SAint Augustine in his booke De C•vitate De• seemes to stand amazed at the Majesty which appeares in this first of Iohn, above all other passages of Holy writ. And Calvine saith, he doth in this Chap:
SAint Augustine in his book De C•vitate De• seems to stand amazed At the Majesty which appears in this First of John, above all other passages of Holy writ. And Calvin Says, he does in this Chap:
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Detonare ab alto, giving it the chiefest instance wherein a divine •upendious authority appeares beyond all the writing of men Iunius saith, that he was uever strucken with an apprehension of the Diety, till he read this first Chapter, affirming it to be the first and chiefest cause of his conversion from Atheisme to a sincere imbracing of Christianity, you may see it in his life written by himselfe.
Detonare ab alto, giving it the chiefest instance wherein a divine •upendious Authority appears beyond all the writing of men Iunius Says, that he was uever strucken with an apprehension of the Diety, till he read this First Chapter, affirming it to be the First and chiefest cause of his conversion from Atheism to a sincere embracing of Christianity, you may see it in his life written by himself.
Thirdly, these receits are amplified by the variety of them, Grace for Grace. That is, Christ hath given to us for all the Graces which he received of his father for us;
Thirdly, these receits Are amplified by the variety of them, Grace for Grace. That is, christ hath given to us for all the Graces which he received of his father for us;
or rather to use the Scriptures similitude: A full Table, many Guests, Variety of dishes: Of his fulnesse we have all received Grace for Grace. We begin with the first.
or rather to use the Scriptures similitude: A full Table, many Guests, Variety of Dishes: Of his fullness we have all received Grace for Grace. We begin with the First.
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but with the Diety it selfe, which is therefore said to dwell in him corporally or essentially. 2. Hee was moreover filled with a Created Fulnesse, and so hee was said to be full of all divine good things, which Iohn reduces to two heads, Grace and Truth. Truth which comprehendeth all the vertues of understanding;
but with the Diety it self, which is Therefore said to dwell in him corporally or essentially. 2. He was moreover filled with a Created Fullness, and so he was said to be full of all divine good things, which John reduces to two Heads, Grace and Truth. Truth which comprehendeth all the Virtues of understanding;
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Secondly, this Fulnesse is attributed to Christ in regard of his offices 1. as a Prophet. He was full of all the Treasures of wisedom and knowledge? So that all the Light which the World ever had came from him as a Prophet.
Secondly, this Fullness is attributed to christ in regard of his Offices 1. as a Prophet. He was full of all the Treasures of Wisdom and knowledge? So that all the Light which the World ever had Come from him as a Prophet.
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All the mysteries which ever were declared to Paul and Iohn, came from him, they all received their light from this Sun, which from the first morning of time shone to the darke world, without setting more or lesse,
All the Mysteres which ever were declared to Paul and John, Come from him, they all received their Light from this Sun, which from the First morning of time shone to the dark world, without setting more or less,
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Secondly, hee was ful as a Priest, full of fauour with God, whence he hath audience, alwais full of Compassion to man, whence he is ready to entertaine any suits or Suitors;
Secondly, he was full as a Priest, full of favour with God, whence he hath audience, always full of Compassion to man, whence he is ready to entertain any suits or Suitors;
full of merit, whence sure to prevaile in all his requests and Intercessions 3. He was full as a King, full of authority, all power was given him, in Heaven & in Earth, full of strength and might to desend his Servants,
full of merit, whence sure to prevail in all his requests and Intercessions 3. He was full as a King, full of Authority, all power was given him, in Heaven & in Earth, full of strength and might to descend his Servants,
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Thirdly, this Fulnesse is attributed unto Christ in regard of righteousnesse, hee was full of all righteousnesse originall & actuall, active and passive generall and particular, whence we have these b•nifits, following,1.
Thirdly, this Fullness is attributed unto christ in regard of righteousness, he was full of all righteousness original & actual, active and passive general and particular, whence we have these b•nifits, following,1.
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That hee who was so full himselfe is able to make us full, if we want faith or love, or any other grace. 2. By this we know what a Mediator we have to deale withal even with one full of love, full of patience, full of tender compassion which may invite us to come to him.
That he who was so full himself is able to make us full, if we want faith or love, or any other grace. 2. By this we know what a Mediator we have to deal withal even with one full of love, full of patience, full of tender compassion which may invite us to come to him.
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So he filled the Netts with fishes till they were ready to breake againe, and which was the best Fulnes of all, he filled the Disciples with the holy Ghost in the day of Pentecost,
So he filled the Nets with Fish till they were ready to break again, and which was the best Fullness of all, he filled the Disciples with the holy Ghost in the day of Pentecost,
He was the Prince of our Salvation therefore it was meet he should be like Saul higher than all the people by head and shoulders, farre exalted above all Principalities and Powers.
He was the Prince of our Salvation Therefore it was meet he should be like Saul higher than all the people by head and shoulders, Far exalted above all Principalities and Powers.
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But chiefely it was in regard of us and out emptinesse, that with his Fulnes hee might replenish our Vacuity, otherwise wee could neither have seen him nor received of him.
But chiefly it was in regard of us and out emptiness, that with his Fullness he might replenish our Vacuity, otherwise we could neither have seen him nor received of him.
Nor could we have received of it, for the Diety is an Inacces sible Fountaine; It was reason therefore that Christs Humanity should be the Cesterne or Conduit-Head to receive it for our modell and use.
Nor could we have received of it, for the Diety is an Inaccess sible Fountain; It was reason Therefore that Christ Humanity should be the Cistern or Conduit head to receive it for our model and use.
I answer, first they were said to be full according to their measure, Christ out of measure, as a little Dish may be said to be full as well as the Ocean.
I answer, First they were said to be full according to their measure, christ out of measure, as a little Dish may be said to be full as well as the Ocean.
Secondly, in them there was Plenitudo Vasis; In Christ, Plenitudo fontis, that is, there was in them a derived participated Fulnesse, but in Christ there was a Fulnes like the Fulnes of a Fountaine springing from himself, which is well expressed by the Schoolmen,
Secondly, in them there was Plenitudo Vasis; In christ, Plenitudo fontis, that is, there was in them a derived participated Fullness, but in christ there was a Fullness like the Fullness of a Fountain springing from himself, which is well expressed by the Schoolmen,
Let us therefore be exhorted when we heare of such a fulnesse, not to take the Grace of God in vaine, but labour we to have our part in it, that as those Corinthians, we may be made rich in Christ filled with all knowledge and every grace.
Let us Therefore be exhorted when we hear of such a fullness, not to take the Grace of God in vain, but labour we to have our part in it, that as those Corinthians, we may be made rich in christ filled with all knowledge and every grace.
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Content not your selves therefore to know this onely, for that is our common fault to content our selves with the Notions of such things without practise.
Content not your selves Therefore to know this only, for that is our Common fault to content our selves with the Notions of such things without practice.
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But go to Christ as Bees to a meadow that is ful of slowers, as Merchants to the Indies that have full Mines, that you may experimentally find your selves returning from 〈 ◊ 〉 full fraught w•th the Treasures of Truth and Grace.
But go to christ as Bees to a meadow that is full of slowers, as Merchant's to the Indies that have full Mines, that you may experimentally find your selves returning from 〈 ◊ 〉 full fraught w•th the Treasures of Truth and Grace.
as he saies De pleno tollere acervo. How much more then should this fulnes of Christ worke on us, especially since there is in hi• not onely a repletive but a diffusive fulnes;
as he Says De Pleno tollere acervo. How much more then should this fullness of christ work on us, especially since there is in hi• not only a repletive but a diffusive fullness;
not onely plenty, but also bounty? But alas, if we looke upon the waies and actions of men, we shall find that men seeke a fullnesse in every thing else, almost, a fulnesse in pleasure and delights, a fulnesse in honour and preferments;
not only plenty, but also bounty? But alas, if we look upon the ways and actions of men, we shall find that men seek a fullness in every thing Else, almost, a fullness in pleasure and delights, a fullness in honour and preferments;
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But this full Honey Combe is almost every where despised, but happy hee, the bent of whose heart God hath turned the right way to seeke a fullnes of Faith and Wisedome,
But this full Honey Combe is almost every where despised, but happy he, the bent of whose heart God hath turned the right Way to seek a fullness of Faith and Wisdom,
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Secondly, If there be a Fulnes in Christ, we should answer it with •ulnes of affection on our parts, fully beleeve and trust in him, fully love and adore him, fully delight in him,
Secondly, If there be a Fullness in christ, we should answer it with •ulnes of affection on our parts, Fully believe and trust in him, Fully love and adore him, Fully delight in him,
Therefore if we propo•tion our affections to the object, which ought to be the Rule and square of them, we should bestow on the Creature but a drop of love and delight,
Therefore if we propo•tion our affections to the Object, which ought to be the Rule and square of them, we should bestow on the Creature but a drop of love and delight,
for if ever wee saw beauty in Sun, Moone, Stars, men, women, &c. Or if ever we• found delight in musicke, meates, drinks, friends, &c. All mu•• needs be more abundantly in God, who is the Author, Maker, & giver of all these; As Solomon reasons;
for if ever we saw beauty in Sun, Moon, Stars, men, women, etc. Or if ever we• found delight in music, Meats, drinks, Friends, etc. All mu•• needs be more abundantly in God, who is the Author, Maker, & giver of all these; As Solomon Reasons;
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Goe we not to the brookes of Teman, the broken 〈 ◊ 〉, and Pe••ers packs of Rome, as Saints, Merrits, Churches Treasury, &c. For if there be a fulnes in Christ that needs not for in him we are all compleat.
Go we not to the brooks of Teman, the broken 〈 ◊ 〉, and Pe••ers packs of Room, as Saints, Merits, Churches Treasury, etc. For if there be a fullness in christ that needs not for in him we Are all complete.
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Secondly, for Temporal things let us be content with him alone, for he is our fullnesse even in them a so for the better conceiving of this we must know that the first Adam brought a generall E•ptinesse through all the world,
Secondly, for Temporal things let us be content with him alone, for he is our fullness even in them a so for the better conceiving of this we must know that the First Adam brought a general E•ptinesse through all the world,
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They eat and are not filled, they drink and behold their soule is empty, because the Creature is now but as the huske without the graine, the shell without the kernell, full of nothing but emptinesse,
They eat and Are not filled, they drink and behold their soul is empty, Because the Creature is now but as the husk without the grain, the shell without the kernel, full of nothing but emptiness,
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yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction, which is the meaning of that of the Psalmist, Psal. 37, 16. A little thing to the Righteous, is better then great riches to the wicked, because in that little it being filled with the blessing of the second Adam, they finde a fulnesse, whereas the wicked finde an emptinesse in the midst of their greatest aboundance.
yet there is a secret fullness put into that little which makes it fit to give him satisfaction, which is the meaning of that of the Psalmist, Psalm 37, 16. A little thing to the Righteous, is better then great riches to the wicked, Because in that little it being filled with the blessing of the second Adam, they find a fullness, whereas the wicked find an emptiness in the midst of their greatest abundance.
If there be a fulnesse in Christ, then what though there be a fulnes of sin and guilt in us, yet there is a fulnes of Grace in him able to remove it, and take it away.
If there be a fullness in christ, then what though there be a fullness of since and guilt in us, yet there is a fullness of Grace in him able to remove it, and take it away.
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A fulnes of mercy to receive our Supplications, a fulnes of merit to make an Attonement for our foulest sins, a fulnes of Favour to prevaile with his Father in any requests.
A fullness of mercy to receive our Supplications, a fullness of merit to make an Atonement for our Foulest Sins, a fullness of Favour to prevail with his Father in any requests.
and they shal be drowned in the bottom of the Sea. Now the Sun by reason of its great force can scatter the thickest mist, aswel as the least vapour:
and they shall be drowned in the bottom of the Sea. Now the Sun by reason of its great force can scatter the thickest missed, aswell as the least vapour:
Therefore though our sins be never so great and many, yet if this condition be observed, that wee lie in no knowne sin, that we have a ful and resolute purpose, God bearing witnesse to our consciences not to doe the least evil, nor 〈 ◊ 〉 the least good, in a word that wee make out hearts perfect to God in al things,
Therefore though our Sins be never so great and many, yet if this condition be observed, that we lie in no known since, that we have a full and resolute purpose, God bearing witness to our Consciences not to do the least evil, nor 〈 ◊ 〉 the least good, in a word that we make out hearts perfect to God in all things,
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Now I beseech you take not this Exhortation in vaine, for there is nothing more effectual to heale a rebellious disposition, to instil saving Grace, to cause a sinner to change his course,
Now I beseech you take not this Exhortation in vain, for there is nothing more effectual to heal a rebellious disposition, to instil Saving Grace, to cause a sinner to change his course,
Even as the Theese, while the Hue and Cry is after him, never returnes willingly: Rebels and Pyra•es whiles the Proclamation of Rebellion is out against them, never come in:
Even as the These, while the Hue and Cry is After him, never returns willingly: Rebels and Pyra•es while the Proclamation of Rebellion is out against them, never come in:
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Therefore let this fulnesse of mercy in Christ be an effectuall motive to us all, to come in to lay down the armes of Rebellion, to choose God for our good,
Therefore let this fullness of mercy in christ be an effectual motive to us all, to come in to lay down the arms of Rebellion, to choose God for our good,
So doe al the Saints through grace received. What else distinguished Iohn from Iudas, Simon Peter, from Simon Magus? but onely Christ, who shone upon one,
So do all the Saints through grace received. What Else distinguished John from Iudas, Simon Peter, from Simon Magus? but only christ, who shone upon one,
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So though to wil be natural, yet, to wi• wel, to doe a supernatural worke in a supernatural and holy manner, it cannot except it have the influence of a supernatural Agent to direct and guide it.
So though to will be natural, yet, to wi• well, to do a supernatural work in a supernatural and holy manner, it cannot except it have the influence of a supernatural Agent to Direct and guide it.
God were no God, because he might be crossed by his creature, and his own wil should not absolutely beare rule, especially in that great matter of beleiving,
God were no God, Because he might be crossed by his creature, and his own will should not absolutely bear Rule, especially in that great matter of believing,
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But what is this else but to put God into such streights as Darius was in, who would faine have saved Daniel, but because of his Decree he could not? And if griefe in Spirits and Angels be but Re•isus voluntatis, a reluctancy of the wil,
But what is this Else but to put God into such straights as Darius was in, who would feign have saved daniel, but Because of his decree he could not? And if grief in Spirits and Angels be but Re•isus voluntatis, a reluctancy of the will,
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and not wholly in the Lord, for aske the question of all that are saved, what is the reason that you are saved rather then another, their answer must needs be;
and not wholly in the Lord, for ask the question of all that Are saved, what is the reason that you Are saved rather then Another, their answer must needs be;
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for the offering of Grace on Gods part, was a like common to both, only he that is in heaven, may thank his own wil that he chose it, when onother refused it.
for the offering of Grace on God's part, was a like Common to both, only he that is in heaven, may thank his own will that he chosen it, when onother refused it.
or a gift can be a gift without being given, for no lesse doth it imply contradiction to suppose it to be a grace, & yet not to be freely bestowed by God and received by us.
or a gift can be a gift without being given, for no less does it imply contradiction to suppose it to be a grace, & yet not to be freely bestowed by God and received by us.
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Againe, if grace should spring out of our soile it should be but a flower of grasse, for all flesh is grasse, but the grace of the mediator is of a more durable nature, a flower that •ades not,
Again, if grace should spring out of our soil it should be but a flower of grass, for all Flesh is grass, but the grace of the Mediator is of a more durable nature, a flower that •ades not,
Multas fibras virulentiae Pelagianae, because it is an errour agreeable to nature & reason, so that we have a spr•ng within our own breast to nourish and main••ine it.
Multas fibras virulentiae Pelagian, Because it is an error agreeable to nature & reason, so that we have a spr•ng within our own breast to nourish and main••ine it.
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B••now to keep close to the point in hand, this point sheweth the e••or of Arminius and Pelagius, who ascribe the beginning preparations and ability of accepting grace to our own free will, although the complement to God.
B••now to keep close to the point in hand, this point shows the e••or of Arminius and Pelagius, who ascribe the beginning preparations and ability of accepting grace to our own free will, although the compliment to God.
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Whereas you see by what hath been said, that not only the fuller streames, but every drop of grace is received from his fulnes. This errour proceedes from 〈 ◊ 〉 not distinguishing a right betwixt acquisite habits and infused, indeed in the acqu••te, the acts goe before the habits,
Whereas you see by what hath been said, that not only the fuller streams, but every drop of grace is received from his fullness. This error proceeds from 〈 ◊ 〉 not distinguishing a right betwixt acquisite habits and infused, indeed in the acqu••te, the acts go before the habits,
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for even as the wheele doth not run that it may be made round, but it is first made round that it may run so the heart doth not first do the actions, whereby it is put into a right frame,
for even as the wheel does not run that it may be made round, but it is First made round that it may run so the heart does not First doe the actions, whereby it is put into a right frame,
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and brings forth fruits wo•thy amendment of life, for what is said of the soule is as truly said of Grace, it doth, Fabrica•• Sibi Domicilium, prepareth a room for it selfe, useth no Harb•nger,
and brings forth fruits wo•thy amendment of life, for what is said of the soul is as truly said of Grace, it does, Fabrica•• Sibi Domicilium, Prepareth a room for it self, uses no Harb•nger,
And if it be objected, as Arminius doth in his book upon the 7. to the Romans, that such as Seneca and Socrates, were much enlightned, did approve the law of God according to the inward man,
And if it be objected, as Arminius does in his book upon the 7. to the Roman, that such as Senecca and Socrates, were much enlightened, did approve the law of God according to the inward man,
So though they failed of the right end, the glory of God, yet they were not destitute of many excellent common gifts, wherein though one did go faire beyond another,
So though they failed of the right end, the glory of God, yet they were not destitute of many excellent Common Gifts, wherein though one did go fair beyond Another,
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If al grace be received, then deferre not repentance, for no repentance is accepted, but what proceeds from a Sanctifying grace, and that as you see is received, that is given by God as he wil.
If all grace be received, then defer not Repentance, for no Repentance is accepted, but what proceeds from a Sanctifying grace, and that as you see is received, that is given by God as he will.
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So, if the spirit shal breath into our hearts good motions of turning to God unfainedly in our youth, at 16. 17. or when over, it is the greatest wisedome in the world to take the opportunity,
So, if the Spirit shall breath into our hearts good motions of turning to God unfeignedly in our youth, At 16. 17. or when over, it is the greatest Wisdom in the world to take the opportunity,
How many thousand are now in Hel who tho•ght to ha• repented, and did not because they neglected those breathings 〈 ◊ 〉 the Spirit where they were offered? For there are certaine acceptable times,
How many thousand Are now in Hell who tho•ght to ha• repented, and did not Because they neglected those breathings 〈 ◊ 〉 the Spirit where they were offered? For there Are certain acceptable times,
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happy he that knowes that day of his visitation, and as our Saviour speaketh, the things which belong to his Peace, in that his day, which Ierusalem did not, which made Christ to weep over it, and which Saul did not:
happy he that knows that day of his Visitation, and as our Saviour speaks, the things which belong to his Peace, in that his day, which Ierusalem did not, which made christ to weep over it, and which Saul did not:
I beseech you therefore let us be exhorted to take the opportunity, and not be like to those whom Isayah complaines of, who like bulrushes how down their heads for a day, while some storme of inward or outward trouble is upon them,
I beseech you Therefore let us be exhorted to take the opportunity, and not be like to those whom Isaiah complains of, who like Bulrushes how down their Heads for a day, while Some storm of inward or outward trouble is upon them,
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nor a ••cere leaving of sinnes out of feare of hell, and desire to be saved, which a man may doe out of the strength of naturall wisedome, providing for his owne safety,
nor a ••cere leaving of Sins out of Fear of hell, and desire to be saved, which a man may do out of the strength of natural Wisdom, providing for his own safety,
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Ego non ego. In a word, when a man is cleane another man, then he was serving of God out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the Law of God without these by-respects.
Ego non ego. In a word, when a man is clean Another man, then he was serving of God out of an inward propenseness and having the Whole bent of his disposition turned to delight in the Law of God without these by-respects.
But died with those desperate words in his mouth, I am D•mned. Therefore let us take heed how we let such motions rise up like bubbles in us, and breake againe;
But died with those desperate words in his Mouth, I am D•mned. Therefore let us take heed how we let such motions rise up like bubbles in us, and break again;
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or goe our like sparkes upon wet under, lest often checking, and snibbing, and quenching the Spirit, in the end we be guilty of resisting the Holy Ghost, and God shal swears in his wrath that we shal not enter into his rest.
or go our like sparks upon wet under, lest often checking, and snibbing, and quenching the Spirit, in the end we be guilty of resisting the Holy Ghost, and God shall swears in his wrath that we shall not enter into his rest.
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Armin••s contrarily, our selves worke in our selves the Wil, and the deed; Therefore we need not worke out our Salvation with any such feare and solicitude,
Armin••s contrarily, our selves work in our selves the Will, and the deed; Therefore we need not work out our Salvation with any such Fear and solicitude,
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Therefore to take away this Scruple, we must know that God is exceeding free and open-handed in giving grace (if it may be taken in time) and if we wil not believe it, Iohn commeth here and telleth you, I have received of his Fulnesse, and not onely I,
Therefore to take away this Scruple, we must know that God is exceeding free and openhanded in giving grace (if it may be taken in time) and if we will not believe it, John comes Here and Telleth you, I have received of his Fullness, and not only I,
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2 If al grace be received, then let us be affected as Receivers [ 1 In thankfulnes towards God ] the most gracious are the most grateful, [ 2 In Humility towards men ] For what have wee that wee have not received? And shal our Purse or Vessel boast 〈 ◊ 〉 selfe against another,
2 If all grace be received, then let us be affected as Receivers [ 1 In thankfulness towards God ] the most gracious Are the most grateful, [ 2 In Humility towards men ] For what have we that we have not received? And shall our Purse or Vessel boast 〈 ◊ 〉 self against Another,
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Therefore it is said to be the B•cket of grace, and it is a true observation that a man of much Prayer, is a man of much Grace. Now Prayer is either Private, or Publique: [ Private, is that wherein we expresse our private and particular occasions to God every day, wherein we renew Repentance & Covenants with God, of abstayning from the sinnes we are most proue to,
Therefore it is said to be the B•cket of grace, and it is a true observation that a man of much Prayer, is a man of much Grace. Now Prayer is either Private, or Public: [ Private, is that wherein we express our private and particular occasions to God every day, wherein we renew Repentance & Covenants with God, of abstaining from the Sins we Are most prove to,
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This is the very Life of Religion, and in this we must be very frequent and servent, binding our selves with an inviolable resolution to keep a constant course in it,
This is the very Life of Religion, and in this we must be very frequent and servient, binding our selves with an inviolable resolution to keep a constant course in it,
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[ The next is Publique Prayer, of which because it is more questioned and not received by all with that Reverence it should, I wil adde a word or two of it, and conclude.
[ The next is Public Prayer, of which Because it is more questioned and not received by all with that reverence it should, I will add a word or two of it, and conclude.
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That a set Forme of Prayer is Lawful, much need not to be said, the very newnesse of the contrary opinion is enough to shew the vanity and falsenesse of it:
That a Set Form of Prayer is Lawful, much need not to be said, the very newness of the contrary opinion is enough to show the vanity and falseness of it:
Tertullian, who lived not much above an hundred yeares after the Apostles death, saith in his Booke de Oratione, Premissa Legitima & ordinaria Oratione, Ius est superstruendi Petitiones, &c. which sheweth that they had some ordinary set allowed Prayers, to which, afterwards some were added at more Liberty.
Tertullian, who lived not much above an hundred Years After the Apostles death, Says in his Book the Oration, Premise Legitimate & Ordinaria Oration, Just est superstruendi Petitiones, etc. which shows that they had Some ordinary Set allowed Prayers, to which, afterwards Some were added At more Liberty.
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And Calvin in his 83. Epistle to the Protect• of England saith, that he doth greatly allow a set Forme of Ecclesiasticall Prayers, which the Ministers should be bound to observe.
And calvin in his 83. Epistle to the Protect• of England Says, that he does greatly allow a Set Form of Ecclesiastical Prayers, which the Ministers should be bound to observe.
and in a reverent and holy manner. One thing there is, which if it were well considered, would breed in the hearts of men another esteem of our publique prayers then there is.
and in a reverend and holy manner. One thing there is, which if it were well considered, would breed in the hearts of men Another esteem of our public Prayers then there is.
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and that is to worship God, and to performe a service to him, for preving of which, there are two places of Scripture un-answerable, Luke 2. 37. Hannals worshipped God by fasting and prayers, the word used is NONLATINALPHABET, which is the proper word for worship, Acts 13. 2. They ministred to the Lord and fasted, the word used is NONLATINALPHABET, whence the word Liturgy is derived.
and that is to worship God, and to perform a service to him, for proving of which, there Are two places of Scripture unanswerable, Lycia 2. 37. Hannals worshipped God by fasting and Prayers, the word used is, which is the proper word for worship, Acts 13. 2. They ministered to the Lord and fasted, the word used is, whence the word Liturgy is derived.
Besides if this argument were good, it would swell against conceived prayer, for if he that heareth, hath a larger spirit then he that prayeth, there is to him the same stinting o• restraint.
Beside if this argument were good, it would swell against conceived prayer, for if he that hears, hath a larger Spirit then he that Prayeth, there is to him the same stinting o• restraint.
And if they be more publique, there are prayers before and after Sermon, wherein the Minister is left at more liberty? And if it be yet more generall belonging to the State or Church, we adde it to the publike prayers,
And if they be more public, there Are Prayers before and After Sermon, wherein the Minister is left At more liberty? And if it be yet more general belonging to the State or Church, we add it to the public Prayers,
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that which is chiefely to be desired, is, that they may be better observed, and more esteemed, especially seeing our publique prayers be holy and good, (and which should be a greater inducement) the Church hath commanded them:
that which is chiefly to be desired, is, that they may be better observed, and more esteemed, especially seeing our public Prayers be holy and good, (and which should be a greater inducement) the Church hath commanded them:
Nor doth this want the practise and approbation of the Auncient, it is Cyprians speech. Quanto efficacius impetramus quod petimus Christi nominae si ipsius Oratione petamus.
Nor does this want the practice and approbation of the Ancient, it is Cyprians speech. Quanto More effectively impetramus quod Petimus Christ nominae si Himself Oration petamus.
Thus if we shal shew our selves affected as Receivers, in using both publicke and private praier, we shall find that successe which Iohn and the rest found, who of his fulnesse received Grace for Grace. FINIS.
Thus if we shall show our selves affected as Receivers, in using both public and private prayer, we shall find that success which John and the rest found, who of his fullness received Grace for Grace. FINIS.
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