The seale of the churches safetie; or A sermon preached at Norwich, the fift of Nouember, 1616 Wherein is opened the sealed assurance of the safetie of the Church, in all times, and estates, meete for all Christians to know, and acknowledge, to the glorie of God, and their owne comfort in life and death. By N. Colt, one of the preachers appointed by publike authoritie for the common-place there.
WHen this solemne taske of sacred dutie was lately put vpon mee by the hand of publike Authoritie, (which I haue reason much to respect) though the lets both publike and priuate which did wrestle with mee in the Worke, were neyther few, nor weake;
WHen this solemn task of sacred duty was lately put upon me by the hand of public authority, (which I have reason much to respect) though the lets both public and private which did wrestle with me in the Work, were neither few, nor weak;
yet perceiuing that my calling hereunto was not vncomfortable, I resolued with Christian confidence herein to cast my selfe wholly vpon the helpe of Heauen, both for Theame, Methode, and Matter, that in some measure might be sutable to the occasion, and to this solemne Assembly.
yet perceiving that my calling hereunto was not uncomfortable, I resolved with Christian confidence herein to cast my self wholly upon the help of Heaven, both for Theme, Method, and Matter, that in Some measure might be suitable to the occasion, and to this solemn Assembly.
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Wherein notwithstanding, I doe humbly craue of all sorts a friendly, both construction, and acceptation of that plaine prouision of holy Truth, which by Gods assistance, I shall deliuer vnto you out of this sacred and sweet Oracle; within the limits whereof lye two grand Conclusions: One of admirable and •ndlesse comfort to the Godly;
Wherein notwithstanding, I do humbly crave of all sorts a friendly, both construction, and acceptation of that plain provision of holy Truth, which by God's assistance, I shall deliver unto you out of this sacred and sweet Oracle; within the Limits whereof lie two grand Conclusions: One of admirable and •ndlesse Comfort to the Godly;
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The former of these is deliuered in forme of a Promise: •he latter of a Threatning. In both we are to consider the Persons and the Thing. In the former •he Person promising [ the Lord ] and the parties to whom the promise is made [ the Godly ] Then the thing promised, [ which is Deliuerance ] which is amplified and made lightsome.
The former of these is Delivered in Form of a Promise: •he latter of a Threatening. In both we Are to Consider the Persons and the Thing. In the former •he Person promising [ the Lord ] and the parties to whom the promise is made [ the Godly ] Then the thing promised, [ which is Deliverance ] which is amplified and made lightsome.
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First, by the cause thereof [ the knowledge of God, ] [ the Lord knoweth ] and secondly, by the kinde of deliuerance [ out of tentation. ] So then wee haue in the former passage,
First, by the cause thereof [ the knowledge of God, ] [ the Lord Knoweth ] and secondly, by the kind of deliverance [ out of tentation. ] So then we have in the former passage,
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] Thirdly, the benefit it selfe, [ Deliuerance. ] Fourthly, the Obiect, or parties vpon whom the benefit is conferred [ the godly. ] And lastly, the kind of the benefit bestowed [ deliuerance out of tentation.
] Thirdly, the benefit it self, [ Deliverance. ] Fourthly, the Object, or parties upon whom the benefit is conferred [ the godly. ] And lastly, the kind of the benefit bestowed [ deliverance out of tentation.
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yet because indeed it is so, I will say that this Sentence is the Conclusion of a former Induction, and so both in Nature, and Art, doth depend vpon the Premises.
yet Because indeed it is so, I will say that this Sentence is the Conclusion of a former Induction, and so both in Nature, and Art, does depend upon the Premises.
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Which thing, further to manifest, let vs make some short Suruey of that which went before in this Chap. where you shall find that the holy Apostle hauing in the end of the former Chapter set forth the certainetie,
Which thing, further to manifest, let us make Some short Survey of that which went before in this Chap. where you shall find that the holy Apostle having in the end of the former Chapter Set forth the certainty,
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and dignitie of the Doctrine of of the Gospell, both from the Authour thereof, and from the agreement that it hath with the Writings of the Prophets, doth vpon this occasion, in the beginning of this Chapter tell the Church (as Christ himselfe did, Matth. 24. and Paul, 1. Tim. 4.) That in these last times there should arise many False-Prophets, and False-Teachers, that should bring in damnable Heresies, (in effect) to the denying of the Lord that bought them;
and dignity of the Doctrine of of the Gospel, both from the Author thereof, and from the agreement that it hath with the Writings of the prophets, does upon this occasion, in the beginning of this Chapter tell the Church (as christ himself did, Matthew 24. and Paul, 1. Tim. 4.) That in these last times there should arise many False-Prophets, and false-teachers, that should bring in damnable Heresies, (in Effect) to the denying of the Lord that bought them;
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by whom the way of Truth should be ill-spoken of, &c. And that they through cursed couetousnesse and base flatterie should make marchandize of Soules. For all which their wickednes (saith Saint Peter ) they shall bring vpon themselues swift destruction, which destruction hee doth not onely denounce against them by the Spirit of Prophecie, as it were by diuine Diuination;
by whom the Way of Truth should be ill-spoken of, etc. And that they through cursed covetousness and base flattery should make merchandise of Souls. For all which their wickedness (Says Faint Peter) they shall bring upon themselves swift destruction, which destruction he does not only denounce against them by the Spirit of Prophecy, as it were by divine Divination;
Now, besides this Induction of particulars, the Apostle for further proofe of their vndoubted punishment, doth vse two strong Arguments to euince the same;
Now, beside this Induction of particulars, the Apostle for further proof of their undoubted punishment, does use two strong Arguments to evince the same;
the Apostle to these instances of Diuine Iustice, addeth (as a Corallary of comfort to Gods Elect,) two famous Examples of speciall mercie from God, shewed in the preseruation of Noah and Lot, verses 5.6.7.8.
the Apostle to these instances of Divine justice, adds (as a Corollary of Comfort to God's Elect,) two famous Examples of special mercy from God, showed in the preservation of Noah and Lot, Verses 5.6.7.8.
From all which Monuments of Diuine Iustice, and Mercie, Saint Peter inferreth this Conclusion, and Diuine Aphorisme, The Lord knoweth to deliuer the godly, &c. and to reserue the wicked to, &c. And thus much of the thread of speech, consequence of matter,
From all which Monuments of Divine justice, and Mercy, Saint Peter infers this Conclusion, and Divine Aphorism, The Lord Knoweth to deliver the godly, etc. and to reserve the wicked to, etc. And thus much of the thread of speech, consequence of matter,
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Abel was iustified by Faith, so was Enoch, Noah, Abraham, Isaac, Iacob, Moses, &c. Neyther can you find the contrary in any of the Saints of God, Therefore, whosoeuer is iustified, is iustified by Faith.
Abel was justified by Faith, so was Enoch, Noah, Abraham, Isaac, Iacob, Moses, etc. Neither can you find the contrary in any of the Saints of God, Therefore, whosoever is justified, is justified by Faith.
Loe, this is a sure and sanctified kind of reasoning, in cases of Religion; and is both Logicall and Theologicall, I meane, both Naturall, and Spirituall, Humane, and Diuine;
Lo, this is a sure and sanctified kind of reasoning, in cases of Religion; and is both Logical and Theological, I mean, both Natural, and Spiritual, Humane, and Divine;
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fit both for Learned, and Vnlearned to vse for their Instruction, Conuiction, Confirmation, Consolation, &c. And for this cause also among other ends, (as I beleeue) it hath pleased God in his singular wisdome and mercie to leau• vpon Record in his Holy Word so many examples of both good and bad;
fit both for Learned, and Unlearned to use for their Instruction, Conviction, Confirmation, Consolation, etc. And for this cause also among other ends, (as I believe) it hath pleased God in his singular Wisdom and mercy to leau• upon Record in his Holy Word so many Examples of both good and bad;
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And so let vs now proceede from the Apostle his Order and Inference, modestly to surueigh and search his Euidence, touching the Safe-conduct and Protection of all the godly, in the middest of all straits, dangers, tryalls, temptations, euils,
And so let us now proceed from the Apostle his Order and Inference, modestly to survey and search his Evidence, touching the Safe-conduct and Protection of all the godly, in the midst of all straits, dangers, trials, temptations, evils,
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The warrant and Euidence that the Apostle here sheweth for it, is this, [ That the Lord doth know how to deliuer his, &c. ] Out of which wordes I purpose (though sparingly,
The warrant and Evidence that the Apostle Here shows for it, is this, [ That the Lord does know how to deliver his, etc. ] Out of which words I purpose (though sparingly,
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that vanitie were too light for the grauitie of a Diuine, that knoweth himselfe and his seruice to be subiect to a strict Triall before Gods Tribunall, but) to shew you in part what hidden Mysteries of Diuinitie lye folded vp, not onely in compleat Sentences, but also in the single words of Sacred Writ.
that vanity were too Light for the gravity of a Divine, that Knoweth himself and his service to be Subject to a strict Trial before God's Tribunal, but) to show you in part what hidden Mysteres of Divinity lie folded up, not only in complete Sentences, but also in the single words of Sacred Writ.
For the latter, read Matth. 11.25. I thanke thee (or as the Greeke word is, I confesse vnto thee) O Father, Lord of Heauen and Earth, &c. Possessiuely taken.
For the latter, read Matthew 11.25. I thank thee (or as the Greek word is, I confess unto thee) Oh Father, Lord of Heaven and Earth, etc. Possessively taken.
So likewise, the Greeke word NONLATINALPHABET, [ Lord ] may (I suppose) admit a two-fold deriuation, videlicet, it may come eyther of the Verbe NONLATINALPHABET,
So likewise, the Greek word, [ Lord ] may (I suppose) admit a twofold derivation, videlicet, it may come either of the Verb,
or the Nowne NONLATINALPHABET, the former signifying to be the first Essence, the other the first Authour; and so may paralell that essentiall name of God, Iehouah ] who is an infinite and vnsearchable Selfe-being Essence, eternall, euerlasting,
or the Noun, the former signifying to be the First Essence, the other the First Author; and so may parallel that essential name of God, Jehovah ] who is an infinite and unsearchable Self-being Essence, Eternal, everlasting,
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and so it answereth to the Hebrew word Bagnal, Hos. 2. NONLATINALPHABET, of-himselfe-Lord, simply and absolutely, as he alone that hath absolute and vniuersall power, in, and ouer all things, causes, and persons whatsoeuer, wheresoeuer.
and so it Answers to the Hebrew word Bagnal, Hos. 2., of-himselfe-Lord, simply and absolutely, as he alone that hath absolute and universal power, in, and over all things, Causes, and Persons whatsoever, wheresoever.
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It followeth in the Text, The Lord knoweth, &c. ] The greeke word is NONLATINALPHABET, of NONLATINALPHABET ] which answereth to the hebrew word Iadang ] which (as Scholers know) doth signifie to be much,
It follows in the Text, The Lord Knoweth, etc. ] The greek word is, of ] which Answers to the hebrew word Jadang ] which (as Scholars know) does signify to be much,
as here now to import thus much, That the Lord hath beene long time exercised and accustomed with the both deliuering and preseruing of the godly; and with punishing the wicked.
as Here now to import thus much, That the Lord hath been long time exercised and accustomed with the both delivering and preserving of the godly; and with punishing the wicked.
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In which kinde it may be, that the holy Angels themselues increase in knowledge, experimentally. But howsoeuer the rules goe with Creatures, and with their knowledge;
In which kind it may be, that the holy Angels themselves increase in knowledge, experimentally. But howsoever the rules go with Creatures, and with their knowledge;
and plenarie knowledge of the Lord God, with whom we haue to doe, &c. Moreouer, finding the verb here vsed, to be put in the tense and time past (for punie Scholers know, that it is NONLATINALPHABET) and therfore should be read [ The Lord hath known ] it sheweth that this knowledge of GOD our Lord is from euerlasting, to euerlasting;
and plenary knowledge of the Lord God, with whom we have to do, etc. Moreover, finding the verb Here used, to be put in the tense and time passed (for puny Scholars know, that it is) and Therefore should be read [ The Lord hath known ] it shows that this knowledge of GOD our Lord is from everlasting, to everlasting;
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& ineffable act of infinite vnderstanding, doth distinctly and perfectly know all things, persons, causes, times and occurrences, which haue beene, are,
& ineffable act of infinite understanding, does distinctly and perfectly know all things, Persons, Causes, times and occurrences, which have been, Are,
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and this, not by certayne degrees, and passages, nor by obseruations, and notions abstracted, and taken from the things themselues (as Men and Angels may know things:) but essentially, of, in,
and this, not by certain Degrees, and passages, nor by observations, and notions abstracted, and taken from the things themselves (as Men and Angels may know things:) but essentially, of, in,
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To which his absolute diuine knowledge of all things is ioyned his infinite Act of will, whereby God willeth them freely, iustly, eternally, and vnchangeably;
To which his absolute divine knowledge of all things is joined his infinite Act of will, whereby God wills them freely, justly, eternally, and unchangeably;
And if here we may be bold to take in that ancient and orthodoxe principle in diuinitie, That all the essentiall attributes of God (whereof his knowledge is one) doe agree, and equally belong to all the persons of the holy Trinitie;
And if Here we may be bold to take in that ancient and orthodox principle in divinity, That all the essential attributes of God (whereof his knowledge is one) do agree, and equally belong to all the Persons of the holy Trinity;
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and of God the holy Ghost, that they equally, and ioyntly, seuerally, infallibly and eternally doe know (with which knowledge is ioyned Will, Power, and Effect ) how to deliuer the godly out of, &c. Oh sweet, oh precious, oh sauing knowledge of the glorious Godhead in Trinitie & Vnitie thus concurring,
and of God the holy Ghost, that they equally, and jointly, severally, infallibly and eternally do know (with which knowledge is joined Will, Power, and Effect) how to deliver the godly out of, etc. O sweet, o precious, o Saving knowledge of the glorious Godhead in Trinity & Unity thus concurring,
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To this truth doe the holy Prophets & Apostles beare witnesse, Reade Gen. 6.5. Psal. 104. throughout, and Psal. 145. &c. But most pregnant for this purpose is that place Act. 15. v. 18. where the Apostle Iames auoucheth, that all the workes of God are knowne to him from the beginning.
To this truth do the holy prophets & Apostles bear witness, Read Gen. 6.5. Psalm 104. throughout, and Psalm 145. etc. But most pregnant for this purpose is that place Act. 15. v. 18. where the Apostle James avoucheth, that all the works of God Are known to him from the beginning.
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and also of his infinite knowledge, and prouidence, which (as Salomon saith) doth equally reach vnto all things, euen to euery haire of euery head, and to euery bird of euery feather, Matth. 10. & cap. 6.
and also of his infinite knowledge, and providence, which (as Solomon Says) does equally reach unto all things, even to every hair of every head, and to every bird of every feather, Matthew 10. & cap. 6.
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And first, forasmuch as the Lord Iehouah, who, properly to speake, is Lord onely, doth of right (as you haue heard) challenge to himselfe full, absolute,
And First, forasmuch as the Lord Jehovah, who, properly to speak, is Lord only, does of right (as you have herd) challenge to himself full, absolute,
and vniuersall Power in, and ouer all things, persons, &c. let vs all learne alwayes, and in euery estate, thus to acknowledge him to be our Lord and our God;
and universal Power in, and over all things, Persons, etc. let us all Learn always, and in every estate, thus to acknowledge him to be our Lord and our God;
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Fourthly, sith we are all fellow-seruants vnder one and the same Soueraigne Lord and Master, howsoeuer otherwise wee differ in place, and partes, office, and administration;
Fourthly, sith we Are all Fellow servants under one and the same Sovereign Lord and Master, howsoever otherwise we differ in place, and parts, office, and administration;
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and sauing Power of this our Soueraigne Lord and God, and comfort our selues in the same, vnder all the basenesse of our outward estate, and contempt of the world:
and Saving Power of this our Sovereign Lord and God, and Comfort our selves in the same, under all the baseness of our outward estate, and contempt of the world:
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And thus may wee profit by the knowledge and faith of this point, that God is the Lord, our Lord, absolute in Power, glorious in praises, doing wonders;
And thus may we profit by the knowledge and faith of this point, that God is the Lord, our Lord, absolute in Power, glorious in praises, doing wonders;
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Oh how blessed are the people whose God is the Lord Iehouah, euen the people whom he hath chosen for his Inheritance, Psa. 33. So much of the first word in our Text. Now let vs come to make some vse of the next head of doctrine, touching the knowledge of this Lord, [ The Lord knoweth. ] The Atheist beleeueth not the truth of this Text;
O how blessed Are the people whose God is the Lord Jehovah, even the people whom he hath chosen for his Inheritance, Psa. 33. So much of the First word in our Text. Now let us come to make Some use of the next head of Doctrine, touching the knowledge of this Lord, [ The Lord Knoweth. ] The Atheist Believeth not the truth of this Text;
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Yet must euen this also be beleeued, or else this Truth of doctrine (which is the ground of our hope and safetie) is violated. Finally, the weake Christian, which yet is not wholly voide of faith in God, not duely pondering this point of holy truth, seeing the prosperity of the wicked,
Yet must even this also be believed, or Else this Truth of Doctrine (which is the ground of our hope and safety) is violated. Finally, the weak Christian, which yet is not wholly void of faith in God, not duly pondering this point of holy truth, seeing the Prosperity of the wicked,
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together with wisedome, will, and power to rule, order, and dispose of them accordingly, vntill euery thing be brought to that period and end which he hath appointed for his owne glory, the saluation of the Elect,
together with Wisdom, will, and power to Rule, order, and dispose of them accordingly, until every thing be brought to that Period and end which he hath appointed for his own glory, the salvation of the Elect,
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Now, the meditation of all that herein hath beene said, and truely taught out of these two words ioyned together, The Lord knoweth ] referred to both the parts of this Prophecy, as the same ought to be, might (me thinkes) strike a strange terrour into the soule of any sinner, (which is not too too forlone,
Now, the meditation of all that herein hath been said, and truly taught out of these two words joined together, The Lord Knoweth ] referred to both the parts of this Prophecy, as the same ought to be, might (me thinks) strike a strange terror into the soul of any sinner, (which is not too too forlone,
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And lastly, of infinite Eternitie, to giue the impenitent sinner eternitie in that vnspeakeable miserie. Oh, consider this, all that forget God, together with his vnspeakeable knowledge, power and iustice!
And lastly, of infinite Eternity, to give the impenitent sinner eternity in that unspeakable misery. O, Consider this, all that forget God, together with his unspeakable knowledge, power and Justice!
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the ignorance, I say, and vnbeliefe of this truth is the maine cause, and root of all Atheisme, Prophanenesse, Hypocrisie, Neutralitie, and (to come neerer the point in hand) of all sinnefull feare,
the ignorance, I say, and unbelief of this truth is the main cause, and root of all Atheism, Profaneness, Hypocrisy, Neutrality, and (to come nearer the point in hand) of all sinful Fear,
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Finally, (that I may grow to an end in the application of this first part of the Text,) seeing the Lord bringeth his iudgements to light euery morning, as his holy Word doth witnesse (in his knowledge and power performing the same) let vs learne hence-forth to make due and daily obseruation thereof;
Finally, (that I may grow to an end in the application of this First part of the Text,) seeing the Lord brings his Judgments to Light every morning, as his holy Word does witness (in his knowledge and power performing the same) let us Learn henceforth to make due and daily observation thereof;
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&c. because they bee wanting this way to God in dutie (for God hath so done his maruailous workes, that they ought to be had in remembrance) and to themselues in wisedome.
etc. Because they be wanting this Way to God in duty (for God hath so done his marvelous works, that they ought to be had in remembrance) and to themselves in Wisdom.
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] This is one singular effect of the foresaid Cause, [ Deliuerance to the godly. ] The knowledge of God is neyther idle, nor vnfruitfull; but operatiue, and effectuall:
] This is one singular Effect of the foresaid Cause, [ Deliverance to the godly. ] The knowledge of God is neither idle, nor unfruitful; but operative, and effectual:
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And of these, because the saluation of the iust is of special consequence for the glorie of Gods sauing power, and Fatherly Prouidence, therefore it is here set in the first place, and hath the preeminence.
And of these, Because the salvation of the just is of special consequence for the glory of God's Saving power, and Fatherly Providence, Therefore it is Here Set in the First place, and hath the preeminence.
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And thus much briefely o• the connexion of the effect with the cause, and of the Apostles order in putting the safety of the Saints in the first place,
And thus much briefly o• the connexion of the Effect with the cause, and of the Apostles order in putting the safety of the Saints in the First place,
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euen •rom his owne eternall, and vnchangeable knowledge, wil, and goodnesse; which worketh free•y of it selfe, and from it selfe, all the effects of mercie,
even •rom his own Eternal, and unchangeable knowledge, will, and Goodness; which works free•y of it self, and from it self, all the effects of mercy,
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according to that which is written in the Psalme, 37. The Saluation of the righteous commeth of the Lord, who is also their strength in the •ime of trouble.
according to that which is written in the Psalm, 37. The Salvation of the righteous comes of the Lord, who is also their strength in the •ime of trouble.
My Father is stronger then all, and no man can •ake out of his hand, sayth our blessed Sauiour, Iohn 10. And •he Apostle sayth, That the weak•esse of God is stronger then men:
My Father is Stronger then all, and no man can •ake out of his hand, say our blessed Saviour, John 10. And •he Apostle say, That the weak•esse of God is Stronger then men:
] For the Lord, euen our Lord, knoweth •ow with force to crush our •oes, that otherwise would cruel•y crucifie vs & al our comforts, •nd that, no lesse outragiously •hen the Iewes did Iesus our Lord;
] For the Lord, even our Lord, Knoweth •ow with force to crush our •oes, that otherwise would cruel•y crucify us & all our comforts, •nd that, no less outrageously •hen the Iewes did Iesus our Lord;
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•r then the Iesuites and Papists •f the Romish List would haue •one our deare and dread So•eraigne, &c. as you shall •eare more at large anon in the •ast place, and passage of our Sermon.
•r then the Iesuites and Papists •f the Romish List would have •one our deer and dread So•eraigne, etc. as you shall •eare more At large anon in the •ast place, and passage of our Sermon.
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Of this roote and primitiue NONLATINALPHABET ▪ commeth NONLATINALPHABET, and the nownes NONLATINALPHABET, in English one truely religious, another irreligious, a third superstitious.
Of this root and primitive ▪ comes, and the nouns, in English one truly religious, Another irreligious, a third superstitious.
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Or take it thus, Whosoeuer truly knoweth, or endeuoureth to know, loue, feare and obey the true God, in the faith of Christ, is indeede godly in the account of Heauen, whose part is in this,
Or take it thus, Whosoever truly Knoweth, or endeavoureth to know, love, Fear and obey the true God, in the faith of christ, is indeed godly in the account of Heaven, whose part is in this,
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And seeing this point is of so great importance, giue me •eaue yet further to lay it open vnto you, that you may the better discerne of the thing, and of your estate thereby.
And seeing this point is of so great importance, give me •eaue yet further to lay it open unto you, that you may the better discern of the thing, and of your estate thereby.
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To know God aright (which is the ground of true godlynes) is to know and acknowledge him as he hath reuealed himselfe vnto vs in his holy word, and in Iesus Christ.
To know God aright (which is the ground of true godliness) is to know and acknowledge him as he hath revealed himself unto us in his holy word, and in Iesus christ.
Thirdly, in the life of this knowledge, faith, and loue to serue, obey, and honour the Lord by doing his will, according to the measure of Grace that we haue receiued, humbly, sincerely, cheerefully, prudently and constantly.
Thirdly, in the life of this knowledge, faith, and love to serve, obey, and honour the Lord by doing his will, according to the measure of Grace that we have received, humbly, sincerely, cheerfully, prudently and constantly.
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and standeth in the state of grace, iustified and sanctified in Iesus Christ (for this is the partie that the Apostle intendeth to bee pious) looke (I say) vpon his,
and Stands in the state of grace, justified and sanctified in Iesus christ (for this is the party that the Apostle intends to be pious) look (I say) upon his,
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or her disposition, affections, and meditations, as they doe manifest themselues, (for they can not lie long hid where indeede they are:) marke also their speeches, prayers, actions, sufferings, trials, comforts,
or her disposition, affections, and meditations, as they do manifest themselves, (for they can not lie long hid where indeed they Are:) mark also their Speeches, Prayers, actions, sufferings, trials, comforts,
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and triumphs in life, and in death, and you shal finde them all more, or lesse seasoned with faith, pietie and the feare of God, with zeale of his glorie, humilitie, repentance, patience, hope,
and Triumphos in life, and in death, and you shall find them all more, or less seasoned with faith, piety and the Fear of God, with zeal of his glory, humility, Repentance, patience, hope,
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which is enough without radicall Repentance, to sequester them for euer from the hope, and helpe of this and all other blessings promised to the godly.
which is enough without radical Repentance, to sequester them for ever from the hope, and help of this and all other blessings promised to the godly.
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Come we now then to speake comfortably to all that are truely religious and godly, though it bee but in the beginnings and infancy of the true feare of God:
Come we now then to speak comfortably to all that Are truly religious and godly, though it be but in the beginnings and infancy of the true Fear of God:
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Behold how the holy Ghost in the writings of the Sanctuarie, (which are our Euidence for our heauenly inheritance,) dooth grace you with Titles of holynesse, and of honour.
Behold how the holy Ghost in the writings of the Sanctuary, (which Are our Evidence for our heavenly inheritance,) doth grace you with Titles of holiness, and of honour.
Doth Heauen thus heape Honour vpon you? and doe you yet droope, and hang down the head vnder the contempt of the World? you are most happie and honourable in the sight of God, and his Angels;
Does Heaven thus heap Honour upon you? and do you yet droop, and hang down the head under the contempt of the World? you Are most happy and honourable in the sighed of God, and his Angels;
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and vexe them in his sore displeasure, Psal. 2. I reade in the booke of Ester, cap. 8. that when the Medes and Persians did see how the Lord God did deliuer and blesse his people Israel, many thereupon became Iewes, turned Iewes, as the phrase is now, turned Protestant. O happy turne & change!
and vex them in his soar displeasure, Psalm 2. I read in the book of Ester, cap. 8. that when the Medes and Persians did see how the Lord God did deliver and bless his people Israel, many thereupon became Iewes, turned Iewes, as the phrase is now, turned Protestant. O happy turn & change!
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So could I wish that Papists, Atheists, and all other euill disposed persons would, vpon the knowledge of the great honor and happinesse of the Saints and true Seruants of God, be moued thereby to turne Saints;
So could I wish that Papists, Atheists, and all other evil disposed Persons would, upon the knowledge of the great honour and happiness of the Saints and true Servants of God, be moved thereby to turn Saints;
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The word in the Greeke is NONLATINALPHABET of NONLATINALPHABET as the hebrew word is Massa, of Nasah. Now we find that in holy Scripture Temptations are of two sorts, and so the word NONLATINALPHABET, Temptation ] hath a twofold construction.
The word in the Greek is of as the hebrew word is Massa, of Nasah. Now we find that in holy Scripture Temptations Are of two sorts, and so the word, Temptation ] hath a twofold construction.
Secondly, there be Temptations of sorrow, trouble, affliction, danger, & distresse, which God sendeth vnto his Saints, either as trials, or chastisements, or both.
Secondly, there be Temptations of sorrow, trouble, affliction, danger, & distress, which God sends unto his Saints, either as trials, or chastisements, or both.
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For so shall the Conclusion paralell the Premisses, that is, This generall promise of deliuerance out of Temptation, shall be sutable to the foregoing Examples & Instances of Gods good prouidence, in sauing Noah, and Lot, in the times of their temptation, that is, of their danger & distresse, wherein the world of the wicked perished,
For so shall the Conclusion parallel the Premises, that is, This general promise of deliverance out of Temptation, shall be suitable to the foregoing Examples & Instances of God's good providence, in Saving Noah, and Lot, in the times of their temptation, that is, of their danger & distress, wherein the world of the wicked perished,
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Likewise in this sense doth Christ himselfe vse the word Temptation, when he promised to the Minister of the Church o• Philadelphia, deliuerance from the houre of Temptation, that should come vpon the world ] that is, saith D. Fulke [ è maximis periculis, & acerbiss.
Likewise in this sense does christ himself use the word Temptation, when he promised to the Minister of the Church o• Philadelphia, deliverance from the hour of Temptation, that should come upon the world ] that is, Says D. Fulke [ è maximis Periculis, & acerbiss.
calamitatibus, ] From the greatest perils, and most bitter calamities, that shall come, &c. Now then, the thing is euident, that the LORD our GOD doth here promise to all the godly that depend vpon him in the faith of this truth, that he will sustayne, saue, helpe,
calamitatibus, ] From the greatest perils, and most bitter calamities, that shall come, etc. Now then, the thing is evident, that the LORD our GOD does Here promise to all the godly that depend upon him in the faith of this truth, that he will sustain, save, help,
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and deliuer them out of their temptations, troubles, and dangers of the greatest distresse; and that according to his infinite wisedome, power, and goodnesse.
and deliver them out of their temptations, Troubles, and dangers of the greatest distress; and that according to his infinite Wisdom, power, and Goodness.
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And hereof wee haue a cloud, yea a little world of witnesses, besides Noah and Lot. Let Abraham, Isaac, Iacob, Ioseph, &c. stand forth with their stories,
And hereof we have a cloud, yea a little world of Witnesses, beside Noah and Lot. Let Abraham, Isaac, Iacob, Ioseph, etc. stand forth with their stories,
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Ieremie in the Dungeon, the three Children of God in the firie fornace, & Ionas in the belly of the Whale deliuer vs in the Records of their preseruation, for our further cōfirmation.
Ieremie in the Dungeon, the three Children of God in the firy furnace, & Ionas in the belly of the Whale deliver us in the Records of their preservation, for our further confirmation.
And to come neerer home, Thou blessed Lady of famous memorie, be not wanting to ho•or this word of Truth, with mine owne singular experience: • Anno 88. 92. 94. 97. and in Anno 1601. The particulars I •orbeare to mention further,
And to come nearer home, Thou blessed Lady of famous memory, be not wanting to ho•or this word of Truth, with mine own singular experience: • Anno 88. 92. 94. 97. and in Anno 1601. The particulars I •orbeare to mention further,
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In the last course (though not •ith the least & worst euidence •f diuine deliuerance) Let our •ost deare and dread Soueraign •ord King Iames, with his royal •pouse, our noble Prince, Peeres •nd whole State come in,
In the last course (though not •ith the least & worst evidence •f divine deliverance) Let our •ost deer and dread Sovereign •ord King James, with his royal •pouse, our noble Prince, Peers •nd Whole State come in,
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which is the speciall cause of our meeting here together in the presence of God in this house of Prayer, this fifth of Nouember; to the end indeed, that, according to our bounden dutie, wee might ioyntly celebrate in this sacred Solemnitie, the blessed Memorie of Gods vnspeakeable Mercy, gloriously shewed herein vpon vs all,
which is the special cause of our meeting Here together in the presence of God in this house of Prayer, this fifth of November; to the end indeed, that, according to our bounden duty, we might jointly celebrate in this sacred Solemnity, the blessed Memory of God's unspeakable Mercy, gloriously showed herein upon us all,
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By this declaration we may be holpen more cleerely to see, and sensibly to feele the waight and worth of this great Worke of deliuerance, wherewith the Lord that knoweth how to deliuer his out of temptation, danger,
By this declaration we may be helped more clearly to see, and sensibly to feel the weight and worth of this great Work of deliverance, wherewith the Lord that Knoweth how to deliver his out of temptation, danger,
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The names of th• Lay-Conspirators were these which follow: 1. Winter, 2. Grant, and 3. Fawkes, 4. Percie, 5. Catesby, and 6. Wright, 7. Digby, 8. Rockwood, & 9. Bates, 10. Winter Iun. 11. Keyes, and 12. Tresham. Men drunken with the dregs of the Romish grape,
The names of th• Lay-Conspirators were these which follow: 1. Winter, 2. Grant, and 3. Fawkes, 4. Percy, 5. Catesby, and 6. Wright, 7. Digby, 8. Rockwood, & 9. Bates, 10. Winter June 11. Keys, and 12. Tresham. Men drunken with the dregs of the Romish grape,
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and deepely dyed in the bloud-red-wine of the Whores Cup, inspired with her cursed spirit, and grounded vpon her pernicious Principles. But to leaue these awhile;
and deeply died in the bloud-red-wine of the Whores Cup, inspired with her cursed Spirit, and grounded upon her pernicious Principles. But to leave these awhile;
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I finde of this sort no lesse then three ingaged in this one truculent intended Tr•gedie, viz. Tesmond, Gerrard, and Garnet, that most perfidious Iesuite, a man wholly composed of trayterous deadly Drugs.
I find of this sort no less then three engaged in this one truculent intended Tr•gedie, viz. Tesmond, Gerard, and Garnet, that most perfidious Iesuite, a man wholly composed of traitorous deadly Drugs.
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The next head, and strayne of this treason was, vtterly to haue ruinated the flourishing Common-wealth of this Christian Kingdome, by raysing seditions and rebellions in euery part thereof and that vnder colour of defending thereby their Catholike Cause, and Persons. Apage!
The next head, and strain of this treason was, utterly to have ruinated the flourishing Commonwealth of this Christian Kingdom, by raising seditions and rebellions in every part thereof and that under colour of defending thereby their Catholic Cause, and Persons. Apage!
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Verily euen this, That our blessed Orthodoxe Christian King, his Queen, State, People, and all (except Romish Catholikes) are all damnable Heretikes, and Apostataes;
Verily even this, That our blessed Orthodox Christian King, his Queen, State, People, and all (except Romish Catholics) Are all damnable Heretics, and Apostates;
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and therefore that it is not onely lawfull, but laudable, yea meritorious, to destroy vs all as one Man. Reade for this purpose Symanca de Excommunic. and Creswels Philopater. Secondly, of their fierie Champions.
and Therefore that it is not only lawful, but laudable, yea meritorious, to destroy us all as one Man. Read for this purpose Symanca de Excommunic. and Creswels Philopater. Secondly, of their fiery Champions.
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From their Motiues, let vs proceede to speake of their meanes, by which they would haue effected this most barbarous Murther: namely, by deuouring Gun-powder;
From their Motives, let us proceed to speak of their means, by which they would have effected this most barbarous Murder: namely, by devouring Gunpowder;
though the verie Quintessence of the wit of men and Deuils, sublimed to the highest Sphere, could not possibly worke more precisely by religious bond of Oath and Sacrament,
though the very Quintessence of the wit of men and Devils, sublimed to the highest Sphere, could not possibly work more precisely by religious bound of Oath and Sacrament,
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and with a gracious hand turned the wheele, yea the streames of destruction another way, the right way, by bringing to light a few howers before the intended Massacre, a darke and doubtful Letter, written by one of the Conspirators,
and with a gracious hand turned the wheel, yea the streams of destruction Another Way, the right Way, by bringing to Light a few hours before the intended Massacre, a dark and doubtful letter, written by one of the Conspirators,
for (said that Letter) A most terrible Blow will then and there be giuen to all that shall be assembled, &c. This letter being with good expedition sent to some of his Maiesties Honourable Priuie Councell, was by them eftsoones conueyed to his Highnesse hand, who perusing and pondering the same, did (no doubt by a diuine instinct) presently discouer the Plot;
for (said that letter) A most terrible Blow will then and there be given to all that shall be assembled, etc. This Letter being with good expedition sent to Some of his Majesties Honourable Privy Council, was by them eftsoons conveyed to his Highness hand, who perusing and pondering the same, did (no doubt by a divine instinct) presently discover the Plot;
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which being performed accordingly, the whole Stratageme was discouered, and the parties therein ingaged were brought to light, to Tryall, to Iudgement, and Death.
which being performed accordingly, the Whole Stratagem was discovered, and the parties therein engaged were brought to Light, to Trial, to Judgement, and Death.
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before I leaue this sacred Cell, to paralell, and sute some remarkeable Occurrences coincident to this subiect, some with better, some with like correspondence both of speech and spirit.
before I leave this sacred Cell, to parallel, and suit Some remarkable Occurrences coincident to this Subject, Some with better, Some with like correspondence both of speech and Spirit.
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I find in reading the publike Records of this Case, that Garnet, that Arch-Traytor, a little before the appointed day of our death (by their Calendar) did cry out, and pray to this effect:
I find in reading the public Records of this Case, that Garnet, that Arch-Traytor, a little before the appointed day of our death (by their Calendar) did cry out, and pray to this Effect:
] Take away this perfidious Nation, (meaning vs English Protestants) from the borders of true Beleeuers, (intending Romish Catholikes:) vt laudes inde Deo debitas alacriter persoluamus:
] Take away this perfidious nation, (meaning us English Protestants) from the borders of true Believers, (intending Romish Catholics:) vt laudes inde God debitas alacriter persoluamus:
or suppresse the causers of our trouble, and disturbers of our publike peace, and State. And to giue correspondence also to a second and better Occurrence;
or suppress the causers of our trouble, and disturbers of our public peace, and State. And to give correspondence also to a second and better Occurrence;
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Let this louing and religious Citie of Norwich cry out, and say, as that euer-faithful and famous Citie of London did, in the day of this their and our deliuerance:
Let this loving and religious city of Norwich cry out, and say, as that euer-faithful and famous city of London did, in the day of this their and our deliverance:
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And let all the Reuerend and holy Clergie of England make vp the Quire, and with the holy Tribe of Leui, Psal. 134. blesse both King, Queene, Prince, State, Church, Commonwealth, all in one, and say;
And let all the Reverend and holy Clergy of England make up the Choir, and with the holy Tribe of Levi, Psalm 134. bless both King, Queen, Prince, State, Church, Commonwealth, all in one, and say;
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