worse, then his holy prophets and Ministers, who Are sent of God to teach and instruct them, to discover and reprove their Sins,
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nor any thing lesse, then the Tokens and testimonies of true religion and godlinesse, insomuch that they will not faile, to the vttermost of their power, to abolish and roote out all remembrance of the same:
nor any thing less, then the Tokens and testimonies of true Religion and godliness, insomuch that they will not fail, to the uttermost of their power, to Abolah and root out all remembrance of the same:
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what a great number of most excellent prophets the Lord from time to time, raised vp and sent among the people of Israel, to call and conuert them to the obedience of his will,
what a great number of most excellent Prophets the Lord from time to time, raised up and sent among the people of Israel, to call and convert them to the Obedience of his will,
but how tiranously on the other side, they were handled and entreated, how despised, how cruelly murthered and persecuted to the death, besides this present complaint of the holy Prophet Elias. The words of our Lord Iesus Christ.
but how tiranously on the other side, they were handled and entreated, how despised, how cruelly murdered and persecuted to the death, beside this present complaint of the holy Prophet Elias. The words of our Lord Iesus christ.
Mat. 23. do plainly declare, whereas their expostulating the matter with the Iewes, euidently conuinceth euen by their own confession, that they were the children of thē that murdred the prophets:
Mathew 23. doe plainly declare, whereas their expostulating the matter with the Iewes, evidently Convinces even by their own Confessi, that they were the children of them that murdered the Prophets:
and of them shal ye scourge in your synagogues, & persecute you frō city to city, that vpon you may com al the righteous blood, that was shed vpon the earth, from the blood of Abel the righteous,
and of them shall you scourge in your Synagogues, & persecute you from City to City, that upon you may come all the righteous blood, that was shed upon the earth, from the blood of Abel the righteous,
First, we must know that malice is rooted of olde in the hearts of the wicked, agaynst the seruants of God, through the instigation of Sathan the Father and author of it:
First, we must know that malice is rooted of old in the hearts of the wicked, against the Servants of God, through the instigation of Sathan the Father and author of it:
and endeuouring, not only to reproach, disgrace, and hurt by all possible meanes, but euen also to depriue those of their very liues, whō they enuy and malice in their hearts.
and endeavouring, not only to reproach, disgrace, and hurt by all possible means, but even also to deprive those of their very lives, whom they envy and malice in their hearts.
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and to do as they doe, according as this reason doth the Apostle S. Peter render. 1 Epist. 4. It seemeth to them strange, that yee run not with them to the same excesse of ryot,
and to do as they do, according as this reason does the Apostle S. Peter render. 1 Epistle 4. It seems to them strange, that ye run not with them to the same excess of riot,
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And a third reason is, because (what shew soeuer they will sometimes make to the contrarie for carnal respects) yet in their harts they vtterly dislike,
And a third reason is, Because (what show soever they will sometime make to the contrary for carnal respects) yet in their hearts they utterly dislike,
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The sincerity of religion is too precise in the account of earthly minded men, and because it tendeth to abridge them of their carnal liberty and licentiousnes, they cannot away eyther with it,
The sincerity of Religion is too precise in the account of earthly minded men, and Because it tendeth to abridge them of their carnal liberty and licentiousness, they cannot away either with it,
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yea and it is further also to bee obserued in this History and Complaint, that such and so insatiable is the Tyranny of such wicked ones, where they beare the sway, that they are so farre from repenting themselues of the former mischeefes and murthers which they haue committed,
yea and it is further also to be observed in this History and Complaint, that such and so insatiable is the Tyranny of such wicked ones, where they bear the sway, that they Are so Far from repenting themselves of the former mischiefs and murders which they have committed,
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Iezebel the wicked wife of vngodly Ahab, had made such a hauocke of Gods true Worshippers, that shee perswaded her selfe, that there was none other of them left,
Iezebel the wicked wife of ungodly Ahab, had made such a havoc of God's true Worshippers, that she persuaded her self, that there was none other of them left,
Heerein we haue many other examples, as in Kain, who after he had once cōceiued a wicked purpose in his hart to murther his brother Abel, and that for no other cause (as S. Iohn sheweth.
Herein we have many other Examples, as in Kain, who After he had once conceived a wicked purpose in his heart to murder his brother Abel, and that for no other cause (as S. John shows.
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and beeing kindled with displeasure against Ahimelech the High-priest, for Dauids cause, no excuse nor reasonable answere, coulde possibly appease or pacify him,
and being kindled with displeasure against Ahimelech the High priest, for David cause, no excuse nor reasonable answer, could possibly appease or pacify him,
vntill fourscore and fiue Priests of the Lord were slaine, and the City of Nab, destroyed, with all the men, women and children that were in it. 1 Sam. 22. An other like example whereof we haue in Manasseth, of whom it is recorded, 2 Kings 22. That he shed innocent bloude exceeding much, til hee replenished Ierusalem from corner to corner.
until fourscore and fiue Priests of the Lord were slain, and the city of Nab, destroyed, with all the men, women and children that were in it. 1 Sam. 22. an other like Exampl whereof we have in Manasseh, of whom it is recorded, 2 Kings 22. That he shed innocent blood exceeding much, till he replenished Ierusalem from corner to corner.
And for this cause also, are such wicked ones resembled in diuers other places of the Scriptures, to ramping and roaring Lyons, greedy of their prey, such as regard not what tyranny and cruelty they exercise,
And for this cause also, Are such wicked ones resembled in diverse other places of the Scriptures, to ramping and roaring Lyons, greedy of their prey, such as regard not what tyranny and cruelty they exercise,
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According as besides all other examples, this is most apparant in the enemies of the Church, I meane the Papistes at this day. A bloody generation vndoubtedly;
According as beside all other Examples, this is most apparent in the enemies of the Church, I mean the Papists At this day. A bloody generation undoubtedly;
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as Ioh. 8. our Lord Iesus directing his speech vnto the Scribes and pharisies who went about to kill him, Yee are (sayth he) of your father the Diuell,
as John 8. our Lord Iesus directing his speech unto the Scribes and Pharisees who went about to kill him, Ye Are (say he) of your father the devil,
and the seruant is obedient & conformable to the wil and commandement of his Mayster. Now the wicked being the children and seruaunts of the deuil, what maruell is it,
and the servant is obedient & conformable to the will and Commandment of his Master. Now the wicked being the children and Servants of the Devil, what marvel is it,
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althogh some of them bee Whore-mongers, some drunkards, some vaine swearers and blasphemers, some murtherers, some contentious, malicious, and enuyous men;
although Some of them be Whoremongers, Some drunkards, Some vain swearers and blasphemers, Some murderers, Some contentious, malicious, and envious men;
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they be heerin but as natural children, imitating the steps of their father, and as obedient seruants but fulfilling the wil and commandements of their mayster.
they be herein but as natural children, imitating the steps of their father, and as obedient Servants but fulfilling the will and Commandments of their master.
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A second vse arising from the former Doctrine is this, that seeing the wicked and vngodlye in afflicting and persecuting the Saints and Seruantes of God, are euidently discouered to bee the children and seruants of the Diuell:
A second use arising from the former Doctrine is this, that seeing the wicked and ungodly in afflicting and persecuting the Saints and Servants of God, Are evidently discovered to be the children and Servants of the devil:
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and did good vnto those that hated and persecuted him, according as to this purpose dooth the Apostle Peter propound vnto vs his example. 1 Epist. 2. saying, that when he was reuiled, reuiled not againe;
and did good unto those that hated and persecuted him, according as to this purpose doth the Apostle Peter propound unto us his Exampl. 1 Epistle 2. saying, that when he was reviled, reviled not again;
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and who will not be well content, to endure some hard measure for a time at the handes of prophane and vngodly men, that thereby hee may haue the loue and fauor of God the more surely sealed vnto him for euer? And now that this effect followeth to the godly, by meanes of the reproaches and other iniuries of the wicked:
and who will not be well content, to endure Some hard measure for a time At the hands of profane and ungodly men, that thereby he may have the love and favour of God the more surely sealed unto him for ever? And now that this Effect follows to the godly, by means of the Reproaches and other injuries of the wicked:
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And the second thing that to this end we are to remember, is, rhat thus behauing our selues, wee shal therein haue a most comfortable testimony that wee are the children of our heauenly Father, who maketh the sun to shine,
And the second thing that to this end we Are to Remember, is, rhat thus behaving our selves, we shall therein have a most comfortable testimony that we Are the children of our heavenly Father, who makes the sun to shine,
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And therewithal the true Seruants and followers of our lord Iesus Christ, who when his Disciples wold haue had him to haue commaunded fire from heauen, to haue destroyed a City of Samaria as hee passed by,
And therewithal the true Servants and followers of our lord Iesus christ, who when his Disciples would have had him to have commanded fire from heaven, to have destroyed a city of Samaria as he passed by,
These 2. points if we could remember, especialy when wee are tempted & prouoked by the malice of wicked men, they would be forcible enough to represse & keepe vnder al affections & atempts of rage & reuenge.
These 2. points if we could Remember, especially when we Are tempted & provoked by the malice of wicked men, they would be forcible enough to repress & keep under all affections & attempts of rage & revenge.
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Considering & concluding with our selus, that it must needs bee a maruailous vnthankfulnes, not to endeuor our selues to the perfection of our heauenly father,
Considering & concluding with our selves, that it must needs be a marvelous unthankfulness, not to endeavour our selves to the perfection of our heavenly father,
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for there are euen many thousands in Israell of good and godly men, whom I (sayth the Lord) haue so safely kept and preserued from the generall Apostacy of the rest,
for there Are even many thousands in Israel of good and godly men, whom I (say the Lord) have so safely kept and preserved from the general Apostasy of the rest,
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This is the sence of this reply, so as by seauen thousand in this place, according to the phrase of the Scripture, is to bee vnderstood, not a certain & set number,
This is the sense of this reply, so as by seauen thousand in this place, according to the phrase of the Scripture, is to be understood, not a certain & Set number,
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First from hence ariseth this general point, that forasmuch as the Lorde God hath an absolute dominion ouer al creatures both visible and inuisible, ruleth and directeth all things both in heauen & in earth, according to the good pleasure of his will, against which will of his, no man nor any other creature is able to resist,
First from hence arises this general point, that forasmuch as the Lord God hath an absolute dominion over all creatures both visible and invisible, Ruleth and directeth all things both in heaven & in earth, according to the good pleasure of his will, against which will of his, no man nor any other creature is able to resist,
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and there is none like to the Lorde our God, who shal go foorth also as a Gyant (as the Prophet Esay speaketh, chap. 42.) ard shall stirre vp his courage like a man of Warre,
and there is none like to the Lord our God, who shall go forth also as a Giant (as the Prophet Isaiah speaks, chap. 42.) ard shall stir up his courage like a man of War,
Thereupon it clearely followeth, that all they are in a most blessed estate and condition, who are shadowed vnder the winges of his mercifull protection:
Thereupon it clearly follows, that all they Are in a most blessed estate and condition, who Are shadowed under the wings of his merciful protection:
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insomuch, that although al sorts of enemies, do set themselues against them, and do deuise and put in practise all the wayes and means they can to bring them to confusion,
insomuch, that although all sorts of enemies, do Set themselves against them, and do devise and put in practise all the ways and means they can to bring them to confusion,
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how they may oppresse and tyranize ouer such as feare the Lord, yet Hee that sitteth in heauen will laugh them to scorn, the Lord wil haue them in derision, confounde all their deuises;
how they may oppress and tyrannise over such as Fear the Lord, yet He that Sitteth in heaven will laugh them to scorn, the Lord will have them in derision, confound all their devises;
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yea and oftentimes so mightily triumpheth ouer his enemies, & so tendereth and prouideth for the good of his seruants, that notwithstanding al their malice and peruersenesse, their very enemies are constrained to doo them good,
yea and oftentimes so mightily Triumpheth over his enemies, & so tendereth and Provideth for the good of his Servants, that notwithstanding all their malice and perverseness, their very enemies Are constrained to do them good,
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Iezebel that cruell persecutor, made full account that she had vtterly destroyed all the Prophets & Seruants of God, Elias onely excepted, whose blood (as you hearde before in his complaint) shee in like maner greedily thirsted and sought after:
Iezebel that cruel persecutor, made full account that she had utterly destroyed all the prophets & Servants of God, Elias only excepted, whose blood (as you heard before in his complaint) she in like manner greedily thirsted and sought After:
but notwithstanding all her rage and fury, the Lorde preserued Elias, and many thousandes more, who neuer suffered them-selues to bee defiled with the abhominations of that time.
but notwithstanding all her rage and fury, the Lord preserved Elias, and many thousandes more, who never suffered themselves to be defiled with the abominations of that time.
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but the Lorde encreased them so much the more mightily, and caused euen the Daughter of that cruell tyrant, to be a norisher of Moses, the deliuerer of Gods people,
but the Lord increased them so much the more mightily, and caused even the Daughter of that cruel tyrant, to be a nourisher of Moses, the deliverer of God's people,
when by reason of that wicked commandement he was cast forth, as Ex. 2. Balaac K. of Moab had resolued himselfe vpon a wonderful diuellish and subtle deuise against the children of Israel, & was come to the very practise of it, Balaam also that false prophet (for the loue of his hire) was as ready as he, to haue pronounced a fearefull curse against the same people,
when by reason of that wicked Commandment he was cast forth, as Ex. 2. Balaam K. of Moab had resolved himself upon a wondered devilish and subtle devise against the children of Israel, & was come to the very practice of it, balaam also that false Prophet (for the love of his hire) was as ready as he, to have pronounced a fearful curse against the same people,
Wicked was the practise of the sonnes of Iacob against their Brother Ioseph, as Gen. 37. but the Lorde most myraculously turned it (cleane contrary to their expectation) to the great honor of Ioseph, & to the comfort, reioycing,
Wicked was the practice of the Sons of Iacob against their Brother Ioseph, as Gen. 37. but the Lord most miraculously turned it (clean contrary to their expectation) to the great honour of Ioseph, & to the Comfort, rejoicing,
Haman that enuious Infidell, thoght to haue rooted out the whol Nation of GOD, but the mischiefe which he prepared, through the iust iudgement of God, fell vppon himselfe,
Haman that envious Infidel, Thought to have rooted out the Whole nation of GOD, but the mischief which he prepared, through the just judgement of God, fell upon himself,
Hester 7. Herod that cruell bloud-sucker, by killing all the male children that were two years old and vnder, thought to haue destroyed the Lord Iesus, the Sauior of the world,
Esther 7. Herod that cruel bloodsucker, by killing all the male children that were two Years old and under, Thought to have destroyed the Lord Iesus, the Saviour of the world,
Math. 2. Many other examples might be produced, but by these we may see, how the Lorde (as Eliphaz speaketh, Iob. 5.) doth oftentimes take the wise in their craftinesse,
Math. 2. Many other Examples might be produced, but by these we may see, how the Lord (as Eliphaz speaks, Job 5.) does oftentimes take the wise in their craftiness,
What horrible and subtle treacheries and conspiracies, haue beene deuised and concluded vppon, and what furious assaultes haue beene put in practise, aswell against the sacred persons of our Princes,
What horrible and subtle Treacheries and conspiracies, have been devised and concluded upon, and what furious assaults have been put in practice, aswell against the sacred Persons of our Princes,
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howe closely and cunningly soeuer, the same hath beene contriued, bringing the Popes Cursses vppon his owne head, and vppon the heades of such as were drunke with the cuppe of his Fornications;
how closely and cunningly soever, the same hath been contrived, bringing the Popes Curses upon his own head, and upon the Heads of such as were drunk with the cup of his Fornications;
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yea, blessing where the Pope hath curssed, and cursing where the Pope hath blessed. What experience wee haue hadde (I say) of the Lordes most mightie power,
yea, blessing where the Pope hath cursed, and cursing where the Pope hath blessed. What experience we have had (I say) of the lords most mighty power,
his vnthankfulnesse is intollerably wicked, that hath forgotten, or will not acknowledge, Moses, Aaron, and Mirian, and the whole hoast of Israel, had no greater cause to sing praises to the Lord,
his unthankfulness is intolerably wicked, that hath forgotten, or will not acknowledge, Moses, Aaron, and Miriam, and the Whole host of Israel, had no greater cause to sing praises to the Lord,
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Now for, and in regard of these notable effectes, may the Church of God be likened to the bush, whereof wee read, Exod. 3. which although it burned continually, yet it consumed not.
Now for, and in regard of these notable effects, may the Church of God be likened to the bush, whereof we read, Exod 3. which although it burned continually, yet it consumed not.
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All which examples and comparisons, tend to this ende, that whomsoeuer God dooth fauour and accept as his childe, all his creatures will smile vpon such a one,
All which Examples and comparisons, tend to this end, that whomsoever God doth favour and accept as his child, all his creatures will smile upon such a one,
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The experience whereof, caused the prophet Dauid to burst forth into these words of assurance, Though I walke (saith he) through the valley of the shadow of death, I will feare no euil,
The experience whereof, caused the Prophet David to burst forth into these words of assurance, Though I walk (Says he) through the valley of the shadow of death, I will Fear no evil,
Ps. 23. Also Psal. 27. The Lord is my light and my saluation, whom shal I feare? the Lord is the strength of my life, of whome shal I be afraid, &c. And Psal. 34. The Angel of the Lord pitcheth round about them that feare him, & deliuereth them.
Ps. 23. Also Psalm 27. The Lord is my Light and my salvation, whom shall I Fear? the Lord is the strength of my life, of whom shall I be afraid, etc. And Psalm 34. The Angel of the Lord pitcheth round about them that Fear him, & Delivereth them.
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Whereas on the contrary, vnto whomsoeuer God is not mercifull, whosoeuer is not couered vnder his winges, such are subiect to all kinde of miseries, They shall feare day and night (as it is Deut. 28.) and shal haue no assuraunce of their life.
Whereas on the contrary, unto whomsoever God is not merciful, whosoever is not covered under his wings, such Are Subject to all kind of misery's, They shall Fear day and night (as it is Deuteronomy 28.) and shall have no assurance of their life.
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The due consideration of which point, as it bewrayeth the miserable estate of all such, who either in word or deed oppose themselues against the Saints & seruantes of God,
The due consideration of which point, as it bewrayeth the miserable estate of all such, who either in word or deed oppose themselves against the Saints & Servants of God,
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as Act. 9. Saule, Saule, why persecutest thou me? & in this sence saith Moses of the Israelites, Deut. 32. That the Lord kept them as the Apple of his eie.
as Act. 9. Saule, Saule, why Persecutest thou me? & in this sense Says Moses of the Israelites, Deuteronomy 32. That the Lord kept them as the Apple of his eye.
So nearely hath the Lord taken the faithful vnto himselfe, and so doth hee couer them with the winges of his protection, that the least iniurie that is offered vnto them, tendeth euen directly to his dishonour,
So nearly hath the Lord taken the faithful unto himself, and so does he cover them with the wings of his protection, that the least injury that is offered unto them, tendeth even directly to his dishonour,
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Heereof had the Children of Israel sufficient experiences when Pharao and his army was ouerthrowne in the red Sea. Hezekiah also in his deliuerance from the mighty army of Senaherib. 2 Kings 19. and did not this also most notably appear when this cruell persecuting Iezebell was after all this, cast out of a Window, trod vnder foot, torn in pieces, deuoured vp of dogges,
Hereof had the Children of Israel sufficient experiences when Pharaoh and his army was overthrown in the read Sea. Hezekiah also in his deliverance from the mighty army of Senaherib. 2 Kings 19. and did not this also most notably appear when this cruel persecuting Jezebel was After all this, cast out of a Window, trod under foot, torn in Pieces, devoured up of Dogs,
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Psal. 124. That if the Lord had not beene on our side, when our enemies conspired and attempted against vs, they had then euen swallowed vs vppe quicke, so great and so exceeding was their rage and fury, But praised be the Lorde (I say againe and againe) which hath not giuen vs as a prey to their teeth.
Psalm 124. That if the Lord had not been on our side, when our enemies conspired and attempted against us, they had then even swallowed us up quick, so great and so exceeding was their rage and fury, But praised be the Lord (I say again and again) which hath not given us as a prey to their teeth.
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although it bee but a little, and a verie small remnant, in respect and comparison of the multitude of prophane and vngodly men, who doo not belong to eternal life;
although it be but a little, and a very small remnant, in respect and comparison of the multitude of profane and ungodly men, who do not belong to Eternal life;
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yet notwithstanding being considered in it selfe, it is very large & ample, comprehending infinite multitudes of Gods elect and faithfull children, who are sealed and sanctifyed to eternall life.
yet notwithstanding being considered in it self, it is very large & ample, comprehending infinite Multitudes of God's elect and faithful children, who Are sealed and sanctified to Eternal life.
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In the daies of Elias, when in outward apearance there was nothing to be seen but abhominable wickednesse and idolatry, all generally from the highest to the lowest, hauing corrupted their waies rebelling against God,
In the days of Elias, when in outward appearance there was nothing to be seen but abominable wickedness and idolatry, all generally from the highest to the lowest, having corrupted their ways rebelling against God,
When as the Couenant of Gods peculiar grace and fauour, comprehendeth not the Iewes alone (as in times past) but extendeth it self both farre and neare throughout the world, to all those generally,
When as the Covenant of God's peculiar grace and favour, comprehendeth not the Iewes alone (as in times past) but extendeth it self both Far and near throughout the world, to all those generally,
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For this cause is the church called Carholick, that is to say vniuersal, not Iewish, not Roman, not English, not consisting of any one nation or people,
For this cause is the Church called Carholick, that is to say universal, not Jewish, not Roman, not English, not consisting of any one Nation or people,
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But much more the newe Church, called and begotten since Christs time, hath enlarged her Tabernacle (as Esay speaketh) vnto all Nations, beginning at Ierusalem, Iudea, and Samaria, and spreading from thence to the vttermost coastes and ends of the earth.
But much more the new Church, called and begotten since Christ time, hath enlarged her Tabernacle (as Isaiah speaks) unto all nations, beginning At Ierusalem, Iudea, and Samaria, and spreading from thence to the uttermost coasts and ends of the earth.
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so yt (as the Prophet Dauid prophesied, Ps. 87. the Egiptian, the Babylonian, the Tirian, the Ethiopian, the Philistin, are born in Sion, that is to say, are more begotten thorough the preaching of the gospel) to be the true mēbers of the Church of Christ.
so that (as the Prophet David prophesied, Ps. 87. the Egyptian, the Babylonian, the Tyrian, the Ethiopian, the Philistines, Are born in Sion, that is to say, Are more begotten through the preaching of the gospel) to be the true members of the Church of christ.
and people and Nation, and hast made vs Kinges and Priests to our God, &c. And whereas the Prophet Esay, Chap. 53. complaineth of the small number of them that should beleeue the Gospell,
and people and nation, and hast made us Kings and Priests to our God, etc. And whereas the Prophet Isaiah, Chap. 53. Complaineth of the small number of them that should believe the Gospel,
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But oh (will some peraduenture bee ready to aske) is the number of Gods elect still the lesser number? Surely will they say, howsoeuer it hath bin in times past,
But o (will Some Peradventure be ready to ask) is the number of God's elect still the lesser number? Surely will they say, howsoever it hath been in times past,
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For do not all (saith they) at this day, come to the church, heare Gods word, receiue the Sacraments, &c. and wil you exclude any of those from being the true mēbers of Christ and of his church? To this I answer, that the church of Christ in this time of •he gospel, is vndoubtedly a glorious Church,
For do not all (Says they) At this day, come to the Church, hear God's word, receive the Sacraments, etc. and will you exclude any of those from being the true members of christ and of his Church? To this I answer, that the Church of christ in this time of •he gospel, is undoubtedly a glorious Church,
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and the light for their paths, & prefer the aduancement of Gods glory, and the accomplishment of his good will and pleasure, before al respect of themselues;
and the Light for their paths, & prefer the advancement of God's glory, and the accomplishment of his good will and pleasure, before all respect of themselves;
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But yet, that still remaineth true which I sayde before, that in comparison of prophane and wicked men, their number is but small, and a little handfull.
But yet, that still remains true which I said before, that in comparison of profane and wicked men, their number is but small, and a little handful.
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and so as notwithstanding the manifolde temptations of the world, the flesh, and the diuel, he first seeke Gods kingdome and the righteousnesse thereof, labour more for the meate that endureth to eternall life,
and so as notwithstanding the manifold temptations of the world, the Flesh, and the Devil, he First seek God's Kingdom and the righteousness thereof, labour more for the meat that Endureth to Eternal life,
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These and such as these are, are most vndoubted Testimonies of a blessed estate, and that such a one is out of all question, a true member of Christ and of his Church, a man sealed and sanctified to eternall life.
These and such as these Are, Are most undoubted Testimonies of a blessed estate, and that such a one is out of all question, a true member of christ and of his Church, a man sealed and sanctified to Eternal life.
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All such are vtterly vnworthy of the name and Title of true Christians, the Doctrine of the Gospell cannot be said to haue taken roote in their hearts, the fruites that proceed from them cannot be called the fruites thereof, planted in their hearts by the Holy-Ghost,
All such Are utterly unworthy of the name and Title of true Christians, the Doctrine of the Gospel cannot be said to have taken root in their hearts, the fruits that proceed from them cannot be called the fruits thereof, planted in their hearts by the Holy ghost,
According as of this difference, speaketh the Scripture in diuers places, as Math. 7. Not euery one that saith to me, Lorde, Lorde, shall enter into the Kingdom of Heauen,
According as of this difference, speaks the Scripture in diverse places, as Math. 7. Not every one that Says to me, Lord, Lord, shall enter into the Kingdom of Heaven,
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and do not the things that I speak? Manifestly there teaching, that as nothing in all the Worlde should moue men to professe themselus to be the seruants of Christ,
and do not the things that I speak? Manifestly there teaching, that as nothing in all the World should move men to profess themselves to be the Servants of christ,
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vnlesse they haue a care and conscience to do that which he requireth, so doth he vtterly disallowe all shew and profession of his name and Gospell, that is voide of a sincere and vpright obedience,
unless they have a care and conscience to do that which he requires, so does he utterly disallow all show and profession of his name and Gospel, that is void of a sincere and upright Obedience,
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as clearely as the Sun, that howsoeuer the church of Christ, in this time of the Gospell, be a glorious church for number and multitude of true members and faithfull professors;
as clearly as the Sun, that howsoever the Church of christ, in this time of the Gospel, be a glorious Church for number and multitude of true members and faithful professors;
yea many Epicures and carnall Gospellers, who are beastly minded, making the world and their belly their God, professing God & godlines with their mouths,
yea many Epicureans and carnal Evangelists, who Are beastly minded, making the world and their belly their God, professing God & godliness with their mouths,
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but backe-warde and vntoward to euerie thing that is good & godly, nothing mooued with the sweete promises of Gods mercie, nothing terrified with the threatninges of his iudgements,
but backward and untoward to every thing that is good & godly, nothing moved with the sweet promises of God's mercy, nothing terrified with the threatenings of his Judgments,
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& of hauing the greatest number and multitude on their side, the which commonly (aswell in their publique writinges as otherwise) they obiect and cast in our Teeth,
& of having the greatest number and multitude on their side, the which commonly (aswell in their public writings as otherwise) they Object and cast in our Teeth,
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as though because the number of such as professe the true Doctrine and religion of Iesus Christ, is not so great as the multitude of their Idolaters and false worshippers;
as though Because the number of such as profess the true Doctrine and Religion of Iesus christ, is not so great as the multitude of their Idolaters and false worshippers;
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Whereas it is most certaine (as you haue beene taught before) that the greater the number or multitude is, the lesse argument is there, to proue the same to bee the true Church of Christ.
Whereas it is most certain (as you have been taught before) that the greater the number or multitude is, the less argument is there, to prove the same to be the true Church of christ.
The like is also to be seene, by cōparing the great multitude of the aduersaries of Christ, in the time that he liued (which were then accounted the Church of God) with the small number of those, who truly beleeued in his name,
The like is also to be seen, by comparing the great multitude of the Adversaries of christ, in the time that he lived (which were then accounted the Church of God) with the small number of those, who truly believed in his name,
wherby it is euident (whatsoeuer the papists brag to the contrary) that to haue the greatest number on their side, is no argumēt to proue their synagog to bee the true church of christ,
whereby it is evident (whatsoever the Papists brag to the contrary) that to have the greatest number on their side, is no argument to prove their synagogue to be the true Church of Christ,
as we tender the glory of God, and our own saluation, that we frame neither our religion nor conuersation according to the disposition of the greatest part, that we think not our Religion to be therefore good,
as we tender the glory of God, and our own salvation, that we frame neither our Religion nor Conversation according to the disposition of the greatest part, that we think not our Religion to be Therefore good,
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but that the greatest company of men & women doe so in like manner behaue themselues, &c. We must take heed (I say) that we folow not a multitude vnto euill,
but that the greatest company of men & women do so in like manner behave themselves, etc. We must take heed (I say) that we follow not a multitude unto evil,
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but harken what the word of God doth teach and prescribe, diligently marke and obserue who they are that frame themselues according to that rule of holinesse and righteousnesse:
but harken what the word of God does teach and prescribe, diligently mark and observe who they Are that frame themselves according to that Rule of holiness and righteousness:
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but that there are many Hypocrites and dissemblers, that therefore wee do not content our selues with outward circumstances in religion, that we thinke it not enough to do those things, no nor yet to say, Lord, Lord we are christians, we are Protestants and professors of the Gospel,
but that there Are many Hypocrites and dissemblers, that Therefore we do not content our selves with outward Circumstances in Religion, that we think it not enough to do those things, no nor yet to say, Lord, Lord we Are Christians, we Are Protestants and professors of the Gospel,
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as fruits of our true and inward zeale towardes Gods glorie, and as testimonies of our obedience and thankfulnesse to him, in regard of his manifold mercies towards vs,
as fruits of our true and inward zeal towards God's glory, and as testimonies of our Obedience and thankfulness to him, in regard of his manifold Mercies towards us,
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so is it true of Christian Religion, that it consisteth not in outward shewes, but in the heart and inwarde man, expressing it selfe in a holy practise,
so is it true of Christian Religion, that it Consisteth not in outward shows, but in the heart and inward man, expressing it self in a holy practice,
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I haue reserued to my selfe, &c. When he saith that he hath reserued them to himselfe, we are more particularly to obserue from hence, that whereas there are a certaine number seperated from the wicked & vngodly,
I have reserved to my self, etc. When he Says that he hath reserved them to himself, we Are more particularly to observe from hence, that whereas there Are a certain number separated from the wicked & ungodly,
and so as they run not head-long with the prophane multitude after the lusts and affections of their owne hearts to Idolatry, to the contempt of Gods worde, to the despising or persecuting of the saints and seruants of God,
and so as they run not headlong with the profane multitude After the Lustiest and affections of their own hearts to Idolatry, to the contempt of God's word, to the despising or persecuting of the Saints and Servants of God,
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but are sanctifyed in all the powers and parts of both soule and bodye, to serue and obey God with true zeale and feruency of spirit, according to the rule of his will.
but Are sanctified in all the Powers and parts of both soul and body, to serve and obey God with true zeal and fervency of Spirit, according to the Rule of his will.
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This commeth not to passe, thorough their owne Wisedome, Power, or Free will, but onely and altogether thorough the meere goodnesse and mercie of GOD, in vouchsafing vnto them the gracious assistance and direction of his holy Spirite.
This comes not to pass, through their own Wisdom, Power, or Free will, but only and altogether through the mere Goodness and mercy of GOD, in vouchsafing unto them the gracious assistance and direction of his holy Spirit.
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I (sayeth the Lorde) haue reserued vnto my selfe, &c. If the Lorde of his infinite goodnesse and speciall fauour, through the mighty woorking of his blessed Spirite, had not safely kept and preserued this little remnant in the dayes of Elias, from the generall Apostacy and falling away of the rest;
I (Saith the Lord) have reserved unto my self, etc. If the Lord of his infinite Goodness and special favour, through the mighty working of his blessed Spirit, had not safely kept and preserved this little remnant in the days of Elias, from the general Apostasy and falling away of the rest;
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and therefore rightly sayth the Lord, that it was hee that kept and preserued them; This is the reason wherefore they were not defiled with the abhominations of that time,
and Therefore rightly say the Lord, that it was he that kept and preserved them; This is the reason Wherefore they were not defiled with the abominations of that time,
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and did not bow their knees to Baal. So that as I saide, it is a most cleare and euident trueth, that the pr•seruation of the church and children of God, in the feare of God,
and did not bow their knees to Baal. So that as I said, it is a most clear and evident truth, that the pr•seruation of the Church and children of God, in the Fear of God,
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or in any measure from the same, and vnder the wings of whose mercifull prouidence and direction, all his faithful seruants do remaine so safe, that (as our Lord Iesus Christ most comfortably speaketh, Math. 10) not so much as an hair shall perish from any of their heads, without his good will and pleasure: and therefore also most notably.
or in any measure from the same, and under the wings of whose merciful providence and direction, all his faithful Servants do remain so safe, that (as our Lord Iesus christ most comfortably speaks, Math. 10) not so much as an hair shall perish from any of their Heads, without his good will and pleasure: and Therefore also most notably.
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but backward and vntowarde to euery good thing, the scripture proueth in plentiful places, as Iohn 5. Ephe. 2. and Colos. 2. in all which we are compared to dead men and expressely said to be dead in trespasses and sinnes.
but backward and untoward to every good thing, the scripture Proves in plentiful places, as John 5. Ephes 2. and Colos 2. in all which we Are compared to dead men and expressly said to be dead in Trespasses and Sins.
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This might be further confirmed by plentifull other Testimonies and authorities, all of them directly tending to proue, that as our father Adam was himselfe corrupt & sinnefull,
This might be further confirmed by plentiful other Testimonies and authorities, all of them directly tending to prove, that as our father Adam was himself corrupt & sinful,
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Now this being so, is it not a matter Religiously to be admired & maruelled at, that any of vs all should bee preserued or reserued to eternal life? Surely, wee must needes acknowledge, that it is onely and altogether of the Lordes meere goodnesse and mercie, that we bee not all vtterly confounded from the presence of his Maiesty,
Now this being so, is it not a matter Religiously to be admired & marveled At, that any of us all should be preserved or reserved to Eternal life? Surely, we must needs acknowledge, that it is only and altogether of the lords mere Goodness and mercy, that we be not all utterly confounded from the presence of his Majesty,
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As before the foundation of the Worlde, hee hath elected them for his Saintes, so in time, hauing redeemed them by the blood of his Sonne, from the guiltinesse of sinne and death, hee then calleth and separateth them from the pollutions and defilements of the Worlde, iustifyeth them by the free imputation of Christes Righteousnesse,
As before the Foundation of the World, he hath elected them for his Saints, so in time, having redeemed them by the blood of his Son, from the guiltiness of sin and death, he then calls and separateth them from the pollutions and defilements of the World, Justifieth them by the free imputation of Christ's Righteousness,
and then vouchsafeth them, the continuall residence of his Spirite, by whose gracious Regeneration and Sanctification, their carnall and corrupt affections, are mortifyed and subdued,
and then vouchsafeth them, the continual residence of his Spirit, by whose gracious Regeneration and Sanctification, their carnal and corrupt affections, Are mortified and subdued,
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and to seal the assurance of their owne saluation in an holye and Religious practise and obedience accordingly, the which grace and benefite of sanctification, extendeth not only to their wils, to their memory and affections,
and to seal the assurance of their own salvation in an holy and Religious practice and Obedience accordingly, the which grace and benefit of sanctification, extendeth not only to their wills, to their memory and affections,
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as the Apostle thus speaketh. 2 Cor. 10. Yea, I adde further, when it thus maketh a man, being by Nature the Childe of wrath, to be the childe of God, being naturally prophane, dissolute,
as the Apostle thus speaks. 2 Cor. 10. Yea, I add further, when it thus makes a man, being by Nature the Child of wrath, to be the child of God, being naturally profane, dissolute,
& do, that which is good and holye in the sight of God. Thus you see by what meanes they are perserued, whome God hath reserued vnto himselfe. Now for the Vses:
& do, that which is good and holy in the sighed of God. Thus you see by what means they Are perserued, whom God hath reserved unto himself. Now for the Uses:
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if we perceiue our selus to be sanctifyed in all the partes and powers of our soules and bodyes to serue and obey God, with true zeale and feruency of Spirit, according to the rule of his word.
if we perceive our selves to be sanctified in all the parts and Powers of our Souls and bodies to serve and obey God, with true zeal and fervency of Spirit, according to the Rule of his word.
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howe mighty or malicious soeuer they be, nor by any other temptations or troubles whatsoeuer, may come vpon vs. For God is not like vnto mortall men, who in their loue are wandering and vnconstant, louing to day,
how mighty or malicious soever they be, nor by any other temptations or Troubles whatsoever, may come upon us For God is not like unto Mortal men, who in their love Are wandering and unconstant, loving to day,
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but daily go forward in those graces, and according to these particular degrees, vntill hee hath finally and fully glorifyed them in his Heauenly and euerlasting kingdome, as Rom. 8. Whom he predestinat, them hee called, and whom hee called them also hee iustified,
but daily go forward in those graces, and according to these particular Degrees, until he hath finally and Fully glorified them in his Heavenly and everlasting Kingdom, as Rom. 8. Whom he predestinate, them he called, and whom he called them also he justified,
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Whosoeuer is made partaker of any one of these Graces, or of any one of these particular degrees, he shall bee sure, to be made partaker of them all, the Lord neuer ceasing to do his children good, euen for his mercies sake;
Whosoever is made partaker of any one of these Graces, or of any one of these particular Degrees, he shall be sure, to be made partaker of them all, the Lord never ceasing to do his children good, even for his Mercies sake;
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A second Vse is this, that being assured through the Testimony of Gods Spirit, of such a gracious reseruation as hath bin remembred before, wee praise God for his mercy, as Rom. 5. And let the Gentiles praise God for his mercy as it is written,
A second Use is this, that being assured through the Testimony of God's Spirit, of such a gracious reservation as hath been remembered before, we praise God for his mercy, as Rom. 5. And let the Gentiles praise God for his mercy as it is written,
It beeing most sure and certaine, that although we haue great cause to praise God for our creation, in that also by God, wee liue, moone, and haue our beeing;
It being most sure and certain, that although we have great cause to praise God for our creation, in that also by God, we live, moon, and have our being;
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enioy health, peace and all other outward good things, to our comfort & consolation, yet are all these thinges of small value to our good and blessed estate, in regard of this grace of preseruation, in that the Lorde (I say) hath and doth safely keep vs from the abhominations of Antichrist, from the errors and heresies of the papists, from worshipping of Idolles, from trust and confidence in our owne merites, &c. according to that which they teach and professe.
enjoy health, peace and all other outward good things, to our Comfort & consolation, yet Are all these things of small valve to our good and blessed estate, in regard of this grace of preservation, in that the Lord (I say) hath and does safely keep us from the abominations of Antichrist, from the errors and heresies of the Papists, from worshipping of Idols, from trust and confidence in our own merits, etc. according to that which they teach and profess.
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And so consequently, in that hee hath brought vs to the right way and maner of worshipping him, in spirit and truth, teaching vs what to know, to beleeue & professe, both concerning Religion,
And so consequently, in that he hath brought us to the right Way and manner of worshipping him, in Spirit and truth, teaching us what to know, to believe & profess, both Concerning Religion,
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how highly it standeth vs vpon, to pray and beseech the lord to vouchsafe vs the comfortable assurance of this mercy, through the gracious testimony of his blessed Spirit,
how highly it Stands us upon, to pray and beseech the lord to vouchsafe us the comfortable assurance of this mercy, through the gracious testimony of his blessed Spirit,
The fift Sermon. Rom. 11.4, 5, 6. Which haue not bowed the knee to Baal, &c. IN these words, the Lord maketh a description of such as were preserued in the dayes of Elias, by the fruit and effect of their reseruation, They bowed not the knee to Baal.
The fift Sermon. Rom. 11.4, 5, 6. Which have not bowed the knee to Baal, etc. IN these words, the Lord makes a description of such as were preserved in the days of Elias, by the fruit and Effect of their reservation, They bowed not the knee to Baal.
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Ahab King of Israell, marrying Iezebell the Daughter of the King of Sidon, thorough the instigation of that wicked Woman, forsooke the true worshippe and seruice of the Lorde of Heauen and Earth,
Ahab King of Israel, marrying Jezebel the Daughter of the King of Sidon, through the instigation of that wicked Woman, forsook the true worship and service of the Lord of Heaven and Earth,
In the Description of the Which remnant that thus remayned vndefiled, we necessarily learne, that as the worshipping of Idols and images, is a most filthy and an abhominable wickednesse before the Lorde, according as we may see, Deutro. 27. how the Lord pronounceth a fearful curse against the same;
In the Description of the Which remnant that thus remained undefiled, we necessarily Learn, that as the worshipping of Idols and Images, is a most filthy and an abominable wickedness before the Lord, according as we may see, Deutro. 27. how the Lord pronounceth a fearful curse against the same;
as that hee cannot possibly abide, that any of his faithfull seruants, should in any measure at all, swarue or degenerat from the same, to shewe any little countenance,
as that he cannot possibly abide, that any of his faithful Servants, should in any measure At all, swerve or degenerate from the same, to show any little countenance,
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if onely in outward maner, they would haue serued the Idols of the Gentiles, and but with the gesture of their bodyes haue bowed themselues to Baal; but they knowing the Lord to hate al hypocrisie and dissimulation,
if only in outward manner, they would have served the Idols of the Gentiles, and but with the gesture of their bodies have bowed themselves to Baal; but they knowing the Lord to hate all hypocrisy and dissimulation,
and that not their soules onely, but both bodies and soules, ought wholy and only to be dedicated and consecrated to his seruice, they would not therefore in the least measure that might bee, shewe any token of well liking the same.
and that not their Souls only, but both bodies and Souls, ought wholly and only to be dedicated and consecrated to his service, they would not Therefore in the least measure that might be, show any token of well liking the same.
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they yet notwithstanding alwayes continue constant in the wayes and will of God, without framing themselues in any degree at all, according to the manners and Obseruations of the wicked.
they yet notwithstanding always continue constant in the ways and will of God, without framing themselves in any degree At all, according to the manners and Observations of the wicked.
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This is further confirmed in Com. 2. where the Lorde forbiddeth not onely such Images as are made to represent himselfe (forasmuch as he being an inuisible spirit,
This is further confirmed in Come 2. where the Lord forbiddeth not only such Images as Are made to represent himself (forasmuch as he being an invisible Spirit,
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and that the maiestye of God is defyled, when hee beeing without a bodye, is likened vnto a bodilye matter, beeing inuisible, to a visible Image, beeing a Spirite to a thing without life,
and that the majesty of God is defiled, when he being without a body, is likened unto a bodily matter, being invisible, to a visible Image, being a Spirit to a thing without life,
As Esay 40. To whome will yee liken GOD, or what similitude will yee set vppe vnto him? And Chapter 44. hee likewise sayeth, that All they that make an Image are vanitie,
As Isaiah 40. To whom will ye liken GOD, or what similitude will ye Set up unto him? And Chapter 44. he likewise Saith, that All they that make an Image Are vanity,
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Therefore they shall bee confounded.) As the Lorde (I say) in the second Commaundement, hath forbidden all such like Images as are made to represent himselfe (for seeing heauen and earth,
Therefore they shall be confounded.) As the Lord (I say) in the second Commandment, hath forbidden all such like Images as Are made to represent himself (for seeing heaven and earth,
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nor mouing, nor any thing at all, like vnto the mighty God:) euen so in like maner, the making of al other Images to any Religious or superstitious vse.
nor moving, nor any thing At all, like unto the mighty God:) even so in like manner, the making of all other Images to any Religious or superstitious use.
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If we come where any such images are, we must not bow vnto them, neither for their owne sakes (which is the grosser errour) nor yet in regarde of them whom they are made to represent, which is also bad enough, yea, and too too badde;
If we come where any such Images Are, we must not bow unto them, neither for their own sakes (which is the grosser error) nor yet in regard of them whom they Are made to represent, which is also bad enough, yea, and too too bad;
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according as this particular, wee haue often occasion elsewhere to consider at large. But nowe (before I passe any further) to call to minde some Reasons,
according as this particular, we have often occasion elsewhere to Consider At large. But now (before I pass any further) to call to mind Some Reasons,
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A first Reason is, because it is the will and Commandement of God, that all Idols, with all corrupt worshipping of the true God, should be vtterly abolished,
A First Reason is, Because it is the will and Commandment of God, that all Idols, with all corrupt worshipping of the true God, should be utterly abolished,
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Thirdly, for auoyding of offence, least the ignorant people should bee seduced, and the enemies of the Church take occasion to estrange themselues further of,
Thirdly, for avoiding of offence, lest the ignorant people should be seduced, and the enemies of the Church take occasion to estrange themselves further of,
According as heereof, there is experience in the Iewes, who beholding Images in the Churches of some of such as professe them-selues to bee Christians, become thereby greatly offended,
According as hereof, there is experience in the Iewes, who beholding Images in the Churches of Some of such as profess themselves to be Christians, become thereby greatly offended,
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so especially the sinne of Idolatrie, is so loathsome and odious before the presence of the Lordes Maiesty, that howsoeuer hee suffer men licentiously to giue themselues thereunto for a time,
so especially the sin of Idolatry, is so loathsome and odious before the presence of the lords Majesty, that howsoever he suffer men licentiously to give themselves thereunto for a time,
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yet in the end, continuing without Repentance, hee will not fayle most seuerely (according to his Righteous Iudgements) to punnish and take vengeance vpon them for the same:
yet in the end, Continuing without Repentance, he will not fail most severely (according to his Righteous Judgments) to Punish and take vengeance upon them for the same:
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as to a Spouse and chaste Virgin, hee cannot abide, that they should bee defiled with the Adulterous woorshipping of Idolles, according as for this cause also, dooth hee oftentimes call him-selfe a Iealous God, that will not suffer his Honour to bee violated,
as to a Spouse and chaste Virgae, he cannot abide, that they should be defiled with the Adulterous worshipping of Idols, according as for this cause also, doth he oftentimes call himself a Jealous God, that will not suffer his Honour to be violated,
or do intermingle with any superstition, the worship and seruice of his name, which ought to bee kept most holy and vncorrupted, insomuch that he wil not fayle, most seuerely to punnish the same.
or do intermingle with any Superstition, the worship and service of his name, which ought to be kept most holy and uncorrupted, insomuch that he will not fail, most severely to Punish the same.
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Ezek. 8. where wee read that when the Prophet Ezek. was carried of the Spirit by the haires of his head into Ierusalem, he saw in it, not onely that Idoll of indignation, whereby the wrath of God was prouoked;
Ezekiel 8. where we read that when the Prophet Ezekiel was carried of the Spirit by the hairs of his head into Ierusalem, he saw in it, not only that Idol of Indignation, whereby the wrath of God was provoked;
But now, as the Lord thus expressely forbiddeth the worship of Idolles, and Images, euen so on the contrary, dooth hee strictly enioyne and commaund the right worship and seruice of the onely true God, according to that, Mathew 4. out of Deutronomy 6. Thou shalt worship the Lorde thy God,
But now, as the Lord thus expressly forbiddeth the worship of Idols, and Images, even so on the contrary, doth he strictly enjoin and command the right worship and service of the only true God, according to that, Matthew 4. out of Deuteronomy 6. Thou shalt worship the Lord thy God,
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Heereupon also it was, wherefore the Prophet Elias, teaching that GOD cannot abide, to haue any thing at all worshipped besides himselfe, cryeth out. 1 Kings 18. vnto those, who thought to worship God, and the Idoll Baall together:
Hereupon also it was, Wherefore the Prophet Elias, teaching that GOD cannot abide, to have any thing At all worshipped beside himself, Cries out. 1 Kings 18. unto those, who Thought to worship God, and the Idol Baal together:
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but hee requireth our whole heart, our whole minde and soul to the worship and seruice of his Maiesty, hee leaueth no part thereof, to be bestowed vpon any other. And therefore most excellently.
but he requires our Whole heart, our Whole mind and soul to the worship and service of his Majesty, he Leaveth no part thereof, to be bestowed upon any other. And Therefore most excellently.
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as touching the maner of worshipping God aright, our Lord Iesus Christ saith, Iohn 4. That the true worshippers shal worship the Father in spirit and truth:
as touching the manner of worshipping God aright, our Lord Iesus christ Says, John 4. That the true worshippers shall worship the Father in Spirit and truth:
According as this is manifest in the example of Abell and Kaine, and in the Offeringes which they offered vnto God, whereof wee read, Gen. 4. The Sacrifice of Kain was reiected, not in regarde of the outwarde matter thereof,
According as this is manifest in the Exampl of Abel and Kaine, and in the Offerings which they offered unto God, whereof we read, Gen. 4. The Sacrifice of Kain was rejected, not in regard of the outward matter thereof,
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but because it proceeded not from a faithfull and vpright heart, as did the Sacrifice of Abel, and which therfore most sweetly smelled in the Nostrils of God,
but Because it proceeded not from a faithful and upright heart, as did the Sacrifice of Abel, and which Therefore most sweetly smelled in the Nostrils of God,
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This may yet further be manifested, by the sharpe reproofe which the Lorde maketh, Esay 1. What haue I to doo with the multitude of your Sacrifices sayeth the Lord? I am ful of the burnt Offerings of Rams, and of the fat of fedde Beasts:
This may yet further be manifested, by the sharp reproof which the Lord makes, Isaiah 1. What have I to do with the multitude of your Sacrifices Saith the Lord? I am full of the burned Offerings of Rams, and of the fat of fed Beasts:
But the Reason is, because they thought to please God with these outward Ceremonies, and were vtterly destitute in the meane season of faithfull harts, and vpright affections;
But the Reason is, Because they Thought to please God with these outward Ceremonies, and were utterly destitute in the mean season of faithful hearts, and upright affections;
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without the which, the Lorde neuer promised any fauourable acceptation of these outward thinges, according as afterwarde hee plainely expoundeth his owne meaning, saying;
without the which, the Lord never promised any favourable acceptation of these outward things, according as afterward he plainly expoundeth his own meaning, saying;
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Wash you, make you cleane, take away the euil of your workes from before mine eyes, cease to do euil, learne to doo well, seeke iudgement, releeue the oppressed, iudge the fatherlesse, defend the widdow, &c. The Prophet Micah also, in chapter 6. bringeth in the person of one, and after this manner reasoning, concerning the true and right Woorshippe and seruice of God:
Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, defend the widow, etc. The Prophet micah also, in chapter 6. brings in the person of one, and After this manner reasoning, Concerning the true and right Worship and service of God:
Wherewith (sayeth hee) shal I come before the Lorde, and bowe my selfe before the hie God? Shal I come before him, with Burnt Offeringes, with Calues of a yeare olde? Wil the Lorde bee pleased with thousandes of Rammes,
Wherewith (Saith he) shall I come before the Lord, and bow my self before the high God? Shall I come before him, with Burned Offerings, with Calves of a year old? Wil the Lord be pleased with thousandes of Rams,
euen the fruit of my bodye, for the sinne of my soule? Vnto all which demandes, hee maketh this answer, liuely describing the true Sacrifice which the Lord requireth.
even the fruit of my body, for the sin of my soul? Unto all which demands, he makes this answer, lively describing the true Sacrifice which the Lord requires.
Many other testimonies might be produced, but by these it is most manifest, that God was neuer delighted with any outwarde circumstances in the worship and seruice of his name,
Many other testimonies might be produced, but by these it is most manifest, that God was never delighted with any outward Circumstances in the worship and service of his name,
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but onely so farre forth, as they proceeded from a faithfull and vpright heart. According as this, dooth our Lorde Iesus Christ yet further confirm. Ioh. 4. saying;
but only so Far forth, as they proceeded from a faithful and upright heart. According as this, doth our Lord Iesus christ yet further confirm. John 4. saying;
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God is a Spirit, and they that worship him, must worship him in spirite and in truth, plainly there teaching, that to the end mē may worship God aright, it behooueth them to enter into due consideration of his naturall affection and delight.
God is a Spirit, and they that worship him, must worship him in Spirit and in truth, plainly there teaching, that to the end men may worship God aright, it behooveth them to enter into due consideration of his natural affection and delight.
For euery thing affecteth that which is according to his naturall inclination, and lotheth and disliketh whatsoeuer is repugnant & contrary to the same.
For every thing affects that which is according to his natural inclination, and loatheth and disliketh whatsoever is repugnant & contrary to the same.
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but if he be not bodily, but altogether spirituall, then doth he not expect, neyther can possibly be pleased with external seruice, the same beeing so contrary to his Nature.
but if he be not bodily, but altogether spiritual, then does he not expect, neither can possibly be pleased with external service, the same being so contrary to his Nature.
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what can be more manifest to put men out of doubt, then that saying of our Lorde Iesus Christ, which was set downe before? And it is not to be passed ouer,
what can be more manifest to put men out of doubt, then that saying of our Lord Iesus christ, which was Set down before? And it is not to be passed over,
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Whereby the miserable estate and condition of the Papistes, is euidently discouered, who together both with their bodies and inward affections, do giue themselues wholly to Idolatry, bowing, falling downe,
Whereby the miserable estate and condition of the Papists, is evidently discovered, who together both with their bodies and inward affections, do give themselves wholly to Idolatry, bowing, falling down,
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eares and heare not, &c. But let vs a little (before we proceede any further) consider some of their maine and speciall Reasons for that which they doo.
ears and hear not, etc. But let us a little (before we proceed any further) Consider Some of their main and special Reasons for that which they do.
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But we learne out of the Prophets, and in the second Commaundement, that it is a most wicked presumption, to erect any signes, by which God either cannot,
But we Learn out of the prophets, and in the second Commandment, that it is a most wicked presumption, to erect any Signs, by which God either cannot,
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And although they were signes, by which God coulde bee truely signifyed, yet lyeth it not in the power or Authority of any Creature, to erect and set them vp,
And although they were Signs, by which God could be truly signified, yet lies it not in the power or authority of any Creature, to erect and Set them up,
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as the Cherubim, Seraphim, and diuers pictures in the Temple of Salomon, and that therefore it is lawfull for Christians to haue Images in their Churches.
as the Cherubin, Seraphim, and diverse pictures in the Temple of Solomon, and that Therefore it is lawful for Christians to have Images in their Churches.
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And besides this, the purpose of GOD in erecting them, was, that they shold be figures of spirituall thinges, all which haue taken their end in Christ.
And beside this, the purpose of GOD in erecting them, was, that they should be figures of spiritual things, all which have taken their end in christ.
And thus are the chiefe Reasons which the Papistes alledge for their idolatrous worship, most clearely discouered, to bee not onely weake, but vaine and foolish.
And thus Are the chief Reasons which the Papists allege for their idolatrous worship, most clearly discovered, to be not only weak, but vain and foolish.
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Furthermore, what els is to be said of the whole body of their religion and deuotion in all other partes and branches of it? Is there any thing at all therein,
Furthermore, what Else is to be said of the Whole body of their Religion and devotion in all other parts and branches of it? Is there any thing At all therein,
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but to consist (as mortal men doo) of a bodily and corporall substance? As in this or that fashion of apparrell, this or that kinde of gestures, choise of meats, difference of daies, times and places, numbring of Beads, building of Monasteries, fasting in Lent, receyuing Holy-water, going on Pilgrimage, numbring of Prayers, crossing, annointing, shauing, Ringing of Bels, going to shrift,
but to consist (as Mortal men do) of a bodily and corporal substance? As in this or that fashion of apparel, this or that kind of gestures, choice of Meats, difference of days, times and places, numbering of Beads, building of Monasteries, fasting in Lent, receiving Holy water, going on Pilgrimage, numbering of Prayers, crossing, anointing, shaving, Ringing of Bells, going to shrift,
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As this doctrine, and the example of these true woorshippers of God, in the dayes of Elias, do tend directly also to reprooue the warrantable resolutions of all such, who perswade themselues, that they may lawfully dissemble in matters of religion, especially in the time of persecution,
As this Doctrine, and the Exampl of these true worshippers of God, in the days of Elias, do tend directly also to reprove the warrantable resolutions of all such, who persuade themselves, that they may lawfully dissemble in matters of Religion, especially in the time of persecution,
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euen so, it teacheth vs, not onely according to the exhortation of the Apostle. 1 Cor. 10, 14. To flie from Idolatry, knowing that no Idolaters shal enter into the kingdome of heauen;
even so, it Teaches us, not only according to the exhortation of the Apostle. 1 Cor. 10, 14. To fly from Idolatry, knowing that no Idolaters shall enter into the Kingdom of heaven;
as from consenting thereunto in our hearts, striuing to this ende against all temptations, and against all iniunctions and commandements to the contrary & zealously, crauing the gracious ayde and assistance of Gods blessed spirit:
as from consenting thereunto in our hearts, striving to this end against all temptations, and against all injunctions and Commandments to the contrary & zealously, craving the gracious aid and assistance of God's blessed Spirit:
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but also seeing the right worship and seruice of God, according to his word, is so deare and precious in his account, that therefore in the feare of God, acknowledging him alone, to be the only true God, who onely and alone is to be worshipped;
but also seeing the right worship and service of God, according to his word, is so deer and precious in his account, that Therefore in the Fear of God, acknowledging him alone, to be the only true God, who only and alone is to be worshipped;
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we loue him therefore aboue all, feare him aboue all, pray to him only, acknowledge him alone to bee the onely authour and Fountaine of all good things,
we love him Therefore above all, Fear him above all, pray to him only, acknowledge him alone to be the only author and Fountain of all good things,
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And heerewithall, seeing the true Worshippers do worship God in spirit and truth, that therefore we do not only account of the worship & seruice of god,
And herewithal, seeing the true Worshippers do worship God in Spirit and truth, that Therefore we do not only account of the worship & service of god,
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and to renew right spirits within vs. In which Praier, we haue need to bee so much feruent and earnest, not onely because Hypocrisie is most lothsome before the face of God,
and to renew right spirits within us In which Prayer, we have need to be so much fervent and earnest, not only Because Hypocrisy is most loathsome before the face of God,
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far more ready to find fault with others, then to be reformed our selues in that which is amisse, speaking against others for their ignorance & prophanesse,
Far more ready to find fault with Others, then to be reformed our selves in that which is amiss, speaking against Others for their ignorance & profaneness,
euen so, there is no doubt, but that the Lord God acording to his eternal purpose of grace, hath a faithfull remnant of elect Saints at this day, whom hee will exalt to eternall life;
even so, there is no doubt, but that the Lord God according to his Eternal purpose of grace, hath a faithful remnant of elect Saints At this day, whom he will exalt to Eternal life;
wherin besides this necessary instruction that is fitly offered for al the Ministers of Iesus Christ, that they alwaies be religiously carefull (according to this example of the apostle Paul ) to apply their doctrines & exhortations to the present occasions and necessities of the church.
wherein beside this necessary instruction that is fitly offered for all the Ministers of Iesus christ, that they always be religiously careful (according to this Exampl of the apostle Paul) to apply their doctrines & exhortations to the present occasions and necessities of the Church.
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We learn and obserue for the generall point, that the former experience of the Lords goodnes & mercy towards his Church and chosen people, aswell in their preseruation from Idolatry, from the rage and fury of wicked & malicious enemies,
We Learn and observe for the general point, that the former experience of the lords Goodness & mercy towards his Church and chosen people, aswell in their preservation from Idolatry, from the rage and fury of wicked & malicious enemies,
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as to encorage them to hope in God for the continuance of like fauour, and so consequently vnto true patience & constancy, without distrusting or despairing in the midst of whatsoeuer troubles, afflictions,
as to encourage them to hope in God for the Continuance of like favour, and so consequently unto true patience & constancy, without distrusting or despairing in the midst of whatsoever Troubles, afflictions,
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To this end it is, that the Apostle heer alledgeth this example of Elias his time, that the Iewes calling to memory the estate of the Church at that time,
To this end it is, that the Apostle her allegeth this Exampl of Elias his time, that the Iewes calling to memory the estate of the Church At that time,
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that the Iewes (I say) remembring this, might be out of doubt, that although the greatest multitude, by reason of their infidelity and hard-hartednesse, were worthily reiected and cast off;
that the Iewes (I say) remembering this, might be out of doubt, that although the greatest multitude, by reason of their infidelity and hardhartednesse, were worthily rejected and cast off;
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but had safely kept and preserued a great number of deare and faithfull seruants, howsoeuer they could not visibly be discerned in the face of the world As it was then (saith the Apostle) euen so is it now.
but had safely kept and preserved a great number of deer and faithful Servants, howsoever they could not visibly be discerned in the face of the world As it was then (Says the Apostle) even so is it now.
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and after this maner for instruction & confirmation ought wee alwayes to peruse and consider the Histories and examples of the holy Scripture, beeing fully assured, that there is no one example, set downe in vayne,
and After this manner for instruction & confirmation ought we always to peruse and Consider the Histories and Examples of the holy Scripture, being Fully assured, that there is no one Exampl, Set down in vain,
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least we be partakers with them of the punishment due to sin, as 1. Cor. 10, 6, &c. These are ensamples (saith he) for vs, to the intent that we should not lust after euil thinges,
lest we be partakers with them of the punishment due to since, as 1. Cor. 10, 6, etc. These Are ensamples (Says he) for us, to the intent that we should not lust After evil things,
as some of them lusted, &c. And •gaine, that by the examples of the godly, we may be encouraged and prouoked to the fear of God, that so with them we may be blessed for euermore.
as Some of them lusted, etc. And •gaine, that by the Examples of the godly, we may be encouraged and provoked to the Fear of God, that so with them we may be blessed for evermore.
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and so consequently of the Holyghostes purpose, in the first penning of al the circumstances of the same, according as heereof is most excellent plainly.
and so consequently of the Holyghostes purpose, in the First penning of all the Circumstances of the same, according as hereof is most excellent plainly.
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Rom. 15. Whatsoeuer things are written (saith he) afore time, are written for our learning, that we through patience and comfort of the Scriptures might haue hope.
Rom. 15. Whatsoever things Are written (Says he) afore time, Are written for our learning, that we through patience and Comfort of the Scriptures might have hope.
That by the experience of gods loue and fauour (I say) towards the godly in what sort soeuer we might be encoraged to expect the like in time of need:
That by the experience of God's love and favour (I say) towards the godly in what sort soever we might be encouraged to expect the like in time of need:
euen so, to the very same purpose, doth the Holyghost make mention of the notable experiences, which Noah, Abraham, Isaac, Iacob, Dauid, Daniell, and many others, had of Gods special fauors, in protecting and deliuering them from many great dangers;
even so, to the very same purpose, does the Holy ghost make mention of the notable experiences, which Noah, Abraham, Isaac, Iacob, David, Daniell, and many Others, had of God's special favors, in protecting and delivering them from many great dangers;
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And of Dauid it is expressely to be seen. 1 Sam. 17. how by the experience which he had of Gods mighty power & mercifull prouidence, in protecting & deliuering him from the Lyon and the Beare, becam encouraged to fight against the mighty Giant Goliah. The Lord (saith Dauid) that deliuered me out of the pawe of the Lyon,
And of David it is expressly to be seen. 1 Sam. 17. how by the experience which he had of God's mighty power & merciful providence, in protecting & delivering him from the lion and the Bear, becam encouraged to fight against the mighty Giant Goliath. The Lord (Says David) that Delivered me out of the paw of the lion,
but in his deliuerance he felt so great experience of the Lords mercy towards him, that in the 1. Epist. 4. he is bold to exhort the faythfull to reioyce in sufferinges,
but in his deliverance he felt so great experience of the lords mercy towards him, that in the 1. Epistle 4. he is bold to exhort the faithful to rejoice in sufferings,
Many other examples might be aledged, but as by these it is manifest, how notably the Saints of God profited by the former experience of Gods loue and fauour in times past;
Many other Examples might be alleged, but as by these it is manifest, how notably the Saints of God profited by the former experience of God's love and favour in times past;
according as this very Vse, doeth the Apostle make for our comfort and instruction in this behalfe, Romanes 8, 32. Who spared not his owne Sonne (sayeth hee) but gaue him for vs all to death:
according as this very Use, doth the Apostle make for our Comfort and instruction in this behalf, Romans 8, 32. Who spared not his own Son (Saith he) but gave him for us all to death:
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much more will turne all afflictions to our good, giue vs patience, &c. it is vnpossible that the Lorde should deny his childrdn any of these or such like things, seeing for their sakes, he hath not spared his owne sonne.
much more will turn all afflictions to our good, give us patience, etc. it is unpossible that the Lord should deny his childrdn any of these or such like things, seeing for their sakes, he hath not spared his own son.
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who so blinde as not to see and vnderstand? who so hard-hearted, as not to acknowledge? Nowe ought not these experiences, to worke and beget in vs as great a measure of a godly resolution;
who so blind as not to see and understand? who so hardhearted, as not to acknowledge? Now ought not these experiences, to work and beget in us as great a measure of a godly resolution;
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Accordingly most notably Deut. 4. doth Moses exhort the people of Israel, that they forget not the former experiences of the Lords goodnesse and mercy towards them,
Accordingly most notably Deuteronomy 4. does Moses exhort the people of Israel, that they forget not the former experiences of the lords Goodness and mercy towards them,
and therefore worthily, Gen. 41, 9. doth the chiefe Butler of Pharao blame himself for forgetting Ioseph. It is also recorded. 2 Chro. 24, 22. to the woorthy reproofe of Ioash, for not remembring the kindnesse which Iehoiada the Father of Zechariah had shewed vnto him.
and Therefore worthily, Gen. 41, 9. does the chief Butler of Pharaoh blame himself for forgetting Ioseph. It is also recorded. 2 Chro 24, 22. to the worthy reproof of Joash, for not remembering the kindness which Jehoiada the Father of Zechariah had showed unto him.
a matter of farre greater reproofe and worthy of blame is it, to beecome forgetfull of the mercies and benefits of the Lord, the least whereof as infinitely surmounteth whatsoeuer we may possibly receiue at the handes of mortall men;
a matter of Far greater reproof and worthy of blame is it, to become forgetful of the Mercies and benefits of the Lord, the least whereof as infinitely surmounteth whatsoever we may possibly receive At the hands of Mortal men;
as the heauens in height, in beauty and excellency surmounteth the earth As in regard heereof, we may see, Deut. 32.18, 19. how sharpely Moses rebuketh and blameth the children of Israell,
as the heavens in height, in beauty and excellency surmounteth the earth As in regard hereof, we may see, Deuteronomy 32.18, 19. how sharply Moses Rebuketh and blameth the children of Israel,
The Lord hath bestowed these and these inestimable benefites and blessings vpon mee, he hath preserued mee from the malicious attempts and practises of the wicked,
The Lord hath bestowed these and these inestimable benefits and blessings upon me, he hath preserved me from the malicious attempts and practises of the wicked,
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and from running headlong with them to the wayes of vngodlynesse, he hath brought mee into the right way and manner of worshipping him, he hath deliuered me from great daungers, troubles, sickenesses,
and from running headlong with them to the ways of ungodliness, he hath brought me into the right Way and manner of worshipping him, he hath Delivered me from great dangers, Troubles, Sicknesses,
and other extreamities, and in many other respects approued himselfe my good and gracious GOD, and giuen mee verie manifest Arguments of speciall Loue:
and other extremities, and in many other respects approved himself my good and gracious GOD, and given me very manifest Arguments of special Love:
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the greater part do rather bury all in wicked obliuion and forgetfulnesse, if any of our neighbors or acquaintance bestowe any little gift or benefit vpon vs,
the greater part do rather bury all in wicked oblivion and forgetfulness, if any of our neighbours or acquaintance bestow any little gift or benefit upon us,
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the greatest part passe all ouer, euen like the Horse and Mule (as Dauid speaketh) that haue no vnderstanding So they may enioy the blessinges of God, to the ease of their bodies, & satisfying of their expectations;
the greatest part pass all over, even like the Horse and Mule (as David speaks) that have no understanding So they may enjoy the blessings of God, to the ease of their bodies, & satisfying of their Expectations;
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Now more perticulerly, when hee saith not onely, that there is a remnant reserued, but that the reseruation of them, is according to the election of grace.
Now more particularly, when he Says not only, that there is a remnant reserved, but that the reservation of them, is according to the election of grace.
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THe Apostle hauing spoken before of the election of Gods Saints to be according to grace, saying (as you haue heard) that there was a faithful remnant, reserued according to the election of grace.
THe Apostle having spoken before of the election of God's Saints to be according to grace, saying (as you have herd) that there was a faithful remnant, reserved according to the election of grace.
Now in these words, least it shold be thought, that those which were preserued either in the dayes of Elias, or in the time wherein S. Paule himselfe liued, deserued the same preseruation at Gods hands by their workes:
Now in these words, lest it should be Thought, that those which were preserved either in the days of Elias, or in the time wherein S. Paul himself lived, deserved the same preservation At God's hands by their works:
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The Apostle after this manner, giuing to vnderstand, not onely that such as belong to eternall life, are elected through the meere grace and free mercy of God,
The Apostle After this manner, giving to understand, not only that such as belong to Eternal life, Are elected through the mere grace and free mercy of God,
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Now, if man haue nothing that belongeth to eternall life, but what he hath receyued of grace of free gifte, of fauor and mercy, is it not an odious pride and an horrible vnthankefulnesse for any man to imagine or say, that for his faith or Good-workes, God hath elected and predestinated him to the dignity of saluation? Much might be alledged,
Now, if man have nothing that belongeth to Eternal life, but what he hath received of grace of free gift, of favour and mercy, is it not an odious pride and an horrible unthankfulness for any man to imagine or say, that for his faith or Good works, God hath elected and predestinated him to the dignity of salvation? Much might be alleged,
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but in one worde it is most certaine, that if the whole Scripture bee searched, there will no one sentence be found, that affirmeth God to haue chosen vs in respect of workes,
but in one word it is most certain, that if the Whole Scripture be searched, there will no one sentence be found, that Affirmeth God to have chosen us in respect of works,
but contrarywise, all the Testimonies that concerne this matter, do euidently affirme, that we are freely chosen of God in Christ Iesus, according to the purpose of his wil.
but contrariwise, all the Testimonies that concern this matter, do evidently affirm, that we Are freely chosen of God in christ Iesus, according to the purpose of his will.
Reuel. 4, 11. who casting their crowns before him that sat vpon the Throne, Thou art woorthy O Lord (say they) to receiue glorie, and honour, and power:
Revel. 4, 11. who casting their crowns before him that sat upon the Throne, Thou art worthy Oh Lord (say they) to receive glory, and honour, and power:
or worthinesse in man, but the worke of Creation, Redemption, and the whole sum of glory and blessednesse, is ascribed and attributed onely and altogether to the free grace and mercy of God in Iesus Christ.
or worthiness in man, but the work of Creation, Redemption, and the Whole sum of glory and blessedness, is ascribed and attributed only and altogether to the free grace and mercy of God in Iesus christ.
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and all our hope of eternall life, and in no measure at all from any worthinesse or deserts of ours, wee being so farre from deseruing anye part of Gods loue,
and all our hope of Eternal life, and in no measure At all from any worthiness or deserts of ours, we being so Far from deserving any part of God's love,
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And therefore notably sayeth the Apostle, Romanes 5, 8, 9. That GOD setteth foorth his Loue towardes vs, seeing that while wee were yet sinners, Christ dyed for vs. Much more then beeing iustified by his blood, wee shall bee saued from wrath thorough him.
And Therefore notably Saith the Apostle, Romans 5, 8, 9. That GOD sets forth his Love towards us, seeing that while we were yet Sinners, christ died for us Much more then being justified by his blood, we shall be saved from wrath through him.
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eyther they must bee wholly of grace, or wholly of workes, for seeing they are so contrarie, they cannot possibly be ioyned together in one and the same action.
either they must be wholly of grace, or wholly of works, for seeing they Are so contrary, they cannot possibly be joined together in one and the same actium.
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And surely, this is such a notable argument of the Apostle, that whosoeuer cannot see the clearnesse of the same, to confesse and extoll on the one side, the grace and mercy of the lord, in election, redemption, calling, and iustification:
And surely, this is such a notable argument of the Apostle, that whosoever cannot see the clearness of the same, to confess and extol on the one side, the grace and mercy of the lord, in election, redemption, calling, and justification:
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and on the other side, to depriue himselfe and all others generally, of all opinion and imagination of meriting or deseruing eyther the one or the other, he giueth vndoubtedly, a very great Token, that the Lord hath blinded his eyes,
and on the other side, to deprive himself and all Others generally, of all opinion and imagination of meriting or deserving either the one or the other, he gives undoubtedly, a very great Token, that the Lord hath blinded his eyes,
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yet the Papistes notwithstanding, (thorough the iust iudgement of God against them) are nothing at all ashamed to deny and cauel at the light and clearenesse of the same, affirming that the apostle speaketh heere of such good-workes onely,
yet the Papists notwithstanding, (through the just judgement of God against them) Are nothing At all ashamed to deny and cauel At the Light and clearness of the same, affirming that the apostle speaks Here of such Good works only,
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and without faith it is impossible to please God, as Rom. 14 23 and Heb. 11, 6. It is most cleare & euident that the Apostle speaking of election by grace, by which all are saued, that are saued, hath relation not onely to works of Nature,
and without faith it is impossible to please God, as Rom. 14 23 and Hebrew 11, 6. It is most clear & evident that the Apostle speaking of election by grace, by which all Are saved, that Are saved, hath Relation not only to works of Nature,
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& the other (as that euery one that delighteth not in ignoraunce and errour, may plainely perceiue the weakenesse of their assertions:) concluding euidently, that Grace, which we apprehend by Fayth in Christ,
& the other (as that every one that delights not in ignorance and error, may plainly perceive the weakness of their assertions:) concluding evidently, that Grace, which we apprehend by Faith in christ,
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yet notwithstanding partly, because this Doctrine of theirs, is wonderfull iniurious to the efficacy of the death and passion of our lord Iesus Christ, vtterly making the same of no effect;
yet notwithstanding partly, Because this Doctrine of theirs, is wonderful injurious to the efficacy of the death and passion of our lord Iesus christ, utterly making the same of no Effect;
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so as take away this, and the whole substance thereof falleth to the ground, And heerewithall also, to the end, that (through the grace of Gods spirit) you might both effectually be confirmed in the truth,
so as take away this, and the Whole substance thereof falls to the ground, And herewithal also, to the end, that (through the grace of God's Spirit) you might both effectually be confirmed in the truth,
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For these considerations, it shall not bee amisse, to adde that which hath beene spoken, some other authorities of the Scripture, with manifest Reasons drawne from the same;
For these considerations, it shall not be amiss, to add that which hath been spoken, Some other authorities of the Scripture, with manifest Reasons drawn from the same;
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It is most certaine, that (forasmuch as wee were all corrupt in Adam ) GOD coulde fore-see nothing in vs, that should moue him to choose vs. So as take away election,
It is most certain, that (forasmuch as we were all corrupt in Adam) GOD could foresee nothing in us, that should move him to choose us So as take away election,
if this bee true, that all our Righteousnesse is no better then filthy Clowtes, and yet God (as the Papists would make men beleeue) did chuse men in regard therof, thē must it needs follow, that he chose them in regard of that which was filthy & vncleane;
if this be true, that all our Righteousness is no better then filthy Clouts, and yet God (as the Papists would make men believe) did choose men in regard thereof, them must it needs follow, that he chosen them in regard of that which was filthy & unclean;
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we neede go no further then to the expresse Testimonies of the Apostle, Rom. 3, 20, 21, &c. where he sayth not onely that by the workes of the Law, no flesh shalbe iustified;
we need go no further then to the express Testimonies of the Apostle, Rom. 3, 20, 21, etc. where he say not only that by the works of the Law, no Flesh shall justified;
and a little after, that the Righteousnesse of God is made manifest without the Law, and is by the faith of Iesus Christ, vnto al, and vpon all that beleeue.
and a little After, that the Righteousness of God is made manifest without the Law, and is by the faith of Iesus christ, unto all, and upon all that believe.
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Againe, according to that in chapt. 4. if Abrahams faith onely, were imputed vnto him for righteousnes then through the imputation of Christes righteousnesse, we are iustified by Fayth onely,
Again, according to that in Chapter. 4. if Abrahams faith only, were imputed unto him for righteousness then through the imputation of Christ's righteousness, we Are justified by Faith only,
Another like saying to that of this Text, hath the same Apostle in the nexte verse of that chapter, To him that worketh (sayth hee) the wayes is not counted by fauor, but by debt.
another like saying to that of this Text, hath the same Apostle in the Next verse of that chapter, To him that works (say he) the ways is not counted by favour, but by debt.
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First we must knowe, that all our workes, euen the very best, are vnperfect, and therefore cannot deserue any thing, according to that, Galathians 5, 17. The flesh lusteth against the Spirite,
First we must know, that all our works, even the very best, Are unperfect, and Therefore cannot deserve any thing, according to that, Galatians 5, 17. The Flesh Lusteth against the Spirit,
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Secondly, all the Good-workes which we at any time can do, are al due and indebted vnto god, as Luke 17, 10. When yee haue done al those thinges which are commaunded;
Secondly, all the Good works which we At any time can do, Are all due and indebted unto god, as Lycia 17, 10. When ye have done all those things which Are commanded;
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euen before they Were borne, and when they had neyther doone good, nor euill, that the purpose of God might remain, according to election, not by workes, but by him that calleth.
even before they Were born, and when they had neither done good, nor evil, that the purpose of God might remain, according to election, not by works, but by him that calls.
but hee is most perfect, according to this notable saying of the Apostle, Eph. 1, 6, 7. That God to the praise of the glory of his grace hath made vs accepted in his beloued, by whom we haue redemption through his bloud,
but he is most perfect, according to this notable saying of the Apostle, Ephesians 1, 6, 7. That God to the praise of the glory of his grace hath made us accepted in his Beloved, by whom we have redemption through his blood,
but so long as the flesh lusteth in vs against the spirite, and there is a lawe in our members rebelling against the Law of our mind (which will be so long as wee liue in this world) wee cannot be saide to loue God with all our hart, with all our soule, and with al our mind;
but so long as the Flesh Lusteth in us against the Spirit, and there is a law in our members rebelling against the Law of our mind (which will be so long as we live in this world) we cannot be said to love God with all our heart, with all our soul, and with all our mind;
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we are by the sentence thereof, denounced accursed, as Gal. 3, 10. out of Deut. 27 Curssed is euery man, that continueth not in all things, which are written in the Booke of the Law to do them.
we Are by the sentence thereof, denounced accursed, as Gal. 3, 10. out of Deuteronomy 27 Cursed is every man, that Continueth not in all things, which Are written in the Book of the Law to do them.
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And good by acceptation, in the sight of God, who (dealing as a louing Father with his Children) vouchsafeth to take that in good part, which we do willingly,
And good by acceptation, in the sighed of God, who (dealing as a loving Father with his Children) vouchsafeth to take that in good part, which we do willingly,
First, it is probable (say our aduersaries) that workes must be ioyned with grace and fayth, in the questions of election and iustification, seeing at the latter day,
First, it is probable (say our Adversaries) that works must be joined with grace and faith, in the questions of election and justification, seeing At the latter day,
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but by workes, alledging to this purpose diuers places of the scripture, as Ioh. 5, 29 where our Lord Iesus doth not say, that at the later day, they which beleeue, shal haue eternal life,
but by works, alleging to this purpose diverse places of the scripture, as John 5, 29 where our Lord Iesus does not say, that At the later day, they which believe, shall have Eternal life,
Also that of the apostle, 2 Cor. 5, 10. where he sayth, That we must al appeare before the iudgment seat of Christ, that euery man may receiue the things that are done in his body, according to that he hath done,
Also that of the apostle, 2 Cor. 5, 10. where he say, That we must all appear before the judgement seat of christ, that every man may receive the things that Are done in his body, according to that he hath done,
But of al other places, that seemeth most manifest in Mat. 25. where the reason of calling of the elect to the inheritance of the heauēly kingdom, is expresly taken from workes, it being there recorded, that the heauenly iudge (after the pronouncing of the sentence, wherein hee calleth them blessed of his heauenly Father,
But of all other places, that seems most manifest in Mathew 25. where the reason of calling of the elect to the inheritance of the heavenly Kingdom, is expressly taken from works, it being there recorded, that the heavenly judge (After the pronouncing of the sentence, wherein he calls them blessed of his heavenly Father,
and ye lodged me, &c. But now, howsoeuer by these places it is certaine, that the trial and examination of euery mans cause, shall be made (after this manner) not by Faith,
and you lodged me, etc. But now, howsoever by these places it is certain, that the trial and examination of every men cause, shall be made (After this manner) not by Faith,
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Iohn 3, 14, 15, 18. As Moses lift vp the Serpent in the Wildernesse, so must the Sonne of man bee lift vp, that whosoeuer beleeueth in him, shoulde not perish, but haue eternall life.
John 3, 14, 15, 18. As Moses lift up the Serpent in the Wilderness, so must the Son of man be lift up, that whosoever Believeth in him, should not perish, but have Eternal life.
Acts 13, 38, 39. Bee it knowne vnto you therefore, men and Brethren (sayth hee) that thorough this man (that is to say thorough Christ) is preached vnto you the forgiuenesse of sinnes,
Acts 13, 38, 39. be it known unto you Therefore, men and Brothers (say he) that through this man (that is to say through christ) is preached unto you the forgiveness of Sins,
By all these (with many other testimonies that might be produced) it is most cleare, that howsoeuer the heauenly Iudge shal make mention of workes at the latter day,
By all these (with many other testimonies that might be produced) it is most clear, that howsoever the heavenly Judge shall make mention of works At the latter day,
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and howsoeuer thereby it may seeme at the first, that workes are as auaileable, or rather more auailable then faith, to the obtaining of saluation, that yet it is farre otherwise, the Lord receyuing his elect into eternall blessednesse, through his onely mercy,
and howsoever thereby it may seem At the First, that works Are as available, or rather more available then faith, to the obtaining of salvation, that yet it is Far otherwise, the Lord receiving his elect into Eternal blessedness, through his only mercy,
For euen as natural Parents, bestow gifts vpon their children, as reward of their wel doing, thereby to encorage them to the greater vertue and godlinesse,
For even as natural Parents, bestow Gifts upon their children, as reward of their well doing, thereby to encourage them to the greater virtue and godliness,
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as by grace and faith onely? But first we are heere to know, that this is no new reproach and slaunder Fathered vpon the Gospell and heauenly Doctrine of our saluation.
as by grace and faith only? But First we Are Here to know, that this is no new reproach and slander Fathered upon the Gospel and heavenly Doctrine of our salvation.
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And Rom. 6, 1. wee may see, howe readie the Enemies of the Gospell were to cauell with S. Paule, as though the same Doctrine preached by him, had giuen liberty to sin and dissolutenesse.
And Rom. 6, 1. we may see, how ready the Enemies of the Gospel were to Cavil with S. Paul, as though the same Doctrine preached by him, had given liberty to since and dissoluteness.
It is heereby manifest, because the same spirit, which is the spirit of faith, and perswadeth our Consciences to beleeue the great goodnesse and mercy of God towardes vs in Christ Iesus, is also the Spirit of loue,
It is hereby manifest, Because the same Spirit, which is the Spirit of faith, and Persuadeth our Consciences to believe the great Goodness and mercy of God towards us in christ Iesus, is also the Spirit of love,
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and doth enflame our hearts to loue so bountifull and mercifull a God, as did vouchsafe (when wee were yet his enemies) to deale so graciously and louingly with vs. Nowe then,
and does inflame our hearts to love so bountiful and merciful a God, as did vouchsafe (when we were yet his enemies) to deal so graciously and lovingly with us Now then,
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& by the knowledge and true sence thereof, do loue him for the same; Needs must there follow obedience to his Law, and perpetuall studye to please him.
& by the knowledge and true sense thereof, do love him for the same; Needs must there follow Obedience to his Law, and perpetual study to please him.
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Moreouer the same Doctrine, that teacheth vs that by Gods free grace and meer mercie in Iesus Christ, wee are become his children and heires of saluation:
Moreover the same Doctrine, that Teaches us that by God's free grace and mere mercy in Iesus christ, we Are become his children and Heirs of salvation:
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the same doctrine doth teach vs also, that the end and cause of this grace and speciall fauour is, that we should glorify God in our mortall bodies so much the more,
the same Doctrine does teach us also, that the end and cause of this grace and special favour is, that we should Glorify God in our Mortal bodies so much the more,
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Christ hath ransomed vs, not with Golde and Siluer, (as Peter speaketh, 1 Epist. 1.) but with his owne precious bloud, to the end wee should be wholy employed in his seruice,
christ hath ransomed us, not with Gold and Silver, (as Peter speaks, 1 Epistle 1.) but with his own precious blood, to the end we should be wholly employed in his service,
This was the end of his incarnation, wherefore he tooke vpon him our sins, with the curse & condemnation due vnto them, that we being deliuered from the guiltinesse of sin, from the wrath of God,
This was the end of his incarnation, Wherefore he took upon him our Sins, with the curse & condemnation due unto them, that we being Delivered from the guiltiness of since, from the wrath of God,
and torments of hell, might be his peculiar people, sanctifyed to serue him in holinesse and righteousnesse all the dayes of our life, euer-more vnfainedly acknowledging (as the truth is) that the best seruice that we can doo, is vtterly of no value, in comparison of the least of his mercies towards vs. Thus you see,
and torments of hell, might be his peculiar people, sanctified to serve him in holiness and righteousness all the days of our life, evermore unfeignedly acknowledging (as the truth is) that the best service that we can do, is utterly of no valve, in comparison of the least of his Mercies towards us Thus you see,
how little cause the Papists haue to slander & reproch this doctrine of the Gospel, as if it gaue liberty and encouragement to sin and licentiousnesse.
how little cause the Papists have to slander & reproach this Doctrine of the Gospel, as if it gave liberty and encouragement to since and licentiousness.
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if by them we cannot merit the fauor of God and eternall life? For answer wherunto, we must know, that there are diuers necessary and notable endes of dooing Good-works,
if by them we cannot merit the favour of God and Eternal life? For answer whereunto, we must know, that there Are diverse necessary and notable ends of doing Good works,
Vnto the which kinde of glorifying God, doth the Apostle exhort, 1 Cor. 6, 20. For ye are bought, saith he, for a price, therefore glorify God in your body,
Unto the which kind of glorifying God, does the Apostle exhort, 1 Cor. 6, 20. For you Are bought, Says he, for a price, Therefore Glorify God in your body,
And whereunto agreeth that of the Apostle Peter. 1 Pet. 2, 12. Dearely beloued, I beseech you as strangers and Pilgrims, abstaine from fleshly lustes which sight against the soule,
And whereunto agreeth that of the Apostle Peter. 1 Pet. 2, 12. Dearly Beloved, I beseech you as Strangers and Pilgrim's, abstain from fleshly lusts which sighed against the soul,
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And lastly, we must do Good-workes for the helping and comforting of such as are any way in neede of our helping hand, according as heereunto tend the plentifull precepts and exhortations of the Scripture, as Luke 6. Be ye merciful, saith our Sauior, as your heauenly Father is merciful,
And lastly, we must do Good works for the helping and comforting of such as Are any Way in need of our helping hand, according as hereunto tend the plentiful Precepts and exhortations of the Scripture, as Lycia 6. Be you merciful, Says our Saviour, as your heavenly Father is merciful,
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nor iustifyed in regard of workes, but by grace and faith onely, yet condemne wee not Good-workes (as the Papists slander vs) but earnestly teach and require, a true and lawfull doing of them, according to the will of God;
nor justified in regard of works, but by grace and faith only, yet condemn we not Good works (as the Papists slander us) but earnestly teach and require, a true and lawful doing of them, according to the will of God;
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whether we do good-works or no but that we be zealous in the accomplishment of euery good duty, which the lord requireth of our seueral places & callings:
whither we do Good works or not but that we be zealous in the accomplishment of every good duty, which the lord requires of our several places & callings:
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yet when there is any question of saluation, we euermore take diligent heede (as we tender Gods glory & our own good) that wee neuer trust to our workes,
yet when there is any question of salvation, we evermore take diligent heed (as we tender God's glory & our own good) that we never trust to our works,
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but knowing & acknowledging the very best of them, to be doubtfull, corrupt, wauering, and vncertaine (and that the promises of God therefore do not depend vpon them,
but knowing & acknowledging the very best of them, to be doubtful, corrupt, wavering, and uncertain (and that the promises of God Therefore do not depend upon them,
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neither haue they any thing at all in themselues, and as they proceede from vs that shuld moue God to make vs blessed.) Wee repose and settle all our confidence and hope of saluation, onely and altogether in the free grace and meer mercy of God, through the righteousnes and obedience of Iesus Christ.
neither have they any thing At all in themselves, and as they proceed from us that should move God to make us blessed.) we repose and settle all our confidence and hope of salvation, only and altogether in the free grace and mere mercy of God, through the righteousness and Obedience of Iesus christ.
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as if he sayde, what now remayneth to bee spoken? But onely the elect and faythfull, who by grace are called and separated from the rest, haue attained vnto saluation? and that the greatest part of them which beare the Name of Israelites,
as if he said, what now remaineth to be spoken? But only the elect and faithful, who by grace Are called and separated from the rest, have attained unto salvation? and that the greatest part of them which bear the Name of Israelites,
although with great zeale and endeuour they laboured and sought sor Righteousnesse and saluation, are yet notwithstanding, blinded and giuen ouer to a reprobate sence,
although with great zeal and endeavour they laboured and sought sor Righteousness and salvation, Are yet notwithstanding, blinded and given over to a Reprobate sense,
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All the righteousnesse that is, or can be in man, without imputation or account from God, is properly nothing else but a vaine confidence and perswasion of righteousnesse, that we are woorthy of Gods loue,
All the righteousness that is, or can be in man, without imputation or account from God, is properly nothing Else but a vain confidence and persuasion of righteousness, that we Are worthy of God's love,
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The Apostle in the tenth Chapter, plainly shewing, that such a vaine and arrogant conceit of their owne righteousnesse, was the principall cause of the reiection of the Iewes and of the cutting of them off from the couenant of grace.
The Apostle in the tenth Chapter, plainly showing, that such a vain and arrogant conceit of their own righteousness, was the principal cause of the rejection of the Iewes and of the cutting of them off from the Covenant of grace.
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The Apostle Paule before his conuersion, had a great conceit of his owne righteousnesse, but he was no sooner called to the faith of Christ but he esteemed it all to be but losse,
The Apostle Paul before his conversion, had a great conceit of his own righteousness, but he was no sooner called to the faith of christ but he esteemed it all to be but loss,
Phil. 3, 8, 9. and therfore desireth to be found before God, not hauing his own righteousnes which is of the Law, But that which is thorough the faith of Christ,
Philip 3, 8, 9. and Therefore Desires to be found before God, not having his own righteousness which is of the Law, But that which is through the faith of christ,
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neither doth nor can appertaine vnto them, these being so contrary the one to the other (as we shal see further heereafter) as that they cannot possibly stand together.
neither does nor can appertain unto them, these being so contrary the one to the other (as we shall see further hereafter) as that they cannot possibly stand together.
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as appeareth this day, &c. True it is, that after regeneration the faithfull become holy & righteous in the sight of God, hauing receyued the Spirit of sanctification,
as appears this day, etc. True it is, that After regeneration the faithful become holy & righteous in the sighed of God, having received the Spirit of sanctification,
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for the renewing & reformation of their minds, and for the glorifying of God, and working of their own saluation, in the fruits of the spirit, in all goodnesse, righteousnes and truth:
for the renewing & Reformation of their minds, and for the glorifying of God, and working of their own salvation, in the fruits of the Spirit, in all Goodness, righteousness and truth:
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and by imputing of Christes Righteousnesse to the forgiuenesse of their sinnes, and to their iustification, planting also in their hearts, a true and liuely Faith,
and by imputing of Christ's Righteousness to the forgiveness of their Sins, and to their justification, planting also in their hearts, a true and lively Faith,
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but acknowledging themselues most wretched and miserable sinners, and woorthy of damnation, repose themselues wholy, & and all their hope in his meer mercy and free grace.
but acknowledging themselves most wretched and miserable Sinners, and worthy of damnation, repose themselves wholly, & and all their hope in his mere mercy and free grace.
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All others on the contrarie, which do not wholy depend heerupon, but perswade themselues, that they haue some righteousnes of their own, whereby though not altogether,
All Others on the contrary, which do not wholly depend hereupon, but persuade themselves, that they have Some righteousness of their own, whereby though not altogether,
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& as most wicked and vnrighteous persons shall not faile (vnlesse they repent in time) to be vtterly excluded from Gods kingdome, into the Lake that burneth with fire and Brimstone, which is the second death.
& as most wicked and unrighteous Persons shall not fail (unless they Repent in time) to be utterly excluded from God's Kingdom, into the Lake that burns with fire and Brimstone, which is the second death.
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and in ioyning Woorkes with Fayth, that is; themselues and their owne Righteousnesse, with Christ and his Righteousnesse, in the Question of Saluation:
and in joining Works with Faith, that is; themselves and their own Righteousness, with christ and his Righteousness, in the Question of Salvation:
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And therefore this (in one worde) may now serue for the conclusion of this generall point, that laying aside al opinion of our owne righteousnesse, knowing (as the truth is) that it is but meere vnrighteousnesse before the face of God,
And Therefore this (in one word) may now serve for the conclusion of this general point, that laying aside all opinion of our own righteousness, knowing (as the truth is) that it is but mere unrighteousness before the face of God,
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so let vs desire with the Apostle Sa. Paule to stand before God, cloathed and couered with the righteousnesse & obedience of Iesus Christ, freely & through Gods meere grace and mercy imputed vnto vs,
so let us desire with the Apostle Sa. Paul to stand before God, clothed and covered with the righteousness & Obedience of Iesus christ, freely & through God's mere grace and mercy imputed unto us,
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although they be neuer so desirous of the same, & do labour and apply themselues neuer so diligently, to become woorthy of the grace and fauour of God of themselues:
although they be never so desirous of the same, & do labour and apply themselves never so diligently, to become worthy of the grace and favour of God of themselves:
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and yet notwithstanding (accord to the eternall and imutable decree of God) they being destitute of the grace & direction of Gods spirit, to seek & labour as they should do, their expect•tion & endeuor tendeth to no other end,
and yet notwithstanding (accord to the Eternal and imutable Decree of God) they being destitute of the grace & direction of God's Spirit, to seek & labour as they should do, their expect•tion & endeavour tendeth to no other end,
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But now, if any man obiect that this example of the Israelites, seemeth to reproue and accuse the Lord of vniustice and vnrighteousnesse, in not suffering the Isralites to attain vnto righteousnesse, seeing they sought it so earnestly:
But now, if any man Object that this Exampl of the Israelites, seems to reprove and accuse the Lord of unjustice and unrighteousness, in not suffering the Israelites to attain unto righteousness, seeing they sought it so earnestly:
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and that it is contrary to this promise of the Lord, Math. 7. Aske and it shal be giuen you, seeke and ye shall finde, &c. The answere is, that this speech of the Apostle concerning the Israelites, seemeth indeed to mans reason very hard, that the Israelites should faile of that, which they so earnestly laboured for;
and that it is contrary to this promise of the Lord, Math. 7. Ask and it shall be given you, seek and you shall find, etc. The answer is, that this speech of the Apostle Concerning the Israelites, seems indeed to men reason very hard, that the Israelites should fail of that, which they so earnestly laboured for;
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yet for all this must wee know, that the Lorde God in this, deserueth not in any measure to be accused of vnrighteousnesse, he being righteous in all his wayes,
yet for all this must we know, that the Lord God in this, deserves not in any measure to be accused of unrighteousness, he being righteous in all his ways,
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And besides al this, there being sufficient causes and reasons of their reiection in themselues, and in the maner of their seeking, which reasons doth the apostle render.
And beside all this, there being sufficient Causes and Reasons of their rejection in themselves, and in the manner of their seeking, which Reasons does the apostle render.
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For faith (as we must kno) was euermore the life and soule of al those things that are prescribed & commanded in the law of God, insomuch that whatsoeuer was at any time performed with a true & liuely faith (in the promised Messiah that was to come) the same was holy,
For faith (as we must know) was evermore the life and soul of all those things that Are prescribed & commanded in the law of God, insomuch that whatsoever was At any time performed with a true & lively faith (in the promised Messiah that was to come) the same was holy,
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If the Iewes had performed the ceremonious obseruations, and morrall precepts of the law of God, with a constant hope & trust to haue their obedience accepted of God, through the worthinesse and righteousnesse of Iesus Christ freely,
If the Iewes had performed the ceremonious observations, and moral Precepts of the law of God, with a constant hope & trust to have their Obedience accepted of God, through the worthiness and righteousness of Iesus christ freely,
then surely, they should not haue fayled of perfect righteousnesse, grace and saluation, but because (being puffed vppe with a vaine conceit of their owne righteousnesse) they thoght to iustify themselues,
then surely, they should not have failed of perfect righteousness, grace and salvation, but Because (being puffed up with a vain conceit of their own righteousness) they Thought to justify themselves,
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and to merite and deserue the fauour of God, and because (beeing ignorant of the righteousnesse of God) they went about to establish their owne righteousnesse (as the Apostle also sheweth in the same tenth chapter) and so consequently withall, had no true relation nor respect in any thing they did vnto the imputation of Christes righteousnesse, to haue their obedience accepted in him:
and to merit and deserve the favour of God, and Because (being ignorant of the righteousness of God) they went about to establish their own righteousness (as the Apostle also shows in the same tenth chapter) and so consequently withal, had no true Relation nor respect in any thing they did unto the imputation of Christ's righteousness, to have their Obedience accepted in him:
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therefore by this presumption, in proudly taking that vpon them, which neyther themselues, nor the holiest of all their progenitors, were euer able to accomplish, they wilfully wrapped themselues in infinite transgressions;
Therefore by this presumption, in proudly taking that upon them, which neither themselves, nor the Holiest of all their progenitors, were ever able to accomplish, they wilfully wrapped themselves in infinite transgressions;
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yea and so, as they remaine euen to this day, most fearfully ouer-whelmed with the cursse of God, according as it is written, Cursed is euery man that continueth not in all thinges, which are written in the Booke of the Law to do them.
yea and so, as they remain even to this day, most fearfully overwhelmed with the curse of God, according as it is written, Cursed is every man that Continueth not in all things, which Are written in the Book of the Law to do them.
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and tended as a Schoole-maister (as the Apostle speaketh, Galath. 3, 24. to lead men vnto him, who alone is the perfection, the fulfilling & end of the same,
and tended as a Schoolmaster (as the Apostle speaks, Galatians. 3, 24. to led men unto him, who alone is the perfection, the fulfilling & end of the same,
That wee acknowledging our owne weakenesse and insufficiciency in the performance of the duties of the Law, we might know and beleeue, that for his sake onely and altogether, we are accounted righteous, all our owne righteousnesse (as the Prophet sayeth) Esay 64, 6. beeing but as filthy Clowtes. Whereas therefore the Iewes making no account of this free iustification, being offered vnto them in Iesus Christ, would needes place and establish perfect Righteousnesse in their owne workes,
That we acknowledging our own weakness and insufficiciency in the performance of the duties of the Law, we might know and believe, that for his sake only and altogether, we Are accounted righteous, all our own righteousness (as the Prophet Saith) Isaiah 64, 6. being but as filthy Clouts. Whereas Therefore the Iewes making no account of this free justification, being offered unto them in Iesus christ, would needs place and establish perfect Righteousness in their own works,
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If the Iewes, beeing vtterly voyde of all opinion of their owne Righteousnesse, and making no account of merriting any thing by their owne workes, had come vnto God, by Faith onely in Christ Iesus, their estate should haue beene most happy and blessed:
If the Iewes, being utterly void of all opinion of their own Righteousness, and making no account of meriting any thing by their own works, had come unto God, by Faith only in christ Iesus, their estate should have been most happy and blessed:
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The second Reason, which the Apostle there rendereth, wherfore the Iewes obtained not that which they soght for, is in these words, For they haue stumbled at the stumbling stone, that is, they were offended at the humiliation & low estate of Christs person.
The second Reason, which the Apostle there rendereth, Wherefore the Iewes obtained not that which they sought for, is in these words, For they have stumbled At the stumbling stone, that is, they were offended At the humiliation & low estate of Christ person.
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The Apostle plainly giuing to vnderstand, that forasmuch as although the Iewes knew certainely by the Testimonies of the Scripture (as in Esay 42, 53 and in many other places) in how great humility and meekenesse Christ shoulde liue vppon the earth.
The Apostle plainly giving to understand, that forasmuch as although the Iewes knew Certainly by the Testimonies of the Scripture (as in Isaiah 42, 53 and in many other places) in how great humility and meekness christ should live upon the earth.
And that his Kingdome and gouernment should not bee earthly, but spirituall and eternal) according to the wordes of the Angell to the Virgin Mary, Luke 1, 33. He shal raign ouer the house of Iacob for euer,
And that his Kingdom and government should not be earthly, but spiritual and Eternal) according to the words of the Angel to the Virgae Marry, Lycia 1, 33. He shall Reign over the house of Iacob for ever,
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they yet notwithstanding most fondly dreamed, and accordingly expected, that he should com•like a mighty Prince and Monarch, who should in outward respects, surmount al worldly Empires, deliuer and set them free from all subiection, furnish them aboundantly with all manner of delicious and dainty delicates,
they yet notwithstanding most fondly dreamed, and accordingly expected, that he should com•like a mighty Prince and Monarch, who should in outward respects, surmount all worldly Empires, deliver and Set them free from all subjection, furnish them abundantly with all manner of delicious and dainty delicates,
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But when (within a little space after their being with him) they considered his poore and meane estate, who yet as the Apostle speaketh, 2 Cor. 8, 9, For our sakes became poore, that we through his pouerty might bee made rich:
But when (within a little Molle After their being with him) they considered his poor and mean estate, who yet as the Apostle speaks, 2 Cor. 8, 9, For our sakes became poor, that we through his poverty might be made rich:
Againe, when as they saw him conuersant among Publicans and sinners, preaching the kingdome of heauen to the poore & humble in spirit, discouering and reprouing the hipocrisie of the Pharisies, their superstitious affections, Traditions and deuises;
Again, when as they saw him conversant among Publicans and Sinners, preaching the Kingdom of heaven to the poor & humble in Spirit, discovering and reproving the hypocrisy of the Pharisees, their superstitious affections, Traditions and devises;
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It being most sure & certaine (as we may necessarily obserue yet a little further in the consideration of this reason) that as our Lord Iesus Christ is a merciful Sauiour,
It being most sure & certain (as we may necessarily observe yet a little further in the consideration of this reason) that as our Lord Iesus christ is a merciful Saviour,
and redeemer of all those from the guiltinesse of their sinnes, and from the curse and wrath of God due to their sins, which are not ashamed of his humiliation and meeknesse,
and redeemer of all those from the guiltiness of their Sins, and from the curse and wrath of God due to their Sins, which Are not ashamed of his humiliation and meekness,
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and the promised Messiah and deliuerer, and by a true & liuely faith do take hold vpon the free grace & mercy of God in the imputation of his righteousnes for their perticuler reconciliation & saluation, according as hee sayth.
and the promised Messiah and deliverer, and by a true & lively faith do take hold upon the free grace & mercy of God in the imputation of his righteousness for their particular reconciliation & salvation, according as he say.
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They boasted themselues to be the church of God, and yet the greatest part of them, especially the Priestes, the Scribes and Pharisies, which had the gouerment of the church, were his deadly enemies,
They boasted themselves to be the Church of God, and yet the greatest part of them, especially the Priests, the Scribes and Pharisees, which had the government of the Church, were his deadly enemies,
and therefore were worthily reiected themselues from the couenant of Gods grace & fauour, according to the prophesie of iust Simeon, fortelling as Lu. 2, 34. That he should be the fal & rising againe of many in Israel, yea euen for the fall of so many,
and Therefore were worthily rejected themselves from the Covenant of God's grace & favour, according to the prophesy of just Simeon, foretelling as Lu. 2, 34. That he should be the fall & rising again of many in Israel, yea even for the fallen of so many,
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and not onely if they be vnbeleeuing Iewes, but of whatsoeuer Nation and people throughout the world, whosoeuer they be, that deny his gospel, persecute his members,
and not only if they be unbelieving Iewes, but of whatsoever nation and people throughout the world, whosoever they be, that deny his gospel, persecute his members,
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or being puffed vp with any conceite of their owne righteousnesse, repose not their hope of eterna• life onely, in a true and liuely faith in his name:
or being puffed up with any conceit of their own righteousness, repose not their hope of eterna• life only, in a true and lively faith in his name:
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if they continue (as the Iewes do) without true repentaunce, must of necessity perish for euermore, according to this general sentence of the Lord himselfe, speaking after this manner of himselfe, Math. 21, 44. Whosoeuer shal fal on this stone, he shalbe broken,
if they continue (as the Iewes doe) without true Repentance, must of necessity perish for evermore, according to this general sentence of the Lord himself, speaking After this manner of himself, Math. 21, 44. Whosoever shall fall on this stone, he shall broken,
Thus and by these Reasons, I trust, you may well discerne, howe rightly the Apostle sayth heere of the Iewes, that they obtained not that which they sought for.
Thus and by these Reasons, I trust, you may well discern, how rightly the Apostle say Here of the Iewes, that they obtained not that which they sought for.
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According as besides this example of the Isralites, who sought much and found nothing, whereas the Gentiles scarse set a foote forward, and yet obtained the price;
According as beside this Exampl of the Israelites, who sought much and found nothing, whereas the Gentiles scarce Set a foot forward, and yet obtained the price;
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but by the will of God onely and altogether, as it pleaseth him to accept and dispose, according as Iohn 1, 13. it is said, that the faithfull are not made the Sons of God, By the wil of the flesh,
but by the will of God only and altogether, as it Pleases him to accept and dispose, according as John 1, 13. it is said, that the faithful Are not made the Sons of God, By the will of the Flesh,
though men do labour neuer so much, and apply al the powers and faculties both of their soules and bodyes, day & night, neuer so diligently, to make themselues worthy of Gods loue,
though men do labour never so much, and apply all the Powers and faculties both of their Souls and bodies, day & night, never so diligently, to make themselves worthy of God's love,
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first it directly tendeth to confute the grosse assertion of the papists touching freewil, wheras they hold & affirme, that the cause of our election & saluation is not of our selus,
First it directly tendeth to confute the gross assertion of the Papists touching freewill, whereas they hold & affirm, that the cause of our election & salvation is not of our selves,
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So then if the Lord be present with vs by his spirit, we shal haue good thoghts, good affections, holy purposes & endeuors, we shal loue the Lord with al our heart, with al our soul,
So then if the Lord be present with us by his Spirit, we shall have good thoughts, good affections, holy Purposes & endeavours, we shall love the Lord with all our heart, with all our soul,
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but that he loued vs. Now if he loued vs before we loued him (as the Apostle saith expresly) then is it most plaine, that our Loue towards him, could not bee,
but that he loved us Now if he loved us before we loved him (as the Apostle Says expressly) then is it most plain, that our Love towards him, could not be,
neither is it to any purpose, that they make a distinction betwixt the principall and the secondary cause, saying, that the grace & assistance of God, is the principall cause;
neither is it to any purpose, that they make a distinction betwixt the principal and the secondary cause, saying, that the grace & assistance of God, is the principal cause;
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Whereupon it plainely followeth, that man hath no free-will, vntil it be freed by Gods grace, our own wil can work nothing in our conuersion vntill it selfe be conuerted:
Whereupon it plainly follows, that man hath no freewill, until it be freed by God's grace, our own will can work nothing in our conversion until it self be converted:
As this assertion of the Papists is heerby thus clearly confuted, euen so dooth the Doctrine teach vs further, that being assured through the witnesse of Gods spirit in our hearts, that wee haue attayned that which we sought for, that we are in the state of grace, mercy, and saluation;
As this assertion of the Papists is hereby thus clearly confuted, even so doth the Doctrine teach us further, that being assured through the witness of God's Spirit in our hearts, that we have attained that which we sought for, that we Are in the state of grace, mercy, and salvation;
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as cleane contrary-wise, wholy and altogether to the meer goodnesse and free loue of God in Iesus christ confessing (as the truth is) that if he had not preuented vs with his grace,
as clean contrariwise, wholly and altogether to the mere Goodness and free love of God in Iesus Christ confessing (as the truth is) that if he had not prevented us with his grace,
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as by nature wee are inclined, as cleane contrariwise to be inflamed with so much the more feruent zeal to glorify god in the fruits of the spirit, in all goodnes, righteousnes & truth all the daies of our life, according to our seueral places & calings,
as by nature we Are inclined, as clean contrariwise to be inflamed with so much the more fervent zeal to Glorify god in the fruits of the Spirit, in all Goodness, righteousness & truth all the days of our life, according to our several places & callings,
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yea although they sought for righteousnes and saluation, because they sought it not aright, but in their seeking displeased God, it is clearly & resolutely to be concluded from hence,
yea although they sought for righteousness and salvation, Because they sought it not aright, but in their seeking displeased God, it is clearly & resolutely to be concluded from hence,
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yet surely (seeing he disappointed the Israelites ) he cannot chuse, but that acording to his righteous iudgements, he must also disapoint them & continuing without repentance, vtterly confound them (at length) from the presence of his maiesty,
yet surely (seeing he disappointed the Israelites) he cannot choose, but that according to his righteous Judgments, he must also disappoint them & Continuing without Repentance, utterly confound them (At length) from the presence of his majesty,
Furthermore, seeing the Iewes failed of righteousnes & saluation, because they sought it not by Fayth in Christ, it highly behoueth vs to beseech the Lord for the planting & establishing of a true & liuely faith in our hearts, the same being as it were the staffe & stay of our saluation, insomuch that whosoeuer is indued therwith,
Furthermore, seeing the Iewes failed of righteousness & salvation, Because they sought it not by Faith in christ, it highly behooves us to beseech the Lord for the planting & establishing of a true & lively faith in our hearts, the same being as it were the staff & stay of our salvation, insomuch that whosoever is endued therewith,
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or an action in our soule, but as it is sanctified & set a part by God to bee the onely instrumentall meanes, whereby we aprehend the grace & mercy of God,
or an actium in our soul, but as it is sanctified & Set a part by God to be the only instrumental means, whereby we apprehend the grace & mercy of God,
Faith, and Christ Iesus crucified, must alwayes concurre and be ioyned together, and in whomsoeuer they do concur and are ioined together, that man may rightly be said to be iustified,
Faith, and christ Iesus Crucified, must always concur and be joined together, and in whomsoever they do concur and Are joined together, that man may rightly be said to be justified,
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but where can you finde in all the Scripture, the word onely to bee ioyned with Faith, in the question of Iustification? For answere whereunto, wee say, that although the word only, be not expresly ioined with faith in any one place,
but where can you find in all the Scripture, the word only to be joined with Faith, in the question of Justification? For answer whereunto, we say, that although the word only, be not expressly joined with faith in any one place,
as fayth onely, for all workes of the Law, and euerie other thing being vtterly excluded, what doth or can remaine but Faith alone? Lastly, seeing the Iewes therefore obtained not that which they sought for,
as faith only, for all works of the Law, and every other thing being utterly excluded, what does or can remain but Faith alone? Lastly, seeing the Iewes Therefore obtained not that which they sought for,
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that therefore wee take diligent heed (as we tender the glory of God and our owne saluation) that we neuer enter into the consideration of the gospell and Religion of Iesus Christ,
that Therefore we take diligent heed (as we tender the glory of God and our own salvation) that we never enter into the consideration of the gospel and Religion of Iesus christ,
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For euen as our Lord Iesus Christ himselfe, during the time of his continuance in this worlde, carried no shewe at all of any outwarde pomp or dignity,
For even as our Lord Iesus christ himself, during the time of his Continuance in this world, carried no show At all of any outward pomp or dignity,
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& became obedient vnto the death, &c. Patiently endured mockes, buffeting with fists, & whatsoeuer els his wicked & malicious enimies could put in practise against him,
& became obedient unto the death, etc. Patiently endured mocks, buffeting with fists, & whatsoever Else his wicked & malicious enemies could put in practice against him,
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It promiseth comfort, not to such as liue according to their owne hearts lust, but to such as sigh and grone vnder the waight and heauy burthen of their sinnes,
It promises Comfort, not to such as live according to their own hearts lust, but to such as sighs and groan under the weight and heavy burden of their Sins,
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and vnto the Grecians foolishnesse, but vnto them that are called both of the Iews & Grecians, we preach Christ, the power of God, and the wisedom of God.
and unto the Greeks foolishness, but unto them that Are called both of the Iews & Greeks, we preach christ, the power of God, and the Wisdom of God.
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Vnto all such will he be found such a stumbling stone, and such a rocke of offence whereat they shall stumble and fall to their vtter confusion, without euer beeing able to recouer themselues againe, according to that fearfull sentence of our Lorde Iesus Christ, in Math. 21. which I remembred before.
Unto all such will he be found such a stumbling stone, and such a rock of offence whereat they shall Stumble and fallen to their utter confusion, without ever being able to recover themselves again, according to that fearful sentence of our Lord Iesus christ, in Math. 21. which I remembered before.
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but because it is commonly accompanyed with trouble, persecution and disquietnesse, acording to the words of our Sauiour Christ, Mat. 10, 34. where he sayth in plaine tearmes, That hee came not to send peace, but a sworde;
but Because it is commonly accompanied with trouble, persecution and disquietness, according to the words of our Saviour christ, Mathew 10, 34. where he say in plain terms, That he Come not to send peace, but a sword;
because it exhorteth men to mortifie their affections, to bee humble and lowly minded, teacheth them, that through many Tribulations they must enter into the kingdome of heauen,
Because it exhorteth men to mortify their affections, to be humble and lowly minded, Teaches them, that through many Tribulations they must enter into the Kingdom of heaven,
so to furnish vs with true Fayth in Christ, and with all other sanctifying graces of Gods Spirit, that wee may euermore seeke after righteousnesse and saluation aright,
so to furnish us with true Faith in christ, and with all other sanctifying graces of God's Spirit, that we may evermore seek After righteousness and salvation aright,
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and not onely planteth in their hearts, a true and liuely Fayth, in the promises of Gods grace and mercy, to the free and perticuler forgiuenesse of their sinnes, to theyr Iustification and eternall life;
and not only plants in their hearts, a true and lively Faith, in the promises of God's grace and mercy, to the free and particular forgiveness of their Sins, to their Justification and Eternal life;
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but so also as that they became zealously enflamed to glorifie God in the fruits of the Spirit in all goodnesse, righteousnesse & truth, according to their seuerall places & calling,
but so also as that they became zealously inflamed to Glorify God in the fruits of the Spirit in all Goodness, righteousness & truth, according to their several places & calling,
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And as before the foundation of the world, he hath on the contrary eternally reprobated all such without exception, which do not belong to eternal life;
And as before the Foundation of the world, he hath on the contrary eternally reprobated all such without exception, which do not belong to Eternal life;
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As many as haue their eyes opened, & their hearts sanctified by the spirite of God, in the ministry & preaching of the gospell, all such haue (whiles they are heere) a pledge and earnest of that eternall life, which is to come;
As many as have their eyes opened, & their hearts sanctified by the Spirit of God, in the Ministry & preaching of the gospel, all such have (while they Are Here) a pledge and earnest of that Eternal life, which is to come;
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For as the Apostle most notably sayeth. 2 Cor. 4, 3, 4. If our Gospel bee hid, it is hid to them that are lost, in whom the God of this world, hath blinded the minds, that the light of the glorious Gospel of Christ, which is the Image of God, shoulde not shine vnto them.
For as the Apostle most notably Saith. 2 Cor. 4, 3, 4. If our Gospel be hid, it is hid to them that Are lost, in whom the God of this world, hath blinded the minds, that the Light of the glorious Gospel of christ, which is the Image of God, should not shine unto them.
such doth the Lord worthily, and according to Iustice and iudgment, both blind and harden, and so as they neuer attaine to the estate of grace, mercy, and saluation.
such does the Lord worthily, and according to justice and judgement, both blind and harden, and so as they never attain to the estate of grace, mercy, and salvation.
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But such as laying aside al conceit of their own righteousnesse, repose al their hope and confidence of righteousnesse and saluation, in the righteousnesse and obedience of Iesus Christ, freely and of Gods meere grace and mercy imputed vnto them,
But such as laying aside all conceit of their own righteousness, repose all their hope and confidence of righteousness and salvation, in the righteousness and Obedience of Iesus christ, freely and of God's mere grace and mercy imputed unto them,
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all such most graciously receyueth he to the partaking of his speciall loue, imputeth vnto them the righteousnesse and obedience of Iesus Christ and so as they remaine altogether without all danger of condemnation.
all such most graciously receiveth he to the partaking of his special love, imputeth unto them the righteousness and Obedience of Iesus christ and so as they remain altogether without all danger of condemnation.
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as the Apostle speaketh, 1. Cor. 3, 18. are accounted but fooles, & whom our Lord Iesus Christ also, Math. 11, 28. terming weary and laden, most louingly exhorteth to come vnto him saying;
as the Apostle speaks, 1. Cor. 3, 18. Are accounted but Fools, & whom our Lord Iesus christ also, Math. 11, 28. terming weary and laden, most lovingly exhorteth to come unto him saying;
euen as hee enlightened the eyes of the Blind-man, Iohn 9. when hee discouered himselfe vnto him to be the sonne of God, according as in this sence, most notably sayth the Apostle, 2 Cor. 4, 6. That God giueth the light of the knowledge of the glory of God, in the faith of Iesus Christ.
even as he enlightened the eyes of the Blindman, John 9. when he discovered himself unto him to be the son of God, according as in this sense, most notably say the Apostle, 2 Cor. 4, 6. That God gives the Light of the knowledge of the glory of God, in the faith of Iesus christ.
For as soone as the hart is conuerted vnto God, The vaile (as the Apostle calleth it, 2 Cor. 3, 15.) is taken away; and this comfortable voice of the Sonne of God, soundeth alowde, The dead shal liue, as Iohn 5, 21. As the Father rayseth vp the dead and quickeneth them,
For as soon as the heart is converted unto God, The veil (as the Apostle calls it, 2 Cor. 3, 15.) is taken away; and this comfortable voice of the Son of God, soundeth allowed, The dead shall live, as John 5, 21. As the Father raises up the dead and Quickeneth them,
This commeth to passe, as in the Lordes speciall loue and fauour toward his elect and chosen Saints, in regard of whome reioyceth our Lord Iesus Christ, Lu. 10, 21. and giueth thankes to his Heauenly father;
This comes to pass, as in the lords special love and favour towards his elect and chosen Saints, in regard of whom rejoices our Lord Iesus christ, Lu. 10, 21. and gives thanks to his Heavenly father;
It is therefore vndoubtedly to bee accounted a manifest Argument of Gods speciall loue, if when we heare the word of God preached, we perceiue our eyes to be opened for a right discerning of the truth,
It is Therefore undoubtedly to be accounted a manifest Argument of God's special love, if when we hear the word of God preached, we perceive our eyes to be opened for a right discerning of the truth,
but this is a speciall prerogatiue proper onelye to Gods children, that therefore in the feare of God, we bee duely mindfull to craue this speciall grace at the handes of God, that comprehending with all Saints (as the Apostle speaketh, Ephe. 3, 18) what is the length and bredth, heigth and depth, and seeing clearly before our eyes, what the Lord requireth at our hands, what wee ought to do to please God withall,
but this is a special prerogative proper only to God's children, that Therefore in the Fear of God, we be duly mindful to crave this special grace At the hands of God, that comprehending with all Saints (as the Apostle speaks, Ephes 3, 18) what is the length and breadth, heighth and depth, and seeing clearly before our eyes, what the Lord requires At our hands, what we ought to do to please God withal,
we may bee religiously carefull to pray for grace and heauenly assistance, for the glorifying of his Maiestye in our mortall bodies accordingly, all Reasons and Obiections of flesh and blood, being vtterly mortified and laid aside. Thus much generally.
we may be religiously careful to pray for grace and heavenly assistance, for the glorifying of his Majesty in our Mortal bodies accordingly, all Reasons and Objections of Flesh and blood, being utterly mortified and laid aside. Thus much generally.
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but altogether through the Lords free goodnesse, and meere mercy, according to that of the Apostle, 2 Tim. 1, 9. Who hath saued vs (sayth hee) and calling vs with an holy calling, not according to our workes,
but altogether through the lords free Goodness, and mere mercy, according to that of the Apostle, 2 Tim. 1, 9. Who hath saved us (say he) and calling us with an holy calling, not according to our works,
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And in another place, of his owne meere mercy and grace, through Fayth in Christ his Son, hath hee chosen and preferred vnto life whom hee will haue to be saued and accounted among the iust.
And in Another place, of his own mere mercy and grace, through Faith in christ his Son, hath he chosen and preferred unto life whom he will have to be saved and accounted among the just.
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So many of the Israelites as belonged vnto Gods election, as they sought for Righteousnesse and Saluation, through fayth onely in the promised Messiah, so they fayled not most effectually to obtaine the same:
So many of the Israelites as belonged unto God's election, as they sought for Righteousness and Salvation, through faith only in the promised Messiah, so they failed not most effectually to obtain the same:
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but by a figure the election hath obtained it, that so (as I obserued before) the free loue and goodnesse of god might appeare to be (as it is indeed) the highest cause of all, the Originall and efficient (I say) not onely of our election,
but by a figure the election hath obtained it, that so (as I observed before) the free love and Goodness of god might appear to be (as it is indeed) the highest cause of all, the Original and efficient (I say) not only of our election,
First, seeing as God hath elected some to saluation, so hath he also laid down the means in his word, whereby we may come to the knowledg of our perticuler election;
First, seeing as God hath elected Some to salvation, so hath he also laid down the means in his word, whereby we may come to the knowledge of our particular election;
what a shame is it then for vs, that we should be slacke in making sure to our selues the election of God, which is more worth then al the world besides? Now how we shall come to this assurance, the same holy Apostle a little before in that very chapter, doth most familiarly teach.
what a shame is it then for us, that we should be slack in making sure to our selves the election of God, which is more worth then all the world beside? Now how we shall come to this assurance, the same holy Apostle a little before in that very chapter, does most familiarly teach.
if we perceiue our selues to be endued with a true and liuely Faith in Iesus Christ, to the free & particular forgiuenes of our sins, to our iustification and eternall life;
if we perceive our selves to be endued with a true and lively Faith in Iesus christ, to the free & particular forgiveness of our Sins, to our justification and Eternal life;
After this maner if we examin our selues, and the state and condition of the time wherin we now liue, shal we say that they haue a true and liuely faith in Christ Iesus, who neither knowe what Christ is, either touching his person,
After this manner if we examine our selves, and the state and condition of the time wherein we now live, shall we say that they have a true and lively faith in christ Iesus, who neither know what christ is, either touching his person,
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as that they lust after euery thing that is euil therein? who are either vain swearers, drunkards, whoremongers prophane scoffers, vaine boasters, giuen to contention, back-biting,
as that they lust After every thing that is evil therein? who Are either vain swearers, drunkards, whoremongers profane scoffers, vain boaster's, given to contention, backbiting,
& therefore (so long as they remain such) c•n neuer possibly attaine vnto it, they folow the corrupt lusts & affections of their own harts, which must of necessity tend at length to the vtter confusion of both their bodies and soules from the presence of Gods maiesty,
& Therefore (so long as they remain such) c•n never possibly attain unto it, they follow the corrupt Lustiest & affections of their own hearts, which must of necessity tend At length to the utter confusion of both their bodies and Souls from the presence of God's majesty,
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Secondly, this assurance of election, which I haue spoken of, is most forcible to bri•g vnto all such as haue it, most notable matter of endles consolation.
Secondly, this assurance of election, which I have spoken of, is most forcible to bri•g unto all such as have it, most notable matter of endless consolation.
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so is his counsell and will:) so beeing in time called, regenerated, and sanctifyed (as all Gods elect are and shalbe) they heereby become also priuiledged, from so sinning & going astray as others do.
so is his counsel and will:) so being in time called, regenerated, and sanctified (as all God's elect Are and shall) they hereby become also privileged, from so sinning & going astray as Others doe.
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The desires of their hearts, and the endeuors of their liues, being set to serue and please God according to his worde, howsoeuer (as the Apostle speaketh of such, Ro. 7.) they cannot performe it as they would.
The Desires of their hearts, and the endeavours of their lives, being Set to serve and please God according to his word, howsoever (as the Apostle speaks of such, Ro. 7.) they cannot perform it as they would.
When he thus addeth of the residue that They haue bin hardned. The sence of the words being considered before, the perticuler point of Doctrine is this, that reprobation is the very tree, root,
When he thus adds of the residue that They have been hardened. The sense of the words being considered before, the particular point of Doctrine is this, that reprobation is the very tree, root,
and counsels, but prouoke, heape, and pull vpon them the cursse and wrath of God. How on the one side, God is said to harden the wicked and vngodlye Reprobates,
and Counsels, but provoke, heap, and pull upon them the curse and wrath of God. How on the one side, God is said to harden the wicked and ungodly Reprobates,
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and therefore, I wil not heer stand vppon it, but onely proceede to shew according to the mayne scope and drifte of the Apostle in this present text, that as the Reprobate, through the iust Iudgement of God vppon them, haue neuer the grace to seeke for Righteousnesse and Saluation,
and Therefore, I will not her stand upon it, but only proceed to show according to the main scope and drift of the Apostle in this present text, that as the Reprobate, through the just Judgement of God upon them, have never the grace to seek for Righteousness and Salvation,
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Heereof was there sufficient experience amongst the Israelites, insomuch that (the greatest part of them, being eternally reiected and forsaken of the Lorde) although they haue neuer so diligently applyed themselues thereunto,
Hereof was there sufficient experience among the Israelites, insomuch that (the greatest part of them, being eternally rejected and forsaken of the Lord) although they have never so diligently applied themselves thereunto,
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the more they thought them-selues to see the right way, so much the more were they most miserablye blinded in Ignoraunce, Infidelitie, and Hardnesse of heart;
the more they Thought themselves to see the right Way, so much the more were they most miserably blinded in Ignorance, Infidelity, and Hardness of heart;
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And according heereunto, continueth (as I sayde) at this day, and from day to day, the state and condition of all other reprobates, insomuch, that whatsoeuer they set themselues about;
And according hereunto, Continueth (as I said) At this day, and from day to day, the state and condition of all other Reprobates, insomuch, that whatsoever they Set themselves about;
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yea and although they carry neuer so fair a countenance in the face of the worlde, of zeale, of godlinesse and Religion, seem neuer so deuout and well affected;
yea and although they carry never so fair a countenance in the face of the world, of zeal, of godliness and Religion, seem never so devout and well affected;
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yet is it vtterly vnpossible for them, either to haue true faith planted in their hearts, to take sure holde vppon the free mercy of God in Christ Iesus for their saluation,
yet is it utterly unpossible for them, either to have true faith planted in their hearts, to take sure hold upon the free mercy of God in christ Iesus for their salvation,
or to haue their eyes opened, and theyr bodies and soules regenerate and sanctified, to see the Lords wil for the glorifying of his Maiesty in the cheerefull practise of the same, according to his word:
or to have their eyes opened, and their bodies and Souls regenerate and sanctified, to see the lords will for the glorifying of his Majesty in the cheerful practice of the same, according to his word:
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According as this is manifest in the example of Pharao. Exod. 9, 34, 35. who although he were oftentimes exhorted and admonished to yeeld and submit himselfe,
According as this is manifest in the Exampl of Pharaoh. Exod 9, 34, 35. who although he were oftentimes exhorted and admonished to yield and submit himself,
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So certaine and immutable is the eternall purpose and decree of God, With whom (as S. Iames speaketh, chap. 1, 17.) there is no variablenesse, neither shaddowing by turning.
So certain and immutable is the Eternal purpose and Decree of God, With whom (as S. James speaks, chap. 1, 17.) there is no variableness, neither shadowing by turning.
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The Apostle aunswereth this curious question, Rom. 9, 20, 21. O man (sayth he) who art thou that pleadest against God? Shall the thing formed, say to him that formed it,
The Apostle Answers this curious question, Rom. 9, 20, 21. Oh man (say he) who art thou that pleadest against God? Shall the thing formed, say to him that formed it,
and another to dishonour? It seemeth also, vnto naturall reason to bee verie contrarie, that GOD will haue his Word and Gospell preached to such wicked and vngodly men,
and Another to dishonour? It seems also, unto natural reason to be very contrary, that GOD will have his Word and Gospel preached to such wicked and ungodly men,
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nor truely beleeue, but rather harden their hearts in Infidelity and prophanenesse more and more. God commaunded Pharao to let the people of Israell depart;
nor truly believe, but rather harden their hearts in Infidelity and profaneness more and more. God commanded Pharaoh to let the people of Israel depart;
But it is the part and duty of euerie good Christian, whensoeuer any such carnall cogitations doo arise within their mindes, which do presently suppresse and keepe them vnder, alwayes remembering this fearefull saying of the Lorde, Esay 6, 9. which not onely our Lorde Iesus Christ in the Gospell,
But it is the part and duty of every good Christian, whensoever any such carnal cogitations do arise within their minds, which do presently suppress and keep them under, always remembering this fearful saying of the Lord, Isaiah 6, 9. which not only our Lord Iesus christ in the Gospel,
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as Mat. 13, 14. but the Apostle also alledgeth and thundereth out against the wicked in the last chapter of the Acts. Go vnto this people and say, by hearing ye shall hear,
as Mathew 13, 14. but the Apostle also allegeth and Thundereth out against the wicked in the last chapter of the Acts. Go unto this people and say, by hearing you shall hear,
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Both which places doo plainly declare, that howsoeuer the Lords will bee, that some for euer shall remaine in hardnesse of heart, without any effectuall calling;
Both which places do plainly declare, that howsoever the lords will be, that Some for ever shall remain in hardness of heart, without any effectual calling;
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The elect onely doo truely beleeue the Doctrine of saluation, and they alone are truly humbled by Gods spirite, to walke in knowledge, faith, repentance and obedience, according thereunto.
The elect only do truly believe the Doctrine of salvation, and they alone Are truly humbled by God's Spirit, to walk in knowledge, faith, Repentance and Obedience, according thereunto.
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But the Reprobate, hauing no true regarde either of sound knowledge, or of faith, or of any other such like grace, are hardned by the hearing of Gods word,
But the Reprobate, having no true regard either of found knowledge, or of faith, or of any other such like grace, Are hardened by the hearing of God's word,
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and haue their sinnes made much more greeuous then before, in that by this meanes, al excuse of ignoraunce is vtterly taken from them, according to Christs wordes, Iohn 15, 22. If I had not come & spoken vnto thē, they should not haue had sinne,
and have their Sins made much more grievous then before, in that by this means, all excuse of ignorance is utterly taken from them, according to Christ words, John 15, 22. If I had not come & spoken unto them, they should not have had sin,
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And thus you see, that it is most expedient and necessary, that (howsoeuer the wicked and vngodly reprobates cannot possibly be truly conuerted & broght to faith & repentance yet) the word of God should neuertheles be preached to them.
And thus you see, that it is most expedient and necessary, that (howsoever the wicked and ungodly Reprobates cannot possibly be truly converted & brought to faith & Repentance yet) the word of God should nevertheless be preached to them.
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That therby they may be made without excuse, and not be able to say when they stand before the iudgement seat of God, that they would haue learned, beleeued,
That thereby they may be made without excuse, and not be able to say when they stand before the judgement seat of God, that they would have learned, believed,
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as namely, that there is no cause, wherefore they should bee discouraged, althogh they see the labor & pains which they take in preaching the gospel, to take little or no effect at all, to the calling and saluation of the greatest parte of those that heare it,
as namely, that there is no cause, Wherefore they should be discouraged, although they see the labour & pains which they take in preaching the gospel, to take little or no Effect At all, to the calling and salvation of the greatest part of those that hear it,
but that many slightly regard it, and scornfully reiect it and them selues (in regard thereof) not only to be rewarded with prophane scoffes & most despighful reproches by word of mouth,
but that many slightly regard it, and scornfully reject it and them selves (in regard thereof) not only to be rewarded with profane scoffs & most despighful Reproaches by word of Mouth,
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but that alwaies vpon such experiences, they comforte them-selues with the rememberance and consideration of Gods eternall and vnchaungeable purpose and Decree, being fully assured, that such only shall beleeue,
but that always upon such experiences, they Comfort themselves with the remembrance and consideration of God's Eternal and unchangeable purpose and decree, being Fully assured, that such only shall believe,
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and barking at them, and will neuer cease nor giue ouer their malice & mischiefe vntil they haue heaped it vp to the greatest measure and ripenesse they possibly may:
and barking At them, and will never cease nor give over their malice & mischief until they have heaped it up to the greatest measure and ripeness they possibly may:
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and to a zealous constancy and perseuerance in the duties of their calling, knowing well withall, that how few soeuer doe profit by Gods word, to faith and saluation and how obstinately soeuer the greatest part do oppose them-selues,
and to a zealous constancy and perseverance in the duties of their calling, knowing well withal, that how few soever do profit by God's word, to faith and salvation and how obstinately soever the greatest part do oppose themselves,
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and continuallye hardned, not without or against the will of God, but by his will, certaine ordinance and Decree, the which to withstand or disanull, it lyeth neither in their power,
and continually hardened, not without or against the will of God, but by his will, certain Ordinance and decree, the which to withstand or disannul, it lies neither in their power,
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We must know on the one side, as the Apostle Ro. 9. doth plainly teach) not onely that all the whol race of mankinde were no otherwise before the foundation of the world;
We must know on the one side, as the Apostle Ro. 9. does plainly teach) not only that all the Whole raze of mankind were not otherwise before the Foundation of the world;
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but euen as clay in the hands of the potter, it remaining wholly in his owne choyse and free liberty, whom and how many he would make and elect to be Vesselles of honour to saluation;
but even as clay in the hands of the potter, it remaining wholly in his own choice and free liberty, whom and how many he would make and elect to be Vessels of honour to salvation;
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Thirdly, whereas God refuseth some men, and leaues them to them-selues, it is very forcible to strike a feare and trembling into euerie one of vs. For what is the best of vs,
Thirdly, whereas God Refuseth Some men, and leaves them to themselves, it is very forcible to strike a Fear and trembling into every one of us For what is the best of us,
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And heerewithall, let vs be-thinke our selues of this one thing, whether there be not many already condemned in hell, who in their liues neuer so grossely or greeuously sinned,
And herewithal, let us bethink our selves of this one thing, whither there be not many already condemned in hell, who in their lives never so grossly or grievously sinned,
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Last of all, where the Apostle distinguisheth betwixte Israel and Israel, as how Israel sought righteousnesse rightly and amisse, obtained and obtayned not, was elected and hardned,
Last of all, where the Apostle Distinguisheth betwixt Israel and Israel, as how Israel sought righteousness rightly and amiss, obtained and obtained not, was elected and hardened,
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and so consequently saued and not saued, as by conference with that which goeth before and followeth after, the matter is most plaine, we may necessarily obserue,
and so consequently saved and not saved, as by conference with that which Goes before and follows After, the matter is most plain, we may necessarily observe,
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Our Lord Iesus Christ doth clearely resolue, in the description which himself maketh of Nathaniel, Iohn 1, 47. Behold indeed an Israelite (saith he) in whom is no guile.
Our Lord Iesus christ does clearly resolve, in the description which himself makes of Nathaniel, John 1, 47. Behold indeed an Israelite (Says he) in whom is no guile.
And again, most notably Iohn 8. where our Lord Iesus Christ in seuerall sences, both granteth and denieth, the Iewes to be the seede and children of Abraham. That there are true & false Christians at this day,
And again, most notably John 8. where our Lord Iesus christ in several Senses, both grants and Denieth, the Iewes to be the seed and children of Abraham. That there Are true & false Christians At this day,
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so should there bee Hypocrites and carnall Gospellers from time to time, not onely such as with vpright hearts and good Consciences doo serue and obey the Lord Christ,
so should there be Hypocrites and carnal Evangelists from time to time, not only such as with upright hearts and good Consciences do serve and obey the Lord christ,
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And ouerpassing the papists, whom all men of any sound iudgement do wel enough vnderstand to be no true but false and counterfet Christians, I will obserue some fewe differences to make this distinction manifest,
And overpassing the Papists, whom all men of any found judgement do well enough understand to be no true but false and counterfeit Christians, I will observe Some few differences to make this distinction manifest,
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For it importeth that hee was of a sound and vpright heart before God, voyde of all Hypocrisye and dissimulation, one that in truth and sincerity applyed himselfe, according to his Vocation and calling, a man that was not double tongued, not crafty,
For it imports that he was of a found and upright heart before God, void of all Hypocrisy and dissimulation, one that in truth and sincerity applied himself, according to his Vocation and calling, a man that was not double tongued, not crafty,
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I will not say, that as Nathaniel was, so euerie Christian ought to bee, but being now entered into this Description, I must say, that as Nathaniell was,
I will not say, that as Nathaniel was, so every Christian ought to be, but being now entered into this Description, I must say, that as Nathaniel was,
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continueth obstinate and vnreformed? Knowe such a one to be no Nathaniel, but a counterfet Christian? Dost thou know a man that pretendeth a zealous regard to haue al thinges reformed according to Gods word,
Continueth obstinate and unreformed? Knowe such a one to be no Nathaniel, but a counterfeit Christian? Dost thou know a man that pretendeth a zealous regard to have all things reformed according to God's word,
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or who being kindly entertained as a familiar companion, either at the Table, or otherwise, takes aduantage thereupon, to hurt and disgrace, by discouering that which was priuately spoken,
or who being kindly entertained as a familiar Companion, either At the Table, or otherwise, Takes advantage thereupon, to hurt and disgrace, by discovering that which was privately spoken,
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and by adding and detracting, as time and occasion may best serue his turne? Know such a one also, (what shew soeuer he make to the contrary) to be no such Christian as Nathaniel was,
and by adding and detracting, as time and occasion may best serve his turn? Know such a one also, (what show soever he make to the contrary) to be no such Christian as Nathaniel was,
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He would not preferre his owne wil before the loue of his Neighbours, nor reiect such wholesome exhortations as tend to the establishing of peace & loue, he woulde not say and vnsay at his pleasure,
He would not prefer his own will before the love of his Neighbours, nor reject such wholesome exhortations as tend to the establishing of peace & love, he would not say and unsay At his pleasure,
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and do not dissemble, but deale simply and faithfully with him in this behalfe, as blessed & precious instruments of his saluation, saying with the Prophet Dauid. Psal. 141, 5. Let the righteous smite me,
and do not dissemble, but deal simply and faithfully with him in this behalf, as blessed & precious Instruments of his salvation, saying with the Prophet David. Psalm 141, 5. Let the righteous smite me,
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Now forasmuch as hee knew well, that this Doctrine woulde seeme very odious and loathsome in the hearing of the Iewes, that hee shoulde seeme to affirme, that any of them could possibly be either hardened or forsaken, seeing they were al the children of Abraham, and lineally descended of the stocke and generation of those holy fathers,
Now forasmuch as he knew well, that this Doctrine would seem very odious and loathsome in the hearing of the Iewes, that he should seem to affirm, that any of them could possibly be either hardened or forsaken, seeing they were all the children of Abraham, and lineally descended of the stock and generation of those holy Father's,
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he therefore in this place, manifestly approueth, that which he had spoken before of their reprobation and hardning, by the expresse sentences and Testimonies of the holy Scripture.
he Therefore in this place, manifestly approveth, that which he had spoken before of their reprobation and hardening, by the express sentences and Testimonies of the holy Scripture.
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the first two out of Esay 6, and 29. in these wordes which I haue now read vnto you, God hath giuen them the spirit of slumber, eyes that they shold not see,
the First two out of Isaiah 6, and 29. in these words which I have now read unto you, God hath given them the Spirit of slumber, eyes that they should not see,
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forasmuch as the Apostle, as also the Prophet, speaking of the stubbornesse and reiection of the Iewes, attributeth in both places, the sending vpon them the Spirite of slumber, the blinding of their eyes,
forasmuch as the Apostle, as also the Prophet, speaking of the Stubbornness and rejection of the Iewes, attributeth in both places, the sending upon them the Spirit of slumber, the blinding of their eyes,
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God hath giuen them the Spirite of slumber, &c. According as also cha. 29. the prophet saith euidently, that the Lord hath couered them with a spirit of slumber.
God hath given them the Spirit of slumber, etc. According as also cham. 29. the Prophet Says evidently, that the Lord hath covered them with a Spirit of slumber.
According also, as euen in this sence, is the selfesame sentence alledged by our Lorde Iesus Christ himselfe, Math. 13. by Iohn the Euangelist, chap. 12. and by the Apostle ▪ Actes 28. Wee are first to obserue from hence,
According also, as even in this sense, is the selfsame sentence alleged by our Lord Iesus christ himself, Math. 13. by John the Evangelist, chap. 12. and by the Apostle ▪ Acts 28. we Are First to observe from hence,
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According as besides the plaine and expresse words of this Text, where hee saith that God hath giuen them the spirit of slumber, &c. It doth clearely appeare in plentifull other Testimonies and examples, that there is no kinde of wickednesse committed at any time,
According as beside the plain and express words of this Text, where he Says that God hath given them the Spirit of slumber, etc. It does clearly appear in plentiful other Testimonies and Examples, that there is no kind of wickedness committed At any time,
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For this is most certaine, that no false Prophet hath at any time risen, whom the Lord for one of these two causes hath not stirred vp, either by him to try the constancy and fidelity of his chosen Seruants,
For this is most certain, that no false Prophet hath At any time risen, whom the Lord for one of these two Causes hath not stirred up, either by him to try the constancy and Fidis of his chosen Servants,
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and I wil stretch out mine hand vpon him, &c. Yea, this deceiuing dooth the Lorde yet more plainely challenge vnto himselfe, 1 Kinges 22, 20, 21, 22. by that solemne proclamation made in the eares of the Prophet Michaiah, and boldlye by him againe pronounced in the audience of two Kings, Ahab and Iehoshaphat. And the Lord sayde, who shal entise Ahab, that he may go and fal at Ramoth Gilead? And one sayde on this manner,
and I will stretch out mine hand upon him, etc. Yea, this deceiving doth the Lord yet more plainly challenge unto himself, 1 Kings 22, 20, 21, 22. by that solemn proclamation made in the ears of the Prophet Michaiah, and boldly by him again pronounced in the audience of two Kings, Ahab and Jehoshaphat. And the Lord said, who shall entice Ahab, that he may go and fall At Ramoth Gilead? And one said on this manner,
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and yet that it was not committed without Gods Decree, it is plaine by the wordes of the Lord spoken to Dauid by the Prophet Nathan, 2. Sam. 12, 11. Thus sayth the Lord, Behold, I wil raise vp euil against thee out of thine owne house,
and yet that it was not committed without God's decree, it is plain by the words of the Lord spoken to David by the Prophet Nathan, 2. Sam. 12, 11. Thus say the Lord, Behold, I will raise up evil against thee out of thine own house,
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and will take thy wiues before thine eyes, and giue them vnto thine Neighbour, and hee shal lye with thy wiues in the sight of this Sun. But letting all the rest passe, which might bee remembred.
and will take thy wives before thine eyes, and give them unto thine Neighbour, and he shall lie with thy wives in the sighed of this Sun. But letting all the rest pass, which might be remembered.
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There was neuer any facte from the beginning of the world, more wicked (if the Instruments be considered) then was the cruell & ignominious death of the son of God, our Lord Iesus Christ.
There was never any fact from the beginning of the world, more wicked (if the Instruments be considered) then was the cruel & ignominious death of the son of God, our Lord Iesus christ.
Him (sayth S. Peter) haue yee taken by the hands of the wicked, beeing deliuered by the determinate counsell and fore-knowledge of God: and haue crucified and slaine.
Him (say S. Peter) have ye taken by the hands of the wicked, being Delivered by the determinate counsel and foreknowledge of God: and have Crucified and slain.
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Much lesse then, ought the Lord of heauen and earth to bee accused or found fault withall, in the effecting of his will, seeing (as it is fit) he is at much more liberty, to do ot not to do as pleaseth him.
Much less then, ought the Lord of heaven and earth to be accused or found fault withal, in the effecting of his will, seeing (as it is fit) he is At much more liberty, to doe It not to do as Pleases him.
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as vnto a will, that willeth nothing but that which is iust and right, although we bee not able to measure and comprehend the highnesse and excellency of his proceedings.
as unto a will, that wills nothing but that which is just and right, although we be not able to measure and comprehend the highness and excellency of his proceedings.
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first, because according to the eternal purpose of his owne wil, he withholdeth from the reprobate the gracious regeneration & sanctification of his holy spirit, of the which beeing destitute, it is vtterly vnpossible that they should doo any thing pleasing God, or acceptable in his sight.
First, Because according to the Eternal purpose of his own will, he withholdeth from the Reprobate the gracious regeneration & sanctification of his holy Spirit, of the which being destitute, it is utterly unpossible that they should do any thing pleasing God, or acceptable in his sighed.
And the reason is, because nothing commeth to passe without, or contrary to his purpose and decree, the Lord in the same his purpose & drecree, neuer declining from his owne nature,
And the reason is, Because nothing comes to pass without, or contrary to his purpose and Decree, the Lord in the same his purpose & drecree, never declining from his own nature,
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And for this cause also dooth the Apostle, Rom. 5. deriue sinne, death, and damnation from Adam: but from God, grace, forgiuenesse and life, through the mediation of Iesus Christ.
And for this cause also doth the Apostle, Rom. 5. derive sin, death, and damnation from Adam: but from God, grace, forgiveness and life, through the mediation of Iesus christ.
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or in his wil, there springeth not any litle spot at all of sinne or vnrighteousnesse. And Rom. 3.5. If our vnrighteousnesse commend the righteousnesse of God, what shal we say;
or in his will, there springs not any little spot At all of sin or unrighteousness. And Rom. 3.5. If our unrighteousness commend the righteousness of God, what shall we say;
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Now more perticulerly, when he saith that god hath giuen them the spirit of slumber, it is asmuch as if hee shoulde say, that God hath giuen them vp into a deepe security,
Now more particularly, when he Says that god hath given them the Spirit of slumber, it is as as if he should say, that God hath given them up into a deep security,
so as they remaine euen sencelesse, and without any true feeling and perseuerance of the sincere will and waies of the Lord, to glorifie his Maiesty in a constant faith and obedience accordingly.
so as they remain even senseless, and without any true feeling and perseverance of the sincere will and ways of the Lord, to Glorify his Majesty in a constant faith and Obedience accordingly.
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as that they make no reckoning of, neither are any thing at all moued, either with the sweet promises of Gods grace and mercy in Christ Iesus, to bring forth the fruits of true faith and repentance in the whole course of their life,
as that they make no reckoning of, neither Are any thing At all moved, either with the sweet promises of God's grace and mercy in christ Iesus, to bring forth the fruits of true faith and Repentance in the Whole course of their life,
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Again whereas there are some, who although the truth and simplicity of the glorious Gospell of Iesus Christ be neuer so plainly layd open before their eyes,
Again whereas there Are Some, who although the truth and simplicity of the glorious Gospel of Iesus christ be never so plainly laid open before their eyes,
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and most familiarly applyed to their consciences, and so as they cannot choose but see the way of life & saluation, do yet notwithstanding remaine still in their Naturall blindnesse, infidelity and prophanenesse, without any effectuall calling, or any sauour of sanctification.
and most familiarly applied to their Consciences, and so as they cannot choose but see the Way of life & salvation, do yet notwithstanding remain still in their Natural blindness, infidelity and profaneness, without any effectual calling, or any savour of sanctification.
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and of their Tyrannous cruelty against the Sonne of God, & his faithfull seruants, whereas they thought themselues wise, they became fooles and sencelesse (as the Apostle speaketh of such, Ro. 1.) and whereas they perswade themselues clearly to perceiue & vnderstand the depth of Gods Mysteries, they approoued themselues vtterly blind and ignorant of the same, without discerning or knowing any thing aright, and as they should do.
and of their Tyrannous cruelty against the Son of God, & his faithful Servants, whereas they Thought themselves wise, they became Fools and senseless (as the Apostle speaks of such, Ro. 1.) and whereas they persuade themselves clearly to perceive & understand the depth of God's Mysteres, they approved themselves utterly blind and ignorant of the same, without discerning or knowing any thing aright, and as they should do.
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And surely, this as I said was a iust iudgement of God vpon them and vppon their Pride and arrogancie of heart, according as Iohn 12, 39, 40. the Euangelist plainly expresseth it, saying;
And surely, this as I said was a just judgement of God upon them and upon their Pride and arrogancy of heart, according as John 12, 39, 40. the Evangelist plainly Expresses it, saying;
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Therefore could they not beleeue, because that Esayas sayth, he hath blinded their eyes, and hardned their hearts, that they should not see with their eyes,
Therefore could they not believe, Because that Isaiah say, he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes,
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Another feareful example of this maner of Gods iudgment, after this sort punnishing sinne with sin, doth the Apostle also recorde, Rom. 1, 26, 28, 29, &c. against the most filthy idolatry and abhominations of the Gentiles.
another fearful Exampl of this manner of God's judgement, After this sort punishing sin with since, does the Apostle also record, Rom. 1, 26, 28, 29, etc. against the most filthy idolatry and abominations of the Gentiles.
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And a litle afterward, As they regarded not to know God, euen so God deliuered them vp vnto a Reprobate minde, to do those thinges which are not conuenient, &c. And heerof is there also sufficient experience from day to day, which ought so much the more of euery one to be duly considered,
And a little afterwards, As they regarded not to know God, even so God Delivered them up unto a Reprobate mind, to do those things which Are not convenient, etc. And hereof is there also sufficient experience from day to day, which ought so much the more of every one to be duly considered,
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or make conscience of first seeking the kingdome of God and the righteousnesse thereof, that haue anye sound perswasion of the trueth in their hearts, together with a willing desire to walke in obedience accordingly.
or make conscience of First seeking the Kingdom of God and the righteousness thereof, that have any found persuasion of the truth in their hearts, together with a willing desire to walk in Obedience accordingly.
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Al sorts and degrees professe themselues Christians, euen as all the Iewes generally accounted themselues Israelites; they will not sticke to come to the Church where the worde of God is preached,
All sorts and Degrees profess themselves Christians, even as all the Iewes generally accounted themselves Israelites; they will not stick to come to the Church where the word of God is preached,
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nay as if nothing woorth the hearing had bin deliuered vnto them For this cause, most notably, Mathew 13. doth our Lord Iesus Christ resemble the hearts and mindes of such hearers,
nay as if nothing worth the hearing had been Delivered unto them For this cause, most notably, Matthew 13. does our Lord Iesus christ resemble the hearts and minds of such hearers,
Now one of these Birdes, which thus deuoureth the seede of Gods worde, before it can enter into the hearts of such men, is worldly security, which so lulleth men asleepe, in the delights and cogitations of earthly thinges, that they can neither fruitfully heare, eyther the sweete songs of Gods mercifull prouidence, alluring them to Repentaunce,
Now one of these Birds, which thus devoureth the seed of God's word, before it can enter into the hearts of such men, is worldly security, which so lulleth men asleep, in the delights and cogitations of earthly things, that they can neither fruitfully hear, either the sweet songs of God's merciful providence, alluring them to Repentance,
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but pricke them a little, and pierce their Consciences vnto the quicke, labour to rowze them vp from their slumbring, by discouering their apparant guiltinesse & prophanenesse.
but prick them a little, and pierce their Consciences unto the quick, labour to rouse them up from their slumbering, by discovering their apparent guiltiness & profaneness.
But howsoeuer such wicked ones are alwaies thus slumbring and sleeping when there is any question touching gods glory and their owne saluation in the reformation of that which is amisse, eyther touching knowledge, or practise;
But howsoever such wicked ones Are always thus slumbering and sleeping when there is any question touching God's glory and their own salvation in the Reformation of that which is amiss, either touching knowledge, or practise;
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yet is it farre otherwise with them, when there is any matter in hand, concerning the effecting of their owne will and corrupt affections in the matters of this life.
yet is it Far otherwise with them, when there is any matter in hand, Concerning the effecting of their own will and corrupt affections in the matters of this life.
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And especially, if they haue conceiued any plot in theyr heads, or resolued vppon any deuise to hinder the course of the Gospel, to discourage or disgrace men in the profession of it,
And especially, if they have conceived any plot in their Heads, or resolved upon any devise to hinder the course of the Gospel, to discourage or disgrace men in the profession of it,
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For the Diuell (whose instruments and seruants they are) knowing the faithful Preachers and professors of the Gospell, to bee chiefe enemies of his kingdome and gouernment;
For the devil (whose Instruments and Servants they Are) knowing the faithful Preachers and professors of the Gospel, to be chief enemies of his Kingdom and government;
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and that if it were not for such as they are, his sway and dominion would be far greater then it is, among the sonnes & children of men, hee is therefore euermore pricking and egging them forward to hurt & disgrace such men, by all possible means.
and that if it were not for such as they Are, his sway and dominion would be Far greater then it is, among the Sons & children of men, he is Therefore evermore pricking and egging them forward to hurt & disgrace such men, by all possible means.
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yet when they haue any thing in hande against Gods Seruants, they are nothing so dilligent in following of their priuate Commodities, as they are in that.
yet when they have any thing in hand against God's Servants, they Are nothing so diligent in following of their private Commodities, as they Are in that.
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and that (so long as they are in his seruice) they should neyther slumber nor sleepe, that before they haue ended one proiect, they are resolued vppon another.
and that (so long as they Are in his service) they should neither slumber nor sleep, that before they have ended one project, they Are resolved upon Another.
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The Deuill alwayes furnisheth them with newe matter, and so as they will oftentimes boast and threaten before hand, what they purpose to doo afterward, that they will not so giue ouer,
The devil always furnisheth them with new matter, and so as they will oftentimes boast and threaten before hand, what they purpose to do afterwards, that they will not so give over,
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yea surely, if we shal enlarge this somewhat further, great, & most lamentable (God knoweth) is the security and carelesnesse that is among euen all sorts of men.
yea surely, if we shall enlarge this somewhat further, great, & most lamentable (God Knoweth) is the security and carelessness that is among even all sorts of men.
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how the Lord most miraculously and mercifully (in these latter dayes) hath restored vnto vs the light & preaching of his holy worde, not to the end that we should continue in sin to the defacing of his glory,
how the Lord most miraculously and mercifully (in these latter days) hath restored unto us the Light & preaching of his holy word, not to the end that we should continue in since to the defacing of his glory,
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Although we put men in mind, how by their Baptisme they haue couenanted to forsake the Deuill and al• his workes, that they are baptized into Christs death (as the Apostle speaketh, Rom. 6.) and that as they are partakers o• the death of Christ,
Although we put men in mind, how by their Baptism they have covenanted to forsake the devil and al• his works, that they Are baptised into Christ death (as the Apostle speaks, Rom. 6.) and that as they Are partakers o• the death of christ,
That we are by our profession the Children of light, & therfore shold walk as the children of light, hauing no fellowship with the vnfruitful works of darkenes,
That we Are by our profession the Children of Light, & Therefore should walk as the children of Light, having no fellowship with the unfruitful works of darkness,
and vpon heauenly things, with a manifest detestation of whatsoeuer in this worlde, rebelleth against the aduauncement of Gods glory in our mortall bodies.
and upon heavenly things, with a manifest detestation of whatsoever in this world, rebelleth against the advancement of God's glory in our Mortal bodies.
and that continuing (as they do) in such blindnesse, ignorance, & prophanes, contrary to such heauenly doctrines and admonitions as they daily heare, they greeuously prouoke the Lord to anger,
and that Continuing (as they do) in such blindness, ignorance, & profanes, contrary to such heavenly doctrines and admonitions as they daily hear, they grievously provoke the Lord to anger,
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they sound in their eares, as if they were pronounced with a stamering tong, & in a strāge language (as the prophet speaks, Esay. 28, 11) & becomes vnto them as the words of a book that is sealed vp:
they found in their ears, as if they were pronounced with a stammering tonge, & in a strange language (as the Prophet speaks, Isaiah. 28, 11) & becomes unto them as the words of a book that is sealed up:
and a very horrible and intollerable vnthankfulnesse, for those vnto whom the Lord hath vouchsafed the cleare light of the glorious gospel of Iesus Christ,
and a very horrible and intolerable unthankfulness, for those unto whom the Lord hath vouchsafed the clear Light of the glorious gospel of Iesus christ,
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They that liue in the time of ignorance & blindnes, without faithful teaching and instruction, according to the Gospell (being the ordinary meanes to bring them to the true knowledge of God in Christ Iesus) it is no maruel though the affections of their hearts,
They that live in the time of ignorance & blindness, without faithful teaching and instruction, according to the Gospel (being the ordinary means to bring them to the true knowledge of God in christ Iesus) it is no marvel though the affections of their hearts,
and the actions of their liues be very dissolute and prophane, and although (notwithstanding the time and places of Ignorance and blindnes wherin they liue) they are vtterly yet without excuse before God;
and the actions of their lives be very dissolute and profane, and although (notwithstanding the time and places of Ignorance and blindness wherein they live) they Are utterly yet without excuse before God;
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and yet as though they perceiued nothing, lye fast asleepe (as it were) in the deepe slumber of sinne and security, bringing foorth the vnsauory fruits of vnrighteousnesse and Infidelity, without remorse of Conscience,
and yet as though they perceived nothing, lie fast asleep (as it were) in the deep slumber of sin and security, bringing forth the unsavoury fruits of unrighteousness and Infidelity, without remorse of Conscience,
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For this cause most notably doot• the Apostle Paule (writing Rom. 13, 11 to those, who had receyued the preaching of the Gospel) apply himself to bring the consideration of the present time vnto their remembrance.
For this cause most notably doot• the Apostle Paul (writing Rom. 13, 11 to those, who had received the preaching of the Gospel) apply himself to bring the consideration of the present time unto their remembrance.
but that the whol course of a Christian life, and the especiall care of euery one that feareth God, ought to consist in a continuall watchfulnesse, against the manifold baites, enticements, and alurements of the fame.
but that the Whole course of a Christian life, and the especial care of every one that fears God, ought to consist in a continual watchfulness, against the manifold baits, enticements, and allurements of the fame.
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but let vs which are of the day, be sober, &c. By sleepe in that place vnderstanding also, not naturall sleepe (for a moderate vse thereof is lawfull) but a carelesse neglect of Gods will,
but let us which Are of the day, be Sobrium, etc. By sleep in that place understanding also, not natural sleep (for a moderate use thereof is lawful) but a careless neglect of God's will,
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And plainely thereby teaching, that it is as an vnseemly thing for a man to spend the day time in sleeping & sluggishnesse, the night being the apointed season for the same;
And plainly thereby teaching, that it is as an unseemly thing for a man to spend the day time in sleeping & sluggishness, the night being the appointed season for the same;
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euen so, a verie wicked and intolerable vnthankfulnesse, for Christians (vnto whom the Sunne of righteousnesse shineth most brightly) to follow the effecting of their owne corrupt wils,
even so, a very wicked and intolerable unthankfulness, for Christians (unto whom the Sun of righteousness shines most brightly) to follow the effecting of their own corrupt wills,
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Many are the baits & alurements of the Worlde, which appearing in our eyes, doo meruailously tempt and entice vs from God, to an vnlawfull longing & lusting after them.
Many Are the baits & allurements of the World, which appearing in our eyes, do marvelously tempt and entice us from God, to an unlawful longing & lusting After them.
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Many also, and innumerable, yea and surely very forcible too are the enticements and temptations of our owne flesh, very deceitfully drawing our cogitations and faculties, our hearts and affections from the sincerity of gods wil, to the meditation, consent, and practise of much vngodlinesse.
Many also, and innumerable, yea and surely very forcible too Are the enticements and temptations of our own Flesh, very deceitfully drawing our cogitations and faculties, our hearts and affections from the sincerity of God's will, to the meditation, consent, and practise of much ungodliness.
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for the resisting & withstanding of them, nay rather, what great pleasure and delight many men take, willingly to bee caught and helde captiue in their snares.
for the resisting & withstanding of them, nay rather, what great pleasure and delight many men take, willingly to be caught and held captive in their snares.
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and of their subtleties and deceits in the ordinary Ministry and preaching of the Gospel, whereby we are also most plainly taught how to escape and auoyd their snares,
and of their subtleties and Deceits in the ordinary Ministry and preaching of the Gospel, whereby we Are also most plainly taught how to escape and avoid their snares,
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or exhorted to be more zealous & forward in the duties of religion & godlinesse) I am not learned, God doth not giue a like gift to euery one, &c. Some such there are, who perswade thēselues, that by such answers as these, they haue maruailous well excused themselues,
or exhorted to be more zealous & forward in the duties of Religion & godliness) I am not learned, God does not give a like gift to every one, etc. some such there Are, who persuade themselves, that by such answers as these, they have marvelous well excused themselves,
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and vnder paine of condemnation to encrease their measure, and to multiply their giftes, what then shall become of them, which remaine in such security & carelesnesse, that they wil take no paines by such wholsom and ordinary meanes,
and under pain of condemnation to increase their measure, and to multiply their Gifts, what then shall become of them, which remain in such security & carelessness, that they will take no pains by such wholesome and ordinary means,
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as the Lord hath appointed, to grow in grace, and to encrease the small measure which they haue of sounde knowledge, faith, Repentance, zeale of Gods glorie,
as the Lord hath appointed, to grow in grace, and to increase the small measure which they have of sound knowledge, faith, Repentance, zeal of God's glory,
Much more then vndoubtedly doth it stand such vpon to labour and endeuour, who haue either little or none at al. When any occasion or opportunity is offred vnto vs for the ataining of any worldly commodity.
Much more then undoubtedly does it stand such upon to labour and endeavour, who have either little or none At all When any occasion or opportunity is offered unto us for the ataining of any worldly commodity.
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yea, and vanitie it selfe, although they be offered vnto vs to day, and wee knowe not whether we shall haue eyes to see them, and eares to heare them to morrow;
yea, and vanity it self, although they be offered unto us to day, and we know not whither we shall have eyes to see them, and ears to hear them to morrow;
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nay although our owne Consciences cannot choose but tell vs, that vnlesse we be furnished in some good measure with these thinges, it is vtterly vnpossible for vs to be saued;
nay although our own Consciences cannot choose but tell us, that unless we be furnished in Some good measure with these things, it is utterly unpossible for us to be saved;
as also, by dailye experience, that vnlesse the Spirite of God dwell in our hearts, by the gracious regeneration and Sanctification thereof, we shall not onely be secure and careles,
as also, by daily experience, that unless the Spirit of God dwell in our hearts, by the gracious regeneration and Sanctification thereof, we shall not only be secure and careless,
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That therefore, as we tender the glory of God, & our own saluation, we be duly mindfull to pray & beseech the Lord for the continuall residence of his blessed spirite, not onely to expell and vanquish our natural dulnesse and vntowardnesse, all high and arrogant conceits of our owne Wisedome, knowledge, and vprightnesse;
That Therefore, as we tender the glory of God, & our own salvation, we be duly mindful to pray & beseech the Lord for the continual residence of his blessed Spirit, not only to expel and vanquish our natural dulness and untowardness, all high and arrogant conceits of our own Wisdom, knowledge, and uprightness;
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and such wholesome Doctrines and exhortations as are deriued from the same, as also often Conferences with such as are able to instruct and confirme vs in the trueth;
and such wholesome Doctrines and exhortations as Are derived from the same, as also often Conferences with such as Are able to instruct and confirm us in the truth;
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The Reason wherefore God thus punnisheth sinne with sinne, that is, inflicteth blindnesse of mind (which is in it se• a sinne) as a punishment of sinne, is this because there is none in this sort blinde but they haue wilfully pluckt out they owne eyes (as it were) before, in resisting or refusing the light of the trueth, freely and daily offred vnto them, Thorough the ignoraunce that is in them (as the Apostle speaketh of such, Eph. 4, 18) and because of the hardnes of their heart.
The Reason Wherefore God thus Punisheth sin with sin, that is, inflicteth blindness of mind (which is in it se• a sin) as a punishment of sin, is this Because there is none in this sort blind but they have wilfully plucked out they own eyes (as it were) before, in resisting or refusing the Light of the truth, freely and daily offered unto them, through the ignorance that is in them (as the Apostle speaks of such, Ephesians 4, 18) and Because of the hardness of their heart.
& experience, but being puffed vp with too proud conceits thereof, and preferring it aboue the simplicity of christs gospel, whē they professed themselues to be wlse, they became fooles (as the apostle speakes, Rom. 1, 22.) and insted of seeing all thinges (as they perswaded themselues) they becam as blind as Bats,
& experience, but being puffed up with too proud conceits thereof, and preferring it above the simplicity of Christ's gospel, when they professed themselves to be wlse, they became Fools (as the apostle speaks, Rom. 1, 22.) and instead of seeing all things (as they persuaded themselves) they becam as blind as Bats,
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and gaue them Ordinances and Lawes most righteous, to which effect also speaketh the Apostle, Ro. 9, 4, 5. saying, that vnto them pertaineth the adoption and the glory,
and gave them Ordinances and Laws most righteous, to which Effect also speaks the Apostle, Ro. 9, 4, 5. saying, that unto them pertaineth the adoption and the glory,
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and the Couenants, and the giuing of the Law, and the seruice of God, as the promises that of them also are the fathers yea Christ himselfe concerning the flesh, wh• is God ouer al blessed for euer, Amen.
and the Covenants, and the giving of the Law, and the service of God, as the promises that of them also Are the Father's yea christ himself Concerning the Flesh, wh• is God over all blessed for ever, Amen.
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Bu• yet notwithstanding al these most excellent priuiledges and prerogatiues, we may see, Esay 42, 18. howe they are e•pressely termed both deafe and blind. An• why? Because they quenched the ligh• which God had kindled for them,
Bu• yet notwithstanding all these most excellent privileges and prerogatives, we may see, Isaiah 42, 18. how they Are e•pressely termed both deaf and blind. An• why? Because they quenched the ligh• which God had kindled for them,
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i• somuch (as the Prophet there giueth t• vnderstand) the ignoraunce of the He• then and Infidels, became as nothing 〈 ◊ 〉 comparison of theirs, who had thus r•iected the grace of God,
i• So much (as the Prophet there gives t• understand) the ignorance of the He• then and Infidels, became as nothing 〈 ◊ 〉 comparison of theirs, who had thus r•iected the grace of God,
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If wee consider what maner of men Iobs frends were, which talked with him in the time of his affliction, it appeareth plainly by the story that they were excellent men,
If we Consider what manner of men Jobs Friends were, which talked with him in the time of his affliction, it appears plainly by the story that they were excellent men,
yea and so as few in any age since haue attained vnto the like, and yet as the Apostle Paul found by experience, Acts. 17. and as he speaketh expresly of them, Ro. 1. because they disdained to containe thēselues within the bounds of that wisedome and knowledge which God by his creatures had reuealed to them,
yea and so as few in any age since have attained unto the like, and yet as the Apostle Paul found by experience, Acts. 17. and as he speaks expressly of them, Ro. 1. Because they disdained to contain themselves within the bounds of that Wisdom and knowledge which God by his creatures had revealed to them,
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and all the wisedome of Egipt, for he was wiser then any man, but yet wanting the continuall direction of Gods word, hee was at length, (notwithstanding his aboundant wisedome) carried headlong into extreame folly,
and all the Wisdom of Egypt, for he was Wiser then any man, but yet wanting the continual direction of God's word, he was At length, (notwithstanding his abundant Wisdom) carried headlong into extreme folly,
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for whom I haue counted all thinges losse, and doo iudge them to bee dung, that I might win Christ, &c. Many men most worthily famous for wisedome and vnderstanding there are at this day;
for whom I have counted all things loss, and do judge them to be dung, that I might win christ, etc. Many men most worthily famous for Wisdom and understanding there Are At this day;
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Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisedome of this worlde foolishnesse? And a little after, the Iewes require a signe,
Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the Wisdom of this world foolishness? And a little After, the Iewes require a Signen,
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The Apostle in these words manifestly concluding, that all the Wisedome of this world, is but meere vanity and foolishnesse, if it be not beautifyed and adorned with the wisedome of Gods spirit;
The Apostle in these words manifestly concluding, that all the Wisdom of this world, is but mere vanity and foolishness, if it be not beautified and adorned with the Wisdom of God's Spirit;
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& if it haue not the word of God, a continual directer of the same. Many more Testimonies and examples might be remembered, for the further enlarging of this point,
& if it have not the word of God, a continual directer of the same. Many more Testimonies and Examples might be remembered, for the further enlarging of this point,
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yea a much more wretched and miserable blindnesse, then outward and bodily blindnesse, & comming (as it doth) through the neglect or contempt of the light of Gods truth, it is a greeuous sinne wherewith God dooth punnish the wicked,
yea a much more wretched and miserable blindness, then outward and bodily blindness, & coming (as it does) through the neglect or contempt of the Light of God's truth, it is a grievous sin wherewith God doth Punish the wicked,
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First, seeing the Iewes are thus blamed by the Prophet Esay, as we haue heard out of chapter 42. notwithstanding Moses before, Deut. 4. had recorded them to bee a wise people,
First, seeing the Iewes Are thus blamed by the Prophet Isaiah, as we have herd out of chapter 42. notwithstanding Moses before, Deuteronomy 4. had recorded them to be a wise people,
and of great vnderstanding, and especially seeing the Scribes & Pharisies, beeing the cheefest and learnedst among all the rest, were of such blind minds,
and of great understanding, and especially seeing the Scribes & Pharisees, being the chiefest and Learnedest among all the rest, were of such blind minds,
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& consider, that if this hapned to the naturall braunches (as the Apostle calleth them in this Chapter:) what then may becom of the wild braunches that are but grafted in? It is certain that the Iewes went before vs in preheminence,
& Consider, that if this happened to the natural branches (as the Apostle calls them in this Chapter:) what then may become of the wild branches that Are but grafted in? It is certain that the Iewes went before us in pre-eminence,
and if they be thus condemnd, what shalbe said of vs, vnto whō al things are now much more excellent? For in the gospel which is now preached, the face of god shineth in such wise, through Iesus christ (who is the liuely image of God his father) that we may discern him aswell,
and if they be thus condemned, what shall said of us, unto whom all things Are now much more excellent? For in the gospel which is now preached, the face of god shines in such wise, through Iesus Christ (who is the lively image of God his father) that we may discern him aswell,
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& be not diligent to profit therein, must not ye vengeance the prophet speaketh of, worthily light vpon our heades, that we shall bee made more blinde and brutish then the very Heathen? Because hearing we would not heare,
& be not diligent to profit therein, must not you vengeance the Prophet speaks of, worthily Light upon our Heads, that we shall be made more blind and brutish then the very Heathen? Because hearing we would not hear,
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For doo not manie among vs, knowe and professe one thing, and practise the cleane contrary? and are growne to such a sencelesnesse of mind, that they haue no remorse of Conscience,
For do not many among us, know and profess one thing, and practise the clean contrary? and Are grown to such a Senselessness of mind, that they have no remorse of Conscience,
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So that wee must not take it for a generall rule, that euery one that is in high place of authority, must needes also be a man of deepe wisedome and knowledge.
So that we must not take it for a general Rule, that every one that is in high place of Authority, must needs also be a man of deep Wisdom and knowledge.
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and vnlearned men, very highly to excel and go beyond them, according to that of our Lorde Iesus Christ, Luke 10, 21. That same houre (sayth the Euangelist) reioyced Iesus in the spirit and saide, I confesse vnto thee Father, Lord of heauen and earth, that thou hast hid these things from the wise and learned,
and unlearned men, very highly to excel and go beyond them, according to that of our Lord Iesus christ, Lycia 10, 21. That same hour (say the Evangelist) rejoiced Iesus in the Spirit and said, I confess unto thee Father, Lord of heaven and earth, that thou hast hid these things from the wise and learned,
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And 1. Cor. 1. Brethren (saith the Apostle) you see your calling, how that not many wisemē after the flesh not many mighty, not many Noble are called:
And 1. Cor. 1. Brothers (Says the Apostle) you see your calling, how that not many Wise men After the Flesh not many mighty, not many Noble Are called:
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But God hath chosen the foolish thinges of the world, to confound the wise, & God hath chosen the weake things of the world, to confound the mighty thinges,
But God hath chosen the foolish things of the world, to confound the wise, & God hath chosen the weak things of the world, to confound the mighty things,
and vile thinges of the worlde, and thinges which are despised hath god chosen to bring to nought things that are, that no flesh shuld reioyce in his presence.
and vile things of the world, and things which Are despised hath god chosen to bring to nought things that Are, that no Flesh should rejoice in his presence.
and after their vocation, as well in the time of Christ, as after his assention, of very smal estimation and account in the world, insomuch that the Apostle Paul complaineth, that they were esteemed but euen as it were, the off-skouring of al things:
and After their vocation, as well in the time of christ, as After his Ascension, of very small estimation and account in the world, insomuch that the Apostle Paul Complaineth, that they were esteemed but even as it were, the off-skouring of all things:
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and yet, what great & notable things, it pleased the Lord to effect & bring to passe by their ministry, the history of the scripture doth most notably declare.
and yet, what great & notable things, it pleased the Lord to Effect & bring to pass by their Ministry, the history of the scripture does most notably declare.
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The Lord in heauēly wisedom thus mightily working by weak means, that it might apear, that the gifts and graces of his spirit, are not tied either to the persons of men,
The Lord in heavenly Wisdom thus mightily working by weak means, that it might appear, that the Gifts and graces of his Spirit, Are not tied either to the Persons of men,
But the lord God ofttimes without all respect of these things, that himselfe may haue the whol glory, confoundeth the learned by the vnlearned, the wise by the foolish, the strong by the weak, according as besides the examples already alledged, what notable experiences there were heereof, in the Martyrs of Christ, in the daies of Queen Mary, how wonderfully the gret Bishops the Doctors, add Learned men, were oftentimes confounded and put to the foil by meruailous seely men to looke vpon, and who were altogether vnlearned;
But the lord God ofttimes without all respect of these things, that himself may have the Whole glory, confoundeth the learned by the unlearned, the wise by the foolish, the strong by the weak, according as beside the Examples already alleged, what notable experiences there were hereof, in the Martyrs of christ, in the days of Queen Marry, how wonderfully the great Bishops the Doctors, add Learned men, were oftentimes confounded and put to the foil by marvelous silly men to look upon, and who were altogether unlearned;
and presume vppon their owne sharpe wit, skill, and pollicy, that in the feare of God, such learn heereby to humble themselues, knowing that God in a moment can vtterly bereaue them of all sence;
and presume upon their own sharp wit, skill, and policy, that in the Fear of God, such Learn hereby to humble themselves, knowing that God in a moment can utterly bereave them of all sense;
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and if in the matters of this life, (as oftentimes it commeth to passe. None found more fooles, then such as wil brag most of their craft and subtlety,
and if in the matters of this life, (as oftentimes it comes to pass. None found more Fools, then such as will brag most of their craft and subtlety,
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& of the secrets of Gods kingdom, which are contrary to naturall reason, & which cannot bee knowne without the speciall illumination of Gods spirite? It is vndoubtedly a great offence to simple and ignoraunt men,
& of the secrets of God's Kingdom, which Are contrary to natural reason, & which cannot be known without the special illumination of God's Spirit? It is undoubtedly a great offence to simple and ignorant men,
How shall we doo (say they) and what shall wee resolue vppon, when those that are of so great knoledge and vnderstanding, do agree no better among themselues? Many great Learned men there are among the papists,
How shall we do (say they) and what shall we resolve upon, when those that Are of so great knowledge and understanding, do agree no better among themselves? Many great Learned men there Are among the Papists,
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For what a pittifull breach, (say they) is there among vs at this day? And what a lamentable rent hath it alredy made? Many congregations depriued of their painfull Pastors,
For what a pitiful breach, (say they) is there among us At this day? And what a lamentable rend hath it already made? Many congregations deprived of their painful Pastors,
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and wandering as Sheepe vpon the Mountaines, without a Shepheard? Indeed, these disagreements and vnhappy contentious, are very preiudiciall and hurtfull (I confesse) to all such as obserue them,
and wandering as Sheep upon the Mountains, without a Shepherd? Indeed, these disagreements and unhappy contentious, Are very prejudicial and hurtful (I confess) to all such as observe them,
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It hath alwayes bin so from the beginning, as in S. Paul and Barnabas, Victor and Iraeneus, Polycrates and Auicetus, and the Lord in his heauenly Wisedome and prouidence doth see it fit, that it should so continue, that such as are approued may be knowne.
It hath always been so from the beginning, as in S. Paul and Barnabas, Victor and Irenaeus, Polycrates and Auicetus, and the Lord in his heavenly Wisdom and providence does see it fit, that it should so continue, that such as Are approved may be known.
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And that therefore, we euermore tak• heed that wee depend not vpon men, but alwayes harken what the word of God sayth, pray to God to guide vs by his spirite,
And that Therefore, we evermore tak• heed that we depend not upon men, but always harken what the word of God say, pray to God to guide us by his Spirit,
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According as thorough want of such heauenly direction and assistance, how God giueth some ouer to absurd and monstrous opinions, some to one s•nne, and some to another;
According as thorough want of such heavenly direction and assistance, how God gives Some over to absurd and monstrous opinions, Some to one s•nne, and Some to Another;
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It is vnpossible that they should either know him aright, beleeue his promises, see their sinnes and transgressions, be touched with any true remorse, bring forth any fruit of repentance, glorifye or worship God,
It is unpossible that they should either know him aright, believe his promises, see their Sins and transgressions, be touched with any true remorse, bring forth any fruit of Repentance, Glorify or worship God,
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giueth grace to some for the glorifying of God in their mortall bodies, and for the sure sealing of their own saluation in the fruits of repentance and newnesse of life,
gives grace to Some for the glorifying of God in their Mortal bodies, and for the sure sealing of their own salvation in the fruits of Repentance and newness of life,
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Wee must know & vnderstand for a full and sufficient answere heereunto, not only that all these graces I haue spoken of are the gifts of god, who being endebted to no man, remaines at his free choise,
we must know & understand for a full and sufficient answer hereunto, not only that all these graces I have spoken of Are the Gifts of god, who being indebted to no man, remains At his free choice,
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Vnto them alone, it is giuen (I say) to know god aright, to haue true faith in his promises, to be touched with true Repentance & remorse of conscience in regard of their sinnes, to haue true zeale of Gods glory, peace of Conscience, ioy in the Holy-Ghost through the assurance of Gods loue, and of eternall life.
Unto them alone, it is given (I say) to know god aright, to have true faith in his promises, to be touched with true Repentance & remorse of conscience in regard of their Sins, to have true zeal of God's glory, peace of Conscience, joy in the Holy ghost through the assurance of God's love, and of Eternal life.
But as for al those that are not elected nor sanctifyed from aboue, how far they continue for euer, without the enioying of any of these, what means soeuer be vsed,
But as for all those that Are not elected nor sanctified from above, how Far they continue for ever, without the enjoying of any of these, what means soever be used,
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for the planting of them in their hearts, wee haue made it so manifest heeretofore in the examples of Kain, Pharaoh, Esau, Iudas, and of the Scribes and Pharisees,
for the planting of them in their hearts, we have made it so manifest heretofore in the Examples of Kain, Pharaoh, Esau, Iudas, and of the Scribes and Pharisees,
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as if they clearly sawe, and discerned al things, accounting the common people, euen accursed (as we may see, Ioh. 7, 49.) in regard of their ignoraunce, they themselues in the meane season, beeing not onely the cause of their ignoraunce;
as if they clearly saw, and discerned all things, accounting the Common people, even accursed (as we may see, John 7, 49.) in regard of their ignorance, they themselves in the mean season, being not only the cause of their ignorance;
yea and surely it is manifest, not onely in their example, but by many other, that there is no one thing that more hardneth any mans heart against the sincere embracing of the Gospel,
yea and surely it is manifest, not only in their Exampl, but by many other, that there is no one thing that more Hardeneth any men heart against the sincere embracing of the Gospel,
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then a proude conceit of their owne wisedome, knowledge and godlinesse, according to that, Prou. 26, 12. Seest thou a wise man (saith Salomon) in his owne conceit? More hope is of a Foole, then of him.
then a proud conceit of their own Wisdom, knowledge and godliness, according to that, Prou. 26, 12. See thou a wise man (Says Solomon) in his own conceit? More hope is of a Fool, then of him.
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But as for all our owne wisedome, it is but meere foolishnesse before the face of God, with a vaine conceite whereof, whosoeuer is puffed vp in his own hart, he maketh himselfe thereby most odious and loathsome in the sight of God,
But as for all our own Wisdom, it is but mere foolishness before the face of God, with a vain conceit whereof, whosoever is puffed up in his own heart, he makes himself thereby most odious and loathsome in the sighed of God,
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and most worthily incurreth his fearful curse according as it is pronounced against all such, Esay 5, 21. Wo vnto them that are wise in their owne eyes,
and most worthily incurreth his fearful curse according as it is pronounced against all such, Isaiah 5, 21. Woe unto them that Are wise in their own eyes,
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and prudent in their owne sight. Not without great cause doth the Apostle Paule. Rom. xii. xvi. exhort the faithfull to lay aside all opinion of their owne wisedome.
and prudent in their own sighed. Not without great cause does the Apostle Paul. Rom. xii. xvi. exhort the faithful to lay aside all opinion of their own Wisdom.
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so neuer more necessary then for this time, great beeing the number of them (the Lorde knoweth) at this day, who althogh they be so blinde and sencelesse in the matters of Gods glory,
so never more necessary then for this time, great being the number of them (the Lord Knoweth) At this day, who although they be so blind and senseless in the matters of God's glory,
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Who, althogh by their haughty looks, stately gestures, imperious speeches, and peremptory censures, they discouer themselus to be maruailous proude and arrogant;
Who, although by their haughty looks, stately gestures, imperious Speeches, and peremptory censures, they discover themselves to be marvelous proud and arrogant;
yet will they still professe and say, that their meaning is most honest and plaine, that they keep good consciences, that they do all for the good of such, that they be not couetous, that they be no oppressors,
yet will they still profess and say, that their meaning is most honest and plain, that they keep good Consciences, that they do all for the good of such, that they be not covetous, that they be no Oppressors's,
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and such like, they be euidently discouered and conuicted in the iudgement of all men that can discern, that they are but prophane men, vtterly voide of sanctification, (without which no man shall see the Lorde:) yet wretched and miserable men as they are, they either cannot,
and such like, they be evidently discovered and convicted in the judgement of all men that can discern, that they Are but profane men, utterly void of sanctification, (without which no man shall see the Lord:) yet wretched and miserable men as they Are, they either cannot,
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then right like the Pharisies, Iohn 9, 40. wil they labour and endeuour by all possible means to put it from them scornefully and disdainfully demanding as they did, saying;
then right like the Pharisees, John 9, 40. will they labour and endeavour by all possible means to put it from them scornfully and disdainfully demanding as they did, saying;
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like the proud Pharisees, as though neither the Ministers of the gospell, nor any other (howe long soeuer they haue bin trained vp in the Schoole of Christ) were able to see and discerne halfe so clearely as them selues, are become Patronizers and Iustifiers of many of these great and greeuous enormities, that haue beene spoken? And will take vpon them to maintaine (and that with warrant too from Gods worde,
like the proud Pharisees, as though neither the Ministers of the gospel, nor any other (how long soever they have been trained up in the School of christ) were able to see and discern half so clearly as them selves, Are become Patronizers and Justifiers of many of these great and grievous enormities, that have been spoken? And will take upon them to maintain (and that with warrant too from God's word,
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and take themselues to bee grounded Schollers in it, to bee thus blinde? But beeing thus blinde, it is maruell that they do not in plaine and expresse tearmes, call euill good, and good euill.
and take themselves to be grounded Scholars in it, to be thus blind? But being thus blind, it is marvel that they do not in plain and express terms, call evil good, and good evil.
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and in maintaining, that such as make a common custome of vaine swearing, lying, filthy talking, contending, mocking, back-biting, &c. to bee honest men and good Christians, it is asmuch in truth & indeed,
and in maintaining, that such as make a Common custom of vain swearing, lying, filthy talking, contending, mocking, backbiting, etc. to be honest men and good Christians, it is as in truth & indeed,
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In the meane season, (howe cleare-sighted soeuer they be in their owne conceits, & of how much sounder iudgement to discerne) yet if this be not, to condemn the righteous,
In the mean season, (how clear-sighted soever they be in their own conceits, & of how much sounder judgement to discern) yet if this be not, to condemn the righteous,
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If this be not indeed to send Atheists to Heauen, and honest men to hell (as some heere among vs vse to speak:) if God hath not couered such men with the Spirit of slumber,
If this be not indeed to send Atheists to Heaven, and honest men to hell (as Some Here among us use to speak:) if God hath not covered such men with the Spirit of slumber,
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In which security and proud conceits, so long as we remaine, it is vnpossible that we should profit by the Doctrin of gods worde, either for the encrease of Knowledge,
In which security and proud conceits, so long as we remain, it is unpossible that we should profit by the Doctrine of God's word, either for the increase of Knowledge,
and sufficiency, as if all other were blinde and coulde not see, and as if in comparison of that which they say and resolue vpon, al other mens sayings and doings to the contrary, were but foolish and vaine.
and sufficiency, as if all other were blind and could not see, and as if in comparison of that which they say and resolve upon, all other men's sayings and doings to the contrary, were but foolish and vain.
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What other effects can be expected or hoped for? But seeing (this being the Wisedome of the world) the end thereof tendeth to death (as the Apostle speaketh, Rom. 8, 6.) It behooueth vs in the feare of God, to beware and take heed of it;
What other effects can be expected or hoped for? But seeing (this being the Wisdom of the world) the end thereof tendeth to death (as the Apostle speaks, Rom. 8, 6.) It behooveth us in the Fear of God, to beware and take heed of it;
and therewithall to pray & beseech the Lord to vouchsafe vs the gracious assistance of his holy Spirit, that laying aside al opinion of our owne wisedome, wee may esteeme and account our selues wise and prudent, able to see clearly,
and therewithal to pray & beseech the Lord to vouchsafe us the gracious assistance of his holy Spirit, that laying aside all opinion of our own Wisdom, we may esteem and account our selves wise and prudent, able to see clearly,
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And therefore, most notably sayth Salomon, not onely Prou. 25, 12. that reproofe and admonition to a wiseman, is As a Golden earing, and as an Ornament of fine Gold, wherein he will take pleasure and delight;
And Therefore, most notably say Solomon, not only Prou. 25, 12. that reproof and admonition to a Wiseman, is As a Golden earing, and as an Ornament of fine Gold, wherein he will take pleasure and delight;
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The sense of these words being considered before, as how god according to his iust & righteous iudgements hath giuen them vp to such a sencelesse security and hardness• of heart,
The sense of these words being considered before, as how god according to his just & righteous Judgments hath given them up to such a senseless security and hardness• of heart,
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and the beautiful steppes of faithfull Pastors and Teachers, zealously by preaching, exhortation, & doctrine, applying themselues to call and conuet• the elect of God from darknesse to light, from sinne to righteousnesse, from the power of Sathan vnto his Maiesty, that so they may obtain forgiuenesse of their sinnes,
and the beautiful steps of faithful Pastors and Teachers, zealously by preaching, exhortation, & Doctrine, applying themselves to call and conuet• the elect of God from darkness to Light, from sin to righteousness, from the power of Sathan unto his Majesty, that so they may obtain forgiveness of their Sins,
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then of such, as obstinately reiect the wholsome Doctrines and instructions deliuered vnto them, and harden their harts against the faith and obedience of the same.
then of such, as obstinately reject the wholesome Doctrines and instructions Delivered unto them, and harden their hearts against the faith and Obedience of the same.
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It comming to passe through the iust iudgment of God, that they who thus refuse the loue of the trueth, being offered vnto them in a tender regard of their saluation, should bee giuen ouer to the beleeuing of errours and lies as a sure seale of their iust condemnation.
It coming to pass through the just judgement of God, that they who thus refuse the love of the truth, being offered unto them in a tender regard of their salvation, should be given over to the believing of errors and lies as a sure seal of their just condemnation.
how diligently he trauayled (to this end) from one place to another, preaching in all their Cities & Synagogues, teaching them the right way to the kingdome of God,
how diligently he travailed (to this end) from one place to Another, preaching in all their Cities & Synagogues, teaching them the right Way to the Kingdom of God,
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how obstinately they hardned themselues against his Doctrine and exhortations, and not onely continued, but euen encreased in vngodlinesse and vnbeleefe, it is grieuous & lamentable to consider.
how obstinately they hardened themselves against his Doctrine and exhortations, and not only continued, but even increased in ungodliness and unbelief, it is grievous & lamentable to Consider.
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According as howe true this was by former experience, Gamaliel Acts 5, 36, 37. dooth plainely declare, in the example of one Theudas, who rose vppe, as hee sayeth, boasting himselfe; to whom resorted a number of men about foure hundered.
According as how true this was by former experience, Gamaliel Acts 5, 36, 37. doth plainly declare, in the Exampl of one Theudas, who rose up, as he Saith, boasting himself; to whom resorted a number of men about foure hundered.
euen so, how truely this was verifyed in the Apostles time, in the example of Simon Magus, it is manifest, Actes 8, 9, 10. where it is recorded, that hee hadde so bewitched the people of Samaria, saying;
even so, how truly this was verified in the Apostles time, in the Exampl of Simon Magus, it is manifest, Acts 8, 9, 10. where it is recorded, that he had so bewitched the people of Samaria, saying;
How zealous and dilligent the Prophet Esay was in teaching and instructing the people of his time, the whole course of his prophesy doth plainly declare.
How zealous and diligent the Prophet Isaiah was in teaching and instructing the people of his time, the Whole course of his prophesy does plainly declare.
And very little, or no better successe had the rest of the Prophets, according as wee may see further, in the seauenth and eleauenth Chapters of the Prophet Ieremy. I haue (sayth the Lord, chap. 7, 25, 26.) euen sen• vnto you all my seruants the Prophets, rising vp earely euery day,
And very little, or no better success had the rest of the prophets, according as we may see further, in the Seventh and eleauenth Chapters of the Prophet Ieremy. I have (say the Lord, chap. 7, 25, 26.) even sen• unto you all my Servants the prophets, rising up early every day,
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and did worse then their fathers. And Chapt. xi. I haue protested to your Fathers, when I brought thē vp out of the land of Egipt vnto this day, rising earely and protesting, saying, Obey my voyce.
and did Worse then their Father's. And Chapter xi. I have protested to your Father's, when I brought them up out of the land of Egypt unto this day, rising early and protesting, saying, Obey my voice.
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Many other authorities might be produced, but by these we may see, howe much more ready the people haue beene from time to time, to giue eare vnto lying and false Prophets,
Many other authorities might be produced, but by these we may see, how much more ready the people have been from time to time, to give ear unto lying and false prophets,
& to conforme themselues accordingly, then to beleeue and embrace the wholesome Doctrines of the word of God, preached by those whom he hath sent to that end,
& to conform themselves accordingly, then to believe and embrace the wholesome Doctrines of the word of God, preached by those whom he hath sent to that end,
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for the punishment of their pride, and hardnesse of heart, besides the plaine and manifest testimony of the Apostle Paul. 2 Thes. 2, 10, 11, 12. for the approbation heereof, where he saith of the wicked, that Because they receiued not the loue of the truth, that they might bee saued,
for the punishment of their pride, and hardness of heart, beside the plain and manifest testimony of the Apostle Paul. 2 Thebes 2, 10, 11, 12. for the approbation hereof, where he Says of the wicked, that Because they received not the love of the truth, that they might be saved,
therefore God shal send them strong delusions that they shold beleeue lies, that al they might be damned, &c. This is also very cleare, 1. Kinges 22. in the example of Ahab, who refusing the truth of Gods worde, in the mouth of his faithfull Prophet Micaiah, was giuen ouer to credite the lies of false Prophets, to his vtter destruction.
Therefore God shall send them strong delusions that they should believe lies, that all they might be damned, etc. This is also very clear, 1. Kings 22. in the Exampl of Ahab, who refusing the truth of God's word, in the Mouth of his faithful Prophet Micaiah, was given over to credit the lies of false prophets, to his utter destruction.
And now, as through the iust and righteous iudgement of God, it commeth to passe, that they which beleeue not the truth, should beleeue and giue credite to errours and false Doctrines, to their iust condemnation;
And now, as through the just and righteous judgement of God, it comes to pass, that they which believe not the truth, should believe and give credit to errors and false Doctrines, to their just condemnation;
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euen so in like manner, through the very same iust & righteous iudgment it commeth to passe, that they who obstinately refuse the holy practise and obedience of the truth,
even so in like manner, through the very same just & righteous judgement it comes to pass, that they who obstinately refuse the holy practice and Obedience of the truth,
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for the glorifying of God, in the fruits of the spirit, & in a godlye conuersation accordingly, should likewise be giuen ouer to the delights of sinne and vncleannesse,
for the glorifying of God, in the fruits of the Spirit, & in a godly Conversation accordingly, should likewise be given over to the delights of sin and uncleanness,
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And a litle after, God gaue them vp to their harts lusts, &c. reckoning there vp many particulars of most lewd & vngodly demenor wherin they defiled thē•elues,
And a little After, God gave them up to their hearts Lustiest, etc. reckoning there up many particulars of most lewd & ungodly demeanour wherein they defiled then•elues,
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The which truth of doctrin, •esides the testimonies & example of the scripture, how truly also it is fulfilled in the Papistes, who refusing and repelling from them the truth and sincerity of the Gospell of Iesus Christ, are giuen ouer (through the iust iudgement of God) to such an infinite multitude of errors,
The which truth of Doctrine, •esides the testimonies & Exampl of the scripture, how truly also it is fulfilled in the Papists, who refusing and repelling from them the truth and sincerity of the Gospel of Iesus christ, Are given over (through the just judgement of God) to such an infinite multitude of errors,
And besides their example, how true this is in many others at this day, who regarding not the sincere Doctrine of Christs gospell preached vnto them, are giuen ouer not only to beleeue & entertaine very grosse and absurde opinions, tending to licentious and carnall liberty,
And beside their Exampl, how true this is in many Others At this day, who regarding not the sincere Doctrine of Christ gospel preached unto them, Are given over not only to believe & entertain very gross and absurd opinions, tending to licentious and carnal liberty,
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how true this is (I say) and what daily experiences there are of the same, euery mans Conscience tha• hath any vnderstanding, cannot but assure and certifie him.
how true this is (I say) and what daily experiences there Are of the same, every men Conscience tha• hath any understanding, cannot but assure and certify him.
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Let the Minister i• a tender regard of the peoples saluation, apply himselfe neuer so carefully & faith fully, to open vnto them the whol counsell of God, shewing them what the Lord requireth at their hands, what they ought to do to please him withall,
Let the Minister i• a tender regard of the peoples salvation, apply himself never so carefully & faith Fully, to open unto them the Whole counsel of God, showing them what the Lord requires At their hands, what they ought to do to please him withal,
where there is one that giueth a religious eare therunto, to glorify god, and to seale his owne saluation accordingly, the greater part carelesly passe it ouer,
where there is one that gives a religious ear thereunto, to Glorify god, and to seal his own salvation accordingly, the greater part carelessly pass it over,
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if we would sowe pillowes vnder mens elbowes, and flatter them in their sins, tell them al is wel whē it is starke naught, that they may wel & lawfully sweare idlye and vainly in their common talke, prophane the lords day, scoffe & mocke, raile and reuile at their pleasure,
if we would sow pillows under men's elbows, and flatter them in their Sins, tell them all is well when it is stark nought, that they may well & lawfully swear idly and vainly in their Common talk, profane the Lords day, scoff & mock, rail and revile At their pleasure,
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And thus in righteousnes doth he punish sin with sin, giuing them oue• to such hardhartednesse & prophanesse as into the pathway of eternall condemnation, which refuse and will not submit themselues to bee ruled and directed by the word of God,
And thus in righteousness does he Punish since with since, giving them oue• to such hardhartednesse & profaneness as into the pathway of Eternal condemnation, which refuse and will not submit themselves to be ruled and directed by the word of God,
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if they be not vtterly hardned, and past recouery, euen so on the contrary to prouoke all such as haue any sparke o• grace, zelously to lay hold on the presen• opportunity which God offereth in the ministry and preaching of the gospell, to redeeme the time,
if they be not utterly hardened, and past recovery, even so on the contrary to provoke all such as have any spark o• grace, zealously to lay hold on the presen• opportunity which God Offereth in the Ministry and preaching of the gospel, to Redeem the time,
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and in an holy & religious obedience acordingly. Thus much generaly. Now more perticulerly we are further taught from hence, that it is not a simple,
and in an holy & religious Obedience accordingly. Thus much generally. Now more particularly we Are further taught from hence, that it is not a simple,
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Not speaking of euery one that heareth his word with the outwarde eares, but of such, who together with their outward hearing, do inwardly embrace and entertaine it in their hearts.
Not speaking of every one that hears his word with the outward ears, but of such, who together with their outward hearing, do inwardly embrace and entertain it in their hearts.
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and yet liue not in that sence Christ there speaketh, but remain neuerthelesse most woonderfull prophane in their behauiour, secure and sencelesse in their sins.
and yet live not in that sense christ there speaks, but remain nevertheless most wondered profane in their behaviour, secure and senseless in their Sins.
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It is not an outwarde hearing of the worde of God then simply, and by it selfe, that is the power of God to saluation, that is effectuall to our regeneration and sanctification, to the establishing of faith, and sealing of our saluation;
It is not an outward hearing of the word of God then simply, and by it self, that is the power of God to salvation, that is effectual to our regeneration and sanctification, to the establishing of faith, and sealing of our salvation;
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According as this is yet further confirmed, Iohn 8, 47. by the distinction which our Lorde Iesus Christ there maketh betwixt the elect and the reprobate in this behalfe, saying;
According as this is yet further confirmed, John 8, 47. by the distinction which our Lord Iesus christ there makes betwixt the elect and the Reprobate in this behalf, saying;
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Not speaking simply there, of hearing, or not hearing with the outwarde eares, for so the Iewes oftentimes heard the worde of God, aswell from Christs owne mouth,
Not speaking simply there, of hearing, or not hearing with the outward ears, for so the Iewes oftentimes herd the word of God, aswell from Christ own Mouth,
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but he speaketh of a religious hearing (as I noted before) whereby commeth sounde knowledge, faith, with the other sanctifying graces of Gods spirit (and which maner of hearing is proper onely to Gods children) & not of an irreligious hearing, which is proper to the wicked,
but he speaks of a religious hearing (as I noted before) whereby comes sound knowledge, faith, with the other sanctifying graces of God's Spirit (and which manner of hearing is proper only to God's children) & not of an irreligious hearing, which is proper to the wicked,
& men exhorted to Christian liberty, they embrace this Doctrine very greedily, and all because they thinke vnder pretence of Christian liberty, to shake off the yoke of discipline and obedience to christian exercises,
& men exhorted to Christian liberty, they embrace this Doctrine very greedily, and all Because they think under pretence of Christian liberty, to shake off the yoke of discipline and Obedience to christian exercises,
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When they hear their wicked & vngodly doings to be by Preachers sharpely reproued, & begin to vnderstand, that neither christiā liberty can be any warrant of licentiousnesse,
When they hear their wicked & ungodly doings to be by Preachers sharply reproved, & begin to understand, that neither christian liberty can be any warrant of licentiousness,
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for dreaming that Christ should come like an earthly Prince, that should conquer nations, and make them Lords of the worlde, they at the beginning flocked vnto him in great number,
for dreaming that christ should come like an earthly Prince, that should conquer Nations, and make them lords of the world, they At the beginning flocked unto him in great number,
The third kind of euill ground, whereunto our Lorde Iesus Christ resembleth the hearts and minds of such vnprofitable hearers, is the thorny and bushy ground:
The third kind of evil ground, whereunto our Lord Iesus christ resembles the hearts and minds of such unprofitable hearers, is the thorny and bushy ground:
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Let vs heerewithall also consider how Salomon (who aboue all other had good trial of these earthly thinges) how he (I say) describeth the vanity of them.
Let us herewithal also Consider how Solomon (who above all other had good trial of these earthly things) how he (I say) Describeth the vanity of them.
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Eccles. 2, 4, 5. where he saith, that he had builded houses, planted vineyards, gotten seruants and maids, had children born in his house, that hee had great possessions of Beeues and Sheepe, aboue al that were before him in Hierusalem, that he had gathered vnto him Siluer and Golde,
Eccles. 2, 4, 5. where he Says, that he had built houses, planted vineyards, got Servants and maids, had children born in his house, that he had great possessions of Beeves and Sheep, above all that were before him in Jerusalem, that he had gathered unto him Silver and Gold,
And therefore, a great vanity of vanities it is, for these so vaine, fraile, and vncertaine thinges, to neglect the aduancement of Gods glory in our mortal bodies,
And Therefore, a great vanity of vanities it is, for these so vain, frail, and uncertain things, to neglect the advancement of God's glory in our Mortal bodies,
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For this cause, most notably thus exhorteth S. Iames in his first chap. saying, Receiue with meeknesse the worde that is graffed in you, which is able to saue your soules.
For this cause, most notably thus exhorteth S. James in his First chap. saying, Receive with meekness the word that is graffed in you, which is able to save your Souls.
which plainly importeth, that whosoeuer do not tremble at gods word whosoeuer in meeknesse of spirite and humblenesse of heart, submit not themselues thereunto,
which plainly imports, that whosoever do not tremble At God's word whosoever in meekness of Spirit and humbleness of heart, submit not themselves thereunto,
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For this cause, most notable louingly vnto this meeknesse of spirit, according to the rare examples of the same in him-selfe, exhorteth our Lorde Iesus Christ Math. 11, 29. saying, Learne of me, that I am meeke and lowly in heart;
For this cause, most notable lovingly unto this meekness of Spirit, according to the rare Examples of the same in himself, exhorteth our Lord Iesus christ Math. 11, 29. saying, Learn of me, that I am meek and lowly in heart;
and receiue it with meekenesse and humblenesse of Spirite, is fruitfull, as in good ground, according to the Parable, Luke. 8, 15. whereas on the contrary,
and receive it with meekness and humbleness of Spirit, is fruitful, as in good ground, according to the Parable, Lycia. 8, 15. whereas on the contrary,
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and the Reprobate, in the hearing of Gods word, that therefore in the feare of God, we measure & examin our selues heereby, what our estate and condition is before the lord.
and the Reprobate, in the hearing of God's word, that Therefore in the Fear of God, we measure & examine our selves hereby, what our estate and condition is before the lord.
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How beautiful are the feete of them that bring glad tidings of peace, and bring glad tidings of good things? If hearing what God requireth at our hands, what wee ought to doo, to please him withall,
How beautiful Are the feet of them that bring glad tidings of peace, and bring glad tidings of good things? If hearing what God requires At our hands, what we ought to do, to please him withal,
If at the denouncing of Gods iudgements against sin, we tremble in our hearts, and be touched with remorse, in regarde of our manifold transgressions, grow in detestation of them,
If At the denouncing of God's Judgments against since, we tremble in our hearts, and be touched with remorse, in regard of our manifold transgressions, grow in detestation of them,
if we examin our selues and others, according to the state and condition of the time, wherein we now liue, we shal see sufficient cause of mourning and lamentation.
if we examine our selves and Others, according to the state and condition of the time, wherein we now live, we shall see sufficient cause of mourning and lamentation.
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When they heare vain swearing, cursing, scoffing, whoredom, lying, filthy speaking, malice, enuy, contention and such like things, discouered, reprooued, and condemned;
When they hear vain swearing, cursing, scoffing, whoredom, lying, filthy speaking, malice, envy, contention and such like things, discovered, reproved, and condemned;
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they are not so blockish and sencelesse, but the Consciences of such as are guilty, are constrayned to accuse them, that this and that is surely meant and spoken of them,
they Are not so blockish and senseless, but the Consciences of such as Are guilty, Are constrained to accuse them, that this and that is surely meant and spoken of them,
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because they are malicious, enuious, giuen to contention, quarelling & debate, &c. Now this so far, were not amis, that men shoulde thus obserue and apply the Doctrine preached,
Because they Are malicious, envious, given to contention, quarrelling & debate, etc. Now this so Far, were not amiss, that men should thus observe and apply the Doctrine preached,
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Secondly, this Text and the Doctrine deliuered thereupon, serueth most notably for the answering of two obiections, the one concerning the Ministers of the Gospell,
Secondly, this Text and the Doctrine Delivered thereupon, serveth most notably for the answering of two objections, the one Concerning the Ministers of the Gospel,
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It is a common Obiection in the mouths of some, to the reproch (as they would haue it) of some of Christs seruants, who preach to them the word of God, that they are vnprofitable in their places, that God dooth not blesse their labors,
It is a Common Objection in the mouths of Some, to the reproach (as they would have it) of Some of Christ Servants, who preach to them the word of God, that they Are unprofitable in their places, that God doth not bless their labors,
and that their vndiscreet & vnwarranted proceedings in the duties of their calling, & in the course of their life, is a great stumbling block in the waies of the hearers,
and that their undiscreet & unwarranted proceedings in the duties of their calling, & in the course of their life, is a great stumbling block in the ways of the hearers,
And so, as forgetting themselus, and neuer looking vpon their owne wayes, they cast the falt of all the euill that is among them, vpon such as continually labour to doo vnto them the greatest good.
And so, as forgetting themselves, and never looking upon their own ways, they cast the fault of all the evil that is among them, upon such as continually labour to do unto them the greatest good.
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but respecting the causes (which are one and the same) with as good right, might they so condemne the holye prophets and Apostles as the causes and authours of the peoples ignorance, coldnesse,
but respecting the Causes (which Are one and the same) with as good right, might they so condemn the holy Prophets and Apostles as the Causes and Authors of the peoples ignorance, coldness,
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and now I trust, they will not say, that the want of either discretion, or good gouernment in the doctrine or life of these holye men, was the cause of the euill which was then among the people,
and now I trust, they will not say, that the want of either discretion, or good government in the Doctrine or life of these holy men, was the cause of the evil which was then among the people,
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For, for that onely cause I meane, in contemning Gods word, and for disobeying and persecuting the Prophets, did the Lord bring vpon them the king of Babylon, who in the ninth yeare of Zedekiah king of Iudah, came and besieged Ierusalem, and in the eleuenth yeare tooke and ransacked it.
For, for that only cause I mean, in contemning God's word, and for disobeying and persecuting the prophets, did the Lord bring upon them the King of Babylon, who in the ninth year of Zedekiah King of Iudah, Come and besieged Ierusalem, and in the Eleventh year took and ransacked it.
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but the loosenesse of their owne liues, & their great contempt and ingratitude in those respects I spake before, most worthily brought this fearefull plague and iudgement vppon them.
but the looseness of their own lives, & their great contempt and ingratitude in those respects I spoke before, most worthily brought this fearful plague and judgement upon them.
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Now, althogh there be no comparison betwixt the persons, as I said before, yet the doctrine which we preach is one and the same that Christ & his apostles haue taught before vs,
Now, although there be no comparison betwixt the Persons, as I said before, yet the Doctrine which we preach is one and the same that christ & his Apostles have taught before us,
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and left vnto vs. And this further, I do not doubt, may be boldly and truly spoken, that howsoeuer our aduersaries, by reason of our infirmities, haue more matter, and greater likelyhood;
and left unto us And this further, I do not doubt, may be boldly and truly spoken, that howsoever our Adversaries, by reason of our infirmities, have more matter, and greater likelihood;
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yet surely, as the ancient accusations of the wicked against Christ and his Apostles, were nothing but a colour and pretence of reprobate mindes, to feede themselues in the wicked contempte of Gods word,
yet surely, as the ancient accusations of the wicked against christ and his Apostles, were nothing but a colour and pretence of Reprobate minds, to feed themselves in the wicked contempt of God's word,
so is there no other account to bee made of the greatest part of such slanders and reproaches as are vttered against the Ministers of the Gospel at this day.
so is there no other account to be made of the greatest part of such slanders and Reproaches as Are uttered against the Ministers of the Gospel At this day.
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nay, it shalbe far from me (throgh Gods grace) to iustifye my selfe in any thing at all, that vpon due triall & examination may be found worthy of reproof.
nay, it shall Far from me (through God's grace) to justify my self in any thing At all, that upon due trial & examination may be found worthy of reproof.
And to let it appeare, that that which they alledge and Obiect against the Ministers of Christ, is not the main cause wherfore the sincerity of the gospell is so little regarded, our lord Iesus christ in that parable.
And to let it appear, that that which they allege and Object against the Ministers of christ, is not the main cause Wherefore the sincerity of the gospel is so little regarded, our lord Iesus Christ in that parable.
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Ma. 13. teacheth men to iudge otherwise, to look into thēselues, & to search their own bosoms for the cause and reason wherfore the word of God hath no more place in them.
Ma. 13. Teaches men to judge otherwise, to look into themselves, & to search their own bosoms for the cause and reason Wherefore the word of God hath no more place in them.
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And on the contrary, though the sower bee neuer so vnskilful in sowing, and haue no desire at all that the seed which he soweth should growe and prosper;
And on the contrary, though the sour be never so unskilful in sowing, and have no desire At all that the seed which he Soweth should grow and prosper;
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nay though Christ himself, or an Angell from heauen, should speak vnto him, and say, this is the doctrine of saluation, giue good eare vnto it, beleeue and embrace it;
nay though christ himself, or an Angel from heaven, should speak unto him, and say, this is the Doctrine of salvation, give good ear unto it, believe and embrace it;
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O Lord (say they) what a pittifull thing is this, that any shoulde thus wilfully shut their eyes, that they may not see, stop their eares, that they may not heare,
O Lord (say they) what a pitiful thing is this, that any should thus wilfully shut their eyes, that they may not see, stop their ears, that they may not hear,
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and thus harden their hearts, that they might not vnderstand? To see a papist (that refuseth to come to our assemblies where the word of God is preched) to bee thus minded and thus hardned in the lusts and affections of his own heart, it is not strange.
and thus harden their hearts, that they might not understand? To see a papist (that Refuseth to come to our assemblies where the word of God is preached) to be thus minded and thus hardened in the Lustiest and affections of his own heart, it is not strange.
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and especially vpon this text, & consider withall, how God hath Mercie •n whom he wil (as the apostle speaketh againe, cha. 9) and whom he wil he hardneth, that he couereth some with a Spirite of slumber, giueth them eyes that they shoulde •ot see,
and especially upon this text, & Consider withal, how God hath Mercy •n whom he will (as the apostle speaks again, cham. 9) and whom he will he Hardeneth, that he Covereth Some with a Spirit of slumber, gives them eyes that they should •ot see,
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How vnsearchable are his iudgements, and his wayes past finding out? Last of al, we may see further from hence, what a fearful thing it is for men to harden their hearts against the Doctrin of the gospel,
How unsearchable Are his Judgments, and his ways passed finding out? Last of all, we may see further from hence, what a fearful thing it is for men to harden their hearts against the Doctrine of the gospel,
and to be either so stubborne or malicious against the Minister that preacheth vnto them, as not to regard the instruction and the exhortations which he doth teach and deliuer.
and to be either so stubborn or malicious against the Minister that Preacheth unto them, as not to regard the instruction and the exhortations which he does teach and deliver.
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and the mighty power of God to saluation, they make it by this meanes, vnto them, the sauour of death & condemnation, to their fearful confusion for euermore.
and the mighty power of God to salvation, they make it by this means, unto them, the savour of death & condemnation, to their fearful confusion for evermore.
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This is manifest also in the example of the Iewes, they being a stubborn people, and most maliciously bent against Christ, because hee would not flatter them in their sins,
This is manifest also in the Exampl of the Iewes, they being a stubborn people, and most maliciously bent against christ, Because he would not flatter them in their Sins,
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Somtimes astonishment, sometimes palpable ignorance, somtimes mocking, wresting, peruerting, slandring, persecuting, no sound knowledge, no true faith, no true repentance, no true zeal of gods glory, no fruit or effect of true loue,
Sometimes astonishment, sometime palpable ignorance, sometimes mocking, wresting, perverting, slandering, persecuting, no found knowledge, no true faith, no true Repentance, no true zeal of God's glory, no fruit or Effect of true love,
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So that this may bee a lesson, nay a fearful example for vs, & for all posterities and generations to come, that we may learne to take heed how we harden our harts,
So that this may be a Lesson, nay a fearful Exampl for us, & for all Posterities and generations to come, that we may Learn to take heed how we harden our hearts,
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It being most sure & certaine, that vnlesse the Lord ioyne the efficacy of his spirite with the outwarde sound and ministry of his word, we shall be as malicious,
It being most sure & certain, that unless the Lord join the efficacy of his Spirit with the outward found and Ministry of his word, we shall be as malicious,
and vnprofitable hearers of Gods worde, when it is preached vnto vs, but that we may euermore hear it, with that manner of hearing, which is proper and peculier to Gods Children, with feare and trembling,
and unprofitable hearers of God's word, when it is preached unto us, but that we may evermore hear it, with that manner of hearing, which is proper and peculiar to God's Children, with Fear and trembling,
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THese wordes the Apostle addeth of himselfe, and they are not spoken by the Prophet Esay, but to bee ioyned in sence with the latter ende of the former verse,
THese words the Apostle adds of himself, and they Are not spoken by the Prophet Isaiah, but to be joined in sense with the latter end of the former verse,
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The elect, howsoeuer they may be blinde and ignoraunt, obstinate and vntowarde, and carelessely runne headlong euen according vnto the lustes and affections of their owne hearts, with the prophane multitude of the world, to the wayes & delights of sin and vngodlines,
The elect, howsoever they may be blind and ignorant, obstinate and untoward, and carelessly run headlong even according unto the lusts and affections of their own hearts, with the profane multitude of the world, to the ways & delights of since and ungodliness,
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Whereas the Wicked and vngodly, as (through the corruption of their owne nature, and instigation of Sathan) their hearts and affections are set with delight on those things that are euill & naught;
Whereas the Wicked and ungodly, as (through the corruption of their own nature, and instigation of Sathan) their hearts and affections Are Set with delight on those things that Are evil & nought;
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As in the dayes of the Prophets, Elias & Esay, they were giuen ouer to idolatry & other abhominations, to infidelity and hardnesse of heart, contemned Gods worde, despised and persecuted the Prophets,
As in the days of the prophets, Elias & Isaiah, they were given over to idolatry & other abominations, to infidelity and hardness of heart, contemned God's word, despised and persecuted the prophets,
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The rest haue bin hardned saith he, vnto this day. To this also most plainly, 2. Cor. 13, 14 15. Their mindes (saith he) are hardned, for vntil this day, remaineth the same couering vntaken away.
The rest have been hardened Says he, unto this day. To this also most plainly, 2. Cor. 13, 14 15. Their minds (Says he) Are hardened, for until this day, remains the same covering untaken away.
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And after this manner, (through the iust iudgement of God vpon them) doo the greatest part of them remaine in the like Ignorance, blindnes, infidelity, obstinacy,
And After this manner, (through the just judgement of God upon them) do the greatest part of them remain in the like Ignorance, blindness, infidelity, obstinacy,
The Children of God, whensoeuer either their owne consciences doo reproue them for sinne, or others do exhort and admonish them, howsoeuer for a time they may passe it ouer, and regarde it not;
The Children of God, whensoever either their own Consciences do reprove them for sin, or Others do exhort and admonish them, howsoever for a time they may pass it over, and regard it not;
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Dauid sinned greeuously in adultery & murther, but being an elect childe of God, he was no sooner brought to a serious sense and consideration of his sin by the Prophet Nathan, as 2 Sam. 12, 13. but with a penitent heart hee confessed the same.
David sinned grievously in adultery & murder, but being an elect child of God, he was no sooner brought to a serious sense and consideration of his since by the Prophet Nathan, as 2 Sam. 12, 13. but with a penitent heart he confessed the same.
but he presently setled himself to obey the Lords wil, as Acts 9, 6. Lord (sayth he) what wilt thou that I doo? As if hee sayde, I am now ready to performe whatsoeuer it shall please thee to enioyn or commaund.
but he presently settled himself to obey the lords will, as Acts 9, 6. Lord (say he) what wilt thou that I do? As if he said, I am now ready to perform whatsoever it shall please thee to enjoin or command.
But now, how contrary heereunto, is the affection and inclination of wicked & vngodly reprobates, we haue examples in Kain, Pharaoh, Esau, Ahab, Iudas, and in the Scribes and Pharisees, who although they were guiltie in their Consciences of great and greeuous transgressions,
But now, how contrary hereunto, is the affection and inclination of wicked & ungodly Reprobates, we have Examples in Kain, Pharaoh, Esau, Ahab, Iudas, and in the Scribes and Pharisees, who although they were guilty in their Consciences of great and grievous transgressions,
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and often admonished and exhorted to Repentaunce, yet they still continued in their lewdnesse, & what outward shew of remorse soeuer, they at any time made, it was altogether in Hypocrisie and dissimulation.
and often admonished and exhorted to Repentance, yet they still continued in their Lewdness, & what outward show of remorse soever, they At any time made, it was altogether in Hypocrisy and dissimulation.
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What our generall estate and condition is by Nature, how we are thereby dead in trespasses and sinnes, hauing no more power nor ability in our selues to recouer the spirituall life lost,
What our general estate and condition is by Nature, how we Are thereby dead in Trespasses and Sins, having no more power nor ability in our selves to recover the spiritual life lost,
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and sanctifyeth them for the aduancement of Gods glory, and for the sealing of their owne saluation, in the fruits of the spirit, in all goodnesse, righteousnesse,
and Sanctifieth them for the advancement of God's glory, and for the sealing of their own salvation, in the fruits of the Spirit, in all Goodness, righteousness,
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Dost thou then see any man carelesly and securely continuing in his old and former sinnes, that either from his cradle or otherwise heeretofore, hath bin a vaine swearer,
Dost thou then see any man carelessly and securely Continuing in his old and former Sins, that either from his cradle or otherwise heretofore, hath been a vain swearer,
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or debate, a lyer, a filthy speaker, an oppressor, or a backbiter, and notwithstanding all wholesome instructions and exhortations that tend to the contrary, continues so stil;
or debate, a liar, a filthy speaker, an oppressor, or a backbiter, and notwithstanding all wholesome instructions and exhortations that tend to the contrary, continues so still;
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then of the blacke Moore his changing his skin, and the Leopard his spots, as speaketh the Prophet Ieremy, ch. 13. Wel know such a one, whosoeuer he be,
then of the black More his changing his skin, and the Leopard his spots, as speaks the Prophet Ieremy, changed. 13. Well know such a one, whosoever he be,
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It being the property of Gods children when they are called and conuerted, to be so altred and transformed from their former corrupt & vnwarranted conuersation, that howsoeuer they cannot glorifie God in such perfection as they woulde;
It being the property of God's children when they Are called and converted, to be so altered and transformed from their former corrupt & unwarranted Conversation, that howsoever they cannot Glorify God in such perfection as they would;
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Whereas before, they were full of vnrighteousnesse, fornication, wickednesse, &c. (as the Apostle speaketh of the vnregenerate Gentiles, Rom. 1.) being called and conuerted, they become Ful of goodnesse, filled with al knowledge,
Whereas before, they were full of unrighteousness, fornication, wickedness, etc. (as the Apostle speaks of the unregenerate Gentiles, Rom. 1.) being called and converted, they become Full of Goodness, filled with all knowledge,
& are able to admonish one another, as he speaketh of the conuerted Gentiles, Rom. 15. Whereas before, all the Religion which they had, was onely in wordes and outward shewes, vpon their conuersion, it presently beginneth to be in al goodnes, righteousnes,
& Are able to admonish one Another, as he speaks of the converted Gentiles, Rom. 15. Whereas before, all the Religion which they had, was only in words and outward shows, upon their conversion, it presently begins to be in all Goodness, righteousness,
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and trueth, they hauing a care & a conscience to amend their liues & to practise in the whole course of their conuersation, whatsoeuer they know & professe, according to the wil & word of God.
and truth, they having a care & a conscience to amend their lives & to practise in the Whole course of their Conversation, whatsoever they know & profess, according to the will & word of God.
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If before they haue bin scoffers, raylers, filthy talkers, or slanderers, now their care wil be to speake the wordes of truth & sobernes, that no corrupt communication proceed out of their mouths but that which is good to edification,
If before they have been scoffers, railers, filthy talkers, or slanderers, now their care will be to speak the words of truth & soberness, that no corrupt communication proceed out of their mouths but that which is good to edification,
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According as of this difference betwixt the estate & condition of gods children, considered both before & after their calling & conuersion speaketh the Apostle, Eph. 2. Wherefore remember that ye being in time past, Gentiles in the flesh,
According as of this difference betwixt the estate & condition of God's children, considered both before & After their calling & conversion speaks the Apostle, Ephesians 2. Wherefore Remember that you being in time past, Gentiles in the Flesh,
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For he is our peace, &c. Heereof the Apostle Peter also 1 Pet. 2, 10. Which in time past, saith he, were not a people, yet are now the people of God, which in time past were not vnder mercy, but now haue obtained mercy.
For he is our peace, etc. Hereof the Apostle Peter also 1 Pet. 2, 10. Which in time past, Says he, were not a people, yet Are now the people of God, which in time passed were not under mercy, but now have obtained mercy.
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And 1. Cor. 6, 9, 10, 11. after the Apostle hath reckoned vp a great number of wicked and vngodly liuers, Fornicaters, idolaters, adulterers, wantons, drunkards, raylers, & such like, plainly denouncing, that no such shal inherit the kingdom of God:
And 1. Cor. 6, 9, 10, 11. After the Apostle hath reckoned up a great number of wicked and ungodly livers, Fornicators, Idolaters, Adulterers, wantons, drunkards, railers, & such like, plainly denouncing, that no such shall inherit the Kingdom of God:
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Much might bee spoken, and many other places alledged, but by this already deliuered, wee may plainly see, what a great change and alteration the Lord dooth worke and bring to passe in all those that do belong vnto him.
Much might be spoken, and many other places alleged, but by this already Delivered, we may plainly see, what a great change and alteration the Lord doth work and bring to pass in all those that do belong unto him.
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and make stiffe their neckes against such wholsom aduise and counsel as tendeth thereunto.) Such are to be reprooued and vpbraided, aswell with their former, as with their daily transgressions.
and make stiff their necks against such wholesome advise and counsel as tendeth thereunto.) Such Are to be reproved and upbraided, aswell with their former, as with their daily transgressions.
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So that fitly are all such heere met withall, and iustly reprooued, who (to the disgrace of the glorious Gospell of Iesus Christ which they professe) are very ready to vpbraide those that feare god with the sins and transgressions of their vnregenerate estate with such faults & transgressions as they haue cōmitted before the time of their calling.
So that fitly Are all such Here met withal, and justly reproved, who (to the disgrace of the glorious Gospel of Iesus christ which they profess) Are very ready to upbraid those that Fear god with the Sins and transgressions of their unregenerate estate with such Faults & transgressions as they have committed before the time of their calling.
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As many such there are, who if they heare any thing vttred to the praise and commendation of any man (for godlines & religion) whom they do not affect.
As many such there Are, who if they hear any thing uttered to the praise and commendation of any man (for godliness & Religion) whom they do not affect.
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yet will they be sure, eyther to cast it in their teeth (if they presently confer with them,) or to blaze it abroade to the greatest reproach and disgrace of them, they possibly may.
yet will they be sure, either to cast it in their teeth (if they presently confer with them,) or to blaze it abroad to the greatest reproach and disgrace of them, they possibly may.
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Thus did not the Apostle Paule deale with the Romanes. After their calling and Conuersion, hee vpbrayded them not with their former Idolatry and prophanesse,
Thus did not the Apostle Paul deal with the Romans. After their calling and Conversion, he upbraided them not with their former Idolatry and profaneness,
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but ye haue obeyed from the heart, &c. And thus (I say) ought we to do, reproaching onely such with their former transgressions, who wilfully and shamelesly continue in them,
but you have obeyed from the heart, etc. And thus (I say) ought we to do, reproaching only such with their former transgressions, who wilfully and shamelessly continue in them,
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But before their full impression (and namely in this month of March 1612. ) it came to passe (through an ordinary and orderly succession) that these two ensuing, were likewise Preached.
But before their full impression (and namely in this Monn of March 1612.) it Come to pass (through an ordinary and orderly succession) that these two ensuing, were likewise Preached.
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And therevpon kicking and spurning at it, as if all were spoken of mallice, and as if the Pulpit were made a place by the Minister (by the disgracing of them) to reuenge himselfe.
And thereupon kicking and spurning At it, as if all were spoken of malice, and as if the Pulpit were made a place by the Minister (by the disgracing of them) to revenge himself.
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The obiection is to this effect, and as if some one of the Gentiles (grounding the same vpon the Doctrin which he had taught before) should thus alledge; The Branches are broken off;
The objection is to this Effect, and as if Some one of the Gentiles (grounding the same upon the Doctrine which he had taught before) should thus allege; The Branches Are broken off;
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and that there is therefore sufficient matter for vs, of glorying and triumphing ouer them. Now to this obiection, the Apostle aunswereth in this twentith verse, graunting the first part;
and that there is Therefore sufficient matter for us, of glorying and triumphing over them. Now to this objection, the Apostle Answers in this Twentieth verse, granting the First part;
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namely, Infidelity, whereunto by Nature the Gentiles are as apt, and as readily inclined as the Iewes. Well (saith he) through vnbeleefe •hey are broken off, & thou standest by faith;
namely, Infidelity, whereunto by Nature the Gentiles Are as apt, and as readily inclined as the Iewes. Well (Says he) through unbelief •hey Are broken off, & thou Standest by faith;
and you receiued, but •his withall thou oughtest to know, to •onsider, and weigh with thy selfe, that •eeing vnbeleefe is the cause of their reie•tion,
and you received, but •his withal thou Ought to know, to •onsider, and weigh with thy self, that •eeing unbelief is the cause of their reie•tion,
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now •efore I enter into the particular pointes •f Doctrine necessarily and naturally a••sing out of these wordes, this question •ath neede to be cleered and resolued.
now •efore I enter into the particular points •f Doctrine necessarily and naturally a••sing out of these words, this question •ath need to be cleared and resolved.
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If 〈 ◊ 〉 bee true (may some say) which was taught the last time, out of that which immediatly goeth before, that such as stan• by Faith in the State of grace, haue suc• a firme and vnmooueable abiding, a• that they may assure themselues of the•• saluation,
If 〈 ◊ 〉 be true (may Some say) which was taught the last time, out of that which immediately Goes before, that such as stan• by Faith in the State of grace, have suc• a firm and unmovable abiding, a• that they may assure themselves of the•• salvation,
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and that nothing shall separat• them from the loue and fauour of God how, and in what sence then doth the Apostle heere exhort them to feare? If the• must feare,
and that nothing shall separat• them from the love and favour of God how, and in what sense then does the Apostle Here exhort them to Fear? If the• must Fear,
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firs• that the Apostle in this place directeth no• his speech vnto euery particular person but to the Gentiles in generall, amon• whō at that time (as wel as now) there (n• doubt) were many arrogant and vnsanct•fied professors, many double and dissembling Hypocrites,
firs• that the Apostle in this place directeth no• his speech unto every particular person but to the Gentiles in general, amon• whom At that time (as well as now) there (n• doubt) were many arrogant and vnsanct•fied professors, many double and dissembling Hypocrites,
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This is the Doctrine, the which as it is directly offered in this Text, so doth our Lord Iesus Christ himselfe expresly confirme it. Iohn 5.44. Where directing his speech vnto the Iewes, hee hath these wordes;
This is the Doctrine, the which as it is directly offered in this Text, so does our Lord Iesus christ himself expressly confirm it. John 5.44. Where directing his speech unto the Iewes, he hath these words;
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How can ye beleeue, which receiue honour one of another, and seeke not the honour that commeth of God alone? and this is manifest in the Pharisies, who being puffed vp with a high conceit of themselues, scornefully reiected,
How can you believe, which receive honour one of Another, and seek not the honour that comes of God alone? and this is manifest in the Pharisees, who being puffed up with a high conceit of themselves, scornfully rejected,
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This may yet further appeare by plentifull other testimonies and examples, as Numb. 15. where it is expressely pronounced, that whosoeuer doth ought presumptuously or in the pride of his hart, he is so farre from beleeuing aright,
This may yet further appear by plentiful other testimonies and Examples, as Numb. 15. where it is expressly pronounced, that whosoever does ought presumptuously or in the pride of his heart, he is so Far from believing aright,
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The Prophet Dauid also (for his part) is so far from hauing any tollerable conceit that it is possible for a proude and high minded man to bee the Childe of God,
The Prophet David also (for his part) is so Far from having any tolerable conceit that it is possible for a proud and high minded man to be the Child of God,
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Of such pronounceth Salomon. Also Prou. 6. that they are hated of God, and Chapt. 16. that they are an abhomination vnto him. And before all this, Chapt. 8. that it is a principall effect of the feare of God to hate such manner of persons.
Of such pronounceth Solomon. Also Prou. 6. that they Are hated of God, and Chapter 16. that they Are an abomination unto him. And before all this, Chapter 8. that it is a principal Effect of the Fear of God to hate such manner of Persons.
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Therefore haue they forgotten me (saith the Lord) and why? Because their heart was exalted. So we see, that a proud and high minded man, cannot so much as truelie remember God, much lesse then faithfully beleeue in Christ,
Therefore have they forgotten me (Says the Lord) and why? Because their heart was exalted. So we see, that a proud and high minded man, cannot so much as truly Remember God, much less then faithfully believe in christ,
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Behold hee that lifteth vp himselfe (saith the Lord by the Prophet Habacuk. chapt. 2.) his mind is not vpright in him, but the iust shall liue by his Faith:
Behold he that lifts up himself (Says the Lord by the Prophet Habakkuk. Chapter. 2.) his mind is not upright in him, but the just shall live by his Faith:
yea, indeed the proud Man is as hee that transgresseth by Wine, therefore shall he not endure, &c. In which wordes we see a manifest opposition betweene pride and faith.
yea, indeed the proud Man is as he that Transgresseth by Wine, Therefore shall he not endure, etc. In which words we see a manifest opposition between pride and faith.
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And by all these places wee haue this truth most cleerely confirmed, that it is not possible that a proud and high minded man should truely and faithfully beleeue in Christ.
And by all these places we have this truth most clearly confirmed, that it is not possible that a proud and high minded man should truly and faithfully believe in christ.
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Numb. 16. Athalia to destroy all the Kinges seede, but that shee her selfe might raigne? 2. Kin. 11. Zimri, Shallum, and many others, to murther their Lords and Princes.
Numb. 16. Athalia to destroy all the Kings seed, but that she her self might Reign? 2. Kin. 11. Zimri, Shallum, and many Others, to murder their lords and Princes.
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1. King. 16. and 2. King. 15? Abimelech to murther his seauenty Brethren, the Sonnes of Ierubbal. Iudg. 9. Absolon, that wicked Hippocrite and vnnaturall traitor, to take armes against his Father Dauid, and to driue him from his Kingdome. 2 Sam. 15. Ambition was the roote and Fountaine of all this.
1. King. 16. and 2. King. 15? Abimelech to murder his seauenty Brothers, the Sons of Ierubbal. Judges 9. Absalom, that wicked Hippocrite and unnatural traitor, to take arms against his Father David, and to driven him from his Kingdom. 2 Sam. 15. Ambition was the root and Fountain of all this.
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as heereof we haue examples in Ahashuerosh. Hest. 1. who sitting vpon the Throne of his Kingdome, made a feast to all his Princes and Officers, boasting of his Riches,
as hereof we have Examples in Ahasuerus. Hest. 1. who sitting upon the Throne of his Kingdom, made a feast to all his Princes and Officers, boasting of his Riches,
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and for the honour of my Maiesty? And of such vaine boasters there are many other examples; some glorying in their Riches; some boasting of their strength;
and for the honour of my Majesty? And of such vain boaster's there Are many other Examples; Some glorying in their Riches; Some boasting of their strength;
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And first, what a fearefull punnishment was inflicted vpon our first Parents, when as not being content with that estate wherein God placed them, they would needs be climing higher,
And First, what a fearful punishment was inflicted upon our First Parents, when as not being content with that estate wherein God placed them, they would needs be climbing higher,
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and laboured to bee like vnto God? Are not we thereby become the children of wrath, conceiued and borne in sinne, by Nature the very Bondslaues of Satan,
and laboured to be like unto God? are not we thereby become the children of wrath, conceived and born in sin, by Nature the very Bondslaves of Satan,
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What iudgment did God execute vpon proude and ambitious Haman, when he caused him to be hanged vpon the very same gibbet, that himselfe a little before had erected for Mordecaie? What reuenge did hee take of Athalia, when hauing murthered all the Kings seed, she her selfe was slain. 2. King. 11. How fearefull and horrible was the death of Absolon, when as hanging vnder a Tree by the haire of his head, he was there strooke through and slaine, at what time with his Army hee fought against his Father Dauid. 2 Sam. 18. What iudgement did the Prophet Esay. Chapt. 14. denounce against Nebucadnezzar? And as Daniell declareth. Chap. 4.
What judgement did God execute upon proud and ambitious Haman, when he caused him to be hanged upon the very same gibbet, that himself a little before had erected for Mordecai? What revenge did he take of Athalia, when having murdered all the Kings seed, she her self was slave. 2. King. 11. How fearful and horrible was the death of Absalom, when as hanging under a Tree by the hair of his head, he was there struck through and slain, At what time with his Army he fought against his Father David. 2 Sam. 18. What judgement did the Prophet Isaiah. Chapter 14. denounce against Nebuchadnezzar? And as Daniell Declareth. Chap. 4.
and his nailes like Birds clawes? Neither may we ouer-passe the fearfull iudgement of God executed vpon Herod. Act. 12. who being puffed vp with the flattery and vaine applause of the people for the eloquency of his Oration:
and his nails like Birds claws? Neither may we overpass the fearful judgement of God executed upon Herod. Act. 12. who being puffed up with the flattery and vain applause of the people for the eloquency of his Oration:
The voyce of God, & not of man: because hee gaue not the glory vnto God, but vsurped it as due to himself, he was Immediatly smitten by the Angell of the Lord,
The voice of God, & not of man: Because he gave not the glory unto God, but usurped it as due to himself, he was Immediately smitten by the Angel of the Lord,
and being eaten of Wormes, gaue vp the Ghost? But now hauing thus made manifest the loathsomnesse of this sinne, by the consideration of Gods fearefull iudgements executed in regard thereof:
and being eaten of Worms, gave up the Ghost? But now having thus made manifest the loathsomeness of this sin, by the consideration of God's fearful Judgments executed in regard thereof:
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but these are peremptory Censurers and Controllers of whatsoeuer crosseth their peeuish and peruerse affections: let it neuer so plainely appeare to proceede from God, according to his word.
but these Are peremptory Censurers and Controllers of whatsoever Crosseth their peevish and perverse affections: let it never so plainly appear to proceed from God, according to his word.
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Againe, if such men haue any knowledge at all in heauenly thinges (as some of them haue) their knowledge, by reason of their pride being not sanctified, dooth nothing but puffe them vp:
Again, if such men have any knowledge At all in heavenly things (as Some of them have) their knowledge, by reason of their pride being not sanctified, doth nothing but puff them up:
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As they doe not like to be taught and exhorted, so much lesse to bee admonished or reproued, let him neuer tell me this, (will they say) or let him neuer teach me that, I am not now to learne, I know what I am to doe as well as he, I am no Nouice, I haue not spent my time so vnprofitably, I am too old to bee Catechized, I thinke scorne to goe to schoole to him, and such like.
As they do not like to be taught and exhorted, so much less to be admonished or reproved, let him never tell me this, (will they say) or let him never teach me that, I am not now to Learn, I know what I am to do as well as he, I am no Novice, I have not spent my time so unprofitably, I am too old to be Catechized, I think scorn to go to school to him, and such like.
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and assureth vs withall of Gods gracious presence (if we bee meeke and humble minded) to reuiue our Spirits, and to giue vs life, to teach vs also, and to guide and direct vs in his waies:
and assureth us withal of God's gracious presence (if we be meek and humble minded) to revive our Spirits, and to give us life, to teach us also, and to guide and Direct us in his ways:
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yea, and for the better inducing of vs heereunto, not onely propoundeth the example of Moses, as how he was a Very meeke man, aboue all the men that were vpon the earth. Numb.
yea, and for the better inducing of us hereunto, not only propoundeth the Exampl of Moses, as how he was a Very meek man, above all the men that were upon the earth. Numb.
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12. but also of Dauid, Hezechia, Iosiah, and many other, meekely receiuing the word of God when they heard it, their harts melting and trembling at the consideration thereof,
12. but also of David, Hezekiah, Josiah, and many other, meekly receiving the word of God when they herd it, their hearts melting and trembling At the consideration thereof,
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and so consequently, reaping and enioying most notable comfort and consolation thereby, for the assured sealing of Gods speciall loue and fauour, to the euerlasting peace and saluation of their Soules.
and so consequently, reaping and enjoying most notable Comfort and consolation thereby, for the assured sealing of God's special love and favour, to the everlasting peace and salvation of their Souls.
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but the other sort are high conceited of their owne sufficiency, and as if they needed no heauenly helpe for the accomplishment of any duty which God requireth.
but the other sort Are high conceited of their own sufficiency, and as if they needed no heavenly help for the accomplishment of any duty which God requires.
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as the Messengers and Ambassadours of the Lorde of He•uen and Earth, and as blessed and pretio•s Instruments of their saluation, saying with the Prophet and Apostle;
as the Messengers and ambassadors of the Lord of He•uen and Earth, and as blessed and pretio•s Instruments of their salvation, saying with the Prophet and Apostle;
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but proud and high minded, doe esteeme and account of them for the mos• part, but euen as the off-scowring of a• thinges, not worthy of any estimation o• regard:
but proud and high minded, do esteem and account of them for the mos• part, but even as the offscouring of a• things, not worthy of any estimation o• regard:
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and whereas the other sort hau• them in singular loue for their Worke sake, as the Apostle beseecheth the• Thes. 5. they will be sure to haue the 〈 ◊ 〉 singular hatred, hurting and despigh 〈 ◊ 〉 none more then they.
and whereas the other sort hau• them in singular love for their Work sake, as the Apostle Beseecheth the• Thebes 5. they will be sure to have the 〈 ◊ 〉 singular hatred, hurting and despigh 〈 ◊ 〉 none more then they.
The meeke 〈 ◊ 〉 humble minded, when they heare 〈 ◊ 〉 sweete promises of Gods grace and me•cy in Christ Iesus, to the free and particular forgiuenesse of their sinnes, to theyr iustification and eternall life, will be allured to the magnifying of Gods mercy, with an humble acknowledging of their own vnworthinesse:
The meek 〈 ◊ 〉 humble minded, when they hear 〈 ◊ 〉 sweet promises of God's grace and me•cy in christ Iesus, to the free and particular forgiveness of their Sins, to their justification and Eternal life, will be allured to the magnifying of God's mercy, with an humble acknowledging of their own unworthiness:
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and wounded in their consciences, because by their sins they haue offended God, being their gracious and merciful Father in Iesus Christ, humbly for Christs sake craue mercy and forgiuenesse,
and wounded in their Consciences, Because by their Sins they have offended God, being their gracious and merciful Father in Iesus christ, humbly for Christ sake crave mercy and forgiveness,
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and the gracious assistance of Gods grace and blessed Spirite to redeeme the time, and that hating and detesting all the waies of sin from the bottome of their hearts:
and the gracious assistance of God's grace and blessed Spirit to Redeem the time, and that hating and detesting all the ways of since from the bottom of their hearts:
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they way glorifie God, and seale the assurance of their own saluation in the fruits of the Spirit, in all Goodnesse, righteousnesse, and Truth, al the daies of their life afterward:
they Way Glorify God, and seal the assurance of their own salvation in the fruits of the Spirit, in all goodness, righteousness, and Truth, all the days of their life afterwards:
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and as for the threatnings of Gods iudgments, they regard them not, but euen as if they had made a Couenant with death, and an agreement with Hell, they securely goe on in their prophanenesse,
and as for the threatenings of God's Judgments, they regard them not, but even as if they had made a Covenant with death, and an agreement with Hell, they securely go on in their profaneness,
Whereas they should approoue themselues to be such as they would be acounted, by labouring to excell the common sort in good and commendable actions, to the benefite either of the Church or Common-weale;
Whereas they should approve themselves to be such as they would be accounted, by labouring to excel the Common sort in good and commendable actions, to the benefit either of the Church or Commonweal;
as also in bountifulnes and liberality, in beeing humble, affable, courteous, louers of peace, &c. which are indeed the true ornaments of a true Gentleman:
as also in bountifulness and liberality, in being humble, affable, courteous, lovers of peace, etc. which Are indeed the true Ornament of a true Gentleman:
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All contention, quarrelling, strife, and debate, and all diuisions and separations in the places of their aboade, being ordinarily stirred vp by such, who with their high words, stately gestures, imperious speeches,
All contention, quarreling, strife, and debate, and all divisions and separations in the places of their abode, being ordinarily stirred up by such, who with their high words, stately gestures, imperious Speeches,
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how corrupt or peruerse soeuer it be, although they bee neuer so prophane Contemners of the Gospell and Religion of IESVS CHRIST, in the Ministry and profession of it:
how corrupt or perverse soever it be, although they be never so profane Contemners of the Gospel and Religion of JESUS CHRIST, in the Ministry and profession of it:
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neuer so furious and outragious, neuer such ordinary abusers of Gods sacred Name, in swearing, curssing, blaspheming, make a common custome of prophaning the Lords day in themselues,
never so furious and outrageous, never such ordinary Abusers of God's sacred Name, in swearing, cursing, blaspheming, make a Common custom of profaning the lords day in themselves,
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nor what they do, no nor what they sweare, so as one way or other they may hurt and despight such as contradict and oppose against them, and reuenge themselues.
nor what they do, no nor what they swear, so as one Way or other they may hurt and despite such as contradict and oppose against them, and revenge themselves.
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And although they would haue him thinke that they did it in regard of his office and calling, that he might be knowne to the Worlde for the promised Messiah and Sauiour:
And although they would have him think that they did it in regard of his office and calling, that he might be known to the World for the promised Messiah and Saviour:
it plainly appeareth, not only by the often commandements which he gaue for the concealing of his maruellous woorkes and heauenly glory. Math. 9.17. and in many other places;
it plainly appears, not only by the often Commandments which he gave for the concealing of his marvelous works and heavenly glory. Math. 9.17. and in many other places;
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yet least he should seeme in any measure at all to affect it, he chose rather to conuey himselfe away, according as heereunto tend his owne wordes in that same Chapter, saying;
yet lest he should seem in any measure At all to affect it, he chosen rather to convey himself away, according as hereunto tend his own words in that same Chapter, saying;
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And his Name hath made this man sound whom ye see and know, through Faith in his Name, &c. Another notable example we haue. Acts 14.13. in Paule and Barabas, where the people supposing them to bee Gods, and thereuppon ready to haue sacrificed vnto them:
And his Name hath made this man found whom you see and know, through Faith in his Name, etc. another notable Exampl we have. Acts 14.13. in Paul and Barabbas, where the people supposing them to be God's, and thereupon ready to have sacrificed unto them:
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O men why doe ye these things? we are men subiect to the like infirmities, &c. Heereunto also appertaineth that of Saint Paule. We praise not our selues (saith he) but giue you an occasion to reioyce of vs. And Gal. 5. Let vs not be desirous of vaine glory: and in the next chapter.
Oh men why do you these things? we Are men Subject to the like infirmities, etc. Hereunto also appertaineth that of Saint Paul. We praise not our selves (Says he) but give you an occasion to rejoice of us And Gal. 5. Let us not be desirous of vain glory: and in the next chapter.
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neither truely beleeue in Christ, nor religiously submit themselues vnto his word and Gospell: And therewithall remembring also what the Apostle Peter saith. 1. Pet. 5.5. That God resisteth the proud, and giueth grace to the humble. What our Sauiour saith also.
neither truly believe in christ, nor religiously submit themselves unto his word and Gospel: And therewithal remembering also what the Apostle Peter Says. 1. Pet. 5.5. That God Resisteth the proud, and gives grace to the humble. What our Saviour Says also.
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and of vain glory, it may appeare to the glorie of God, and to the peace of our own soules, in the experience of all such as truely fear God, that they doe it falsly, maliciouslie, and vncharitably.
and of vain glory, it may appear to the glory of God, and to the peace of our own Souls, in the experience of all such as truly Fear God, that they do it falsely, maliciously, and uncharitably.
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It being the propertie of proude and high minded men (as I obserued before) to iudge and accuse others to be as proud and as high minded as themselues,
It being the property of proud and high minded men (as I observed before) to judge and accuse Others to be as proud and as high minded as themselves,
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According as heereof, there is another example in Haman. Because Mordecay would not bow to proud Haman, but by his countenaunce gaue a checke to his ambition, Haman thought Mordecay to be as proud and high minded as himselfe.
According as hereof, there is Another Exampl in Haman. Because Mordecai would not bow to proud Haman, but by his countenance gave a check to his ambition, Haman Thought Mordecai to be as proud and high minded as himself.
Checking and controlling others as sawcy and malapert, & as wanting good manners, euen as Haman did Mordecay, if they yeeld them not that reuerence and submission which they expect.
Checking and controlling Others as saucy and malapert, & as wanting good manners, even as Haman did Mordecai, if they yield them not that Reverence and submission which they expect.
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and commended of fraile and foolish men, and as loathsome and abhominable, to be hated and abhorred of God? Hereunto may be added for further amplification, that notable exhortation of the Apostle Paule. Ephe. 2. That nothing be done through contention or vaine glory,
and commended of frail and foolish men, and as loathsome and abominable, to be hated and abhorred of God? Hereunto may be added for further amplification, that notable exhortation of the Apostle Paul. Ephes 2. That nothing be done through contention or vain glory,
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or good quality, should possibly think such a one to be better then himselfe? Such and such (will a proud and high minded man bee ready to say) are but Blocke-heades,
or good quality, should possibly think such a one to be better then himself? Such and such (will a proud and high minded man be ready to say) Are but Blocke-heades,
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But when the Apostle exhorteth vs to think others better then our selues, his meaning is not that wee should in this sort examine our selues and other men.
But when the Apostle exhorteth us to think Others better then our selves, his meaning is not that we should in this sort examine our selves and other men.
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and in the vndoubted hope of eternall life, it highly behooueth vs to pray vnto God, to settle and establish in vs true humility and lowlinesse of minde,
and in the undoubted hope of Eternal life, it highly behooveth us to pray unto God, to settle and establish in us true humility and lowliness of mind,
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as being the beginning, the middle part, and the ende of a true Christian life, all pride and arrogancy of heart beeing vtterly expelled and rooted out.
as being the beginning, the middle part, and the end of a true Christian life, all pride and arrogance of heart being utterly expelled and rooted out.
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The first of all he plainelie expresseth, to be The haughtie eyes. And therefore it is notably recorded of Dauid 2 Sam. 6. that when Michall the daughter of Saule despised him in her heart,
The First of all he plainly Expresses, to be The haughty eyes. And Therefore it is notably recorded of David 2 Sam. 6. that when Michael the daughter of Saule despised him in her heart,
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Now a notable way and meanes to attaine to true humility, is to bee touched in conscience by the consideration of our sinnes, where-with we are polluted and defiled in euery part of both body and Soule:
Now a notable Way and means to attain to true humility, is to be touched in conscience by the consideration of our Sins, wherewith we Are polluted and defiled in every part of both body and Soul:
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For surely, if we rightly enter into the examination of our sinnes, we shall easily find sufficient cause of honouring and preferring others before our selues.
For surely, if we rightly enter into the examination of our Sins, we shall Easily find sufficient cause of honouring and preferring Others before our selves.
Our owne consciences telling vs, that it is almost vnpossible that other men should be such great and grieuous sinners, haue such corrupt thoughts, affections,
Our own Consciences telling us, that it is almost unpossible that other men should be such great and grievous Sinners, have such corrupt thoughts, affections,
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For our owne sinnes and transgressions we may know in a great measure, but nothing so certainely or particularly the sinnes and transgressions of other men.
For our own Sins and transgressions we may know in a great measure, but nothing so Certainly or particularly the Sins and transgressions of other men.
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Last of all, let vs know and consider with our selues, that if wee nourish pride and ambition in our harts, we shall thereby euen pollute and defile all the good guiftes of God, whatsoeuer are within vs. For euen as a corrupt humour when it hath once gotten the vpper hand in a mans body, whatsoeuer is eate or drunke is easily turned into the same:
Last of all, let us know and Consider with our selves, that if we nourish pride and ambition in our hearts, we shall thereby even pollute and defile all the good Gifts of God, whatsoever Are within us For even as a corrupt humour when it hath once got the upper hand in a men body, whatsoever is eat or drunk is Easily turned into the same:
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euen so a high minde doth conuert all the gifts that are in man, into pride, arrogancy, and vaine boasting. For as the Apostle saith. Tit. 1.13. Vnto them that are defiled and vnbeleeuing, is nothing pure, but euen their mindes and consciences are defiled.
even so a high mind does convert all the Gifts that Are in man, into pride, arrogance, and vain boasting. For as the Apostle Says. Tit. 1.13. Unto them that Are defiled and unbelieving, is nothing pure, but even their minds and Consciences Are defiled.
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Let vs therefore in the feare of God, remembring yet further what Salomon saith. Prou. 16.18. That pride goeth before destruction, And that the Lord will destroy the house of the proud men, as he expressely speaketh also in the Chapter before:
Let us Therefore in the Fear of God, remembering yet further what Solomon Says. Prou. 16.18. That pride Goes before destruction, And that the Lord will destroy the house of the proud men, as he expressly speaks also in the Chapter before:
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let vs therefore (I say) settle our selues to embrace true humilitie, and lowlinesse of minde, expressing it in our wordes, in our countenances, in our apparrell, in our gestures,
let us Therefore (I say) settle our selves to embrace true humility, and lowliness of mind, expressing it in our words, in our countenances, in our apparel, in our gestures,
no dignity therefore, no calling, no credit, countenance, or authority, whereunto wee are, or may be exalted in this life, ought to be any impediment or hindrance, to restraine or withhold vs from being so humble in our own eyes,
no dignity Therefore, no calling, no credit, countenance, or Authority, whereunto we Are, or may be exalted in this life, ought to be any impediment or hindrance, to restrain or withhold us from being so humble in our own eyes,
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the purpose of the Apostle beeing not to make them doubtfull of their saluation, but to stirre them vp (as I told you the last time) to so much the more carefulnes and diligence,
the purpose of the Apostle being not to make them doubtful of their salvation, but to stir them up (as I told you the last time) to so much the more carefulness and diligence,
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And yet notwithstanding, all this we see heere how the Apostle thought it most necessary, not only to teach & instruct them, that but also to exhort and admonish them, they walk worthy of the vocation whereunto they were called,
And yet notwithstanding, all this we see Here how the Apostle Thought it most necessary, not only to teach & instruct them, that but also to exhort and admonish them, they walk worthy of the vocation whereunto they were called,
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and euen most especially to be applied, vnto such as are most skilfull in the waies of the Lord, that they may the more effectually goe forward, to the glory of GOD,
and even most especially to be applied, unto such as Are most skilful in the ways of the Lord, that they may the more effectually go forward, to the glory of GOD,
and their Faith by little and little, weaken and decay, Christians therefore (I say) yea euen the best Christians that are, haue neede to be continually pricked forward and called vpon, that they forget not themselues, that they suffer not their corruption to preuaile against them,
and their Faith by little and little, weaken and decay, Christians Therefore (I say) yea even the best Christians that Are, have need to be continually pricked forward and called upon, that they forget not themselves, that they suffer not their corruption to prevail against them,
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The euident truth of which point, as it tendeth to the worthy reproofe of all such (as many such there are at this day) puffed vp with such a proud conceit of their owne wisedome, knowledge,
The evident truth of which point, as it tendeth to the worthy reproof of all such (as many such there Are At this day) puffed up with such a proud conceit of their own Wisdom, knowledge,
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Su h a feeling of wants and infirmities, and such zealous desire of often instructions and admonitions, was in the Prophet Dauid. And therefore would he goe to the house of the GOD, to heare what the Lord wold say concerning him,
Sum h a feeling of Wants and infirmities, and such zealous desire of often instructions and admonitions, was in the Prophet David. And Therefore would he go to the house of the GOD, to hear what the Lord would say Concerning him,
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And therefore how highly it behooueth vs to pray vnto God, to humble and prepare vs hereunto by the mighty worke of his blessed Spirit, euery one that hath any spirituall discerning, may easi•y perceiue and conclude with himselfe.
And Therefore how highly it behooveth us to pray unto God, to humble and prepare us hereunto by the mighty work of his blessed Spirit, every one that hath any spiritual discerning, may easi•y perceive and conclude with himself.
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That a most excellent way and meanes for the preseruation of Faith, and for the vpholding of vs stedfastly and vprightlie in the way of saluation, is (together with humblenesse and lowlinesse of mind) reuerently to worship and feare the Lord.
That a most excellent Way and means for the preservation of Faith, and for the upholding of us steadfastly and uprightly in the Way of salvation, is (together with humbleness and lowliness of mind) reverently to worship and Fear the Lord.
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Mal. 1. If I bee a Father, where is mine honour? And if I be a Maister, where is my feare, saith the Lorde of Hoasts? So that whosoeuer will truelie feare, he must endeuour to shew himselfe, both an obedient Son, and a dutifull Seruant.
Malachi 1. If I be a Father, where is mine honour? And if I be a Master, where is my Fear, Says the Lord of Hosts? So that whosoever will truly Fear, he must endeavour to show himself, both an obedient Son, and a dutiful Servant.
Vnto this feare, it is that the Apostle heere exhorteth the Gentiles, not meaning thereby, (as I told you before) to make them distrustfull and doubtfull of Gods speciall loue and fauour towards them to eternal life,
Unto this Fear, it is that the Apostle Here exhorteth the Gentiles, not meaning thereby, (as I told you before) to make them distrustful and doubtful of God's special love and favour towards them to Eternal life,
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therewithall also bee sorry for their sinnes and great vnthankefulnesse, and most ardently desire the continuance of their reconciliation made by Christ.
therewithal also be sorry for their Sins and great unthankfulness, and most ardently desire the Continuance of their reconciliation made by christ.
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The Spirit of bondage is the spirit of them that are bound, as seruants and Bond-men, who so feare their Masters, that they serue them not for loue or conscience sake, but for feare of punnishment.
The Spirit of bondage is the Spirit of them that Are bound, as Servants and Bondmen, who so Fear their Masters, that they serve them not for love or conscience sake, but for Fear of punishment.
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And of this disposition are many at this day, doing many things which in themselues are good and commendable, profitable and comfortable for those among whom they liue:
And of this disposition Are many At this day, doing many things which in themselves Are good and commendable, profitable and comfortable for those among whom they live:
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This feare, in the Scripture is called an holy feare, & therevnto are all those good thinges to be applyed, which are promised therein to the happinesse and felicity of such as feare God.
This Fear, in the Scripture is called an holy Fear, & thereunto Are all those good things to be applied, which Are promised therein to the happiness and felicity of such as Fear God.
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This feare commeth of the guift and Spirit of God, and whosoeuer haue this guift, they fea•e GOD, not waueringlie nor for a smal space of time, but constantly and for euer.
This Fear comes of the gift and Spirit of God, and whosoever have this gift, they fea•e GOD, not waueringlie nor for a small Molle of time, but constantly and for ever.
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The Spirit of the Lord, which resteth vpon the rod and off-spring of Ishay; that is, vpon Christ, the Sonne of Dauid, is called The Spirit of wisedome and vnderstanding, the Spirit of counsell and strength, the Spirit of knowledge,
The Spirit of the Lord, which rests upon the rod and offspring of Ishay; that is, upon christ, the Son of David, is called The Spirit of Wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge,
Not so much because it doth worke these thinges in the person of Christ, as because, it dooth poure out all these excellent guifts and graces into the hearts of the faithfull.
Not so much Because it does work these things in the person of christ, as Because, it doth pour out all these excellent Gifts and graces into the hearts of the faithful.
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The true feare of God excludeth in all those that haue it, all contempt of God, all froward security and carelesnesse of the flesh, leauing no place vnto false perswasions, whereby to presume vppon our owne righteousnesse.
The true Fear of God excludeth in all those that have it, all contempt of God, all froward security and carelessness of the Flesh, leaving no place unto false persuasions, whereby to presume upon our own righteousness.
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for the gracious assistance of his blessed spirit, to desire not onely spirituall vnderstanding, that they may generally conceiue & comprehend that which is taught,
for the gracious assistance of his blessed Spirit, to desire not only spiritual understanding, that they may generally conceive & comprehend that which is taught,
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but spirituall wisedome, also for a right vnderstanding and applying of it in perticuler, that it would please God also so to sanctifie their memories, that the Doctrines and Exhortatations of Gods word, may not onely sound in their eares,
but spiritual Wisdom, also for a right understanding and applying of it in particular, that it would please God also so to sanctify their memories, that the Doctrines and Exhortations of God's word, may not only found in their ears,
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The feare of God, maketh all such as haue it, patient in aduersitie, thankfull in prosperity, zealous and resolute in the trueth, fruitfull in the workes of holinesse and righteousnesse, according to euery mans place and calling,
The Fear of God, makes all such as have it, patient in adversity, thankful in Prosperity, zealous and resolute in the truth, fruitful in the works of holiness and righteousness, according to every men place and calling,
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So is there no calling, condition, or degree of men whatsoeuer, vpon whom the Lord out of his rich treasury, vouchsafeth not most bountifully and liberally, to impart and bestow his grace and fauour,
So is there no calling, condition, or degree of men whatsoever, upon whom the Lord out of his rich treasury, vouchsafeth not most bountifully and liberally, to impart and bestow his grace and favour,
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plainelie giuing to vnderstand, that whosoeuer do truely feare the Lord, they shall not onely in this life bee preserued from all euill of Soule and Body,
plainly giving to understand, that whosoever do truly Fear the Lord, they shall not only in this life be preserved from all evil of Soul and Body,
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His seede shall be mightie vppon Earth, the generation of the righteous shall bee blessed, &c. Which wordes doe plainely import, that whosoeuer do truly and vnfeignedly feare God,
His seed shall be mighty upon Earth, the generation of the righteous shall be blessed, etc. Which words do plainly import, that whosoever do truly and unfeignedly Fear God,
and take delight to meditate and exercise themselues in his Lawe and Commaundements (as hee speaketh also Psalme. 1. ) to make Gods word the Lanthorne for their feete,
and take delight to meditate and exercise themselves in his Law and commandments (as he speaks also Psalm. 1.) to make God's word the Lanthorn for their feet,
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and not onelie aduance them to the honours, dignities, and preferments of this life, (if hee see it best for his owne glory and their good) as he aduanced Ioseph, Moses, Dauid, Daniell, &c. but especially in such priuiledges and prerogatiues as belong to the glory and honour of the heauenly Kingdome:
and not only advance them to the honours, dignities, and preferments of this life, (if he see it best for his own glory and their good) as he advanced Ioseph, Moses, David, Daniell, etc. but especially in such privileges and prerogatives as belong to the glory and honour of the heavenly Kingdom:
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Againe, they that feare the Lord, haue this excellent priuiledge and prerogatiue vouchsafed them, of the meere goodnesse and mercy of God, that all thinges generally, of what Nature and quality soeuer they bee,
Again, they that Fear the Lord, have this excellent privilege and prerogative vouchsafed them, of the mere Goodness and mercy of God, that all things generally, of what Nature and quality soever they be,
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and to the sure sealing of Gods speciall loue and fauour towards them, as Rom. 8. We know (saith the Apostle) that al thinges worke together for the best vnto them that loue God.
and to the sure sealing of God's special love and favour towards them, as Rom. 8. We know (Says the Apostle) that all things work together for the best unto them that love God.
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Although the Deuill goe about continually as a roaring Lion (as the Apostle Peter calleth him) seeking to deuour and swallow vs vp, though the Lawe of God and our owne consciences do oftentimes accuse vs, by reason of our great & grieuous sinnes:
Although the devil go about continually as a roaring lion (as the Apostle Peter calls him) seeking to devour and swallow us up, though the Law of God and our own Consciences do oftentimes accuse us, by reason of our great & grievous Sins:
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if they may any way hurt or molest such as preach and professe the true feare of God) yet in due and conuenient time, we shall not onely be deliuered from these and all other enemies of our saluation:
if they may any Way hurt or molest such as preach and profess the true Fear of God) yet in due and convenient time, we shall not only be Delivered from these and all other enemies of our salvation:
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but also exalted to that eternall glory and blessednesse, whereunto our Lorde Iesus Christ himselfe is ascended, that hee might prepare and make it ready for vs, according to his owne speech.
but also exalted to that Eternal glory and blessedness, whereunto our Lord Iesus christ himself is ascended, that he might prepare and make it ready for us, according to his own speech.
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As Deut. 4. Gather me the people together (saith the Lord) and I will cause them to heare my •ords, that they may learne to feare mee all •he daies that they shall liue vpon the Earth.
As Deuteronomy 4. Gather me the people together (Says the Lord) and I will cause them to hear my •ords, that they may Learn to Fear me all •he days that they shall live upon the Earth.
as to Noah, Abraham, Dauid, and such speciall Saints and Seruants of God, but to the eternall and vnspeakable happinesse of all Gods children, of what estate or degree soeuer they be in the World:
as to Noah, Abraham, David, and such special Saints and Servants of God, but to the Eternal and unspeakable happiness of all God's children, of what estate or degree soever they be in the World:
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euen so standeth the case cleane contrariwise with the children of this world, with the wicked and vngodly, who haue not the true feare of God before their eyes.
even so Stands the case clean contrariwise with the children of this world, with the wicked and ungodly, who have not the true Fear of God before their eyes.
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Their destruction (as Salomon saith) shall come suddenly and who knoweth the ruine of them? Although they be aduanced to the honors and preferments of this life, haue liberty and power to order all thinges at their pleasure, to the benefit of some,
Their destruction (as Solomon Says) shall come suddenly and who Knoweth the ruin of them? Although they be advanced to the honours and preferments of this life, have liberty and power to order all things At their pleasure, to the benefit of Some,
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yet their glory & triumph, their delights and prosperities how great and glorious a shew soeuer they carry to dazel the eies of men, shall not only be of no long continuance,
yet their glory & triumph, their delights and Prosperities how great and glorious a show soever they carry to dazel the eyes of men, shall not only be of no long Continuance,
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and such thinges which in themselues are bitter, shall become vnto them much more bitter, according as of this difference speaketh the Apostle Paul to Titus. Chapter. 1. Vnto the pure are all things pure,
and such things which in themselves Are bitter, shall become unto them much more bitter, according as of this difference speaks the Apostle Paul to Titus. Chapter. 1. Unto the pure Are all things pure,
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but to them that are contentious, and disobey the truth, and obey vnrighteousnesse, shall bee indignation and wrath, &c. Now, the due consideration of this truth,
but to them that Are contentious, and disobey the truth, and obey unrighteousness, shall be Indignation and wrath, etc. Now, the due consideration of this truth,
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as it discouereth and serueth rightly to reprooue the miserable blindenesse, and intollerable blockishnesse, and carnall sence of this world, which maketh little or no account at all of the true fear of God, esteemeth and accounteth such alone to bee most blessed and happy, who enioy the riches, honours, and pleasures, of this life:
as it Discovereth and serveth rightly to reprove the miserable blindness, and intolerable blockishness, and carnal sense of this world, which makes little or no account At all of the true Fear of God, esteems and accounteth such alone to be most blessed and happy, who enjoy the riches, honours, and pleasures, of this life:
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and passeth his daies in ease and delight, although he be neuer so void of the true feare of God, neuer so vaine and prophane in the whole course of his conuersation;
and passes his days in ease and delight, although he be never so void of the true Fear of God, never so vain and profane in the Whole course of his Conversation;
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So that there is as great cause at this day, as euer heretofore to take vp the complaint of the Prophet Habacuk. Chap. 1. O Lord (saith he) how long shall I cry,
So that there is as great cause At this day, as ever heretofore to take up the complaint of the Prophet Habakkuk. Chap. 1. Oh Lord (Says he) how long shall I cry,
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and thou wilt not heare? Euen cry out vnto thee for violence, and thou wilt not helpe? And a little after, The Law is dissolued, and iudgement doth neuer go forth,
and thou wilt not hear? Eve cry out unto thee for violence, and thou wilt not help? And a little After, The Law is dissolved, and judgement does never go forth,
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If knowing and considering our wants and infirmities, & how farre wee are in euery respect, from that perfection which God requireth, we loue the wholesome Instructions, Exhortations, and Admonitions of Gods word as our life,
If knowing and considering our Wants and infirmities, & how Far we Are in every respect, from that perfection which God requires, we love the wholesome Instructions, Exhortations, and Admonitions of God's word as our life,
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and if the word of God when we haue heard it, bee vnto vs a word of power, to cast downe holds, the imaginations also, and euery high thing that is exalted against the knowledge of GOD,
and if the word of God when we have herd it, be unto us a word of power, to cast down holds, the Imaginations also, and every high thing that is exalted against the knowledge of GOD,
and to bring into captiuity euery thought, to the obedience of Ghrist, as speaketh the Apostle. 2. Cor. 10. a word of reformation also, & of life and saluation:
and to bring into captivity every Thought, to the Obedience of Christ, as speaks the Apostle. 2. Cor. 10. a word of Reformation also, & of life and salvation:
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If we reioice in good things with them that so reioyce, and especially because our consciences are certified by Gods Spirit, that our Names are written in the Booke of Life;
If we rejoice in good things with them that so rejoice, and especially Because our Consciences Are certified by God's Spirit, that our Names Are written in the Book of Life;
and with the Prophet Dauid haue our eyes gush forth teares, because men make no conscience of Breaking Gods commaundements: If we bee angry and sinne not, not suffering the Sunne to goe downe vpon our wrath, loue such as preach and professe the feare of God, because they doe so.
and with the Prophet David have our eyes gush forth tears, Because men make no conscience of Breaking God's Commandments: If we be angry and sin not, not suffering the Sun to go down upon our wrath, love such as preach and profess the Fear of God, Because they do so.
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If we be carefull to keepe and preserue our members from being the Instruments of sinne, and to make them the Instruments of holinesse and righteousnesse:
If we be careful to keep and preserve our members from being the Instruments of sin, and to make them the Instruments of holiness and righteousness:
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as that they thinke great scorne to be instructed, admonished, and put in minde? That account such Ministers their deadly Enemies, that will not flatter them in their corrupt humours,
as that they think great scorn to be instructed, admonished, and put in mind? That account such Ministers their deadly Enemies, that will not flatter them in their corrupt humours,
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as that they wickedly take occasion hereby to harden themselues the more, and to waxe worse and worse? Shall we say that such men haue the true feare of God in them, who neuer come prepared to the hearing of Gods word by prayer before hand,
as that they wickedly take occasion hereby to harden themselves the more, and to wax Worse and Worse? Shall we say that such men have the true Fear of God in them, who never come prepared to the hearing of God's word by prayer before hand,
for the humbling and sanctifying of their harts? Nor make any conscience to walke in obedience, according to such wholesome instructions and exhortations as are deliuered vnto them? That are vain and horrible Swearers and Blasphemers, malicious, enuious, giuen to contention, quarelling,
for the humbling and sanctifying of their hearts? Nor make any conscience to walk in Obedience, according to such wholesome instructions and exhortations as Are Delivered unto them? That Are vain and horrible Swearers and Blasphemers, malicious, envious, given to contention, quarrelling,
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and will neuer be appeased? Such as are Scoffers, Railers, filthy Talkers, Whisperers, Backe-byters, &c. Shall we say, that such men as they are doe truly fear God? Surely, let others iudge as they list, it is to me an euident truth, according to the euidence of the word of God, that there is in such no true feare of God at al. And if ther be in them no true feare of God,
and will never be appeased? Such as Are Scoffers, Railers, filthy Talkers, Whisperers, Backbiters, etc. Shall we say, that such men as they Are do truly Fear God? Surely, let Others judge as they list, it is to me an evident truth, according to the evidence of the word of God, that there is in such no true Fear of God At all And if there be in them no true Fear of God,
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they haue no true testimony of Gods speciall loue in this life, and their portion after this life, must bee with the Deuill and his Angels, from which there shall neuer be any redemption.
they have no true testimony of God's special love in this life, and their portion After this life, must be with the devil and his Angels, from which there shall never be any redemption.
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that wee wholly dedicate and consecrate our selues to the true feare of GOD, and to worship and serue him according to his word all the daies of our life.
that we wholly dedicate and consecrate our selves to the true Fear of GOD, and to worship and serve him according to his word all the days of our life.
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And therefore notably saith Salomon. Pro. 28. Blessed is the Man that feareth alway. Assuring our selues, that hauing the feare of God after this manner before our eies,
And Therefore notably Says Solomon. Pro 28. Blessed is the Man that fears always. Assuring our selves, that having the Fear of God After this manner before our eyes,
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because he is either poore, or otherwise contemptible before the Sons ▪ of Men: but from hence deriueth he the foundation of all true happinesse, that Men feare God.
Because he is either poor, or otherwise contemptible before the Sons ▪ of Men: but from hence deriveth he the Foundation of all true happiness, that Men Fear God.
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And therefore for the conclusion at this time, what great neede we haue to pray vnto God, to Giue vs one heart and one way, that we may feare him for euer.
And Therefore for the conclusion At this time, what great need we have to pray unto God, to Give us one heart and one Way, that we may Fear him for ever.
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but to put his feare in our harts, that we may neuer depart from him, I need not presse it any further, euery man that hath any spirituall feeling, may easily perceiue and vnderstand it:
but to put his Fear in our hearts, that we may never depart from him, I need not press it any further, every man that hath any spiritual feeling, may Easily perceive and understand it:
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