Brightman redivivus: or The post-humian of-spring of Mr. Thomas Brightman, in IIII. sermons. Viz. [brace] 1. Of the two covenants. 2. The danger of scandals. 3. Gods commission to Christ to preach the Gospell. 4. The saints securitie.
Publisher: Printed by T homas F orcet for John Rothwell at the Sun and Fountaine in Pauls Church yard and Hannah Allen at the Crowne in Popes head Alley
but by Faith alone in Christ: and this is done in the 3d. and 4th. Chapter, and to the 13. verse of the fift Chap. In these words here set downe, the Apostle doth most sharply taxe the folly and madnesse of the Galatians, in that being freed from the yoke of the Law by CHRIST;
but by Faith alone in christ: and this is done in the 3d. and 4th. Chapter, and to the 13. verse of the fift Chap. In these words Here Set down, the Apostle does most sharply Tax the folly and madness of the Galatians, in that being freed from the yoke of the Law by CHRIST;
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And this madnesse was partly layd open before, by shewing that the Law was as a Prison, chap. 3.23. Wee were kept under and shut up, &c. By shewing that the Law is as a severe Schoole-master.
And this madness was partly laid open before, by showing that the Law was as a Prison, chap. 3.23. we were kept under and shut up, etc. By showing that the Law is as a severe Schoolmaster.
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and never consider what will follow of it, what benefit we shall get, as the Apostle else-where sheweth, by opposing the Romans, with the like question, Rom. 6.21. What fruit had you, &c. After this preparative, there followes the just and sufficient proofe of the truth of the second part of the reasons in the 22 verse.
and never Consider what will follow of it, what benefit we shall get, as the Apostle elsewhere shows, by opposing the Roman, with the like question, Rom. 6.21. What fruit had you, etc. After this preparative, there follows the just and sufficient proof of the truth of the second part of the Reasons in the 22 verse.
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the tradition, or latter part in the 24, 25, and 26 verses. The first part, containes a double description of the Sons; first, from their common Parent:
the tradition, or latter part in the 24, 25, and 26 Verses. The First part, contains a double description of the Sons; First, from their Common Parent:
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To wit, Abraham, it is written, Abraham had two Sons. Second, they are described by their peculiar and differing Parents, and this difference is two-fold:
To wit, Abraham, it is written, Abraham had two Sons. Second, they Are described by their peculiar and differing Parents, and this difference is twofold:
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It is written. I where? Ans. No where in expresse words, but it is gathered out of the 16 Chap. and 21 Chap. of Genesis: as if he had said, by conference of Scripture, it may be gathered. Whence ariseth this observation:
It is written. I where? Ans. No where in express words, but it is gathered out of the 16 Chap. and 21 Chap. of Genesis: as if he had said, by conference of Scripture, it may be gathered. Whence arises this observation:
and this is oft used in the Epistle to the Hebrews: This is to be noted against Arius Sabellius and such Hereticks, who when they did impugne the Divinity of CHRIST,
and this is oft used in the Epistle to the Hebrews: This is to be noted against Arius Sabellius and such Heretics, who when they did impugn the Divinity of CHRIST,
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and the distinction of Persons in the unity of Essence in the blessed Trinity, they did condemne the names and words of Essence, Consubstantiall, Subsistance, Unity, Trinity, which were used of the ancient Fathers;
and the distinction of Persons in the unity of Essence in the blessed Trinity, they did condemn the names and words of Essence, Consubstantial, Subsistence, Unity, Trinity, which were used of the ancient Father's;
It must needs be, that in Preaching, while they open the Doctrine and exhort, that they utter many words and sentences, which in every syllable are not found in Scripture;
It must needs be, that in Preaching, while they open the Doctrine and exhort, that they utter many words and sentences, which in every syllable Are not found in Scripture;
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Neither is there hereby any way made for the Papists, to establish their smoakie and reasty traditions, who when they heare those termes of Consubstantiall, Coessentiall, &c. Thinke that they may by the like right, obtrude upon us their foolish Superstitions as authorized by Scripture;
Neither is there hereby any Way made for the Papists, to establish their smoky and reasty traditions, who when they hear those terms of Consubstantial, Coessential, etc. Think that they may by the like right, obtrude upon us their foolish Superstitions as authorized by Scripture;
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They were two, and both of Abraham: He had also six Sons by Keturah, Gen. 25.1, 2. But Paul makes mention only of those, wherein God did principally shadow forth the condition of the Church.
They were two, and both of Abraham: He had also six Sons by Keturah, Gen. 25.1, 2. But Paul makes mention only of those, wherein God did principally shadow forth the condition of the Church.
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as it was an usuall thing with the Jewes to boast of their Stock, Math. 3. But when Abraham had two Sons of such differing conditions, to what purpose is it to boast of kindred, Piety is not propagated by birth, but infused by Beleeving;
as it was an usual thing with the Jews to boast of their Stock, Math. 3. But when Abraham had two Sons of such differing conditions, to what purpose is it to boast of kindred, Piety is not propagated by birth, but infused by Believing;
that one be borne of godly Parents, which thing doth illustrate the grace of God, in that hence it is manifest that godlinesse flowes alone from Gods grace,
that one be born of godly Parents, which thing does illustrate the grace of God, in that hence it is manifest that godliness flows alone from God's grace,
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For when as Abraham did so diligently apply and imploy himselfe in instructing his Family, Gen. 18.19. It is likely, he left no means unattempted, whereby his sonne Ismael might be instructed to Piety, he loving him so well, Gen. 17.18. Whence came it then, that Isaac was godly, and Ismael prophane.
For when as Abraham did so diligently apply and employ himself in instructing his Family, Gen. 18.19. It is likely, he left no means unattempted, whereby his son Ishmael might be instructed to Piety, he loving him so well, Gen. 17.18. Whence Come it then, that Isaac was godly, and Ishmael profane.
To godly Parents, when they have discharged their duty, and yet see great difference in their Children, they must with humility, submit their wills to God, reverencing his works, adoring his Soveraignty,
To godly Parents, when they have discharged their duty, and yet see great difference in their Children, they must with humility, submit their wills to God, reverencing his works, adoring his Sovereignty,
so though Parents beget not Children in sin in that behalf, yet all are conceived and borne in sin received from Parents, which must make them sue to God, that Grace may correct Nature.
so though Parents beget not Children in since in that behalf, yet all Are conceived and born in since received from Parents, which must make them sue to God, that Grace may correct Nature.
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And hence note, that when in Abrahams time and family, there were such Servants: It must needs be, that this condition and outward difference is both ancient and lawfull;
And hence note, that when in Abrahams time and family, there were such Servants: It must needs be, that this condition and outward difference is both ancient and lawful;
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Now who and what manner of Servant this was here mentioned, nothing is mentioned in this place; but Gen. 16.1. shee is described by her Nation and name. She was an Egyptian;
Now who and what manner of Servant this was Here mentioned, nothing is mentioned in this place; but Gen. 16.1. she is described by her nation and name. She was an Egyptian;
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and no way of Servile condition, but Free, the neice of Abraham: and this is the first difference of these two Sons, arising of the differing condition of their Mothers.
and no Way of Servile condition, but Free, the niece of Abraham: and this is the First difference of these two Sons, arising of the differing condition of their Mother's.
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This practise though it did argue great Humility and Ingenuity in Sara, in not envying that honour to her Maid which she thought was denyed to her selfe;
This practice though it did argue great Humility and Ingenuity in Sarah, in not envying that honour to her Maid which she Thought was denied to her self;
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which can not beare any long delay, but through irksomnesse wee are ready to attempt by unlawfull meanes, such things as God would have effected by himself in seasonable time:
which can not bear any long Delay, but through irksomnesse we Are ready to attempt by unlawful means, such things as God would have effected by himself in seasonable time:
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Thus did Saul in presuming to Sacrifice, (1 Sam. 13.8, 9.) And in consulting with the Witch, 1 Sam. 28.7. This must teach us to take notice of this Corruption, so watch over it that wee faint not in Faith;
Thus did Saul in presuming to Sacrifice, (1 Sam. 13.8, 9.) And in consulting with the Witch, 1 Sam. 28.7. This must teach us to take notice of this Corruption, so watch over it that we faint not in Faith;
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then of what account, shall that unbridled lust be had, to the fulfilling whereof men are caried with the breach of all the barres and bonds of Nature, modesty, and the ordinance of God.
then of what account, shall that unbridled lust be had, to the fulfilling whereof men Are carried with the breach of all the bars and bonds of Nature, modesty, and the Ordinance of God.
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Not onely opprobious in regard of civill condition and dishonesty of birth, (then which, what injury can be greater) but is also made naked and destitute of divine Grace;
Not only opprobious in regard of civil condition and dishonesty of birth, (then which, what injury can be greater) but is also made naked and destitute of divine Grace;
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which consideration of it might take place, would be an effectuall bridle to this raging and raigning sin of Lust, seeing this is so, that this action and the fruit thereof in some sort holy, is termed carnall, let us take heed of good intents;
which consideration of it might take place, would be an effectual bridle to this raging and reigning since of Lust, seeing this is so, that this actium and the fruit thereof in Some sort holy, is termed carnal, let us take heed of good intents;
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that the elder should serve the younger, was enduced to practise the accomplishment of it by unlawfull and unseasonable meanes, to the endangering of her Son Iacob, and to the obscuring of the wisdome and truth of God, which else would have appeared more glorious, being effected by God himselfe.
that the elder should serve the younger, was induced to practise the accomplishment of it by unlawful and unseasonable means, to the endangering of her Son Iacob, and to the obscuring of the Wisdom and truth of God, which Else would have appeared more glorious, being effected by God himself.
for some are sonnes of the flesh, as Ismael s•me of the Promise as Isaac; neither may any say, that these are personall and particular differences of these two •ere,
for Some Are Sons of the Flesh, as Ishmael s•me of the Promise as Isaac; neither may any say, that these Are personal and particular differences of these two •ere,
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and Soveraignty doe chuse most freely on whom hee will have mercy as is plainly taught. Rom. 9. This teaches, that the Grace which God vouchsafes his Children is most free.
and Sovereignty do choose most freely on whom he will have mercy as is plainly taught. Rom. 9. This Teaches, that the Grace which God vouchsafes his Children is most free.
For by nature, what was Isaac above Ismael, or Iacob above Esau, as God himselfe in upbraiding manner for their unthankfulnesse, witnesses against the Jewes. Malachi 1.2, 3. Was not Esau Iacobs brother, &c. A second thing hence to be learned is, what manner of procreating of Children is pleasing to God;
For by nature, what was Isaac above Ishmael, or Iacob above Esau, as God himself in upbraiding manner for their unthankfulness, Witnesses against the Jews. Malachi 1.2, 3. Was not Esau Iacobs brother, etc. A second thing hence to be learned is, what manner of procreating of Children is pleasing to God;
But you will say, there is no such Promise extant now, as was then. J Ans. Not as touching that particular kind of propagating the Messias, and extraordinary raising of the Church;
But you will say, there is no such Promise extant now, as was then. J Ans. Not as touching that particular kind of propagating the Messias, and extraordinary raising of the Church;
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but there is a generall Promise whereby God hath promised to blesse the lawfull and holy conjunction of Man and Wife, they then that goe a whoring after strange flesh, seeke strange children, out of the Promise, which how heavy a thing it is, may easily be learned by those, who have been borne after this manner.
but there is a general Promise whereby God hath promised to bless the lawful and holy conjunction of Man and Wife, they then that go a whoring After strange Flesh, seek strange children, out of the Promise, which how heavy a thing it is, may Easily be learned by those, who have been born After this manner.
now followes the latter to the speciall application whereof, before he come, he doth admonish, that this History which he hath rehearsed, doth containe more deepe matter,
now follows the latter to the special application whereof, before he come, he does admonish, that this History which he hath rehearsed, does contain more deep matter,
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This Anagogicall application of a thing done, is not properly an Allegory, (for that is only in figurative words) but it is so called in a large sense,
This Anagogical application of a thing done, is not properly an Allegory, (for that is only in figurative words) but it is so called in a large sense,
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and whatsoever in it, or in the succeeding old Church, when it was a Nation, did happen as memorable, were Types to us. 1 Cor. 10.6. Heb. 10.1. Hence arises a double Instruction.
and whatsoever in it, or in the succeeding old Church, when it was a nation, did happen as memorable, were Types to us. 1 Cor. 10.6. Hebrew 10.1. Hence arises a double Instruction.
for while they doe most wickedly, corrupt the whole Scripture by their foolish A•legories, seeking a confirmation of their error, they say the Apostle used Allegoricall application, which is false,
for while they do most wickedly, corrupt the Whole Scripture by their foolish A•legories, seeking a confirmation of their error, they say the Apostle used Allegorical application, which is false,
then it must needs be, that the sense of Scripture cannot be that that the words import, and so by Allegorizing, they take away all the literall sense of Scripture, which for the most part, is the true sense,
then it must needs be, that the sense of Scripture cannot be that that the words import, and so by Allegorizing, they take away all the literal sense of Scripture, which for the most part, is the true sense,
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As the Tree of life and of knowledge, of good and evill. Gen. 2.9. The bloud of the Sacrifices is called the bloud of the Covenant. Gen. 41.26. The seaven fat Kine, are seaven plentifull yeeres, the Bread is the body of Christ, with infinite such speeches.
As the Tree of life and of knowledge, of good and evil. Gen. 2.9. The blood of the Sacrifices is called the blood of the Covenant. Gen. 41.26. The seaven fat Kine, Are seaven plentiful Years, the Bred is the body of christ, with infinite such Speeches.
and not to conclude thence, that the one is forthwith the other, as Mat. 26.26. Shall wee thence absurdly conclude with the Papists, that the Bread and Wine are transubstantiated,
and not to conclude thence, that the one is forthwith the other, as Mathew 26.26. Shall we thence absurdly conclude with the Papists, that the Bred and Wine Are Transubstantiated,
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but wee must know that Christ spake after Scripture manner, calling the signe by the name of the thing signifyed. Thus much of the generall. The particular Application is two-fold.
but we must know that christ spoke After Scripture manner, calling the Signen by the name of the thing signified. Thus much of the general. The particular Application is twofold.
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The Covenant is described from the place where it was given, Sina. Which what it was and the manner of it is set down•, Exod. 19, 20, 21, 22. chap. It was three-fold. 1. Morall, touching the inward service of God and Eternall worship;
The Covenant is described from the place where it was given, Sina. Which what it was and the manner of it is Set down•, Exod 19, 20, 21, 22. chap. It was threefold. 1. Moral, touching the inward service of God and Eternal worship;
and beleevers, yet unto these, this Covenant was a heavy bondage, to be holden with so many prohibitions, whereby sin was increased, to be cumbred with so many Ceremonies both costly and painfull;
and believers, yet unto these, this Covenant was a heavy bondage, to be held with so many prohibitions, whereby since was increased, to be cumbered with so many Ceremonies both costly and painful;
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but especially the Morall Law, was a great bondage to the Conscience, making them to tremble, as Psal. 119.120. David trembled at the threats therein, and in this regard the Law is truly called the Spirit of bondage to feare againe. Rom. 8.15.
but especially the Moral Law, was a great bondage to the Conscience, making them to tremble, as Psalm 119.120. David trembled At the Treats therein, and in this regard the Law is truly called the Spirit of bondage to Fear again. Rom. 8.15.
Now it is a hard servitude when the things commanded, exceed strength, and it is a most hard and intollerable bondage to them, who for want of these things must undergoe the heavy wrath of God and torments of Eternall punishment,
Now it is a hard servitude when the things commanded, exceed strength, and it is a most hard and intolerable bondage to them, who for want of these things must undergo the heavy wrath of God and torments of Eternal punishment,
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For these comes wrath, Gal. 3.10. and these are impossible, Rom. 8.3. Whence comes feare, terror, and dispaire, when one sees that he is excluded from all hope of Salvation by the same thing, by which he hoped once to obtain it. Hence we learne two things.
For these comes wrath, Gal. 3.10. and these Are impossible, Rom. 8.3. Whence comes Fear, terror, and despair, when one sees that he is excluded from all hope of Salvation by the same thing, by which he hoped once to obtain it. Hence we Learn two things.
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then how great is their servitude that are held under the bondage and inventions of Antichrist, who are tyed to Superstitions, Fasts, Pilgrimages, numbred Prayers on Beads, lying on the ground, whippings. &c. O miserable soules!
then how great is their servitude that Are held under the bondage and Inventions of Antichrist, who Are tied to Superstitions, Fasts, Pilgrimages, numbered Prayers on Beads, lying on the ground, whippings. etc. Oh miserable Souls!
And all praise to God and joy to us, in that God hath broken this yoake from of our shoulders, Esa. 9.3, 4, 5. The Papists use to boast that their followers do more devoutly give themselves to the practice of good workes then wee do.
And all praise to God and joy to us, in that God hath broken this yoke from of our shoulders, Isaiah 9.3, 4, 5. The Papists use to boast that their followers do more devoutly give themselves to the practice of good works then we do.
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Now of the reason or manner of applycation, verse 25. Why Agar doth resemble the Law given in Mount Sina. This is for the great agreement that is twixt Agar and Sina, and this agreement is seene in foure things. 1. In Name. 2. In the Place. 3. In the Married condition. 4. In the Servile. As touching the Name.
Now of the reason or manner of application, verse 25. Why Agar does resemble the Law given in Mount Sina. This is for the great agreement that is betwixt Agar and Sina, and this agreement is seen in foure things. 1. In Name. 2. In the Place. 3. In the Married condition. 4. In the Servile. As touching the Name.
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Againe, the Article To prefixed before the word Agar, being of the newter Gender, doth shew that the woman her selfe is not here understood, but the name;
Again, the Article To prefixed before the word Agar, being of the neuter Gender, does show that the woman her self is not Here understood, but the name;
For what is more sleighter, then the imposing of a name, and yet we see here, that the names both of men and places are so wisely ordered, that they are not rashly imposed,
For what is more sleighter, then the imposing of a name, and yet we see Here, that the names both of men and places Are so wisely ordered, that they Are not rashly imposed,
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and the Law was given on this Mount, out of the bounds of the promised Land, that we might understand that it was not the Law of our Country and of heyres, but of Exiles and banished;
and the Law was given on this Mount, out of the bounds of the promised Land, that we might understand that it was not the Law of our Country and of Heirs, but of Exiles and banished;
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whither also tended that, that Moses the Law-giver could not bring the people into Canaan, but Ioshua did it, whom the Author to the Heb. calls Iesus.
whither also tended that, that Moses the Lawgiver could not bring the people into Canaan, but Ioshua did it, whom the Author to the Hebrew calls Iesus.
for as Agar was not the lawfull wife of Abraham, but subordinated by her Mistris into the fellowship of the marriage bed. (So this may seeme to be the meaning of the word in the originall, which in military use properly signifies, a Ranke in the Army, extended from the Fore-front to the rereward or hindmost.) So was Agar subordinate to Sara in the same ranke or order,
for as Agar was not the lawful wife of Abraham, but subordinated by her Mistress into the fellowship of the marriage Bed. (So this may seem to be the meaning of the word in the original, which in military use properly signifies, a Rank in the Army, extended from the Forefront to the rearward or hindmost.) So was Agar subordinate to Sarah in the same rank or order,
Ezech. 16. For this Covenant of the Law was as the fellowship, Abraham had with Agar. But as this servant though she was admitted into the fellowship of the marriage bed,
Ezekiel 16. For this Covenant of the Law was as the fellowship, Abraham had with Agar. But as this servant though she was admitted into the fellowship of the marriage Bed,
And out of this first respect of this title, here fals to ground, the vaine boasting and confidence of the Iewes in their earthly Ierusalem; for those goodly and lofty Predictions of the Prophets of Sion and Ierusalem did not concern the flesh or the earthly Ierusalem but in a Type.
And out of this First respect of this title, Here falls to ground, the vain boasting and confidence of the Iewes in their earthly Ierusalem; for those goodly and lofty Predictions of the prophets of Sion and Ierusalem did not concern the Flesh or the earthly Ierusalem but in a Type.
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Iohn 1.13, 13. Iohn 3.3, 4. Every member must be borne from above. Psal. 110.3. The birth of thy womb is as the Morning dew, which comes from above, Esa. 60.21. The graft of my planting shall be the worke of my hands, that I may be glorifyed; hence it is. Heb. 11.10. and Heb. 12.22.
John 1.13, 13. John 3.3, 4. Every member must be born from above. Psalm 110.3. The birth of thy womb is as the Morning due, which comes from above, Isaiah 60.21. The grafted of my planting shall be the work of my hands, that I may be glorified; hence it is. Hebrew 11.10. and Hebrew 12.22.
For it cannot be that the planting of God should be rooted up, and it cannot be that the earth should be stronger then heaven, Man or Devill, then God.
For it cannot be that the planting of God should be rooted up, and it cannot be that the earth should be Stronger then heaven, Man or devil, then God.
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Third, this Church is said to be above, for the common fellowship it hath with the heavenly Kingdome of glory, whence Christ told Nathaniel, Iohn 1. at the end.
Third, this Church is said to be above, for the Common fellowship it hath with the heavenly Kingdom of glory, whence christ told Nathaniel, John 1. At the end.
That hence forth he should see the heavens open, and the Angels ascending and descending, this is that, Heb. 12.23, 24. We are come to innumerable Angels;
That hence forth he should see the heavens open, and the Angels ascending and descending, this is that, Hebrew 12.23, 24. We Are come to innumerable Angels;
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] This serves, First to disprove the Papists no true members of this Church, both because their Doctrine is earthly, fixing mens minds to earthly things by them Doctrine of Images, Transubstantiation,
] This serves, First to disprove the Papists no true members of this Church, both Because their Doctrine is earthly, fixing men's minds to earthly things by them Doctrine of Images, Transubstantiation,
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Second, this serves much to strengthen Gods children when we may certainly determine, that they that are the true members of the Church or earth, are and shall be members of the Church in glory.
Second, this serves much to strengthen God's children when we may Certainly determine, that they that Are the true members of the Church or earth, Are and shall be members of the Church in glory.
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Third, our Conversation must be in heaven, not groveling on the earth, but our mind and meditation must be of the glory prepared, our heart and affections of love, joy, delight, desire and hope must be fixed there,
Third, our Conversation must be in heaven, not groveling on the earth, but our mind and meditation must be of the glory prepared, our heart and affections of love, joy, delight, desire and hope must be fixed there,
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From the bondage of Ceremonies, from the rigour, compulsion, terrour, justification, curse and condemnation of the moral Law, and the consequences thereof; from the wrath of God:
From the bondage of Ceremonies, from the rigour, compulsion, terror, justification, curse and condemnation of the moral Law, and the consequences thereof; from the wrath of God:
And therefore, as Sara though for a while barren, yet because the Wife and free, remained with Abraham, and was partaker of the same dignity with him;
And Therefore, as Sarah though for a while barren, yet Because the Wife and free, remained with Abraham, and was partaker of the same dignity with him;
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So the Church of Christ, though barren of deserts, yet because a wife and free, whose dignity and worth is not to be measured by deserts, she shall be copartner of the heavenly Kingdome;
So the Church of christ, though barren of deserts, yet Because a wife and free, whose dignity and worth is not to be measured by deserts, she shall be copartner of the heavenly Kingdom;
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Luke 1.74, 75. And it behooves us to look to it, for it had been better, never to have been freed then to suffer our selves to be brought into bondage againe. 2 Peter 2.20, 21, 22. How earnestly doe men conte•d for liberty, once lost and recovered:
Lycia 1.74, 75. And it behooves us to look to it, for it had been better, never to have been freed then to suffer our selves to be brought into bondage again. 2 Peter 2.20, 21, 22. How earnestly doe men conte•d for liberty, once lost and recovered:
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Thirdly, this serves for comfort of Conscience to the godly and weake, that are cast down with the terrors of the Law, such must know they are freed from this feare, the Law hath nothing to exact of us as debters;
Thirdly, this serves for Comfort of Conscience to the godly and weak, that Are cast down with the terrors of the Law, such must know they Are freed from this Fear, the Law hath nothing to exact of us as debtors;
for Christ our creditor hath discharged all, both punishment and perfect obedience, and hath made the Law amiable to us, it being onely as a rule for Christians to walke by.
for christ our creditor hath discharged all, both punishment and perfect Obedience, and hath made the Law amiable to us, it being only as a Rule for Christians to walk by.
Third, she restraines their Wantonnesse, by shewing the anger of God, the unspeakable torments, of hell, by holy admonitions, exhortations and threatnings.
Third, she restrains their Wantonness, by showing the anger of God, the unspeakable torments, of hell, by holy admonitions, exhortations and threatenings.
Secondly, this Church is Universall, and therefore cannot be Rome. Secondly, this teaches all such as desire Salvation, to labour for Regeneration, 1 Pet. 2.1.
Secondly, this Church is Universal, and Therefore cannot be Rome. Secondly, this Teaches all such as desire Salvation, to labour for Regeneration, 1 Pet. 2.1.
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True it is that the wonderfull manner of working of it can not be conceived, no more then the wind can be seene, Iohn 3.5.6, 7. But yet it may be felt and discerned by the stirring and blast thereof.
True it is that the wonderful manner of working of it can not be conceived, no more then the wind can be seen, John 3.5.6, 7. But yet it may be felt and discerned by the stirring and blast thereof.
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For when the Prophet in these words alluding to Sara, doth speake to the Christian Church, it is meet that by the other, eyther Wife or Concubine of Abraham, that the other Church should bee understood;
For when the Prophet in these words alluding to Sarah, does speak to the Christian Church, it is meet that by the other, either Wife or Concubine of Abraham, that the other Church should be understood;
yet oft did depart from some part of their right, and for the weaker ones, did confirme by Propheticall authority, what they did deliver, but this was touched before.
yet oft did depart from Some part of their right, and for the Weaker ones, did confirm by Prophetical Authority, what they did deliver, but this was touched before.
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This testimony doth shew a three-fold agreement twixt Sara and the Christian Church: First, in Sterility. Second, in joy for Of-spring. Third, in multitude of Posterity.
This testimony does show a threefold agreement betwixt Sarah and the Christian Church: First, in Sterility. Second, in joy for Offspring. Third, in multitude of Posterity.
Then in progresse of time, the seed became so fruitf•ll, that in multitude it farre passed the Posterity of Agar, for the Ismaelites might not compare with the Israelites, eyther in largenesse of Territory, or multitude of People.
Then in progress of time, the seed became so fruitf•ll, that in multitude it Far passed the Posterity of Agar, for the Ismaelites might not compare with the Israelites, either in largeness of Territory, or multitude of People.
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And even such like was the state of the Christian Church before Christ, while the Temple and Sinagogue flourished, it was barren of any truly faithfull,
And even such like was the state of the Christian Church before christ, while the Temple and Synagogue flourished, it was barren of any truly faithful,
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3. God is not tyed to meanes, for he makes the barren and forsaken woman more fruitfull then the married. Psal. 113. at the end. Esa. 62.4, 5. The meditation of these points are very profitable.
3. God is not tied to means, for he makes the barren and forsaken woman more fruitful then the married. Psalm 113. At the end. Isaiah 62.4, 5. The meditation of these points Are very profitable.
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as he did in Christs time and in our Fathers dayes, and as the Iewes were in captivity, Ezech. 37. And with this power and love of God to his Church, Ezechiel, doth comfort the Church chap. 17.24. that God exalts the low Tree; and abases the high;
as he did in Christ time and in our Father's days, and as the Iewes were in captivity, Ezekiel 37. And with this power and love of God to his Church, Ezechiel, does Comfort the Church chap. 17.24. that God exalts the low Tree; and abases the high;
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It must needs bee that offences come; but wee to that man by whom the offence doth come, &c. IN the beginning of this Chapter, is decl•red, how the Disciples of Christ, had ambitiously reasoned about dignity and greatnesse, a part from Christ.
It must needs be that offences come; but we to that man by whom the offence does come, etc. IN the beginning of this Chapter, is decl•red, how the Disciples of christ, had ambitiously reasoned about dignity and greatness, a part from christ.
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and so on this occasion, falling into the mention of Scandall in this Particular, he doth with great Patheticalnesse of affection breake forth to the prosecuting of the Doctrine of Scandall in generall.
and so on this occasion, falling into the mention of Scandal in this Particular, he does with great Patheticalnesse of affection break forth to the prosecuting of the Doctrine of Scandal in general.
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So that the words read, doe containe a most passionate exclamation, and a bitter bewayling of those horible evils and Calamities, that hangs over the wo•ld through their Scandals:
So that the words read, do contain a most passionate exclamation, and a bitter bewailing of those horrible evils and Calamities, that hangs over the wo•ld through their Scandals:
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and the reason is set down Cryptically or imperfitly, which is thus enlarged. An Inevitable calamity hanging over one, or approaching one, doth make his condition miserable:
and the reason is Set down Cryptically or imperfitly, which is thus enlarged. an Inevitable calamity hanging over one, or approaching one, does make his condition miserable:
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And now of the first words containing the conclusion or thing to be proved, the meaning wherof in generall is, that the world is miserable through Offences;
And now of the First words containing the conclusion or thing to be proved, the meaning whereof in general is, that the world is miserable through Offences;
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The word here usually translated Offence, is not meant so much, sin in it self, as commonly they are called Offences, as they are indeed against both God and man.
The word Here usually translated Offence, is not meant so much, since in it self, as commonly they Are called Offences, as they Are indeed against both God and man.
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and therefore is well translated Scandals, it being the Greeke word here used, and it properly signifies that crooked peece of wood, to the which the baite in a Trap is fastned, which while the Mouse or other thing doth gnaw or move, it puls the Trap on it self.
and Therefore is well translated Scandals, it being the Greek word Here used, and it properly signifies that crooked piece of wood, to the which the bait in a Trap is fastened, which while the Mouse or other thing does gnaw or move, it puls the Trap on it self.
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and so figuratively it is used in Scriptu•e for every publike and open evill and sin, whither word or deed which while others do endeavour to follow by his example and authority, that did it or spake it, being allured,
and so figuratively it is used in Scriptu•e for every public and open evil and since, whither word or deed which while Others do endeavour to follow by his Exampl and Authority, that did it or spoke it, being allured,
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Thus all false and erroneous Doctrines, as of Iewes, Turkes, Infidels, and Papists, are great meanes whereby many are with-held from the right way to Salvation;
Thus all false and erroneous Doctrines, as of Iewes, Turkes, Infidels, and Papists, Are great means whereby many Are withheld from the right Way to Salvation;
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Againe, all prophane and irreligious speeches of God and his worship, are of this kind, as Mal. 3.14. All blasphemous contumelies and reproaches of the truth of Pauls Doctrine was Scandalized, Rom. 3. at the beginning, Rom. 6. and Rom. 7. And our Doctrine of Iustification, Free-will, with other necessary truths, are so perverted by the Papists to their followers, that thereby great offence is given to the ignorant.
Again, all profane and irreligious Speeches of God and his worship, Are of this kind, as Malachi 3.14. All blasphemous Contumelies and Reproaches of the truth of Paul's Doctrine was Scandalized, Rom. 3. At the beginning, Rom. 6. and Rom. 7. And our Doctrine of Justification, Freewill, with other necessary truths, Are so perverted by the Papists to their followers, that thereby great offence is given to the ignorant.
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So for wicked actions, they are Scandals, for thereby other are incouraged to evill, or made not so much to feare them ( Math. 16.17.) Thus the incest of the Corinht. 1 Cor. 5. For the Scandall of the contagion is called a Leaven.
So for wicked actions, they Are Scandals, for thereby other Are encouraged to evil, or made not so much to Fear them (Math. 16.17.) Thus the Incest of the corinth. 1 Cor. 5. For the Scandal of the contagion is called a Leaven.
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And so scandals give• are by all sorts of wicked men professing Christ but especially by such who being forward and zealous in Religion, doe either grow unsound, decaying or dissolute.
And so scandals give• Are by all sorts of wicked men professing christ but especially by such who being forward and zealous in Religion, do either grow unsound, decaying or dissolute.
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the scandall of Ministers is, when they are negligent and carelesse in their Ministry: and here chiefly, Nonresidency and unsufficiency are grievous scandals;
the scandal of Ministers is, when they Are negligent and careless in their Ministry: and Here chiefly, Non-residency and unsufficiency Are grievous scandals;
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for thereby another may be hindered, either from the truth or Piety, as is seene, 1 Cor. 6.12. The second sort of Scandals, are such as are taken, not given.
for thereby Another may be hindered, either from the truth or Piety, as is seen, 1 Cor. 6.12. The second sort of Scandals, Are such as Are taken, not given.
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And thus euery word or action, good in it selfe, may be the matter of Scandall, being taken to be evill, whither it be done slanderously out of malice,
And thus every word or actium, good in it self, may be the matter of Scandal, being taken to be evil, whither it be done slanderously out of malice,
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thus Rom. 7. The Law is a Scandall to out corruption, which while the Law restraines, it rages more and takes occasion to work Concupiscence and death.
thus Rom. 7. The Law is a Scandal to out corruption, which while the Law restrains, it rages more and Takes occasion to work Concupiscence and death.
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Thus also the impossibility of the Law is a great Scandall to ignorant men, they not conceiving how it should be just with God to command things impossible, to corrupt nature.
Thus also the impossibility of the Law is a great Scandal to ignorant men, they not conceiving how it should be just with God to command things impossible, to corrupt nature.
Math. 11. And wee have divers particular examples in this case. John 6.61. and 66. Math. 15.12. Some are Scandalized at the person of Christ, because outwardly it was contemptible;
Math. 11. And we have diverse particular Examples in this case. John 6.61. and 66. Math. 15.12. some Are Scandalized At the person of christ, Because outwardly it was contemptible;
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some at his familiar conversing with sinners; some at his ordinary kind of dyet; some for speaking against traditions, some for derogating from Moses and the Law:
Some At his familiar conversing with Sinners; Some At his ordinary kind of diet; Some for speaking against traditions, Some for derogating from Moses and the Law:
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Againe, many are offended at the condition and quality of the Church, as well in regard of the Preachers thereof, that they were simple unlearned Fishermen, not learned Rabbins;
Again, many Are offended At the condition and quality of the Church, as well in regard of the Preachers thereof, that they were simple unlearned Fishermen, not learned Rabbis;
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For man not being able to conceive the reason of them (for God doth not give a reason as Job speakes) yet man thinking to measure them by the line of his crooked judgement, is offended at the varying from the same.
For man not being able to conceive the reason of them (for God does not give a reason as Job speaks) yet man thinking to measure them by the line of his crooked judgement, is offended At the varying from the same.
Thus David was offended at the worke of God in smiting Ʋzzah, and was grievously troubled at the worke of God in the prosperity of the wicked and affli•tion of the Godly.
Thus David was offended At the work of God in smiting Ʋzzah, and was grievously troubled At the work of God in the Prosperity of the wicked and affli•tion of the Godly.
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because, by corrupt words, affections and lusts, they doe make themselves at least to saker and be slothfull in the way of Salvation, ins•aring themselves in sins. As Math. 5.29.30. and 9. verse.
Because, by corrupt words, affections and Lustiest, they do make themselves At least to saker and be slothful in the Way of Salvation, ins•aring themselves in Sins. As Math. 5.29.30. and 9. verse.
The second point, is the Misery, for least Christ might be thought to speake of a light or unnecessary matter, he doth forewarne that it is most weighty,
The second point, is the Misery, for lest christ might be Thought to speak of a Light or unnecessary matter, he does forewarn that it is most weighty,
And this is set down in the word Woe, woe: which comprehends all evils, Ezech. 2.20. It is a word of one sorrowing, which in great griefe and lamentation is usually taken up of mourners, whither for themselves or for others.
And this is Set down in the word Woe, woe: which comprehends all evils, Ezekiel 2.20. It is a word of one sorrowing, which in great grief and lamentation is usually taken up of mourners, whither for themselves or for Others.
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It were better a Mill stone were hang'd about ones neck and he cast into the Sea. So that here it is used figuratively (being a Metonymya of the effect for the cause.) For a great and lamentable evill, which is to come on the world through Scandals.
It were better a Mill stone were hanged about ones neck and he cast into the Sea. So that Here it is used figuratively (being a Metonymy of the Effect for the cause.) For a great and lamentable evil, which is to come on the world through Scandals.
The wicked are carelesse and secure, and so the outward man and the flesh have the appetite, they have no Spirituall eye to discerne when the e•tate of the World is truely miserable.
The wicked Are careless and secure, and so the outward man and the Flesh have the appetite, they have no Spiritual eye to discern when the e•tate of the World is truly miserable.
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as the Prophets while they cry'd out the judgements of God to the secure people, themselves mourned and fasted, Crying my leannesse, my leannesse, I am pained at the heart. Esay. 24.16. Habacuk 3.2. and 16. verses, Ier. 4.19, 20. Ier. 9.112. Esa. 22.4. Luke 1•. 21. Christ wept for Jerusalem, when it laughed, fasted while it feasted;
as the prophets while they cried out the Judgments of God to the secure people, themselves mourned and fasted, Crying my leanness, my leanness, I am pained At the heart. Isaiah. 24.16. Habakkuk 3.2. and 16. Verses, Jeremiah 4.19, 20. Jeremiah 9.112. Isaiah 22.4. Lycia 1•. 21. christ wept for Jerusalem, when it laughed, fasted while it feasted;
he foresaw the evils to come, when as they would take no notice of them; as neither the old World did, M•r. 9.24. The Father of the possessed Child cryed with teares, when hee saw his Son rent of the Devil;
he foresaw the evils to come, when as they would take no notice of them; as neither the old World did, M•r. 9.24. The Father of the possessed Child cried with tears, when he saw his Son rend of the devil;
and as Cancers and other filthy Ulcers, do more disaffect the eyes of the beholders then they do the men themselves in whom they are. Even so it is here.
and as Cancers and other filthy Ulcers, do more disaffect the eyes of the beholders then they do the men themselves in whom they Are. Even so it is Here.
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for Christ said the World would rejoyce (though woe unto it for that) and Esa. 22.12, 13. But it must be measured by that it should be and would be if it did truly and fully apprehend the present evils and future misery.
for christ said the World would rejoice (though woe unto it for that) and Isaiah 22.12, 13. But it must be measured by that it should be and would be if it did truly and Fully apprehend the present evils and future misery.
Neither is it to be passed in seeking great things, as Ieremy from God reproved Baruch. Jer. 45. But seeing these are the times, wherein Scandals are and will wax rise as Christ foretold;
Neither is it to be passed in seeking great things, as Ieremy from God reproved baruch. Jer. 45. But seeing these Are the times, wherein Scandals Are and will wax rise as christ foretold;
Neither is any man so yronie, which should with sound and open eyes behold the face of miseries which is in the World through Scandals, that can refraine his eyes from teares.
Neither is any man so yronie, which should with found and open eyes behold the face of misery's which is in the World through Scandals, that can refrain his eyes from tears.
This evill of Scandall as touching the effect of it, is an aversion of men from God through the fraud of the Divell to impiety, to the destruction of their soules and of their bodies.
This evil of Scandal as touching the Effect of it, is an aversion of men from God through the fraud of the devil to impiety, to the destruction of their Souls and of their bodies.
First the concupiscence of the flesh, lusts of eyes, and •••de of life, to pleasures and riches, with the beholding and enjoying whereof, the eye is never satisfyed.
First the concupiscence of the Flesh, Lustiest of eyes, and •••de of life, to pleasures and riches, with the beholding and enjoying whereof, the eye is never satisfied.
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defiling their bodies which should be Temples of the Holy Ghost; while Spirituall pleasures are counted base, and are distastfull in comparison of these.
defiling their bodies which should be Temples of the Holy Ghost; while Spiritual pleasures Are counted base, and Are distasteful in comparison of these.
for the worldly lusts and carnall affections doe as mighty prisons detaine Gods sacred Truth in unrighteousnesse, to the provoking of his wrath from Heaven,
for the worldly Lustiest and carnal affections do as mighty prisons detain God's sacred Truth in unrighteousness, to the provoking of his wrath from Heaven,
And, as if we were not miserable enough by our own naturall wickednesse, the Divell doth outwardly minister Scandals by all our senses, that whithersoever we turne our eyes, eares,
And, as if we were not miserable enough by our own natural wickedness, the devil does outwardly minister Scandals by all our Senses, that whithersoever we turn our eyes, ears,
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Hence we learne, not to live by Example, to which our nature is prone. 1 Sam. 8.5. For every one thinkes that is done by good right which is done by example.
Hence we Learn, not to live by Exampl, to which our nature is prove. 1 Sam. 8.5. For every one thinks that is done by good right which is done by Exampl.
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who can sufficiently bewayle the blindnesse of men, that when their eyes are opened to see, that multitudes is no good proofe of a truth and sound Doctrine;
who can sufficiently bewail the blindness of men, that when their eyes Are opened to see, that Multitudes is no good proof of a truth and found Doctrine;
And thus we have seene the misery of the World through Scandals given, consider it in Offences taken, whence through the great corruption of man, not a few evils arise.
And thus we have seen the misery of the World through Scandals given, Consider it in Offences taken, whence through the great corruption of man, not a few evils arise.
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and to cause the least drop of Christs bloud to fall to the ground, O the fearfull state of blasphemers, prophane talkers, loose-livers, masters of disorder, actors of wickednesse.
and to cause the least drop of Christ blood to fallen to the ground, Oh the fearful state of blasphemers, profane talkers, loose-livers, Masters of disorder, actors of wickedness.
Saint Paul on this consideration cryed out, that if his brother should be Scandalized through his eating of flesh, he would not do it while the World stood.
Saint Paul on this consideration cried out, that if his brother should be Scandalized through his eating of Flesh, he would not do it while the World stood.
who offer strange fire, and come before the Lord in their sinnes. Such as God himselfe wishes, that the Church dores might be shut against. Malach. 10.
who offer strange fire, and come before the Lord in their Sins. Such as God himself wishes, that the Church doors might be shut against. Malachi 10.
The third use is to the godly to mourne for these, to Pray, and with patience to wait, till the Lord may clense all sorts and degrees, that we may be a Holy people,
The third use is to the godly to mourn for these, to Pray, and with patience to wait, till the Lord may cleanse all sorts and Degrees, that we may be a Holy people,
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Now this doth happen to the Scandals, to which above and beyond their own unmeasurable weight, there is added as pressing down, the burden of Necessity, It must needs be.
Now this does happen to the Scandals, to which above and beyond their own unmeasurable weight, there is added as pressing down, the burden of Necessity, It must needs be.
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for it must needs be that God be just, and his justice doth require, that his sacred truth and infinite mercy in Christ, being offered to the World are contemned and scorned, he should suffer Scandals to arise every where, wherewith, they that would not embrace the truth sincerely;
for it must needs be that God be just, and his Justice does require, that his sacred truth and infinite mercy in christ, being offered to the World Are contemned and scorned, he should suffer Scandals to arise every where, wherewith, they that would not embrace the truth sincerely;
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and in the fire, themselves had made. This is manifest, 2 Thes. 2.11. Examples of this, we have in Rehoboam and Jeroboam, 2 King. 12.15. The like Amos, 7.10.
and in the fire, themselves had made. This is manifest, 2 Thebes 2.11. Examples of this, we have in Rehoboam and Jeroboam, 2 King. 12.15. The like Amos, 7.10.
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And most plainly, 1 King. 22. Of Ahab, who refusing the true Prophets, God permitted the Divell to bee a lying Spirit in the mouth of all his Prophets, to seduce him.
And most plainly, 1 King. 22. Of Ahab, who refusing the true prophets, God permitted the devil to be a lying Spirit in the Mouth of all his prophets, to seduce him.
Let them alone: and the Scripture, Hee that is filthy, let him bee filthy, Dan. 12.10. The second Reason of this necessity, is the Depravation of man; for it must needs be:
Let them alone: and the Scripture, He that is filthy, let him be filthy, Dan. 12.10. The second Reason of this necessity, is the Depravation of man; for it must needs be:
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to wit, Mans wicked nature being such as it is, confirmed by evill custome. As it must needs be, that Fire burne, and an evill Tree brings evill fruit.
to wit, men wicked nature being such as it is, confirmed by evil custom. As it must needs be, that Fire burn, and an evil Tree brings evil fruit.
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Not that this depravation was planted in us by our Maker, but that wee voluntarily have contracted the same to us in the fall of Adam; for if it were in us by Creation, it could not bee put off by no meanes, nor in no measure:
Not that this depravation was planted in us by our Maker, but that we voluntarily have contracted the same to us in the fallen of Adam; for if it were in us by Creation, it could not be put off by no means, nor in no measure:
and in generall the whole corruption of man, whereby the tongue is made a Scandall by evill speaking, the members of the body by being weapons of iniquity.
and in general the Whole corruption of man, whereby the tongue is made a Scandal by evil speaking, the members of the body by being weapons of iniquity.
Blindnesse of mind, frowardnesse of will, perversenesse of affections, selfe-love, naughty Conscience, conceit of ones own wit, holinesse and righteousnesse,
Blindness of mind, frowardness of will, perverseness of affections, Self-love, naughty Conscience, conceit of ones own wit, holiness and righteousness,
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for it is the will of the Father, that the elect be tryed, that the chaff may be severed from the wheat, that his gold might be purged his power in preserving, might shine in our weaknesse,
for it is the will of the Father, that the elect be tried, that the chaff may be severed from the wheat, that his gold might be purged his power in preserving, might shine in our weakness,
but they shall never so fall, as to depart from God and his truth. Math. 24.24. There should be such strange delusions, that if it were possible, the Elect should be seduced, thereby inferring to their endlesse comfort, that it is not possible.
but they shall never so fallen, as to depart from God and his truth. Math. 24.24. There should be such strange delusions, that if it were possible, the Elect should be seduced, thereby inferring to their endless Comfort, that it is not possible.
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That if a necessity be on these Scandals, then the Authors thereof, are not faulty; and this Doctrine may seeme to make men desperate, since these cannot be avoided. To this, Christ answers;
That if a necessity be on these Scandals, then the Authors thereof, Are not faulty; and this Doctrine may seem to make men desperate, since these cannot be avoided. To this, christ answers;
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This is briefly set down, but excellently by that learned and judicious writer Doctor Abbot, out of Barnard. It is a voluntary and miserable free Necessity, wherein,
This is briefly Set down, but excellently by that learned and judicious writer Doctor Abbot, out of Barnard. It is a voluntary and miserable free Necessity, wherein,
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and was also contracted and procured by our own default. The Philosophers could say, That hee that offended by Drunkennesse, was worthy of double punishment; First, for his fault; Secondly, for his Drunkennesse.
and was also contracted and procured by our own default. The Philosophers could say, That he that offended by drunkenness, was worthy of double punishment; First, for his fault; Secondly, for his drunkenness.
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Second, when it is said, Woe be to that man by whom the offence comes, &c. So Christ doth shew, that that Woe which belongs to the authors of Scandals, is farre heavier,
Second, when it is said, Woe be to that man by whom the offence comes, etc. So christ does show, that that Woe which belongs to the Authors of Scandals, is Far Heavier,
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And this Christ shewed by his sharpe reproofe of Peter, Math. 16.23. Who when by a foolish speech, proceeding from ignorance and love to Christ, yet did Scandalize Christ.
And this christ showed by his sharp reproof of Peter, Math. 16.23. Who when by a foolish speech, proceeding from ignorance and love to christ, yet did Scandalise christ.
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for he only by perswasion and suggestion, but these doe by Example and action; which doth give further encouragement, then a simple temptation; from which feare might deterre.
for he only by persuasion and suggestion, but these do by Exampl and actium; which does give further encouragement, then a simple temptation; from which Fear might deter.
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while their godly labours and holy lives shall be effectuall meanes of others good. Consider but how vehement and earnest Christ is in this point of Scandall.
while their godly labours and holy lives shall be effectual means of Others good. Consider but how vehement and earnest christ is in this point of Scandal.
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1 Corinth. 14. Edifie our selves in our most holy Faith, 1 Thes. 5.11. Rom. 14.19. Let us therefore follow those things that concerne Peace, and wherewith one may edifie another, verse 20, 21. AMEN. FINIS.
1 Corinth. 14. Edify our selves in our most holy Faith, 1 Thebes 5.11. Rom. 14.19. Let us Therefore follow those things that concern Peace, and wherewith one may edify Another, verse 20, 21. AMEN. FINIS.
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GODS COMMISSION TO CHRIST, TO PREACH THE GOSPELL. Sermon, III LUKE 4.18. The Spirit of the Lord is upon me, he hath Annoynted me and sent me to Preach glad tydings.
GOD'S COMMISSION TO CHRIST, TO PREACH THE GOSPEL. Sermon, III LYCIA 4.18. The Spirit of the Lord is upon me, he hath Anointed me and sent me to Preach glad tidings.
THese words are that portion of Scripture taken out of the 61. Chap. of Esa. Whereof Christ Preached in the Synagogue of Nazareth, where hee was brought up;
THese words Are that portion of Scripture taken out of the 61. Chap. of Isaiah Whereof christ Preached in the Synagogue of Nazareth, where he was brought up;
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And this choyce of such Scripture, was here made by Christ, as might serve to instruct the people of a most weighty point touching their Salvation. John 17.3. Shewing whence Christ came, wherefore;
And this choice of such Scripture, was Here made by christ, as might serve to instruct the people of a most weighty point touching their Salvation. John 17.3. Showing whence christ Come, Wherefore;
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Third, the particulars thereof, with the subject or object of the same. The calling is in the first words, and comprehends two things. First, Christs sufficiency and furniture.
Third, the particulars thereof, with the Subject or Object of the same. The calling is in the First words, and comprehends two things. First, Christ sufficiency and furniture.
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Second, his Ordination and inauguration into his Office. Let us see the meaning of the words. The Spirit. Esa. 11.2. The Spirit with all the gifts thereof are upon him;
Second, his Ordination and inauguration into his Office. Let us see the meaning of the words. The Spirit. Isaiah 11.2. The Spirit with all the Gifts thereof Are upon him;
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Now the gifts, given to the Saints, are only the first fruits, a handfull and as earnest-pence. 1 Cor. 13.12. Wee know but in part, we Love but in part.
Now the Gifts, given to the Saints, Are only the First fruits, a handful and as earnest-pence. 1 Cor. 13.12. we know but in part, we Love but in part.
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For wee see here, what a Mediator and Reconciler we had, who is all sufficient, which when alone it is peculiar to Christ. Psal. 45.8. It must needs be, that the Office of Reconciliation belongs to him alone.
For we see Here, what a Mediator and Reconciler we had, who is all sufficient, which when alone it is peculiar to christ. Psalm 45.8. It must needs be, that the Office of Reconciliation belongs to him alone.
Second Vse to the faithfull and all that want, to draw out of this fullnesse. Iohn 1.16. Both all new graces that are wanting, as also new strength and increase of the Graces we have received.
Second Use to the faithful and all that want, to draw out of this fullness. John 1.16. Both all new graces that Are wanting, as also new strength and increase of the Graces we have received.
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Pray wee then, that seeing we have a dry ground, the Lord would give us of the springing water of the Spirit, that wee be not scorched with heat, or pinched with drought.
Pray we then, that seeing we have a dry ground, the Lord would give us of the springing water of the Spirit, that we be not scorched with heat, or pinched with drought.
the Civill, was the King, who was Annoynted. 1 Sam. 10.1, and 16. chap. 14. The Ecclesiasticall, was either extraordinary, or ordinary; this, was the high Priest. Levit. 8.12. Exod. 29.30. chap. The other was the Prophet. 1 King. 19.16.
the Civil, was the King, who was Anointed. 1 Sam. 10.1, and 16. chap. 14. The Ecclesiastical, was either extraordinary, or ordinary; this, was the high Priest. Levit. 8.12. Exod 29.30. chap. The other was the Prophet. 1 King. 19.16.
And we read in Scripture of some said to be Annoynted, before there was the materiall Oyle, of the inward Spirituall Annoynting. Psal. 105.15. and 1 Kings 19.16. Elisha is said to be Annoynted, and yet had nothing but Elias Cloake cast on him.
And we read in Scripture of Some said to be Anointed, before there was the material Oil, of the inward Spiritual Anointing. Psalm 105.15. and 1 Kings 19.16. Elisha is said to be Anointed, and yet had nothing but Elias Cloak cast on him.
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So that whosoever embraces Christ, he doth by the same meanes and at the same time come into favour with the whole Trinity, who committed this Office to Christ;
So that whosoever embraces christ, he does by the same means and At the same time come into favour with the Whole Trinity, who committed this Office to christ;
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to wit as with his Letters Patents testifying, that Christ his Son is the only Mediator by whom he will be Reconciled. 2 Cor. 5.21. God was in Christ, reco•ciling the World. And 1 Cor. 1.30. Christ is made to us of God.
to wit as with his Letters Patents testifying, that christ his Son is the only Mediator by whom he will be Reconciled. 2 Cor. 5.21. God was in christ, reco•ciling the World. And 1 Cor. 1.30. christ is made to us of God.
Though in a Land, there may be many fit for an Office yet if by Charter, the Kings Majesty grant it to one alone, who dare presume, not only not to set up another,
Though in a Land, there may be many fit for an Office yet if by Charter, the Kings Majesty grant it to one alone, who Dare presume, not only not to Set up Another,
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then at this Ioseph, that God shall not be offended? Shall one Sun in the Firmament suffice to inlighten the whole World and shall not the Sun of righteousnesse, Christ Iesus.
then At this Ioseph, that God shall not be offended? Shall one Sun in the Firmament suffice to inlighten the Whole World and shall not the Sun of righteousness, christ Iesus.
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That God annoynted Christ, is the foundation of Christian comfort, both in that we may be assured, that no exception can be taken against Christ, who was sent by God himselfe;
That God anointed christ, is the Foundation of Christian Comfort, both in that we may be assured, that no exception can be taken against christ, who was sent by God himself;
and therefore, in all reason it was, that if man could not by himself, yet he should have sought out one, who might have stood twixt God and him to make an atonement.
and Therefore, in all reason it was, that if man could not by himself, yet he should have sought out one, who might have stood betwixt God and him to make an atonement.
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So Cyrus. Esa. 42. and 44. chap. So Joshua, Moses, and all the Apostles and Ministers, Ephes. 4.12, 13. The use of this is, that none presume to insinuate or intrude themselves into those Offices, to the executing wherof they are not in some sort fitted of God.
So Cyrus. Isaiah 42. and 44. chap. So joshua, Moses, and all the Apostles and Ministers, Ephesians 4.12, 13. The use of this is, that none presume to insinuate or intrude themselves into those Offices, to the executing whereof they Are not in Some sort fitted of God.
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So then as they are sayd to be poore, as touching the flesh who are destitute of all necessary succours for Life; as food, apparell, house maintenance:
So then as they Are said to be poor, as touching the Flesh who Are destitute of all necessary succours for Life; as food, apparel, house maintenance:
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so they are called Beggars, as touching the Spirit, who are destitute of all things needfull to Salvation, such as are, the true knowledge of God, Faith, Hope Patience, Love Holinesse, &c. with the meanes thereof.
so they Are called Beggars, as touching the Spirit, who Are destitute of all things needful to Salvation, such as Are, the true knowledge of God, Faith, Hope Patience, Love Holiness, etc. with the means thereof.
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and out of the Berry-steed of Gods great Mannour, and in stead of these holy and rich graces lost, there are come many foule evils, which hath ceazed on all the powers of the soule and parts of the body.
and out of the Berry-steed of God's great Manor, and in stead of these holy and rich graces lost, there Are come many foul evils, which hath ceased on all the Powers of the soul and parts of the body.
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Yea, all outward defects and diseases, as Blindnesse, deafnesse, lamenesse, leprosie, which were cured by Christ, are but shadowes and figures of this our inward misery, which in it selfe is much worse then the outward, by how much, Heavenly good things exceed Earthly;
Yea, all outward defects and diseases, as Blindness, deafness, lameness, leprosy, which were cured by christ, Are but shadows and figures of this our inward misery, which in it self is much Worse then the outward, by how much, Heavenly good things exceed Earthly;
But it will be said, hath not Christ said, That the poore in Spirit are blessed. Math. 5. To which, answer must be made, that there is a two-fold Spirituall poverty.
But it will be said, hath not christ said, That the poor in Spirit Are blessed. Math. 5. To which, answer must be made, that there is a twofold Spiritual poverty.
There is another sort of Spirituall poore men, to wit, such as feele and confesse their poverty that they are beggers in Grace, and great debters besides.
There is Another sort of Spiritual poor men, to wit, such as feel and confess their poverty that they Are beggars in Grace, and great debtors beside.
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The Instruction is, That hence the common condition of all men is to be known, that they are bare of those things that tend to Salvation, and so, miserable.
The Instruction is, That hence the Common condition of all men is to be known, that they Are bore of those things that tend to Salvation, and so, miserable.
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The use whereof is, to take down the crest of all worldly glory: What dost thou boast of thy glittering garments, sumptuous buildings, noble parentage, beauty;
The use whereof is, to take down the crest of all worldly glory: What dost thou boast of thy glittering garments, sumptuous buildings, noble parentage, beauty;
for how is it, that many are given to Idolatry, Superstition, blasphemies, disobedience, &c. Heare the word of God and profit nothing, is it not from this, that they feele not their misery;
for how is it, that many Are given to Idolatry, Superstition, Blasphemies, disobedience, etc. Hear the word of God and profit nothing, is it not from this, that they feel not their misery;
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Now that part of Gods Will for declaring whereof Christ is sent, and is called The Gospell or glad tydings of Salvation exhibited to every Beleever by Christ:
Now that part of God's Will for declaring whereof christ is sent, and is called The Gospel or glad tidings of Salvation exhibited to every Believer by christ:
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Now the Gospell is the treasure of Knowledge and Wisdome, Colos. 2.3. The rich Pearle, Math. 13. Nay, the superexcellent riches of Gods grace, Ephes. 2.7. and 3.7. This brings us the wedding Garment that covers our Nakednesse, Math. 22.11. Bread, water, wine, and Milke to refresh us, Esa 33.3.
Now the Gospel is the treasure of Knowledge and Wisdom, Colos 2.3. The rich Pearl, Math. 13. Nay, the superexcellent riches of God's grace, Ephesians 2.7. and 3.7. This brings us the wedding Garment that covers our Nakedness, Math. 22.11. Bred, water, wine, and Milk to refresh us, Isaiah 33.3.
Hence did the Father supply to his prodigall Son all things wanting at his returne, Luk. 15. Yea, this is truly called Glad tydings; For it declares how wee are delivered from foure great Evils:
Hence did the Father supply to his prodigal Son all things wanting At his return, Luk. 15. Yea, this is truly called Glad tidings; For it declares how we Are Delivered from foure great Evils:
First, the Image of God to bee restored. 2. Gods favour. 3. Eternall righteousnesse and perfit Redemption. 4. An inheritance purchased and all freely, without any impossible condition.
First, the Image of God to be restored. 2. God's favour. 3. Eternal righteousness and perfect Redemption. 4. an inheritance purchased and all freely, without any impossible condition.
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but for a short time, and hath long agone ceased from this. To this, answer is made, Christ may be said to Preach two wayes. First Mediately; second Immediately. Outwardly, and inwardly.
but for a short time, and hath long ago ceased from this. To this, answer is made, christ may be said to Preach two ways. First Mediately; second Immediately. Outwardly, and inwardly.
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Now the outward Preaching alone, cannot perswade the Consciences of men. No, Christ himselfe did not, as is evidently in many instances of the Gospell.
Now the outward Preaching alone, cannot persuade the Consciences of men. No, christ himself did not, as is evidently in many instances of the Gospel.
In vaine are all other benefits expected, where this is wanting can any Building be reared, where no foundation is laid, can a man come to the end of a thing, the beginning and middle and meanes whereof, he hath neglected:
In vain Are all other benefits expected, where this is wanting can any Building be reared, where no Foundation is laid, can a man come to the end of a thing, the beginning and middle and means whereof, he hath neglected:
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Shall wee by the despising the only way into the house, attempt to enter in by another, Christ himselfe neere propounds to us, a Ladder of three distinct steps, by which we should ascend Heaven.
Shall we by the despising the only Way into the house, attempt to enter in by Another, christ himself near propounds to us, a Ladder of three distinct steps, by which we should ascend Heaven.
He must ••rst be our wisdome, before he can be our justice or Sanctification. 1 Cor. 1.30. This Ministeriall Function, is the chief of all divine worship, and the soule and life of the rest;
He must ••rst be our Wisdom, before he can be our Justice or Sanctification. 1 Cor. 1.30. This Ministerial Function, is the chief of all divine worship, and the soul and life of the rest;
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when the outward Ministery is little regarded. Math. 10.14. This point serves to strengthen us against the Scandall, which our corruptions doth take at the infirmity of the Ministers:
when the outward Ministry is little regarded. Math. 10.14. This point serves to strengthen us against the Scandal, which our corruptions does take At the infirmity of the Ministers:
for let them remember, that they, as Christ were sent to the poore, so that if one or two poore embrace our Doctrine, we have wherein to rejoyce. Ezech. 2.5. Out of these words, may be raised another profitable observation, to wit, What was the matter of Christs Doctrine, to wit, the Gospell and not the Law.
for let them Remember, that they, as christ were sent to the poor, so that if one or two poor embrace our Doctrine, we have wherein to rejoice. Ezekiel 2.5. Out of these words, may be raised Another profitable observation, to wit, What was the matter of Christ Doctrine, to wit, the Gospel and not the Law.
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But it may be said, Did not Christ teach the Law (Math. 5.) and other places, as to the young-man Luke 29. To this answer is made, Hee did it ••t as his chiefe Office, but as a preparing of men thereby to the Gospell;
But it may be said, Did not christ teach the Law (Math. 5.) and other places, as to the Young man Lycia 29. To this answer is made, He did it ••t as his chief Office, but as a preparing of men thereby to the Gospel;
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So that most needfull it was, that Christ should shew that the Law rightly understood was impossible to bee kept, that so they might seeke Salvation else-where.
So that most needful it was, that christ should show that the Law rightly understood was impossible to be kept, that so they might seek Salvation elsewhere.
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This being remembred, to returne to the Point, to wit, The excellency of the Gospell, it will soone appeare by the riches and benefits it brings with it. As first, Pardon of Sins. Secondly, gift of Righteousnesse. Thirdly, adop•ion of Sons.
This being remembered, to return to the Point, to wit, The excellency of the Gospel, it will soon appear by the riches and benefits it brings with it. As First, Pardon of Sins. Secondly, gift of Righteousness. Thirdly, adop•ion of Sons.
Sanctification of all afflictions, with all other riches of Christ, all which are wrought by the Gospell, which how great they are may be seene by the contrary or the want of them;
Sanctification of all afflictions, with all other riches of christ, all which Are wrought by the Gospel, which how great they Are may be seen by the contrary or the want of them;
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The Gospell admits and sets forth Another, Philip. 3. Gal. 3. Rom. 10.5, 6, 7. Thirdly, they differ in the manner and nature of the Promises annexed to either.
The Gospel admits and sets forth another, Philip. 3. Gal. 3. Rom. 10.5, 6, 7. Thirdly, they differ in the manner and nature of the Promises annexed to either.
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For the Legall requires the condition of our Righteousnesse, and that every way perfit. But the Evangelicall requires not our own but accepts anothers nor exacts Perfection in us, but only Syncerity.
For the Legal requires the condition of our Righteousness, and that every Way perfect. But the Evangelical requires not our own but accepts another's nor exacts Perfection in us, but only Sincerity.
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But the Gospell, brings Peace, Righteousnesse, and 〈 ◊ 〉 the Ministery of the Spirit. This is largely and excellently taught. 2 Corinth. 3. The knowledge of these things are most necessary.
But the Gospel, brings Peace, Righteousness, and 〈 ◊ 〉 the Ministry of the Spirit. This is largely and excellently taught. 2 Corinth. 3. The knowledge of these things Are most necessary.
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First, they shew the excellency of the Ministery of the new Testament. 2 Cor. 4.1, 2, 3. So that the Ministers thereof need not to be ashamed. Rom. 1.16. It is the power of God to Salvation.
First, they show the excellency of the Ministry of the new Testament. 2 Cor. 4.1, 2, 3. So that the Ministers thereof need not to be ashamed. Rom. 1.16. It is the power of God to Salvation.
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Math 13. Luke 10. Blessed are the eyes that see those things which you see, &c. Heb. 12.17 18, 19. Third, it admonishes all Christians of their duty, and that they take heed they neglect not the same.
Math 13. Lycia 10. Blessed Are the eyes that see those things which you see, etc. Hebrew 12.17 18, 19. Third, it admonishes all Christians of their duty, and that they take heed they neglect not the same.
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Woes were denounced against Corazin, Bethsaida and Capernaum, wherein is shewed that their state should be worse at the day of Iudgement, then Sodome and Gomorrha.
Woes were denounced against Chorazin, Bethsaida and Capernaum, wherein is showed that their state should be Worse At the day of Judgement, then Sodom and Gomorrha.
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They commonly teach, that the Gospell is the new Law, and a more perfit Law, whence they inferred their Doctrines of Counsell and works of Supererogations.
They commonly teach, that the Gospel is the new Law, and a more perfect Law, whence they inferred their Doctrines of Counsel and works of Supererogations.
and it is expressed in the word Captives, wherein as before, the outward and bodily Captivity is used to expresse and declare our inward miserable Captivity and bondage.
and it is expressed in the word Captives, wherein as before, the outward and bodily Captivity is used to express and declare our inward miserable Captivity and bondage.
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The second Captivity is under Satan. 2 Tim. 1. at the end Luke 11.21. Ephes. 2.2, 3. Wherein he deales no lesse cruelly with those whom Spiritually he possesses,
The second Captivity is under Satan. 2 Tim. 1. At the end Lycia 11.21. Ephesians 2.2, 3. Wherein he deals no less cruelly with those whom Spiritually he Possesses,
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And this cruell bondage under these two might be shewed by many particulars, as that they command most base and ignominious services, they give no rest to their vassails, day nor night.
And this cruel bondage under these two might be showed by many particulars, as that they command most base and ignominious services, they give no rest to their vassals, day nor night.
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Second, let us labour all to apprehend this misery by a serious meditation of it, that wee may know our Naturall misery, that we are not free-men, but bond slaves.
Second, let us labour all to apprehend this misery by a serious meditation of it, that we may know our Natural misery, that we Are not freemen, but bound slaves.
Thanks be to God for these sakes Christ came, Esa. 61.3.4, 5. And thus much of the misery described by the first particular, the remedy followes. Deliverance, sutable to the Misery. Here is two points.
Thanks be to God for these sakes christ Come, Isaiah 61.3.4, 5. And thus much of the misery described by the First particular, the remedy follows. Deliverance, suitable to the Misery. Here is two points.
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It streames from the most free and everlasting love of God, yea from the bowels of compassion in our God, pittying us in our misery. Luke 2.75, 76, 77, 78. Againe, if we consider Satan, who did cruelly detain us in bondage, we are delivered by force.
It streams from the most free and everlasting love of God, yea from the bowels of compassion in our God, pitying us in our misery. Lycia 2.75, 76, 77, 78. Again, if we Consider Satan, who did cruelly detain us in bondage, we Are Delivered by force.
and through the efficacy of the said death and resurrection in the hearts of Gods children by the Spirit of God, the power and dominion of sin is abolished, his strength abated,
and through the efficacy of the said death and resurrection in the hearts of God's children by the Spirit of God, the power and dominion of since is abolished, his strength abated,
Even so, being deformed and mangled with Sin, and ugly Lazars, we are unfit to come into that glorious presence, till we be wholly stripped of the Old man,
Even so, being deformed and mangled with since, and ugly Lazars, we Are unfit to come into that glorious presence, till we be wholly stripped of the Old man,
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but as Assuerosh, though hee could not revoke the sentence of Death, sent against the Iewes: yet hee sent forth another Edict, whereby he armed the Iewes against their Enemies.
but as Assuerosh, though he could not revoke the sentence of Death, sent against the Iewes: yet he sent forth Another Edict, whereby he armed the Iewes against their Enemies.
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and whereas his Power was perpetuall, it is now limitted to a very short time: Yea, whereas Death and Sin were the greatest friends, they are set at greatest oddes:
and whereas his Power was perpetual, it is now limited to a very short time: Yea, whereas Death and since were the greatest Friends, they Are Set At greatest odds:
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Let us apply this for our Instruction. First, wee are taught hereby to walke worthy this Deliverance, Luke 1.74. Upon this ground are made all Exhortations in the Scripture, Rom. 12.1, 2. 1 Pet. 1.17, 18. It had been better otherwise never to have beene delivered, 2 Pet. 2. at the end.
Let us apply this for our Instruction. First, we Are taught hereby to walk worthy this Deliverance, Lycia 1.74. Upon this ground Are made all Exhortations in the Scripture, Rom. 12.1, 2. 1 Pet. 1.17, 18. It had been better otherwise never to have been Delivered, 2 Pet. 2. At the end.
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and seeing thou hast stayed us from being beneath for our Iniquities and hast given us such a Deliverance, shall wee returne to breake thy Commandements, wouldst not thou be angry, till thou hadst consumed us,
and seeing thou hast stayed us from being beneath for our Iniquities and haste given us such a Deliverance, shall we return to break thy commandments, Wouldst not thou be angry, till thou Hadst consumed us,
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if we faint? who will pitty that man that suffers himselfe easily to be spoyled of his goods by Robbers, having on himselfe good armour and well weaponed,
if we faint? who will pity that man that suffers himself Easily to be spoiled of his goods by Robbers, having on himself good armour and well weaponed,
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Now this of ours farre exceeds both the other, as being but temporary and bodily Deliverances, from Miseries ceazing on the body, which Death would have ended.
Now this of ours Far exceeds both the other, as being but temporary and bodily Deliverances, from Misery's ceasing on the body, which Death would have ended.
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And yet for this, how doth the Psalmist stirre up the people, Psal. 107. To thankefulnesse, verses 1, 2, 8, 13, 16, 21, 31. Nay, it is to bee observed, that the Scripture speaking of Deliverance from the bondage and guilt of Sin, calls all Creatures to rejoyce with Man,
And yet for this, how does the Psalmist stir up the people, Psalm 107. To thankfulness, Verses 1, 2, 8, 13, 16, 21, 31. Nay, it is to be observed, that the Scripture speaking of Deliverance from the bondage and guilt of since, calls all Creatures to rejoice with Man,
And sure great cause have wee, Psal. 116.8. Therefore he inferres in the first and 2d. verses, That he will love the Lord dearely, and that he will walke before God in the Land of the living.
And sure great cause have we, Psalm 116.8. Therefore he infers in the First and 2d. Verses, That he will love the Lord dearly, and that he will walk before God in the Land of the living.
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Third, the meditation of this Deliverance offered in the word Preached, shou d cause that the messengers thereof should be entertained with all willingnesse and thankfulnesse.
Third, the meditation of this Deliverance offered in the word Preached, Should worser cause that the messengers thereof should be entertained with all willingness and thankfulness.
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This broken heartednesse is a fruit of sin and Corruption, whereby the heart as with a mighty burden is bruised (yea so heavy it is, that God affirmes of himselfe, that he is pressed with sins,
This broken heartedness is a fruit of since and Corruption, whereby the heart as with a mighty burden is Bruised (yea so heavy it is, that God affirms of himself, that he is pressed with Sins,
therefore by this, is understood all those who are smitten in heart and wounded in Conscience for their sin, being called also in Scripture, the sick, the humble the poore and contrite, the weary and laden, the soft and melting heart.
Therefore by this, is understood all those who Are smitten in heart and wounded in Conscience for their since, being called also in Scripture, the sick, the humble the poor and contrite, the weary and laden, the soft and melting heart.
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Whereas the other, not truly pressed with the burden of sin, but dead in it and sencelesse of it, they are termed the whole, (to wit, in their own fancies) the Proud, the lofty, the righteous, the fat heart, the hard and stony hearted.
Whereas the other, not truly pressed with the burden of since, but dead in it and senseless of it, they Are termed the Whole, (to wit, in their own fancies) the Proud, the lofty, the righteous, the fat heart, the hard and stony hearted.
The Scripture is a plentifull witnesse in this case, Esa. 57.15.116. Esa. 65.4. •sa. 61.4. Math. 9.12.13. Math. 11.28. Examples of this truth, Luke 7.37. and 47 verses.
The Scripture is a plentiful witness in this case, Isaiah 57.15.116. Isaiah 65.4. •sa. 61.4. Math. 9.12.13. Math. 11.28. Examples of this truth, Lycia 7.37. and 47 Verses.
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For none will rest on Christ for their Salvation, till they •ee no other mean•s to escape Condemnation, none will ever s•ek to Christ to be their Redeemer, till they perceive they are the bondslaves of Satan, Rom. 7.10. they will never look for the riches of his righteousness• till they feele their own poverty.
For none will rest on christ for their Salvation, till they •ee no other mean•s to escape Condemnation, none will ever s•ek to christ to be their Redeemer, till they perceive they Are the bondslaves of Satan, Rom. 7.10. they will never look for the riches of his righteousness• till they feel their own poverty.
Never desire Chr•sts garment, till they see their own nakednesse till any feele themselves Sicke they will never seeke to the Phisitian, he that is full despises an hony-combe,
Never desire Chr•sts garment, till they see their own nakedness till any feel themselves Sick they will never seek to the physician, he that is full despises an honeycomb,
who can imagine, that Christ who is infinite in wisdome will unadvisedly bestow his benefits on such as finding no want of them, desire them not absent, nor esteeme them present;
who can imagine, that christ who is infinite in Wisdom will unadvisedly bestow his benefits on such as finding no want of them, desire them not absent, nor esteem them present;
Who can in reason conceive that he will offer himselfe a Saviour to such as acknowledge themselves not condemned, that he will redeeme those that confesse not themselves Captives,
Who can in reason conceive that he will offer himself a Saviour to such as acknowledge themselves not condemned, that he will Redeem those that confess not themselves Captives,
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Yea the Spirituall Physitian that shall offer to purge this Corrupt humor, he must looke to suffer the same things, that the bodily Physitian doth at the hands of the Frantick.
Yea the Spiritual physician that shall offer to purge this Corrupt humour, he must look to suffer the same things, that the bodily physician does At the hands of the Frantic.
as is to bee seene in the Iewes. Acts 2.13. Till they were pricked, and then they sang another song. The like John 4.11.12. A lewd Strumpet could frump Christ till her sins were laid open.
as is to be seen in the Iewes. Acts 2.13. Till they were pricked, and then they sang Another song. The like John 4.11.12. A lewd Strumpet could frump christ till her Sins were laid open.
as being against an infinite Majesty, against a holy Law, and so most vile, against a good Law and so most evill, against a just Law, and so most unrighteous, and without all just excuse.
as being against an infinite Majesty, against a holy Law, and so most vile, against a good Law and so most evil, against a just Law, and so most unrighteous, and without all just excuse.
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as Adam and Eve, Sodome and Gomorrha, the Old World, the Angels fallen, and infinite persons with Dives in Hell torments. And lastly, in the glasse of Christs most bitter Agony.
as Adam and Eve, Sodom and Gomorrha, the Old World, the Angels fallen, and infinite Persons with Dives in Hell torments. And lastly, in the glass of Christ most bitter Agony.
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and therefore may not be counted as Physick of no value, and these leaves and fruit of the tree of life. Revel. 22.2. Are every where dispersed over the whole booke of God, able to revive the fainting Spirit.
and Therefore may not be counted as Physic of no valve, and these leaves and fruit of the tree of life. Revel. 22.2. are every where dispersed over the Whole book of God, able to revive the fainting Spirit.
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Some whereof, are, Esay 40.1, 2, 3. Esay 42.2, 3. Esay 51.5, 6. Esay 54.9, 10. If the World shall not be drowned againe, because God hath said it;
some whereof, Are, Isaiah 40.1, 2, 3. Isaiah 42.2, 3. Isaiah 51.5, 6. Isaiah 54.9, 10. If the World shall not be drowned again, Because God hath said it;
First guiltinesse of Adams sin. Second, Corruption of Nature. Third, actuall disobedience. Christ the heavenly Physitian doth cure all those. The first by his Death.
First guiltiness of Adams since. Second, Corruption of Nature. Third, actual disobedience. christ the heavenly physician does cure all those. The First by his Death.
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and opening a new spring for Holinesse and Sanctification. This Plaister is taught, Rom. 6.2, 3, 4. Phil. 3.10. Heb. 9.14. The fourth and last effectuall Remedy;
and opening a new spring for Holiness and Sanctification. This Plaster is taught, Rom. 6.2, 3, 4. Philip 3.10. Hebrew 9.14. The fourth and last effectual Remedy;
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when at any time we have made a breach. And for our Prayers, he doth perfume them with his sweet Incense. Revel. 8.4, 5. To reach us whither to run in all our miseries, not to the deceitfull confections of the Romish Church, which are like the Plaister and Salves of many dishonest Surgeons.
when At any time we have made a breach. And for our Prayers, he does perfume them with his sweet Incense. Revel. 8.4, 5. To reach us whither to run in all our misery's, not to the deceitful confections of the Romish Church, which Are like the Plaster and Salves of many dishonest Surgeons.
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They do but venome and cause the sore to rankle, But let 〈 … 〉 to Christ, who is able and willing, h• •ever excluded any comming to him for bodily 〈 … 〉 in the ••guish of s••••, he hath said, He would not breake the broken Reed,
They do but venom and cause the soar to rankle, But let 〈 … 〉 to christ, who is able and willing, h• •ever excluded any coming to him for bodily 〈 … 〉 in the ••guish of s••••, he hath said, He would not break the broken Reed,
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as of Manasseh, the sinfull Woman, the prodigall Child, yea many of the murtherers of himselfe, whereby they murthered themselves in Soule, hee healed.
as of Manasses, the sinful Woman, the prodigal Child, yea many of the murderers of himself, whereby they murdered themselves in Soul, he healed.
Psal. 103. Luke 17. Remember the Leaper that was clensed, he requires no other gift. He shewed great love to thee and all Man-kind, that he stayed not for sending,
Psalm 103. Lycia 17. remember the Leaper that was cleansed, he requires no other gift. He showed great love to thee and all Mankind, that he stayed not for sending,
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Lastly, Ministers and Spirituall Physitians are admonished how and whom they heale, to wit, the Broken and not the whole. Ezec. 34.16. Wee must take heed how we draw a dead skin over the wound, before it be thoroughly searched:
Lastly, Ministers and Spiritual Physicians Are admonished how and whom they heal, to wit, the Broken and not the Whole. Ezekiel 34.16. we must take heed how we draw a dead skin over the wound, before it be thoroughly searched:
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wee must take heed we sley not the Soules which we should revive, and quicken those we should kill, Ezech. 13.18.19, 20, 21, 22. For so to doe brings death,
we must take heed we slay not the Souls which we should revive, and quicken those we should kill, Ezekiel 13.18.19, 20, 21, 22. For so to do brings death,
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Yet because the Scripture is most frequent in the use of this, as much delighting in it it shall be profitable a little to view the Spirituall blindnesse by that of the body, the understanding is the eye of the Soule,
Yet Because the Scripture is most frequent in the use of this, as much delighting in it it shall be profitable a little to view the Spiritual blindness by that of the body, the understanding is the eye of the Soul,
and the informer and director to the Will, affections, and so to all our actions; now therefore for it to be b•ind, who sees not the great inconveniences thereof.
and the informer and director to the Will, affections, and so to all our actions; now Therefore for it to be b•ind, who sees not the great inconveniences thereof.
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For others, out of the Church, the University of Athens then flourished, but how did they entertaine the Truth delivered by Paul. Acts 17. Eloquent Tully, alive a little before. But learned and Divine Seneca, and learned and modest Plinie lived in the times of the Gospell, but favoured it not.
For Others, out of the Church, the university of Athens then flourished, but how did they entertain the Truth Delivered by Paul. Acts 17. Eloquent Tully, alive a little before. But learned and Divine Senecca, and learned and modest Pliny lived in the times of the Gospel, but favoured it not.
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And the whole state of the World, that it was almost three hundred yeeres, before Religion was countenanced in the World, is a Testimony sufficient of the World blindnesse.
And the Whole state of the World, that it was almost three hundred Years, before Religion was countenanced in the World, is a Testimony sufficient of the World blindness.
Now as bodily blindnesse to any whatsoever is very uncomfortable and disadvantageous. For the blind eat many a Fly, and can hardly discerne Poyson f•om wholsome meats,
Now as bodily blindness to any whatsoever is very uncomfortable and disadvantageous. For the blind eat many a Fly, and can hardly discern Poison f•om wholesome Meats,
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So that if some be not adjoyned that guide him, (which is here denyed) he must needs perish, by one misfortune or other, running into the mouths of wild devouring beasts while he straggles the Forrest of this World.
So that if Some be not adjoined that guide him, (which is Here denied) he must needs perish, by one misfortune or other, running into the mouths of wild devouring beasts while he straggles the Forest of this World.
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That which the eye sees not, the heart rues not. One plodding through a desart of wild beasts in the night though continually there is but a step twixt him and death, he feares nothing;
That which the eye sees not, the heart rues not. One plodding through a desert of wild beasts in the night though continually there is but a step betwixt him and death, he fears nothing;
Now whither this Ignorance be simple or affected, whither in the mind or in the restraining of the knowledge, through perverse violentnesse of affections,
Now whither this Ignorance be simple or affected, whither in the mind or in the restraining of the knowledge, through perverse violentnesse of affections,
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Recovery of sight. ] We read of Christ giving sight to many blind in body, all which were shadowes of this great work of Spirituall Illumination, this benefit is in generall, the grace of Sanctification or more especially of Illumination and Christian wisdome and prudence whereby wee may be made to discerne twixt things that differ.
Recovery of sighed. ] We read of christ giving sighed to many blind in body, all which were shadows of this great work of Spiritual Illumination, this benefit is in general, the grace of Sanctification or more especially of Illumination and Christian Wisdom and prudence whereby we may be made to discern betwixt things that differ.
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How great and necessary this benefit is, may appeare both by Pauls earnest Prayer unto God in the behalfe of the Ephesians. Ephes. 1.18, 19, 20. and Ephes. 3. and 18, 19, 20. And his putting them in mind of it, having received it.
How great and necessary this benefit is, may appear both by Paul's earnest Prayer unto God in the behalf of the Ephesians. Ephesians 1.18, 19, 20. and Ephesians 3. and 18, 19, 20. And his putting them in mind of it, having received it.
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Yee were darknesse, but now yee are Light, and so also his earnest Thanksgiving for it in all his Epistles. as Ephes. 1.8. Colos. 1.3, 4, 5, and 12. verses.
Ye were darkness, but now ye Are Light, and so also his earnest Thanksgiving for it in all his Epistles. as Ephesians 1.8. Colos 1.3, 4, 5, and 12. Verses.
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Phil. 1.3, 4. And so in both his Epistles to the Thessalonians. Wee may see it also by the earnest Prayers of David. Psal. 119. And by that serious counsell that Christ gives to the Church of Laodicea. Now for the manner how Christ doth performe this, we must know, that there are three things required to good Sight. First, a cleere Object.
Philip 1.3, 4. And so in both his Epistles to the Thessalonians. we may see it also by the earnest Prayers of David. Psalm 119. And by that serious counsel that christ gives to the Church of Laodicea. Now for the manner how christ does perform this, we must know, that there Are three things required to good Sighed. First, a clear Object.
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the Lord hath given gifts to men, for the further opening of the Word, and for the expelling or removing those outward hinderances, which might darken the same.
the Lord hath given Gifts to men, for the further opening of the Word, and for the expelling or removing those outward hindrances, which might darken the same.
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Luke 1.78, 79. This Christ himselfe taught. Math. 4.16. Shall we esteeme it a great benefit to have a Torch or Lantherne held out in a darke night and shall we not esteeme this.
Lycia 1.78, 79. This christ himself taught. Math. 4.16. Shall we esteem it a great benefit to have a Torch or Lantern held out in a dark night and shall we not esteem this.
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if God had not shewed us a second vision of the Gospell. Oh then, with what thankfulnesse and reverence should we embrace this Light and sight thereby,
if God had not showed us a second vision of the Gospel. O then, with what thankfulness and Reverence should we embrace this Light and sighed thereby,
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] This is in effect the same with the second, and is againe inculcated by Christ both as well to make a deeper impression of us in our Misery, that cannot sufficiently be expressed in many words;
] This is in Effect the same with the second, and is again inculcated by christ both as well to make a Deeper impression of us in our Misery, that cannot sufficiently be expressed in many words;
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First, Bondmen were set at liberty. Second, debts were released or at least not exacted. Third, Inheritances sold or morgaged, then returned to their ancient houses and lines. Fourth a•• servile workes ceased.
First, Bondmen were Set At liberty. Second, debts were released or At least not exacted. Third, Inheritances sold or mortgaged, then returned to their ancient houses and lines. Fourth a•• servile works ceased.
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But when this Trump•t shall cease blowing, then shall Heaven gates be shut. Let us then imbrace this time, let us hearken to the exhortation of the Apostle.
But when this Trump•t shall cease blowing, then shall Heaven gates be shut. Let us then embrace this time, let us harken to the exhortation of the Apostle.
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O let us heare that patheticall voyce to Ierusalem. Math. 23. O Ierusalem Ierusalem! How oft would I, &c. And Luke 19. O that thou hadst known in this thy day, &c. Let not the folly of the Pharisies fall on us, that wee should be skilfull to know the Skies and seasons,
O let us hear that pathetical voice to Ierusalem. Math. 23. Oh Ierusalem Ierusalem! How oft would I, etc. And Luke 19. Oh that thou Hadst known in this thy day, etc. Let not the folly of the Pharisees fallen on us, that we should be skilful to know the Skies and seasons,
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Hence Christ denounces such heavy woes against the Cities where hee had Preached and it is worth observing, To whom and for what he denounces those Woes.
Hence christ denounces such heavy woes against the Cities where he had Preached and it is worth observing, To whom and for what he denounces those Woes.
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He denounces them not to Nazareth, nor so 〈 ◊ 〉 to Ierusalem, as to Bethsaida, Corazin, and Capernaum, where hee h•• Preached most, and done most miracles.
He denounces them not to Nazareth, nor so 〈 ◊ 〉 to Ierusalem, as to Bethsaida, Chorazin, and Capernaum, where he h•• Preached most, and done most Miracles.
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But the other places harboured Christ, he had open liberty to teach, the R•ler of the Synagogue, the Courtier, (Iohn 4.46.) and the Centurian, were all for Christ.
But the other places Harboured christ, he had open liberty to teach, the R•ler of the Synagogue, the Courtier, (John 4.46.) and the Centurion, were all for christ.
But if to these two, there come a third affliction, that the same should be taken Captive, carryed into a strange Countrey, bee evill entreated, farre from all friends and acquaintance, without any hope of returne.
But if to these two, there come a third affliction, that the same should be taken Captive, carried into a strange Country, be evil entreated, Far from all Friends and acquaintance, without any hope of return.
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and by which we are carryed farre from God. Esa. 59.2. It is that by which we cease fighting against Satan, and throwing away our weapons of defence and offence, we even fly into his Campe.
and by which we Are carried Far from God. Isaiah 59.2. It is that by which we cease fighting against Satan, and throwing away our weapons of defence and offence, we even fly into his Camp.
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So that Sin in divers respects doth worke the divers degrees of our Misery. And this the Scripture teaches plentifully. Iohn 8.44. Rom. 6.16. And that by nature we can do nothing but Sinne. Ier. 13.23. 1 Kings 8.46. Prov. 20.9. Eccles. 7.21.
So that since in diverse respects does work the diverse Degrees of our Misery. And this the Scripture Teaches plentifully. John 8.44. Rom. 6.16. And that by nature we can do nothing but Sin. Jeremiah 13.23. 1 Kings 8.46. Curae 20.9. Eccles. 7.21.
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So it is with us, it little availes to be borne in the Church, or of Christian Parents, to professe Religion, to be present at the Word and Sacraments,
So it is with us, it little avails to be born in the Church, or of Christian Parents, to profess Religion, to be present At the Word and Sacraments,
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And shall we so much esteeme the liberty of the Body, and neglect it for the Soule, which is so much the more excellent, by how much the Soule excels the body.
And shall we so much esteem the liberty of the Body, and neglect it for the Soul, which is so much the more excellent, by how much the Soul excels the body.
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The yron Furnace of death, the Clay, workes of Sin; whereby Satan holds us bound. Now how were they delivered? Sure by Christ alone, and that by his Bloud,
The iron Furnace of death, the Clay, works of since; whereby Satan holds us bound. Now how were they Delivered? Sure by christ alone, and that by his Blood,
even by his power and strength; and this was the first degree of our Redemption. The second degree and absolute, was the Drowning of them all in the Red Sea.
even by his power and strength; and this was the First degree of our Redemption. The second degree and absolute, was the Drowning of them all in the Read Sea.
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so by the Preaching of the death of Christ, the horne of Christ, the Ramme Sacrificed, being blown, it caused the pillars of Satans Kingdome to shake, and the doores to open.
so by the Preaching of the death of christ, the horn of christ, the Ram Sacrificed, being blown, it caused the pillars of Satan Kingdom to shake, and the doors to open.
He devises what hee can to afflict us, sets the griesly face of Death before our eyes, cals to mind the filthinesse of our Sins, hee opens even Hell it self,
He devises what he can to afflict us, sets the grisly face of Death before our eyes, calls to mind the filthiness of our Sins, he Opens even Hell it self,
By the Broken heart, is not meant a heart lightly bruised, or somewhat broken; but a heart broken into the smallest pieces, as Corne is broken twixt the Milstones,
By the Broken heart, is not meant a heart lightly Bruised, or somewhat broken; but a heart broken into the Smallest Pieces, as Corn is broken betwixt the Millstones,
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Now the heavy Milstones and the strong Pestle or Hammer that doth this, is the Law of God with the Attendants, The sight of Sin, the apprehension of the Curse, the wrath of God, the feare of Hell, Death, Damnation and the Divell.
Now the heavy Millstones and the strong Pestle or Hammer that does this, is the Law of God with the Attendants, The sighed of since, the apprehension of the Curse, the wrath of God, the Fear of Hell, Death, Damnation and the devil.
and to avoid all such things, whereby it may be deaded and wee lulled asleep; and to this end Christ diligently warnes us of two things. Luke 21.34. The first, is Surfetting and all wanton and riotous Pleasures and delights, For this takes out of the heart all sense and feare of Sin, Curse, Death, Hell. Esa. 22.115. Amos 6.3.
and to avoid all such things, whereby it may be deadened and we lulled asleep; and to this end christ diligently warns us of two things. Lycia 21.34. The First, is Surfeiting and all wanton and riotous Pleasures and delights, For this Takes out of the heart all sense and Fear of since, Curse, Death, Hell. Isaiah 22.115. Amos 6.3.
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For when day and night is spent in devising and musing of outward and Carnall pleasures, what roome is left for holy Meditations, examinations and considerations, which was the meanes that made David turne to Gods testimonies.
For when day and night is spent in devising and musing of outward and Carnal pleasures, what room is left for holy Meditations, examinations and considerations, which was the means that made David turn to God's testimonies.
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and Satan being now to bee cast out makes a tumult, being quiet before while no force was offered him, Math. 12.29. The Israelites when ready to come out of Egypt, were pressed with sore bondage.
and Satan being now to be cast out makes a tumult, being quiet before while no force was offered him, Math. 12.29. The Israelites when ready to come out of Egypt, were pressed with soar bondage.
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for doe we not see, what companions it hath, the wrath of God, curse, death, &c. Which though now they be held from thy eyes through the pleasure thou takest in Sin;
for do we not see, what Sodales it hath, the wrath of God, curse, death, etc. Which though now they be held from thy eyes through the pleasure thou Takest in since;
Sight to the Blind. ] This addes yet to out former Misery, for when to Poverty, inward Affliction, outward bondage and Captivity, shall be added the taking away the comfortable use of the Eye,
Sighed to the Blind. ] This adds yet to out former Misery, for when to Poverty, inward Affliction, outward bondage and Captivity, shall be added the taking away the comfortable use of the Eye,
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and yet, one while knock his face against this Wall, another while, stumbles against a stone and yet feeles no paine of this hurt, till he hath slept out his Surfets.
and yet, one while knock his face against this Wall, Another while, stumbles against a stone and yet feels no pain of this hurt, till he hath slept out his Surfeits.
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So the Naturall man being drunk with Pleasures, dashes his face against this Sin, his foot against another, continually reeling and falling into some ditch,
So the Natural man being drunk with Pleasures, Dashes his face against this since, his foot against Another, continually reeling and falling into Some ditch,
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so these, run most greedily after Sin. But after he is once throughly awaked, he wonders how he hath escaped alive and perished not in one danger or other.
so these, run most greedily After Sin. But After he is once thoroughly awaked, he wonders how he hath escaped alive and perished not in one danger or other.
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For this Recovery is nothing but a raising from the sleepe and drunkennesse of Sin, whence it is said of them, They come to themselves, and 2 Tim. 2.26. To come to sobriety of mind:
For this Recovery is nothing but a raising from the sleep and Drunkenness of since, whence it is said of them, They come to themselves, and 2 Tim. 2.26. To come to sobriety of mind:
there are some kind of servitudes, that have some refreshing and ease, as such as are borne Servants or bought do find either through a meekenesse of their Masters nature,
there Are Some kind of servitudes, that have Some refreshing and ease, as such as Are born Servants or bought do find either through a meekness of their Masters nature,
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Now then, what an Enemy provoked by ancient hatred, incensed with daily envy at our good, what (I say, such a one can and will doe all these indignities) must they look for, that are taken Captives of them.
Now then, what an Enemy provoked by ancient hatred, incensed with daily envy At our good, what (I say, such a one can and will do all these indignities) must they look for, that Are taken Captives of them.
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The Israelites were in sore bondage in broyling in the fiery furnace, in being tyed to a taske impossible, in being beaten, in having their first borne murthered.
The Israelites were in soar bondage in broiling in the fiery furnace, in being tied to a task impossible, in being beaten, in having their First born murdered.
Yet all these were but outward miseries and bodily, and some comfort was in it, that these things were exacted of them, not to much to reproach or disgrace them,
Yet all these were but outward misery's and bodily, and Some Comfort was in it, that these things were exacted of them, not to much to reproach or disgrace them,
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Even so deales Satan, while hee carries us from one Sin to another, and heape them together, there is nothing but fewell of Gods wrath: the adding of new Sin is as Brimstone to kindle it.
Even so deals Satan, while he carries us from one since to Another, and heap them together, there is nothing but fuel of God's wrath: the adding of new since is as Brimstone to kindle it.
let us then tremble at the same, let not his alluring baites of Pleasure deceive us, which ends in much wofull Misery, let us not wilfully heape coales of Fire on our owne heads.
let us then tremble At the same, let not his alluring baits of Pleasure deceive us, which ends in much woeful Misery, let us not wilfully heap coals of Fire on our own Heads.
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so in like manner doth the benefit of Christ: and as our Poverty was and is healed by the Propheticall Office of •hrist. Our wounds and Broken-heartednesse by his Priestly office; so this by his Kingly the effect of his Priestly:
so in like manner does the benefit of christ: and as our Poverty was and is healed by the Prophetical Office of •hrist. Our wounds and Broken-heartedness by his Priestly office; so this by his Kingly the Effect of his Priestly:
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for as their great Pompe was shewed more in the Riches of the vanquished then in the Prowesse and Nobility of them, which followed the Emperour sitting in his tryumphing Chariot adorned with Garlands, his Souldiers attending making Verses and insult us over the Conquered.
for as their great Pomp was showed more in the Riches of the vanquished then in the Prowess and Nobilt of them, which followed the Emperor sitting in his triumphing Chariot adorned with Garlands, his Soldiers attending making Verses and insult us over the Conquered.
Even so CHRIST our Generall tryumphed in the Chariot of the Crosse, spoyling Principalities and Powers; that is, all the strength and troupes of Divels.
Even so CHRIST our General triumphed in the Chariot of the Cross, spoiling Principalities and Powers; that is, all the strength and troops of Devils.
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and dare with confidence insult over their enemies, and tread on the necke of them, as Ioshua made the Israelites on the Cananites, 1 Cor. 15.26. The truth as also the manner of this will appeare by comparing it with the Type.
and Dare with confidence insult over their enemies, and tread on the neck of them, as Ioshua made the Israelites on the Canaanites, 1 Cor. 15.26. The truth as also the manner of this will appear by comparing it with the Type.
The Name, it was so called of the Rams-hornes, whereof the Trumpets were made, wherewith that Feast was proclaimed and published, the Tenth day of the seaven Moneth, which was called the Feast of Expiation. Now this was a lively Figure of Christs death; for those Trumpets were of Rams-hornes,
The Name, it was so called of the Ram's horns, whereof the Trumpets were made, wherewith that Feast was proclaimed and published, the Tenth day of the seaven Monn, which was called the Feast of Expiation. Now this was a lively Figure of Christ death; for those Trumpets were of Ram's horns,
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3. For the Priviledges. They are mentioned in the Bookes, by all which it is manifest, That this Yeare was a lively representation of the Life to come;
3. For the Privileges. They Are mentioned in the Books, by all which it is manifest, That this Year was a lively representation of the Life to come;
Of all Sins, take heed of the Contempt of the Gospell; for as a company of his Majesties subjects rising up in Rebellion, the King should graciously offer them Pardon,
Of all Sins, take heed of the Contempt of the Gospel; for as a company of his Majesties subject's rising up in Rebellion, the King should graciously offer them Pardon,
Though we have been once miserable by natures Corruption and diseases, yet let us not make our selves twice more wretched and wi•hout all excuse, in rejecting Grace,
Though we have been once miserable by nature's Corruption and diseases, yet let us not make our selves twice more wretched and wi•hout all excuse, in rejecting Grace,
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THE SAINTS SECURITIE. Sermon, IIII. Which was Preached in St. MARIES in Cambridge, A•no Dom. 1590. Decemb. 4. Written for his owne use in Latine and now Translated:
THE SAINTS SECURITIE. Sermon, IIII. Which was Preached in Saint MARY'S in Cambridge, A•no Dom. 1590. December 4. Written for his own use in Latin and now Translated:
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and keepe your selves in the love of God, &c. MAny wicked men had scattered many capitall Errours through the Churches, while the Apostles themselves were alive;
and keep your selves in the love of God, etc. MAny wicked men had scattered many capital Errors through the Churches, while the Apostles themselves were alive;
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The Apostle therefore makes this the drift of his Epistle, to incourage and instruct the faithfull how to fight for the maintenance of the Truth of the Gospell the Doctrine of Faith, least by hearing wretched men, they be cast from their station;
The Apostle Therefore makes this the drift of his Epistle, to encourage and instruct the faithful how to fight for the maintenance of the Truth of the Gospel the Doctrine of Faith, least by hearing wretched men, they be cast from their station;
first of all, shewing the danger in the fourth verse. That the Enemies of the Truth are su•h as will not openly and directly oppose against the same but will slyly seeke to undermine it, as subtile and close Pyoneers.
First of all, showing the danger in the fourth verse. That the Enemies of the Truth Are su•h as will not openly and directly oppose against the same but will slyly seek to undermine it, as subtle and close Pyoneers.
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Second, hee shewes in 5, 6 and 7 verses, How hainously God took at any time the defection from the Truth and turning to Sin by wofull and evident examples;
Second, he shows in 5, 6 and 7 Verses, How heinously God took At any time the defection from the Truth and turning to since by woeful and evident Examples;
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and of Sodome and Gomorrha, in that they regarded not the admonition of Lot. Now because men are more sensible of the grievous punishments of Defection,
and of Sodom and Gomorrha, in that they regarded not the admonition of Lot. Now Because men Are more sensible of the grievous punishments of Defection,
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And therefore from the 8 verse to the 20. Doth set downe, a most full description of the wicked, the shew whereof and kinds are painted forth so terribly, that worthily it may awake any to circumspection, what these men speakes, what they meditate,
And Therefore from the 8 verse to the 20. Does Set down, a most full description of the wicked, the show whereof and Kinds Are painted forth so terribly, that worthily it may awake any to circumspection, what these men speaks, what they meditate,
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as well the diligence of the Holy Spirit, as his care of us, in that he hath so marked and branded these wicked men in the fore-heads, that every one might know them and avoid them.
as well the diligence of the Holy Spirit, as his care of us, in that he hath so marked and branded these wicked men in the foreheads, that every one might know them and avoid them.
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And that none might wonder that such swarmes of wicked men should arise at the light of the Gospell, he shewes that this was no other thing then such as was long since fore-told by Enoch of these last Times,
And that none might wonder that such swarms of wicked men should arise At the Light of the Gospel, he shows that this was no other thing then such as was long since foretold by Enoch of these last Times,
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but the very conclusion is not expressed in so many words, to wit, That they must fight, but in the roome thereof, it is declared, by what meanes and after what manner the faithfull must contend.
but the very conclusion is not expressed in so many words, to wit, That they must fight, but in the room thereof, it is declared, by what means and After what manner the faithful must contend.
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therefore to some, one kind of meanes must be used, for they that are fallen by Infirmity, must be restored by the Spirit of Lenity. Gal. 6. at the beginning.
Therefore to Some, one kind of means must be used, for they that Are fallen by Infirmity, must be restored by the Spirit of Lenity. Gal. 6. At the beginning.
But they that have betrayed themselves into their Enemies hands, and drawn others, they must be brought home againe with Terrour and severity, by shewing them their dangerous estate wherein they stand.
But they that have betrayed themselves into their Enemies hands, and drawn Others, they must be brought home again with Terror and severity, by showing them their dangerous estate wherein they stand.
For themselves. The way of safegarding themselves, is by the diligent practice of one chiefe thing, they must keep themselves in the Love of God. And fence themselves with it as with a Trench,
For themselves. The Way of safeguarding themselves, is by the diligent practice of one chief thing, they must keep themselves in the Love of God. And fence themselves with it as with a Trench,
There are foure things commended to every Christian, whereby he may defend himselfe against the force of the wicked. (to wit.) Faith, Prayer, Love of God, & Hope.
There Are foure things commended to every Christian, whereby he may defend himself against the force of the wicked. (to wit.) Faith, Prayer, Love of God, & Hope.
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for although at the mention of so great Impiety as the Apostle here speakes of, There is none but doth feare and tremble, yet these are the times wherein Christ foretold, That Iniquity should abound, the Charity of many wax cold,
for although At the mention of so great Impiety as the Apostle Here speaks of, There is none but does Fear and tremble, yet these Are the times wherein christ foretold, That Iniquity should abound, the Charity of many wax cold,
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but these our times, are Autumnall, fit for gathering fruits, which if they be not reaped in their due time, do grow flush and wither through too much ripenesse,
but these our times, Are Autumnal, fit for gathering fruits, which if they be not reaped in their due time, do grow flush and wither through too much ripeness,
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I confesse, that the horrible Impietie of Popery, is by the power of God (blessed be his Name) long since banished, our Church with the neighbour Countries are illustrated with the beames of the truth.
I confess, that the horrible Impiety of Popery, is by the power of God (blessed be his Name) long since banished, our Church with the neighbour Countries Are illustrated with the beams of the truth.
Yet there doth slyly creepe some secret and lurking evill, in the wrapping it self in the cloke of Religion, which doth weaken all the strength of Religion:
Yet there does slyly creep Some secret and lurking evil, in the wrapping it self in the cloak of Religion, which does weaken all the strength of Religion:
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So that although these times have whereof they may boast, (if they knew to use the good given them) yet it is come to that dissolute negligence in all Piety, that there is none but can witnesse that to be true, which Christ and his Apostles once foretold of the miseries of the Times.
So that although these times have whereof they may boast, (if they knew to use the good given them) yet it is come to that dissolute negligence in all Piety, that there is none but can witness that to be true, which christ and his Apostles once foretold of the misery's of the Times.
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And let us be armed and prepare our selves to the battle, and let us diligently attend The Precept of the Spirit, that we may be found worthy to escape these heavy times.
And let us be armed and prepare our selves to the battle, and let us diligently attend The Precept of the Spirit, that we may be found worthy to escape these heavy times.
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The first succour of preserving the love of God in us, is Faith it self. For this only certainly knowes, that we are received into favour, Through the al•ne mercy of God for Christs sake.
The First succour of preserving the love of God in us, is Faith it self. For this only Certainly knows, that we Are received into favour, Through the al•ne mercy of God for Christ sake.
The Woman that had many Sinnes forgiven Loved much; and the debter, Loves much, whose debt forgiven was the greatest. 1 Iohn 4.19. We Love him, because he loved us first.
The Woman that had many Sins forgiven Loved much; and the debtor, Loves much, whose debt forgiven was the greatest. 1 John 4.19. We Love him, Because he loved us First.
but by this speech, he doth warne that no man privately coyne to himself a new Faith, devised from that, the holy Scriptures would have one and common to all.
but by this speech, he does warn that no man privately coin to himself a new Faith, devised from that, the holy Scriptures would have one and Common to all.
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The thing exhorted to be pe•formed touching this Faith, is noted in this word Build up; which is a figur•tive speech taken from Architectors or Masons;
The thing exhorted to be pe•formed touching this Faith, is noted in this word Built up; which is a figur•tive speech taken from Architectors or Masons;
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but doth reare their building, just and straight on the ground-worke, and after the worke once begun, they never intermit their labour, till they have finished the just building.
but does rear their building, just and straight on the groundwork, and After the work once begun, they never intermit their labour, till they have finished the just building.
and all our actions, thoughts, and words, be laid on no other, then the sole foundation of Faith, and that wee never give over so doing till wee have brought our worke to some perfection.
and all our actions, thoughts, and words, be laid on no other, then the sole Foundation of Faith, and that we never give over so doing till we have brought our work to Some perfection.
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That Faith, whereby all our actions and counsels must bee ordered, (as farre as I can judge) is not only a certaine and stedfast manner and knowledge of things to be done,
That Faith, whereby all our actions and Counsels must be ordered, (as Far as I can judge) is not only a certain and steadfast manner and knowledge of things to be done,
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But rather hereby is meant that justifying Faith, whereby we are perswaded and assured, that our selves with all ours, are acceptable to God through Christ, with the object and ground of this Faith, to wit, the Gospell and Promises of God.
But rather hereby is meant that justifying Faith, whereby we Are persuaded and assured, that our selves with all ours, Are acceptable to God through christ, with the Object and ground of this Faith, to wit, the Gospel and Promises of God.
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For, such workes as cannot expect God a rewarder of them by his Promise, such as are all those, that are done without this Faith, though they be most glorious outwardly,
For, such works as cannot expect God a rewarder of them by his Promise, such as Are all those, that Are done without this Faith, though they be most glorious outwardly,
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Object. If it be demanded, how all things may be done after this manner. Answ. The next words do teach, giving Thankes, or rather, being Acceptable: verse 15.
Object. If it be demanded, how all things may be done After this manner. Answer The next words do teach, giving Thanks, or rather, being Acceptable: verse 15.
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Is this my wicked thought, saying, or deed, worthy and beseeming him, all whose sins God hath pardoned in Christ, whom he hath drawn out of the jawes of Death, whom he hath adopted for his Son and heire of everlasting life? Shall I shew my selfe thus thankfull for all his benefits. Deut. 32.6. Yea rather O God! Seeing my goodnesse extends not to thee.
Is this my wicked Thought, saying, or deed, worthy and beseeming him, all whose Sins God hath pardoned in christ, whom he hath drawn out of the Jaws of Death, whom he hath adopted for his Son and heir of everlasting life? Shall I show my self thus thankful for all his benefits. Deuteronomy 32.6. Yea rather Oh God! Seeing my Goodness extends not to thee.
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Now it followes, how we may apply it to increase our Faith. There are divers degrees of Faith. There is a little Faith. Math. 8.26. There is a great Faith. Math. 15.28. There is a fulnesse of Faith (Rom. 4.21.) of Abraham who was fully perswaded and assured;
Now it follows, how we may apply it to increase our Faith. There Are diverse Degrees of Faith. There is a little Faith. Math. 8.26. There is a great Faith. Math. 15.28. There is a fullness of Faith (Rom. 4.21.) of Abraham who was Fully persuaded and assured;
Math. 13, And the Gospel doth acknowledge no other righteousnesse for Salvation, then that which is of Faith to Faith, that is, from a lesser degree to a greater.
Math. 13, And the Gospel does acknowledge no other righteousness for Salvation, then that which is of Faith to Faith, that is, from a lesser degree to a greater.
as that every member might attaine his due proportion, and St. Peter shewes, that all the Faitfull are as living Stones, which daily doe increase. 1 Pet. 2.7. Whosoever therfore he be whither Noble or Ignoble learned or unlearned, unlesse he be a living stone, he is not a Stone of this building For as S. Pet. teaches. 2 Ep. 1.6, 7 v. Vnlesse there be a joyning of one Grace to another, Christians will be idle and unprofitable in the knowledge of Christ;
as that every member might attain his due proportion, and Saint Peter shows, that all the Faitfull Are as living Stones, which daily do increase. 1 Pet. 2.7. Whosoever Therefore he be whither Noble or Ignoble learned or unlearned, unless he be a living stone, he is not a Stone of this building For as S. Pet. Teaches. 2 Epistle 1.6, 7 v. Unless there be a joining of one Grace to Another, Christians will be idle and unprofitable in the knowledge of christ;
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What paines do the beasts take to perfit and nourish their young, the Husband-man diligently covers the Graine in the Earth, breaks Clods, drawes Furrowes, Weed and drive away all destroying Beasts.
What pains do the beasts take to perfect and nourish their young, the Husbandman diligently covers the Grain in the Earth, breaks Clods, draws Furrows, Weed and drive away all destroying Beasts.
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When as therefore, there is the same nature and condition of our Faith, shall not we apply all our care hereunto, especially, the Lord so encouraging us, To him that hath shall be given,
When as Therefore, there is the same nature and condition of our Faith, shall not we apply all our care hereunto, especially, the Lord so encouraging us, To him that hath shall be given,
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and to him that hath not shall be taken away. Luke 8.18. Mark. 4.24. With what measure you meet, &c. That is, according to our diligence and sincerity in the use of the meanes, such will bee the measure of the Lords blessing for increase.
and to him that hath not shall be taken away. Luke 8.18. Mark. 4.24. With what measure you meet, etc. That is, according to our diligence and sincerity in the use of the means, such will be the measure of the lords blessing for increase.
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But alas, in what things do men Macerate themselves with cares, paines, watchings, but in such things as are fraile, short and unprofitable, from which Christ earnestly diswades.
But alas, in what things do men Macerate themselves with Cares, pains, watchings, but in such things as Are frail, short and unprofitable, from which christ earnestly dissuades.
Let us not content our selves with a bare name of Faith, neither let us thinke it sufficient, to have our minds brightned with any manner of knowledge as with Lightning,
Let us not content our selves with a bore name of Faith, neither let us think it sufficient, to have our minds brightened with any manner of knowledge as with Lightning,
Yet all this our knowledge and profession is idle and unfruitfull. Many regard not Faith at all, others content themselves with a name or Vizard thereof.
Yet all this our knowledge and profession is idle and unfruitful. Many regard not Faith At all, Others content themselves with a name or Vizard thereof.
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Wherefore (my Brethren) if there be any care of freeing the Church of God, (the deere Spouse of Christ,) from those opprobies and imputations, wherewith for our sakes, it is unjustly charged of the Adversary,
Wherefore (my Brothers) if there be any care of freeing the Church of God, (the deer Spouse of christ,) from those opprobies and imputations, wherewith for our sakes, it is unjustly charged of the Adversary,
then that ever it should wither away with the heat of the Sunne, if we desire any comfort in adversity and in the houre of death, let us apply our selves to increase and cherish Faith.
then that ever it should wither away with the heat of the Sun, if we desire any Comfort in adversity and in the hour of death, let us apply our selves to increase and cherish Faith.
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Alas then, it is easie to see why so little Faith appeares, why it decayes; because Prophecying decayes, and men grow weary of it. Christian admonition is intollerable.
Alas then, it is easy to see why so little Faith appears, why it decays; Because Prophesying decays, and men grow weary of it. Christian admonition is intolerable.
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how can a Souldier escape unwounded without his Shield of Faith, this is that also, that sets the edge on the Sword of Faith, called also the Breast-plate. 1 Thes. 5.8. For even all the parts of the Christian.
how can a Soldier escape unwounded without his Shield of Faith, this is that also, that sets the edge on the Sword of Faith, called also the Breastplate. 1 Thebes 5.8. For even all the parts of the Christian.
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but so great is our wickednesse, that unlesse a new supply be duly levyed out for us daily, to the opposing the same, that for any base reward of Honour, Riches or Pleasures, wee should betray those excellent gifts and our whole Salvation, (as much as in us lyes) to the Divell.
but so great is our wickedness, that unless a new supply be duly levied out for us daily, to the opposing the same, that for any base reward of Honour, Riches or Pleasures, we should betray those excellent Gifts and our Whole Salvation, (as much as in us lies) to the devil.
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as is to be seene, Rom. 8.26. Object. But why doth the Apostle, presently after the exhortation to maintaine Faith, adjoyne the Invocation of the Spirit.
as is to be seen, Rom. 8.26. Object. But why does the Apostle, presently After the exhortation to maintain Faith, adjoin the Invocation of the Spirit.
How ready were Iames and Iohn, to aske of God that fire might come down, &c. But Christ reproved them, telling them they knew not what Spirit they were of.
How ready were James and John, to ask of God that fire might come down, etc. But christ reproved them, telling them they knew not what Spirit they were of.
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When Christ had taught his Disciples what they should Pray, and yet they being destitute of the heat and earnestnesse of the Spirit, knew not how to Pray, this thing Christ had commanded them;
When christ had taught his Disciples what they should Pray, and yet they being destitute of the heat and earnestness of the Spirit, knew not how to Pray, this thing christ had commanded them;
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and have received the first fruits of the Spirit, do oft by negligence fall into security, that either a long while they intermit the duty of Prayer,
and have received the First fruits of the Spirit, do oft by negligence fallen into security, that either a long while they intermit the duty of Prayer,
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or their Tongue is divided from their Hearts, and performe it so coldly, that if God did not pardon the same unto them they should undergoe some heavy judgement for their negligent wantonnesse,
or their Tongue is divided from their Hearts, and perform it so coldly, that if God did not pardon the same unto them they should undergo Some heavy judgement for their negligent wantonness,
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and sure, who sees not, that these our dayes require assiduity in Prayer. When at home and abroad there are great dangers from Antichrist and other wretched men,
and sure, who sees not, that these our days require assiduity in Prayer. When At home and abroad there Are great dangers from Antichrist and other wretched men,
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Doth not the divine administration of his Word (to omit other notes) which God hath ordained in his Church to beget and nourish children to him, is not this long agone become barren and unfruitfull.
Does not the divine administration of his Word (to omit other notes) which God hath ordained in his Church to beget and nourish children to him, is not this long ago become barren and unfruitful.
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What remaines unlesse we will perish quickly, but that we run to God, that he would be pleased to keep us safe and sound from the contagion of the Times,
What remains unless we will perish quickly, but that we run to God, that he would be pleased to keep us safe and found from the contagion of the Times,
and that it bee not grieved with any filthinesse committed, but that it may flourish and stirre up those inaffable sighs in us, wherewith God is exceedingly delighted for Prayer is said to be NONLATINALPHABET, that is, effectuall or opperative,
and that it be not grieved with any filthiness committed, but that it may flourish and stir up those inaffable sighs in us, wherewith God is exceedingly delighted for Prayer is said to be, that is, effectual or operative,
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That is, according as are our paines, labour and desires in seeking and asking things heavenly, shall bee more or lesse, such will be the measure of Gods Graces in us.
That is, according as Are our pains, labour and Desires in seeking and asking things heavenly, shall be more or less, such will be the measure of God's Graces in us.
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and do onely through custome sleightly aske them, when as there is none of us that would give the least halfe-peny to a Begger asking coldly and lazily.
and do only through custom slightly ask them, when as there is none of us that would give the least halfpenny to a Beggar asking coldly and lazily.
For how can wee aske or intreat for that, which our Conscience tels us, we can have no hope to receive it, preferring more Inditements and accusations against us,
For how can we ask or entreat for that, which our Conscience tells us, we can have no hope to receive it, preferring more Inditements and accusations against us,
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Only touching this, we are willed, never to let goe the sense of it out of our hearts, in which meaning the Apostle uses the word Love, Rom. 8.35, 39. And therefore it is said, Keepe your selves in the Love of God, and not keepe for your selves the Love of God.
Only touching this, we Are willed, never to let go the sense of it out of our hearts, in which meaning the Apostle uses the word Love, Rom. 8.35, 39. And Therefore it is said, Keep your selves in the Love of God, and not keep for your selves the Love of God.
The other sort or part of this passive love, is that, which is called actuall beneficence or bountifulnesse, by a Metonimye of the cause for the effect;
The other sort or part of this passive love, is that, which is called actual beneficence or bountifulness, by a Metonymy of the cause for the Effect;
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He that Loveth me, shall be Loved of my Father, &c. Wherein he doth shew, that he doth bestow a greater measure of love on the Elect called, who now actually love Christ,
He that Loves me, shall be Loved of my Father, etc. Wherein he does show, that he does bestow a greater measure of love on the Elect called, who now actually love christ,
Yet the Passive love of God must have the preheminence, and is chiefly meant, and as an argument that this is so, may be that Precept of Christ in the same words. Iohn 15.9. Abide in my Love, and the Apostle here may seeme not darkely to allude thither.
Yet the Passive love of God must have the pre-eminence, and is chiefly meant, and as an argument that this is so, may be that Precept of christ in the same words. John 15.9. Abide in my Love, and the Apostle Here may seem not darkly to allude thither.
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For this gratifying love of God, though it be alwayes gratuitall, yet God would there should be some part and duty performed of the Regenerate, which while he doth bestow on us,
For this gratifying love of God, though it be always gratuitall, yet God would there should be Some part and duty performed of the Regenerate, which while he does bestow on us,
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Cherish in your Hearts (yee beloved) with all care and diligence, the sense of the Eternall Love of God, wherewith before all beginning, he embraced you in Christ;
Cherish in your Hearts (ye Beloved) with all care and diligence, the sense of the Eternal Love of God, wherewith before all beginning, he embraced you in christ;
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and is most availeable to preserve this sense and feeling, we must give all endeavour, that wee may provoke the most bountifull liberality of God, towards us;
and is most available to preserve this sense and feeling, we must give all endeavour, that we may provoke the most bountiful liberality of God, towards us;
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If we will keepe his commands, we shall abide in his Love, for to those that do continue in the wayes of his Precepts, God doth daily give a more plentifull increase of the gifts of his Spirit, whereby he doth make that his Eternall Love more conspicuous, and witnessed to our hearts.
If we will keep his commands, we shall abide in his Love, for to those that do continue in the ways of his Precepts, God does daily give a more plentiful increase of the Gifts of his Spirit, whereby he does make that his Eternal Love more conspicuous, and witnessed to our hearts.
And hither belong these places above named, wherein God doth promise, that hee will familiarly converse with those that doe sincerely love him, that he will fix his seat there,
And hither belong these places above nam, wherein God does promise, that he will familiarly converse with those that do sincerely love him, that he will fix his seat there,
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Seeing God doth so largely reward the study of Holinesse, and when as ye great measure of his Graces in us, is a most undoubted testimony of Gods eternall love;
Seeing God does so largely reward the study of Holiness, and when as you great measure of his Graces in us, is a most undoubted testimony of God's Eternal love;
For if all outward advantages faile, yet this doth not; an increase of Grace whereby is increased our assurance. As St. Paul teaches. Rom. 6.22. That being the Servants of Righteousnesse, they had this fruit, to wit, an increase of holinesse. So Rom. 5.5. Hope makes not ashamed, because the love of God is shed abroad.
For if all outward advantages fail, yet this does not; an increase of Grace whereby is increased our assurance. As Saint Paul Teaches. Rom. 6.22. That being the Servants of Righteousness, they had this fruit, to wit, an increase of holiness. So Rom. 5.5. Hope makes not ashamed, Because the love of God is shed abroad.
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And therefore, a second duty to every one that would cherish this sense of the love of God in him is that he cherish the Spirit, who is the Author and preserver hereof.
And Therefore, a second duty to every one that would cherish this sense of the love of God in him is that he cherish the Spirit, who is the Author and preserver hereof.
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For if there shall be a continuall Meditation of our Righteousnesse purchased by Christ, If there shall be a serious Meditation of those good things, wherewith God rewards the Servant calling on his name,
For if there shall be a continual Meditation of our Righteousness purchased by christ, If there shall be a serious Meditation of those good things, wherewith God rewards the Servant calling on his name,
See how loftily the Apostle vaunted himselfe in the confidence of never loosing the sense of this Love, bearing himselfe only on these grounds and props. Rom. 8.33.
See how loftily the Apostle vaunted himself in the confidence of never losing the sense of this Love, bearing himself only on these grounds and props. Rom. 8.33.
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This is, that admirable and wonderfull power, which carries men violently through glory and Ignominy, through good report and bad, through fire and torments, that they might Magnify the name of their God, whose unspeakable love they feele in their hearts. 2 Cor. 5.14. The Love of God constrains us. 2 Cor. 4.8, 9, 10.
This is, that admirable and wonderful power, which carries men violently through glory and Ignominy, through good report and bad, through fire and torments, that they might Magnify the name of their God, whose unspeakable love they feel in their hearts. 2 Cor. 5.14. The Love of God constrains us. 2 Cor. 4.8, 9, 10.
yet what need they bee discouraged in heart, when they know that these light afflictions shall be recompenced with so great reward as is shewed, 2 Cor, 4.15.16, 17. Wherefore let us get to our selves, this most strong Bulwarke against all the force of Satan and his adherents.
yet what need they be discouraged in heart, when they know that these Light afflictions shall be recompensed with so great reward as is showed, 2 Cor, 4.15.16, 17. Wherefore let us get to our selves, this most strong Bulwark against all the force of Satan and his adherents.
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and deeper stampe Imprinted in our hearts, which none hath ever tasted, or shall no not with the least sipping, that sets not himselfe unfainedly to this taske,
and Deeper stamp Imprinted in our hearts, which none hath ever tasted, or shall no not with the least sipping, that sets not himself unfeignedly to this task,
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But alas, if these things be so, who can sufficiently bewayle these our dayes, wherein men shew that they are so farre from preserving themselves in the love of God, that they are set to cast themselves out of the same,
But alas, if these things be so, who can sufficiently bewail these our days, wherein men show that they Are so Far from preserving themselves in the love of God, that they Are Set to cast themselves out of the same,
Is not the love of many waxed cold, and doth not the fayling of this love in men, shew that God begins to withdraw his Love, which was the beginning of the other.
Is not the love of many waxed cold, and does not the failing of this love in men, show that God begins to withdraw his Love, which was the beginning of the other.
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which never entring into the heart, can no more strengthen the life of it, then the meate that is taken into the mouth and goes no further, can nourish the body.
which never entering into the heart, can no more strengthen the life of it, then the meat that is taken into the Mouth and Goes no further, can nourish the body.
O how should this make us pray with David! O that my feete were so directed, &c. O how should Christ and his Truth bee in our hearts to dye and to live,
O how should this make us pray with David! O that my feet were so directed, etc. Oh how should christ and his Truth be in our hearts to die and to live,
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Where at the first, is discovered that impudent devise and falshood of the Popish Church, touching their double justification, the first whereof they avouch to be of Grace;
Where At the First, is discovered that impudent devise and falsehood of the Popish Church, touching their double justification, the First whereof they avouch to be of Grace;
For Faith and Hope have both the same grounds, the same causes, the like effects; and therefore, as he that Beleeves makes not hast, so neither doth he that Hopes.
For Faith and Hope have both the same grounds, the same Causes, the like effects; and Therefore, as he that Believes makes not haste, so neither does he that Hope's.
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Lament. 3.40, 41. and 1 Thes. 1.3. Describing the three common graces of a Christian, the Apostle gives to each one their peculiar property or effect;
Lament. 3.40, 41. and 1 Thebes 1.3. Describing the three Common graces of a Christian, the Apostle gives to each one their peculiar property or Effect;
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First, the merits of Christ, for as Faith beleeves justification and forgivenesse, so Hope beleeves (as I may say) Salvation and the possession of the Inheritance.
First, the merits of christ, for as Faith believes justification and forgiveness, so Hope believes (as I may say) Salvation and the possession of the Inheritance.
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The second ground of Hope is the Truth of Gods Promises, not only simply in themselves, But confirmed with experience of accomplishment of many past, concluding thence, that seeing the greatest is accomplished, the lesse will much more;
The second ground of Hope is the Truth of God's Promises, not only simply in themselves, But confirmed with experience of accomplishment of many past, concluding thence, that seeing the greatest is accomplished, the less will much more;
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especially these Promises being ratified with an Oath. Heb. 6.16. The third ground, is the Pledge of the Spirit, the earnest and first fruits and a Seale.
especially these Promises being ratified with an Oath. Hebrew 6.16. The third ground, is the Pledge of the Spirit, the earnest and First fruits and a Seal.
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While not knowing his deserved misery and cursed corrupt estate, he takes himselfe to bee wholly Gods workmanship, forgetting how the Divell by his finger hath marred the same.
While not knowing his deserved misery and cursed corrupt estate, he Takes himself to be wholly God's workmanship, forgetting how the devil by his finger hath marred the same.
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and if happily he know and in some sort confesse this yet presently all is stopped with this, that God is mercifull, not thinking of his justice, without satisfaction whereof, there is no place for Mercy.
and if happily he know and in Some sort confess this yet presently all is stopped with this, that God is merciful, not thinking of his Justice, without satisfaction whereof, there is no place for Mercy.
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Secondly, true Christian Hope doth qualifie a man and fit him that while hee holds this in Reversion, hee may daily prepare himselfe for it, against it fall;
Secondly, true Christian Hope does qualify a man and fit him that while he holds this in Reversion, he may daily prepare himself for it, against it fallen;
and makes him that he cannot settle himselfe on any thing here below, he hath casted so of the fruits of Chanaan, that he cannot pitch his Tents in the Wildernesse, this is plainly taught in the example of Abraham, who forsooke his own Country, &c. The reason was, He looked for a City whose builder was God.
and makes him that he cannot settle himself on any thing Here below, he hath cast so of the fruits of Canaan, that he cannot pitch his Tents in the Wilderness, this is plainly taught in the Exampl of Abraham, who forsook his own Country, etc. The reason was, He looked for a city whose builder was God.
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What is the reason but that they want this Anchor, which being pitched in Heaven, they might stay themselves till the Tyrannie was passed. Esa. 26.20. This is as a Pent-house to keep off the dashes.
What is the reason but that they want this Anchor, which being pitched in Heaven, they might stay themselves till the Tyranny was passed. Isaiah 26.20. This is as a Penthouse to keep off the Dashes.
Seeing these things are so, it is necessary that every one have this Anchor ready, especially in these troublous times, wherein it is not only hard, to hold on in an even course,
Seeing these things Are so, it is necessary that every one have this Anchor ready, especially in these troublous times, wherein it is not only hard, to hold on in an even course,
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Wherefore (my beloved) let us strengthen our weake hands and weary knees, let us call back this Hope and expectation, which may seeme to be almost banished from among men.
Wherefore (my Beloved) let us strengthen our weak hands and weary knees, let us call back this Hope and expectation, which may seem to be almost banished from among men.
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For why are the Profits of this life so greedily sought after? why is there no end of heaping up wealth? what meane these common fraud and circumventions one of another? Whence is that lust of ruling, every where;
For why Are the Profits of this life so greedily sought After? why is there no end of heaping up wealth? what mean these Common fraud and circumventions one of Another? Whence is that lust of ruling, every where;
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there being no care to profit those over whom they are set? Why will many be Pastors and will not feed their Sheepe? Why doe men at this day, measure the Truth, not in equity of Conscience and sincerity of judgement, out of the Word;
there being no care to profit those over whom they Are Set? Why will many be Pastors and will not feed their Sheep? Why do men At this day, measure the Truth, not in equity of Conscience and sincerity of judgement, out of the Word;
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but by their private profits? Why have men cast off all care of seeking the Heavenly Inheritance, not being heires of those, who through Faith and Patience inherit the Promises.
but by their private profits? Why have men cast off all care of seeking the Heavenly Inheritance, not being Heirs of those, who through Faith and Patience inherit the Promises.
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and they thinking this Hope to be a small comfort and succour against so great a misery, they chose rather to imbrace things present, leaving Hope for Fooles as they thinke.
and they thinking this Hope to be a small Comfort and succour against so great a misery, they chosen rather to embrace things present, leaving Hope for Fools as they think.
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Wee are borne of God, and are Citizens of the Heavenly Inheritance, we are as strangers, not Denizens? why should wee bee curious or inquisitive in a strange Countrey? why do we imbrace the place of our Exile, as our home.
we Are born of God, and Are Citizens of the Heavenly Inheritance, we Are as Strangers, not Denizens? why should we be curious or inquisitive in a strange Country? why do we embrace the place of our Exile, as our home.
If wee shall feed our selves with this Hope, surely wee shall abide in the Love of God, in all affliction. 2 Thes. 1.5, 6, 7. For this Hope will whet our desire,
If we shall feed our selves with this Hope, surely we shall abide in the Love of God, in all affliction. 2 Thebes 1.5, 6, 7. For this Hope will whet our desire,
and as a Wife looking for her Husband, doth prepare her self, and will not be entangled in any businesse, much lesse set her affection on any other man.
and as a Wife looking for her Husband, does prepare her self, and will not be entangled in any business, much less Set her affection on any other man.
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and hath giver us everlasting Consolation and good Hope through Grace, comfort your hearts and stablish you in every good word and worke. 2 Thes. 2.16, 17 verses. Glory to GOD alone.
and hath giver us everlasting Consolation and good Hope through Grace, Comfort your hearts and establish you in every good word and work. 2 Thebes 2.16, 17 Verses. Glory to GOD alone.
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