The attributes of God unfolded, and applied. Wherein are handled the 1 Life 2 Perfection 3 Holiness 4 Benignitie 5 Mercy 6 Truth 7 Wisdome 8 Power 9 Justice of God. 10 Love 11 Hatred 12 Anger 13 Independencie 14 Simplicitie 15 Eternitie 16 Infiniteness 17 Immutability 18 Immensity of God. / Delivered in sundry sermons, at Tavistocke in Devon: By Thomas Larkham, preacher of the word of God, and pastour of the congregation there. Divided into three parts.
IT hath pleased God (in whose hands is our breath, and life, and all our wayes) to put it into my mind to spend this Evening houre in giving out some glimpses of his hidden self,
IT hath pleased God (in whose hands is our breath, and life, and all our ways) to put it into my mind to spend this Evening hour in giving out Some glimpses of his hidden self,
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First, that these communicable Attributes are such as of which something anological is to be found in Creatures, I do not mean that those Attributes of God are themselves communicated to other things,
First, that these communicable Attributes Are such as of which something anological is to be found in Creatures, I do not mean that those Attributes of God Are themselves communicated to other things,
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That all these following Attributes are to be accounted (as the highest incommunicable Attributes are) to be true of God, most simply, infinitely, eternally, incomprehensibly, and immutably.
That all these following Attributes Are to be accounted (as the highest incommunicable Attributes Are) to be true of God, most simply, infinitely, eternally, incomprehensibly, and immutably.
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Know therefore that the Author of this profound Epistle, having set before the eyes of these Hebrews or Jews to whom he writes, the obstinacy of their Fathers doth now make application of it to them that were now alive, in this Verse read unto you.
Know Therefore that the Author of this profound Epistle, having Set before the eyes of these Hebrews or jews to whom he writes, the obstinacy of their Father's does now make application of it to them that were now alive, in this Verse read unto you.
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As if he should say, your Fathers hardned their hearts of old, and provoked God to their own destruction, take heed therefore that ye do not do so, to your destruction also.
As if he should say, your Father's hardened their hearts of old, and provoked God to their own destruction, take heed Therefore that you do not do so, to your destruction also.
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The word, take heed or see, or beware, is often used in Scripture; as Ephes: 5.15. See then that ye walk circumspectly. Collos: 2.8. Beware lest any man spoile you through Philosophie.
The word, take heed or see, or beware, is often used in Scripture; as Ephesians: 5.15. See then that you walk circumspectly. Colossians: 2.8. Beware lest any man spoil you through Philosophy.
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What's the reason men refuse to hear Gods Word, to obey his will, and in stead thereof malitiously oppose him? Is is it not because they do not believe him.
What's the reason men refuse to hear God's Word, to obey his will, and in stead thereof maliciously oppose him? Is is it not Because they do not believe him.
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And among all the Truths which the Spirit holds forth, what is so sweet as this, that God sent his Son into the world to save Mankind? And now then what is the reason men be not saved by him, (more I mean then be;) because they do not beleeve the testimony that God gave of his Son. At your leisure you may read 1 John 5, 10, 11, 12 verses;
And among all the Truths which the Spirit holds forth, what is so sweet as this, that God sent his Son into the world to save Mankind? And now then what is the reason men be not saved by him, (more I mean then be;) Because they do not believe the testimony that God gave of his Son. At your leisure you may read 1 John 5, 10, 11, 12 Verses;
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As the Virgin Mary did when she was told she should have a Child, she submitteed to it; Luke 1.38. And Mary said, behold the Handmaide of the Lord be it unto me according to thy word.
As the Virgae Marry did when she was told she should have a Child, she submitteed to it; Lycia 1.38. And Mary said, behold the Handmaid of the Lord be it unto me according to thy word.
For answer hereunto, I say first, that all Creatures, as creatures are present with God. For without him they cannot subsist in him, they live and moove; and have their being.
For answer hereunto, I say First, that all Creatures, as creatures Are present with God. For without him they cannot subsist in him, they live and move; and have their being.
and his word to walk answerable, what do yee else but depart from the living God? ye depart from this invitation to take his Son, from his Commandement to beleeve, to kisse the Son, from his holy injunctions,
and his word to walk answerable, what do ye Else but depart from the living God? you depart from this invitation to take his Son, from his Commandment to believe, to kiss the Son, from his holy injunctions,
for ye are both Creatures, and in name Christians, and therefore take heed lest there be in any of you a heart of unbeliefe to depart from the Living God.
for you Are both Creatures, and in name Christians, and Therefore take heed lest there be in any of you a heart of unbelief to depart from the Living God.
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Know then that God (which all must take heed they do not depart from) is a Living God; for the proof of it read Dan: 6, 29. 1 Thes: •. 9. Heb: 9.14.
Know then that God (which all must take heed they do not depart from) is a Living God; for the proof of it read Dan: 6, 29. 1 These: •. 9. Hebrew: 9.14.
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for in saying God is love, or God is a consuming fire, or any other analogical expression, it is needful that ye know what those things are properly in the first place.
for in saying God is love, or God is a consuming fire, or any other analogical expression, it is needful that you know what those things Are properly in the First place.
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Life therefore is self-motion naturally, that which moveth of it self from an inward cause, be it what it be, that is said to live or thus, Life is a vital spirit by which al quick things move therefore Beasts, Birds, fish,
Life Therefore is self-motion naturally, that which moves of it self from an inward cause, be it what it be, that is said to live or thus, Life is a vital Spirit by which all quick things move Therefore Beasts, Birds, Fish,
Secondly, there is a degree of life somewhat higher then this which is the life of sensitive creatures, these first move of themselves, therefore are said to live;
Secondly, there is a degree of life somewhat higher then this which is the life of sensitive creatures, these First move of themselves, Therefore Are said to live;
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Man that is in honor and understandeth not, is like the Beasts that perish. But yet of these bruit animals, some live, and move themselves more perfectly then others,
Man that is in honour and understands not, is like the Beasts that perish. But yet of these bruit animals, Some live, and move themselves more perfectly then Others,
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and their body together, As Philosophers in general, of all life, define it to be the Bond or colligation of soul and body together, which are parted when bloud or breath are left out of the body,
and their body together, As Philosophers in general, of all life, define it to be the Bound or colligation of soul and body together, which Are parted when blood or breath Are left out of the body,
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and life goes out when breath goes out, here the words both in Hebrew and Greek, which are used for life do properly signifie the soul, and are derived from breathing and respering.
and life Goes out when breath Goes out, Here the words both in Hebrew and Greek, which Are used for life do properly signify the soul, and Are derived from breathing and respering.
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The life of man far excels the life of other creatures, and yet it comes short of the life of Angels who are also the living sons of God by temporal creation; Job 1.6. Now there was a day when the Sons of God came to present themselves before the Lord;
The life of man Far excels the life of other creatures, and yet it comes short of the life of Angels who Are also the living Sons of God by temporal creation; Job 1.6. Now there was a day when the Sons of God Come to present themselves before the Lord;
If we were skilful in the life of Angels, we should much the better perceive what is signified by life in God, I therefore would a little speak of their life;
If we were skilful in the life of Angels, we should much the better perceive what is signified by life in God, I Therefore would a little speak of their life;
yet over and above these, it hath three spiritual powers not bound to the body; an intellect acting, an intellect in possibility of acting, and a wil:
yet over and above these, it hath three spiritual Powers not bound to the body; an intellect acting, an intellect in possibility of acting, and a will:
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by which ye may see the excellency of a reasonable soul above a vegetative, and sensitive, either of which hath all its powers bound to an organical body,
by which you may see the excellency of a reasonable soul above a vegetative, and sensitive, either of which hath all its Powers bound to an organical body,
And therefore this reasonable soul liveth when the man whose soul it was is dead; and this comes near to Angelical nature, and the vital operation thereof;
And Therefore this reasonable soul lives when the man whose soul it was is dead; and this comes near to Angelical nature, and the vital operation thereof;
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An Angel is a created living substance, immaterial, or incorporeal, invisible, incorruptible, and spiritual, of great understanding, and mighty in wil;
an Angel is a created living substance, immaterial, or incorporeal, invisible, incorruptible, and spiritual, of great understanding, and mighty in will;
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Secondly, vital operation, which remaineth in the subject, operating from whence it followeth: as to understand, love, desire, perceive, and move it self.
Secondly, vital operation, which remains in the Subject, operating from whence it follows: as to understand, love, desire, perceive, and move it self.
For he is a super-vital Essence, and a super-essential Life, having before-hand, and containing in himself most eminently, most simply, and causally, all vital substance:
For he is a super-vital Essence, and a superessential Life, having beforehand, and containing in himself most eminently, most simply, and causally, all vital substance:
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and forming, preserving, and perfecting out of himself every substance according to its kind. And this is the first thing considerable in Life, to wit, its vital substance.
and forming, preserving, and perfecting out of himself every substance according to its kind. And this is the First thing considerable in Life, to wit, its vital substance.
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As when I say God is angry, or God is love, or that he hath no pleasure in wickednes, some there are that think that whatsoever is attributed to God in scripture, is spoken properly of him,
As when I say God is angry, or God is love, or that he hath no pleasure in wickedness, Some there Are that think that whatsoever is attributed to God in scripture, is spoken properly of him,
for first there is no proportion between perfections as they are in God, and those that are or may be in created things And therefore secondly, one objective conception cannot be drawne from created and uncreated perfections, which may univocally agree with both; but only analogically.
for First there is no proportion between perfections as they Are in God, and those that Are or may be in created things And Therefore secondly, one objective conception cannot be drawn from created and uncreated perfections, which may univocally agree with both; but only analogically.
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He is a super-vital Essence, and a super-essential life. He is his own vital operation. The life of God is present with all Creatures to continue their being;
He is a super-vital Essence, and a superessential life. He is his own vital operation. The life of God is present with all Creatures to continue their being;
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these very pillars that bear up this house of meeting, although dead in them selves, are life in God; He is the super-essential of existences, even of all.
these very pillars that bear up this house of meeting, although dead in them selves, Are life in God; He is the superessential of existences, even of all.
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But besides this esse which they obtain in themselves, they have in the mind and wisdom of God a certain extrinsecal esse, as it were infused, everlasting, and immutable.
But beside this esse which they obtain in themselves, they have in the mind and Wisdom of God a certain extrinsical esse, as it were infused, everlasting, and immutable.
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First if al living things, Angels, men, Beasts, fowls, fishes, and every other creature that hath life ▪ and all those lives that since Adam have been in all these kinds of creatures were brought together, and put into one life;
First if all living things, Angels, men, Beasts, fowls, Fish, and every other creature that hath life ▪ and all those lives that since Adam have been in all these Kinds of creatures were brought together, and put into one life;
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and in their manner may be considered in God. Although by the ordinary rules in the Mathematicks we make but three dimensions, to wit, making sublimity and profundity one in that one word altitude.
and in their manner may be considered in God. Although by the ordinary rules in the Mathematics we make but three dimensions, to wit, making sublimity and profundity one in that one word altitude.
But because the Apostle Paul, Ephes: 3.18. guided by the spirit of God, speaking of the fulnes of God, maketh foure dimensions (as it were) so many parts of the grreatnes of God.
But Because the Apostle Paul, Ephesians: 3.18. guided by the Spirit of God, speaking of the fullness of God, makes foure dimensions (as it were) so many parts of the grreatnes of God.
Secondly, he is great in regard of longitude, for he is eternal. 3ly: He is great in regard of sublimity, for he is most high. 4ly: He is great in regard of profundity, for he is incomprehensible.
Secondly, he is great in regard of longitude, for he is Eternal. 3ly: He is great in regard of sublimity, for he is most high. 4ly: He is great in regard of profundity, for he is incomprehensible.
and authority, here also we have some help from the four dimensions of the Apostle Paul, to under stand something of God, the Lord is great in regard of latitude for all things serve him from the highest Angel, to the least, and lowest worm.
and Authority, Here also we have Some help from the four dimensions of the Apostle Paul, to under stand something of God, the Lord is great in regard of latitude for all things serve him from the highest Angel, to the least, and lowest worm.
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If it be so, that God is so hidden, that he is so above our reach, that such clouds and darkness are round about him, that he dwelleth in such eye-dazling unapproachable light:
If it be so, that God is so hidden, that he is so above our reach, that such Clouds and darkness Are round about him, that he dwells in such eye-dazling unapproachable Light:
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and to speak of things that are not easily understood in any measure. Difficilia quae pulchra. There is beauty in these difficulties, and something I hope wil stick.
and to speak of things that Are not Easily understood in any measure. Difficulties Quae Beautiful. There is beauty in these difficulties, and something I hope will stick.
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Draw neer to God therefore O yee sinners that are far from him: For loe they that are far from thee shal perish saith the Psalmist, Psal: 73.27. O cast not the law of this living God behind your backs any longer:
Draw near to God Therefore Oh ye Sinners that Are Far from him: For lo they that Are Far from thee shall perish Says the Psalmist, Psalm: 73.27. O cast not the law of this living God behind your backs any longer:
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But Davids soul longeth for the living God, Psal: 42.2. My soul thirsteth for God, for the living God, and Psalm. 84.2. My soul longeth, yea even fainteth for the Courts of the Lord:
But Davids soul Longeth for the living God, Psalm: 42.2. My soul Thirsteth for God, for the living God, and Psalm. 84.2. My soul Longeth, yea even fainteth for the Courts of the Lord:
For whosoever savingly knoweth that all things, even those that live not, are yet life in God: wil rationally conclude, that the fountaine is worth al dishfuls,
For whosoever savingly Knoweth that all things, even those that live not, Are yet life in God: will rationally conclude, that the fountain is worth all dishfuls,
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and blessed be my Rock ▪ and let the God of my salvation be exalted, &c. The spirit of a man is lively, outward things are dead things, they cannot touch the soul, they are not fitted to the spiritual nature thereof.
and blessed be my Rock ▪ and let the God of my salvation be exalted, etc. The Spirit of a man is lively, outward things Are dead things, they cannot touch the soul, they Are not fitted to the spiritual nature thereof.
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When all our hopes be dead touching the comforting creature, they are alive in the living God. Even stones are life in God though they live not, their existences are in Gods Life, and by influence from it.
When all our hope's be dead touching the comforting creature, they Are alive in the living God. Even stones Are life in God though they live not, their existences Are in God's Life, and by influence from it.
What shal I say? I am as one overwhelmed with the glory of this Attribute of the life of God. Such as know this to be a truth that I have said wil shew themselves stark madd,
What shall I say? I am as one overwhelmed with the glory of this Attribute of the life of God. Such as know this to be a truth that I have said will show themselves stark mad,
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And secondly, the consideration of this truth, that life is an at tribute of God: doth teach us that it must needs be of pretious account with him assuredly;
And secondly, the consideration of this truth, that life is an At tribute of God: does teach us that it must needs be of precious account with him assuredly;
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What a fearful sin do they commit in the presence of God? they do vilifie this pretious Jewel which is honored with this dignity to be an Attribute of God.
What a fearful since do they commit in the presence of God? they do vilify this precious Jewel which is honoured with this dignity to be an Attribute of God.
How long wilt thou sleep O sluggard? when wilt thou arise out of thy sleep? yet a little sleep, a little slumber, a little folding of the hands to sleep.
How long wilt thou sleep Oh sluggard? when wilt thou arise out of thy sleep? yet a little sleep, a little slumber, a little folding of the hands to sleep.
Which is the greatest and sorest of all famines, tending to the destruction of the soule, the life of which is in comparably to be preferred before the life of the body.
Which is the greatest and Sorest of all famines, tending to the destruction of the soul, the life of which is in comparably to be preferred before the life of the body.
Yet wicked people by their neglect, at least, of the good meanes of grace, if not open opposing them, do deprive themselves and others of the food of their souls;
Yet wicked people by their neglect, At least, of the good means of grace, if not open opposing them, do deprive themselves and Others of the food of their Souls;
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O consider this ye Magistrates, Ministers, Husbands and Wives, Parents, Children, life is an attribute of God, the life of the soul is incomparably more pretious, then of the body.
O Consider this you Magistrates, Ministers, Husbands and Wives, Parents, Children, life is an attribute of God, the life of the soul is incomparably more precious, then of the body.
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1. Such as violently rush upon dangers that they might avoid, to the destruction of their owne life, we read of Christ that when the Jews took up stones to cast at him:
1. Such as violently rush upon dangers that they might avoid, to the destruction of their own life, we read of christ that when the jews took up stones to cast At him:
And when as Nazareth they brought him to the brow of the hill whereon their city was built, that they might cast him down headlong, he passing through the midest of them went his way.
And when as Nazareth they brought him to the brow of the hill whereon their City was built, that they might cast him down headlong, he passing through the midst of them went his Way.
but they must keep killing of themselves all the day long before they come there? Such have wo, sorrow, contentions, babling, wounds without cause, black and blew eyes:
but they must keep killing of themselves all the day long before they come there? Such have woe, sorrow, contentions, babbling, wounds without cause, black and blue eyes:
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As the children of Israel sacrificed their children to Moloch in the Valey of Benhinnom: and as seduced Papists whip and lash themselves, like fools as they are;
As the children of Israel sacrificed their children to Moloch in the Valley of Beth-hinnom: and as seduced Papists whip and lash themselves, like Fools as they Are;
7. Wicked men abuse life, by their own active malice. And that diverse wayes: First, by entrapping themselves in those snares, which they prepared for others.
7. Wicked men abuse life, by their own active malice. And that diverse ways: First, by entrapping themselves in those snares, which they prepared for Others.
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As Haman built a Gallows for Mordecai, and was hanged upon it himself, Hest 7.10. Many out of malice dig pits for others, and fall into them themselves:
As Haman built a Gallows for Mordecai, and was hanged upon it himself, Hest 7.10. Many out of malice dig pits for Others, and fallen into them themselves:
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Secondly, when mens malice makes them to weary, and tyre out themselves to do mischief: we read of some, Jer. 9.5. That did weary themselves to commit iniquity;
Secondly, when men's malice makes them to weary, and tyre out themselves to do mischief: we read of Some, Jer. 9.5. That did weary themselves to commit iniquity;
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The Author of that History, The travels of the old Patriarchs, Kings and Prophets; when he comes to write the motions of Antiochus Epiphanes, who was a great King,
The Author of that History, The travels of the old Patriarchs, Kings and prophets; when he comes to write the motions of Antiochus Epiphanes, who was a great King,
He observes that in pursuance of his bloody designs, he had run more hazzards, and taken more tedious journeys to satisfie his malice and reach his ambitious ends,
He observes that in pursuance of his bloody designs, he had run more hazards, and taken more tedious journeys to satisfy his malice and reach his ambitious ends,
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their earnestnesse to avoid trouble, tumbles them into it. A godly man is described eating the labour of his hands, Psal. 128.2. That is, the very work which he doth feeds him:
their earnestness to avoid trouble, tumbles them into it. A godly man is described eating the labour of his hands, Psalm 128.2. That is, the very work which he does feeds him:
The Prophet speaks there of the endeavour of the Caldeans to be rid of those evils, which are threatned to come upon them: and in chapter 57.10. of the same prophesie, the Jews are said to be wearied in the greatnesse of their way.
The Prophet speaks there of the endeavour of the Chaldaeans to be rid of those evils, which Are threatened to come upon them: and in chapter 57.10. of the same prophesy, the jews Are said to be wearied in the greatness of their Way.
If ye compare the 2. of Habacuck 10, 11, 12. with Job 15. ye shall see this for substance, that when men live in sin, they provoke God either to take away their lives,
If you compare the 2. of Habakkuk 10, 11, 12. with Job 15. you shall see this for substance, that when men live in since, they provoke God either to take away their lives,
And if they do leave any thing, when they wretchedly dy, they leave it with the appurtenances (as one wittily said) to wit, the curse of God to have and to hold to their heirs, and children after them.
And if they do leave any thing, when they wretchedly die, they leave it with the appurtenances (as one wittily said) to wit, the curse of God to have and to hold to their Heirs, and children After them.
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when they throw down the right of others and thrust them out of doores to set their own nest on high, their Tabernacles are Tabernacles of bribery, Job. 15.34. and their houses are full of blood, which the earth shall not cover, but it shall ly as a record upon the file to be brought forth against them at the last day.
when they throw down the right of Others and thrust them out of doors to Set their own nest on high, their Tabernacles Are Tabernacles of bribery, Job. 15.34. and their houses Are full of blood, which the earth shall not cover, but it shall lie as a record upon the file to be brought forth against them At the last day.
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Wo to such as endeavour to drive a way from poore people, the word of God and Ministers therof, they are guilty of abusing life in regard of others in a very high measure, the blood of poore souls that dy,
Woe to such as endeavour to drive a Way from poor people, the word of God and Ministers thereof, they Are guilty of abusing life in regard of Others in a very high measure, the blood of poor Souls that die,
and also at the hands of such wretched formalists & clawbacks of the Ministry, as do not do their utmost in sincerity for the salvation of poor soules.
and also At the hands of such wretched formalists & clawbacks of the Ministry, as do not do their utmost in sincerity for the salvation of poor Souls.
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And a promise of great reward is made to such as turn many to righteousnesse, to wit, to shine as the starres for ever and ever, and when the chief shepheard shall appear, such shall receive a crown of glory that fadeth not away:
And a promise of great reward is made to such as turn many to righteousness, to wit, to shine as the Stars for ever and ever, and when the chief shepherd shall appear, such shall receive a crown of glory that fades not away:
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for such a life, and death too there is, as may be gathered out of Mat. 10.28. And fear not them which kill the body, and are not able to kill the soule:
for such a life, and death too there is, as may be gathered out of Mathew 10.28. And Fear not them which kill the body, and Are not able to kill the soul:
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but rather fear him which is able to destroy both body and soule in hell: ye see mention there of killing and destroying the soule as well as the body:
but rather Fear him which is able to destroy both body and soul in hell: you see mention there of killing and destroying the soul as well as the body:
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And for the life of the soul, what a deal of pains and trouble hath God and his Son Jesus been at, to redeem it from Hell and Death? God about this, sent his only Son into the World, to dy a most shamefull and painfull death.
And for the life of the soul, what a deal of pains and trouble hath God and his Son jesus been At, to Redeem it from Hell and Death? God about this, sent his only Son into the World, to die a most shameful and painful death.
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Shall a Prince give me a Diamond, and shall I cast it into the dirt? Why the God of heaven hath given me the attribute of himselfe at least analogically; viz. life.
Shall a Prince give me a Diamond, and shall I cast it into the dirt? Why the God of heaven hath given me the attribute of himself At lest analogically; viz. life.
Now I come to the second, viz. that it is a communicable one, to mankinde and other creatures. So we read Gen. 2.7. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life;
Now I come to the second, viz. that it is a communicable one, to mankind and other creatures. So we read Gen. 2.7. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life;
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and over every creeping thing that creepeth upon the earth. Yet I say, although man in his creation was far more glorious then other creatures; other creatures had life too: Gen. 1.20. and 24. verses:
and over every creeping thing that creeps upon the earth. Yet I say, although man in his creation was Far more glorious then other creatures; other creatures had life too: Gen. 1.20. and 24. Verses:
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the multitude of men do quite contrary, give up themselves to live altogether to his dishonour, smite him on the face with his owne benefit, delighting in all manner of sin and ungodlinesse;
the multitude of men do quite contrary, give up themselves to live altogether to his dishonour, smite him on the face with his own benefit, delighting in all manner of since and ungodliness;
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and where as all other creatures (the evill Angels only excepted) keep their first station, continue obedient to their Creator, (as you may read at large Psal. 104.5, 6, 7, 8, &c.) Mankinde is rebellious,
and where as all other creatures (the evil Angels only excepted) keep their First station, continue obedient to their Creator, (as you may read At large Psalm 104.5, 6, 7, 8, etc.) Mankind is rebellious,
for the most gracious God will not by any meanes clear the guilty; but in his justice will surely reward them to their face according to their wickednesse,
for the most gracious God will not by any means clear the guilty; but in his Justice will surely reward them to their face according to their wickedness,
They shall not be unpunished alwayes, if not in this life, yet in the life to come they shall be punished with everlasting destruction, from the presence of the Lord & from the glory of his power.
They shall not be unpunished always, if not in this life, yet in the life to come they shall be punished with everlasting destruction, from the presence of the Lord & from the glory of his power.
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but they that seek the Lord shall not want any good thing. Psal. 34.9, 10. Ʋerily they shall be fed, Psal. 37.3. and God shall give them the desires of their heart, ver. 4. and in the dayes of famine they shall be satisfied:
but they that seek the Lord shall not want any good thing. Psalm 34.9, 10. Ʋerily they shall be fed, Psalm 37.3. and God shall give them the Desires of their heart, ver. 4. and in the days of famine they shall be satisfied:
It was the resolute faithfull speech of one Elizabeth Yong, a Confessour mentioned by Mr. Foxe in his Book of Acts and Monuments in the latter end of the History of Queene Mary, When they threatned to starve her, quoth she,
It was the resolute faithful speech of one Elizabeth Young, a Confessor mentioned by Mr. Fox in his Book of Acts and Monuments in the latter end of the History of Queen Marry, When they threatened to starve her, quoth she,
And this is praise worthy to give good examples. It is commanded Math. 5.16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heaven. And 1 Pet. 2.12. Having your conversation honest among the Gentiles that where as they speak against you as evill doers they may by your good works which they shall behold, glorifie God in the day of visitation.
And this is praise worthy to give good Examples. It is commanded Math. 5.16. Let your Light so shine before men that they may see your good works and Glorify your father which is in heaven. And 1 Pet. 2.12. Having your Conversation honest among the Gentiles that where as they speak against you as evil doers they may by your good works which they shall behold, Glorify God in the day of Visitation.
he must forsake those contrary courses that tend to Gods dishonour: you must know what God can not abide, and lay that aside. Pro. 8.13. The fear of the Lord is to hate evill, pride and arrogancy:
he must forsake those contrary courses that tend to God's dishonour: you must know what God can not abide, and lay that aside. Pro 8.13. The Fear of the Lord is to hate evil, pride and arrogance:
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Now, would you glorify God, then hate evill, lay aside your pride, and let not arrogancy come out of your mouth: and so Prov. 14.16. A wiseman feareth, and departeth from evill:
Now, would you Glorify God, then hate evil, lay aside your pride, and let not arrogance come out of your Mouth: and so Curae 14.16. A Wiseman fears, and departeth from evil:
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or acquaintance, or any such like respect: as in the verse following my text, viz. Heb. 3.13. But exhort one another daily, while it is called to day, lest any of you be hardned through the deceitfullnes of sinne. And chap. 10.24. And let us consider one another to provoke unto love and to good workes.
or acquaintance, or any such like respect: as in the verse following my text, viz. Hebrew 3.13. But exhort one Another daily, while it is called to day, lest any of you be hardened through the Deceitfulness of sin. And chap. 10.24. And let us Consider one Another to provoke unto love and to good works.
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Would study this commendable kind of provocation; we should have a sweet time of it. In Isaiah 2.3. it is prophesied, that many people should go and say, come yee and let us go to the mountain of the Lord, &c. O that this prophesie might be more and more fulfilled among us.
Would study this commendable kind of provocation; we should have a sweet time of it. In Isaiah 2.3. it is prophesied, that many people should go and say, come ye and let us go to the mountain of the Lord, etc. Oh that this prophesy might be more and more fulfilled among us.
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Secondly, Because life in God, is not a part of God, but his whol essence, life is but apart of man, the bond or tie that kniteth the two essentiall parts viz the body and soul of a man together.
Secondly, Because life in God, is not a part of God, but his Whole essence, life is but apart of man, the bound or tie that kniteth the two essential parts videlicet the body and soul of a man together.
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And so Nebuchadnezzar before, to wit, Cap. 4.34. honoureth him that live, for ever &c. And in this regard he is said, Only to have immortality 1. Tim. 6.16. He is called a living God to distinguish him from all those other things that are said to live:
And so Nebuchadnezzar before, to wit, Cap. 4.34. Honoureth him that live, for ever etc. And in this regard he is said, Only to have immortality 1. Tim. 6.16. He is called a living God to distinguish him from all those other things that Are said to live:
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as a senceless creature that understands not the ways and works of men, who imagine God to be so confin'd to one place in respect of the powers of life,
as a senseless creature that understands not the ways and works of men, who imagine God to be so confined to one place in respect of the Powers of life,
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Hereupon wicked men are encouraged to go on in their sinfull way, Psal. 10.13. Condemning God in their hearts, &c, Thinking God ' cannot be present at all times. But alwayes they are deceived. Jer. 23. •3. 24. Am I a God at hand saith the Lord and not a God a far off.
Hereupon wicked men Are encouraged to go on in their sinful Way, Psalm 10.13. Condemning God in their hearts, etc., Thinking God ' cannot be present At all times. But always they Are deceived. Jer. 23. •3. 24. Am I a God At hand Says the Lord and not a God a Far off.
Can any hide himselfe in secret places that I shall not see him, saith the Lord, do not I fill heaven and earth saith the Lord? And they shall find it to their sorrow as the last,
Can any hide himself in secret places that I shall not see him, Says the Lord, do not I fill heaven and earth Says the Lord? And they shall find it to their sorrow as the last,
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If he be a living God those that live in a sinfull way shall dy. The soule that sinneth shall dy. Ezekiel 18.20. It is a fearefull thing to fall into his hands, that is a living God. Heb. 10.13.
If he be a living God those that live in a sinful Way shall die. The soul that Sinneth shall die. Ezekielem 18.20. It is a fearful thing to fallen into his hands, that is a living God. Hebrew 10.13.
For with thee is the fountaine of life, in thy light shall we set light. Christ's being the reserection and the life is used, John 11.29. to comfort Martha. And John 14 19. to Comfort all the Disciples.
For with thee is the fountain of life, in thy Light shall we Set Light. Christ's being the reserection and the life is used, John 11.29. to Comfort Martha. And John 14 19. to Comfort all the Disciples.
Exod. 33.19. And he said, I will make all my goodness passe before thee, And I will proclaim the name of the Lord before thee, &c. WE have formerly propounded unto you three things to be observed upon each particular Attribute;
Exod 33.19. And he said, I will make all my Goodness pass before thee, And I will proclaim the name of the Lord before thee, etc. WE have formerly propounded unto you three things to be observed upon each particular Attribute;
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Although this acceptation also of the word good, be to be spoken of, when I shall have finished this, viz. The Morall Goodnesse of God, or his holiness or chastity (as some stile it.) But besides these two acceptations of the word good or goodnesse, viz. naturall and morall; there is a third, which is usefull goodnesse, as the Greek word used for it doth signifie.
Although this acceptation also of the word good, be to be spoken of, when I shall have finished this, viz. The Moral goodness of God, or his holiness or chastity (as Some style it.) But beside these two acceptations of the word good or Goodness, viz. natural and moral; there is a third, which is useful Goodness, as the Greek word used for it does signify.
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There is yet a fourth, viz. when the Word is taken for Mercy or sweet compassion, which also in regard of God, is to be referred to the attribute of Mercy. For the present my work is to speak of the application of this word good or goodness to God, according to the first acceptation, viz. as it is taken for natural goodnesse:
There is yet a fourth, viz. when the Word is taken for Mercy or sweet compassion, which also in regard of God, is to be referred to the attribute of Mercy. For the present my work is to speak of the application of this word good or Goodness to God, according to the First acceptation, viz. as it is taken for natural Goodness:
he hath these words in the margin, id est gloria ut vers. 18.22. that is, my glory, referring to those verses, where mention is made of the glory of God, that is, the Essence or perfect being of God:
he hath these words in the margin, id est gloria ut vers. 18.22. that is, my glory, referring to those Verses, where mention is made of the glory of God, that is, the Essence or perfect being of God:
And it shall come to passe, that while my glory passeth by I will put thee in a clift of the rock, &c. And the same Tremelius upon the words in 23. v. Thou shall see my back parts, hath this short Scholia (aliquam gloriae meae imperfectam imaginem) some imperfect representation of my glory.
And it shall come to pass, that while my glory passes by I will put thee in a clift of the rock, etc. And the same Tremelius upon the words in 23. v. Thou shall see my back parts, hath this short Scholia (aliquam Glory meae imperfectam imaginem) Some imperfect representation of my glory.
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or of the usefull goodnesse of God, which is his benignity, or of that sweet inclination in God to succour such as be in misery called somtime, the mercy of God,
or of the useful Goodness of God, which is his benignity, or of that sweet inclination in God to succour such as be in misery called sometime, the mercy of God,
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and somtime also the goodnesse of God (as well as holinesse and benignity: Therefore it remaineth that they be understood of Gods natural goodness or perfection.
and sometime also the Goodness of God (as well as holiness and benignity: Therefore it remains that they be understood of God's natural Goodness or perfection.
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of which motion the Holy Ghost bears witness that he knew not what he said Luke 9.33 And so indeed may it be said of this request of Moses here, he knew not what he desired.
of which motion the Holy Ghost bears witness that he knew not what he said Lycia 9.33 And so indeed may it be said of this request of Moses Here, he knew not what he desired.
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But because Moses made that request to a good end, (to wit, the confirmation of his Faith) and from an honest and good heart: God passeth by his unadvisednesse.
But Because Moses made that request to a good end, (to wit, the confirmation of his Faith) and from an honest and good heart: God passes by his unadvisedness.
ver. 20. And then what he would do to gratifie him, and to satisfie his desire as much as was fit, partly in the words which are my text viz. ver. 19. and partly in the three last verses of the cap.
ver. 20. And then what he would do to gratify him, and to satisfy his desire as much as was fit, partly in the words which Are my text viz. ver. 19. and partly in the three last Verses of the cap.
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I will put thee in a cleft of the rocke where thou shalt stand in a place by me, and while my glory, or my goodnes (which is all one here) Passeth by, or before thee; I will cover thee with my hand.
I will put thee in a cleft of the rock where thou shalt stand in a place by me, and while my glory, or my Goodness (which is all one Here) Passes by, or before thee; I will cover thee with my hand.
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I will leave the words under this more Paraphrase, as if God should say Moses, I wil do what I can for thee seeing thou meanest well, I know thou hast a good heart,
I will leave the words under this more paraphrase, as if God should say Moses, I will do what I can for thee seeing thou Meanest well, I know thou hast a good heart,
Now to demonstate this natural goodnes or perfection of God, (who is so good that he cannot be better) I will, fetch an argument from the gradations of things according to perfection in this manner.
Now to demonstrate this natural Goodness or perfection of God, (who is so good that he cannot be better) I will, fetch an argument from the gradations of things according to perfection in this manner.
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And this is God, the first efficient cause of all created perfections, which are more or less excellent as they come neerest or are most distant from the goodness or perfection of God If all the goodnes natural that is wrapt up in the essence of all creatures, Angels, men, beasts, Fishes, Fowls,
And this is God, the First efficient cause of all created perfections, which Are more or less excellent as they come nearest or Are most distant from the Goodness or perfection of God If all the Goodness natural that is wrapped up in the essence of all creatures, Angels, men, beasts, Fish, Fowls,
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But as for God, he is of himself, before the mountains were brought forth, saith the Psalmist, Ps. 90.2. Or ever thou hadst formed the earth and the world:
But as for God, he is of himself, before the Mountains were brought forth, Says the Psalmist, Ps. 90.2. Or ever thou Hadst formed the earth and the world:
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and therefore a most perfect entity or being. But this second reason is more convincing. He is God of himselfe, and not by the procurement of any other.
and Therefore a most perfect entity or being. But this second reason is more convincing. He is God of himself, and not by the procurement of any other.
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Only those 4 reasons which Lessius bringeth out of Dionysius his 13 booke de divinis nominibus I shall briefly lay before you, to make it yet more plain, that naturall goodnes or perfection is an attribute of God,
Only those 4 Reasons which Lessius brings out of Dionysius his 13 book de divinis nominibus I shall briefly lay before you, to make it yet more plain, that natural Goodness or perfection is an attribute of God,
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First Because he is perfect of himselfe, whereby is signified that he hath not received his perfection from another, either as from an efficient cause or as from a formall cause,
First Because he is perfect of himself, whereby is signified that he hath not received his perfection from Another, either as from an efficient cause or as from a formal cause,
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Fourthly, He is so full and more then full of all good things, that as a living fountain not to be drawn dry, he doth abound, by his giving out unto all creatures,
Fourthly, He is so full and more then full of all good things, that as a living fountain not to be drawn dry, he does abound, by his giving out unto all creatures,
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In all things from the highest, and those next unto himself, unto the lowest of all, both in creation and providence he is present. Math. 10.29. Are not two sparrowes sold for a farthing, and one of them shall not fall on the ground without your father saith Christ to his disciples.
In all things from the highest, and those next unto himself, unto the lowest of all, both in creation and providence he is present. Math. 10.29. are not two sparrows sold for a farthing, and one of them shall not fallen on the ground without your father Says christ to his Disciples.
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Who hath done it? Paul challengeth any to shew, if they can such a thing, whatsoever generall goodnes there is, either by creation ro by ordination, it commeth from this perfect fountain. James 1.17. Every good gift and every perfect gift is from above and commeth down from the father of lights, with whom is no variablenes nor shadow of turning.
Who hath done it? Paul Challengeth any to show, if they can such a thing, whatsoever general Goodness there is, either by creation ro by ordination, it comes from this perfect fountain. James 1.17. Every good gift and every perfect gift is from above and comes down from the father of lights, with whom is no variableness nor shadow of turning.
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First the substance of each creature hath its goodnes and perfection, be on this good being of God and in this regard, saith Mr. Perkins (whose waies I will use,
First the substance of each creature hath its Goodness and perfection, be on this good being of God and in this regard, Says Mr. Perkins (whose ways I will use,
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least I should be accounted a blasphemer, as out of ignorance and malice I have often been for no more cause) Every creature is good, partly by creation, and partly by ordination.
lest I should be accounted a blasphemer, as out of ignorance and malice I have often been for no more cause) Every creature is good, partly by creation, and partly by ordination.
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Hence also, the essentiall properties, quantites, qualities, actions, and inclinations of the creatures, in themselves considered, withall their events are good.
Hence also, the essential properties, quantities, qualities, actions, and inclinations of the creatures, in themselves considered, withal their events Are good.
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Things again do take unto them the condition of goodnes, not only by creation, but also by Gods ordination, whereby they are directed and appointed to some certaine uses and ends.
Things again do take unto them the condition of Goodness, not only by creation, but also by God's ordination, whereby they Are directed and appointed to Some certain uses and ends.
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Thus the evill conscience, hell and death are good, because they are ordained of God, for the execution of his justice, howsoever in themselves and to us they be evill.
Thus the evil conscience, hell and death Are good, Because they Are ordained of God, for the execution of his Justice, howsoever in themselves and to us they be evil.
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If ye be acquainted with the nature of the word Peccatum, sinne, as it is to be found in nature and in art, ye will easily be satisfied in this thing It is in both when they do not attain that end for which either of them doth operate.
If you be acquainted with the nature of the word Peccatum, sin, as it is to be found in nature and in art, you will Easily be satisfied in this thing It is in both when they do not attain that end for which either of them does operate.
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There is a defect, a swerving from the rule. (Sin as the Apostle, John saith. 1 Epistle. 3.4) is an anomie, that is a want of confirmitie to the law of God.
There is a defect, a swerving from the Rule. (since as the Apostle, John Says. 1 Epistle. 3.4) is an anomy, that is a want of confirmity to the law of God.
Is there not sin besides the want of conformitie in the powers of the soule to the law of God, something else viz. an habite or presence of evill? I Answer.
Is there not since beside the want of conformity in the Powers of the soul to the law of God, something Else viz. an habit or presence of evil? I Answer.
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As it is an action to take away a mans life, to wit to move the body to lift up the weapon, &c. So it is no sinne properly for then the executioner that takes a way the life of a malefactour should sinne in so doing.
As it is an actium to take away a men life, to wit to move the body to lift up the weapon, etc. So it is no sin properly for then the executioner that Takes a Way the life of a Malefactor should sin in so doing.
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and sinne properly is nothing formally subsisting, but its a want of that which ought to be or subsist, partly in the nature of man & partly in the actions of nature.
and sin properly is nothing formally subsisting, but its a want of that which ought to be or subsist, partly in the nature of man & partly in the actions of nature.
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It is true lust doth draw the heart away from the service of God. And James 1.14. Every man is tempted when he is drawn away of his own lust and intised, and to intise or draw away is an action that cannot proceed from a meere privation.
It is true lust does draw the heart away from the service of God. And James 1.14. Every man is tempted when he is drawn away of his own lust and enticed, and to entice or draw away is an actium that cannot proceed from a mere privation.
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As for God his way is perfect, why so, because he is perfect, and what then? It followeth, he is a buckler to all those that trust in him. Psalme 18.30. And then againe.
As for God his Way is perfect, why so, Because he is perfect, and what then? It follows, he is a buckler to all those that trust in him. Psalm 18.30. And then again.
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What David prayed for touching Gods law, Open thou mine eies that I may behold the wonderous things of thy law. Psalme 119.18. That should we pray for touching God himselfe.
What David prayed for touching God's law, Open thou mine eyes that I may behold the wondrous things of thy law. Psalm 119.18. That should we pray for touching God himself.
God saith, our is great without quantity, good without quality, Infinite without number, beautifull without shape or figure, eternal without time, unmeasurable or immense without multiplicity, most high without scituation, the center of the Uinverse to whom all things tend, in whom they quiesce, by whom they are sustained,
God Says, our is great without quantity, good without quality, Infinite without number, beautiful without shape or figure, Eternal without time, unmeasurable or immense without Multiplicity, most high without situation, the centre of the Uinverse to whom all things tend, in whom they quiesce, by whom they Are sustained,
and (let me adde with whom alone they can be satisfied.) In God is allurement of all love, Consumation of all desire, termination of all motion, satiety of all appetite;
and (let me add with whom alone they can be satisfied.) In God is allurement of all love, Consummation of all desire, termination of all motion, satiety of all appetite;
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what fools are such as will run to spunfuls, when they may enjoy the Ocean, that forsake God in whom they may enjoy all things? what would ye have that may make you happy, that is not to be had in God? would ye be safe? His name is a strong tower, they that come to him shall dwell on high, their strength shall be the munition of rocks:
what Fools Are such as will run to spunfuls, when they may enjoy the Ocean, that forsake God in whom they may enjoy all things? what would you have that may make you happy, that is not to be had in God? would you be safe? His name is a strong tower, they that come to him shall dwell on high, their strength shall be the munition of Rocks:
And therefore, I hope, ye see what a businesse of importance it is, to have the skill to bring this perfection, God blessed for ever, out of that hidden light, which none can attain unto,
And Therefore, I hope, you see what a business of importance it is, to have the skill to bring this perfection, God blessed for ever, out of that hidden Light, which none can attain unto,
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Do but consider goodnes and perfections in creatures, grace and holines, sweetnes of affection, power and wisdome &c. And then abstract imperfections in your understanding, incident to the best of men, consider that in men there be but beams and sparkles of goodnes no not in the best.
Do but Consider Goodness and perfections in creatures, grace and holiness, sweetness of affection, power and Wisdom etc. And then abstract imperfections in your understanding, incident to the best of men, Consider that in men there be but beams and sparkles of Goodness no not in the best.
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And to help us to close with him, let us thinke upon his incommunicable attributs, those glorious singularities (as one calls them) which cannot be imputed to men.
And to help us to close with him, let us think upon his incommunicable attributes, those glorious singularities (as one calls them) which cannot be imputed to men.
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It is not enough for me to beleeve the soveraignty of God's will that whatsoever he pleaseth that he doth, that the will of God, is the necessity of a thing;
It is not enough for me to believe the sovereignty of God's will that whatsoever he Pleases that he does, that the will of God, is the necessity of a thing;
and therefore to say the will of the Lord be done, not only patiently, but faithfully, kissing the good rod with which he whips us, trusting him for his skill and not calling at any time his good will to us into question.
and Therefore to say the will of the Lord be done, not only patiently, but faithfully, kissing the good rod with which he whips us, trusting him for his skill and not calling At any time his good will to us into question.
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Thus I have indeavoured to teach you to climbe Jacobs ladder, and to hold fast as you are going up to your Father in heaven through Jesus Christ: and so much for this Ʋse,
Thus I have endeavoured to teach you to climb Jacobs ladder, and to hold fast as you Are going up to your Father in heaven through jesus christ: and so much for this Ʋse,
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That this naturall goodnesse or perfection is a communicable attribute. In this sence at least in part, it is said Ecclesiastes 7.29. God hath made man upright, or perfect, or good.
That this natural Goodness or perfection is a communicable attribute. In this sense At least in part, it is said Ecclesiastes 7.29. God hath made man upright, or perfect, or good.
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It is true in one sence, Adam quickly lost that goodnes which God gave him in his creation, to witt the conformity of the powers of his soule to Gods most holy will:
It is true in one sense, Adam quickly lost that Goodness which God gave him in his creation, to wit the conformity of the Powers of his soul to God's most holy will:
though not with the eys of our bodies. Therefore there are created perfections, and so consequently, perfection is a communicable attribute of God. Quest.
though not with the eyes of our bodies. Therefore there Are created perfections, and so consequently, perfection is a communicable attribute of God. Quest.
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The word hath many acceptations in our English tongue, and the word used in my Text is Tubh. And there are other words that are translated perfection in our English tongue,
The word hath many acceptations in our English tongue, and the word used in my Text is Tubh. And there Are other words that Are translated perfection in our English tongue,
which after their kind are all perfect, so that nothing can be added by way of addition to any creature in his kind to make it more perfectly such & such a creature, speak of whatsoever ye will.
which After their kind Are all perfect, so that nothing can be added by Way of addition to any creature in his kind to make it more perfectly such & such a creature, speak of whatsoever you will.
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And this standeth in two things, first, their verity or truth; secondly, their goodnesse. Their verity, is their conformity to that measure, and rule by which they are formed,
And this Stands in two things, First, their verity or truth; secondly, their Goodness. Their verity, is their conformity to that measure, and Rule by which they Are formed,
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in wisdom hast thou made them all: the earth is full of thy riches. So is this great and wide sea, wherein are all things creeping innumerable: both small and great beasts.
in Wisdom hast thou made them all: the earth is full of thy riches. So is this great and wide sea, wherein Are all things creeping innumerable: both small and great beasts.
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nay our very fals, yea Sathan himself, with all his instruments as overruled and over master'd by God have this injunction upon them to further Gods good intendment to us,
nay our very falls, yea Sathan himself, with all his Instruments as overruled and over mastered by God have this injunction upon them to further God's good intendment to us,
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If any of you lack wisdome, let him ask of God, &c. So for all goodnesse and perfections, go to God, ask them of him, that giveth to all men liberally,
If any of you lack Wisdom, let him ask of God, etc. So for all Goodness and perfections, go to God, ask them of him, that gives to all men liberally,
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and upbraideth not, and they shall be given you: pray for a perfect heart which Hezekiah had gotten. Isa. 38.3. I have (saith he) walked before thee in truth, and with a perfect heart.
and upbraideth not, and they shall be given you: pray for a perfect heart which Hezekiah had got. Isaiah 38.3. I have (Says he) walked before thee in truth, and with a perfect heart.
Hence is it that all things suck their sweetnes according to their capacity from God. And the perfections of God have no efficient cause and want all limits.
Hence is it that all things suck their sweetness according to their capacity from God. And the perfections of God have no efficient cause and want all Limits.
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Surely ye will meet with your over match. Set not your selves against him. Remember Pharaoh, and consider what the Apostle Paul saith, 1 Cor. 10.22. Do we provoke the Lord to jealously? Are we stronger then he? It is as if he should say, it will not be for your ease nor profit so to do.
Surely you will meet with your over match. Set not your selves against him. remember Pharaoh, and Consider what the Apostle Paul Says, 1 Cor. 10.22. Do we provoke the Lord to jealously? are we Stronger then he? It is as if he should say, it will not be for your ease nor profit so to do.
But there be bars or nobles in the way, (for the word signifies either) mark therefore the 14. vers. Thus saith the Lord your Redeemer, the holy one of Israel;
But there be bars or Nobles in the Way, (for the word signifies either) mark Therefore the 14. vers. Thus Says the Lord your Redeemer, the holy one of Israel;
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What fools are men to blow feathers against Wals of Brass? to beat water against the stream? to thrust fleshy feet against Iron pricks? that's an expression, Acts 9.5. It is hard for thee to kick against the prick.
What Fools Are men to blow Feathers against Walls of Brass? to beatrice water against the stream? to thrust fleshy feet against Iron pricks? that's an expression, Acts 9.5. It is hard for thee to kick against the prick.
And therefore what mad men are they that run upon God, that run on his neck, upon the thick bosses of his Bucklers, as Job speaks, Job 15.26. The folly of men is seen first in thinking to match perfection.
And Therefore what mad men Are they that run upon God, that run on his neck, upon the thick boss's of his Bucklers, as Job speaks, Job 15.26. The folly of men is seen First in thinking to match perfection.
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Sacrifice not therefore to your own nets and burn not Incense to your own yarn; Give God the glory and praise of thy wit, wealth, health, deliverance; and especially of saving grace;
Sacrifice not Therefore to your own nets and burn not Incense to your own yarn; Give God the glory and praise of thy wit, wealth, health, deliverance; and especially of Saving grace;
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Might not all that these can do and much more, be had in one most perfect? And yet how lamentably do men hunt after the Butterflies of this world, with labour, care,
Might not all that these can do and much more, be had in one most perfect? And yet how lamentably do men hunt After the Butterflies of this world, with labour, care,
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blessed are they that have him for their Shepheard, they cannot want; so David saith of himself, Psal. 23.1. Because such have made the Lord most high their habitation;
blessed Are they that have him for their Shepherd, they cannot want; so David Says of himself, Psalm 23.1. Because such have made the Lord most high their habitation;
And happy is he that hath the God of Jacob for his help, &c. Psal. 146.5. Be of good chear, God is your portion, the more ye spend on him, the more ye may.
And happy is he that hath the God of Jacob for his help, etc. Psalm 146.5. Be of good cheer, God is your portion, the more you spend on him, the more you may.
I Shall speak of these words, as they contain a proposition asserting the Attribute of Holinesse, which is the third in order of the communicable attributes of God,
I Shall speak of these words, as they contain a proposition asserting the Attribute of Holiness, which is the third in order of the communicable attributes of God,
but yet when I shall have shewed you what holines in God is, ye will easily be made to see that the consideration of holinesse will be a principal ground and cause to exalt him,
but yet when I shall have showed you what holiness in God is, you will Easily be made to see that the consideration of holiness will be a principal ground and cause to exalt him,
and therefore exalt him, worship him, set him high, trust in him, honour him for he is holy, he is all for himself, he is eternally dedicated to himself,
and Therefore exalt him, worship him, Set him high, trust in him, honour him for he is holy, he is all for himself, he is eternally dedicated to himself,
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Yea know in our usuall manner of speaking, we do make holines and purity Synonimaes, as in Luke 1.35. therefore that (holy thing) which shall be born of thee shall be called the sonne of God.
Yea know in our usual manner of speaking, we do make holiness and purity Synonimaes, as in Lycia 1.35. Therefore that (holy thing) which shall be born of thee shall be called the son of God.
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some are very honest and just to men that have no delight in communion with God, but James 2.10. Whosoever shall keepe the whole law, and yet offend in one point, he is guilty of all.
Some Are very honest and just to men that have no delight in communion with God, but James 2.10. Whosoever shall keep the Whole law, and yet offend in one point, he is guilty of all.
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how can there be a state of holines without equal respect to all? Then shall I not be ashamed when I have respect to all thy Commandements saith David, Psalme 119 6. And againe, I have refrained my feet from (every) evill way, ver.
how can there be a state of holiness without equal respect to all? Then shall I not be ashamed when I have respect to all thy commandments Says David, Psalm 119 6. And again, I have refrained my feet from (every) evil Way, ver.
we may understand most fitly by holines the duties of the first table, and by righteousnes the yellding of obedience to the duties of the second table.
we may understand most fitly by holiness the duties of the First table, and by righteousness the yellding of Obedience to the duties of the second table.
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And because there are none perfectly holy in this life, we cannot gain say the Popish Schoolmen in that sence, that aver and teach none to be properly holy in his life, I say if they mean by properly holy, perfectly holy.
And Because there Are none perfectly holy in this life, we cannot gain say the Popish Schoolmen in that sense, that aver and teach none to be properly holy in his life, I say if they mean by properly holy, perfectly holy.
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untill it be exactly answerable to the holy law of God, which cannot be said of any man in this life until he come unto a perfect man, unto the measure of the fulnes of Christ. Ephes. 4.13.
until it be exactly answerable to the holy law of God, which cannot be said of any man in this life until he come unto a perfect man, unto the measure of the fullness of christ. Ephesians 4.13.
This (by the way let me tell you) is one cause, why, when an emenient person dies in Popish countries, whom they judge fit to be canonized for a Saint;
This (by the Way let me tell you) is one cause, why, when an emenient person die in Popish countries, whom they judge fit to be canonized for a Saint;
they let a hundred years passe after his death before they do it, allowing a considerable time for the purgatory-purgations of his soule before he passe for a Saint.
they let a hundred Years pass After his death before they do it, allowing a considerable time for the purgatory-purgations of his soul before he pass for a Saint.
To wit, whether all acts of obedience required now were required ever, and such as have beene required heretofore are still required? To which I answer shortly.
To wit, whither all acts of Obedience required now were required ever, and such as have been required heretofore Are still required? To which I answer shortly.
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And we shall find that they are holy in both the formentioned respects. For they make Gods glory, the end of their actions, being given up to him, and to his honour:
And we shall find that they Are holy in both the forementioned respects. For they make God's glory, the end of their actions, being given up to him, and to his honour:
Yea this is true of the holines and hapynes of Angels and saints in heaven. One thing more, touching the holy Ghost who in this sense is called holy, not as he is the holy God,
Yea this is true of the holiness and hapynes of Angels and Saints in heaven. One thing more, touching the holy Ghost who in this sense is called holy, not as he is the holy God,
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And in the mean time judge whether there be not sufficient ground of calling upon men to exalt the Lord our God and to worship at his holy hill, in the rememberance of his holines,
And in the mean time judge whither there be not sufficient ground of calling upon men to exalt the Lord our God and to worship At his holy hill, in the remembrance of his holiness,
Ye see the emphasis of the reason, and why the consideration of the attribute of holines is rather then of another attribute, made the ground of this inculcated exhortation of exalting and worshiping God.
You see the emphasis of the reason, and why the consideration of the attribute of holiness is rather then of Another attribute, made the ground of this inculcated exhortation of exalting and worshipping God.
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Now as in other Attributes formerly handled, so in this I shall speak of these three propositions out of this Scripture. 1. That holinesse is an attribute of God.
Now as in other Attributes formerly handled, so in this I shall speak of these three propositions out of this Scripture. 1. That holiness is an attribute of God.
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And then also the conformity that is in God between his mind and will (that I may so expresse it) evinceth this to be true, that the Lord our God is holy.
And then also the conformity that is in God between his mind and will (that I may so express it) evinceth this to be true, that the Lord our God is holy.
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but essentially and from within himself, not by diverse or various vertues, but by his essence as it commeth under the consideration of a will, he is holy:
but essentially and from within himself, not by diverse or various Virtues, but by his essence as it comes under the consideration of a will, he is holy:
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Lastly in the application of the acceptation of the word holines to God, you must know, that holines standeth in puritie of soule, free from all contagion and spot of sin;
Lastly in the application of the acceptation of the word holiness to God, you must know, that holiness Stands in purity of soul, free from all contagion and spot of since;
As it was said by the Queen of Sheba of Solomon. 1 Kings 10.8. Happy are thy men, Happy are those thy servants which stand continually before thee, and which hear thy wisdom:
As it was said by the Queen of Sheba of Solomon. 1 Kings 10.8. Happy Are thy men, Happy Are those thy Servants which stand continually before thee, and which hear thy Wisdom:
And so by the rule of contraryes, as it is said Psalme 45.7. by way of prophesy and mystically of Christ, Thou lovest righteousnes and hatest wickednes &c. God must needs hate sin with an infinite hatred:
And so by the Rule of contraries, as it is said Psalm 45.7. by Way of prophesy and mystically of christ, Thou Lovest righteousness and Hatest wickedness etc. God must needs hate since with an infinite hatred:
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And then Secondly, God necessarily loveth his own goodnes and perfection, and therefore necessarily hateth sinne which is contrary and repugnant to that goodnes.
And then Secondly, God necessarily loves his own Goodness and perfection, and Therefore necessarily hates sin which is contrary and repugnant to that Goodness.
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Sinne is like Coloquintida in the Pot, and this I must tell you that when God smels it, he cannot but throw away pot and all, it is so contrary to his holines.
Sin is like Coloquintida in the Pot, and this I must tell you that when God smells it, he cannot but throw away pot and all, it is so contrary to his holiness.
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neither shall evill dwell with thee, The foolish shall not stand in thy sight, thou hatest all workers of iniquitie, and so Isaiah 1.24. Ah saith the Lord, I will ease me of mine adversaries and avenge me of mine enemies.
neither shall evil dwell with thee, The foolish shall not stand in thy sighed, thou Hatest all workers of iniquity, and so Isaiah 1.24. Ah Says the Lord, I will ease me of mine Adversaries and avenge me of mine enemies.
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And because this holines of God doth so glorious shine-out in his hating of sin, which is contrary both to his eternal law & workings, in both Church and world,
And Because this holiness of God does so glorious shine-out in his hating of since, which is contrary both to his Eternal law & workings, in both Church and world,
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And the Angels which kept not their first estate (or principalitie) but lost their owne habitation, he hath reserved in everlasting chains under darkenes,
And the Angels which kept not their First estate (or principality) but lost their own habitation, he hath reserved in everlasting chains under darkness,
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unto the judgement of the great day, Jud. ver. 6. And for men, who can be ignorant of these misteries, sinne hath brought upon all sexes and ages even in this life, besides those everlasting burnings, to the which all wicked ones are reserved?
unto the judgement of the great day, Jud. ver. 6. And for men, who can be ignorant of these Mysteres, sin hath brought upon all sexes and ages even in this life, beside those everlasting burnings, to the which all wicked ones Are reserved?
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If the righteous turneth away from his righteousnes and committeth iniquitie, &c. All his righteousnes that he hath done shall not be mentioned in his trespasse, that he hath trespassed; and in his sinne that he hath sinned, in them he shall die.
If the righteous turns away from his righteousness and Committeth iniquity, etc. All his righteousness that he hath done shall not be mentioned in his trespass, that he hath trespassed; and in his sin that he hath sinned, in them he shall die.
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But here comes a great question, can a righteous man fall from his righteousnes? To which I answer, It is impossible, Ratione Decreti & promissionis, in regard of Gods decree and promise:
But Here comes a great question, can a righteous man fallen from his righteousness? To which I answer, It is impossible, Ration Decree & promissionis, in regard of God's Decree and promise:
Saints might fall, Angels might fall, the Saints in heaven might fall and dy also againe, were it not that God holds them to their estates, he hath brought them unto,
Saints might fallen, Angels might fallen, the Saints in heaven might fallen and die also again, were it not that God holds them to their estates, he hath brought them unto,
Or lastly, (as I intimated in the beginning of my Answer to his Question) it may be true of a righteous man considered in himselfe, not in relation to God or Christ, that he may turne from his righteousnes as Angels and Adam did.
Or lastly, (as I intimated in the beginning of my Answer to his Question) it may be true of a righteous man considered in himself, not in Relation to God or christ, that he may turn from his righteousness as Angels and Adam did.
We have a rule conditional, suppositions are of things impossible, aswell as of possibles, & therefore make what ye will of the text, yee can never necessarily conclude, either with Bellarmine, that a man may, Exuare cor novum, put away a new heart, that faith may be lost.
We have a Rule conditional, suppositions Are of things impossible, aswell as of possibles, & Therefore make what you will of the text, ye can never necessarily conclude, either with Bellarmine, that a man may, Exuare cor novum, put away a new heart, that faith may be lost.
Lib. 3. de Inst. c. 14. Quid clareus? quomodo quaeso avertitur justus à justicia, si fide sola justificatur & fides semel concepta extergui non potest? or with Arminians that it is so evident, that every one may see it, that a just man may totally and finally fall away.
Lib. 3. de Inst. c. 14. Quid clareus? quomodo quaeso avertitur justus à Justice, si fide sola Justificatur & fides semel concepta extergui non potest? or with Arminians that it is so evident, that every one may see it, that a just man may totally and finally fallen away.
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God must needs hate sin, seeing one sin in the evening of a mans age persisted in unto death will make God forget, all former services done to him (this is the third evidence.)
God must needs hate since, seeing one since in the evening of a men age persisted in unto death will make God forget, all former services done to him (this is the third evidence.)
Fourthly, Gods willing the abased incarnation, and dolorous death and passion of his sonne, that sinne might be abolished, is the highest discovery of his hatred towards it.
Fourthly, God's willing the abased incarnation, and dolorous death and passion of his son, that sin might be abolished, is the highest discovery of his hatred towards it.
And therefore Soules, do but consider this, ye that make light of sin, see and consider a little what sinne is in the account of God, in whose ballance all things must be wayed.
And Therefore Souls, do but Consider this, you that make Light of since, see and Consider a little what sin is in the account of God, in whose balance all things must be weighed.
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Yea, look upon the readines of Christ to make his soule an offering for sin, to lay down his pretious life that this ugly thing sin so hateful to Gods holines might be slain as well as satisfied for;
Yea, look upon the readiness of christ to make his soul an offering for since, to lay down his precious life that this ugly thing since so hateful to God's holiness might be slave as well as satisfied for;
A Fifth, and indeed the last way or manner is, that God is said to be holy, Eminently, and causally; as the fountain and begining of all sanctitie in creatures.
A Fifth, and indeed the last Way or manner is, that God is said to be holy, Eminently, and causally; as the fountain and beginning of all sanctity in creatures.
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also (as hath largly been demonstrated, So likewise to the creator of all creatures holines? He is the Efficient, Formall, Exemplary, and final cause.
also (as hath largely been demonstrated, So likewise to the creator of all creatures holiness? He is the Efficient, Formal, Exemplary, and final cause.
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He hath (first) infused all holines (into Angels and men) which they have, he converteth men to himselfe, he doth away the spots of their sinnes, he plants in them the light of grace and good inclinations.
He hath (First) infused all holiness (into Angels and men) which they have, he Converts men to himself, he does away the spots of their Sins, he plants in them the Light of grace and good inclinations.
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All holines comes from him, and what have we, that we have not received from him, who only it is that makes men to differ? So that, God is causally holy, the efficient cause of all holines in the sons of men.
All holiness comes from him, and what have we, that we have not received from him, who only it is that makes men to differ? So that, God is causally holy, the efficient cause of all holiness in the Sons of men.
& without imperfection, we are transformed by the renewing of our mind, Rom. 12.2 The NONLATINALPHABET the new creature, the change of the soule, (as the worke is variously termed) is wholy from God.
& without imperfection, we Are transformed by the renewing of our mind, Rom. 12.2 The the new creature, the change of the soul, (as the work is variously termed) is wholly from God.
Then when they have a holy frame of spirit, they being to value ordinances, and run too and fro for the increase of their knowledge, Daniel 12.4. they cleave unto God, and one to another, praying in the Holy Ghost Jude.
Then when they have a holy frame of Spirit, they being to valve ordinances, and run too and from for the increase of their knowledge, daniel 12.4. they cleave unto God, and one to Another, praying in the Holy Ghost U^de.
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And yet this is not all, we have a plaine familiar coppy, a demonstration before our eys, I mean the behaviour and conversation of Christ in the daies of his flesh, he hath left us an example, that ye should follow his steps. 1 Pet. 2.21.
And yet this is not all, we have a plain familiar copy, a demonstration before our eyes, I mean the behaviour and Conversation of christ in the days of his Flesh, he hath left us an Exampl, that you should follow his steps. 1 Pet. 2.21.
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The Pharises almes, fastnings and prayers, were materially good: but because their owne praise and not Gods glory was that which they aimed at; this was that spoild all.
The Pharisees alms, fastenings and Prayers, were materially good: but Because their own praise and not God's glory was that which they aimed At; this was that spoiled all.
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And therefore (Christians) well is that we have a Christ, for seeing God will no further look upon us then we perfectly aime at his glory in every thing;
And Therefore (Christians) well is that we have a christ, for seeing God will no further look upon us then we perfectly aim At his glory in every thing;
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what would become of us had we not a Christ? Seeing selfe ends will so mingle themselves with one best performances, have we not cause to blesse God for Jesus Christ;
what would become of us had we not a christ? Seeing self ends will so mingle themselves with one best performances, have we not cause to bless God for jesus christ;
Now lets come to make some use and application of this truth, that the Lord our God is holy, that holines is an attribute of Gods. And first by way of information it teacheth us, that holines is not to be contemned,
Now lets come to make Some use and application of this truth, that the Lord our God is holy, that holiness is an attribute of God's And First by Way of information it Teaches us, that holiness is not to be contemned,
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And yet what is more in disgrace then holynesse? who more despised then pure and holy soules? Oh these are your pure folkes, these are the holy sect, and the like scoffing speeches.
And yet what is more in disgrace then holiness? who more despised then pure and holy Souls? O these Are your pure folks, these Are the holy sect, and the like scoffing Speeches.
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Do ye know what ye do? Let me tell you, yee mock at that which must be in your selves or ye shall not see God. Heb. 12.14. and holynesse without which no man shall see the Lord;
Do you know what you do? Let me tell you, ye mock At that which must be in your selves or you shall not see God. Hebrew 12.14. and holiness without which no man shall see the Lord;
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If you should have thoughts of indignation against people because they be holy, ye would plainly declare that ye are none of Gods servants, none of his worshippers,
If you should have thoughts of Indignation against people Because they be holy, you would plainly declare that you Are none of God's Servants, none of his worshippers,
because of his holiness (as hath been abundantly manifested in the foregoing part of this discourse) he runs with joy to his the workmanship of his own spirit.
Because of his holiness (as hath been abundantly manifested in the foregoing part of this discourse) he runs with joy to his the workmanship of his own Spirit.
The spirit of glory and of God resteth on you, saith the Apostle Peter, 1 Epist. c. 4.14. (which may rejoyce under their reproaches for the name of Christ,
The Spirit of glory and of God rests on you, Says the Apostle Peter, 1 Epistle c. 4.14. (which may rejoice under their Reproaches for the name of christ,
because they are partakers of his holinesse; O well shall it be with such, and happy shall they be, Psal 128.2. The Apostles, Acts 5.46. Departed from the presence of the Council rejoycing, that they were counted worthy to suffer shame for his name.
Because they Are partakers of his holiness; Oh well shall it be with such, and happy shall they be, Psalm 128.2. The Apostles, Acts 5.46. Departed from the presence of the Council rejoicing, that they were counted worthy to suffer shame for his name.
but is vain and like a shadow; Riches get wings and flie away: labour therefore for that which when once you have, will never forsake you in life, or death, or judgment.
but is vain and like a shadow; Riches get wings and fly away: labour Therefore for that which when once you have, will never forsake you in life, or death, or judgement.
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And therefore the excellency herof thus considred should never let us be quiet til we have gotten some evidence, that we have in some measure attained unto this holines,
And Therefore the excellency hereof thus considered should never let us be quiet till we have got Some evidence, that we have in Some measure attained unto this holiness,
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Ever imagination of the thoughts of mans heart is only evil continually, Gen. 6 5. How can man be cleane that is borne of a Woman Job 25.4. the interrogation there is a vehement negation? How can, that is, it cannot be;
Ever imagination of the thoughts of men heart is only evil continually, Gen. 6 5. How can man be clean that is born of a Woman Job 25.4. the interrogation there is a vehement negation? How can, that is, it cannot be;
But we are all as an uncleane thing, and all our righteousnes are as filthy rags. Isaiah 64.6. There is none righteous no not one, there is none that understandeth, there is none that seeketh after God. Rom. 3.10.11. Holines you see by nature.
But we Are all as an unclean thing, and all our righteousness Are as filthy rags. Isaiah 64.6. There is none righteous no not one, there is none that understands, there is none that seeks After God. Rom. 3.10.11. Holiness you see by nature.
They that do looke for salvation must be holy, must be washed, as saith the Prophet Jer 4. cap. 14. O Jerusalem wash thine heart from wickednes that thou maist be saved.
They that do look for salvation must be holy, must be washed, as Says the Prophet Jer 4. cap. 14. Oh Jerusalem wash thine heart from wickedness that thou Mayest be saved.
And so I come unto the next, to wit the second proposition to be spoken of in this attribute (according to my methode observed in dispatching all the other that have formerly beene handled) and it is.
And so I come unto the next, to wit the second proposition to be spoken of in this attribute (according to my method observed in dispatching all the other that have formerly been handled) and it is.
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But that I be not mistaken, or misunderstood, you must know that I mean not holines or any other attribute is communicated as it is an attribute of God.
But that I be not mistaken, or misunderstood, you must know that I mean not holiness or any other attribute is communicated as it is an attribute of God.
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Secondly God hath likewise communicated it in regeneration Ephes. 4.24. And that ye put on the new man which after God is created in righteousnes and true holines.
Secondly God hath likewise communicated it in regeneration Ephesians 4.24. And that you put on the new man which After God is created in righteousness and true holiness.
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or the least signe of it in their lives? Surely it is because people do not give themselves to use the meanes to obtaine it, they will not walke in those waies in which it is to be had.
or the least Signen of it in their lives? Surely it is Because people do not give themselves to use the means to obtain it, they will not walk in those ways in which it is to be had.
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Soules, God call's you to be holy, and sends his messengers to invite you to come to him, that ye may be holy, he calls upon you to turn from your evill waies, he sometimes allures, he would you should be holy,
Souls, God call's you to be holy, and sends his messengers to invite you to come to him, that you may be holy, he calls upon you to turn from your evil ways, he sometime allures, he would you should be holy,
What desperate madnes is this? Surely, Christ will come and he will separate between the sheep and the goates, he will devide the holy from the unholy:
What desperate madness is this? Surely, christ will come and he will separate between the sheep and the Goats, he will divide the holy from the unholy:
consider that man that desires to do a thing, and hath probable means, as a good rule, a good coppie hath great ground of hope that he shall obtaine what he would have,
Consider that man that Desires to do a thing, and hath probable means, as a good Rule, a good copy hath great ground of hope that he shall obtain what he would have,
Children may learn of him how to behave themselves towards their parents, subjects and people to Princes and Magistrates, in him we have a coppy for prayer,
Children may Learn of him how to behave themselves towards their Parents, subject's and people to Princes and Magistrates, in him we have a copy for prayer,
By it they are sanctified as it is expressed in that heavenly prayer of Christ John 17.17. Sanctifie them through thy trueth, thy word is trueth. And so also Ephes. 5.26.27. That he might sanctifie it (speaking of the Church) with the washing of water by the word, that he might present it to himselfe a glorious church not having spot or wrinkle of any such thing:
By it they Are sanctified as it is expressed in that heavenly prayer of christ John 17.17. Sanctify them through thy truth, thy word is truth. And so also Ephesians 5.26.27. That he might sanctify it (speaking of the Church) with the washing of water by the word, that he might present it to himself a glorious Church not having spot or wrinkle of any such thing:
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Every outward blessing & mercy should invite us to holines. As Luke 1.74.75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without feare, in holines and righteousnes all the dayes of our life.
Every outward blessing & mercy should invite us to holiness. As Lycia 1.74.75. That he would grant unto us that we being Delivered out of the hands of our enemies might serve him without Fear, in holiness and righteousness all the days of our life.
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And therefore when we are tempted to sinne, let us say as Joseph did Gen. 39.9. How can I do this great wickednes and sin against God? O let the minds of God engage us unto holines:
And Therefore when we Are tempted to sin, let us say as Joseph did Gen. 39.9. How can I do this great wickedness and since against God? O let the minds of God engage us unto holiness:
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and that their whol spirit and soule and body might be preserved blamless &c. 1 Thes. 5.23. This is the first means to be used for the obtaining of holines.
and that their Whole Spirit and soul and body might be preserved blameless etc. 1 Thebes 5.23. This is the First means to be used for the obtaining of holiness.
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Sicke soules must be humour'd or else they are quite undone they think, although in truth it fares with such as with men and women that have sick bodies, that use to long for that which will prove their bane. Their lust make them fooles.
Sick Souls must be humoured or Else they Are quite undone they think, although in truth it fares with such as with men and women that have sick bodies, that use to long for that which will prove their bane. Their lust make them Fools.
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As first for the understanding, knowledge, Collos. 3 10. And have put on the new man, Saith the Apostle there, Which is renewed in knowledge after the image of him that created him;
As First for the understanding, knowledge, Colossians 3 10. And have put on the new man, Says the Apostle there, Which is renewed in knowledge After the image of him that created him;
And then secondly, for the will and affections, Ephes. 4.24. And that ye put on the new man, which after God is created in righteousnes and true holinesse;
And then secondly, for the will and affections, Ephesians 4.24. And that you put on the new man, which After God is created in righteousness and true holiness;
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knowledge is opposed to ignorance, an ignorant person is an ungodly person: And holinesse and righteous to concupiscences and the lusts of the old man.
knowledge is opposed to ignorance, an ignorant person is an ungodly person: And holiness and righteous to concupiscences and the Lustiest of the old man.
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So now ye see that an holy frame of the soul standeth in the absence of the contrary evill and a positive quality and habit of goodnes. Some set it forth thus:
So now you see that an holy frame of the soul Stands in the absence of the contrary evil and a positive quality and habit of Goodness. some Set it forth thus:
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Holinesse respecteth God immediately, and is contained in the duties of the first Table. Righteousnes respecteth man and the creatures, and compriseth the duties enjoyned in the second Table;
Holiness respecteth God immediately, and is contained in the duties of the First Table. Righteousness respecteth man and the creatures, and compriseth the duties enjoined in the second Table;
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Paul was of great courage, he had much holinesse: 1 Thess. 2.10. Ye are witnesses, and God also how holily, and justly, and unblamably we behave our selves among you that believe.
Paul was of great courage, he had much holiness: 1 Thess 2.10. You Are Witnesses, and God also how holily, and justly, and unblamably we behave our selves among you that believe.
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Saul was afraid of David, because the Lord was with him, and was departed from Saul, 1 Sam. 13.12. And Herod feared John, knowing that he was a just man and an holy, Mark 6.20. Magnas vires habet pietas. Godlinesse hath great strength.
Saul was afraid of David, Because the Lord was with him, and was departed from Saul, 1 Sam. 13.12. And Herod feared John, knowing that he was a just man and an holy, Mark 6.20. Magnas vires habet pietas. Godliness hath great strength.
The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger: Job 17.9. so Prov. 28.1. The righteous is bold as a Lyon:
The righteous also shall hold on his Way, and he that hath clean hands shall be Stronger and Stronger: Job 17.9. so Curae 28.1. The righteous is bold as a lion:
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what esteem should it have as a grace? Do but get holinesse, and ye need not fear of ten thousands of people that have set themselves against you round about,
what esteem should it have as a grace? Do but get holiness, and you need not Fear of ten thousands of people that have Set themselves against you round about,
If Nebuchadnezzar theaten the fiery furnace to the 3 Saints in Daniel; yet they will behold, Daniel 3. from the 13. verse to the 19th. A holy man need not fear any thing.
If Nebuchadnezzar theaten the fiery furnace to the 3 Saints in daniel; yet they will behold, daniel 3. from the 13. verse to the 19th. A holy man need not Fear any thing.
The Lord give us holy frame of spirit and grace to serve him in holinesse and righteousnes all the dayes of our life, Amen, amen. It remaineth that we speak of the third particular in this attribute of holinesse:
The Lord give us holy frame of Spirit and grace to serve him in holiness and righteousness all the days of our life, Amen, Amen. It remains that we speak of the third particular in this attribute of holiness:
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viz. That holinesse in God is infinitely and incomprehensible. Or thus, That God in respect of his attribute of holines is infinite and incomprehensible.
viz. That holiness in God is infinitely and incomprehensible. Or thus, That God in respect of his attribute of holiness is infinite and incomprehensible.
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No man can be said so to be holy. In many things we sin all: and besides we may act like creatures without consideration of this communicable attribute holines.
No man can be said so to be holy. In many things we sin all: and beside we may act like creatures without consideration of this communicable attribute holiness.
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So we have a passage in that song of Moses, and of the Lambe which was sung by the Seven Angels, Revelation 15. In the 4. verse. For thou only art holy.
So we have a passage in that song of Moses, and of the Lamb which was sung by the Seven Angels, Revelation 15. In the 4. verse. For thou only art holy.
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Do not they blasphemy that worthy name by the which ye are called James 2.7. The Apostle Peter in his first Epistle 1 cap and 14. and 16. verses hath this exhortation.
Do not they blasphemy that worthy name by the which you Are called James 2.7. The Apostle Peter in his First Epistle 1 cap and 14. and 16. Verses hath this exhortation.
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Because it is written, be ye holy for I am holy. Which shews how far he was from thinking any could be too holy. But Solomon saith, Ecclesiastes 7.16. Be not righteous over much.
Because it is written, be you holy for I am holy. Which shows how Far he was from thinking any could be too holy. But Solomon Says, Ecclesiastes 7.16. Be not righteous over much.
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And Secondly this Doctrine of the infinitnes and incomprehensiblenes of the holines of God, may teach us for our comfort and for the bearing up of our spirits in times of opposition:
And Secondly this Doctrine of the infiniteness and incomprehensiblenes of the holiness of God, may teach us for our Comfort and for the bearing up of our spirits in times of opposition:
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That God will beare up holines against all the world, Though all the men in the world and devills in hell, should go to cast it downe; Yet stand it must: for God will uphold it.
That God will bear up holiness against all the world, Though all the men in the world and Devils in hell, should go to cast it down; Yet stand it must: for God will uphold it.
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Then they that will imitate God must never stand at a stay in holines, they must still go on with the motto of Charl's the fifth plus ultra, Once we can never be too holy I am sure of that.
Then they that will imitate God must never stand At a stay in holiness, they must still go on with the motto of Charl's the fifth plus ultra, Once we can never be too holy I am sure of that.
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Secondly, Take this too, the more holines the more comfort, surely while men ly under sinne the face of God is hid from them, our comforts usually do fall and rise together with our holines.
Secondly, Take this too, the more holiness the more Comfort, surely while men lie under sin the face of God is hid from them, our comforts usually do fallen and rise together with our holiness.
Ye may see what became of Davids comfort upon his fall, Psalme 51.11. He there cries, Cast me not away from thy presence, and take not thy holy spirit from me.
You may see what became of Davids Comfort upon his fallen, Psalm 51.11. He there cries, Cast me not away from thy presence, and take not thy holy Spirit from me.
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whether ever they found so much comfort and enjoyment of God, in their loose as in their close walking with him, certainly the clouds of sinne where ever they be, will make the beames of Gods favour disappeare unto the sence of that soule.
whither ever they found so much Comfort and enjoyment of God, in their lose as in their close walking with him, Certainly the Clouds of sin where ever they be, will make the beams of God's favour disappear unto the sense of that soul.
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But when once they are slighted or abused and come to be ours and none of his (as one wittily observes out of Isaiah 1.11 and 14. verses:) then vertue commeth not from them.
But when once they Are slighted or abused and come to be ours and none of his (as one wittily observes out of Isaiah 1.11 and 14. Verses:) then virtue comes not from them.
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WE have under the good hand of our living good and holy Lord God, gone through those three attributes of life, goodnes naturall (or perfection) and morall goodnes (or holines) which was the last.
WE have under the good hand of our living good and holy Lord God, gone through those three attributes of life, Goodness natural (or perfection) and moral Goodness (or holiness) which was the last.
This verse is not chosen to be handled and to be spoken of, for the sake of three other attributes mentioned therein viz. goodnes (that is to say) benignitie, mercy;
This verse is not chosen to be handled and to be spoken of, for the sake of three other attributes mentioned therein viz. Goodness (that is to say) benignity, mercy;
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All comes to one at last, and will afford unto us a good ground to discourse of these three propositions (as we have formerly done in handling the other attributes) first, that goodnes,
All comes to one At last, and will afford unto us a good ground to discourse of these three propositions (as we have formerly done in handling the other attributes) First, that Goodness,
In the 36. Psalme the fifth verse. For thou Lord art good, &c. Lament 3.25. The Lord is good to them that waite for him, to the soule that seeketh him.
In the 36. Psalm the fifth verse. For thou Lord art good, etc. Lament 3.25. The Lord is good to them that wait for him, to the soul that seeks him.
This sets a gracious soule to seeke him, because he never shutteth up his hand nor stoppeth his eare to them. Nahum 1.7. The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him.
This sets a gracious soul to seek him, Because he never shutteth up his hand nor stoppeth his ear to them. Nahum 1.7. The Lord is good, a strong hold in the day of trouble, and he Knoweth them that trust in him.
And here by the way we are to take notice, that there is a certaine kind of proportioning out of this goodnes, according to the workings of the Holy Ghost in any.
And Here by the Way we Are to take notice, that there is a certain kind of proportioning out of this Goodness, according to the workings of the Holy Ghost in any.
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For this same waiting upon God and seeking unto him, is as it were a fetching up of the waters of goodnes out of the deepe well of that other goodnes (lately spoken of,) the infinitenes (I meane) and perfection of God, in which they ly, Seeking God and waiting on him, is (as it were) the applying of God.
For this same waiting upon God and seeking unto him, is as it were a fetching up of the waters of Goodness out of the deep well of that other Goodness (lately spoken of,) the infiniteness (I mean) and perfection of God, in which they lie, Seeking God and waiting on him, is (as it were) the applying of God.
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they may fester and rot, and so perish, notwithstanding his good salves. And although God be the most compleat, utmost, and absolu•e good at all to any, unlesse he be applyed.
they may fester and rot, and so perish, notwithstanding his good Salves. And although God be the most complete, utmost, and absolu•e good At all to any, unless he be applied.
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First, as it is naturally communicated to his onely son, and in this sence God is onely good to his son, the second person in the God head, to whom God naturally Communicates the divine essence:
First, as it is naturally communicated to his only son, and in this sense God is only good to his son, the second person in the God head, to whom God naturally Communicates thee divine essence:
but it cannot hold so fast, nor work so well as stronger hands can. God doth communicat many goodnesses to all his creatures, and some peculiar to reasonable creatures:
but it cannot hold so fast, nor work so well as Stronger hands can. God does communicate many Goodnesses to all his creatures, and Some peculiar to reasonable creatures:
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For instance, none are capable of the love of God in Christ unto salvation, but such as have believed in Christ and received him, and to as many (only) as have received him is power given to become the sonnes of God,
For instance, none Are capable of the love of God in christ unto salvation, but such as have believed in christ and received him, and to as many (only) as have received him is power given to become the Sons of God,
even to them that believe on his name. John. 1.13. It is never the better that there is water in the Wels, if you have not a Well bucket to draw it up for your use.
even to them that believe on his name. John. 1.13. It is never the better that there is water in the Wells, if you have not a Well bucket to draw it up for your use.
ye want faith, ye are not of a perfect heart, what will ye be the better for the waters that ly in the Well of Gods al-sufficient goodnes? Sathan will tell you.
you want faith, you Are not of a perfect heart, what will you be the better for the waters that lie in the Well of God's All-sufficient Goodness? Sathan will tell you.
as ye may see Math. 4.6. He leaves out those words (in all thy waies) He tels him of a promise to be kept and of a charge given to the Angels concerning him? but if ye reade Psalm 91.9. Ye shall find the words are not faithfully alleadged by the devill.
as you may see Math. 4.6. He leaves out those words (in all thy ways) He tells him of a promise to be kept and of a charge given to the Angels Concerning him? but if you read Psalm 91.9. You shall find the words Are not faithfully alleged by the Devil.
and that will by no meanes clear the guilty, visiting the iniquity of the fathers upon the children, &c. And therefore when wicked men shall talke of the goodnes of God, I may say to them as Jehu did to Joram concerning peace, what hast thou to do with peace? &c. So, What have ye to do to talke of the goodnes of God, that do not seeke him nor waite upon him.
and that will by no means clear the guilty, visiting the iniquity of the Father's upon the children, etc. And Therefore when wicked men shall talk of the Goodness of God, I may say to them as Jehu did to Jhoram Concerning peace, what hast thou to do with peace? etc. So, What have you to do to talk of the Goodness of God, that do not seek him nor wait upon him.
I may say to such, as Elisha did to that Lord, on whose hand the King of Israel leaned (mentioned 2 Kings 7.2.) about the great plenty that should be in Samaria: Behold thou shalt see it with thine eies, but shalt not eate thereof:
I may say to such, as Elisha did to that Lord, on whose hand the King of Israel leaned (mentioned 2 Kings 7.2.) about the great plenty that should be in Samaria: Behold thou shalt see it with thine eyes, but shalt not eat thereof:
but gracelesse wretches must know that nothing remaines for them, but a fearfull expectation of vengence when God shall reveale his wrath upon the breakers of his law,
but graceless wretches must know that nothing remains for them, but a fearful expectation of vengeance when God shall reveal his wrath upon the breakers of his law,
And therefore that Sathan may not carry you along in a fooles paradise, do not separate those attributes of God, which from all eternitie are joyned in one in God.
And Therefore that Sathan may not carry you along in a Fools paradise, do not separate those attributes of God, which from all eternity Are joined in one in God.
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If ye will be welcome to God, ye must have the wedding garment, if ye will profit by my discourse of the usefull goodnes of God which I am now upon, ye must be the children of the promise,
If you will be welcome to God, you must have the wedding garment, if you will profit by my discourse of the useful Goodness of God which I am now upon, you must be the children of the promise,
But because that which is altogether infinite cannot be multiplied, therefore the Divine essence doth not communicate it selfe by the production of a like essence distinct in number,
But Because that which is altogether infinite cannot be multiplied, Therefore the Divine essence does not communicate it self by the production of a like essence distinct in number,
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as created things do (in which the essence which is in one suppositum doth produce an essence in another suppositum distinct innumber) but by the giving of himself,
as created things do (in which the essence which is in one suppositum does produce an essence in Another suppositum distinct innumber) but by the giving of himself,
yet the acts thereof are free. And this goodnes of God communicated to creatures is generall to all, Psalm 145.9. The Lord is good to all, and his tender mercies are over all his workes. and verses 15.16. The eies of all waite upon thee:
yet the acts thereof Are free. And this Goodness of God communicated to creatures is general to all, Psalm 145.9. The Lord is good to all, and his tender Mercies Are over all his works. and Verses 15.16. The eyes of all wait upon thee:
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But yet more especially to the rational and intellectuall creatures men and Angles, which only by understanding and will are made capable of the divine goodnes.
But yet more especially to the rational and intellectual creatures men and Angles, which only by understanding and will Are made capable of the divine Goodness.
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And for man which he saw would stand in neede of many helpes, he made all other things to be usefull for him, out of Gods goodnes and benignity is all this done:
And for man which he saw would stand in need of many helps, he made all other things to be useful for him, out of God's Goodness and benignity is all this done:
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In this respect he is said to be the Saviour of all men 1 Tim. 4.10. preserving them from many dangers, and relieving and comforting them with the service of his other creatures. Math. 5.45. He maketh his sun to rise on the evill and on the good, and sendeth rain on the just and on the unjust.
In this respect he is said to be the Saviour of all men 1 Tim. 4.10. preserving them from many dangers, and relieving and comforting them with the service of his other creatures. Math. 5.45. He makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.
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Thus goodnes is communicated to man as man. But, Thirdly Gods goodnes is not only generall to all creatures, and speciall to mankind: but singular to his Church;
Thus Goodness is communicated to man as man. But, Thirdly God's Goodness is not only general to all creatures, and special to mankind: but singular to his Church;
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not only in giving them means of salvation, and deliverance from the curse, but to many of them vouchsafing the sense of his choisest favours, in remission of sinnes, gifts of the spirit,
not only in giving them means of salvation, and deliverance from the curse, but to many of them vouchsafing the sense of his Choicest favours, in remission of Sins, Gifts of the Spirit,
Alas upon what poor termes do men hazard that, the nature and worth whereof is beyond mans reach to comprehend? O how cruell are men to the soules of one another;
Alas upon what poor terms do men hazard that, the nature and worth whereof is beyond men reach to comprehend? O how cruel Are men to the Souls of one Another;
But no wonder men are so careles of, or rather cruell unto the soules of others, that are so cruell to their owne soules, giving them a way in a manner for nothing, of this humour are not onely the scum of people,
But no wonder men Are so careless of, or rather cruel unto the Souls of Others, that Are so cruel to their own Souls, giving them a Way in a manner for nothing, of this humour Are not only the scum of people,
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But what's all these in comparison of that goodnes which is vouchsafed to the elect Angels and to elect men? of both which sorts of creatures, Christ is the head and Saviour;
But what's all these in comparison of that Goodness which is vouchsafed to the elect Angels and to elect men? of both which sorts of creatures, christ is the head and Saviour;
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For as no evill that can be fall the sonnes of men is like unto that to be without Christ: So no goodnes comparable to this of being in the number of them that are redeemed by Christ Jesus.
For as no evil that can be fallen the Sons of men is like unto that to be without christ: So no Goodness comparable to this of being in the number of them that Are redeemed by christ jesus.
so had Achitophel. Suppose kingdoms, whose kingdoms were like those of the Assyrians, Grecians, Persians and Romanes. Suppose great knowledge in Divinitie, so have the very devils.
so had Ahithophel. Suppose kingdoms, whose kingdoms were like those of the Assyrians, Greeks, Persians and Romans. Suppose great knowledge in Divinity, so have the very Devils.
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The Devill is a great divine. Suppose morall honesty. So had the Pharisies. Yet there must be another righteousnes to bring us to God. Math. 5.20. For I say unto you that except your righteousnes shall exceed the righteousnesse of the Scribes and Pharisies, ye shall in no case enter into the kingdome of heaven.
The devil is a great divine. Suppose moral honesty. So had the Pharisees. Yet there must be Another righteousness to bring us to God. Math. 5.20. For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of heaven.
And First from this glorious display of goodnes in God to creatures in general, to men and Angels, to more noble creatures, (yet as creatures simply considered) more specially.
And First from this glorious display of Goodness in God to creatures in general, to men and Angels, to more noble creatures, (yet as creatures simply considered) more specially.
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As fire and water can never agree, but one must overcome the other, so will there be alwaies a quarelling between God and hurting men, untill one be overcome;
As fire and water can never agree, but one must overcome the other, so will there be always a quarrelling between God and hurting men, until one be overcome;
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O these fell natures make men like unto the Devill, who like a roaring lion goeth about seeking whom he may devoure. 1 Pet. 5.8. He is called Abaddon, and Apollyon Rev. 9.12. That is a destroyer.
O these fell nature's make men like unto the devil, who like a roaring Lion Goes about seeking whom he may devour. 1 Pet. 5.8. He is called Abaddon, and Apollyon Rev. 9.12. That is a destroyer.
They shall be utterly burnt with fire, as yee have it in the forenamed 2 Sam. 23.7. We have a good rule, Prov. 3.29. Devise not evill against thy neighbour seeing he dwelleth securely by the ▪ Wicked mischeivous men are at best but like bushes to the sheep that come to them for shelter;
They shall be utterly burned with fire, as ye have it in the forenamed 2 Sam. 23.7. We have a good Rule, Curae 3.29. Devise not evil against thy neighbour seeing he dwells securely by the ▪ Wicked mischievous men Are At best but like Bushes to the sheep that come to them for shelter;
When Nehemiah had rebuked the Nobles and the •ulers, for exacting usury, when he and others had beene enforced to redeeme their bretheren after their abilities:
When Nehemiah had rebuked the Nobles and the •ulers, for exacting Usury, when he and Others had been Enforced to Redeem their brethren After their abilities:
We should be good to every body Gal. 6.10. As we have therefore opportunitie let us do good unto all men, especially unto them who are of the houshold of faith.
We should be good to every body Gal. 6.10. As we have Therefore opportunity let us do good unto all men, especially unto them who Are of the household of faith.
And therefore let such take comfort as be good people, and usefull in their generation: it shall not be forgotten of God. For Math. 25.23. His Lord he that had improved his talents, his Lord, said unto him, well done good and faithfull servant &c. and from the 34. verse of that chapter onwards.
And Therefore let such take Comfort as be good people, and useful in their generation: it shall not be forgotten of God. For Math. 25.23. His Lord he that had improved his Talents, his Lord, said unto him, well done good and faithful servant etc. and from the 34. verse of that chapter onward.
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Then shall the king say unto them on his right hand, come ye blessed of my father, inherite the kingdome prepared for you from the foundation of the world.
Then shall the King say unto them on his right hand, come you blessed of my father, inherit the Kingdom prepared for you from the Foundation of the world.
What, whats the reason such must go to heaven? Because (saith the King, to wit, Christ) I was an hungred and ye gave me meat, &c. and so such as do give to drinke to one of those little ones (that do believe in Christ) a cup of cold water only in the name of a Disciple, are assured not to lose their reward, Math. 10.42.
What, whats the reason such must go to heaven? Because (Says the King, to wit, christ) I was an hungered and you gave me meat, etc. and so such as doe give to drink to one of those little ones (that do believe in christ) a cup of cold water only in the name of a Disciple, Are assured not to loose their reward, Math. 10.42.
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But on the contrary side, such as are not good, and charitable (much more such as are pernicious and mischievous) must take what is alotted for them. Math. 25.41. Then shall he say to them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the Devill and his Angells.
But on the contrary side, such as Are not good, and charitable (much more such as Are pernicious and mischievous) must take what is allotted for them. Math. 25.41. Then shall he say to them on the left hand, Depart from me you cursed, into everlasting fire, prepared for the devil and his Angels.
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but Jesus Christ did help them and was willing to do every body good: So farre as they were capable. Tis true indeed Math. 13.58. He did not many mighty workes in his owne country, but it was;
but jesus christ did help them and was willing to do every body good: So Far as they were capable. This true indeed Math. 13.58. He did not many mighty works in his own country, but it was;
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So when God shall take you away by death, it may be said to your praise and honour, ther's a good man gone, there's one that a great many will finde the want of,
So when God shall take you away by death, it may be said to your praise and honour, ther's a good man gone, there's one that a great many will find the want of,
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labour to excell in doing good, I may say to some which are discontented for want of that honour which they expect (for this ye know is the great quarrell of this place) as God once did to Caine, Gen. 4 ▪ 7. If thou do well, shalt thou not be accepted? And if thou doest not well sinne lieth at the doore.
labour to excel in doing good, I may say to Some which Are discontented for want of that honour which they expect (for this you know is the great quarrel of this place) as God once did to Cain, Gen. 4 ▪ 7. If thou do well, shalt thou not be accepted? And if thou dost not well sin lies At the door.
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O be stirred up to do good, to be like unto God: to do worthily in Ephrata and to be famous in Bethlehem. Ruth 4.11. That is where your estates be, and your lands ly.
Oh be stirred up to do good, to be like unto God: to do worthily in Ephrata and to be famous in Bethlehem. Ruth 4.11. That is where your estates be, and your Lands lie.
it will be just with God to satisfie his holy desire upon you hereafter for ever. 2. Thes. 1.6. Seing it is a righteous thing with God to recompence tribulation to them that trouble you.
it will be just with God to satisfy his holy desire upon you hereafter for ever. 2. Thebes 1.6. Sing it is a righteous thing with God to recompense tribulation to them that trouble you.
First that it is commanded of God to do good to all men, Gal. 6.10. yea to take opportunitie for so doing, as may be gathered out of that place. And Rom. 12.9.10. Let love be without dissimulation:
First that it is commanded of God to do good to all men, Gal. 6.10. yea to take opportunity for so doing, as may be gathered out of that place. And Rom. 12.9.10. Let love be without dissimulation:
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abhor that which is evill and cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour preferring one another. And yet more ver. 20.21. Therefore if thine enemies hunger feede him:
abhor that which is evil and cleave to that which is good. Be kindly affectioned one to Another with brotherly love, in honour preferring one Another. And yet more ver. 20.21. Therefore if thine enemies hunger feed him:
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Be not over come of evill, but overcome evill with good. And cap. 16.19. saith the Apostle there, I would have you wise unto that which is good and simple concerning evill. And 1 Thes. 5.15. See that none render evill for evill unto any man:
Be not over come of evil, but overcome evil with good. And cap. 16.19. Says the Apostle there, I would have you wise unto that which is good and simple Concerning evil. And 1 Thebes 5.15. See that none render evil for evil unto any man:
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Fourthly, The contrary to doing of good is abundantly threatened to be punished. Their seed that are wicked shall be cut off, Psalm 37.28. and in the 38. verse. But the transgressors shall be destroyed together:
Fourthly, The contrary to doing of good is abundantly threatened to be punished. Their seed that Are wicked shall be Cut off, Psalm 37.28. and in the 38. verse. But the transgressors shall be destroyed together:
It may be objected that the rich man Luke 16.25. Is upbraided for receiving NONLATINALPHABET, his good things, a word of the same theme and nature, with that which is made here to be a fruit of the spirit.
It may be objected that the rich man Lycia 16.25. Is upbraided for receiving, his good things, a word of the same theme and nature, with that which is made Here to be a fruit of the Spirit.
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This is that goodnes, wicked and worldly people have much of, and this is that which is meant in that place of Luke: We may likewise in the third place, reason from a command, that such a goodnesse there is to be had, and therefore it is communicable.
This is that Goodness, wicked and worldly people have much of, and this is that which is meant in that place of Lycia: We may likewise in the third place, reason from a command, that such a Goodness there is to be had, and Therefore it is communicable.
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And that it is commanded, it is evident. Gal. 6.10. And as we have therefore opportunitie let us do good unto all men, &c. Yea we are expresly commanded to do good to them that are our enemies, to do good to them that hate us. Math. 5.44. These precepts would not have beene, if goodnes had not beene to be had among men.
And that it is commanded, it is evident. Gal. 6.10. And as we have Therefore opportunity let us do good unto all men, etc. Yea we Are expressly commanded to do good to them that Are our enemies, to do good to them that hate us. Math. 5.44. These Precepts would not have been, if Goodness had not been to be had among men.
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As for those common places objected. First out of Math. 19.16.17. Where Christ blameth the young man for calling of him good, upon this ground, that there is none good but one, that is God.
As for those Common places objected. First out of Math. 19.16.17. Where christ blameth the young man for calling of him good, upon this ground, that there is none good but one, that is God.
I answer, that understand the places of what kind of goodnes ye will, it must alway have this helpe for the making out of the sence of them, that there is none absolutly good, none perfectly good, none compleately good, but God.
I answer, that understand the places of what kind of Goodness you will, it must always have this help for the making out of the sense of them, that there is none absolutely good, none perfectly good, none completely good, but God.
That men be so bad and mischievous; at best so unprofitable generally. It is their owne naughty and corrupt heart, and that cursed selfe-love and secret atheisme,
That men be so bad and mischievous; At best so unprofitable generally. It is their own naughty and corrupt heart, and that cursed Self-love and secret atheism,
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And therfore let the fault be laid where it is, and the sadle be put upon the right horse (as we say:) and let us not charge a good and gracious God, with our froward and crooked natures as too many are apt to do.
And Therefore let the fault be laid where it is, and the saddle be put upon the right horse (as we say:) and let us not charge a good and gracious God, with our froward and crooked nature's as too many Are apt to do.
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Why do ye not strive against the evill of your heart and labour to roote it out? And here we may note a sad effect of Gods bounty upon many that take liberty as it were by grant to be mischeivous to others,
Why do you not strive against the evil of your heart and labour to root it out? And Here we may note a sad Effect of God's bounty upon many that take liberty as it were by grant to be mischievous to Others,
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because they have more of these outward good things then others. As if God had delight to provide bellows to blow up unruly lusts, Hosea 13.6. According to their pasture, so were they filled, they were filled and their heart was exalted; therfore have they forgotten me.
Because they have more of these outward good things then Others. As if God had delight to provide bellows to blow up unruly Lustiest, Hosea 13.6. According to their pasture, so were they filled, they were filled and their heart was exalted; Therefore have they forgotten me.
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Then men thinke they are out of the reach of contradiction and controlement, and no wickednes so grosse, no mischeif so great, which they will make any bones of committing.
Then men think they Are out of the reach of contradiction and controlment, and no wickedness so gross, no mischief's so great, which they will make any bones of committing.
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The righteous shall be sold for silver, and the poore for a paire of shoes, Amos 2.6. O that this evill disposition were not to be found so generally among us, as it is;
The righteous shall be sold for silver, and the poor for a pair of shoes, Amos 2.6. O that this evil disposition were not to be found so generally among us, as it is;
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Thirdly, But it is not enough for us to see our want of goodnes, to groan under it, to take comfort in the possibility of having a better temper and becomming more usefull hereafter:
Thirdly, But it is not enough for us to see our want of Goodness, to groan under it, to take Comfort in the possibility of having a better temper and becoming more useful hereafter:
And none can have this gift that have not the spirit, for that, that which is done by a man that hath not the spirit, cannot be good because the man himselfe is naught.
And none can have this gift that have not the Spirit, for that, that which is done by a man that hath not the Spirit, cannot be good Because the man himself is nought.
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He only can make us good that is good himselfe, even he that can of stones raise up children to Abraham. But you may demand whether naturall and morall vertues be not good,
He only can make us good that is good himself, even he that can of stones raise up children to Abraham. But you may demand whither natural and moral Virtues be not good,
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The tree is knowne by his fruit, what good do ye? Who is the better for you? take your evill dispositions that make ye so unlike God and sacrifice them before the Lord,
The tree is known by his fruit, what good do you? Who is the better for you? take your evil dispositions that make you so unlike God and sacrifice them before the Lord,
First be good to peoples soules, prefer them before their bodies. Our Saviour Christ preferres the soule before the body, Math. 10.28. And feare not them which kill the body, but are not able to kill the soule &c. The account for our owne soules and the soules of others, is the greatest account;
First be good to peoples Souls, prefer them before their bodies. Our Saviour christ prefers the soul before the body, Math. 10.28. And Fear not them which kill the body, but Are not able to kill the soul etc. The account for our own Souls and the Souls of Others, is the greatest account;
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and therefore the care of soules should be the greatest care. Dr. Sibbs soul Conflict. page 70. Secondly preferre the houshould of faith in thy doing good Gal 6.10. Good must be done Especially to the houshold of faith.
and Therefore the care of Souls should be the greatest care. Dr. Sibbs soul Conflict. page 70. Secondly prefer the household of faith in thy doing good Gall 6.10. Good must be done Especially to the household of faith.
that it is in the heavens, it reacheth unto the clouds, it is like the great mountaines, a great deep, his preservations extend to man and beast, it is excellent, abundantly satisfying, a fountain of life:
that it is in the heavens, it reaches unto the Clouds, it is like the great Mountains, a great deep, his preservations extend to man and beast, it is excellent, abundantly satisfying, a fountain of life:
And it must needs be so that Gods goodnes is infinite and incomprehensible. First, because God is absolute perfect, he is the Summum bonum, the totall good:
And it must needs be so that God's Goodness is infinite and incomprehensible. First, Because God is absolute perfect, he is the Summum bonum, the total good:
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and therefore of necessitie his goodnes must be infinite. Secondly, God is not subject to provocations, ye cannot provoke God, as ye do men: Marke friends.
and Therefore of necessity his Goodness must be infinite. Secondly, God is not Subject to provocations, you cannot provoke God, as you do men: Mark Friends.
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What is this kindnes to send people to hell? We may say to God, is this thy kindnesse to thy creature? I answer, It doth not belong to the goodnes of God (which I am now speaking of) to send people to hell:
What is this kindness to send people to hell? We may say to God, is this thy kindness to thy creature? I answer, It does not belong to the Goodness of God (which I am now speaking of) to send people to hell:
Thirdly, God must needs be infinitely good, because he neither carketh or careth for himselfe, as vain men do, who thereby are hindered from doing good to others:
Thirdly, God must needs be infinitely good, Because he neither carketh or Careth for himself, as vain men do, who thereby Are hindered from doing good to Others:
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He is kind unto the unthankefull and to the evill, Luke 6.35. He endureth with much long suffering the vessels of wrath fitted to destruction, Rom. 9.22.
He is kind unto the unthankful and to the evil, Lycia 6.35. He Endureth with much long suffering the vessels of wrath fitted to destruction, Rom. 9.22.
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Blessings must needs come upon us and overtake us, if we shall harken unto the voice of the Lord our God, Deut. 28. verses 1.2. &c. And curses for the contrary ver. 15. &c. It is impossible God should take displeasure against any without a cause.
Blessings must needs come upon us and overtake us, if we shall harken unto the voice of the Lord our God, Deuteronomy 28. Verses 1.2. etc. And curses for the contrary for. 15. etc. It is impossible God should take displeasure against any without a cause.
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sith the attribute of justice and power must take place too. Lamen. 3.22. It is of the Lords mercies that we are not consumed, because his compassions faile not.
sith the attribute of Justice and power must take place too. Lamen. 3.22. It is of the lords Mercies that we Are not consumed, Because his compassions fail not.
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Thirdly, We are to know that if we be Saints those evills that befall us, which seem to crosse this Doctrine of the infinitenesse of Gods goodnes; do very much establish it.
Thirdly, We Are to know that if we be Saints those evils that befall us, which seem to cross this Doctrine of the infiniteness of God's Goodness; do very much establish it.
For affliction befal the Saints from the depth of goodnes in God. Not only upon such an ordinary account as we reade, Psalmes 119.67. Before I was afflicted I went astray, but now have I kept thy word.
For affliction befall the Saints from the depth of Goodness in God. Not only upon such an ordinary account as we read, Psalms 119.67. Before I was afflicted I went astray, but now have I kept thy word.
But yet I have a great deale more to say of the wonderfull goodnes of God to some choise ones, whom he fiteth in the furnace of great sorrows for great employments and enjoyments of himselfe in the creature here even in this life.
But yet I have a great deal more to say of the wonderful Goodness of God to Some choice ones, whom he fiteth in the furnace of great sorrows for great employments and enjoyments of himself in the creature Here even in this life.
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Ye may have much comfort in the consideration of Gods abundant goodnes whether it be that our sinns be very great or our sorrows even (as it were) hellish, or our condition never so obscure, great sinners hath God received, great sorrows hath God removed,
You may have much Comfort in the consideration of God's abundant Goodness whither it be that our Sins be very great or our sorrows even (as it were) hellish, or our condition never so Obscure, great Sinners hath God received, great sorrows hath God removed,
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Let me heape up exhortations and so end this point and subject. 1. Come away taste and see that the Lord is good, Ps. 34.8. Ye honour God much, and ye shall be blessed that come unto him. 2. Run to this infinite goodnes in all destresses, fly to this present helpe in the needfull time of trouble. 3. Be like unto God and take heed of the doer of the unprofitable servant, Math. 25.30. Much more take heed of being found among pernicious ones that delight to do mischeife, which shall •e torne in pieces when there shall be none to deliver. Ps. 50.22.
Let me heap up exhortations and so end this point and Subject. 1. Come away taste and see that the Lord is good, Ps. 34.8. the honour God much, and you shall be blessed that come unto him. 2. Run to this infinite Goodness in all destresses, fly to this present help in the needful time of trouble. 3. Be like unto God and take heed of the doer of the unprofitable servant, Math. 25.30. Much more take heed of being found among pernicious ones that delight to do mischief, which shall •e torn in Pieces when there shall be none to deliver. Ps. 50.22.
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And lastly as the goodnes of God is especially to his Israel, Psal. 73.1 Truly God is good to Israel, &c. So let us especially prosecute with our goodnesses and helps, the houshold of faith,
And lastly as the Goodness of God is especially to his Israel, Psalm 73.1 Truly God is good to Israel, etc. So let us especially prosecute with our Goodnesses and helps, the household of faith,
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Now having finished the property of goodnes, I come to this of mercy. And in handling of it shall insist upon the same three particulars first propounded, Viz.
Now having finished the property of Goodness, I come to this of mercy. And in handling of it shall insist upon the same three particulars First propounded, Viz.
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and plenteous in mercy unto all them that call upon thee, Psalme 106.1. For his mercy endureth for ever, Psalme 118.1. The same words, Psalm 136. ye have it Sixe and twenty times:
and plenteous in mercy unto all them that call upon thee, Psalm 106.1. For his mercy Endureth for ever, Psalm 118.1. The same words, Psalm 136. you have it Sixe and twenty times:
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it then appertaines to that vice by whose affection it is commanded, and takes the malignitie of that sinne (whether lust or errour) that sets this inclination on worke to succour the miserable.
it then appertains to that vice by whose affection it is commanded, and Takes the malignity of that sin (whither lust or error) that sets this inclination on work to succour the miserable.
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perhaps it may be to draw such to their religion: (As some Heretiques are kind and curteous, to draw others to the embracing of their opinions.) So many likewise seem to be very forward to do good,
perhaps it may be to draw such to their Religion: (As Some Heretics Are kind and courteous, to draw Others to the embracing of their opinions.) So many likewise seem to be very forward to do good,
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If one should tempt a poore man to steale upon consideration of his poverty, or perswade one that is sick to go to Charmers or white Witches for the recovering of health:
If one should tempt a poor man to steal upon consideration of his poverty, or persuade one that is sick to go to Charmers or white Witches for the recovering of health:
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these actions could not be mercifull, but rather must be referred to the head of cruelty, to the poore soules of such persons so tempted so perswaded and advised.
these actions could not be merciful, but rather must be referred to the head of cruelty, to the poor Souls of such Persons so tempted so persuaded and advised.
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As to make this appeare to be so I remember a passage in Dr. Sibs his soule conflict Page 446. touching love, goodnes and mercy in God, which I will relate.
As to make this appear to be so I Remember a passage in Dr. Sibs his soul conflict Page 446. touching love, Goodness and mercy in God, which I will relate.
and that love which we call the love of good will towards our neighbour, doth in a sort wholly live in workes of mercy (for the love of complacency is of another nature) I say for this cause:
and that love which we call the love of good will towards our neighbour, does in a sort wholly live in works of mercy (for the love of complacency is of Another nature) I say for this cause:
yet in ordinary popular discourse they come all to one, and so are used by the Holy Ghost oftentimes in Scripture, in passages both concerning God and also men.
yet in ordinary popular discourse they come all to one, and so Are used by the Holy Ghost oftentimes in Scripture, in passages both Concerning God and also men.
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But that nothing may be left unsaid to give full satisfaction, I will give you distinct definitions of these three, goodnes or benignity, love of goodwill,
But that nothing may be left unsaid to give full satisfaction, I will give you distinct definitions of these three, Goodness or benignity, love of goodwill,
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In men, goodnes or benignitie is a disposition and indeavour to make the lives of creatures comfortable, by affording all that may any way conduce thereunto.
In men, Goodness or benignity is a disposition and endeavour to make the lives of creatures comfortable, by affording all that may any Way conduce thereunto.
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And mercy said Philosophers is a sicknes of mind conceived from the misery of another stirring up to shew pity and compassion and to succour such a one.
And mercy said Philosophers is a sickness of mind conceived from the misery of Another stirring up to show pity and compassion and to succour such a one.
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One thing is very necessary to be premised in this discourse, to wit that mercy in God, is not as it is defin'd by Philosophers (as hath beene before hinted) A sicknes of mind conceived from the misery of another.
One thing is very necessary to be premised in this discourse, to wit that mercy in God, is not as it is defined by Philosophers (as hath been before hinted) A sickness of mind conceived from the misery of Another.
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But mercy in God is his very essence whereby he is infinitely disposed to helpe succour and comfort such as be in any miserable condition. Those expressions in Scripture.
But mercy in God is his very essence whereby he is infinitely disposed to help succour and Comfort such as be in any miserable condition. Those expressions in Scripture.
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Secondly the effects of his supposed affection, which is his helping of the miserable creature, or a making out of God to such as have need of helpe and pitty.
Secondly the effects of his supposed affection, which is his helping of the miserable creature, or a making out of God to such as have need of help and pity.
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And this mercy of God is either generall to all his creatures or speciall unto mankind or more speciall and peculiar, that whereby he is said to be mercifull to his elect unto eternall life,
And this mercy of God is either general to all his creatures or special unto mankind or more special and peculiar, that whereby he is said to be merciful to his elect unto Eternal life,
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and cherish, and nourish them, so Gods mercy is over all his works, to cherish and nourish, and perfect them, that is, it is shewed forth upon them all.
and cherish, and nourish them, so God's mercy is over all his works, to cherish and nourish, and perfect them, that is, it is showed forth upon them all.
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God so loved the world that he sent his only begotten Sonne, &c, I say besides this, he shews his mercy to his Church and people, in delivering them from the curse,
God so loved the world that he sent his only begotten Son, etc., I say beside this, he shows his mercy to his Church and people, in delivering them from the curse,
and so we shall next come unto the branches of that mercy, which is the great mercy of all towards such of the faln race of Adam, as by Christ are raised up to enjoy everlasting life.
and so we shall next come unto the branches of that mercy, which is the great mercy of all towards such of the fallen raze of Adam, as by christ Are raised up to enjoy everlasting life.
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but of his mercy rewardeth them. Secondly, He hath also pardoning mercy. As he crowneth with loving kindnesse and tender mercies. Psalm 103.4. So he forgiveth iniquities ver.
but of his mercy Rewardeth them. Secondly, He hath also pardoning mercy. As he Crowneth with loving kindness and tender Mercies. Psalm 103.4. So he forgiveth iniquities for.
So when more then forty had bound themselves under a curse, neither to eate nor drink till they had killed Paul Acts 23. God prevents it by his providence, the story is obvious.
So when more then forty had bound themselves under a curse, neither to eat nor drink till they had killed Paul Acts 23. God prevents it by his providence, the story is obvious.
God comes and sees such and raiseth some up out of that gulfe, in which thousands do yet lye, that never met with this mercifull hand of God to help them out.
God comes and sees such and Raiseth Some up out of that gulf, in which thousands doe yet lie, that never met with this merciful hand of God to help them out.
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And so for Peter, how did he thrice fall most fearfully into that great sinne of denying his master, &c. But in mercy he was holpen out again, he had grace to go forth and weepe bitterly,
And so for Peter, how did he thrice fallen most fearfully into that great sin of denying his master, etc. But in mercy he was helped out again, he had grace to go forth and weep bitterly,
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Sometimes by moderating his corrections, and sometimes in the very act of afflicting his people for sinne, he shewes a sparing spirit, a mercifull disposition, manifesting how unwilling he is to do what he doth, but that needs he must
Sometime by moderating his corrections, and sometime in the very act of afflicting his people for sin, he shows a sparing Spirit, a merciful disposition, manifesting how unwilling he is to do what he does, but that needs he must
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and all the proud and all that do wickedly shall be stubble, &c. Mal. 4.1. which is to be understood of some generall judgements that are upon the earth, then God packs up his jewells and spareth them in that day.
and all the proud and all that do wickedly shall be stubble, etc. Malachi 4.1. which is to be understood of Some general Judgments that Are upon the earth, then God packs up his Jewels and spares them in that day.
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These phrases of passing by, and not passing by are usuall in Scripture, and to set forth the mercy of God, in this head of sparing mercy as one breach thereof.
These phrases of passing by, and not passing by Are usual in Scripture, and to Set forth the mercy of God, in this head of sparing mercy as one breach thereof.
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O Do not be bold in sin, God is merciful to forbear, to put off & defer his plagues but it will not be wisdom for you to defer to put off your repentance.
Oh Do not be bold in since, God is merciful to forbear, to put off & defer his plagues but it will not be Wisdom for you to defer to put off your Repentance.
what moderations and rebates doth he shew in his punishments, Psalme 78.38. But he being full of compassion forgave their iniquitie and destroyed them not:
what moderations and rebates does he show in his punishments, Psalm 78.38. But he being full of compassion forgave their iniquity and destroyed them not:
He doth not make a full end, but correct in measure, even when he doth not leave his people altogether unpunished Jer. 46.28. Lament. 3.22. It is of the Lords mercy that we are not utterly consumed. To wit, his sparing mercy.
He does not make a full end, but correct in measure, even when he does not leave his people altogether unpunished Jer. 46.28. Lament. 3.22. It is of the lords mercy that we Are not utterly consumed. To wit, his sparing mercy.
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Lastly, upon this point or branch of sparing mercy, it is noted by some, that God doth somtimes shew a kind of unwillingnes and loathnes to lay on stripes on the backs of his servants.
Lastly, upon this point or branch of sparing mercy, it is noted by Some, that God does sometimes show a kind of unwillingness and loathness to lay on stripes on the backs of his Servants.
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But he is brought in groaning while he is whipping, as a father correcting with weeping eies. Hosea. 11.8. How shall I give the up Ephraim, how shall I deceive thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
But he is brought in groaning while he is whipping, as a father correcting with weeping eyes. Hosea. 11.8. How shall I give thee up Ephraim, how shall I deceive thee Israel? how shall I make thee as Admah? how shall I Set thee as Zeboim? mine heart is turned within me, my repentings Are kindled together.
He did not weepe over him when he was suffring, He never cryed how should I suffer thee my sonne to dye? How should I endure to see thee so used? But it pleased the father. Isai. 53.10. yet it pleased the Lord to bruise him.
He did not weep over him when he was suffering, He never cried how should I suffer thee my son to die? How should I endure to see thee so used? But it pleased the father. Isaiah 53.10. yet it pleased the Lord to bruise him.
For. First it delighted God to see his justice satisfied, he would have a full satisfaction to it, It was expedient that all the mercy should be towards the redeemed and none towards the redeemer.
For. First it delighted God to see his Justice satisfied, he would have a full satisfaction to it, It was expedient that all the mercy should be towards the redeemed and none towards the redeemer.
For to the end, that man so fallen in Adam, so miserable every way (as hath been heretofore shewed:) might be raised up and freed from all sorts of sorrows and deaths;
For to the end, that man so fallen in Adam, so miserable every Way (as hath been heretofore showed:) might be raised up and freed from all sorts of sorrows and death's;
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In this God hath declared his infinite love and mercy to us. Of this admirable effect of working bowells in God, you m•y read John 3.16. God so loved the world that he gave his only begotten sonne:
In this God hath declared his infinite love and mercy to us. Of this admirable Effect of working bowels in God, you m•y read John 3.16. God so loved the world that he gave his only begotten son:
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Who considering this in his minde can chuse but be astonished? who can hold teares in the consideration of so great mercy? That God would send his Sonne out of his owne bosome,
Who considering this in his mind can choose but be astonished? who can hold tears in the consideration of so great mercy? That God would send his Son out of his own bosom,
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who created all things, whom so many millions of Angles serve, and who in a moment of time is able of nothing, to create infinit other more excellent then men to worship him:
who created all things, whom so many millions of Angles serve, and who in a moment of time is able of nothing, to create infinite other more excellent then men to worship him:
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that man, wretched man, the lowest of rationall nature, next of kind to the bruite beasts, addicted to earthly things, void of heavenly, uncleane, unthankfull, rebellious, in whom there was nothing worthy of love, many things worthy of hatred, and punishment:
that man, wretched man, the lowest of rational nature, next of kind to the bruit beasts, addicted to earthly things, void of heavenly, unclean, unthankful, rebellious, in whom there was nothing worthy of love, many things worthy of hatred, and punishment:
If ye did but consider what ignorance of God, athisme, brutishnes, and hellish cruelties are in Christendom (and ye must think there is much more out of it) ye would conclude that the world is in a most miserable condition, being God is righteous;
If you did but Consider what ignorance of God, atheism, brutishness, and hellish cruelties Are in Christendom (and you must think there is much more out of it) you would conclude that the world is in a most miserable condition, being God is righteous;
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His nakednes and poverty, his hunger and thirst, his labours and hardships of life, his reproaches and persecutions, his buffetings and spittings, his whipings,
His nakedness and poverty, his hunger and thirst, his labours and hardships of life, his Reproaches and persecutions, his buffetings and spittings, his whipings,
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Behold next the revelation of the mind of God by this Lord Jesus Christ so Incarnated. Heb. 1.1.2. God who at sundry times, and in diverse manners, spake in time past unto the fathers by by the prophets, hath in these last dayes spoken to us by his sonne.
Behold next the Revelation of the mind of God by this Lord jesus christ so Incarnated. Hebrew 1.1.2. God who At sundry times, and in diverse manners, spoke in time passed unto the Father's by by the Prophets, hath in these last days spoken to us by his son.
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(which who dares question?) Then it must be another rare fruit of mercy, to ignorant, blind, sotish, brutish, mankind to have such a glorious Sunne to shine, that people that sit in darknes and in the shadow of death, may have their feet guided into the wayes of peace and salvation.
(which who dares question?) Then it must be Another rare fruit of mercy, to ignorant, blind, sotish, brutish, mankind to have such a glorious Sun to shine, that people that fit in darkness and in the shadow of death, may have their feet guided into the ways of peace and salvation.
And truly herein, English men have a great share in this mercy, that when so many places in the world are without the sound and saving discoveries of the Gospel:
And truly herein, English men have a great share in this mercy, that when so many places in the world Are without the found and Saving discoveries of the Gospel:
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How few then, (and yet indeed) tooke notice of the soules immortality, the evill of sinne both in regard of his wages and work, sorrow & deformity, the worth ▪ and beauty of exact walking.
How few then, (and yet indeed) took notice of the Souls immortality, the evil of sin both in regard of his wages and work, sorrow & deformity, the worth ▪ and beauty of exact walking.
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The devill the Prince of darknesse being the God of this dark world, held all (as he doth the greatest part to this very day) under his government and discipline;
The Devil the Prince of darkness being the God of this dark world, held all (as he does the greatest part to this very day) under his government and discipline;
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Now in this misery and blindnes in which the whole world in a manner lay, The Lord Jesus moved with mercy and pity came into this dark and blind world,
Now in this misery and blindness in which the Whole world in a manner lay, The Lord jesus moved with mercy and pity Come into this dark and blind world,
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He detects errors, opens the frauds & tyrany of the Devil, illuminates the world, and shews them the author of all things, his power, providence, mercy & justice, the reward of good men in graffed into Christ,
He detects errors, Opens the frauds & tyranny of the devil, illuminates the world, and shows them the author of all things, his power, providence, mercy & Justice, the reward of good men in graffed into christ,
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This light shone three yeers and halfe in the person of the son of God in the flesh, in diverse townes and villages, in the wildernesse, in th• mountaines, in the fields, on the land and on the sea of Galilee, publiquely and privately, in houses and in Synagogues, in the Temple and in the streets;
This Light shone three Years and half in the person of the son of God in the Flesh, in diverse Towns and villages, in the Wilderness, in th• Mountains, in the fields, on the land and on the sea of Galilee, publicly and privately, in houses and in Synagogues, in the Temple and in the streets;
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The excellency of this light, it contained nothing but what was profitable to salvation, for the manner it was plane and familiar, that all might be capable of it.
The excellency of this Light, it contained nothing but what was profitable to salvation, for the manner it was plane and familiar, that all might be capable of it.
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It was pure and perfect, enlightning the understanding, reforming the soule excluding sinfullnes and iniquity, directing in piety righteousnesse and sobriety, composing the whole life,
It was pure and perfect, enlightening the understanding, reforming the soul excluding sinfullnes and iniquity, directing in piety righteousness and sobriety, composing the Whole life,
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He commandeth selfe-deniall, the renouncing of all the world for his sake, a patient taking up of the crosse, the love of our enemies, readines to forgive, earnestnes & frequency in prayer,
He commands self-denial, the renouncing of all the world for his sake, a patient taking up of the cross, the love of our enemies, readiness to forgive, earnestness & frequency in prayer,
Besides (to conclude this particular) how did he open his mouth in Parables, and utter darke sayings, which had beene kept secret from the foundation of the world.
Beside (to conclude this particular) how did he open his Mouth in Parables, and utter dark sayings, which had been kept secret from the Foundation of the world.
Would ye live exactly? learne of Christ. Be zealous as he was zealous. The zeal of Gods house did even eat him up, John 2.17. And his Disciples remembred that it was written, the zeal of thy house hath eaten me up:
Would you live exactly? Learn of christ. Be zealous as he was zealous. The zeal of God's house did even eat him up, John 2.17. And his Disciples remembered that it was written, the zeal of thy house hath eaten me up:
you know it was upon his driving the buyers & sellers out of the Temple; Be meeke and lowly as he was, he bids you learne of him, Math. 11.29. We must learne both of these:
you know it was upon his driving the buyers & sellers out of the Temple; Be meek and lowly as he was, he bids you Learn of him, Math. 11.29. We must Learn both of these:
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What can ye wish to have a warrant for, that ye may not find in this Coppy? Modesty, Gravity, Sobriety, Affability, circumspection in words and deeds, benignity, compassion, mercy, conformity to order, devotion, humility, any thing, every thing that is required in the holy law of God.
What can you wish to have a warrant for, that you may not find in this Copy? Modesty, Gravity, Sobriety, Affability, circumspection in words and Deeds, benignity, compassion, mercy, conformity to order, devotion, humility, any thing, every thing that is required in the holy law of God.
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then our eares attent to precepts: and therefore hath provided a notable one for us. Fourthly, Another effect of mercy is freedom from sinne, divers waies;
then our ears attended to Precepts: and Therefore hath provided a notable one for us. Fourthly, another Effect of mercy is freedom from sin, diverse ways;
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because it is contrary to Gods goodnes and holines, and calleth for eternall sufferings; and likewise containeth in it unspeakable deformitie and sinfulnes:
Because it is contrary to God's Goodness and holiness, and calls for Eternal sufferings; and likewise Containeth in it unspeakable deformity and sinfulness:
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And this is done to our hand by our mercifull high priest, who by the infinite dignitie of his person hath matched that eternitie of our torments (which we should have layen under by his once suffring death upon the Cross for us:
And this is done to our hand by our merciful high priest, who by the infinite dignity of his person hath matched that eternity of our torments (which we should have lain under by his once suffering death upon the Cross for us:
Thirdly, The good which thereupon we do expect. Fourthly, The meanes whereby this is effected: We were enemies, unworthy of the lest mercy, and liable to everlasting sorrowes.
Thirdly, The good which thereupon we do expect. Fourthly, The means whereby this is effected: We were enemies, unworthy of the lest mercy, and liable to everlasting sorrows.
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and Coheires of Christ, consorts of divine glory, & partakers of all divine good things with him, we are made one with Christ not in conceit or imagination only;
and Coheirs of christ, consorts of divine glory, & partakers of all divine good things with him, we Are made one with christ not in conceit or imagination only;
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The prayer of Christ is, That all beleevers may be one with him, as he is one with the Father, viz. by one and the same spirit dwelling in Christ and in all members of Christ; 1 Iohn 3.24. And hereby we know that he abideth in us, by the spirit which he hath given us.
The prayer of christ is, That all believers may be one with him, as he is one with the Father, viz. by one and the same Spirit Dwelling in christ and in all members of christ; 1 John 3.24. And hereby we know that he Abideth in us, by the Spirit which he hath given us.
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for as many as are led by the spirit of God, they are the sonnes of God, Rom. 81.4. This previledge is given to them that receive Christ, to them that believe in his name, to become the Sonnes of God. John 1.12.
for as many as Are led by the Spirit of God, they Are the Sons of God, Rom. 81.4. This previledge is given to them that receive christ, to them that believe in his name, to become the Sons of God. John 1.12.
O behold what manner of love the father hath bestowed upon us, that we should be called the Sonnes of God. 1 John. 3.1. Seventhly, We have the benefit of all Christs merits:
Oh behold what manner of love the father hath bestowed upon us, that we should be called the Sons of God. 1 John. 3.1. Seventhly, We have the benefit of all Christ merits:
What Prince was ever so mercifull as to be in readinesse to pardon such as capitally offend or commit high treason every day? But our God of his mercy is ready every minuit to pardon the sinnes of his people.
What Prince was ever so merciful as to be in readiness to pardon such as capitally offend or commit high treason every day? But our God of his mercy is ready every minuit to pardon the Sins of his people.
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For not in the like measure is the spirit received by all that are justified. Although each Saint hath the whole spirit, yet not in an equall manner and measure.
For not in the like measure is the Spirit received by all that Are justified. Although each Saint hath the Whole Spirit, yet not in an equal manner and measure.
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By vertue of our union, we do of his fullnes receive, and grace for grace. So that as a litle child is answerable in every part to the tallest and stoutest man,
By virtue of our Union, we do of his fullness receive, and grace for grace. So that as a little child is answerable in every part to the Tallest and Stoutest man,
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as the Church the Spouse of Christ is rendred lovely in the eyes of God. Salomon Song. cap. 7.1. &c. How beautifull are thy feet with shoes, O Princes Daughter? Ye may at leasure read when ye please the rest.
as the Church the Spouse of christ is rendered lovely in the eyes of God. Solomon Song. cap. 7.1. etc. How beautiful Are thy feet with shoes, Oh Princes Daughter? You may At leisure read when you please the rest.
O ye that wallow in the mire and dirt and filth of sinne, do ye thinke God can take pleasure in such as ye be? But Gods people are made comely by the holy Ghost.
O you that wallow in the mire and dirt and filth of sin, do you think God can take pleasure in such as you be? But God's people Are made comely by the holy Ghost.
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and when they come to break bread with the Church, they are made to be in the sweete sence of their neer relation to Jesus Christ, they are in the spirit on the Lords day.
and when they come to break bred with the Church, they Are made to be in the sweet sense of their near Relation to jesus christ, they Are in the Spirit on the lords day.
and the Sacraments, &c. It is certaine the servants of God find such comfort in these prescribed practises, that they would not for any good be bereft of them.
and the Sacraments, etc. It is certain the Servants of God find such Comfort in these prescribed practises, that they would not for any good be bereft of them.
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Many are crying and wishing every where, for wealth and riches, and outward accomodations, but they are not so earnest to have grace to use them to Gods glory, which plainly shews they have not what they have in mercy.
Many Are crying and wishing every where, for wealth and riches, and outward Accommodations, but they Are not so earnest to have grace to use them to God's glory, which plainly shows they have not what they have in mercy.
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Great is this mercy vouchsafed to the Saints and servants of God. Lastly, From this mercifull disposition, to lost, believing mankind, life everlasting comes.
Great is this mercy vouchsafed to the Saints and Servants of God. Lastly, From this merciful disposition, to lost, believing mankind, life everlasting comes.
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Now heere I am at a losse. Thousands of millions of yeeres (as holy writ teacheth us and the spirit maketh us to believe) is not time enough in Gods esteem to vouchsafe fullnesse of joy, these pleasures must be for evermore. O this perpetuity! O this eternitie! O this life everlasting!
Now Here I am At a loss. Thousands of millions of Years (as holy writ Teaches us and the Spirit makes us to believe) is not time enough in God's esteem to vouchsafe fullness of joy, these pleasures must be for evermore. O this perpetuity! O this eternity! O this life everlasting!
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I conclude then that God is merciful, that mercy is an attribute of God. Men in desperate conditions may meete with mercy, for with the Lord there is mercy.
I conclude then that God is merciful, that mercy is an attribute of God. Men in desperate conditions may meet with mercy, for with the Lord there is mercy.
What more desperate condition then to be fallen in Adam's I could tell you many things of other miseries and dangers, creatures have been in, and neere unto;
What more desperate condition then to be fallen in Adam's I could tell you many things of other misery's and dangers, creatures have been in, and near unto;
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The heads of Gods people on the block, by Hamans plot mentioned in Hester. The three Saints (commonly called the three Children) in the fiery furnace, Daniel in the Lions Den.
The Heads of God's people on the block, by Hamans plot mentioned in Esther. The three Saints (commonly called the three Children) in the fiery furnace, daniel in the Lions Den.
Though the blow were, as it were in the giving to the whole Church by Haman, yet when the people of God made worke upon earth by prayer and humiliation, that made worke in heaven,
Though the blow were, as it were in the giving to the Whole Church by Haman, yet when the people of God made work upon earth by prayer and humiliation, that made work in heaven,
That God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to shew mercy, a God that is never weary of shewing mercy, a God that reserveth mercy for thousands,
That God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to show mercy, a God that is never weary of showing mercy, a God that reserveth mercy for thousands,
And First, For our information we may learne this truth, that mankinde is miserable: for God which alwaies worketh wisely never puts out himselfe in any uselesse way:
And First, For our information we may Learn this truth, that mankind is miserable: for God which always works wisely never puts out himself in any useless Way:
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What need we make rates for the poore, if there were none that had neede to be so m•intained? what need were there of the mercies of God if the sons of men were not in misery.
What need we make rates for the poor, if there were none that had need to be so m•intained? what need were there of the Mercies of God if the Sons of men were not in misery.
Secondly, Seeing God is such a mercifull God, this should teach us in our afflictions and miseries, not to dispair, not to be cast downe as if there were no God.
Secondly, Seeing God is such a merciful God, this should teach us in our afflictions and misery's, not to despair, not to be cast down as if there were no God.
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I remember what the Prophet Eliah said to Ahaziah the King, that sent to inquire of Baalzebub the God of Ekron about his sicknes, 2 Kings 1.6. Is it not because there is not a God in Israel, &c. Why should ye be cast downe in your low estate? Is not God a mercifull God? Exod. 2.7.
I Remember what the Prophet Elijah said to Ahaziah the King, that sent to inquire of Baalzebub the God of Ekron about his sickness, 2 Kings 1.6. Is it not Because there is not a God in Israel, etc. Why should you be cast down in your low estate? Is not God a merciful God? Exod 2.7.
Saith the Lord there to Moses, I have surely seene the affliction of my people which are in Aegypt and have heard them cry, &c. There is no suffering condition that Gods people be in,
Says the Lord there to Moses, I have surely seen the affliction of my people which Are in Egypt and have herd them cry, etc. There is no suffering condition that God's people be in,
If they be sicke on their beds he lies downe by them, yea He will make their bed for them Ps. 41.3. He must needs ly easy who hath God to make his bed.
If they be sick on their Beds he lies down by them, yea He will make their Bed for them Ps. 41.3. He must needs lie easy who hath God to make his Bed.
This mercifull disposition of God to helpe poore miserable creatures, should induce us all alwaies to come to God for helpe, into what straite so ever we are cast.
This merciful disposition of God to help poor miserable creatures, should induce us all always to come to God for help, into what strait so ever we Are cast.
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Rom. 5.8, 9, 10. While we were yet sinners Christ died for us, much more now being justified by his blood we shall be saved from wrath through him, &c. This is a very usefull consideration? Tis true God is a just and severe judge against the wicked:
Rom. 5.8, 9, 10. While we were yet Sinners christ died for us, much more now being justified by his blood we shall be saved from wrath through him, etc. This is a very useful consideration? This true God is a just and severe judge against the wicked:
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And even wicked men and godlesse persons, reprobates themselves tast of Gods mercies. Heare what a master in Israel sayeth concerning God to this purpose.
And even wicked men and godless Persons, Reprobates themselves taste of God's Mercies. Hear what a master in Israel Saith Concerning God to this purpose.
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If any tender hearted man should sit but one houre in the throne of God Almighty (if it be sit so to suppose) and looke down upon the earth, as God doth continually, and see what abhominations are done in that houre:
If any tender hearted man should fit but one hour in the throne of God Almighty (if it be fit so to suppose) and look down upon the earth, as God does continually, and see what abominations Are done in that hour:
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It is a confirmation of no smal weight, when he adds that God will shew a signe of his glory in pardoning his people, he will be exalted that he may have mercy upon you (or as some read it) when he shall be mercifull.
It is a confirmation of no small weight, when he adds that God will show a Signen of his glory in pardoning his people, he will be exalted that he may have mercy upon you (or as Some read it) when he shall be merciful.
Will ye hear another great man of God? All the aggravations that conscience and Sathan helping it, are able to raise sinne unto, cannot rise to that degree of infinitenesse, that Gods mercy in Christ is of.
Will you hear Another great man of God? All the aggravations that conscience and Sathan helping it, Are able to raise sin unto, cannot rise to that degree of infiniteness, that God's mercy in christ is of.
but yet he will forbeare when they are washed in the teares of repentance. The God of Israel is a mercifull God, come then with ropes about your neckes,
but yet he will forbear when they Are washed in the tears of Repentance. The God of Israel is a merciful God, come then with ropes about your necks,
what mercies then (thinke ye) hath he reserved for his Sonnes and Daughters? Then let all take comfort in this Doctrine of Gods mercy, notwithstanding their sinfull miscarriages, let not such as have sinned dispare of mercy.
what Mercies then (think you) hath he reserved for his Sons and Daughters? Then let all take Comfort in this Doctrine of God's mercy, notwithstanding their sinful miscarriages, let not such as have sinned dispare of mercy.
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4. Sith mercies is in God as hath been said, let us render to this mercifull God, the honor due unto his name, and by many of acknowledgement and thankfullnes.
4. Sith Mercies is in God as hath been said, let us render to this merciful God, the honour due unto his name, and by many of acknowledgement and thankfulness.
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I have caused thee to multiply as the bud of the field, &c. Surely we of this nation have cause to look back to those bloody daies of Queen Mary and to remember what God then did,
I have caused thee to multiply as the bud of the field, etc. Surely we of this Nation have cause to look back to those bloody days of Queen Marry and to Remember what God then did,
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Have we not had many mercies worthy to be remembred? How hath God kept up a despised handfull notwithstanding the wrath, pride, profanesse and cruel spight of some that live among us? How hath he kept the burning bush (his Church in this place) from being consumed? Besides personall mercies which each one his owne soule is most privy unto.
Have we not had many Mercies worthy to be remembered? How hath God kept up a despised handful notwithstanding the wrath, pride, profaneness and cruel spite of Some that live among us? How hath he kept the burning bush (his Church in this place) from being consumed? Beside personal Mercies which each one his own soul is most privy unto.
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Some have beene unjustly molested under pretence of being disorderly persons, peace-breakers, Riotors (how truely God will one day make appeare) and God hath yet freed you from the cruel spight and crushing might of wicked men.
some have been unjustly molested under pretence of being disorderly Persons, peace-breakers, Riotors (how truly God will one day make appear) and God hath yet freed you from the cruel spite and crushing might of wicked men.
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Behold ye stand before the Lord unde many a mercy, let them never be forgotten for by remembering what God hath done, ye will be the fatter and readier to love the Lord and obey him,
Behold you stand before the Lord unde many a mercy, let them never be forgotten for by remembering what God hath done, you will be the fatter and Readier to love the Lord and obey him,
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and praise him with acknowledgement that his mercy endureth forever. But these three latter particulars are next to be considered under this fourth Use.
and praise him with acknowledgement that his mercy Endureth forever. But these three latter particulars Are next to be considered under this fourth Use.
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we must inquire for our love towards God For sith we have nothing to give in satisfaction of the least of Gods mercies, being as old Jaacob said, lesse then the least of them all:
we must inquire for our love towards God For sith we have nothing to give in satisfaction of the least of God's Mercies, being as old Jacob said, less then the least of them all:
& if yet this will not do, rub up particular mercies which like a blast of smal wood, may set thy soul on fire, that then the other three considerations like great billots or sheeds may keep it in.
& if yet this will not do, rub up particular Mercies which like a blast of small wood, may Set thy soul on fire, that then the other three considerations like great billots or sheeds may keep it in.
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because he hath enclined his ear unto me, therefore will I call upon him as long as I live, &c. If we would (saith one) busy our thoughts and rememberances about God, this might winne our affections to God.
Because he hath inclined his ear unto me, Therefore will I call upon him as long as I live, etc. If we would (Says one) busy our thoughts and remembrances about God, this might win our affections to God.
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3. We should yield obedience and service to God, Luke 1.74, 75 being delivered out of the hands of our enemies we should serve him without fear, in holines and righteousnes before him all the daies of our life.
3. We should yield Obedience and service to God, Lycia 1.74, 75 being Delivered out of the hands of our enemies we should serve him without Fear, in holiness and righteousness before him all the days of our life.
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That yee may be enabled to this great work, consider deepely Gods favoures, how miserably had we been without his pardoning mercy? Think upon the freeness of it.
That ye may be enabled to this great work, Consider deeply God's favours, how miserably had we been without his pardoning mercy? Think upon the freeness of it.
Secondly, Such shall leave an inheritance of mercy to their children, God hath said it, Psalm 37.26. He is ever mercifull and lendeth and his seed is blessed.
Secondly, Such shall leave an inheritance of mercy to their children, God hath said it, Psalm 37.26. He is ever merciful and dares and his seed is blessed.
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Thirdly, They that desire to have this property of mercy to be of a mercifull disposition may be encouraged, it is to be had, it is a communicable attribute and so we are put upon the second proposition.
Thirdly, They that desire to have this property of mercy to be of a merciful disposition may be encouraged, it is to be had, it is a communicable attribute and so we Are put upon the second proposition.
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Thirdly we read of many promises made to merciful men, and therefore such there are: Such have a promise never to be moved, Psalme 112.6. That their horne shall be exalted with honour, ver. 9. that their seede shall be blessed. Psalme 37.26. That it shall preserve Kings and uphold thrones also is averred, Prov. 20.28. What is so frequently spoken of, what is commanded, what is commended, what is so beneficiall; by Scripture Testimony:
Thirdly we read of many promises made to merciful men, and Therefore such there Are: Such have a promise never to be moved, Psalm 112.6. That their horn shall be exalted with honour, ver. 9. that their seed shall be blessed. Psalm 37.26. That it shall preserve Kings and uphold thrones also is averred, Curae 20.28. What is so frequently spoken of, what is commanded, what is commended, what is so beneficial; by Scripture Testimony:
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And then Secondly, Unmercifull men are unbelievers, and such shall be damned, Mark 16.16. Now that such as are unmercifu•l are in deed unbelievers, may easily be made appear:
And then Secondly, Unmerciful men Are unbelievers, and such shall be damned, Mark 16.16. Now that such as Are unmercifu•l Are in deed unbelievers, may Easily be made appear:
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God who is truth it self, hath engaged himself to mercifull men in many promises, but coveteous men will believe never a one, and so they are unmercifull.
God who is truth it self, hath engaged himself to merciful men in many promises, but covetous men will believe never a one, and so they Are unmerciful.
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They shall be without that are unbelievers. Rev. 21.8. But the fearfull and unbelieving, &c. shall have their part in the lake that burneth with fire and brimstone.
They shall be without that Are unbelievers. Rev. 21.8. But the fearful and unbelieving, etc. shall have their part in the lake that burns with fire and brimstone.
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Fourthly, This sin hath much cruelty and unnaturalnesse in it. For whereas the Lord is the maker of both rich and poore, Pro. 22.2. The poor are looked upon and dealt withall by the rich, as if God had not made them. Therefore Isa. 58.7. Such are said, to hide themselves from their own flesh. And Malachy 2.10. Each man is said to be brother to another.
Fourthly, This since hath much cruelty and unnaturalness in it. For whereas the Lord is the maker of both rich and poor, Pro 22.2. The poor Are looked upon and dealt withal by the rich, as if God had not made them. Therefore Isaiah 58.7. Such Are said, to hide themselves from their own Flesh. And Malachy 2.10. Each man is said to be brother to Another.
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Why do we deale treacherously every man against his brother? We have a command, Prov. 25.21. That if our enemies hunger, we must give him bread to eat, and if he be thirsty, we must give him water to drink.
Why do we deal treacherously every man against his brother? We have a command, Curae 25.21. That if our enemies hunger, we must give him bred to eat, and if he be thirsty, we must give him water to drink.
They are cursed upon this account, because they are wicked. Prov. 3.33. The curse of the Lord is in the house of the wicked. And Math. 25.41. At the last day they shall be pronounced cursed, and shall heare that woefull sentence, depart from me ye cursed into everlasting fire, prepared for the Devill and his Angells.
They Are cursed upon this account, Because they Are wicked. Curae 3.33. The curse of the Lord is in the house of the wicked. And Math. 25.41. At the last day they shall be pronounced cursed, and shall hear that woeful sentence, depart from me you cursed into everlasting fire, prepared for the devil and his Angels.
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The curse of God like the Leprosy of Naaman doth cleave to them and to their seed for ever. Thus ye see this truth manifested by two evidences the one taken from their great wickednes, the other from their cursednes.
The curse of God like the Leprosy of Naaman does cleave to them and to their seed for ever. Thus you see this truth manifested by two evidences the one taken from their great wickedness, the other from their cursedness.
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O this dissimilitude to God makes men look uggly. God is the Father of mercies. 2 Cor. 1.3. God loveth them that are like unto him, but so are not wicked men.
O this dissimilitude to God makes men look uggly. God is the Father of Mercies. 2 Cor. 1.3. God loves them that Are like unto him, but so Are not wicked men.
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We read of God, Psalm 10.17. That he doth hear the desire of the humble (or poore,) &c. And that he giveth food to all flesh because his mercy endureth for ever Psalme. 136.25. and Luc. 6.36. He commandeth that (we) be mercifull, as (our) Father also is mercifull. And he made lawes for mercy.
We read of God, Psalm 10.17. That he does hear the desire of the humble (or poor,) etc. And that he gives food to all Flesh Because his mercy Endureth for ever Psalm. 136.25. and Luke 6.36. He commands that (we) be merciful, as (our) Father also is merciful. And he made laws for mercy.
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Certainly they want a glorious commoditie that want that which makes the eare of the Lord to be open, to cries and cals in the time of neede? Tis no ordinary priviledge to have accesse and welcome to the throne of grace;
Certainly they want a glorious commodity that want that which makes the ear of the Lord to be open, to cries and calls in the time of need? This no ordinary privilege to have access and welcome to the throne of grace;
O when unmercifull men, hard-hearted wretches, shall ly and cry on their death beds, O Lord shew some mercy, O Lord shew some comfort, Lord help me, Lord help me, Lord forgive me, Lord Jesus receive my soule:
O when unmerciful men, hardhearted wretches, shall lie and cry on their death Beds, Oh Lord show Some mercy, Oh Lord show Some Comfort, Lord help me, Lord help me, Lord forgive me, Lord jesus receive my soul:
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Fifthly, Unmercifullnes is a degree of murther, Job 24.14. The murderer rising with the light, killeth the poore and needy, and in the night is as a thiefe.
Fifthly, Unmercifullnes is a degree of murder, Job 24.14. The murderer rising with the Light, kills the poor and needy, and in the night is as a thief.
Put on therefore as the elect of God (holy and beloved) bowels of mercie, kindnesse of mind, meeknesse, long suffering, &c. Who can think but such do belong to the state of reprobation that have not the markes and signe of Gods elect upon them? Who can hope that they have relation to the God of mercy, that in their place and to their power, do not labour to make it evident by relieving such as be in misery?
Put on Therefore as the elect of God (holy and Beloved) bowels of mercy, kindness of mind, meekness, long suffering, etc. Who can think but such do belong to the state of reprobation that have not the marks and Signen of God's elect upon them? Who can hope that they have Relation to the God of mercy, that in their place and to their power, do not labour to make it evident by relieving such as be in misery?
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That they want that, which is of great concernment, that want a mercifull disposition. James. 2.13. For he shall have judgment without mercy, that hath shewed no mercy.
That they want that, which is of great concernment, that want a merciful disposition. James. 2.13. For he shall have judgement without mercy, that hath showed no mercy.
To move you to be mercifull. First, it is a more blessed thing to give then to receive. Acts 20.35. It makes such as practice workes of mercy truly noble and honorable, and that in the account of God himselfe.
To move you to be merciful. First, it is a more blessed thing to give then to receive. Acts 20.35. It makes such as practice works of mercy truly noble and honourable, and that in the account of God himself.
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Ye have plaine Scripture, that in as much as ye have done, works of mercy, to the least of these, which he is not ashamed to call his bretheren, ye have done it unto him.
You have plain Scripture, that in as much as you have done, works of mercy, to the least of these, which he is not ashamed to call his brethren, you have done it unto him.
I Answer, First you must pray to God for it: James 1•17. Every good gift, and every perfect gift is from above, and commeth downe from the father of lights.
I Answer, First you must pray to God for it: James 1•17. Every good gift, and every perfect gift is from above, and comes down from the father of lights.
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Exod. 34.6, 7. The Lord God mercifull and gratious, &c. And againe. Keeping mercy for thousands. Deut. 5.10. And shewing mercy unto thousands. Ps. 36.5. Thy mercy O Lord is in the heavens or unto the heavens. So that we need not aske as Esau did of Jacob his father about a blessing.
Exod 34.6, 7. The Lord God merciful and gracious, etc. And again. Keeping mercy for thousands. Deuteronomy 5.10. And showing mercy unto thousands. Ps. 36.5. Thy mercy Oh Lord is in the heavens or unto the heavens. So that we need not ask as Esau did of Jacob his father about a blessing.
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Yea secondly (to use the words of a painfull and learned Writer.) It is not only not troublesome and painfull (to wit because it is naturall to God to shew mercy) but also pleasant and delightfull for God to shew mercy, &c. And a little after.
Yea secondly (to use the words of a painful and learned Writer.) It is not only not troublesome and painful (to wit Because it is natural to God to show mercy) but also pleasant and delightful for God to show mercy, etc. And a little After.
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And contrary wise it should be troublesome and irkesome, If I may so speake (saith mine Author) for God not to shew and exercise his nature and mercy &c. And once more.
And contrary wise it should be troublesome and irksome, If I may so speak (Says mine Author) for God not to show and exercise his nature and mercy etc. And once more.
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It doth his heart good (as we use to say of men.) Certainly God will not be barred of his pleasure, he rejoyceth much to have an occasion offered of exercising his mercy. Psalme 147.11. David saith, that the Lord is delighted in them that fear him, and attend upon his mercie.
It does his heart good (as we use to say of men.) Certainly God will not be barred of his pleasure, he Rejoiceth much to have an occasion offered of exercising his mercy. Psalm 147.11. David Says, that the Lord is delighted in them that Fear him, and attend upon his mercy.
He shewes mercies by thousands, unto thousands of his people. Fourthly, ye have an expression Isaiah 30.18. And therefore will he be exalted that he may have mercy upon you.
He shows Mercies by thousands, unto thousands of his people. Fourthly, you have an expression Isaiah 30.18. And Therefore will he be exalted that he may have mercy upon you.
But what do I speake of that which is infinite and incomprehensible? Sooner can we number the starrs of heaven, dropps of the Ocean, sands on the shoare, yea Atomes in the sunne;
But what do I speak of that which is infinite and incomprehensible? Sooner can we number the Stars of heaven, drops of the Ocean, sands on the shore, yea Atoms in the sun;
or that he is so ready to inflict it as to shew mercy: but he saith, that he is slow to anger, &c. And upon the 28th. of Isaiah 21. Where the words are, for the Lord shall rise up as in mount Perahim; he shall be wrath as in the valley of Gibion, that he may do his worke; his strange worke;
or that he is so ready to inflict it as to show mercy: but he Says, that he is slow to anger, etc. And upon the 28th. of Isaiah 21. Where the words Are, for the Lord shall rise up as in mount Perahim; he shall be wrath as in the valley of Gibion, that he may do his work; his strange work;
It is mercy respites the damnation of wicked men, and saves the elect; yea, behold I tell you a mistery, mercies brings calamities. 1 Cor. 11.32. But when we are judged we are chastned of the Lord, that we should not be condemned with the world.
It is mercy respites the damnation of wicked men, and saves the elect; yea, behold I tell you a mystery, Mercies brings calamities. 1 Cor. 11.32. But when we Are judged we Are chastened of the Lord, that we should not be condemned with the world.
and (as I sayd) the attribute of goodnesse sets God on worke to put himselfe out in endlesse mercies and tender bowels, beyond what man or Angell can possibly imagine.
and (as I said) the attribute of Goodness sets God on work to put himself out in endless Mercies and tender bowels, beyond what man or Angel can possibly imagine.
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Learn then we may hence, that there is no want of mercy in God: sooner can the Sea want water, and Hell want fire, and torments for ungodly men; than God can want mercy.
Learn then we may hence, that there is no want of mercy in God: sooner can the Sea want water, and Hell want fire, and torments for ungodly men; than God can want mercy.
though many ordinary showers of mercies and Sun-blasts of comfort, are to be had upon the account in general of the satisfaction of Gods justice by Jesus Christ elsewhere;
though many ordinary showers of Mercies and Sun-blasts of Comfort, Are to be had upon the account in general of the satisfaction of God's Justice by jesus christ elsewhere;
yet choice mercies, the sure mercies of David are to be had no where else but under the Covenant, Psal. 89.28. Mark I pray, My mercy will I keep for him ever more:
yet choice Mercies, the sure Mercies of David Are to be had no where Else but under the Covenant, Psalm 89.28. Mark I pray, My mercy will I keep for him ever more:
But still we must be perfect in this truth, that Justification, Redemption and Salvation (which are these sure mercies of David ) are not to be found out of the Church;
But still we must be perfect in this truth, that Justification, Redemption and Salvation (which Are these sure Mercies of David) Are not to be found out of the Church;
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And then the sence will be, that God in all ages from the beginning hath made promises of eternal life to such as come into the Covenant and are believers.
And then the sense will be, that God in all ages from the beginning hath made promises of Eternal life to such as come into the Covenant and Are believers.
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that is, all along from the beginning, ( God hath chosen you (and such as you are) to salvation, through sanctification of the spirit and unbelief of the truth:
that is, all along from the beginning, (God hath chosen you (and such as you Are) to salvation, through sanctification of the Spirit and unbelief of the truth:
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Or, if according to the latter Interpretation of Piscator (which Dr. Twisse embraceth:) we read ante tempora soecularia, before times of ages, that is,
Or, if according to the latter Interpretation of Piscator (which Dr. Twisse Embraceth:) we read ante tempora soecularia, before times of ages, that is,
for God neither promised nor decreed to promise any thing before eternity:) this sence will answer this Objection well enough, to wit, that whatsoever Gods decree or purpose be of men, & means;
for God neither promised nor decreed to promise any thing before eternity:) this sense will answer this Objection well enough, to wit, that whatsoever God's Decree or purpose be of men, & means;
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But secondly, for satisfaction in this point, if ye that are pleased to consider what I say, are resolved to read the words either in the Epistle to Titus, or to the Thessalonians; according to the usuall reading of them in our English Bibles,
But secondly, for satisfaction in this point, if you that Are pleased to Consider what I say, Are resolved to read the words either in the Epistle to Titus, or to the Thessalonians; according to the usual reading of them in our English Bibles,
and will make the sense to be, before the world began: (although it will be hard to make the place in in the Epistle to the Thessalonians so to sound;) yet still it will stand for a truth, that Christ laid down his life onely for his sheep, and not for his enemies;
and will make the sense to be, before the world began: (although it will be hard to make the place in in the Epistle to the Thessalonians so to found;) yet still it will stand for a truth, that christ laid down his life only for his sheep, and not for his enemies;
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Nay not onely are Christ and his benefits restrained to the faithfull, but also unbelievers, and such as continue in their wickednesse, are flatly excluded from the participation of them.
Nay not only Are christ and his benefits restrained to the faithful, but also unbelievers, and such as continue in their wickedness, Are flatly excluded from the participation of them.
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He that believeth not is condemned already, Joh. 3.18. He that obeyeth not the Son shall not see life, but the wrath of God abideth on him, vers. 36. If any man have not the spirit of Christ, the same is none of his. Rom. 8.9.
He that Believeth not is condemned already, John 3.18. He that Obeyeth not the Son shall not see life, but the wrath of God Abideth on him, vers. 36. If any man have not the Spirit of christ, the same is none of his. Rom. 8.9.
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Let us take notice of wonderfull condiscension in God, to make a Covenant with any, and of the unspeakable happinesse of such as be enabled to come into this Covenant.
Let us take notice of wonderful condescension in God, to make a Covenant with any, and of the unspeakable happiness of such as be enabled to come into this Covenant.
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To doubt of mercy, and professe our selves Christians, is a very great sin. God that cannot ly hath promised eternall life before these ages, even from the beginning.
To doubt of mercy, and profess our selves Christians, is a very great since. God that cannot lie hath promised Eternal life before these ages, even from the beginning.
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Know therefore, that he is faithfull, which hath called you, who also will do it. 1 Thess. 5.24. Gods mercifulnesse is continued upon the account of his truth and faithfulnesse, which Attribute is next to be spoken of out of this very Text. The end of the Attribute of Mercy.
Know Therefore, that he is faithful, which hath called you, who also will do it. 1 Thess 5.24. God's mercifulness is continued upon the account of his truth and faithfulness, which Attribute is next to be spoken of out of this very Text. The end of the Attribute of Mercy.
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In handling of which, I purpose to keepe my selfe to those three propositions, or rules, which I have observed in the other five, that have beene spoken off.
In handling of which, I purpose to keep my self to those three propositions, or rules, which I have observed in the other five, that have been spoken off.
for in the originall Hebrew, there are more words then one, rendered in our english tongue by this word Truth. The usual word in the Bible which signifies truth, is Kosht or Keshet: But the word here used is Emunatho, by reason of the pronoune affix. His truth it is.
for in the original Hebrew, there Are more words then one, rendered in our english tongue by this word Truth. The usual word in the bible which signifies truth, is Kosht or Keshet: But the word Here used is Emunatho, by reason of the pronoun affix. His truth it is.
The measure of each created thing, is that which is somtimes called an Idea: to wit, the divine conception of God, in himselfe of each thing, according to which as a rule, by vertue of this conception of his, he gave being in time.
The measure of each created thing, is that which is sometimes called an Idea: to wit, the divine conception of God, in himself of each thing, according to which as a Rule, by virtue of this conception of his, he gave being in time.
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For in the wisdome of God, from everlasting hath the form of every thing not only specifically (from the highest Seraphim to the lowest Ant) but in their particular individuum's.
For in the Wisdom of God, from everlasting hath the from of every thing not only specifically (from the highest Seraphim to the lowest Ant) but in their particular individuum's.
But it may be demanded, whether onenes or unitie be not another propertie of an entitie or being? To which I answer, No. Because the onenesse of a thing, addes nothing unto the being of that thing;
But it may be demanded, whither onenes or unity be not Another property of an entity or being? To which I answer, No. Because the oneness of a thing, adds nothing unto the being of that thing;
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neither doth it affirme any thing, save onenesse which is a negation of division. For that which is one, is a thing undivided, & divided from all other things:
neither does it affirm any thing, save oneness which is a negation of division. For that which is one, is a thing undivided, & divided from all other things:
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or as Augustine saith, a true similitude of the beginning, which is without any dissimilitude: what rule is there for God to be conformed unto? To which I answer.
or as Augustine Says, a true similitude of the beginning, which is without any dissimilitude: what Rule is there for God to be conformed unto? To which I answer.
Truth as it is (in this first acceptation) attributed to God, is not in him a conformity of being, to a rule or pattern, (for then God should not be eternall, and something should be before God, according to which his entitie being conforme, should make him a true God:) but in this, that his nature is such as that it ought to be, the exemplary cause and measure of all things.
Truth as it is (in this First acceptation) attributed to God, is not in him a conformity of being, to a Rule or pattern, (for then God should not be Eternal, and something should be before God, according to which his entity being conform, should make him a true God:) but in this, that his nature is such as that it ought to be, the exemplary cause and measure of all things.
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Are not some of you profane and superstitious, and very ignorant of this true God, which we preach unto you? Nay are not most of your ministers (at least round about us) such? What meaneth else, such hunting after benefices, such chopping of places, such doings about preferment and the world? And then no marvell people generally are so cold, formall, perfunctory and superstitious in worship;
are not Some of you profane and superstitious, and very ignorant of this true God, which we preach unto you? Nay Are not most of your Ministers (At least round about us) such? What means Else, such hunting After Benefices, such chopping of places, such doings about preferment and the world? And then no marvel people generally Are so cold, formal, perfunctory and superstitious in worship;
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Now I beseech you all, consider whether it be answerable to the true worship of the true God (which ye professe to be willing to know and practise) to be carelesse of worship prescribed by Christ, superstitiously zealous about additions and inventions of men;
Now I beseech you all, Consider whither it be answerable to the true worship of the true God (which you profess to be willing to know and practise) to be careless of worship prescribed by christ, superstitiously zealous about additions and Inventions of men;
Let a good principle therefore be laid and then though religion, and peace, and prosperity, should not walke in one path (as yet by the goodnes of God they do;) yet ye will cleave to the true God.
Let a good principle Therefore be laid and then though Religion, and peace, and Prosperity, should not walk in one path (as yet by the Goodness of God they do;) yet you will cleave to the true God.
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Yea not only in Babilon, but in Israel (as godly preacher yet living observes, speaking of those words out of Isaiah 8.18. I and my children are for signes and wonders in Israel;
Yea not only in Babylon, but in Israel (as godly preacher yet living observes, speaking of those words out of Isaiah 8.18. I and my children Are for Signs and wonders in Israel;
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yea, not only so, but to be made the filth of the world and off-scouring of all things to this day. 1 Cor. 4.13. Men get up all every where, on every side, so the word carries it.
yea, not only so, but to be made the filth of the world and offscouring of all things to this day. 1 Cor. 4.13. Men get up all every where, on every side, so the word carries it.
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The men of the world (saith mine Author) were like unto a man that raked every where to get a basket of filth, dirt and dung to throw in some ones face;
The men of the world (Says mine Author) were like unto a man that raked every where to get a basket of filth, dirt and dung to throw in Some ones face;
so they scrape in the doctrines, lives and passages of the servants of God, do catch all advantages, do seek every where, to pick up something, that they may have wherewithall to upbraid, reproach and revile them:
so they scrape in the doctrines, lives and passages of the Servants of God, do catch all advantages, do seek every where, to pick up something, that they may have wherewithal to upbraid, reproach and revile them:
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Have not we our selves beene perfidious to God and men, and gone about to rob him of those souls, which he sent us to get into him? I am loath to say what I know and observe;
Have not we our selves been perfidious to God and men, and gone about to rob him of those Souls, which he sent us to get into him? I am loath to say what I know and observe;
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And (to make an end of this point,) let all know, that if they give that love, trust, respect and honour which is due to God unto creatures, which he hath made,
And (to make an end of this point,) let all know, that if they give that love, trust, respect and honour which is due to God unto creatures, which he hath made,
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it is a signe they have not received this anointing, which teacheth us to know the true God, &c. Which to do is life eternall. And while the men of the world brag that they have friends, wealth, riches and honour;
it is a Signen they have not received this anointing, which Teaches us to know the true God, etc. Which to do is life Eternal. And while the men of the world brag that they have Friends, wealth, riches and honour;
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Even as the story goes of the French Herauld, when the many titles of the King of Spaine were reckoned up (which indeed were many:) He causes these words King of France to be said over and over as often;
Even as the story Goes of the French Herald, when the many titles of the King of Spain were reckoned up (which indeed were many:) He Causes these words King of France to be said over and over as often;
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So we see David starving and famishing all the gods. Psal. 4.7. Thou hast put gladnesse in my heart, more then in the time that their corne and their wine increased.
So we see David starving and famishing all the God's. Psalm 4.7. Thou hast put gladness in my heart, more then in the time that their corn and their wine increased.
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Therefore, Secondly, (leaving this object and fundamentall verity, this cheif intelligible, among all intelligibles, the first & supream measure of all measurables;
Therefore, Secondly, (leaving this Object and fundamental verity, this chief intelligible, among all intelligibles, the First & supreme measure of all measurables;
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When there is a conformitie of the conc•ptions of the mind with things, as they are, this makes a man Orthodox. But a Heterodox man is one that apprehendeth otherwise of things then they are;
When there is a conformity of the conc•ptions of the mind with things, as they Are, this makes a man Orthodox. But a Heterodox man is one that apprehendeth otherwise of things then they Are;
For this only is proper to God, who only is compleatly Orthodoxe: of men we must say (as James the Apostle doth in many things, we offend all ) In many things we erre,
For this only is proper to God, who only is completely Orthodox: of men we must say (as James the Apostle does in many things, we offend all) In many things we err,
The first kind of truth, was (as I may call it) Metaphysicall truth, whereby things are truly, what they seem or are conceived or reputed to be, having the reality of that essence which they have the name of:
The First kind of truth, was (as I may call it) Metaphysical truth, whereby things Are truly, what they seem or Are conceived or reputed to be, having the reality of that essence which they have the name of:
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But in God from the objective verity of his essence, two manner of wayes do the knowledge of things true in themselves, come to be said to be true, in regard of God.
But in God from the objective verity of his essence, two manner of ways do the knowledge of things true in themselves, come to be said to be true, in regard of God.
First, by Creation, for by wisdome all things are made and formed; their truth doth consist in their conformity with that wisdome and divine art. Psal. 104.24. O Lord, how manifold are thy works? in wisdome hast thou made them all:
First, by Creation, for by Wisdom all things Are made and formed; their truth does consist in their conformity with that Wisdom and divine art. Psalm 104.24. Oh Lord, how manifold Are thy works? in Wisdom hast thou made them all:
And so after, truth passeth from my knowledge into my affections, and so into my manners and conversation, in as much as they are subject to the judgement, wisdome and knowledge of the divine law.
And so After, truth passes from my knowledge into my affections, and so into my manners and Conversation, in as much as they Are Subject to the judgement, Wisdom and knowledge of the divine law.
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Now in God whose wisdome, infinitely surpasseth all wisdome, every notion of truth is most eminently contained, his wisdome and knowledge attaining and penetrating most perfectly and most distinctly every objective truth.
Now in God whose Wisdom, infinitely Surpasses all Wisdom, every notion of truth is most eminently contained, his Wisdom and knowledge attaining and penetrating most perfectly and most distinctly every objective truth.
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for this truth is not drawn from the objects, but directly communicated by the infusion of light: (in which manner the truth of faith and the blessed vision of God, is derived unto us:) In God it is not so.
for this truth is not drawn from the objects, but directly communicated by the infusion of Light: (in which manner the truth of faith and the blessed vision of God, is derived unto us:) In God it is not so.
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the desciples of Pelagius and Plato; Not of Augustine or Paul the Apostle of Jesus Christ. Faine would I have answeres to these few ensuing questions, that I may have a better opinion (if it be meete I should) of that ruffling generation, that are gotten into these Arminian tenents.
the Disciples of Pelagius and Plato; Not of Augustine or Paul the Apostle of jesus christ. Fain would I have answers to these few ensuing questions, that I may have a better opinion (if it be meet I should) of that ruffling generation, that Are got into these Arminian tenants.
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and such, and such remaine in unbeliefe and be damned? Secondly, (according to the matter in hand which put me upon this digression) whether this were first a truth before God knew it,
and such, and such remain in unbelief and be damned? Secondly, (according to the matter in hand which put me upon this digression) whither this were First a truth before God knew it,
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and so passed into the foreknowledge of God, as the Metaphysicall truth of the thing, to cause a logicall truth in Gods understanding? Thirdly, in general,
and so passed into the foreknowledge of God, as the Metaphysical truth of the thing, to cause a logical truth in God's understanding? Thirdly, in general,
whether it can stand with the wisdom of God to purpose salvation alike to all, and yet to know that only such, and such, as he foreknew should receive it.
whither it can stand with the Wisdom of God to purpose salvation alike to all, and yet to know that only such, and such, as he foreknew should receive it.
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Sixthly, What difference there is in God between knowledge and foreknowledge? And when I shall be satisfied about these quaeries (which I suppose wil not soon be done) I shall perhaps encline to think Pelagians, Arminians (Generalists as they now would be called) have taken paines to know God according to Scripture discoveries, concerning his infinite, al-knowing, al-ordering, al-wise, al-powerfull, al-just, al-good, and al-mercifull essence.
Sixthly, What difference there is in God between knowledge and foreknowledge? And when I shall be satisfied about these queries (which I suppose will not soon be done) I shall perhaps incline to think Pelagians, Arminians (Generalists as they now would be called) have taken pains to know God according to Scripture discoveries, Concerning his infinite, All-knowing, al-ordering, alwise, al-powerfull, al-just, al-good, and al-mercifull essence.
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Secondly, a thing may be said to be possible by extrinsecall denomination, from the divine power and wisdom, by which they may be brought forth in to beeing:
Secondly, a thing may be said to be possible by extrinsical denomination, from the divine power and Wisdom, by which they may be brought forth in to being:
Divine knowledge is not terminated to things existing, but extended to futuritiones; yea to possibles that neither are in praesenti, nor ever shall be hereafter.
Divine knowledge is not terminated to things existing, but extended to futuritiones; yea to possibles that neither Are in praesenti, nor ever shall be hereafter.
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Of all logicall truthes take this for a most certaine rule: That the Lord truly; and according to the very truth of things, avoucheth whatsoever he avoucheth;
Of all logical truths take this for a most certain Rule: That the Lord truly; and according to the very truth of things, avoucheth whatsoever he avoucheth;
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therefore ye sons of Jacob are not consumed. And the Apostle James saith with him, is no varablenesse nor shadow of turning. Deut. 7.9. Know therefore that the Lord thy God, he is God, the faithfull God which keepeth Covenant & mercy with them that love him, &c. Proofs are plentifull in the history of the Scriptures:
Therefore you Sons of Jacob Are not consumed. And the Apostle James Says with him, is no varablenesse nor shadow of turning. Deuteronomy 7.9. Know Therefore that the Lord thy God, he is God, the faithful God which Keepeth Covenant & mercy with them that love him, etc. Proofs Are plentiful in the history of the Scriptures:
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Ezekiell 17.15, 16. Shall he prosper? shall he escape that doth such things? or shall he breake the covenant and be delivered? As I live saith the Lord God,
Ezekiel 17.15, 16. Shall he prosper? shall he escape that does such things? or shall he break the Covenant and be Delivered? As I live Says the Lord God,
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Secondly that he hates and punisheth faithfullnes and want of truth in others: and it will be surely concluded, that God is a God of truth and faithfullnes.
Secondly that he hates and Punisheth Faitfulness and want of truth in Others: and it will be surely concluded, that God is a God of truth and Faitfulness.
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It is a note of Mr. Capel upon the fifth verse of the first of Zachary; Your fathers, where are they? and the Prophets, do they live for ever? That the power of Truth of Gods word depends not on any mens persons,
It is a note of Mr. Capel upon the fifth verse of the First of Zachary; Your Father's, where Are they? and the prophets, do they live for ever? That the power of Truth of God's word depends not on any men's Persons,
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That follows, v. 6. But my words and my statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers? And they returned and said,
That follows, v. 6. But my words and my statutes, which I commanded my Servants the prophets, did they not take hold of your Father's? And they returned and said,
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The Lord is most true, yea truth it selfe: And all his promises in Christ are yea and Amen. 2 Cor. 1.20. He is a faithfull witnes, and whatsoever he hath spoken, shall be accomplished;
The Lord is most true, yea truth it self: And all his promises in christ Are yea and Amen. 2 Cor. 1.20. He is a faithful witness, and whatsoever he hath spoken, shall be accomplished;
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yea though heaven and earth, and all things therein contained perish and pass a way; yet all that God hath threatned, or promised, shall be accomplished:
yea though heaven and earth, and all things therein contained perish and pass a Way; yet all that God hath threatened, or promised, shall be accomplished:
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His (faithfulnes or) truth must be our shield & buckler. And therefore in the second place, this reproves our doubtings somtimes churlish enough, concerning the truth & faithfulnes of our gratious God, who yet is & ever will be without falshood. Titus 1.2. A God that cannot ly.
His (faithfulness or) truth must be our shield & buckler. And Therefore in the second place, this reproves our doubtings sometimes churlish enough, Concerning the truth & faithfulness of our gracious God, who yet is & ever will be without falsehood. Titus 1.2. A God that cannot lie.
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But whence issues this, that we may see the grounds of this sore evill? Surely either from the misunderstanding of the promises; or from misapplying of them.
But whence issues this, that we may see the grounds of this soar evil? Surely either from the misunderstanding of the promises; or from misapplying of them.
Concerning the first, ye must know, that some promises are made with condition and limitations: As assurance of salvation, peace of conscience, temporall blessings:
Concerning the First, you must know, that Some promises Are made with condition and limitations: As assurance of salvation, peace of conscience, temporal blessings:
not considering that God may be true, and we gratious and in Christ: though neither assurance, nor peace of conscience, nor temporal favours be our portion.
not considering that God may be true, and we gracious and in christ: though neither assurance, nor peace of conscience, nor temporal favours be our portion.
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Such as will have assurance, must give diligence to make their calling and election sure: And such as will have peace of conscience, must have care to walke exactly, according to rule.
Such as will have assurance, must give diligence to make their calling and election sure: And such as will have peace of conscience, must have care to walk exactly, according to Rule.
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As many as walke according to this rule, peace be on them, &c. Gal. 6.16. And surely temporals are many times reached out to gratious souls, with a streight hand,
As many as walk according to this Rule, peace be on them, etc. Gal. 6.16. And surely temporals Are many times reached out to gracious Souls, with a straight hand,
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and also to walk exactly, and be kept in a good decorum: We may be sure, all good things promised shall be performed accordingly, seem Devils, men and nature never so opposite:
and also to walk exactly, and be kept in a good decorum: We may be sure, all good things promised shall be performed accordingly, seem Devils, men and nature never so opposite:
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let sinners know that the God of truth hath said, ye swore against some of them, Psal. 95.11. Ʋnto whom I sware in my wrath, that they should not enter into my rest.
let Sinners know that the God of truth hath said, you swore against Some of them, Psalm 95.11. Ʋnto whom I sware in my wrath, that they should not enter into my rest.
take heed of falshood, it argues a very wicked man, and God is set against such, Psal. 55.23. But thou O God shall bring them down into the pit of destruction:
take heed of falsehood, it argues a very wicked man, and God is Set against such, Psalm 55.23. But thou Oh God shall bring them down into the pit of destruction:
bloody and deceitfull men, shall not live out half their dayes. Such shall not prosper, 2 Chron. 24.20. Why transgresse ye the commandements of the Lord, that ye cannot prosper? Because ye have forsaken the Lord, he hath also forsaken you.
bloody and deceitful men, shall not live out half their days. Such shall not prosper, 2 Chronicles 24.20. Why transgress you the Commandments of the Lord, that you cannot prosper? Because you have forsaken the Lord, he hath also forsaken you.
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Read the Turkish History page 287. The battaile of Varna betweene Ʋladislaus and Amuroth: And consider how God bore witnesse from heaven against falsehood. The story is obvious:
Read the Turkish History page 287. The battle of Varna between Ʋladislaus and Amuroth: And Consider how God boar witness from heaven against falsehood. The story is obvious:
And it is again vouchsafed and communicated in the worke of regeneration: for God maketh such to be as he requireth they should be. Rev. 2.10. to be faithfull to the death. And he saith his people will not ly, Isaiah 63: 8. For God lookes and causeth the conversation of his servants to be answerable to their vocation, he maketh them to be men of truth and faithfulnes.
And it is again vouchsafed and communicated in the work of regeneration: for God makes such to be as he requires they should be. Rev. 2.10. to be faithful to the death. And he Says his people will not lie, Isaiah 63: 8. For God looks and Causes the Conversation of his Servants to be answerable to their vocation, he makes them to be men of truth and faithfulness.
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Such are not for Sion nor heaven, Psalm 15. For they speake the truth from their heart that shall abide in Gods tabernacle, and dwell in his holy hill.
Such Are not for Sion nor heaven, Psalm 15. For they speak the truth from their heart that shall abide in God's tabernacle, and dwell in his holy hill.
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By all which places and passages (and many more that might be named, and observed) we see that truth and faithfullnes is communicated by God unto men, which is the point that we have in hand to make good unto you.
By all which places and passages (and many more that might be nam, and observed) we see that truth and Faitfulness is communicated by God unto men, which is the point that we have in hand to make good unto you.
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For answer, ye must know that the first place shews the certainty of Gods truth in opposition to all men that doubt thereof, Gods faithfulnes and truth is alwaies accompanied with stedfastnes and assurance.
For answer, you must know that the First place shows the certainty of God's truth in opposition to all men that doubt thereof, God's faithfulness and truth is always accompanied with steadfastness and assurance.
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And therefore we must take the extent of this communicated attribute or property, and we shall find, that no man hath it since the fall of Adam in every respect in its extent,
And Therefore we must take the extent of this communicated attribute or property, and we shall find, that no man hath it since the fallen of Adam in every respect in its extent,
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but only such as are regenerated. For it signifieth and comprehendeth three things. Sinceritie, a due proportion of a thing, and stability and firmenesse.
but only such as Are regenerated. For it signifies and comprehendeth three things. Sincerity, a due proportion of a thing, and stability and firmness.
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This is proper to Saints such as Hezekiah. Isaiah 38.3. Remember O Lord I beseech thee how I have walked before thee in truth and with a perfect heart.
This is proper to Saints such as Hezekiah. Isaiah 38.3. remember Oh Lord I beseech thee how I have walked before thee in truth and with a perfect heart.
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and to procure inevitable wrath upon themselves. As we have two famous examples in scripture. The first of Saul mentioned in the 2 Sam. 21.2. Who sought to slay the Gibeonites in his zeal to the children of Israel and Judah, and so to violate the oath which the children of Israel had sworne to them.
and to procure inevitable wrath upon themselves. As we have two famous Examples in scripture. The First of Saul mentioned in the 2 Sam. 21.2. Who sought to slay the Gibeonites in his zeal to the children of Israel and Judah, and so to violate the oath which the children of Israel had sworn to them.
Ye see God was angry, a famine of three yeares came upon the people, and an attonement must be made by the hanging up of seven of Sauls sonnes unto the Lord in Gibeah of Saul, ver. 6. And the other place is Ezekiel 17.15, 16. Where grievously doth the Lord threaten the rebellious house (as he calls Jerusalem ) and their king, for falsenes and covenant breaking.
You see God was angry, a famine of three Years Come upon the people, and an atonement must be made by the hanging up of seven of Saul's Sons unto the Lord in Gibeah of Saul, ver. 6. And the other place is Ezekielem 17.15, 16. Where grievously does the Lord threaten the rebellious house (as he calls Jerusalem) and their King, for falseness and Covenant breaking.
and unfaithfull dealing, (whereby so many get estates for their posterity to ruffle in while they lye in H•ll:) yet they shall be no looser by it at last:
and unfaithful dealing, (whereby so many get estates for their posterity to ruffle in while they lie in H•ll:) yet they shall be no looser by it At last:
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He is the Amen, and all his promises in Christ are yea and Amen. 2 Cor. 1.20. To eternity and without alteration, he is faithfull and true, and that essentially.
He is the Amen, and all his promises in christ Are yea and Amen. 2 Cor. 1.20. To eternity and without alteration, he is faithful and true, and that essentially.
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But sith God hath promised honour and esteem to his servants, how comes it to passe that they have such evill favoured faces? I Answer, somtimes by their outward condition of lowness,
But sith God hath promised honour and esteem to his Servants, how comes it to pass that they have such evil favoured faces? I Answer, sometimes by their outward condition of lowness,
For it is intended that we should demeane our selves as becomes Gods children, see Psal. 89.31, 32. also there is a limitation of expediency implyed, viz. so far as outward comforts may advance our spirituall good.
For it is intended that we should demean our selves as becomes God's children, see Psalm 89.31, 32. also there is a limitation of expediency employed, viz. so Far as outward comforts may advance our spiritual good.
And many more considerable truthes there be that might here be brought in. Peace of conscience, comfort in believing, joy of the holy Ghost, are not absolutely promised, nor generally given.
And many more considerable truths there be that might Here be brought in. Peace of conscience, Comfort in believing, joy of the holy Ghost, Are not absolutely promised, nor generally given.
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But. Secondly (to make an end of this subject) I would present a coling carde as a parting blow, from this Doctrine of the Infinitenes of Gods truth and faithfulnesse, to all such as have not made God their portion.
But. Secondly (to make an end of this Subject) I would present a coling card as a parting blow, from this Doctrine of the Infiniteness of God's truth and faithfulness, to all such as have not made God their portion.
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Less. de div. perf. pag. 52. There is a generall or natural goodnes in creatures, and a more special or moral goodnes. Perk. Case of Conseience. NONLATINALPHABET.
Less. the div. perf. page. 52. There is a general or natural Goodness in creatures, and a more special or moral Goodness. Perk. Case of Conscience..
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Magis & minus dicuntur de diversis, ut accedunt proprius vel longius ad aliquid quod maxime est tale Greg. de Valen. 1 Tom. 86. Quod est maximum in uno quoque genere est causa aliorum in illo genere, ut ignis est causa omnium Calidorum. Arist. 2. Metaph. tex. 4. Goodness is twofold uncreated and created; uncreated is God himself, who never had beginning, and who is goodness it self, (he speaketh of his naturall goodness) because his nature is absolutely and perfectly good, and because he is the Author and worker thereof in all things created. Perk. 2. vol. 2.2. B. Bonitas naturalis in Deo est excellentia naturae divinae, per quam habet omnem perfectionem in toto genere entis unde etiam complectitur sanctitatem & benignitatem aliaque divina attributa, quatenus ad naturae divinae perfectionem spectant. Lessius de bonitate Dei naturali, c. 1. in libro 7. de perfect. div: Deus non habet perfectionem suum ab alio, sed a se tantum, ipse enim & prima perfectio. Idem Per viam sive modum affirmationis à posteriori & ex consequenti possumus etiam pervenire in cognitionem perfectionum Dei, juxta illud: Invisibilia Dei à creatura mundi (boc est ab homine) per en quae facta sunt intellectu conspiciuntur Vigue: Granat. de Myst. sanct. Trin. 251.
Magis & minus dicuntur de diversis, ut accedunt proprius vel Longius ad Aliquid quod maxim est tale Greg. de Valen. 1 Tom. 86. Quod est maximum in Uno quoque genere est causa Aliorum in illo genere, ut ignis est causa omnium Calidorum. Arist. 2. Metaphor tex. 4. goodness is twofold uncreated and created; uncreated is God himself, who never had beginning, and who is Goodness it self, (he speaks of his natural Goodness) Because his nature is absolutely and perfectly good, and Because he is the Author and worker thereof in all things created. Perk. 2. vol. 2.2. B. Bonitas Naturalis in God est Excellence naturae Divinae, per quam habet omnem perfectionem in toto genere entis unde etiam complectitur sanctitatem & benignitatem aliaque Divine Attributa, quatenus ad naturae Divinae perfectionem spectant. Lessius de bonitate Dei naturali, c. 1. in libro 7. the perfect. div: Deus non habet perfectionem suum ab Alio, sed a se Tantum, ipse enim & prima Perfection. Idem Per viam sive modum affirmationis à posteriori & ex consequenti possumus etiam pervenire in cognitionem perfectionum Dei, juxta illud: Invisibilia Dei à creatura mundi (boc est ab homine) per en Quae facta sunt intellectu conspiciuntur Vigue: Granat. de Myst. sanct. Trin. 251.
Per quod unum quodque est tale illudest magis tale. A second argument or reason of Gods perfection. Non ex vi ullius causae sed secundum suam quidditatem atque adeo ex se, &c.
Per quod Unum quodque est tale illudest magis tale. A second argument or reason of God's perfection. Non ex vi ullius causae sed secundum suam quidditatem atque adeo ex se, etc.
Sumos negatum est staredici. Omnia opera Dei summè perfecta. Sicque perfectio summa creature re creta specie, est signum summae perfectiones divinae in toto genere entis Lessius. Duae proprietates entis veritas & bonitas. Praecipua bonitus ex ordine ad finem ultimum.
Sumos negatum est staredici. Omnia opera Dei summè perfecta. Such Perfection summa creature re Crete specie, est signum Summae perfectiones Divinae in toto genere entis Lessius. Duae proprietates entis veritas & bonitas. Principal bonitus ex Order ad finem ultimum.
Sanctitas creaturae ad illius puritatem comparatae est instar nihili & veluti impuritas quaedam Lessius. de perfection. Divini p. 56. Tu solus sanctus Tu solus dominus in Hymno antiquo. Sicut una arenuta non addit aliquid notabile immensitati terrae Ad huc continetur in Deo eminenter & idem numero.
Sanctitas creaturae ad Illius puritatem comparatae est instar Nihil & Veluti impuritas quaedam Lessius. de perfection. Divine p. 56. Tu solus Sanctus Tu solus dominus in Hymn antique. Sicut una arenuta non Addit Aliquid notabile immensitati terrae Ad huc continetur in God Eminently & idem numero.
Sanctitas est bonitas moralis quae etiam in scriptures justitia vocari solet. Idem enim in scripturis est esse justum & esse sanctum, habere justitiam & habere sanctitatem. Lessius pag. 54. De Div. Perfect.
Sanctitas est bonitas Moral Quae etiam in Scriptures justitia vocari Solent. Idem enim in Scriptures est esse Justum & esse sanctum, habere justitiam & habere sanctitatem. Lessius page. 54. De Div. Perfect.
God gives much good with much goodnes to his people. He gives all with all his heart; he makes every step to them in blood, and yet in delight parts withall to enrich them. Lockier.
God gives much good with much Goodness to his people. He gives all with all his heart; he makes every step to them in blood, and yet in delight parts withal to enrich them. Lockyer.
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Ad omnes etiam ad impios. Cum Dei bonitas praecipue sit erga membra ecclesiae, ergo et nos domesticos fidei praecipue beneficijs prosequantur. Harplus. 201.
Ad omnes etiam ad Impious. Cum Dei bonitas Praecipue sit Erga membra ecclesiae, ergo et nos Domesticos fidei Praecipue beneficijs prosequantur. Harplus. 201.
What mercy is in God Miseri cordia est voluntas Dei qua ad succurrendum miseris & propensus. Sharpius. The mercy of God some call the propertie or attribute of his nature, inclining him to relieve the misery of his creature; some the essenee of God shewing mercy. Sclator on the 117. Psalme. Ira dicitur esse in Deo non ut turbidus motus animi sed simplex voluntas ad ultionem.
What mercy is in God Miseri cordia est Voluntas Dei qua ad succurrendum miseris & propensus. Sharpius. The mercy of God Some call the property or attribute of his nature, inclining him to relieve the misery of his creature; Some the essenee of God showing mercy. Sklator on the 117. Psalm. Ira dicitur esse in God non ut turbidus motus animi sed simplex Voluntas ad ultionem.
Perpende quid sit, esse in illo teterrimo carcere, in illis horendis tenebris, semotum ab omne luce, ab omni creaturorum amoenitate, ab omni solatio, in summis omnium sensuum cruciatibus, in acerrimis illis incendijs; ibi torreri, ibi ardere, idque non unum diem, non unum annum, non centum annos, non mille, non centum annorum millia, sed infinitos annorum milliones, quamdiu stabit orbis, quam diu vivet Deus, absque ulla spe liberationis, absque ulla daberum intermissionem Lessi. de. div. perfect Pag. 118.
perpend quid sit, esse in illo teterrimo carcere, in illis horendis tenebris, semotum ab omne luce, ab omni creaturorum amoenitate, ab omni solatio, in Summis omnium sensuum cruciatibus, in acerrimis illis incendijs; There torreri, There ardere, idque non Unum diem, non Unum annum, non centum annos, non mille, non centum Annorum millia, sed infinitos Annorum milliones, Quamdiu stabit Orbis, quam Diu Vivet Deus, absque ulla See liberationis, absque ulla daberum intermissionem Lessi. de. div. perfect Page 118.
Perkins on the third to the Galatians Page 265. saith. All the Saints in heaven and all beleevers upon earth, having one and the same spirit of Christ dwelling in them, are all one in Christ.
Perkins on the third to the Galatians Page 265. Says. All the Saints in heaven and all believers upon earth, having one and the same Spirit of christ Dwelling in them, Are all one in christ.
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Eodem spiritu vivunt (nimirum membra Christi) quo Deus ipse, & quo Christus filius Dei naturalis vivit, et si hic spiritus diverso modo istis communicetur: personis enim divinis communicator per identitatem, idque vel immediata necessitate, ut patri; vel per aeternam generationem aut spirationem, ut filio & spiritui sancto: huminitati verò Christi perhypostalicam vnionem, nobis per quandam extensionem qua mediante dono gratiae justificantis incipit esse noster spiritus, nostra vita, nos inhabitans, ornans, movens ergens, & omnes vitales functiones Deo platentes in nobis excitans & edens. Less.
Eodem spiritu Vivunt (Nimirum membra Christ) quo Deus ipse, & quo Christus filius Dei Naturalis vivit, et si hic spiritus diverso modo istis communicetur: Persons enim divinis communicator per identitatem, idque vel Immediata necessitate, ut patri; vel per aeternam generationem Or spirationem, ut filio & Spiritui sancto: huminitati verò Christ perhypostalicam vnionem, nobis per quandam extensionem qua Mediante Dono Gratiae justificantis incipit esse Noster spiritus, nostra vita, nos inhabitants, ornans, movens ergens, & omnes vitales functiones God platentes in nobis excitans & edens. Less.
Quatuor potissimum à nobis gratitudo, quae ei rependamus deposcit membriam, amorem servitutem seu obsequium, & perpetuam cum gratiarum actione laudem. Less.
Quatuor potissimum à nobis gratitudo, Quae ei rependamus deposcit membriam, amorem servitutem seu obsequium, & perpetuam cum Gratitude action Laudem. Less.
Quèmad modum etiam verum est. Deum, sicut neminem adultum nisi resipiscentem, & bonis operibus invigilantem salvum facit, ita etiam non nisi resipiscentem & bonis operibus deditum, statrisse salvum facere: unde conficitur resipiscentiam & bona opera causas quidem esse salutis, idque ex ordinatione Dei, quippe qui nos elegit ad salutem in sanctifatione spiritus & fide veritatis; sed non sequitur resipiscentiam & bona opera causam esse ordinationis ipsius divinae. Twiss. 233. fol.
Quèmad modum etiam verum est. God, sicut neminem adultum nisi resipiscentem, & bonis operibus invigilantem Salvum facit, ita etiam non nisi resipiscentem & bonis operibus deditum, statrisse Salvum facere: unde conficitur resipiscentiam & Bona opera causas quidem esse Salutis, idque ex ordinatione Dei, quip qui nos elegit ad salutem in sanctifatione spiritus & fide veritatis; sed non sequitur resipiscentiam & Bona opera Causam esse ordinationis Himself Divinae. Twiss. 233. fol.
Unitas suprà rationem entis nihil dicit nisi divisionis negationem. Less. veritas uniuscujusque rei est proprietas sui esse, Avicen. & vigue. Grav. Instituit. f. 8.
Unitas suprà rationem entis nihil dicit nisi divisionis negationem. Less. veritas uniuscujusque rei est Propriety sui esse, Avicena. & vigue. Grave. Instituit. f. 8.
Tam impossibile est Deum falli circa rem minutissimam: (verbi gratia circa cogitationes aut intentiones cordis humani, & minimus ejus circumstantias) quam est ipso scribite illum falli circa propriam essentiam, Less. de perf. div. 50.
Tam impossibile est God Fallen circa remembering minutissimam: (verbi Gratia circa Cogitations Or intentiones Cordis Humani, & minimus His circumstantias) quam est ipso scribe Ilum Fallen circa propriam essentiam, Less. de perf. div. 50.
Quid est praescientia futurorum? quid autem futurum est Deo, quia omnia supergreditur tempora? Si enim res ipsas in scientia habet non sunt ei futurae sed praesentes: at per hoc non jam praescientia sed tantum scientia dici potest. August. lib. 2. ad simplician.
Quid est praescientia futurorum? quid autem Future est God, quia omnia supergreditur tempora? Si enim Rest Itself in scientia habet non sunt ei futurae sed praesentes: At per hoc non jam praescientia sed Tantum scientia dici potest. August. lib. 2. ad simplician.
In hoc genere tria potissimum hujus vocabuli significata esse videri que aut alias enim significat animum, ejusque cogitationes & actiones sinceras minique fucatas: alias plenae seu justae cujusdam quantitatis: alias denique certas ratas, ac permanentes. Flac: Illyric. Clav. Script. 1575.
In hoc genere tria potissimum hujus vocabuli Signification esse videri que Or alias enim significat animum, ejusque Cogitations & actiones sinceras minique fucatas: alias plenae seu Justae cujusdam quantitatis: alias denique certas ratas, ac permanentes. Flack: Illyric. Clave Script. 1575.
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