Christ dying and drawing sinners to himself, or, A survey of our Saviour in his soule-suffering, his lovelynesse in his death, and the efficacie thereof in which some cases of soule-trouble in weeke beleevers ... are opened ... delivered in sermons on the Evangel according to S. John Chap. XII, vers. 27, 28, 29, 30, 31, 32, 33 ... / by Samuel Rutherford.
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as is cleare, Mat. 26. vers. 37. And he was removed from them also, Mat. 26.39. Luk. 22.41. and they were sleeping, in his agonie, Mat. 26.40, 43, 45. But now there is a waking people with Christ, who heard this voyce.
as is clear, Mathew 26. vers. 37. And he was removed from them also, Mathew 26.39. Luk. 22.41. and they were sleeping, in his agony, Mathew 26.40, 43, 45. But now there is a waking people with christ, who herd this voice.
IT is a question whether these words of our Saviours Soule-trouble be nothing but the same words and prayer which Matthew chap. 26. and Luke 22. relate, to wit, O my Father, if it be possible, let this cup passe from me, when his soule was troubled in the garden, in his agonie: Some think them the same, others not.
IT is a question whither these words of our Saviors Soul trouble be nothing but the same words and prayer which Matthew chap. 26. and Lycia 22. relate, to wit, Oh my Father, if it be possible, let this cup pass from me, when his soul was troubled in the garden, in his agony: some think them the same, Others not.
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there being now with Christ in the garden, when hee prayed, O my Father, &c. none save Peter, James, and John, the three famous witnesses of his extreme suffering,
there being now with christ in the garden, when he prayed, Oh my Father, etc. none save Peter, James, and John, the three famous Witnesses of his extreme suffering,
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Christ, God and man, knowing that hee was to beare the terrors of the first and second death, doth act over afore-hand (the time being neare) the sorrow and anguish of heart that hee was to suffer in his extreme sufferings:
christ, God and man, knowing that he was to bear the terrors of the First and second death, does act over aforehand (the time being near) the sorrow and anguish of heart that he was to suffer in his extreme sufferings:
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as it were good, ere the crosse come, to act it in our mind, and take an essay and a lift of Christs crosse, ere wee beare it, to try how handsomely wee would set back and shoulders under the Lords crosse.
as it were good, ere the cross come, to act it in our mind, and take an essay and a lift of Christ cross, ere we bear it, to try how handsomely we would Set back and shoulders under the lords cross.
I doe not intend that wee are to imitate the Martyr who put his hand in the fire, the night before hee suffered, to try how hee could endure burning-quick;
I do not intend that we Are to imitate the Martyr who put his hand in the fire, the night before he suffered, to try how he could endure burning-quick;
but that wee are to lay the supposition, what if i• so fall out; (as Christ being perswaded his suffering was to come, acted sorrow, trouble of soule and prayer before-hand;) and to resolve the saddest,
but that we Are to lay the supposition, what if i• so fallen out; (as christ being persuaded his suffering was to come, acted sorrow, trouble of soul and prayer beforehand;) and to resolve the Saddest,
as the unjust Steward resolveth on a way, before-hand, how to swimm• through his necessities, Luk. 16.4. The Lord acteth judgement ▪ and what they shall pray in the time of their extremity, who now spit at all praying and Religion;
as the unjust Steward resolves on a Way, beforehand, how to swimm• through his necessities, Luk. 16.4. The Lord Acts judgement ▪ and what they shall pray in the time of their extremity, who now spit At all praying and Religion;
Men will not suppose the reall story of hell. Say but with thy selfe, Oh! shall I weep, and gnaw my tongue for paine, in a sea of fire and brimstone? Doe but fore-fancie, I pray you,
Men will not suppose the real story of hell. Say but with thy self, Oh! shall I weep, and gnaw my tongue for pain, in a sea of fire and brimstone? Do but fore-fancy, I pray you,
how you shall look on it, what thoughts you will have, what you shall doe, when you shall 2 Thes. 1.9. be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.
how you shall look on it, what thoughts you will have, what you shall do, when you shall 2 Thebes 1.9. be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.
and resolve to lie under Gods feet, and intend humble yeelding to God ; as 2 Sam. 15.25, 26. In the Complaint wee have 1. the Subject-matter of it, The Lords troubled - soule. 2. The Time; Now, is my soul• troubled.
and resolve to lie under God's feet, and intend humble yielding to God; as 2 Sam. 15.25, 26. In the Complaint we have 1. the Subject-matter of it, The lords troubled - soul. 2. The Time; Now, is my soul• troubled.
The Lord forgetting his paine, embraceth this evill houre. 6. Going on in his resolution to embrace this sad houre, hee prayeth, vers. 28. Father, glorifie thy Name.
The Lord forgetting his pain, Embraceth this evil hour. 6. Going on in his resolution to embrace this sad hour, he Prayeth, vers. 28. Father, Glorify thy Name.
Touching the first, the Soule-trouble of Christ, wee are to consider, 1. How it can consist with peace. 2. How with the personall union. 3. What cause there was. 4. What love and mercy in Jesus to be troubled for us. 5. What use wee must make of this.
Touching the First, the Soul trouble of christ, we Are to Consider, 1. How it can consist with peace. 2. How with the personal Union. 3. What cause there was. 4. What love and mercy in jesus to be troubled for us. 5. What use we must make of this.
There is such mudde and dregs in the bottome and banks of our affections, that when our anger, sorrow, sadnesse, feare, does arise in their acts, our fountaine casteth out sinne.
There is such mud and dregs in the bottom and banks of our affections, that when our anger, sorrow, sadness, Fear, does arise in their acts, our fountain Cast out sin.
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O that Christ would plant some of his flowers in our soule, and blesse the soyle, that they might grow kindly there, being warmed and nourished with his grace:
Oh that christ would plant Some of his flowers in our soul, and bless the soil, that they might grow kindly there, being warmed and nourished with his grace:
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and every man is himselfe, and casts a smell like himselfe, when he is in the furnace. Troubled Christ prayes. Tempted Job beleeves, Job 19.25. The scourged Apostles rejoyce, Act. 5.41. Drowned Jonah looks to the holy Temple, Jonah 2.4. 2. Christs affections were rationall; reason starts up before feare:
and every man is himself, and Cast a smell like himself, when he is in the furnace. Troubled christ prays. Tempted Job believes, Job 19.25. The scourged Apostles rejoice, Act. 5.41. Drowned Jonah looks to the holy Temple, Jonah 2.4. 2. Christ affections were rational; reason starts up before Fear:
First, The God-h•ad personally united with a Man, and a Mans soule had an immediate influence on his affections. This was Christs personall priviledge;
First, The Godh•ad personally united with a Man, and a men soul had an immediate influence on his affections. This was Christ personal privilege;
but in his generation there was a cut of the art of heaven in Christ more then in the forming of Adam, or then in the generation of men, suppose man had never sinned; as Luk. 1.35. The power of the most High shall over-shadow thee:
but in his generation there was a Cut of the art of heaven in christ more then in the forming of Adam, or then in the generation of men, suppose man had never sinned; as Luk. 1.35. The power of the most High shall overshadow thee:
Hee was not as man in his intellectualls, wise, or desirous to be wise, (as Adam and Evah, and men now are taken with the disease of curiosity) above what was fit:
He was not as man in his intellectuals, wise, or desirous to be wise, (as Adam and Eve, and men now Are taken with the disease of curiosity) above what was fit:
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or fore-saw as great sufferings, and yet 1. beleeved, 2. prayed, 3. hoped, 4. was encouraged under it, 5. suffered them to the bottome with all patience, 6. rejoyced in hope, Psal. 16.9.
or foresaw as great sufferings, and yet 1. believed, 2. prayed, 3. hoped, 4. was encouraged under it, 5. suffered them to the bottom with all patience, 6. rejoiced in hope, Psalm 16.9.
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Now our affections rise and swell before reason: 1. They are often imaginary, and are on horse-back and in armes at the stirring of a straw. 2. They want that clearnesse and serenity of grace that Christ had, through habituall grace following nature from the womb. 3. Wee can raise our affec••ons, but cannot allay them:
Now our affections rise and swell before reason: 1. They Are often imaginary, and Are on horseback and in arms At the stirring of a straw. 2. They want that clearness and serenity of grace that christ had, through habitual grace following nature from the womb. 3. we can raise our affec••ons, but cannot allay them:
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And this extremity of soule-trouble was most rationall, coming from the infallible apprehension of the most pressing cause of soule-trouble, that ever living man was under.
And this extremity of Soul trouble was most rational, coming from the infallible apprehension of the most pressing cause of Soul trouble, that ever living man was under.
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First, Hee never could want faith, which is a serenity, quietnes, and silence of the soule and assurance of the love of God. Secondly, Hee could have no doubting, or sinfull disturbance of mind;
First, He never could want faith, which is a serenity, quietness, and silence of the soul and assurance of the love of God. Secondly, He could have no doubting, or sinful disturbance of mind;
When the sunne riseth first, the beames over-gilde the tops of green mountaines that look toward the East, and the world cannot hinder the sun to rise:
When the sun Riseth First, the beams overgild the tops of green Mountains that look towards the East, and the world cannot hinder the sun to rise:
the rayes that come from his face that sits on the throne, so over-goldeth the soule, that there is no possibility of clouding peace, or of hindering day-light in the soules of such Some have neither peace nor pardon ;
the rays that come from his face that sits on the throne, so over-goldeth the soul, that there is no possibility of clouding peace, or of hindering daylight in the Souls of such some have neither peace nor pardon;
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Oh, saith Love to infinite Justice, What will you give for me? will you buy me? my deare children, the heires of eternall grace? A price below the worth of so many Kings, Justice cannot heare of;
O, Says Love to infinite justice, What will you give for me? will you buy me? my deer children, the Heirs of Eternal grace? A price below the worth of so many Kings, justice cannot hear of;
Thirdly, Heaven is not onely a transcendent Jewel, deare in it selfe, but our Father would propine Rebels with a Sonship and a Kingdome, which is deare in our legall esteeme.
Thirdly, Heaven is not only a transcendent Jewel, deer in it self, but our Father would propine Rebels with a Sonship and a Kingdom, which is deer in our Legal esteem.
Fifthly, I love not to dispute here, but God, if wee speake of his absolute power, without respect to his free decree, could have pardoned sinne without a ransome,
Fifthly, I love not to dispute Here, but God, if we speak of his absolute power, without respect to his free Decree, could have pardoned sin without a ransom,
onely supposing that frame of providence, and decrees of punishing, and redeeming sinners, that now is, the Lord could not but be steaddie in his decrees;
only supposing that frame of providence, and decrees of punishing, and redeeming Sinners, that now is, the Lord could not but be steaddie in his decrees;
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as salvation was to runne in no other channell, but such an one, the bank whereof was the freest grace and tenderest love that can enter in the heart of Men or Angels ;
as salvation was to run in no other channel, but such an one, the bank whereof was the Freest grace and Tenderest love that can enter in the heart of Men or Angels;
and therefore freely our Lord came under baile, and lovely necessity, to straine himselfe to issue out love, in giving his one Sonne (hee had not another) to die for man:
and Therefore freely our Lord Come under bail, and lovely necessity, to strain himself to issue out love, in giving his one Son (he had not Another) to die for man:
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Hee framed a supernaturall providence of richest grace and love, to buy the refuse of creatures, foule sinners, with an unparallel'd sampler of tender love, to give the Bloud-Royall of heaven, the eternall Branch of the Princely and Kingly God-head a ransome to Justice.
He framed a supernatural providence of Richest grace and love, to buy the refuse of creatures, foul Sinners, with an unparalleled sampler of tender love, to give the Blood royal of heaven, the Eternal Branch of the Princely and Kingly Godhead a ransom to justice.
You sinne and sing in your carnall joyes, I sigh, I weep for your joy. The fairest face that ever was, was foule with weeping for your sinfull rejoycing.
You sin and sing in your carnal Joys, I sighs, I weep for your joy. The Fairest face that ever was, was foul with weeping for your sinful rejoicing.
It was fitting that free-love, in the bowells of Christ, should contrive the way to heaven through free-love: wee should never in heaven, cast downe our Crownes at the feet of him that sits on the throne, with such sense and admiration,
It was fitting that free-love, in the bowels of christ, should contrive the Way to heaven through free-love: we should never in heaven, cast down our Crowns At the feet of him that sits on the throne, with such sense and admiration,
for nothing, all the shoulders in heaven are for eternity on an act of lifting-up, and heightening Christs free-love, who has redeemed them, with so free a redemption;
for nothing, all the shoulders in heaven Are for eternity on an act of lifting-up, and heightening Christ free-love, who has redeemed them, with so free a redemption;
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as often our spirits are over-swayed so with distaste of life, because of the foure accidents that doe convey it, that they think the gaine of life not so sweet,
as often our spirits Are overswayed so with distaste of life, Because of the foure accidents that do convey it, that they think the gain of life not so sweet,
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and wee know that, They shall fight against thee, but they shall not prevaile: But the blessed God-head in Christ is uncapable of an arrow, or of repercussion;
and we know that, They shall fight against thee, but they shall not prevail: But the blessed Godhead in christ is uncapable of an arrow, or of repercussion;
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onely the Man Christ, the Rose of heaven, had in his bosome, at his root, a fountaine, Oh how deep and refreshing, that kept the Flower greene, under death and the grave!
only the Man christ, the Rose of heaven, had in his bosom, At his root, a fountain, O how deep and refreshing, that kept the Flower green, under death and the grave!
and keep strength in Christ, (so, I think, God can keep a damned man in the doubled torments of everlasting wrath, with strength of grace, courage, faith, the love of Christ for ever,
and keep strength in christ, (so, I think, God can keep a damned man in the doubled torments of everlasting wrath, with strength of grace, courage, faith, the love of christ for ever,
The Child born to us, is the mighty God, the Father of age, the Prince of peace, Isai. 9.6. Rom. 9.5. Gal. 4.4. There is a wide difference between him the second Adam, and all men, even the first Adam in his perfection. 1 Cor. 15.47.
The Child born to us, is the mighty God, the Father of age, the Prince of peace, Isaiah 9.6. Rom. 9.5. Gal. 4.4. There is a wide difference between him the second Adam, and all men, even the First Adam in his perfection. 1 Cor. 15.47.
Wee beleeve, that Christ becoming Surety for us, not his body onely, but his soule especially came under that necessity, that his soule was in our soules stead ;
we believe, that christ becoming Surety for us, not his body only, but his soul especially Come under that necessity, that his soul was in our Souls stead;
and so what was due to our soules for ever, our Surety of justice behoved to suffer the same. Isai. 53.10. Hee made his soule an offering for sinne. Sure for our sin.
and so what was due to our Souls for ever, our Surety of Justice behooved to suffer the same. Isaiah 53.10. He made his soul an offering for sin. Sure for our since.
Thirdly, Nor can it be more inconsistent with his blessed person, being God and Man, and the Sonne of God, that hee suffered in his soule the wrath of God for our sinnes,
Thirdly, Nor can it be more inconsistent with his blessed person, being God and Man, and the Son of God, that he suffered in his soul the wrath of God for our Sins,
The choicest and most stately piece that ever God created, and dearest to God, being the Second to God-man, was the Princely soule of Christ, it was a Kings soule;
The Choicest and most stately piece that ever God created, and dearest to God, being the Second to God-man, was the Princely soul of christ, it was a Kings soul;
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the first-borne and the strongest of deaths, the wrath of God, the innocent paine of hell, voyd of despaire and hatred of God. If I had any hell on me, I should chuse an innocent hell, like Christs :
the firstborn and the Strongest of death's, the wrath of God, the innocent pain of hell, void of despair and hatred of God. If I had any hell on me, I should choose an innocent hell, like Christ:
But if it be so, that death finding so precious a Surety as Christs Princely and sinlesse soule, did make him obey the law of the Land, ere hee escaped out of that Land, what wonder that wee die, who are born in the Land of death? No creature but it travelleth in paine, with death in its bosome,
But if it be so, that death finding so precious a Surety as Christ Princely and sinless soul, did make him obey the law of the Land, ere he escaped out of that Land, what wonder that we die, who Are born in the Land of death? No creature but it travelleth in pain, with death in its bosom,
And if this spotlesse soule that never sinned was troubled, what wonder then many troubles be to the sinner? Our Saviour, who promiseth soule-rest to others, cannot have soule-rest himselfe:
And if this spotless soul that never sinned was troubled, what wonder then many Troubles be to the sinner? Our Saviour, who promises Soul-rest to Others, cannot have Soul-rest himself:
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and weeping, for the liberty of the sonnes of God, Rom. 8.21. The figure of the passing-away world, 1 Cor. 7.31. is like an old mans face, full of wrinkles, and foule with weeping:
and weeping, for the liberty of the Sons of God, Rom. 8.21. The figure of the passing-away world, 1 Cor. 7.31. is like an old men face, full of wrinkles, and foul with weeping:
Christs soule now is above trouble, and rests sweetly in the bosome of God. Troubled Soules, Rejoyce in hope. Soft and childish Saints take it not well that they are not every day feasted with Christs love, that they lie not all the night between the Redeemer 's brests,
Christ soul now is above trouble, and rests sweetly in the bosom of God. Troubled Souls, Rejoice in hope. Soft and childish Saints take it not well that they Are not every day feasted with Christ love, that they lie not all the night between the Redeemer is breasts,
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and come under the pain of a troubled soule, except free, strong and vehement love, that was a bottomlesse river unpatient of banks? Infinite goodnesse maketh Love to swell without it selfe, Joh. 15.13. Goodnesse is much moved with righteousnesse and innocency;
and come under the pain of a troubled soul, except free, strong and vehement love, that was a bottomless river unpatient of banks? Infinite Goodness makes Love to swell without it self, John 15.13. goodness is much moved with righteousness and innocency;
yet Christ, though neither righteousnesse was in us, nor goodnesse, would dare to dye for us, Rom. 5.7, 8. Goodnesse and grace (which is goodnesse for no deserving) is bold, daring, and venturous.
yet christ, though neither righteousness was in us, nor Goodness, would Dare to die for us, Rom. 5.7, 8. goodness and grace (which is Goodness for no deserving) is bold, daring, and venturous.
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Hee knew that his bloud, and his one noble soule, that dwelt in a personall union with God, was a greater summe, incomparably, then all his redeemed ones.
He knew that his blood, and his one noble soul, that dwelled in a personal Union with God, was a greater sum, incomparably, then all his redeemed ones.
But there's no lack in love; the love of Christ was not private, nor mercenary. Christ the buyer, commended the wares ere hee bargained, Cant. 4.7. Thou art all faire, my love, there's not a spot in thee.
But there's no lack in love; the love of christ was not private, nor mercenary. christ the buyer, commended the wares ere he bargained, Cant 4.7. Thou art all fair, my love, there's not a spot in thee.
Christ judged hee had gotten a noble prize, and made an heavens market, when hee got his Wife that hee served for, in his armes, Esay 53.11. Hee saw the travell of his soule, and was satisfied:
christ judged he had got a noble prize, and made an heavens market, when he god his Wife that he served for, in his arms, Isaiah 53.11. He saw the travel of his soul, and was satisfied:
Love, Love pressed Christ to the warre, to come and serve the great King, and the State of lost Mankind, and to doe it freely. This maketh it two favours.
Love, Love pressed christ to the war, to come and serve the great King, and the State of lost Mankind, and to do it freely. This makes it two favours.
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This innocent and soule-rejoycing policy of Christs taking on him the seed of Abraham, not of Angels, and to come downe in the shape of a servant, to the land of his enemies, without a Passe, in regard of his sufferings, speaketh and cryeth the deep wisdome of infinite Love.
This innocent and soul-rejoicing policy of Christ taking on him the seed of Abraham, not of Angels, and to come down in the shape of a servant, to the land of his enemies, without a Pass, in regard of his sufferings, speaks and Cries the deep Wisdom of infinite Love.
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as that God and man personally should both doe and suffer, so as Justice should want nothing, Mercy be satisfied, Peace should kisse righteousnesse, and warre goe on, in justice, against a sinlesse Redeemer? Angels bowing and stooping downe to behold the bottome of this depth, 1 Pet. 1.12. cannot read the perfect sense of the infinite turnings and foldings of this mysterious love.
as that God and man personally should both doe and suffer, so as justice should want nothing, Mercy be satisfied, Peace should kiss righteousness, and war go on, in Justice, against a sinless Redeemer? Angels bowing and stooping down to behold the bottom of this depth, 1 Pet. 1.12. cannot read the perfect sense of the infinite turnings and foldings of this mysterious love.
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as to be-spot and under-rate the spotlesse love of all loves, with coming •igh to black sinners? Who could have beleeved that lumps of hell and sinne could be capable of the warmings and sparkles of so high and princely a Love? or that there could be place in the brest of the High and lofty One, for forlorne and guilty clay.
as to bespot and underrate the spotless love of all loves, with coming •igh to black Sinners? Who could have believed that lumps of hell and sin could be capable of the warmings and sparkles of so high and princely a Love? or that there could be place in the breast of the High and lofty One, for forlorn and guilty clay.
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the peace that the Lord bringeth out of the wombe of warre, is better then the rotten peace that wee had in the superstitious daies of Prelats. What a sweet life, what a heaven, what a salvation is it, we have in Christ? and we know the death, the grave, the soule-trouble of the Lord Jesus, travelled in paine to bring forth these to us.
the peace that the Lord brings out of the womb of war, is better then the rotten peace that we had in the superstitious days of Prelates. What a sweet life, what a heaven, what a salvation is it, we have in christ? and we know the death, the grave, the Soul trouble of the Lord jesus, traveled in pain to bring forth these to us.
and stood aloofe at our miserie, as changed lovers) free Grace, boundlesse love, deepest and richest mercy in Jesus Christ opened our graves, and raised the dead.
and stood aloof At our misery, as changed lovers) free Grace, boundless love, Deepest and Richest mercy in jesus christ opened our graves, and raised the dead.
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Why is it thus with mee, Lord? (saith the Wrestler.) Why doest thou mis-judge Christ? he who findeth fault with what the Creator doth, let him be man or Angel, undoe it,
Why is it thus with me, Lord? (Says the Wrestler.) Why dost thou misjudge christ? he who finds fault with what the Creator does, let him be man or Angel, undo it,
Providence halteth (say we) but what if sense and humour say, a straight line is a circle? The world judged God in person a Samaritane, one that had a devill,
Providence halteth (say we) but what if sense and humour say, a straight line is a circle? The world judged God in person a Samaritan, one that had a Devil,
Should wee make a table of Christs acts of love, and free grace to us, and of ou• sinnes and acts of unthankefulnesse to him, this would be more evident;
Should we make a table of Christ acts of love, and free grace to us, and of ou• Sins and acts of unthankfulness to him, this would be more evident;
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oh I must make this sad reckoning with Jesus Christ. Oh, Christ turneth his smiling face to mee, in calling, inviting, obtesting, praying, that I would be reconciled to God, I turne my back to him;
o I must make this sad reckoning with jesus christ. O, christ turns his smiling face to me, in calling, inviting, obtesting, praying, that I would be reconciled to God, I turn my back to him;
I grant it is an infinite But. But ' its a transgression of both Law and Love, to spurne against the warme bowels of Love, to spit on grace, on tendernesse of infinite Love. The white and ruddie, the fairest of heaven, offereth to kisse Blacke-Moores on earth, they will not come neere to him.
I grant it is an infinite But. But ' its a Transgression of both Law and Love, to spurn against the warm bowels of Love, to spit on grace, on tenderness of infinite Love. The white and ruddy, the Fairest of heaven, Offereth to kiss Blacke-Moores on earth, they will not come near to him.
Evangelike love is more then love, ' its the Gold, the floure of Christs Wheat, and of his finest Love. Cant. 5.6. I rose up to open to my beloved, but my beloved had withdrawne himselfe, and was gone, my soule passed away when he spake.
Evangelic love is more then love, ' its the Gold, the flower of Christ Wheat, and of his Finest Love. Cant 5.6. I rose up to open to my Beloved, but my Beloved had withdrawn himself, and was gone, my soul passed away when he spoke.
This intimateth so much, as Christ taketh not a direct journey to goe away, and leave his owne children, onely hee goeth a little aside from the doore of the soule, to testifie hee would gladly, with his soule, come in.
This intimateth so much, as christ Takes not a Direct journey to go away, and leave his own children, only he Goes a little aside from the door of the soul, to testify he would gladly, with his soul, come in.
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Now what ingratitude is it to shut him violently away? 2. My soule was gone, the old Version is, My soule melted, at his speaking NONLATINALPHABET my soule passed over, or went away;
Now what ingratitude is it to shut him violently away? 2. My soul was gone, the old Version is, My soul melted, At his speaking my soul passed over, or went away;
Secondly, what course the troubled in soule are to take in imitation of Christ. A soule troubled for sinne must either be a soule feared and perplexed,
Secondly, what course the troubled in soul Are to take in imitation of christ. A soul troubled for sin must either be a soul feared and perplexed,
for the penall displeasure, wrath, and indignation of God, or the eternall punishment of sinne, as these come under the apprehension of the evill of punishment;
for the penal displeasure, wrath, and Indignation of God, or the Eternal punishment of sin, as these come under the apprehension of the evil of punishment;
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In any of these three respects, it is no sinne to be soule-troubled for sinne, upon these conditions: 1. That the soule bee free of faithlesse doubting of Gods love.
In any of these three respects, it is no sin to be soul-troubled for sin, upon these conditions: 1. That the soul be free of faithless doubting of God's love.
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Or by free imputation, and the in-drawing of rayes, and irradiations, and out-flowings of divine love is a high-evill in a soule that hath any thing of the nature of a sonne in him;
Or by free imputation, and the indrawing of rays, and irradiations, and out-flowings of divine love is a high-evil in a soul that hath any thing of the nature of a son in him;
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then for Christ to be under a cloude, in regard of the out-breathings of eternall love, was in a sort, most violent to Christ, as if he had been torne from himselfe,
then for christ to be under a cloud, in regard of the out-breathings of Eternal love, was in a sort, most violent to christ, as if he had been torn from himself,
the more of Heaven in the soule, and the more of God: the want of God and of Heaven is the greater Hell. Suppose we that the whole light in the bodie of the Sun were utterly extinct,
the more of Heaven in the soul, and the more of God: the want of God and of Heaven is the greater Hell. Suppose we that the Whole Light in the body of the Sun were utterly extinct,
and againe were immediatly stript naked of all this glory, and then plunged into the depth and heart of Holl, and of a lake of more then Hells ordinary temper, of fire and brimstone;
and again were immediately stripped naked of all this glory, and then plunged into the depth and heart of Holl, and of a lake of more then Hells ordinary temper, of fire and brimstone;
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or suppose, God should adde millions of degrees of more pure and unmixed wrath and curses, this Angels soule must be more troubled, then wee can easily apprehend;
or suppose, God should add millions of Degrees of more pure and unmixed wrath and curses, this Angels soul must be more troubled, then we can Easily apprehend;
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but the Lord Jesus in whole person, heaven in the highest degree was carried about with him, being throwne down from the top of so high a glory, to a sad and fearefull condition,
but the Lord jesus in Whole person, heaven in the highest degree was carried about with him, being thrown down from the top of so high a glory, to a sad and fearful condition,
an agony, and swearing of blood, ( God knowes the cause) that shouting and tears of this low condition, drew out that saddest complaint, My God, my God,
an agony, and swearing of blood, (God knows the cause) that shouting and tears of this low condition, drew out that Saddest complaint, My God, my God,
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it is swoning, and the soules departure out of the body, sicknesse and death to the Spouse, Cant. 5. vers. 6.8. it's Hell and distraction to Heman, Psal. 88.15.
it is swooning, and the Souls departure out of the body, sickness and death to the Spouse, Cant 5. vers. 6.8. it's Hell and distraction to Heman, Psalm 88.15.
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It is to Jeremiah the cursing of the Messenger that brought tidings to his Father, that a man-child was borne, and a wishing that hee never had being, nor life;
It is to Jeremiah the cursing of the Messenger that brought tidings to his Father, that a Manchild was born, and a wishing that he never had being, nor life;
But in all that we yet have said, Christs greatest Soule trouble as a Sonne (for that he was essentially) was in that his holy soule was sadded and made h•avie even to death, for sinne,
But in all that we yet have said, Christ greatest Soul trouble as a Son (for that he was essentially) was in that his holy soul was sadded and made h•avie even to death, for sin,
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Jaakob would not have mourned so, for the losse of a servant, as of his Sonne Joseph. Now no man enioying God, could have a more quicke and vigorous sense of the enjoyed God-head, then Christ ▪ so his apprehension and vision of God must have been strong. 2. Because the union with the Godhead, and communion of fulnesse of Grace from the wombe, must adde to his naturall faculties, a great edge of sense;
Jacob would not have mourned so, for the loss of a servant, as of his Son Joseph. Now no man enjoying God, could have a more quick and vigorous sense of the enjoyed Godhead, then christ ▪ so his apprehension and vision of God must have been strong. 2. Because the Union with the Godhead, and communion of fullness of Grace from the womb, must add to his natural faculties, a great edge of sense;
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and the larger the vessell be, the fulnesse must be the greater ▪ What, or who, of the highest Seraphims, or Dominions, or Principalities, among Angels, had so large and capacious a a spirit to containe the fulnesse of God, as Christ had? When Salomons heart was larger the• the sand in the Sea-shore ;
and the larger the vessel be, the fullness must be the greater ▪ What, or who, of the highest Seraphims, or Dominions, or Principalities, among Angels, had so large and capacious a a Spirit to contain the fullness of God, as christ had? When Solomon's heart was larger the• the sand in the Seashore;
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What bowels of compassion and love, of m••••nesse, gentlenes, of free grace must be in him? Since all thousands of Elected soules sate in these bowels,
What bowels of compassion and love, of m••••nesse, gentleness, of free grace must be in him? Since all thousands of Elected Souls sat in these bowels,
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and all things living and moving on the earth? Then what wonder, that Christs Soule was extreamly troubled, his blessed Sunne was now downe, his Spring and Summer gone;
and all things living and moving on the earth? Then what wonder, that Christ Soul was extremely troubled, his blessed Sun was now down, his Spring and Summer gone;
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so neither could he at this time, actu secundo, let out the sweet fruits of his love ▪ the cause of the former is the nature of God, •s the ground of the latter is a dispensation above the capacitie of the reason of Men or Angels. We may then conclude, that Jesus Christs Soule-trouble,
so neither could he At this time, Acts secundo, let out the sweet fruits of his love ▪ the cause of the former is the nature of God, •s the ground of the latter is a Dispensation above the capacity of the reason of Men or Angels. We may then conclude, that jesus Christ Soul trouble,
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Then to be troubled for sin, though the person be fully perswaded of pardon, is neither sin, no• inconsistent with the state of a justified person,
Then to be troubled for since, though the person be Fully persuaded of pardon, is neither since, no• inconsistent with the state of a justified person,
so as its unpossible to separate the condemnatory power of the Law, from the mandatory and commanding power of the Law. (2.) Because as to abstaine from sin as it offendeth against the love of God sh•wing mercy, rather then the Law of God inflicting wrath, is spirituall obedience;
so as its unpossible to separate the condemnatory power of the Law, from the mandatory and commanding power of the Law. (2.) Because as to abstain from since as it offends against the love of God sh•wing mercy, rather then the Law of God inflicting wrath, is spiritual Obedience;
so also to be troubled in soule for sin, committed by a justified person against so many sweet bonds of free love and grace, is a sanctified and gracious sorrow and trouble of soule. (3.) To be troubled for sin,
so also to be troubled in soul for since, committed by a justified person against so many sweet bonds of free love and grace, is a sanctified and gracious sorrow and trouble of soul. (3.) To be troubled for since,
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nor that the justified and pardoned sinner thus troubled is not pardoned, or that hee feareth eternall wrath, (as Antinomians imagine) no more then a sons griefe of mind for offending a tender-hearted father can inferre, that this griefe doth conclude this son under a condition of doubting of his state of son-ship or filiation,
nor that the justified and pardoned sinner thus troubled is not pardoned, or that he fears Eternal wrath, (as Antinomians imagine) no more then a Sons grief of mind for offending a tender-hearted father can infer, that this grief does conclude this son under a condition of doubting of his state of sonship or filiation,
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and feare that the Beloved withdraw himselfe, and goe seek his lodging elsewhere, as Cant. 5.4, 5. Psal. 5.9, 10 ▪ and that the Lord cover himselfe with a cloud,
and Fear that the beloved withdraw himself, and go seek his lodging elsewhere, as Cant 5.4, 5. Psalm 5.9, 10 ▪ and that the Lord cover himself with a cloud,
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Therefore they teach, that there is no assurance true and right, unlesse it be without fear and doubting . (2.) That to call in question whether God be my deare Father,
Therefore they teach, that there is no assurance true and right, unless it be without Fear and doubting. (2.) That to call in question whither God be my deer Father,
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after, or upon the commission of some hainous sinnes, (as murther, incest, &c.) doth prove a man to be under the covenant of works ▪ (3.) That a man must be so farre from being troubled for sin, that hee must take no notice of his sin, nor of his repentance .
After, or upon the commission of Some heinous Sins, (as murder, Incest, etc.) does prove a man to be under the Covenant of works ▪ (3.) That a man must be so Far from being troubled for since, that he must take no notice of his since, nor of his Repentance.
and my reason is, Paul in respect of his owne person, what became of his sin, was already resolved, Chap. 8.1. There is now no condemnation, &c. hee knew his sins were pardoned, and that they could not hurt him.
and my reason is, Paul in respect of his own person, what became of his since, was already resolved, Chap. 8.1. There is now no condemnation, etc. he knew his Sins were pardoned, and that they could not hurt him.
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Answ. Observe that Arminius, as also of old, Pelagius, exponed Rom. 7. de semi regenito, of a halfe renewed man, in whom sense, which inclines to veniall sins, fights with reason;
Answer Observe that Arminius, as also of old, Pelagius, Expound Rom. 7. the semi regenito, of a half renewed man, in whom sense, which inclines to venial Sins, fights with reason;
So then there is no battell between the Flesh and the Spirit in the justified man, by the Antinomian way to heaven, which on the Fleshes part, that lusteth against the Spirit, deserveth the name of sin,
So then there is no battle between the Flesh and the Spirit in the justified man, by the Antinomian Way to heaven, which on the Fleshes part, that Lusteth against the Spirit, deserveth the name of since,
But that Paul, Rom. 7. speaks in the person of a scrupulous and troubled conscience, not as its the common case of all the regenerate, in whom sin dwells, is a foule and fleshly untruth. (1.) To be carnall in part, as Vers. 14. to doe which wee allow not, to doe what wee would not,
But that Paul, Rom. 7. speaks in the person of a scrupulous and troubled conscience, not as its the Common case of all the regenerate, in whom since dwells, is a foul and fleshly untruth. (1.) To be carnal in part, as Vers. 14. to doe which we allow not, to do what we would not,
Now it is not like the Apostle does personate a scrupulous soule, of whom hee insinuates no such thing. (3.) A scrupulous and troubled conscience will never yeeld,
Now it is not like the Apostle does personate a scrupulous soul, of whom he insinuates no such thing. (3.) A scrupulous and troubled conscience will never yield,
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as is cleare, Psal. 88. Psal. 38. Psal. 77.1, 2, 3, 4. &c. but Paul in this case yeeldeth, hee does good, hates evill, delights in the Law of the Lord in the inner man;
as is clear, Psalm 88. Psalm 38. Psalm 77.1, 2, 3, 4. etc. but Paul in this case yields, he does good, hates evil, delights in the Law of the Lord in the inner man;
It was then Paul 's sinne, and is the sinfull scrupulosity of unbeleevers to say, being once justified, Sinne dwells in me, and there is a law in my members, rebelling against the law of my mind,
It was then Paul is sin, and is the sinful scrupulosity of unbelievers to say, being once justified, Sin dwells in me, and there is a law in my members, rebelling against the law of my mind,
But I well remember that our Divines, and particularly, Chemnitius, Calvin, Beza, prove against Papists, that concupiscence is sin after baptisme, even in the regenerate;
But I well Remember that our Divines, and particularly, Chemnitz, calvin, Beza, prove against Papists, that concupiscence is since After Baptism, even in the regenerate;
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and it is called eleven or twelve times with the name of sin, Rom. c. 6. c. 7. c. 8. and they teach that of Augustine as a truth, Inest non ut non sit, sed ut non imputetur.
and it is called eleven or twelve times with the name of since, Rom. c. 6. c. 7. c. 8. and they teach that of Augustine as a truth, Inset non ut non sit, sed ut non imputetur.
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Antinomians confound them, and so mistake grosly the nature of sinne, and of the Law, and of Justification. Some imprudently goe so farre on, that they teach, That beleevers are to be troubled in heart for nothing that befalls them, either in sinne, or in affliction.
Antinomians confound them, and so mistake grossly the nature of sin, and of the Law, and of Justification. some imprudently go so Far on, that they teach, That believers Are to be troubled in heart for nothing that befalls them, either in sin, or in affliction.
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If their meaning were, that they should not doubtingly, and from the principle of unbeleefe call in question their once sealed Justification, wee should not oppose such a tenent;
If their meaning were, that they should not doubtingly, and from the principle of unbelief call in question their once sealed Justification, we should not oppose such a tenent;
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and that notwithstanding of the highest provocation wee are guilty of, wee are alwayes to rejoyce, to feast on the consolations of Christ. 1. Because trouble for sin ariseth from ignorance,
and that notwithstanding of the highest provocation we Are guilty of, we Are always to rejoice, to feast on the consolations of christ. 1. Because trouble for since arises from ignorance,
but especially, because the Spirit of bondage never returnes againe to the justified, Rom. 8.15. . But I crave leave to cleare our Doctrine, touching soule-trouble for sin, in the justified person.
but especially, Because the Spirit of bondage never returns again to the justified, Rom. 8.15.. But I crave leave to clear our Doctrine, touching Soul trouble for since, in the justified person.
Asser. 1. No doubting, no perplexity of unbeleefe, de jure, ought to perplexe the soule once justified, and pardoned. 1. Because the Patent and Writs of an unchangeable purpose to save the elect,
Asher 1. No doubting, no perplexity of unbelief, de jure, ought to perplex the soul once justified, and pardoned. 1. Because the Patent and Writs of an unchangeable purpose to save the elect,
If now hee should beleeve the Writs once signed, were cancelled again, hee were obliged to beleeve things contradictory. 2. To beleeve that the Lord is changed,
If now he should believe the Writs once signed, were canceled again, he were obliged to believe things contradictory. 2. To believe that the Lord is changed,
and off and on, in his free love and eternall purposes, is a great slandering of the Almighty. 3. The Church Psal. 77. acknowledgeth such mis-judging of God, to be the soules infirmity, Psal. 77.10. I said, This is my infirmity.
and off and on, in his free love and Eternal Purposes, is a great slandering of the Almighty. 3. The Church Psalm 77. acknowledgeth such Misjudging of God, to be the Souls infirmity, Psalm 77.10. I said, This is my infirmity.
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Asser. 2. Yet, de facto, David a man according to Gods heart, 1 Sam. 12.12, 13. fell in an old feaver, a fit of the disease of the Spirit of bondage, Psal. 32.3. When I kept silence, my bones waxed old, through my roaring all the day long.
Asher 2. Yet, de facto, David a man according to God's heart, 1 Sam. 12.12, 13. fell in an old fever, a fit of the disease of the Spirit of bondage, Psalm 32.3. When I kept silence, my bones waxed old, through my roaring all the day long.
or a boyl of unbeleefe broke upon me in the night, and slacked not. Vers. 7. Will the Lord cast off for ever? will hee be mercifull no more? Then faith and doubting both may as well be in the soule, with the life of God, as health and sicknesse in one body, at sundry times;
or a boil of unbelief broke upon me in the night, and slacked not. Vers. 7. Will the Lord cast off for ever? will he be merciful no more? Then faith and doubting both may as well be in the soul, with the life of God, as health and sickness in one body, At sundry times;
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so doubting with sorrow, because the poore soul cannot, in that exigence, beleeve, is of kin to the life of God: the life of Jesus hath infirmities, kindly to it,
so doubting with sorrow, Because the poor soul cannot, in that exigence, believe, is of kin to the life of God: the life of jesus hath infirmities, kindly to it,
Jealousies argue love, and the strongest of loves, even marriage-love. 3. By this, all acts of unbeleefe in soules once justified, and sanctified, should be unpossible.
Jealousies argue love, and the Strongest of loves, even Marriage-love. 3. By this, all acts of unbelief in Souls once justified, and sanctified, should be unpossible.
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Why, then the Lords Disciples had no faith, when Christ said to them, Why doubt yee, O yee of little faith? It happily may be answered, that the Disciples Mat. 8. doubted not of their son-ship,
Why, then the lords Disciples had no faith, when christ said to them, Why doubt ye, Oh ye of little faith? It happily may be answered, that the Disciples Mathew 8. doubted not of their sonship,
but of the Lords particular care in bringing them to shore, in a great sea-storme. To which I answer, Its most true, they then feared bodily, not, directly, soule-ship-wrack;
but of the lords particular care in bringing them to shore, in a great Sea-storme. To which I answer, Its most true, they then feared bodily, not, directly, soule-ship-wrack;
but if it was sinfull doubting, of Christs care of them, Master, carest thou not for us? the point is concluded, That doubting of Christs care and love may well inferre, a soule is not utterly void of faith, that is in a doubting condition. 4. The morning dawning of light, is light;
but if it was sinful doubting, of Christ care of them, Master, Carest thou not for us? the point is concluded, That doubting of Christ care and love may well infer, a soul is not utterly void of faith, that is in a doubting condition. 4. The morning dawning of Light, is Light;
hee who is but a sinking, and cryeth to Christ, is not drowned as yet. 6. The Disciples prayer, Lord increase our faith; Christs praying that the faith of the Saints,
he who is but a sinking, and Cries to christ, is not drowned as yet. 6. The Disciples prayer, Lord increase our faith; Christ praying that the faith of the Saints,
and may stagger and slide. 7. The various condition of the Saints; now its full moon, againe no moon light at all, but a dark ecclipse; evidenceth this truth.
and may stagger and slide. 7. The various condition of the Saints; now its full moon, again no moon Light At all, but a dark eclipse; Evidenceth this truth.
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The beleever hath flowings of strong acts of faith, joy, love; supernaturall p•ssions of Grace arising to an high spring-tide, above the banks and ordinary coasts; and •gain, a low-ground ebbe.
The believer hath flowings of strong acts of faith, joy, love; supernatural p•ssions of Grace arising to an high springtide, above the banks and ordinary coasts; and •gain, a low-ground ebb.
when the wind bloweth right from heaven, and the breath of Jesus Christs mouth, and of sad absence, runneth through the Song of Solomon, the book of the Psalmes, the book of Job, as threeds through a web of silke,
when the wind blows right from heaven, and the breath of jesus Christ Mouth, and of sad absence, Runneth through the Song of Solomon, the book of the Psalms, the book of Job, as threads through a web of silk,
Where there is no Law, (as there is none in, or over the justified soule) there is no transgression, and where there is no transgression, there is no trouble for sinne, all trouble arising from the obligement of the Law, which demandeth a satisfaction of the soule,
Where there is no Law, (as there is none in, or over the justified soul) there is no Transgression, and where there is no Transgression, there is no trouble for sin, all trouble arising from the obligement of the Law, which demandeth a satisfaction of the soul,
which holding an agreement with the Law, in Tables and Letters of stone, must needs worke strongly upon the spirits of such as are but faintly and weakely inlightned,
which holding an agreement with the Law, in Tables and Letters of stone, must needs work strongly upon the spirits of such as Are but faintly and weakly enlightened,
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and al•o in the world to come, their sinnes yeeld them great joyes; Indeed, in some respects, they shall joy-most at the last day, who have sinned least;
and al•o in the world to come, their Sins yield them great Joys; Indeed, in Some respects, they shall joy-most At the last day, who have sinned least;
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David, Abraham; Rom. 4. and all the Fathers under the Law, were justified by the imputed righteousnesse of Christ, apprehended by Faith, as we are Rom. 4.23.
David, Abraham; Rom. 4. and all the Father's under the Law, were justified by the imputed righteousness of christ, apprehended by Faith, as we Are Rom. 4.23.
Now it was not written for Abrahams sake onely, that it was imputed to him. Vers. 24. But for us also, &c. David ought not to have been troubled in soule for sinne,
Now it was not written for Abrahams sake only, that it was imputed to him. Vers. 24. But for us also, etc. David ought not to have been troubled in soul for sin,
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that is, that we are to be lesse troubled for sinne then they, because our justification is more perfect, and the blood of Christ had lesse power to purge the Conscience,
that is, that we Are to be less troubled for sin then they, Because our justification is more perfect, and the blood of christ had less power to purge the Conscience,
and so, more naturally, unbeliefe must be in them, then is in us, by nature, under Gospel manifestations of Christ. Indeed, the Law was a severer Pedagogue to awe the Saints,
and so, more naturally, unbelief must be in them, then is in us, by nature, under Gospel manifestations of christ. Indeed, the Law was a severer Pedagogue to awe the Saints,
as Psal. 32.1, 2. compared with Rom. 4 ▪ 1, 2, 3, 4, 5, 6. and Psal. 14. with Rom. 3.9, 10, 11, 12, 13, 14.19.20. and Gen. 17.9. cap. 22.18. Deut. 27.26. with Gal. 3.10, 11, 12, 13, 14. Heb. 6.13, 14, 15, 16, 17, 18, 19, 20. Who dare say, that the beleeving Jewes, dyed under the curse of the Law, Deut. 27.26? For so they must perish eternally. Gal. 3.10. For as many as are of the works of the Law, are under the curse:
as Psalm 32.1, 2. compared with Rom. 4 ▪ 1, 2, 3, 4, 5, 6. and Psalm 14. with Rom. 3.9, 10, 11, 12, 13, 14.19.20. and Gen. 17.9. cap. 22.18. Deuteronomy 27.26. with Gal. 3.10, 11, 12, 13, 14. Hebrew 6.13, 14, 15, 16, 17, 18, 19, 20. Who Dare say, that the believing Jews, died under the curse of the Law, Deuteronomy 27.26? For so they must perish eternally. Gal. 3.10. For as many as Are of the works of the Law, Are under the curse:
The Law did urge the Jewes, harder then us, in regard of the Mosaicall burden of Ceremonies, and bloody Sacrifices, that pointed out their guiltinesse,
The Law did urge the Jews, harder then us, in regard of the Mosaical burden of Ceremonies, and bloody Sacrifices, that pointed out their guiltiness,
Then there must be none redeemed under the Old Testament, nor any justified, contrarie to expresse Scriptures, Psal. 32.1, •. Rom. 4.1, 2, 3, 4, 5, 6. Gal. 3.14. Act. 15.11. Acts 11.16, 17. Rom. 10.1, 2, 3. Now Acts 15.11. We beleeve that through the grace of the Lord Jesus, we shall be saved as well as they.
Then there must be none redeemed under the Old Testament, nor any justified, contrary to express Scriptures, Psalm 32.1, •. Rom. 4.1, 2, 3, 4, 5, 6. Gal. 3.14. Act. 15.11. Acts 11.16, 17. Rom. 10.1, 2, 3. Now Acts 15.11. We believe that through the grace of the Lord jesus, we shall be saved as well as they.
and that the Lord imputed no iniquity to them, Psal. 32.1, 2. our blessedness is the same, Rom. 4.6, 7, 8. and Christ as he was made a curse for them, so for us; that Gal. 3.14. the blessing of Abraham might come on us the Gentiles, through Jesus Christ, that we might receive the promise of the Spirit, through faith:
and that the Lord imputed no iniquity to them, Psalm 32.1, 2. our blessedness is the same, Rom. 4.6, 7, 8. and christ as he was made a curse for them, so for us; that Gal. 3.14. the blessing of Abraham might come on us the Gentiles, through jesus christ, that we might receive the promise of the Spirit, through faith:
for the Jewes who as heires were under Tutors, as we are under the Morall Law by nature, that we might be redeemed by him, That wee, who are under the Law, might receive the adoption of Sonnes, Gal. 4.1, 2, 3, 4. And God gave the like gift to the Gentiles, that he gave to the Jewes,
for the Jews who as Heirs were under Tutors, as we Are under the Moral Law by nature, that we might be redeemed by him, That we, who Are under the Law, might receive the adoption of Sons, Gal. 4.1, 2, 3, 4. And God gave the like gift to the Gentiles, that he gave to the Jews,
and going about to establish their owne righteousnesse, have not submitted themselves to the righteousnesse of God, Rom. 10.1, 2, 3. and so came short of justification by Grace, so doe we.
and going about to establish their own righteousness, have not submitted themselves to the righteousness of God, Rom. 10.1, 2, 3. and so Come short of justification by Grace, so do we.
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which is manifestly false in David, and in Josiah, and many of the Saints under the Old Testament. Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them, must be sinnefull Soule-trouble to us in the same kind.
which is manifestly false in David, and in Josiah, and many of the Saints under the Old Testament. Hence what was sinful and unbelieving Soul trouble for sin to them, must be sinful Soul trouble to us in the same kind.
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and that with temporarie punishments, and rewarding obedience with externall prosperitie: (3.) In urging this Doctrine more hardly upon the people, to cause them not rest on the letter of the law;
and that with temporary punishments, and rewarding Obedience with external Prosperity: (3.) In urging this Doctrine more hardly upon the people, to cause them not rest on the Letter of the law;
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but seeke to the promised Messiah, in whom onely was their righteousnesse; as young heires and minors are kept under Tutors, while their Non-age expire:
but seek to the promised Messiah, in whom only was their righteousness; as young Heirs and minors Are kept under Tutors, while their Nonage expire:
but (1.) Who dare say, that the Saints under the Old Testament, who lived and dyed in the case of remission of sinnes, of salvation and of peace with God, Gen. 49.18. Psal. 37.37. Psal. 73.25. Prov. 14.32. Isai. 57.1, 2. Hebr. 11.13. Psal. 32.1, 2. Micha. 7.18, 19. Isai. 43.25. Jerem. 50.20. Psalm. 31.5. and were undoubtedly blessed in Christ, as we are, Psal. 119.1, 2. Psalm. 65.4. Psalm. 1.1, 2, 3. Psal. 144.14, 15. Psal. 146.5. Job 5.17.
but (1.) Who Dare say, that the Saints under the Old Testament, who lived and died in the case of remission of Sins, of salvation and of peace with God, Gen. 49.18. Psalm 37.37. Psalm 73.25. Curae 14.32. Isaiah 57.1, 2. Hebrew 11.13. Psalm 32.1, 2. Micah. 7.18, 19. Isaiah 43.25. Jeremiah 50.20. Psalm. 31.5. and were undoubtedly blessed in christ, as we Are, Psalm 119.1, 2. Psalm. 65.4. Psalm. 1.1, 2, 3. Psalm 144.14, 15. Psalm 146.5. Job 5.17.
or that their Faith was not counted to them for Righteousnesse, as it is with us? Gen. 15.5, 6. Rom. 4.3, 4, 5, 6, 7, 8. Psal. 32.1, 2. (4.) Yea, they beleeving in the Messiah to come, were no more under the Law,
or that their Faith was not counted to them for Righteousness, as it is with us? Gen. 15.5, 6. Rom. 4.3, 4, 5, 6, 7, 8. Psalm 32.1, 2. (4.) Yea, they believing in the Messiah to come, were no more under the Law,
Psal. 32.1, 2. but under grace, and pardoned, and saved by Faith, as we are, Heb. 11.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. Gal. 3.10, 13. Acts 11.16, 17. Rom. 9.31, 32, 33. (5.) Yea, the Law was no lesse a Letter of condemnation to them, then to us. Rom. 8.3. Rom. 10.3. Deut. 27.26.
Psalm 32.1, 2. but under grace, and pardoned, and saved by Faith, as we Are, Hebrew 11.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. Gal. 3.10, 13. Acts 11.16, 17. Rom. 9.31, 32, 33. (5.) Yea, the Law was no less a letter of condemnation to them, then to us. Rom. 8.3. Rom. 10.3. Deuteronomy 27.26.
2. It's true, Josiahs tendernesse of heart, Davids smiting of heart, the Womans weeping, even to the washing of Christs f•et with teares, Peters weeping bitterly for the denying of his Lord, as they were woundings,
2. It's true, Josiahs tenderness of heart, Davids smiting of heart, the Woman's weeping, even to the washing of Christ f•et with tears, Peter's weeping bitterly for the denying of his Lord, as they were woundings,
and these soule-commotions were not from any sense of the curse, or the Law, or any demands of Law, to pay what justice may demand of the selfe-condemned sinner ;
and these soul-commotions were not from any sense of the curse, or the Law, or any demands of Law, to pay what Justice may demand of the self-condemned sinner;
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as if sin were so fully removed both in guilt and blot, as if tears for sin as sin should argue the mourning party to be in the condition of those who weep in hell, or that they were no more obliged to weep;
as if since were so Fully removed both in guilt and blot, as if tears for since as since should argue the mourning party to be in the condition of those who weep in hell, or that they were no more obliged to weep;
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and if there be any challenging and accusing in the Gentile-conscience, Rom. 2. as stirring is opposed to a silent and dumb conscience that speaketh nothing,
and if there be any challenging and accusing in the Gentile-conscience, Rom. 2. as stirring is opposed to a silent and dumb conscience that speaks nothing,
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the very law of nature lieth as a dead letter, and stirreth not, except some wind blow more or lesse on the soule, Rom. 7.8, 9. (2.) That the Law wakeneth any sinner,
the very law of nature lies as a dead Letter, and stirs not, except Some wind blow more or less on the soul, Rom. 7.8, 9. (2.) That the Law wakeneth any sinner,
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and maketh the drunken and mad sinner see himselfe in the sea, and sailing down the river to the chambers of death, that hee may but be occasioned to cast an eye on shore, on Jesus Christ, and wish a landing on Christ, is a mercy that no man can father on nature,
and makes the drunken and mad sinner see himself in the sea, and sailing down the river to the chambers of death, that he may but be occasioned to cast an eye on shore, on jesus christ, and wish a landing on christ, is a mercy that no man can father on nature,
though it be not ever a fruit of regeneration. (4.) Its true, Christ teacheth a mans soule, through the shining of Gospel-light, to answer all the enditements of the Law, in regard that Christ the Ransomer stops the Law's mouth with bloud, else the sinner can make but a poore and faint advocation for himselfe;
though it be not ever a fruit of regeneration. (4.) Its true, christ Teaches a men soul, through the shining of Gospel light, to answer all the enditements of the Law, in regard that christ the Ransomer stops the Law's Mouth with blood, Else the sinner can make but a poor and faint advocation for himself;
yet this cannot be made in the conscience without some soule-trouble for sin. (5.) Its strange that Gods people need more joy after sinne, then after affliction ;
yet this cannot be made in the conscience without Some Soul trouble for since. (5.) Its strange that God's people need more joy After sin, then After affliction;
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the beleever is made the friend of God, Joh. 15.15. and it must be cursed joy that lay in the womb of that which is most against the heart of Christ ; such as all sin is.
the believer is made the friend of God, John 15.15. and it must be cursed joy that lay in the womb of that which is most against the heart of christ; such as all since is.
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Yea, to be more troubled in soule for sinnes, then for afflictions, smelleth of a heart that keeps correspondence with the heart and bowels of Christ, who wept more for Jerusalems sins,
Yea, to be more troubled in soul for Sins, then for afflictions, smelleth of a heart that keeps correspondence with the heart and bowels of christ, who wept more for Jerusalems Sins,
Asser. 4. Sinnes of youth already pardoned as touching the obligation to eternall wrath, may so rise against the childe of God, as he hath need to aske the forgivenesse of them,
Asher 4. Sins of youth already pardoned as touching the obligation to Eternal wrath, may so rise against the child of God, as he hath need to ask the forgiveness of them,
as touching the removing of present wrath, sense of the want of Gods presence, of the influence of his love, the cloud of sadnesse and deadnes, through the want of the joy of the Holy Ghost, and ancient consolations of the dayes of old. Psal. 90.7. Wee are consumed in thy wrath, and by thy hot displeasure we are terrified.
as touching the removing of present wrath, sense of the want of God's presence, of the influence of his love, the cloud of sadness and deadness, through the want of the joy of the Holy Ghost, and ancient consolations of the days of old. Psalm 90.7. we Are consumed in thy wrath, and by thy hight displeasure we Are terrified.
Antinomian Preachers in our times confesse sinnes in publike, but its the sinnes of the reprobate and carnall multitude, that are in the Society mixed with the godly;
Antinomian Preachers in our times confess Sins in public, but its the Sins of the Reprobate and carnal multitude, that Are in the Society mixed with the godly;
they thinke it a worke of the flesh to confesse their owne sinnes: this is to steale the word of the Lord from his people. So David, Psal. 25.7. Remember not the sinnes of my youth, nor my trangressions.
they think it a work of the Flesh to confess their own Sins: this is to steal the word of the Lord from his people. So David, Psalm 25.7. remember not the Sins of my youth, nor my transgressions.
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and Vers. 18. Looke upon mine affliction and paine, and forgive all my sinnes ; the word NONLATINALPHABET with a point in the left side of NONLATINALPHABET. is to carry away.
and Vers. 18. Look upon mine affliction and pain, and forgive all my Sins; the word with a point in the left side of. is to carry away.
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then sinne heere is pardoned onely according to the present paine and griefe of body and soule that was on David, Psal. 3•. 4. For mine iniquities are gone over mine head:
then sin Here is pardoned only according to the present pain and grief of body and soul that was on David, Psalm 3•. 4. For mine iniquities Are gone over mine head:
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Wee have no reason to beleeve that David thought himselfe already a condemned man, and now in hell, though some sparkes of hell's wrath and fire, not in any sort as satisfactory to divine justice,
we have no reason to believe that David Thought himself already a condemned man, and now in hell, though Some sparks of hell's wrath and fire, not in any sort as satisfactory to divine Justice,
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And though the hell for a time in the soule of God 's children, and the hell of the reprobate, differ in essence and nature, in that the hell of the reprobate is a satisfactory paine, 2. and that i• floweth from the hatred of God ;
And though the hell for a time in the soul of God is children, and the hell of the Reprobate, differ in essence and nature, in that the hell of the Reprobate is a satisfactory pain, 2. and that i• flows from the hatred of God;
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Then againe, Sinnes of youth long-agoe pardoned, though sometimes dearly beloved, are like the ghost of a deare friend some yeares agoe dead and buried, that re-appeareth to a man,
Then again, Sins of youth long-agoe pardoned, though sometime dearly Beloved, Are like the ghost of a deer friend Some Years ago dead and buried, that re-appeareth to a man,
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so are sins of youth, when they rise from the dead, and were pardoned in Christ long-agoe, they appeare againe to David, and Job, and the Saints, with the vaile and mask or hew of hell, and sealed with temporary wrath. Psal. 99.8. Thou wast a God that pardonedst, or forgavest them, though thou tookest vengeance of their inventions.
so Are Sins of youth, when they rise from the dead, and were pardoned in christ long-agoe, they appear again to David, and Job, and the Saints, with the veil and mask or hew of hell, and sealed with temporary wrath. Psalm 99.8. Thou wast a God that pardonedst, or forgavest them, though thou tookest vengeance of their Inventions.
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The same word NONLATINALPHABET is given to God, when hee taketh vengeance on his enemies, Num. 31.2. Esay 1.24. I will be avenged of mine enemies. 2 King. 9.7. That I may avenge the bloud of my servants the Prophets.
The same word is given to God, when he Takes vengeance on his enemies, Num. 31.2. Isaiah 1.24. I will be avenged of mine enemies. 2 King. 9.7. That I may avenge the blood of my Servants the prophets.
And if one and the same temporary judgement in the two Theeves that were crucified with Christ, be so differenced, that mercy is stamped on the same death to the one, and wrath to the other;
And if one and the same temporary judgement in the two Thieves that were Crucified with christ, be so differenced, that mercy is stamped on the same death to the one, and wrath to the other;
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and the difference is in the mind and intention of God, in both. And that God pardoneth sin, when hee removeth temporary wrath: So 2 Sam. 12.13. Nathan saith to David, The Lord also hath caused thy sinne to passe away, why? Thou shalt not die. This is meant of temporall death especially;
and the difference is in the mind and intention of God, in both. And that God Pardoneth since, when he Removeth temporary wrath: So 2 Sam. 12.13. Nathan Says to David, The Lord also hath caused thy sin to pass away, why? Thou shalt not die. This is meant of temporal death especially;
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or, My punishment is more then I can bear. Levit. 24.15. Hee that curseth his God, shall beare his sinne. Ezek. 23.49. And yee shall beare the sinnes of your Idols. Num. 9.13. The man that is cleane — and forbeareth to eat the Passe-over, — that man shall beare his sinne.
or, My punishment is more then I can bear. Levit. 24.15. He that Curseth his God, shall bear his sin. Ezekiel 23.49. And ye shall bear the Sins of your Idols. Num. 9.13. The man that is clean — and forbeareth to eat the Passover, — that man shall bear his sin.
and that 2. God stamped not temporary wrath, and the paine of a hidden and over-clouded God, the substraction of the sense of divine manifestations of love, (the Lord standing behind the wall) in all these afflictions.
and that 2. God stamped not temporary wrath, and the pain of a hidden and overclouded God, the substraction of the sense of divine manifestations of love, (the Lord standing behind the wall) in all these afflictions.
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yet in reason, sin bringing broken bones, Psal. 51.10. a sad cloud, the damming up of a spring of Christs love spread abroad in the heart, a temporary hell in the soule, it must be sorrowed for, hated, mourned for, confessed;
yet in reason, since bringing broken bones, Psalm 51.10. a sad cloud, the damming up of a spring of Christ love spread abroad in the heart, a temporary hell in the soul, it must be sorrowed for, hated, mourned for, confessed;
And the same sad fruits follow from the sins of the Saints under the New Testament, as may be cleared from Revel. 2.5, 16, 22. Revel. 3.3, 17, 18. 2 Cor. 1.8, 9, 10. 2 Cor. 2.7. 2 Cor. 7.5, 6, 7. Revel. 3.20. Joh. 14.1.
And the same sad fruits follow from the Sins of the Saints under the New Testament, as may be cleared from Revel. 2.5, 16, 22. Revel. 3.3, 17, 18. 2 Cor. 1.8, 9, 10. 2 Cor. 2.7. 2 Cor. 7.5, 6, 7. Revel. 3.20. John 14.1.
as that persons fully assured of deliverance from the curse of the Law, are never to be troubled for sins committed in the state of free justification;
as that Persons Fully assured of deliverance from the curse of the Law, Are never to be troubled for Sins committed in the state of free justification;
and was terrified with the visions of hell. Eternity, the resurrection, and the judgement to come, are virtually in the conscience. 2. What is feare? A tormenting passion.
and was terrified with the visions of hell. Eternity, the resurrection, and the judgement to come, Are virtually in the conscience. 2. What is Fear? A tormenting passion.
and therefore, holy walking and good works can no more be meanes or the way to the Kingdome, (as M. Towne and other Antinomians say) then m•tion within the City can be a way to the City, in regard the man is now in the City, before hee walk at all.
and Therefore, holy walking and good works can no more be means or the Way to the Kingdom, (as M. Town and other Antinomians say) then m•tion within the city can be a Way to the city, in regard the man is now in the city, before he walk At all.
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Asser. 5. If Jesus Christ had soule-trouble, because of divine wrath, for our sin, and was put to a sweat of bloud, God roasting Christ quick in a furnace of divine justice,
Asher 5. If jesus christ had Soul trouble, Because of divine wrath, for our since, and was put to a sweat of blood, God roasting christ quick in a furnace of divine Justice,
but his face and body did sweat out free love from his soule, Luk. 22.44. Heb. 5.7. what must soule-trouble be in a fired conscience? Its no wonder that wicked men, wrestling with everlasting vengeance, cannot endure it.
but his face and body did sweat out free love from his soul, Luk. 22.44. Hebrew 5.7. what must Soul trouble be in a fired conscience? Its no wonder that wicked men, wrestling with everlasting vengeance, cannot endure it.
The Devill's predominant sin being blasphemous despaire, hee tempts most to his owne predominant sin; the issue and finall intent of all his temptations is despaire:
The Devil's predominant since being blasphemous despair, he tempts most to his own predominant since; the issue and final intent of all his temptations is despair:
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they cry to Christ, the whole company and family making the despiting of Christ a common cause, Art thou come hither NONLATINALPHABET, to torment us before the time? Mat. 8.29. Pro. 18.14. The spirit of a man will beare his infirmity, the spirit is the finest mettall in the man, but a wounded spirit, who can beare that? So the Hebrew readeth.
they cry to christ, the Whole company and family making the despiting of christ a Common cause, Art thou come hither, to torment us before the time? Mathew 8.29. Pro 18.14. The Spirit of a man will bear his infirmity, the Spirit is the Finest mettle in the man, but a wounded Spirit, who can bear that? So the Hebrew readeth.
Any thing may be borne, but breake the mans soule, and breake the choycest peece in the soule, the conscience, who can then stand? As conscience is the sweetest bosome-friend of man,
Any thing may be born, but break the men soul, and break the Choicest piece in the soul, the conscience, who can then stand? As conscience is the Sweetest Bosom-friend of man,
Christ betrayed and killed by his owne servants and kinsmen, and hee endureth it; the Apostles killed, scourged, and imprisoned by the Jewes, and they rejoyce in it.
christ betrayed and killed by his own Servants and kinsmen, and he Endureth it; the Apostles killed, scourged, and imprisoned by the Jews, and they rejoice in it.
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Vatabl. Thou appearest to be a watchfull observer of mine iniquity, and addest (as Ari. Monta.) punishment to punishment, sewing sin to sin, to make the bag greater then it is.
Vatable Thou appearest to be a watchful observer of mine iniquity, and addest (as Ari Mount) punishment to punishment, sewing since to since, to make the bag greater then it is.
and whose moisture of body was turned into the drought of summer, through the anger of God in his soule, till the Lord brought him to the acknowledgement of his sin,
and whose moisture of body was turned into the drought of summer, through the anger of God in his soul, till the Lord brought him to the acknowledgement of his since,
or any of hell, or the least coale of that black furnace upon the soules of his owne children? To which I answer, Its but curiosity to dispute whether the paines of hell, and the flames and sparkles of reall wrath, which I can prove to be really inflicted on the soules of the Saints in this life, be penalties spirituall, different in nature.
or any of hell, or the least coal of that black furnace upon the Souls of his own children? To which I answer, Its but curiosity to dispute whither the pains of hell, and the flames and sparkles of real wrath, which I can prove to be really inflicted on the Souls of the Saints in this life, be penalties spiritual, different in nature.
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Certaine there be three characters sealed and engraven on the paines of the damned, which are not on the reall soule-punishments of divine wrath on the soules of the Saints.
Certain there be three characters sealed and engraven on the pains of the damned, which Are not on the real soul-punishments of divine wrath on the Souls of the Saints.
As 1. What peeces of hell, or broken chips of wrath are set on upon the soules of deserted Saints, are honied and dipped in heaven, and sugared with eternall love.
As 1. What Pieces of hell, or broken chips of wrath Are Set on upon the Souls of deserted Saints, Are honeyed and dipped in heaven, and sugared with Eternal love.
Deut. 27.26. Chap. 28.17, 31. And againe, in in the in-breaking of a sea and floud of hell in the soule of the child of God, a rich heaven of a divine presence, Psal. 22. V. 1, 89. Psal. 18.4, 5, 6. (2.) The hellish paines inflicted on reprobates, are Law-demands of satisfactory vengeance, and payment to pure justice;
Deuteronomy 27.26. Chap. 28.17, 31. And again, in in the inbreaking of a sea and flood of hell in the soul of the child of God, a rich heaven of a divine presence, Psalm 22. V. 1, 89. Psalm 18.4, 5, 6. (2.) The hellish pains inflicted on Reprobates, Are Law-demands of satisfactory vengeance, and payment to pure Justice;
but fire-flashes, or flamings of hell on the deserted Saints, are medicinall, or exploratory corrections, though relative to justice and punishments of sin,
but fire-flashes, or flamings of hell on the deserted Saints, Are medicinal, or exploratory corrections, though relative to Justice and punishments of since,
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in the godly there is a clearing of justice, a submission to God, and a silent Psalme of the praise of the glory of this justice, in this temporary hell, no lesse then there is a new Song of the praise of free grace in the eternall glory of the Saints, perfected with the Lamb.
in the godly there is a clearing of Justice, a submission to God, and a silent Psalm of the praise of the glory of this Justice, in this temporary hell, no less then there is a new Song of the praise of free grace in the Eternal glory of the Saints, perfected with the Lamb.
and jealousies, and lying mis-judgings of God in their sad desertions, more then that the Lord punished the lifted-up heart of Hezekiah with leaving him to fall on his owne weight;
and jealousies, and lying mis-judgings of God in their sad desertions, more then that the Lord punished the lifted-up heart of Hezekiah with leaving him to fallen on his own weight;
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Now wee are not to look at this as an ordinary calamity: Job 's expressions are very full, chap. 6.4. For the arrowes of the Almighty are within me, the poyson whereof drinketh up my spirit:
Now we Are not to look At this as an ordinary calamity: Job is expressions Are very full, chap. 6.4. For the arrows of the Almighty Are within me, the poison whereof Drinketh up my Spirit:
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but legions of Devills are mighty strong, when such Archers of hell are sent to shoot arrowes that are poysoned with the curse and bloudy indignation of heaven. 3. What a sad stroke must it be,
but legions of Devils Are mighty strong, when such Archers of hell Are sent to shoot arrows that Are poisoned with the curse and bloody Indignation of heaven. 3. What a sad stroke must it be,
and can move the foundation of the earth out of its place, and take the globe of heaven and earth and can cast it out of its place, more easily then a man casts a slung stone out of his hand.
and can move the Foundation of the earth out of its place, and take the Globe of heaven and earth and can cast it out of its place, more Easily then a man Cast a slung stone out of his hand.
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When hee putteth forth the strength of Omnipotency against the creature, what can the man doe? 4. Every arrow is not a drinking arrow, the arrowes of divine wrath drinke bloud:
When he putteth forth the strength of Omnipotency against the creature, what can the man do? 4. Every arrow is not a drinking arrow, the arrows of divine wrath drink blood:
say also that one man had in his veins a little sea of bloud, and that they were of more then ordinary thirst and power to drink the corpse of the living man,
say also that one man had in his Veins a little sea of blood, and that they were of more then ordinary thirst and power to drink the corpse of the living man,
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The spirit is a more God-like nature, then any thing created of God. The Almighty's arrowes kill spirits, and soules: There's an arrow that can pierce flesh, joynts, liver, heart, bones,
The Spirit is a more Godlike nature, then any thing created of God. The Almighty's arrows kill spirits, and Souls: There's an arrow that can pierce Flesh, Joints, liver, heart, bones,
Jeremiah could prophesie no harder thing against Pashur; The Lord (saith hee) hath not called thy name Pashur, but Magor-missa•ib. Jer. 20.3. Thou shalt be a terror to thy selfe. Compare this with other paines;
Jeremiah could prophesy no harder thing against Pashur; The Lord (Says he) hath not called thy name Pashur, but Magor-missa•ib. Jer. 20.3. Thou shalt be a terror to thy self. Compare this with other pains;
or are they affraid of a coffin, and a winding-sheet, or of lodging with the wormes and corruption? or is burning quick a terror to them? No, not any of these can run after or over-take them; and they know that.
or Are they afraid of a coffin, and a winding-sheet, or of lodging with the worms and corruption? or is burning quick a terror to them? No, not any of these can run After or overtake them; and they know that.
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though too much to a soule spoyled of all comfort. 7. The terrors of God (God is alwayes in this sad play) doe set themselves in battell array against me. Or, Chap. 16.13. His archers compassed me about round.
though too much to a soul spoiled of all Comfort. 7. The terrors of God (God is always in this sad play) do Set themselves in battle array against me. Or, Chap. 16.13. His archers compassed me about round.
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Hebr. his great ones; or, his bow-men (because they are many, or because the great ones did fight afarre-off) have besieged me. So 2 Chron. 17.9. 1 Sam. 7.16. Samuel went in a circuit to Bethel, and Gilgal, and Mispeh. And Josh. 6.3. Yee shall besiege Jericho. The wrath of God and an army of terrors blocked up poore Job, and stormed him.
Hebrew his great ones; or, his bowmen (Because they Are many, or Because the great ones did fight afarre-off) have besieged me. So 2 Chronicles 17.9. 1 Sam. 7.16. Samuel went in a circuit to Bethel, and Gilgal, and Mizpah. And Josh. 6.3. Ye shall besiege Jericho. The wrath of God and an army of terrors blocked up poor Job, and stormed him.
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yea, as many creatures, as many stones of the field, as many beasts, so many enemies. Job 5.23. Hos. 2.8. Christ gave to the Father Propositions of peace, and to the poore soule under sense of wrath, they are nothing:
yea, as many creatures, as many stones of the field, as many beasts, so many enemies. Job 5.23. Hos. 2.8. christ gave to the Father Propositions of peace, and to the poor soul under sense of wrath, they Are nothing:
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See Job 19.12, 13, 14, 15, 16, 17. And there you see, brethren, acquaintance, kinsfolke, familiar friends, man-servant, maid-servant, wife, young children, bone, skin, flesh, are all to Job as coals of the fire of hell. And Isai. 8.21, 22. Men in this shall curse their king, and their god.
See Job 19.12, 13, 14, 15, 16, 17. And there you see, brothers, acquaintance, kinsfolk, familiar Friends, manservant, maidservant, wife, young children, bone, skin, Flesh, Are all to Job as coals of the fire of hell. And Isaiah 8.21, 22. Men in this shall curse their King, and their god.
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Asser. 6. These being materially the same soule-troubles of deserted and tempted Saints, and of plagued and cursed Reprobates, doe differ formally and essentially according to Gods heart, his dispensation and intentions, his mercy and his justice regulating them:
Asher 6. These being materially the same soul-troubles of deserted and tempted Saints, and of plagued and cursed Reprobates, do differ formally and essentially according to God's heart, his Dispensation and intentions, his mercy and his Justice regulating them:
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So I shall speake of the difference betweene Christs troubled soule, and the Saints trouble. 2. Of some wayes of Gods dispensation, in the soule-trouble of the Saints. Touching the former;
So I shall speak of the difference between Christ troubled soul, and the Saints trouble. 2. Of Some ways of God's Dispensation, in the Soul trouble of the Saints. Touching the former;
hee extended himselfe in fervour of praying. And, Heb. 5.7. Hee offered prayers, and NONLATINALPHABET, humble supplications of the poore, or oppressed, that make their addresse to one who can help them:
he extended himself in fervour of praying. And, Hebrew 5.7. He offered Prayers, and, humble supplications of the poor, or oppressed, that make their address to one who can help them:
To cry with a full and lifted up voyce, or with a shout; so is the Verb used, Joh. 18.40. When men cry. and cast away their clothes, and cast dust in the aire.
To cry with a full and lifted up voice, or with a shout; so is the Verb used, John 18.40. When men cry. and cast away their clothes, and cast dust in the air.
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2. Pos. Therefore often the time of some extreme dissertion and soule-trouble is, when Christ hath been in the soule with a full, high spring-tyde of divine manifestations of himselfe.
2. Pos. Therefore often the time of Some extreme desertion and Soul trouble is, when christ hath been in the soul with a full, high springtide of divine manifestations of himself.
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when Paul hath been in the third heaven, on an hyperbole, a great excesse of revelations, God thinketh then good to exercise him with a messenger of Satan ;
when Paul hath been in the third heaven, on an hyperbole, a great excess of revelations, God Thinketh then good to exercise him with a Messenger of Satan;
as it seems to be fleshly lust, after a spirituall vision. Paul was ready to think himselfe an Angel, not flesh and bloud ; and therefore, 2 Cor. 12.7. hee saith twice in one Verse, This befell me, NONLATINALPHABET, That I should not be lifted up above ordinary Comets, up among the starres.
as it seems to be fleshly lust, After a spiritual vision. Paul was ready to think himself an Angel, not Flesh and blood; and Therefore, 2 Cor. 12.7. he Says twice in one Verse, This befell me,, That I should not be lifted up above ordinary Comets, up among the Stars.
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2. There is required a sort of patience under sinne, as ' its either a punishment of an other sinne, as David was submissive to the sinfull railing of Shimei, and the wicked treasons,
2. There is required a sort of patience under sin, as ' its either a punishment of an other sin, as David was submissive to the sinful railing of Shimei, and the wicked treasons,
But if wee consider the materiall cause, it may be, that extreme and high overflowing of Christs love brake our weake and narrow vessells: Cant. 5.1. there is a rich and dainty feast of Christ, I am come into my garden, my Sister ▪ my Spouse, I have gathered my myrrhe with my spices, I have eaten my honey-comb with my honey, I have drunk my wine with my milke:
But if we Consider the material cause, it may be, that extreme and high overflowing of Christ love brake our weak and narrow vessels: Cant 5.1. there is a rich and dainty feast of christ, I am come into my garden, my Sister ▪ my Spouse, I have gathered my myrrh with my spices, I have eaten my honeycomb with my honey, I have drunk my wine with my milk:
When the Spouse rideth on the high places of Jacob, and saith, Isai. 49.13. Sing, O heaven, and be joyfull, O earth, and break forth into singing, O mountaines:
When the Spouse rides on the high places of Jacob, and Says, Isaiah 49.13. Sing, Oh heaven, and be joyful, Oh earth, and break forth into singing, Oh Mountains:
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When the Lord 's Disciples, Mat. 17. are in the sweetest life that ever they were in, at the transfiguration of Christ, when they saw his glory, and Peter said, Master, it is good for us to be here, even then, they must appeare to be weak men;
When the Lord is Disciples, Mathew 17. Are in the Sweetest life that ever they were in, At the transfiguration of christ, when they saw his glory, and Peter said, Master, it is good for us to be Here, even then, they must appear to be weak men;
and his cursing of the day that hee was borne on, in the next Verse, vers. 14. the order of Scripture being of divine inspiration, doe not speak Gods dispensation in this to be such,
and his cursing of the day that he was born on, in the next Verse, vers. 14. the order of Scripture being of divine inspiration, do not speak God's Dispensation in this to be such,
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So John his glorious soule-ravishing comforts, in seeing the seven golden Candlesticks, and the Sonne of man in such glory and majesty, Revel. 1.12, 13, 14, 15. Yet it appeares to be a dissertion that hee is under,
So John his glorious Soul ravishing comforts, in seeing the seven golden Candlesticks, and the Son of man in such glory and majesty, Revel. 1.12, 13, 14, 15. Yet it appears to be a desertion that he is under,
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he should breake the bodily organs, and over-master the soules faculties, that all the banks of the soule, should be like broken wals, hedges, or clay channels;
he should break the bodily organs, and overmaster the Souls faculties, that all the banks of the soul, should be like broken walls, hedges, or clay channels;
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Flesh and blood is not in a capacitie of over-joy, and can hold but little of heaven, no more then earth, cold beare such a glorious creature as the Sunne:
Flesh and blood is not in a capacity of overjoy, and can hold but little of heaven, no more then earth, cold bear such a glorious creature as the Sun:
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wee are leaking, and running-out vessels, to containe grace. Manifestations, and rays of Divine love; are too strong wine that grew up in the higher Canaan, for our weake heads.
we Are leaking, and running-out vessels, to contain grace. Manifestations, and rays of Divine love; Are too strong wine that grew up in the higher Canaan, for our weak Heads.
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2. As a triall from meere Divine Dispensation: 3. As it's a sinne on our part, full of sinfull mis-representations of Christ. In the first consideration;
2. As a trial from mere Divine Dispensation: 3. As it's a sin on our part, full of sinful misrepresentations of christ. In the First consideration;
wee are to submit to any penall over-clowding of Christ: 1. Because the eye cannot water to looke on any Crosse of Christ, where Faiths aspect goeth before,
we Are to submit to any penal over-clowding of christ: 1. Because the eye cannot water to look on any Cross of christ, where Faiths aspect Goes before,
or dwell in us, we are not to bite at, and utter heart-raylings against Divine providence, who might have prevented, and efficaciously hindred these sinnes;
or dwell in us, we Are not to bite At, and utter heart-railings against Divine providence, who might have prevented, and efficaciously hindered these Sins;
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Sinne is a dis-union from God: Jesus doth not so compleatly soder the soule to God, but the seame hath holes and gapings in it, by reason of the in-dwellings of sinne, Rom. 7.17.18.19.22.23.
Sin is a disunion from God: jesus does not so completely solder the soul to God, but the seam hath holes and gapings in it, by reason of the in-dwellings of sin, Rom. 7.17.18.19.22.23.
the blew scarre of the wound remaineth so, and the dreggs of that domestick falling-ill, that we have of our first house of Adam, are so s•ated in us, that as some diseases recurre,
the blue scar of the wound remains so, and the dregs of that domestic falling-ill, that we have of our First house of Adam, Are so s•ated in us, that as Some diseases recur,
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and we cannot but have our ill houres, and our sicke daies, and so a disposition to sinful dissertions. 4. Unbeliefe naturally stocked in the body of sin, is humerous and ill minded to Christ: there is a lyar in our house,
and we cannot but have our ill hours, and our sick days, and so a disposition to sinful Dissertations. 4. Unbelief naturally stocked in the body of since, is humorous and ill minded to christ: there is a liar in our house,
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it's dangerous to have ill thoughts of Christs nature, his constitution, actu primo. The next will bee to censure his waies, his saveing, and his gathering ;
it's dangerous to have ill thoughts of Christ nature, his constitution, Acts primo. The next will be to censure his ways, his Saving, and his gathering;
Moses, David, Heman, Asaph, Ezechiah, Job, Jeremiah, the Church, Psal. 102. Lament. chap. 1. chap. 2.3.4. it is oare that adhereth to the choisest gold.
Moses, David, Heman, Asaph, Hezekiah, Job, Jeremiah, the Church, Psalm 102. Lament. chap. 1. chap. 2.3.4. it is oar that adhereth to the Choicest gold.
But how is it, say some, that you read of so little soule-dissertion in the Apostles, and Beleevers under the New-Testament, and so much of it under the Old-Testament? Is it not,
But how is it, say Some, that you read of so little soule-dissertion in the Apostles, and Believers under the New testament, and so much of it under the Old-Testament? Is it not,
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because it belongeth to the Law and the Covenant of Works, and to the Spirit of the Old Testament, and nothing to the Gospel of Grace? So Antinomians dreame.
Because it belongeth to the Law and the Covenant of Works, and to the Spirit of the Old Testament, and nothing to the Gospel of Grace? So Antinomians dream.
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I answer, We read indeed of heavier and stronger externall pressures laid on men, to chase them to Christ under the Law, then under the Gospel: Because the Gospel speaketh of curses and judgement in the by;
I answer, We read indeed of Heavier and Stronger external pressures laid on men, to chase them to christ under the Law, then under the Gospel: Because the Gospel speaks of curses and judgement in the by;
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yet the Apostle saith, that these things were not meerely Pedagogicall, and Jewish: so, as because the like are not written in the New-Testament, it followeth not, they belong not to us;
yet the Apostle Says, that these things were not merely Pedagogical, and Jewish: so, as Because the like Are not written in the New testament, it follows not, they belong not to us;
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And though no such dissertions, be read of in the Apostles, as of Job (who yet was not a Jew, and yet more disserted then David, Heman, or any Prophet) Ezechiah, the Church, Lament. Chap. 2. and 3. Yet we are not hence to beleeve, that there were never such dissertions under the New-Testament. For as externall judgements,
And though no such Dissertations, be read of in the Apostles, as of Job (who yet was not a Jew, and yet more disserted then David, Heman, or any Prophet) Hezekiah, the Church, Lament. Chap. 2. and 3. Yet we Are not hence to believe, that there were never such Dissertations under the New testament. For as external Judgments,
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as is evident in Paul 2 Cor. 1.8, 9. 2 Cor. 5.11. 2 Cor. 7.4, 5, 6. 1 Pet. 1.6, 7. and as both were frequent under the Old-Testament, so were they written for our learning.
as is evident in Paul 2 Cor. 1.8, 9. 2 Cor. 5.11. 2 Cor. 7.4, 5, 6. 1 Pet. 1.6, 7. and as both were frequent under the Old-Testament, so were they written for our learning.
And simply unlawfull, whereas the Lords absence is a punishment of the Churches, not opening to Christ, Cant. 5.4, 5, 6. And Gods act of with-drawing his lovely presence, is an act of meere free dispensation in God, not our sinne.
And simply unlawful, whereas the lords absence is a punishment of the Churches, not opening to christ, Cant 5.4, 5, 6. And God's act of withdrawing his lovely presence, is an act of mere free Dispensation in God, not our sin.
indeed, our unbeleefe, our sinning which resulteth from the Lords non-co-operating with us, when wee are tempted, our mis-judging of Christ, (as if it were a fault to him to stand behind the wall) which are in our dissertions passive, are sinnes.
indeed, our unbelief, our sinning which resulteth from the lords non-co-operating with us, when we Are tempted, our Misjudging of christ, (as if it were a fault to him to stand behind the wall) which Are in our Dissertations passive, Are Sins.
The lightest corner or bit of Christ 's satisfactory Crosse, should be too heavie for the shoulders of Angels and Men. You may then know how easie it is for many to stand on the shore,
The Lightest corner or bit of christ is satisfactory Cross, should be too heavy for the shoulders of Angels and Men. You may then know how easy it is for many to stand on the shore,
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others sigh, and goe in at heavens gates weeping, and Christ 's first kisse of glory dryes the tears off their face. (2.) Christ walkes in a path of unsearchable liberty, that some are in the suburbs of heaven,
Others sighs, and go in At heavens gates weeping, and christ is First kiss of glory dries the tears off their face. (2.) christ walks in a path of unsearchable liberty, that Some Are in the suburbs of heaven,
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and others, children of the same Father, passengers in the same journey, wade through hell, darknesse of feares, thrones of doubtings, have few love-tokens till the marriage-day. (3.) There be not two sundry wayes to heaven;
and Others, children of the same Father, passengers in the same journey, wade through hell, darkness of fears, thrones of doubtings, have few love-tokens till the Marriage day. (3.) There be not two sundry ways to heaven;
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Asser. 7. In consideration of dissertions, as actively they come from God, and passively they are received in us, and consecutively, or by abused resultance are our sinnes, they have sundry and divers causes.
Asher 7. In consideration of Dissertations, as actively they come from God, and passively they Are received in us, and consecutively, or by abused resultance Are our Sins, they have sundry and diverse Causes.
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2. To murmure, and impatiently to so sorrow, as if God had forgotten to be mercifull, is sinfull sorrow. 1. Because the object of it is materially blasphemous, The strength of Israel cannot lie, nor repent;
2. To murmur, and impatiently to so sorrow, as if God had forgotten to be merciful, is sinful sorrow. 1. Because the Object of it is materially blasphemous, The strength of Israel cannot lie, nor Repent;
2. Its most unjust to complaine and quarrell with him, who hath jus, NONLATINALPHABET, right, law, full and unconstrained liberty to doe with his owne what hee pleaseth ;
2. Its most unjust to complain and quarrel with him, who hath jus,, right, law, full and unconstrained liberty to do with his own what he Pleases;
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so neither is there any just pleading (a sinlesse desire of the contrary is a farre other thing) with the Lord, because hee bindeth up the bowels of Christ ▪ from outing his love,
so neither is there any just pleading (a sinless desire of the contrary is a Far other thing) with the Lord, Because he binds up the bowels of christ ▪ from outing his love,
whereas infinite freedome, infinite majesty, and lovelinesse and meeknesse of tenderest love, doe all three concurre admirably in Jesus Christ. Love cannot be hired; Cant. 8.7. If a man would give all the substance of his house for love, it would utterly be contemned.
whereas infinite freedom, infinite majesty, and loveliness and meekness of Tenderest love, do all three concur admirably in jesus christ. Love cannot be hired; Cant 8.7. If a man would give all the substance of his house for love, it would utterly be contemned.
And for the strength of tendernesse of love, the same place pleadeth; Many waters cannot quench love, neither can the flouds drown it. And Paul asserteth, Ephes. 3.18. The breadth, and length, and de•th, and height of it.
And for the strength of tenderness of love, the same place pleads; Many waters cannot quench love, neither can the floods drown it. And Paul Asserteth, Ephesians 3.18. The breadth, and length, and de•th, and height of it.
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as wee are humorous in our sickly desires. 6. If wee could understand the sense of divine dispensation, the Lord often intendeth grace, when hee suspendeth grace;
as we Are humorous in our sickly Desires. 6. If we could understand the sense of divine Dispensation, the Lord often intends grace, when he suspendeth grace;
Asser. 8. Sometimes (2.) Gods immediate lashes on the soule, is the occasion of our sinfull mis-judging of God ; Psal. 38.2. Thine arrowes stick fast in me, and thine hand presseth me sore.
Asher 8. Sometime (2.) God's immediate Lashes on the soul, is the occasion of our sinful Misjudging of God; Psalm 38.2. Thine arrows stick fast in me, and thine hand Presseth me soar.
Hence cometh a sad reckoning, Vers. 4. Mine iniquities are gone over my head, as a heavie burden they are too heavie for me. And Psal. 77.4. Thou holdest mine eye waking ▪ I am so troubled that I cannot speake.
Hence comes a sad reckoning, Vers. 4. Mine iniquities Are gone over my head, as a heavy burden they Are too heavy for me. And Psalm 77.4. Thou holdest mine eye waking ▪ I am so troubled that I cannot speak.
And what followeth from this? A great mis-judging of God. Vers. 7. Will the Lord cast off for ever? will hee be favourable no more? Vers. 8. Is his mercy cleane gone for ever? doth his promise faile for evermore? Vers. 9. Hath God forgotten to be gracious? Its but a poore ground of inferring that God hath forgotten to be mercifull,
And what follows from this? A great Misjudging of God. Vers. 7. Will the Lord cast off for ever? will he be favourable no more? Vers. 8. Is his mercy clean gone for ever? does his promise fail for evermore? Vers. 9. Hath God forgotten to be gracious? Its but a poor ground of inferring that God hath forgotten to be merciful,
and a flower casteth its bloome, and the sunne is over-clouded, therefore God hath forgotten himselfe? Dispensations of God are no rules to his good pleasure;
and a flower Cast its bloom, and the sun is overclouded, Therefore God hath forgotten himself? Dispensations of God Are no rules to his good pleasure;
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every conviction of conscience is condemnation. 2 Cor. 1.8. Wee were pressed out of measure, above strength, in so much that we dispaired even of our life, Ver. 9. But we had the sentence of death, there were loads and weights laid on us above strength:
every conviction of conscience is condemnation. 2 Cor. 1.8. we were pressed out of measure, above strength, in so much that we despaired even of our life, Ver. 9. But we had the sentence of death, there were loads and weights laid on us above strength:
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4. Satan can drinke up at one draught, a grieving and sorrowing spirit, 2 Cor. 2.7. and he hath accesse to the phancie, and out-workes of the soule of the child of God, so hee can enlarge the species to a double bignesse;
4. Satan can drink up At one draught, a grieving and sorrowing Spirit, 2 Cor. 2.7. and he hath access to the fancy, and outworks of the soul of the child of God, so he can enlarge the species to a double bigness;
let it be considered, if the Grammer of Heman, be not a little swelled, in more then ordinary Rhetorick, Psal. 88.4. I am counted as these that go downe to the pit, as a man that hath no strength.
let it be considered, if the Grammar of Heman, be not a little swelled, in more then ordinary Rhetoric, Psalm 88.4. I am counted as these that go down to the pit, as a man that hath no strength.
but was gone over his soule, what could God doe more? And Jobs words are a little beyond the line, Chap. 1•. 24. Wherefore hidest thou thy face from mee, and takest me for thine enemy? Words arise up to Mountaines.
but was gone over his soul, what could God do more? And Jobs words Are a little beyond the line, Chap. 1•. 24. Wherefore hidest thou thy face from me, and Takest me for thine enemy? Words arise up to Mountains.
Can love kill thee? Were it Christ that doth all this, would he not once come to the bed-side of a sicke Sonne? Can Christs love throw a poore friend into hell,
Can love kill thee? Were it christ that does all this, would he not once come to the bedside of a sick Son? Can Christ love throw a poor friend into hell,
This may be evidenced in all the complaints of the Saints under dissertion; in which more is laid on Christs name, then is true. Unbeliefe is a querulous thing. Isai. 49.14. But Sion said, unbeleeving Sion said, the Lord hath forsaken me, and my Lord hath forgotten me ;
This may be evidenced in all the complaints of the Saints under desertion; in which more is laid on Christ name, then is true. Unbelief is a querulous thing. Isaiah 49.14. But Sion said, unbelieving Sion said, the Lord hath forsaken me, and my Lord hath forgotten me;
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What paine must be at the soules bottome, where such mis-judging of Christ, and his love is in the brimme? and yet there is a coale of the love of Christ, smoaking in the bottome of the soule? A loving opinion of Christ is hardly expelled.
What pain must be At the Souls bottom, where such Misjudging of christ, and his love is in the brim? and yet there is a coal of the love of christ, smoking in the bottom of the soul? A loving opinion of christ is hardly expelled.
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and high thoughts of Jesus Christ, his excellencie, the weight of his preciousnesse, eminencie, wee should the more hardly give way to the lies that our unbeleeving heart raiseth against him.
and high thoughts of jesus christ, his excellency, the weight of his preciousness, eminency, we should the more hardly give Way to the lies that our unbelieving heart Raiseth against him.
Hence the complaints of Job, chap. 6. chap. 13. chap. 16. chap. 19. and of Jeremiah, chap. 20. chap. 15. of Ezechiah, Esai. 38. of Asaph, Psalm. 77. of Heman, Psal. 88. of the Church, Esay 49.14, 15. Esay 63. chap. 64. Psal 102. Psal. 6. Psal. 42. Psalm. 31. runne more on the straine of complaning of God,
Hence the complaints of Job, chap. 6. chap. 13. chap. 16. chap. 19. and of Jeremiah, chap. 20. chap. 15. of Hezekiah, Isaiah. 38. of Asaph, Psalm. 77. of Heman, Psalm 88. of the Church, Isaiah 49.14, 15. Isaiah 63. chap. 64. Psalm 102. Psalm 6. Psalm 42. Psalm. 31. run more on the strain of complaining of God,
and where there is one mistake of our selves under dissertion, the reader may find out ten mistakes of Christ, and when the disserted soule mis-judgeth his owne state;
and where there is one mistake of our selves under desertion, the reader may find out ten mistakes of christ, and when the disserted soul misjudge his own state;
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which is a great mis-judging, and argueth a beleeving in our selves, not in Christ. And often soule-trouble ariseth from defects, omissions, and sinnes in our selves.
which is a great Misjudging, and argue a believing in our selves, not in christ. And often Soul trouble arises from defects, omissions, and Sins in our selves.
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Antinomians thinke any anxiety for sinne, which expelleth actuall rejoycing in Christ, our turning off Christ, and our casting of the conscience againe under the Spirit of bondage, and worke of the Law.
Antinomians think any anxiety for sin, which expelleth actual rejoicing in christ, our turning off christ, and our casting of the conscience again under the Spirit of bondage, and work of the Law.
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Which is contrary to truth, and the command of James, to be afflicted and mourne ; and Christs saying, Blessed are they that mourne, for they shall be comforted ;
Which is contrary to truth, and the command of James, to be afflicted and mourn; and Christ saying, Blessed Are they that mourn, for they shall be comforted;
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It's a great point of wisdome, 1. to know how farre forth our spirituall walking may be a seed of comfort, we may easily erre on either hands. 2. The Logick would bee humble;
It's a great point of Wisdom, 1. to know how Far forth our spiritual walking may be a seed of Comfort, we may Easily err on either hands. 2. The Logic would be humble;
Faith and Godly sorrow are consistent together. 4. It's not safe to argue that wee are not in Christ, from the wants adhering to our sincere performances.
Faith and Godly sorrow Are consistent together. 4. It's not safe to argue that we Are not in christ, from the Wants adhering to our sincere performances.
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While we slander our selves, we may slander the Spirit of God. 5. The measure of our obedience, cannot bee a warrant to counter-argue Christ, as want is no warrant to stand farre off from Christ: no more then it's good Logicke;
While we slander our selves, we may slander the Spirit of God. 5. The measure of our Obedience, cannot be a warrant to counterargue christ, as want is no warrant to stand Far off from christ: no more then it's good Logic;
The Spouse is sicke, and dyeth, when she wanterh him whom her soule loveth, Cant. 2.5. chap. 5. vers. 6, 8. David so expresseth himselfe, Psalm. 84.2. My soule longeth, yea even fainteth, or dyeth, or is at an end, for the Courts of the Lord, my flesh and my heart cryeth out for the living God.
The Spouse is sick, and Dies, when she wanterh him whom her soul loves, Cant 2.5. chap. 5. vers. 6, 8. David so Expresses himself, Psalm. 84.2. My soul Longeth, yea even fainteth, or Dies, or is At an end, for the Courts of the Lord, my Flesh and my heart Cries out for the living God.
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it may hold forth, as Pagnine observeth, that Davids soule, either extremely desired the Lord, or dyed upon the absence of God. But to be anxiously troubled in an unbeleeving manner, is the sinnefull soule-trouble.
it may hold forth, as Pagnine observeth, that Davids soul, either extremely desired the Lord, or died upon the absence of God. But to be anxiously troubled in an unbelieving manner, is the sinful Soul trouble.
To make David a King, and his brethren shepherds and common souldiers, so hath he his own freedome in the breathings of his owne Spirit, and the blowing of his own winde,
To make David a King, and his brothers shepherd's and Common Soldiers, so hath he his own freedom in the breathings of his own Spirit, and the blowing of his own wind,
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and should quarrell, because the Lord hath not thought fit to make Heires and Minors, that are yet under Non-age, Masters and Lords of their owne young heaven;
and should quarrel, Because the Lord hath not Thought fit to make Heirs and Minors, that Are yet under Nonage, Masters and lords of their own young heaven;
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Christs love is better then wine, Cant. 1. Neither our head, nor our heart could endure to drinke, at our own will, of this new wine of the higher Kingdome.
Christ love is better then wine, Cant 1. Neither our head, nor our heart could endure to drink, At our own will, of this new wine of the higher Kingdom.
and if the Government of the higher and lower familie bee upon the shoulders of Christ, the leading of this or that single person to heaven, is worthy Christs care.
and if the Government of the higher and lower family be upon the shoulders of christ, the leading of this or that single person to heaven, is worthy Christ care.
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4. No thing doth more allowd cry the softnesse and baseness of our nature, then our impatiencie under sad dispensations, when we are positively resolved upon this, that God loveth us;
4. No thing does more allowed cry the softness and baseness of our nature, then our impatiency under sad dispensations, when we Are positively resolved upon this, that God loves us;
yet because of a cloud over our Sunne, and one scruple of Gall in our joy, to lodge a new opinion, that Christ is changed in another God, and that his love doth plot,
yet Because of a cloud over our Sun, and one scruple of Gall in our joy, to lodge a new opinion, that christ is changed in Another God, and that his love does plot,
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Christ had never any Now, or juncture of time, before or after, comparable to this Now. Observe that, Christ and his followers must look for growing and swelling crosses. Mat. 26.37. Jesus began to be sorrowfull, and very heavie.
christ had never any Now, or juncture of time, before or After, comparable to this Now. Observe that, christ and his followers must look for growing and swelling Crosses. Mathew 26.37. jesus began to be sorrowful, and very heavy.
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as if every piece of Christ had been sorrow, and had acquaintance with griefe: Hebr. NONLATINALPHABET and was knowne and noted to all, marked out to all, by his griefes ;
as if every piece of christ had been sorrow, and had acquaintance with grief: Hebrew and was known and noted to all, marked out to all, by his griefs;
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Let all Christ 's followers look for a growing crosse, and a sadder and sadder Now. Psal. 3. •. Lord, how are they increased that trouble me? Psal. 25.17. The troubles of my heart are enlarged.
Let all christ is followers look for a growing cross, and a sadder and sadder Now. Psalm 3. •. Lord, how Are they increased that trouble me? Psalm 25.17. The Troubles of my heart Are enlarged.
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Its a doubt if David 's faith would reach so farre, as that hee should beare it well, that another should sacrifice a wicked sonne Absalom to God 's justice;
Its a doubt if David is faith would reach so Far, as that he should bear it well, that Another should sacrifice a wicked son Absalom to God is Justice;
3. The third circumstance in Christ 's soule-trouble, is his anxiety of mind, What shall I say: it is as much as, What shall I doe? But what meaneth this anxiety of Christ? Its like a doubting of the event;
3. The third circumstance in christ is Soul trouble, is his anxiety of mind, What shall I say: it is as much as, What shall I do? But what means this anxiety of christ? Its like a doubting of the event;
Learned Divines acknowledge there was an innocent and sinlesse oblivion in the sensitive memory, in regard it was intent onely upon the extreme agonie,
Learned Divines acknowledge there was an innocent and sinless oblivion in the sensitive memory, in regard it was intent only upon the extreme agony,
3. Neither were Christ 's sensitive affections, in their physicall and naturall operations, so restrained and awed by a divine Law, as that they may not put forth themselves to the utmost and highest degree of intension,
3. Neither were christ is sensitive affections, in their physical and natural operations, so restrained and awed by a divine Law, as that they may not put forth themselves to the utmost and highest degree of intention,
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or, then if all the Angels, all the glorified Saints that are, or shall be, in heaven, were utterly excluded from the comfortable vision of God 's face.
or, then if all the Angels, all the glorified Saints that Are, or shall be, in heaven, were utterly excluded from the comfortable vision of God is face.
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for Grace doth not destroy Nature, nor could the vision of personall union hinder the exercise of all humane affections and infirmities in Christ, in the state of his humiliation,
for Grace does not destroy Nature, nor could the vision of personal Union hinder the exercise of all humane affections and infirmities in christ, in the state of his humiliation,
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5. There were in Christ at this time some acts of innocent and sinnelesse darken•sse in the sensitive soule, that hee actually thinking of the blackness and dreadful visage of the second death, was now like a man destitute of counsell.
5. There were in christ At this time Some acts of innocent and sinless darken•sse in the sensitive soul, that he actually thinking of the blackness and dreadful visage of the second death, was now like a man destitute of counsel.
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and Christ 's anxiety, and his, What shall I say? is a bank and a great high coast between a distressed conscience who is at, What shall I doe? whither shall I goe? where shall I have reliefe and help? and the extremity of his forlorne condition.
and christ is anxiety, and his, What shall I say? is a bank and a great high coast between a distressed conscience who is At, What shall I do? whither shall I go? where shall I have relief and help? and the extremity of his forlorn condition.
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all is light that is on the other side of the covering, it removeth onely light from us, who are on this side of the interposed covering which causeth the ecclipse.
all is Light that is on the other side of the covering, it Removeth only Light from us, who Are on this side of the interposed covering which Causes the eclipse.
This anxiety was onely opposed to the actuall happinesse and naturall fruition of God enjoyed in the personall union, not to any light of a morall duty required in Jesus Christ. But 2. Wee are not to conceive that Christ 's anxiety, feare and sorrow, were onely imaginary,
This anxiety was only opposed to the actual happiness and natural fruition of God enjoyed in the personal Union, not to any Light of a moral duty required in jesus christ. But 2. we Are not to conceive that christ is anxiety, Fear and sorrow, were only imaginary,
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And therefore that complaint, Why NONLATINALPHABET hast thou forsaken me? hath not this meaning, as it hath in many places of Scripture, There is no cause why thou shouldest forsake me ;
And Therefore that complaint, Why hast thou forsaken me? hath not this meaning, as it hath in many places of Scripture, There is no cause why thou Shouldst forsake me;
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for there were just causes why the Lord, at this time, should forsake his Son Christ. And therefore the forsaking of Christ was reall; because grounded upon justice.
for there were just Causes why the Lord, At this time, should forsake his Son christ. And Therefore the forsaking of christ was real; Because grounded upon Justice.
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The elect had forsaken God, Christ stood in their place, to beare their iniquities, Isai. 53. that is, the punishment which the elect should have suffered eternally in hell, for their owne iniquities:
The elect had forsaken God, christ stood in their place, to bear their iniquities, Isaiah 53. that is, the punishment which the elect should have suffered eternally in hell, for their own iniquities:
nor be humbled, for reall objects, sins, unbeleefe, mis-spending of time, which are true causes of sorrow and mourning, they waste sorrow needlesly and sinfully, the righteous dispensation of God intervening,
nor be humbled, for real objects, Sins, unbelief, misspending of time, which Are true Causes of sorrow and mourning, they waste sorrow needlessly and sinfully, the righteous Dispensation of God intervening,
or through mis-apprehension, imagining that the Lord is changed, and become their utter enemy, when hee cannot forget them, Isai. 49.14, 15. or through mis-judging their owne state, conceiving they are reprobates,
or through misapprehension, imagining that the Lord is changed, and become their utter enemy, when he cannot forget them, Isaiah 49.14, 15. or through Misjudging their own state, conceiving they Are Reprobates,
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God 's forsaking of him, was in regard of the influence of actuall vision, 2. of the actuall joy and comfort of union, 3. of the penall inflicting of the curse, wrath, sorrow, sadnesse, stripes, death, on the man Christ.
God is forsaking of him, was in regard of the influence of actual vision, 2. of the actual joy and Comfort of Union, 3. of the penal inflicting of the curse, wrath, sorrow, sadness, stripes, death, on the man christ.
When God asketh of them, What will yee doe in the day of visitation, and in the desolation that shall come upon you from farre? to whom will yee flee for help? where will yee leave your glory? Jer. 5.31. What will yee doe in the end? Guiltinesse is a shiftlesse and a forlorne thing.
When God asks of them, What will ye do in the day of Visitation, and in the desolation that shall come upon you from Far? to whom will ye flee for help? where will ye leave your glory? Jer. 5.31. What will ye do in the end? Guiltiness is a shiftless and a forlorn thing.
What a desperate course doe the damned take, to se•ke dennes and rocks of the earth to hide themselves in? Canst thou lodge under the roofe of the creature,
What a desperate course do the damned take, to se•ke dens and Rocks of the earth to hide themselves in? Canst thou lodge under the roof of the creature,
Men doe cry, and weep, and confesse sinnes right downe, and in sad earnests, when Conscience speaketh out wrath, there is no mind then of Fig-leave-coverings,
Men do cry, and weep, and confess Sins right down, and in sad earnests, when Conscience speaks out wrath, there is no mind then of Fig-leave-coverings,
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At first, even by it's naturall constitution, Conscience warreth against Concupiscence, and speaketh sadly out of Adam, while it is hot, and not cold-dead;
At First, even by it's natural constitution, Conscience Warreth against Concupiscence, and speaks sadly out of Adam, while it is hight, and not cold-dead;
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How farre from tergiversation, cloakings, and shifting, are the words that dying Atheists utter, of the deceitfulnesse of sinne, the vanitie of the World, the terrours of God? Was not Judas in sad earnest? did Saul speake policie,
How Far from tergiversation, cloakings, and shifting, Are the words that dying Atheists utter, of the deceitfulness of sin, the vanity of the World, the terrors of God? Was not Judas in sad earnest? did Saul speak policy,
The friend that was to bee cast in utter darknes, for comming to the Supper of the great King, without his wedding Garment, NONLATINALPHABET, his mouth was muzled,
The friend that was to be cast in utter darkness, for coming to the Supper of the great King, without his wedding Garment,, his Mouth was muzzled,
he was speechlesse and could not barke, when Divine justice speaketh out of God. Job chap. 40. answereth ver. 4. Behold, I am vile, what shall I answer thee? I will lay my hand on my mouth.
he was speechless and could not bark, when Divine Justice speaks out of God. Job chap. 40. Answers for. 4. Behold, I am vile, what shall I answer thee? I will lay my hand on my Mouth.
Even David remembring that Shimei, and other Instruments had deservedly afflicted him, in relation to Divine justice, saith, Psalm. 39.9. I was dumbe, I opened not my mouth, because thou didst it.
Even David remembering that Shimei, and other Instruments had deservedly afflicted him, in Relation to Divine Justice, Says, Psalm. 39.9. I was dumb, I opened not my Mouth, Because thou didst it.
The Sonne of man came not to be served, but to serve, and to give himselfe a ransome for many. Matth. 20.28. The whole Gospel saith, Christ who knew no sinne, was made sinne for us.
The Son of man Come not to be served, but to serve, and to give himself a ransom for many. Matthew 20.28. The Whole Gospel Says, christ who knew no sin, was made sin for us.
Yet it was most true, in relation to Divine justice, and the Spirit of God hath a higher respect to Christs silence (which was a wonder to Pilate ) before the bar of Gods justice.
Yet it was most true, in Relation to Divine Justice, and the Spirit of God hath a higher respect to Christ silence (which was a wonder to Pilate) before the bar of God's Justice.
O could we by faith see God giving in a black and sad claime, a bill written within, and without, in which are all the sinnes of all the elect, from Adam to the last man;
O could we by faith see God giving in a black and sad claim, a bill written within, and without, in which Are all the Sins of all the elect, from Adam to the last man;
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and Christ with watery eyes receiving the claime, and saying, Lord, It's just debt, crave me, what shall I say on the contrary? We should be more bold, not barely to name our sinnes,
and christ with watery eyes receiving the claim, and saying, Lord, It's just debt, crave me, what shall I say on the contrary? We should be more bold, not barely to name our Sins,
Death taketh feet and power of motion from a man; but, Psal. 23.4. yet Faith maketh a supposition, that David may walke and live, breathe in the grave, in the valley of the shaddow of death.
Death Takes feet and power of motion from a man; but, Psalm 23.4. yet Faith makes a supposition, that David may walk and live, breathe in the grave, in the valley of the shadow of death.
This anxious condition Christ was in, as other straits are to the Saints, is a strait and narrow passe, there was no help for him on the right hand, nor on the left ;
This anxious condition christ was in, as other straits Are to the Saints, is a strait and narrow pass, there was no help for him on the right hand, nor on the left;
The Church was in great danger and trouble of warre and desolation, when shee spake to God, Psalm. 46. Yet their faith seeing him to bee very neere them;
The Church was in great danger and trouble of war and desolation, when she spoke to God, Psalm. 46. Yet their faith seeing him to be very near them;
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He beleeved God to bee his Father, and calleth him Father. Yea, in this hell, hee applyeth the relation of a Father to himselfe, Matth. 26.39. O my Father ;
He believed God to be his Father, and calls him Father. Yea, in this hell, he Applieth the Relation of a Father to himself, Matthew 26.39. Oh my Father;
Then hee must beleeve, if God was his Father, by good Logick, he must be the Sonne of God, and if God was his God, then the heire of all must claime the priviledges of all the Sons of the house in Covenant.
Then he must believe, if God was his Father, by good Logic, he must be the Son of God, and if God was his God, then the heir of all must claim the privileges of all the Sons of the house in Covenant.
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so more then a Sonne, then a common one, and Christs faith is so rationall, and so binding with strength of reason, that he will but use such a weapon,
so more then a Son, then a Common one, and Christ faith is so rational, and so binding with strength of reason, that he will but use such a weapon,
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Answ. Some so cure this, as they prove Physicians of no value to poore soules, I mean, Antinomians: For, say they, This is the disease that you in doubting of your faith, because you find not such and such qualifications in you,
Answer some so cure this, as they prove Physicians of no valve to poor Souls, I mean, Antinomians: For, say they, This is the disease that you in doubting of your faith, Because you find not such and such qualifications in you,
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The other extremity is of some weak Christians, who because they find that in them, that is in their flesh, dwelleth no good, and they sinne daily, find much untowardnesse and back-drawing in holy duties;
The other extremity is of Some weak Christians, who Because they find that in them, that is in their Flesh, dwells no good, and they sin daily, find much untowardness and back-drawing in holy duties;
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as if all godly sorrow and displeasure for our sinfull omissions, were nothing but a legall sorrow for want of selfe-righteousnesse, and a sinfull unbeleefe:
as if all godly sorrow and displeasure for our sinful omissions, were nothing but a Legal sorrow for want of selfrighteousness, and a sinful unbelief:
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and its onely sinfull, when abused to such a legall inference, I omit this and this, I sinne in this and this, ergo, God is not my Father, nor am I his sonne.
and its only sinful, when abused to such a Legal Inference, I omit this and this, I sin in this and this, ergo, God is not my Father, nor am I his son.
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and be given up to a reprobate mind to commit sin with greedinesse, such a one hath good warrant to beleeve that God is not his Father, and that hee is not in Christ ; because, 2 Cor. 5.17. If any man be in Christ, hee is a new creature.
and be given up to a Reprobate mind to commit since with greediness, such a one hath good warrant to believe that God is not his Father, and that he is not in christ; Because, 2 Cor. 5.17. If any man be in christ, he is a new creature.
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Col. 3.1, 2, 3, 4. Hee is redeemed from this present evill world, Gal. 1.4. Hee is dead to sinnes, and liveth to righteousnesse. 1 Pet. 2.24. Hee is redeemed from his vaine conversation. 1 Pet. 1.18. Hee is the Temple of the Holy Ghost;
Col. 3.1, 2, 3, 4. He is redeemed from this present evil world, Gal. 1.4. He is dead to Sins, and lives to righteousness. 1 Pet. 2.24. He is redeemed from his vain Conversation. 1 Pet. 1.18. He is the Temple of the Holy Ghost;
and therefore ought not by us. 2. Beware we lean not too much to the quality of walking holily, to inferre, I fast twice a weeke, I give tithes of all I have ;
and Therefore ought not by us. 2. Beware we lean not too much to the quality of walking holily, to infer, I fast twice a Week, I give Tithes of all I have;
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Saltmarsh, and other Libertines make three Doubts that persons have, as sufficient grounds, to question their being in Christ: 1. Back-sliding. 2. The mans finding no change in the whole man. 3. Unbeleefe.
Saltmarsh, and other Libertines make three Doubts that Persons have, as sufficient grounds, to question their being in christ: 1. Backsliding. 2. The men finding no change in the Whole man. 3. Unbelief.
This is then (saith hee) your first doubt, that you are not therefore beloved of God, or in Christ, because you fell backe againe into your sin, so as you did.
This is then (Says he) your First doubt, that you Are not Therefore Beloved of God, or in christ, Because you fell back again into your since, so as you did.
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and sin cannot hinder the love of God, (non concluditur negatum;) for its true, sinne cannot hinder the flowings and emanation of the love of election, it being eternall;
and since cannot hinder the love of God, (non concluditur negatum;) for its true, sin cannot hinder the flowings and emanation of the love of election, it being Eternal;
But the consequence is nought, ergo, back-sliders in heart, and servants of sinne, have no ground to question, whether they be loved with the love of eternall election, or not.
But the consequence is nought, ergo, backsliders in heart, and Servants of sin, have no ground to question, whither they be loved with the love of Eternal election, or not.
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the thing to be proved to the sick man, say hee were a Judas, wakened in conscience, is, that notwithstanding his betraying of Christ, yet God loved him with an everlasting love, and hee is in Christ.
the thing to be proved to the sick man, say he were a Judas, wakened in conscience, is, that notwithstanding his betraying of christ, yet God loved him with an everlasting love, and he is in christ.
Now hee cureth Judas thus, God 's love is everlasting, his covenant everlasting, no sin can hinder God to love Judas, or separate a traitor to Christ, from the love of Christ. Seperation, supposeth an union; lesse loving, supposeth loving:
Now he cureth Judas thus, God is love is everlasting, his Covenant everlasting, no since can hinder God to love Judas, or separate a traitor to christ, from the love of christ. Separation, Supposeth an Union; less loving, Supposeth loving:
You must then either remove the mans doubting, from signes inherent in the man, (and if hee be a back-slider in heart, you fetch fire and water from beyond the Moone to cure him;) or you must fetch warrants to convince him, from the mind, eternall counsells of love and free grace within God ;
You must then either remove the men doubting, from Signs inherent in the man, (and if he be a backslider in heart, you fetch fire and water from beyond the Moon to cure him;) or you must fetch warrants to convince him, from the mind, Eternal Counsels of love and free grace within God;
If Libertines in this Argument intend to prove, that a chosen convert in Christ hath no ground to question, that hee is not beloved of God, and not in Christ ▪ 1. That is nothing to the Thesis of Antinomians, maintained by all, that sinners, as sinners, are to beleeve Gods eternall love in Christ to them;
If Libertines in this Argument intend to prove, that a chosen convert in christ hath no ground to question, that he is not Beloved of God, and not in christ ▪ 1. That is nothing to the Thesis of Antinomians, maintained by all, that Sinners, as Sinners, Are to believe God's Eternal love in christ to them;
as made of God to them their righteousnesse, sanctification, and redemption, without any inherent qualification in them. 3. Its nothing to the point of freeing all,
as made of God to them their righteousness, sanctification, and redemption, without any inherent qualification in them. 3. Its nothing to the point of freeing all,
and building a golden bridge to deliver all who are oblieged to beleeve, elect or reprobate, from doubting whether they be in Christ or not, that they may easily come to Christ, and beleeve his eternall love and redemption in him,
and building a golden bridge to deliver all who Are obliged to believe, elect or Reprobate, from doubting whither they be in christ or not, that they may Easily come to christ, and believe his Eternal love and redemption in him,
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though they be in the gall of bitternesse, and bonds of iniquity, and that immediatly. Which golden Paradise to heaven and Christ, Antinomians liberally promise to all sinners, as sinners.
though they be in the Gall of bitterness, and bonds of iniquity, and that immediately. Which golden Paradise to heaven and christ, Antinomians liberally promise to all Sinners, as Sinners.
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the latter, free? 2. The love of the Father to the Sonne, as his consubstantiall Son, and so farre as it's essentially included in his love to Jesus Christ Mediator, is not a love founded on grace and free-mercy, which might never have beene in God ;
the latter, free? 2. The love of the Father to the Son, as his consubstantial Son, and so Far as it's essentially included in his love to jesus christ Mediator, is not a love founded on grace and Free-mercy, which might never have been in God;
but it was his Free will to create a man, or not create him. 2. He cannot but love his Sonne Christ, but God might either have loved neither man nor Angel, so as to chuse them to Salvation,
but it was his Free will to create a man, or not create him. 2. He cannot but love his Son christ, but God might either have loved neither man nor Angel, so as to choose them to Salvation,
except blasphemously we say, God hath as highly exalted all the redeemed, and given to them a name above every name, as he hath done to his owne Sonne;
except blasphemously we say, God hath as highly exalted all the redeemed, and given to them a name above every name, as he hath done to his own Son;
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but they may make God love us more with the love of compl•cency, and a sweeter manifestation of God in the fruits and gracious effects of his love. According to that, John 14.23.
but they may make God love us more with the love of compl•cency, and a Sweeten manifestation of God in the fruits and gracious effects of his love. According to that, John 14.23.
as the Scripture doth, 1 Pet. 1.24. Galat. 1.4. 1 Pet. 1 18. 1 Joh. 3.14. Infinite places say, these that live to Christ, and are new Creatures must be in Christ, and justified, 2 Cor. 5.17. 1 Cor. 6.9, 10, 11, 12. Gal. 2.20.
as the Scripture does, 1 Pet. 1.24. Galatians 1.4. 1 Pet. 1 18. 1 John 3.14. Infinite places say, these that live to christ, and Are new Creatures must be in christ, and justified, 2 Cor. 5.17. 1 Cor. 6.9, 10, 11, 12. Gal. 2.20.
4. These places that make Christ our sanctification, and Christ to live in us, and beleevers to be the workemanship of Jesus created in him, unto good workes, &c. Make not these to bee acts of Christ formally repenting perfectly in us, sorrowing for sinne, mortifying sinne perfectly in us:
4. These places that make christ our sanctification, and christ to live in us, and believers to be the workmanship of jesus created in him, unto good works, etc. Make not these to be acts of christ formally repenting perfectly in us, sorrowing for sin, mortifying sin perfectly in us:
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as if wee were meere patients, and were onely obliged to repent, sorrow, mortifie sinne, when the Spirit breatheth •n us, and not otherwise, as Libertines explaine themselves;
as if we were mere patients, and were only obliged to Repent, sorrow, mortify sin, when the Spirit breathes •n us, and not otherwise, as Libertines explain themselves;
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but we are justified by faith. 2. Regeneration putteth in us a new birth, the image of the second Adam; Justification formally is for the imputed righteousnesse of Christ, which is in Christ, not in us.
but we Are justified by faith. 2. Regeneration putteth in us a new birth, the image of the second Adam; Justification formally is for the imputed righteousness of christ, which is in christ, not in us.
But then how must all assurances from repentance and new obedience, be the rotten conclusions of Legall Teachers? To see all these wrought by Christ, as the efficient and meritorious cause,
But then how must all assurances from Repentance and new Obedience, be the rotten conclusions of Legal Teachers? To see all these wrought by christ, as the efficient and meritorious cause,
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and to ascribe them to the Spirit of Jesus, and thence conclude, we are Justified, as all Protestant Divines teach, is no rotten conclusion of Legall Teachers.
and to ascribe them to the Spirit of jesus, and thence conclude, we Are Justified, as all Protestant Divines teach, is no rotten conclusion of Legal Teachers.
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this is no doctrine of Protestants. Is the Sunne obliged to me, because I borrow light from it? Or the Flouds and Rivers beholden to men because they drinke out of them? The new man is a creature of Christs finding;
this is no Doctrine of Protestants. Is the Sun obliged to me, Because I borrow Light from it? Or the Floods and rivers beholden to men Because they drink out of them? The new man is a creature of Christ finding;
wee are but poore twigs that bring forth fruit in Christ. But I feare the sense of this, that Christ repenteth for us, and obeyeth for us, he being the end of the Law to overy one that beleeveth ;
we Are but poor twigs that bring forth fruit in christ. But I Fear the sense of this, that christ Repenteth for us, and Obeyeth for us, he being the end of the Law to overy one that Believeth;
If this be the intended sense, then all our Sanctification is nothing, but the Sanctification and holy active obedience of Christ. I yeeld this to be a broad, a faire and easie way to heaven.
If this be the intended sense, then all our Sanctification is nothing, but the Sanctification and holy active Obedience of christ. I yield this to be a broad, a fair and easy Way to heaven.
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any evidence, or marke of Justification must bee inherent in the beleever, not in Christ. 3. And one and the same thing cannot be a marke and a signe of it selfe.
any evidence, or mark of Justification must be inherent in the believer, not in christ. 3. And one and the same thing cannot be a mark and a Signen of it self.
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5. The Scripture doth indeed bid you see nothing in your self, that can buy the righteousnesse of Christ, or be an hire and wages to ransome imputed righteousnesse;
5. The Scripture does indeed bid you see nothing in your self, that can buy the righteousness of christ, or be an hire and wages to ransom imputed righteousness;
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but of Christ. The Scripture maketh Christ and Justification the cause, and Sanctification and the New creature the effect; 2 Cor. 5.17. If any man be in Christ, hee is a new creature.
but of christ. The Scripture makes christ and Justification the cause, and Sanctification and the New creature the Effect; 2 Cor. 5.17. If any man be in christ, he is a new creature.
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And Antinomians say, that in the regenerate and Saints there is no inherent righteousnesse, no grace or graces in the soules of beleevers, but in Christ onely.
And Antinomians say, that in the regenerate and Saints there is no inherent righteousness, no grace or graces in the Souls of believers, but in christ only.
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but they are in Christ, and must be apprehended by faith, as things unseen: whereas the divine nature is in the Saints, 2 Pet. 1.4. Faith dwelleth in us. 2 Tim. 1.5. The new creation and image of Christ is in the mind, Ephes. 4.23. The seed of God abideth in us, 1 Joh. 3.9. The anoynting that teacheth all things, NONLATINALPHABET, remaineth in you, 1 Joh. 2.27. and Ezek. 36. •6.
but they Are in christ, and must be apprehended by faith, as things unseen: whereas the divine nature is in the Saints, 2 Pet. 1.4. Faith dwells in us. 2 Tim. 1.5. The new creation and image of christ is in the mind, Ephesians 4.23. The seed of God Abideth in us, 1 John 3.9. The anointing that Teaches all things,, remains in you, 1 John 2.27. and Ezekiel 36. •6.
and while they under-value themselves, they under-rate the new creation in themselves, and tacitely upbraid and •lander the grace of Christ, and lessen the heavenly treasure,
and while they undervalue themselves, they underrate the new creation in themselves, and tacitly upbraid and •lander the grace of christ, and lessen the heavenly treasure,
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My heart waked. I am sick of love. Psal. 116.16. O Lord, truly I am thy servant. Psal. 63.1. My soule thirsteth for thee, my flesh longeth after thee. Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. Psal. 130.6. My soule waiteth for the Lord, more then they that watch for the morning. So Ezekiah, Esay 38.3. Paul, 2 Cor. 1.12. 2 Tim. 4.7, 8. 1 Cor. 15.9, 10. And others have set out in its colours the image of Christ in it selfe;
My heart waked. I am sick of love. Psalm 116.16. Oh Lord, truly I am thy servant. Psalm 63.1. My soul Thirsteth for thee, my Flesh Longeth After thee. Psalm 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. Psalm 130.6. My soul waits for the Lord, more then they that watch for the morning. So Hezekiah, Isaiah 38.3. Paul, 2 Cor. 1.12. 2 Tim. 4.7, 8. 1 Cor. 15.9, 10. And Others have Set out in its colours the image of christ in it self;
nor doth the sense of sanctification darken justification, or lessen it to nothing, except where wee abuse it to merit, and selfe-confidence, as Peter did;
nor does the sense of sanctification darken justification, or lessen it to nothing, except where we abuse it to merit, and self-confidence, as Peter did;
when wee se• no sanctification, is to make the water and the Spirit, 1 Joh. 5.8. dumb or false witnesses, that either speak nothing, or tell lies. 3. It is against the office of the Spirit, which is to make us know NONLATINALPHABET, the things that are freely given us of God, such as faith, repentance, love, mortification, Act. 5. •. 2 Tim. 2.25. Phil. 1.29. Ephes. 2.8. Rom. 5.5. Gal. 2.20.
when we se• not sanctification, is to make the water and the Spirit, 1 John 5.8. dumb or false Witnesses, that either speak nothing, or tell lies. 3. It is against the office of the Spirit, which is to make us know, the things that Are freely given us of God, such as faith, Repentance, love, mortification, Act. 5. •. 2 Tim. 2.25. Philip 1.29. Ephesians 2.8. Rom. 5.5. Gal. 2.20.
and hath no money, nor price, that hee is sold as a wretched man under a body of sin, Rom. 7.14, 24. it heighteneth the excellency and worth of the ransome and bloud holden forth in Just•fication: And white righteousnesse, free and glorious, set beside black guiltinesse,
and hath no money, nor price, that he is sold as a wretched man under a body of since, Rom. 7.14, 24. it heighteneth the excellency and worth of the ransom and blood held forth in Just•fication: And white righteousness, free and glorious, Set beside black guiltiness,
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and present deadnesse, what reasons would you use to raise their spirits up to the assurance of their interest and relation to God, as to their Father?
and present deadness, what Reasons would you use to raise their spirits up to the assurance of their Interest and Relation to God, as to their Father?
Ans. There is no way of arguing Saints out of their unbeleefe, except hee that laboureth to strengthen them, being an Interpreter, one of a thousand, who can shew a man his righteousnesse, be so acquainted with the condition of the afflicted soule, that hee see in him some inherent qualification, that may argue to the Physician there is some, lesse or more of Christ in the soule of the man;
Ans. There is no Way of arguing Saints out of their unbelief, except he that Laboureth to strengthen them, being an Interpreter, one of a thousand, who can show a man his righteousness, be so acquainted with the condition of the afflicted soul, that he see in him Some inherent qualification, that may argue to the physician there is Some, less or more of christ in the soul of the man;
else if hee know him to be a person yet utterly void of Christ, sure hee must deale with him that is under the Law, in a more legall and violent manner,
Else if he know him to be a person yet utterly void of christ, sure he must deal with him that is under the Law, in a more Legal and violent manner,
The Author professeth hee dealeth with sinners as sinners, and so with all sinners; as if physick for the gut were fit physick for the stone in the bladder.
The Author Professes he deals with Sinners as Sinners, and so with all Sinners; as if physic for the gut were fit physic for the stone in the bladder.
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that is, you but till the sand, and beat the aire to prove, that Gods love is eternall, and his covenant and decree of election to his chosen so stable and unalterable,
that is, you but till the sand, and beatrice the air to prove, that God's love is Eternal, and his Covenant and Decree of election to his chosen so stable and unalterable,
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Asser. 1. The soule labouring under doubts whether God be his Father, is to hold off two rocks, either confiding or resting on duties, or neglecting of duties:
Asher 1. The soul labouring under doubts whither God be his Father, is to hold off two Rocks, either confiding or resting on duties, or neglecting of duties:
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and as in that notion contra-distinguished from the objective vision of Christ, then Christ is to be enjoyed, loved, rested on, infinitely above the duties of vision, beatifice love, eternall resting on him,
and as in that notion contradistinguished from the objective vision of christ, then christ is to be enjoyed, loved, rested on, infinitely above the duties of vision, beatifice love, Eternal resting on him,
the tree more desireable then a fleece of apples that groweth on it for the fourth part of a yeare. 2. Sinne, it must be to sue and woe the Kings Attendants and Courtiers by himselfe,
the tree more desirable then a fleece of Apples that grows on it for the fourth part of a year. 2. Sin, it must be to sue and woe the Kings Attendants and Courtiers by himself,
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and to pray none in his famishing condition for food? Did the Spouse seek her selfe in this duty? Cant. 3. Watchmen, saw yee him whom my soule loveth? Was this a resolution of pride? Chap. 3.2. I will rise now, and goe about the City in the streets, and in the broad wayes, I will seek him whom my soule loveth.
and to pray none in his famishing condition for food? Did the Spouse seek her self in this duty? Cant 3. Watchmen, saw ye him whom my soul loves? Was this a resolution of pride? Chap. 3.2. I will rise now, and go about the city in the streets, and in the broad ways, I will seek him whom my soul loves.
force not a Law-suit, seeke not, buy not a plea against Christ. Conscience a tender peece under Jealousies saith, O he loveth not me, Christ hath forgotten me, joyne not in such a quarrell with conscience.
force not a Lawsuit, seek not, buy not a plea against christ. Conscience a tender piece under Jealousies Says, Oh he loves not me, christ hath forgotten me, join not in such a quarrel with conscience.
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Examine what grounds of reason you have to mis-beleeve, or breake with Christ ; say, he had broken with you, yet because you know it not, for suspition;
Examine what grounds of reason you have to misbeleeve, or break with christ; say, he had broken with you, yet Because you know it not, for suspicion;
while they be at the point of failing, in looking up, and in waiting for God, Psal. 69. Asser. 6. And though you were in hell, and he in heaven, he is worthy to be waited on;
while they be At the point of failing, in looking up, and in waiting for God, Psalm 69. Asher 6. And though you were in hell, and he in heaven, he is worthy to be waited on;
then you beg the question, if you deny this to works of Sanctification. For, 1 John 2.3. Hereby we know that we know him, if we keep his commandements.
then you beg the question, if you deny this to works of Sanctification. For, 1 John 2.3. Hereby we know that we know him, if we keep his Commandments.
and that faith is essentially a perswasion and assurance of the love of God to me in Christ, its more then I could ever learne to bee the nature of Faith, a cons•quent separable I beleeve it is. 3. If by apprehending Christ and his righteousnesse, be understood a relying,
and that faith is essentially a persuasion and assurance of the love of God to me in christ, its more then I could ever Learn to be the nature of Faith, a cons•quent separable I believe it is. 3. If by apprehending christ and his righteousness, be understood a relying,
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For we beleeve more truth of our owne graces (and so of our faith and assurance of our pardon) then we can see or feele, which is Gods dispensation, that our life should be hid with Christ in God;
For we believe more truth of our own graces (and so of our faith and assurance of our pardon) then we can see or feel, which is God's Dispensation, that our life should be hid with christ in God;
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and above the reach of feeling at all times. 2. As Faith which is the direct act of knowing and relying on Christ for pardon, is a worke of the Spirit, above the reach of reason;
and above the reach of feeling At all times. 2. As Faith which is the Direct act of knowing and relying on christ for pardon, is a work of the Spirit, above the reach of reason;
and the immediate Testimony of the Spirit; sometime from our walking in Christ, 1 John 2.3, 4. 1 Joh. 3.14. is a supernaturall work, above the compasse and reach of our Free-will, and is dispensed according to the spirations and stirrings of the free grace of God ;
and the immediate Testimony of the Spirit; sometime from our walking in christ, 1 John 2.3, 4. 1 John 3.14. is a supernatural work, above the compass and reach of our Freewill, and is dispensed according to the spirations and stirrings of the free grace of God;
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and feeling that I am in Christ, Esay •0. 10. I may be sicke of love for Christ, call, knock, pray, conferr with the watchmen, and daughters of Jerusalem, and be at a low ebbe in my own sense;
and feeling that I am in christ, Isaiah •0. 10. I may be sick of love for christ, call, knock, pray, confer with the watchmen, and daughters of Jerusalem, and be At a low ebb in my own sense;
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yea the beloved may to my feeling and actuall assurance have withdrawne himselfe, Cant. 3.1, 2, 3, 4, 5. Cant. 5.5, 6, 7, 8. and all my inherent evidences cannot quicken me in any tollerable assurance.
yea the Beloved may to my feeling and actual assurance have withdrawn himself, Cant 3.1, 2, 3, 4, 5. Cant 5.5, 6, 7, 8. and all my inherent evidences cannot quicken me in any tolerable assurance.
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It's true, Sanctification may bee darkned, yea, and Faith also, when there is nothing to the faith-failing and outer dying but this onely of Christ the head, (all the life of a Saint retyring not to his faint heart,
It's true, Sanctification may be darkened, yea, and Faith also, when there is nothing to the faith-failing and outer dying but this only of christ the head, (all the life of a Saint retiring not to his faint heart,
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and his Judaizing, Gal. 2. When he and others, ver. 14. NONLATINALPHABET, do crook and halt betweene Grace and the Law, as the people did between Jehovah and Baal; their profession of Jehovah, and Christs grace being long,
and his Judaizing, Gal. 2. When he and Others, ver. 14., do crook and halt between Grace and the Law, as the people did between Jehovah and Baal; their profession of Jehovah, and Christ grace being long,
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so is Faith, and the bloomings, and greene blossomings of Sanctification, alwaies; but there is a Sommer, when they cast forth their leaves and beautie.
so is Faith, and the bloomings, and green blossomings of Sanctification, always; but there is a Summer, when they cast forth their leaves and beauty.
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and mis father it, is no darkening of Christ, and free Grace, 1 Cor. 15.9, 10. Asser. 9. There is a great difficultie, yea an impossibility, when the Lord hides himselfe, and goeth behind the Mountaine, to command the flowing and emanations of Free grace.
and miss father it, is no darkening of christ, and free Grace, 1 Cor. 15.9, 10. Asher 9. There is a great difficulty, yea an impossibility, when the Lord hides himself, and Goes behind the Mountain, to command the flowing and emanations of Free grace.
yet the City is surprised and taken in the dawning, because the Lord keepeth not th• City? The Lord doth all this, to shew that hee is the supreme and absolute Lord of all second causes.
yet the city is surprised and taken in the dawning, Because the Lord Keepeth not th• city? The Lord does all this, to show that he is the supreme and absolute Lord of all second Causes.
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Hath not the King of Saints a withdrawing roome, and an hiding place? Is not his presence and manifestations his owne? The deserted soule prayeth, cryeth, weepeth;
Hath not the King of Saints a withdrawing room, and an hiding place? Is not his presence and manifestations his own? The deserted soul Prayeth, Cries, weeps;
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and create calmnesse in the soule, then a child is able to wheele about the third heavens, in a course contrary to its naturall motion. Omnipotency is in this departure.
and create calmness in the soul, then a child is able to wheel about the third heavens, in a course contrary to its natural motion. Omnipotency is in this departure.
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Oratory cannot make the taste feele the sweetnesse of honey. There is a light that cometh from heaven, above the sunne and moone; yea, above the Gospel ;
Oratory cannot make the taste feel the sweetness of honey. There is a Light that comes from heaven, above the sun and moon; yea, above the Gospel;
and is not extracted, or educed out of the potency of either the soule, nay nor of the Gospel, (I conceive,) that bringeth forth, in act, the white stone, and the new name:
and is not extracted, or educed out of the potency of either the soul, nay nor of the Gospel, (I conceive,) that brings forth, in act, the white stone, and the new name:
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Christ to this day is behind with Moses, David, Isaiah, Jeremiah, Job, Peter, John, Paul, and all the Saints, in the using of grace, they were below grace,
christ to this day is behind with Moses, David, Isaiah, Jeremiah, Job, Peter, John, Paul, and all the Saints, in the using of grace, they were below grace,
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So neither doth the perswasion of Paul, preaching the Gospel, Act. 26.28. Act. 16.14. the same thing, and every way the same worke, that the Lord doth, in perswading Japhet to dwell in the tents of Shem, Gen. 9.27.
So neither does the persuasion of Paul, preaching the Gospel, Act. 26.28. Act. 16.14. the same thing, and every Way the same work, that the Lord does, in persuading Japheth to dwell in the tents of Shem, Gen. 9.27.
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then all the stirrings and motions of the under wheels of prayer, preaching, conference. Asser. 11. The soule should be argued with, and convinced, thus:
then all the stirrings and motions of thee under wheels of prayer, preaching, conference. Asher 11. The soul should be argued with, and convinced, thus:
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they were all as black and sun-burnt as you are, but they are now a faire and beautifull company, without spot before the throne, and clothed in white;
they were all as black and sunburnt as you Are, but they Are now a fair and beautiful company, without spot before the throne, and clothed in white;
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1. Hee is a free Prince, and his Prerogative Royall is uncapable of failing against the Fundamentall Lawes of Righteousnesse, in the measuring out either worke or wages, grace or glory. Mat. 20.13. Friend, I doe thee no wrong: mine owne is mine owne. Object.
1. He is a free Prince, and his Prerogative Royal is uncapable of failing against the Fundamental Laws of Righteousness, in the measuring out either work or wages, grace or glory. Mathew 20.13. Friend, I do thee no wrong: mine own is mine own. Object.
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1. The quantity of grace is a branch of his freedome. 2. Why doe you not complaine of your sparing improving of two talents, rather then of his niggard giving of one only.
1. The quantity of grace is a branch of his freedom. 2. Why do you not complain of your sparing improving of two Talents, rather then of his niggard giving of one only.
As some godly rich man may say, This poore man was addebted to me thousands, now hee is dead in my debt, I forgive him, his grave is his acquittance; I have done with it.
As Some godly rich man may say, This poor man was addebted to me thousands, now he is dead in my debt, I forgive him, his grave is his acquittance; I have done with it.
a summer-sunne is heritage to no Land. It was not a bloud of a daily temper that Paul was in, when hee said, Rom. 8.38. For I am perswaded, that neither death, nor life, &c. shall be able to separate us from the love of God in Christ.
a summer-sunne is heritage to no Land. It was not a blood of a daily temper that Paul was in, when he said, Rom. 8.38. For I am persuaded, that neither death, nor life, etc. shall be able to separate us from the love of God in christ.
It was a high and great feast, when Christ saith to his Church, Cant. 5.1. I am come into my garden, my Sister, my Spouse, I have gathered my myrrhe with my spice, I have eaten my honey-comb with my honey:
It was a high and great feast, when christ Says to his Church, Cant 5.1. I am come into my garden, my Sister, my Spouse, I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey:
and such old bottles could not containe the new wine that Christ drinketh with his, in his Fathers Kingdome, Mat. 17. When the Disciples see the glory of Christ in the Mount, Peter saith, Vers. 4. Lord, it is good for us to be here:
and such old bottles could not contain the new wine that christ Drinketh with his, in his Father's Kingdom, Mathew 17. When the Disciples see the glory of christ in the Mount, Peter Says, Vers. 4. Lord, it is good for us to be Here:
but when that glory cometh nearer to them, and a cloud over-shaddowes them, Luk. 9.34. and they heare the voyce of God speak out of the cloud, Mark. 9.7.
but when that glory comes nearer to them, and a cloud overshadows them, Luk. 9.34. and they hear the voice of God speak out of the cloud, Mark. 9.7.
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They fell down on their face, Mat. 17.6 ▪ NONLATINALPHABET, They were sore afraid. Why afraid? Because of the exceeding glory, which they testified was good,
They fell down on their face, Mathew 17.6 ▪, They were soar afraid. Why afraid? Because of the exceeding glory, which they testified was good,
as is cleare in that large Song of the high praises of Christ, which is uttered by the Church, Cant. 5. when he had with-drawn himselfe, Vers. 6. and Shee was sick of love for him.
as is clear in that large Song of the high praises of christ, which is uttered by the Church, Cant 5. when he had withdrawn himself, Vers. 6. and She was sick of love for him.
the print of his foot-steps, the remanents of the smell of his precious oyntments, his shaddow when hee goeth out at doors, are coals to burne the soule. Psal. 63.6. When I remember thee, upon my bed, and meditate on thee in the night watches.
the print of his footsteps, the remanents of the smell of his precious ointments, his shadow when he Goes out At doors, Are coals to burn the soul. Psalm 63.6. When I Remember thee, upon my Bed, and meditate on thee in the night watches.
I cannot sleep, for the love of Christ, in the night. What followes? Vers. 8. My soule followes hard, cleaveth strong after thee. Psal. 77.3. I remembred God, and was troubled:
I cannot sleep, for the love of christ, in the night. What follows? Vers. 8. My soul follows hard, cleaveth strong After thee. Psalm 77.3. I remembered God, and was troubled:
and my fingers with sweet-smelling mirrhe upon the handles of the barre. Then her love to Christ was strongest, her bowels moved, the smell of his love,
and my fingers with sweet-smelling myrrh upon the handles of the bar. Then her love to christ was Strongest, her bowels moved, the smell of his love,
Asser. 14. Nor are we to beleeve that Christs love is coy, or humorous in absenting himselfe, or that he is lordly, high, difficill, inexorable, in letting out the sense, the assurance of his love, or his presence;
Asher 14. Nor Are we to believe that Christ love is coy, or humorous in absenting himself, or that he is lordly, high, difficill, inexorable, in letting out the sense, the assurance of his love, or his presence;
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as we dreame a thousand false opinions of Christ under absence, nor doe wee consider that security and indulgence to our lusts loses Christ, and therefore its just, that as we sinne in roses, we should sorrow in thornes.
as we dream a thousand false opinions of christ under absence, nor do we Consider that security and indulgence to our Lustiest loses christ, and Therefore its just, that as we sin in roses, we should sorrow in thorns.
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then he can vent, he prayeth God would broach the vessell, that the new wine may come out, Vers. 15. O Lord open thou my lips, that my mouth may shew forth thy praise:
then he can vent, he Prayeth God would broach the vessel, that the new wine may come out, Vers. 15. Oh Lord open thou my lips, that my Mouth may show forth thy praise:
Christ the Father of age or eternity, NONLATINALPHABET Esay 9.6. knoweth a friend a farre off, and his heart kindles, and growes warme when hee sees him, Were he thousands and millions of miles from God, yet ayming to come, he sees him, and had compassion ;
christ the Father of age or eternity, Isaiah 9.6. Knoweth a friend a Far off, and his heart kindles, and grows warm when he sees him, Were he thousands and millions of miles from God, yet aiming to come, he sees him, and had compassion;
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yea hee stands at the side of the sicke bed, weeping for his pained childe; yea your groanes pierceth his bowels, Jer. 31.20. For since I spoke against him (saith the Lord) I doe earnestly remember him ;
yea he Stands At the side of the sick Bed, weeping for his pained child; yea your groans pierces his bowels, Jer. 31.20. For since I spoke against him (Says the Lord) I do earnestly Remember him;
as it were, that foames out, rash and hasty jealousies of Christ, when acts of fiery and flaming desires doe out-runne acts of faith: as hunger hath no reason;
as it were, that foams out, rash and hasty jealousies of christ, when acts of fiery and flaming Desires do outrun acts of faith: as hunger hath no reason;
so the inundations and swellings of the love of Christ, flow over their banks, that we so strongly desire the Lord to returne, that we beleeve he will never returne.
so the inundations and swellings of the love of christ, flow over their banks, that we so strongly desire the Lord to return, that we believe he will never return.
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and true faith with their profession, else the foolish Virgines were not farre out, who never questioned their faith, till it was out of time to buy oyle;
and true faith with their profession, Else the foolish Virgins were not Far out, who never questioned their faith, till it was out of time to buy oil;
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and that these Virgines should beleeve, they had oyle in their lamps, when they had none, till they should bee perswaded, that empty lamps, were full lamps,
and that these Virgins should believe, they had oil in their lamps, when they had none, till they should be persuaded, that empty lamps, were full lamps,
and a bastard faith, true faith, were to oblige them to feed upon the East-winde, till there should be a faith produced in the imagination, that the East is the West. 2. All the Scriptures that charge us to trie our selves, 1 Cor. 11. •8.
and a bastard faith, true faith, were to oblige them to feed upon the East wind, till there should be a faith produced in the imagination, that the East is the West. 2. All the Scriptures that charge us to try our selves, 1 Cor. 11. •8.
To examine our selves, whether we be in the faith, and to know our selves, that Jesus Christ is in us, except we be reprobats. 2 Cor. 13.5. and to know the things that are freely given us of God. 1 Cor. 2.12. and so to know our faith, Phil. 1.29.
To examine our selves, whither we be in the faith, and to know our selves, that jesus christ is in us, except we be Reprobates. 2 Cor. 13.5. and to know the things that Are freely given us of God. 1 Cor. 2.12. and so to know our faith, Philip 1.29.
then Devils have, Vers. 18, •9 ▪ 20. (•.) It is true that we are to beleeve on the name of his Sonne Jesus Christ, without any disputing concerning the equity of the command of beleeving, or of our obligation to beleeve: For both are most just.
then Devils have, Vers. 18, •9 ▪ 20. (•.) It is true that we Are to believe on the name of his Son jesus christ, without any disputing Concerning the equity of the command of believing, or of our obligation to believe: For both Are most just.
Christ commandeth mee to beleeve, Ergo, remaining in my wickednesse, regarding iniquity in my heart, without despairing of salvation in my selfe, I am to beleeve, I shall deny this c•ns•quence.
christ commands me to believe, Ergo, remaining in my wickedness, regarding iniquity in my heart, without despairing of salvation in my self, I am to believe, I shall deny this c•ns•quence.
This is a bad consequence, except you say, All the various conditions of troubled consciences are set down, in particular examples, in the New Testament. Which is contrary to all experiences of the Saints. 2. It is one thing to doubt of the truth of the promises,
This is a bad consequence, except you say, All the various conditions of troubled Consciences Are Set down, in particular Examples, in the New Testament. Which is contrary to all experiences of the Saints. 2. It is one thing to doubt of the truth of the promises,
and then I question not Christ 's dainties (which to doe were unbeleefe) but my owne deluded fancie, which may appeare to be faith, and is nothing lesse:
and then I question not christ is dainties (which to do were unbelief) but my own deluded fancy, which may appear to be faith, and is nothing less:
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the former is indeed unbeleefe, not the latter. 3. Its true, tasting makes sure the truth of the Lord 's good things, that are inclosed in the promises;
the former is indeed unbelief, not the latter. 3. Its true, tasting makes sure the truth of the Lord is good things, that Are enclosed in the promises;
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but then, an unconverted sinner, who is void of spirituall senses, cannot be the beloved, nor the friend that Christ speaketh to, Cant. 5.1. Wee doe not say, a beleever ought to doubt, whether hee hath true faith or no:
but then, an unconverted sinner, who is void of spiritual Senses, cannot be the Beloved, nor the friend that christ speaks to, Cant 5.1. we do not say, a believer ought to doubt, whither he hath true faith or no:
but because the command of beleeving obliegeth the non-converted, as well as the converted, shall the naturall man eat as a friend and a beloved, hee remaining in nature,
but Because the command of believing obligeth the non-converted, as well as the converted, shall the natural man eat as a friend and a Beloved, he remaining in nature,
who 2 Cor. 1, 8. was pressed out of measure, above strength, despaired of life, had the sentence of death. 2 Cor. 7.5. was troubled on every side, fightings without, and feares within:
who 2 Cor. 1, 8. was pressed out of measure, above strength, despaired of life, had the sentence of death. 2 Cor. 7.5. was troubled on every side, fightings without, and fears within:
and the sonnes of God, who may feare that they have received the spirit of bondage to feare againe, opposite to the Spirit of adoption, Rom. 8.15. but that they may faint in their tribulations, Ephes. 3.13. and may be surprised with feare, which hath torment, and must be cast out, 1 Joh. 4.18. and may be ready to faint and die, Revel. 3.2.
and the Sons of God, who may Fear that they have received the Spirit of bondage to Fear again, opposite to the Spirit of adoption, Rom. 8.15. but that they may faint in their tribulations, Ephesians 3.13. and may be surprised with Fear, which hath torment, and must be cast out, 1 John 4.18. and may be ready to faint and die, Revel. 3.2.
and often doe come to that low condition of spirit, after Justification, as to say and think that all men are liars, their faith is no faith, that they are forsaken of God, to their own sense,
and often do come to that low condition of Spirit, After Justification, as to say and think that all men Are liars, their faith is no faith, that they Are forsaken of God, to their own sense,
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And why would the Apostle say, Patience bringeth forth experience, and experience hope, and hope maketh not ashamed, Rom. 5.4. if experience that ever God loved me, or that ever I beleeved, to my present sense, cannot be removed? But this is but the Doctrine of Famulists ;
And why would the Apostle say, Patience brings forth experience, and experience hope, and hope makes not ashamed, Rom. 5.4. if experience that ever God loved me, or that ever I believed, to my present sense, cannot be removed? But this is but the Doctrine of Famulists;
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And To question whether God be my deare Father, after, or upon the committing of some hainous sinnes, (as murther, incest, &c.) doth prove a man to be in the Covenant of works.
And To question whither God be my deer Father, After, or upon the committing of Some heinous Sins, (as murder, Incest, etc.) does prove a man to be in the Covenant of works.
whether their faith were true faith, or no? What then shall thousands of smoking flaxes and weak reeds doe, who often ask this question, and say and think, Ah, I have no faith;
whither their faith were true faith, or no? What then shall thousands of smoking flaxes and weak reeds do, who often ask this question, and say and think, Ah, I have no faith;
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but will the Author hence inferre, no man, the most wicked, nor any that ever heard Christ or his Apostles preach, doubted of their faith? 2. The sunne, with all its light, cannot perswade a blind man who seeth not, that hee seeth:
but will the Author hence infer, no man, the most wicked, nor any that ever herd christ or his Apostles preach, doubted of their faith? 2. The sun, with all its Light, cannot persuade a blind man who sees not, that he sees:
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Now, what infallible signe is there to perswade any that they are perswaded, when themselves question the truth of their perswasion: God onely shall perswade Japhet.
Now, what infallible Signen is there to persuade any that they Are persuaded, when themselves question the truth of their persuasion: God only shall persuade Japheth.
yea, much doubt whether they beleeve with the heart, and would give a world to know (if it were possible) that they truly love God? No Divine, who knoweth that a direct act of faith and to beleeve, is,
yea, much doubt whither they believe with the heart, and would give a world to know (if it were possible) that they truly love God? No Divine, who Knoweth that a Direct act of faith and to believe, is,
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So the love-tokens and testimoniall rings and bracelets of the Husband, my love to the Saints, my keeping of his word, my holy walking in Christ, being the works of his Spirit, which dwelt in Jesus Christ, are actu primo, in themselves,
So the love-tokens and testimonial rings and bracelets of the Husband, my love to the Saints, my keeping of his word, my holy walking in christ, being the works of his Spirit, which dwelled in jesus christ, Are Acts primo, in themselves,
And if the spirations and breathings of the Spirit goe not along, both the voice and the love-bracelets (for Christ is no more counterfeit in his love-tokens,
And if the spirations and breathings of the Spirit go not along, both the voice and the love-bracelets (for christ is no more counterfeit in his love-tokens,
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for many beleeve who know not, yea, doubt of their beleeving, because the Holy Ghost maketh not the light of faith effectuall to perswade, that they truly beleeve.
for many believe who know not, yea, doubt of their believing, Because the Holy Ghost makes not the Light of faith effectual to persuade, that they truly believe.
2. Asser. The testimony of the Holy Spirit, is the efficacious and actuall illumination and irradiation of the Sunne of righteousnesse and his Spirit, assuring us that wee are the sonnes of God. This light cometh from inherent acts of grace in us: 1 Joh. 2.3, 4, •.
2. Asher The testimony of the Holy Spirit, is the efficacious and actual illumination and irradiation of the Sun of righteousness and his Spirit, assuring us that we Are the Sons of God. This Light comes from inherent acts of grace in us: 1 John 2.3, 4, •.
chap. 3.14. (2) From the testimony and rejoycing which resulteth from a good conscience: 2 Cor. 1.12. 2 Tim. 4.6, 7, 8. 1 Tim. 6.17, 18. Heb. 13.18. (3.) From the experience they have had of the Lords dealing with their soules,
chap. 3.14. (2) From the testimony and rejoicing which resulteth from a good conscience: 2 Cor. 1.12. 2 Tim. 4.6, 7, 8. 1 Tim. 6.17, 18. Hebrew 13.18. (3.) From the experience they have had of the lords dealing with their Souls,
and the love of God spread abroad in the heart, by the Holy Ghost: Rom. 5.3, 4, 5. (4) From a sincere aime and respect to all the Commandements of God, Psal. 119.6. Acts 24.16. 1 Joh. 3.20, 21. 1 Thess. 5.23. Phil. 4.12.
and the love of God spread abroad in the heart, by the Holy Ghost: Rom. 5.3, 4, 5. (4) From a sincere aim and respect to all the commandments of God, Psalm 119.6. Acts 24.16. 1 John 3.20, 21. 1 Thess 5.23. Philip 4.12.
Revel. 22.14, 15. (5.) From the positive marks that Christ putteth on his Children as markes of true blessednesse, Math. 5.3, 4, 5, 6, 7, 8, 9, 10, 11. Psal. 119.1, 2. Psal. 32.1, 2. (6.) From the judgement that the Saints maketh of themselves,
Revel. 22.14, 15. (5.) From the positive marks that christ putteth on his Children as marks of true blessedness, Math. 5.3, 4, 5, 6, 7, 8, 9, 10, 11. Psalm 119.1, 2. Psalm 32.1, 2. (6.) From the judgement that the Saints makes of themselves,
if they had neither peace, consolation, nor assurance from these, as from marks and signes which do infallibly convince, (the light, breathings and irradiations of the Holy Ghost concurring with them) that they are in a saving condition, who have these qualifications, in them. (7.) Because by holy walking, the Saints make their calling and election sure and firme, not to God, but to themselves, 2 Pet. 1.10, 11, 12. vers. 5.6, 7. Asser. 3. As there is in the eye, lumen innatum ; in the eare, aer internus ;
if they had neither peace, consolation, nor assurance from these, as from marks and Signs which do infallibly convince, (the Light, breathings and irradiations of the Holy Ghost concurring with them) that they Are in a Saving condition, who have these qualifications, in them. (7.) Because by holy walking, the Saints make their calling and election sure and firm, not to God, but to themselves, 2 Pet. 1.10, 11, 12. vers. 5.6, 7. Asher 3. As there is in the eye, lumen innatum; in the ear, aer internus;
So is there a grace, a new nature, an habituall instinct of heaven, to discerne the Lords Spirit immediatly testifying, that we are the Sonnes of God, Rom. 8.16. 1 Cor. 1.12. Grace within knoweth Christ speaking without, the voice of my beloved.
So is there a grace, a new nature, an habitual instinct of heaven, to discern the lords Spirit immediately testifying, that we Are the Sons of God, Rom. 8.16. 1 Cor. 1.12. Grace within Knoweth christ speaking without, the voice of my Beloved.
for instincts cannot worke in the sleepe, if the Spirit speake, and the voice behind be heard, the soule knoweth what sound it heareth, but not otherwaies;
for instincts cannot work in the sleep, if the Spirit speak, and the voice behind be herd, the soul Knoweth what found it hears, but not otherways;
it is but curiositie so to compare the evidence by signes and markes of Sanctification, with that evidence, that commeth from the Spirits immediate voice,
it is but curiosity so to compare the evidence by Signs and marks of Sanctification, with that evidence, that comes from the Spirits immediate voice,
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For the evidences are both supernaturall, certaine, divine, and strongly convincing, if there bee any deception in either, it is because of the dulnesse of our apprehension,
For the evidences Are both supernatural, certain, divine, and strongly convincing, if there be any deception in either, it is Because of the dulness of our apprehension,
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and neerer to a seeking of assurance in our selfe, then that evidence which resulteth from the immediate testimony of the Spirit. But the ground they build on is false,
and nearer to a seeking of assurance in our self, then that evidence which resulteth from the immediate testimony of the Spirit. But the ground they built on is false,
and it would seeme that the immediate testimony of the Spirit, is more free then evidence from inherent marks, the wind seemeth to be freer in its motion, which hath not a restriction to fixed causes, rather at this houre, then at that;
and it would seem that the immediate testimony of the Spirit, is more free then evidence from inherent marks, the wind seems to be freer in its motion, which hath not a restriction to fixed Causes, rather At this hour, then At that;
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for that should obscure the freedom of Grace, (they say) all within the visible Church, without aany preparations, are immediatly to beleeve salvation and remission of sinnes to themselves in particular.
for that should Obscure the freedom of Grace, (they say) all within the visible Church, without any preparations, Are immediately to believe salvation and remission of Sins to themselves in particular.
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For these who can flee with such strong wings, and are above all doubting, (1.) need not Christs intercession, that their faith faile not, they are above,
For these who can flee with such strong wings, and Are above all doubting, (1.) need not Christ Intercession, that their faith fail not, they Are above,
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Nor (3.) need they beare in meekenesse, the overtaken weake ones, who trip and stumble unawares, considering lest they also be tempted, Gal. 6.1. (4.) The faith of the strongest is not full Moone,
Nor (3.) need they bear in meekness, the overtaken weak ones, who trip and Stumble unawares, considering lest they also be tempted, Gal. 6.1. (4.) The faith of the Strongest is not full Moon,
but then must it follow, that Libertines deceive, and are deceived, when they teach, that sinners as sinners are to beleeve, because sinners despairing of salvation in themselves, must be fewer in number, then sinners as sinners ;
but then must it follow, that Libertines deceive, and Are deceived, when they teach, that Sinners as Sinners Are to believe, Because Sinners despairing of salvation in themselves, must be fewer in number, then Sinners as Sinners;
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but selfe-despairing sinners include not any such, farre lesse include they all sinners, they be onely such sinners as are halfe sicke, looking a farre off, with halfe an eye to Jesus Christ, not daring fully to make out to Jesus Christ ;
but self-despairing Sinners include not any such, Far less include they all Sinners, they be only such Sinners as Are half sick, looking a Far off, with half an eye to jesus christ, not daring Fully to make out to jesus christ;
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but Libertines teach us, that Pharisees remaining Pharisees, without any preparations going before, are immediatly to beleeve in Christ, if they say, Selfe-despaire is an essentiall part of Faith, not a preparation going before faith ; they erre:
but Libertines teach us, that Pharisees remaining Pharisees, without any preparations going before, Are immediately to believe in christ, if they say, Self-despair is an essential part of Faith, not a preparation going before faith; they err:
and because all sinners as sinners have not such preparation, all sinners as sinners are not at the first clap, to beleeve in the soule Physitian Christ, but onely such as in Christs order are plowed, ere Christ sow on them,
and Because all Sinners as Sinners have not such preparation, all Sinners as Sinners Are not At the First clap, to believe in the soul physician christ, but only such as in Christ order Are plowed, ere christ sow on them,
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Object. 6. Wee are no more to question our faith, then wee ought to question Christ the foundation of our faith, for salvation to the soule in particular is destroyed by unbeliefe, they entered not in because of unbeleefe:
Object. 6. we Are no more to question our faith, then we ought to question christ the Foundation of our faith, for salvation to the soul in particular is destroyed by unbelief, they entered not in Because of unbelief:
If some would wash their false coyne, and bring it to the touch-stone, the false mettall would be seen. 2. The unbeleefe in weake ones doubting of their faith, is not that which destroyes salvation,
If Some would wash their false coin, and bring it to the touchstone, the false mettle would be seen. 2. The unbelief in weak ones doubting of their faith, is not that which Destroys salvation,
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were Christ as cruell to a faint beleever, who is sick of mis-givings, as hee is to himselfe, who could be saved? But a beleever may appeale from himselfe ill-informed,
were christ as cruel to a faint believer, who is sick of misgivings, as he is to himself, who could be saved? But a believer may appeal from himself ill-informed,
And Christ's worke of grace can no more distinguish betweene an hypocrite and a Saint, then the raine that falls from heaven, between the just and the unjust.
And Christ's work of grace can no more distinguish between an hypocrite and a Saint, then the rain that falls from heaven, between the just and the unjust.
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And The Spirit gives such full evidence of my good estate spiritually, that I have no need to be tryed by the fruits of sanctification, this were to light a candle to the sunne.
And The Spirit gives such full evidence of my good estate spiritually, that I have no need to be tried by the fruits of sanctification, this were to Light a candle to the sun.
This is some other difference then the raine can make between the just and the unjust. And 1 Joh. 5.8. And there are three that bear witnesse on earth, the Spirit, and the water, and the bloud;
This is Some other difference then the rain can make between the just and the unjust. And 1 John 5.8. And there Are three that bear witness on earth, the Spirit, and the water, and the blood;
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H•reby wee know that wee dwell in him, and hee in us; because hee hath given us of his Spirit. Now, 1 Joh. 3.3. Every man that hath this hope in him, purifieth himselfe, even as hee is pure. And, Rom. 8.1.
H•reby we know that we dwell in him, and he in us; Because he hath given us of his Spirit. Now, 1 John 3.3. Every man that hath this hope in him, Purifieth himself, even as he is pure. And, Rom. 8.1.
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There is therefore now no condemnation to them that are in Christ Jesus, which walk not after the flesh, but after the Spirit. 2 Cor. 7.1. Having therefore these promises (dearly beloved) let us cleanse our selves from all filthinesse of the flesh and Spirit, perfecting holinesse in the feare of God.
There is Therefore now no condemnation to them that Are in christ jesus, which walk not After the Flesh, but After the Spirit. 2 Cor. 7.1. Having Therefore these promises (dearly Beloved) let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
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Hence wee argue, Whoever walketh after the Spirit, must know his Guide that leads the sonnes of God, Rom. 8.14. and whoever purgeth himselfe, and loveth his brother, and perfecteth holinesse in the feare of God, he must know that hee so doth;
Hence we argue, Whoever walks After the Spirit, must know his Guide that leads the Sons of God, Rom. 8.14. and whoever Purgeth himself, and loves his brother, and perfecteth holiness in the Fear of God, he must know that he so does;
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Hee that is conformed to the image of his Son, and called, may know that hee is predestinated thereunto, Rom. 8.29, 30. and shall be glorified. Now, Crispe laboureth to prove, that these which commonly goe for marks and infallible signes of our justification and interest in Christ, which are universall obedience, sincerity, love to the brethren, are either found in no man in their perfection,
He that is conformed to the image of his Son, and called, may know that he is predestinated thereunto, Rom. 8.29, 30. and shall be glorified. Now, Crisp Laboureth to prove, that these which commonly go for marks and infallible Signs of our justification and Interest in christ, which Are universal Obedience, sincerity, love to the brothers, Are either found in no man in their perfection,
then in black Spirits. But sure wee walke not in the wayes of sanctification sleeping, nor doth the Spirit perfect holinesse, in the Saints, as in a night-dreame;
then in black Spirits. But sure we walk not in the ways of sanctification sleeping, nor does the Spirit perfect holiness, in the Saints, as in a night-dream;
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as Crispe, and others say may be, and were in Pharisees, in Papists, Hypocrites, and bloudy Oppressours, carnall Jewes following the righteousnesse of the Law, Publicans, Heathen, Harlots, all the wicked Sects? for Crispe saith, All these have your marks of sanctification, such as are universall obedience, sincerity, zeale for God, love to the brethren.
as Crisp, and Others say may be, and were in Pharisees, in Papists, Hypocrites, and bloody Oppressors, carnal Jews following the righteousness of the Law, Publicans, Heathen, Harlots, all the wicked Sects? for Crisp Says, All these have your marks of sanctification, such as Are universal Obedience, sincerity, zeal for God, love to the brothers.
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was this such a righteousnesse, attested by the Holy Ghost, as is in Paul a persecuter, in Heathens, in Pharisees, in carnall Jewes? I grant it was not that righteousnesse of God through faith, Phil. 3. yet it was a fruit and infallible signe of that righteousnesse,
was this such a righteousness, attested by the Holy Ghost, as is in Paul a Persecutor, in heathens, in Pharisees, in carnal Jews? I grant it was not that righteousness of God through faith, Philip 3. yet it was a fruit and infallible Signen of that righteousness,
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except they be done in faith ; yea, without faith they are sinne, Rom. 14.23. but when I find they are done in faith, they adde a further degree of evidence and certitude, that they argue me to have saving faith and interest in Christ, as in the Lord my righteousnesse, Jer. 23.6.
except they be done in faith; yea, without faith they Are sin, Rom. 14.23. but when I find they Are done in faith, they add a further degree of evidence and certitude, that they argue me to have Saving faith and Interest in christ, as in the Lord my righteousness, Jer. 23.6.
but Papists beleeve the Scripture to bee the word of God, because the Church saith so, else it should be no word of God, to them more then the Turkes Alcaron ;
but Papists believe the Scripture to be the word of God, Because the Church Says so, Else it should be no word of God, to them more then the Turks alcaron;
This is no proof at all, and a vaine consequence, without Faith its unpossible to please God, no worke can bee proved solidly Gods, without faith, but how then followeth it;
This is no proof At all, and a vain consequence, without Faith its unpossible to please God, no work can be proved solidly God's, without faith, but how then follows it;
nothing followeth from this antecedent, but ergo, by hypocriticall works done without faith, we cannot prove our faith to be true faith, valeat totum, the conclusion is not against us.
nothing follows from this antecedent, but ergo, by hypocritical works done without faith, we cannot prove our faith to be true faith, valeat totum, the conclusion is not against us.
and a beleever doing workes in faith, and out of warmenesse of love to Christ, and a sincere sense of his debt, he may bee ignorant that he doth them in faith,
and a believer doing works in faith, and out of warmness of love to christ, and a sincere sense of his debt, he may be ignorant that he does them in faith,
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for men of corrupt minds, raise doubts against the Gospel, and weake beleevers sometime would argue themselves out of faith, Christ, out of imputed righteousnesse, election of grace and effectuall calling;
for men of corrupt minds, raise doubts against the Gospel, and weak believers sometime would argue themselves out of faith, christ, out of imputed righteousness, election of grace and effectual calling;
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as on secondary pillars and helps, which a divine, and supernaturall certitude, furnisheth, though without the influence of the Spirit, they shine not evidently to us;
as on secondary pillars and helps, which a divine, and supernatural certitude, furnisheth, though without the influence of the Spirit, they shine not evidently to us;
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but divine motives, and secondary grounds, though they bee mixed of themselves with sinnefull imperfections, may be, by divine Institution, helps and confirmatory grounds of our faith and joy;
but divine motives, and secondary grounds, though they be mixed of themselves with sinful imperfections, may be, by divine Institution, helps and confirmatory grounds of our faith and joy;
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The question proposed by F. Cornewell I shall not father upon that learned and godly Divine, Master Cotton: Whether a man may evidence his justification by his Sanctification:
The question proposed by F. Cornwall I shall not father upon that learned and godly Divine, Master Cotton: Whither a man may evidence his justification by his Sanctification:
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because this is but a light of arguing, and of heavenly Logick, by which we know (by the light of the Spirits arguing) that we know God, by the light of Faith; because wee keep his Commandements:
Because this is but a Light of arguing, and of heavenly Logic, by which we know (by the Light of the Spirits arguing) that we know God, by the Light of Faith; Because we keep his commandments:
nor common Sanctification that goeth before Justification, and union with Christ, voide of all feeling of our need of Christ, an evident signe of Justification.
nor Common Sanctification that Goes before Justification, and Union with christ, void of all feeling of our need of christ, an evident Signen of Justification.
If Master Cornewell dreame, that we thus heighten preparations before conversion, as he seemes in his Arguments, against gratious conditions in the soule, before faith ; he knowes not our mind;
If Master Cornwall dream, that we thus heighten preparations before conversion, as he seems in his Arguments, against gracious conditions in the soul, before faith; he knows not our mind;
then that peace which is the naturall issue of justification, of which Paul saith, Rom. 5.1. Being therefore justified by faith, we have peace NONLATINALPHABET with God through Jesus Christ our Lord ;
then that peace which is the natural issue of justification, of which Paul Says, Rom. 5.1. Being Therefore justified by faith, we have peace with God through jesus christ our Lord;
The opposition between grace and works, Rom. 11.6. Rom. 4.4. is not onely between grace and the merits of works, but between grace and the debt due to works:
The opposition between grace and works, Rom. 11.6. Rom. 4.4. is not only between grace and the merits of works, but between grace and the debt due to works:
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and if there were not some confidence, that the sinfulnesse of these works, are freely pardoned, there should be little peace at all. 2. The former peace is immediatly from pardon, that is the true cause of peace;
and if there were not Some confidence, that the sinfulness of these works, Are freely pardoned, there should be little peace At all. 2. The former peace is immediately from pardon, that is the true cause of peace;
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Then Master Cornewell loseth his labour to prove, that God doth not first declare and pronounce us righteous, upon sight and evidence of our sanctification, which is a righteousnesse of our owne.
Then Master Cornwall loses his labour to prove, that God does not First declare and pronounce us righteous, upon sighed and evidence of our sanctification, which is a righteousness of our own.
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Therefore the Argument to prove Abrahams assurance of justification, Rom. 4. cannot conclude, that Abraham had not divine evidence and assurance, that hee was justified, by his holy walking,
Therefore the Argument to prove Abrahams assurance of justification, Rom. 4. cannot conclude, that Abraham had not divine evidence and assurance, that he was justified, by his holy walking,
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Answ. The promise is made of righteousnesse and free justification by the grace of Christ; by the promise, that is, by the promised seed, Rom. 4. but these places speak not one word of the reflect evidence that a man hath in his owne soule, by which hee knowes in himselfe hee is justified.
Answer The promise is made of righteousness and free justification by the grace of christ; by the promise, that is, by the promised seed, Rom. 4. but these places speak not one word of the reflect evidence that a man hath in his own soul, by which he knows in himself he is justified.
this latter is knowne to the tree and to others, by bringing forth good fruit. As if there may not be sundry causes, NONLATINALPHABET and NONLATINALPHABET, of the being of a thing,
this latter is known to the tree and to Others, by bringing forth good fruit. As if there may not be sundry Causes, and, of thee being of a thing,
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and the thing promised to be debt, then let Antinomians speak out, for they say, The whole letter of Scripture (and so of the whole Gospel-promises) hold forth a covenant of works, contrary to Gal. 4. where there be two covenants, one of works, another of grace;
and the thing promised to be debt, then let Antinomians speak out, for they say, The Whole Letter of Scripture (and so of the Whole Gospel promises) hold forth a Covenant of works, contrary to Gal. 4. where there be two Covenants, one of works, Another of grace;
and contrary to the promises of grace in the Gospel, Joh. 2.16. Heb. 8.10, 11, 12. Mat. 11.28. 1 Tim. 1.15. (2) All the promises of the Gospel must make salvation debt:
and contrary to the promises of grace in the Gospel, John 2.16. Hebrew 8.10, 11, 12. Mathew 11.28. 1 Tim. 1.15. (2) All the promises of the Gospel must make salvation debt:
Then all the promises of an established Kingdome to David, and his seed, if they should keep Gods commandements, all the blessings and salvation promised to beleevers in the Old and New Testament, so they bring forth the fruits of a lively faith, are mercies of debt, not of free-grace.
Then all the promises of an established Kingdom to David, and his seed, if they should keep God's Commandments, all the blessings and salvation promised to believers in the Old and New Testament, so they bring forth the fruits of a lively faith, Are Mercies of debt, not of Free grace.
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I rather beleeve the Holy Ghost, Ho, every one that thirsteth, come to the water, come buy wine and milke without money and without price, Isai. 55.1. And if any man thirst, let him come to me and drink, Joh. 7.37. And whosoever will, let him take of the water of life freely, Revel. 22.17. Mar. 1.15.
I rather believe the Holy Ghost, Ho, every one that Thirsteth, come to the water, come buy wine and milk without money and without price, Isaiah 55.1. And if any man thirst, let him come to me and drink, John 7.37. And whosoever will, let him take of the water of life freely, Revel. 22.17. Mar. 1.15.
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Object. 5. When sanctification is not evident, it cannot be an evidence of justification: But when justification is hidden and doubtfull, sanctification is not evident;
Object. 5. When sanctification is not evident, it cannot be an evidence of justification: But when justification is hidden and doubtful, sanctification is not evident;
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Therefore sanctification cannot be our first evidence of justification. The Minor is proved, Because when faith is hidden and doubtfull, sanctification is not evident:
Therefore sanctification cannot be our First evidence of justification. The Minor is proved, Because when faith is hidden and doubtful, sanctification is not evident:
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But when justification is hidden and doubtfull, faith is hidden and doubtfull; therefore when justification is hidden and doubtfull, sanctification is not evident.
But when justification is hidden and doubtful, faith is hidden and doubtful; Therefore when justification is hidden and doubtful, sanctification is not evident.
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and how many are convinced they have undoubted marks of faith and justification, who doubt of their faith and justification? And so the Minor and Probation of it is false;
and how many Are convinced they have undoubted marks of faith and justification, who doubt of their faith and justification? And so the Minor and Probation of it is false;
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Sanctification is never pure and sincere, without faith, (saith hee;) Ergo, It cannot be evident, but when it appeareth to be wrought in faith. The consequence is null;
Sanctification is never pure and sincere, without faith, (Says he;) Ergo, It cannot be evident, but when it appears to be wrought in faith. The consequence is null;
for the conclusion followeth, but from the strength of reasonings, not from the power of God, by which alone divine things are wrought, Ephes. 1.19, 20. Col. 2.20. But faith wrought by a word and a worke, and the light of a renewed conscience, without the testimony of the Spirit, is such a faith as a practicall Syllogisme can make:
for the conclusion follows, but from the strength of reasonings, not from the power of God, by which alone divine things Are wrought, Ephesians 1.19, 20. Col. 2.20. But faith wrought by a word and a work, and the Light of a renewed conscience, without the testimony of the Spirit, is such a faith as a practical Syllogism can make:
Answ. When Master Cornwell saith, By the power of God alone, Divine things (such as faith that layeth hold on Christs righteousnesse) are wrought, Ephes. 1.19. Col. 2.20. hee excludeth the ministery of the Gospel, and all the promises thereof, for they are created things, and so they have no hand nor influence in begetting faith.
Answer When Master Cornwell Says, By the power of God alone, Divine things (such as faith that Layeth hold on Christ righteousness) Are wrought, Ephesians 1.19. Col. 2.20. he excludeth the Ministry of the Gospel, and all the promises thereof, for they Are created things, and so they have no hand nor influence in begetting faith.
Antinomians will have us beleeve, that Paul, Ephes. 1.19.20. Col. 1.20. thinkes no ministery of the Word, nor any hearing of the preached Word, begetteth faith; contrary to Rom. 1.16. Rom. 10.17. but by the onely immediate power of the Spirit we are converted without the Word.
Antinomians will have us believe, that Paul, Ephesians 1.19.20. Col. 1.20. thinks no Ministry of the Word, nor any hearing of the preached Word, begetteth faith; contrary to Rom. 1.16. Rom. 10.17. but by the only immediate power of the Spirit we Are converted without the Word.
never Protestant Divine taught, that without the actuall influence of omnipotent Grace, can faith or spirituall sense that we are justified, be produced by the Word, worke, or created light alone;
never Protestant Divine taught, that without the actual influence of omnipotent Grace, can faith or spiritual sense that we Are justified, be produced by the Word, work, or created Light alone;
But we know by this, all faith is ascribed by Antinomians, to the immediate testimonie and Enthusiasticall inspiration of the Spirit, as for the searching of Scripture (say they) its not a sure way of searching and finding Christ, its but a dead letter, and holds forth a covenant of works in this letter ;
But we know by this, all faith is ascribed by Antinomians, to the immediate testimony and Enthusiastical inspiration of the Spirit, as for the searching of Scripture (say they) its not a sure Way of searching and finding christ, its but a dead Letter, and holds forth a Covenant of works in this Letter;
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We hold that conditionall promises are made to duties of Sanctification, therefore we may have comfort and assurance from them, in our drooping condition.
We hold that conditional promises Are made to duties of Sanctification, Therefore we may have Comfort and assurance from them, in our drooping condition.
But in respect of our Vnion with Christ, in whom they are tendered to us, and fulfilled to us. Satisfaction is made to the thirstie, not for any right his thirst might give him in the promise,
But in respect of our union with christ, in whom they Are tendered to us, and fulfilled to us. Satisfaction is made to the thirsty, not for any right his thirst might give him in the promise,
when we by grace performe the duty, that our faithfull Lord, who cannot lye, will fulfill his owne promise. 4. He knoweth nothing of the Gospel, who thinketh not God by his promise commeth under a sweet debt of free-grace to fulfill his owne promise;
when we by grace perform the duty, that our faithful Lord, who cannot lie, will fulfil his own promise. 4. He Knoweth nothing of the Gospel, who Thinketh not God by his promise comes under a sweet debt of Free grace to fulfil his own promise;
But Antinomians breath smell of fl•shly liberty, for they tell us, Conditionall promises are Legall, contrary to the Gospel, Rom. 10.9. John 3.16. Joh. 5.25. That that its not safe to close with Christ in a conditionall promise, if any thing be concluded from water and bloud, its rather damnation then salvation.
But Antinomians breath smell of fl•shly liberty, for they tell us, Conditional promises Are Legal, contrary to the Gospel, Rom. 10.9. John 3.16. John 5.25. That that its not safe to close with christ in a conditional promise, if any thing be concluded from water and blood, its rather damnation then salvation.
Answ. Not of faith of confiding in him that justifieth the sinner, except he had faith of the justifying of his cause, in Gods acquitting him of suretieship, when he had payed all;
Answer Not of faith of confiding in him that Justifieth the sinner, except he had faith of the justifying of his cause, in God's acquitting him of suretieship, when he had paid all;
the sight of Vnion of two natures, is the cause of the sight of vision. Christ being on his journey travelling toward glory, did with a faith of dependency rest on God, as his Father, seeing and knowing that the Union could not be dissolved;
the sighed of union of two nature's, is the cause of the sighed of vision. christ being on his journey traveling towards glory, did with a faith of dependency rest on God, as his Father, seeing and knowing that the union could not be dissolved;
but as a Comprehensor, and one at the end of the race, injoying God in habit, there was no necessitie, that Christ should alwaies, Et in omni differentiâ temporis, actually see and enjoy God, in an immediate vision of glory.
but as a Comprehensor, and one At the end of the raze, enjoying God in habit, there was no necessity, that christ should always, Et in omni differentiâ Temporis, actually see and enjoy God, in an immediate vision of glory.
and by necessitie of nature, does produce joy and gladnesse, may, and did consist in Christ, with groanings and sadnesse of Spirit, even before his last sufferings:
and by necessity of nature, does produce joy and gladness, may, and did consist in christ, with groanings and sadness of Spirit, even before his last sufferings:
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as God-man. 2. If we suppose there were just reasons, why God should command that Angels, and glorified Spirits, should not actually see God for a time, there were no repugnancy in this, to their true blessednesse,
as God-man. 2. If we suppose there were just Reasons, why God should command that Angels, and glorified Spirits, should not actually see God for a time, there were no repugnancy in this, to their true blessedness,
as in Joshuahs time, it stood still in the firmament some houres, and for a time was covered with darkeness at the suffering of Christ. What an enterposed cloud of covering it was,
as in Joshuahs time, it stood still in the firmament Some hours, and for a time was covered with darkness At the suffering of christ. What an enterposed cloud of covering it was,
Come see the Lord of life at a weake passe, he is at, God helpe me, at Teares and sighing, God save me. This is more then if the whole light of the Sunne were extinguished,
Come see the Lord of life At a weak pass, he is At, God help me, At Tears and sighing, God save me. This is more then if the Whole Light of the Sun were extinguished,
the light is dark, greennesse withereth and casteth the bloome, life maketh prayers against the death of deaths, the glory and flower of heaven standeth sad and heavie at the jawes and mouth of hell. 3. Mat. 26. Hee prayed to this sense, falne on his face to the earth once, O my Father, remove this cup ; but hee is not answered:
the Light is dark, greenness withereth and Cast the bloom, life makes Prayers against the death of death's, the glory and flower of heaven Stands sad and heavy At the Jaws and Mouth of hell. 3. Mathew 26. He prayed to this sense, fallen on his face to the earth once, Oh my Father, remove this cup; but he is not answered:
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but the Lords Saints are not to look for a providence of the honey drops of the fattest consolations of heaven, in every ordinance of prayer and praises.
but the lords Saints Are not to look for a providence of the honey drops of the Fattest consolations of heaven, in every Ordinance of prayer and praises.
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and in the night season, and am not silent. The Church speaketh sadly to God. What can be worse then this? Lam. 3.7. Hee hath hedged me about, that I cannot get out;
and in the night season, and am not silent. The Church speaks sadly to God. What can be Worse then this? Lam. 3.7. He hath hedged me about, that I cannot get out;
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The Saints are often ripe for praying, when they are unripe for the mercy of a reall answer and help from God. Two things necessitate prayer, 1. Our duty to worship. 2. Our necessity and straits.
The Saints Are often ripe for praying, when they Are unripe for the mercy of a real answer and help from God. Two things necessitate prayer, 1. Our duty to worship. 2. Our necessity and straits.
Moses might possibly not know a reason, but it was better for him that he saw afarre-off the good land, (more for faith and mortification and heavenly mindednesse, which hee saw not) then that hee should enter with the people into that land, which hee prayed for. 4. Not any of the Saints, considering that all things worke together for good to them that love God, but as they praise God that hee hath heard their prayers,
Moses might possibly not know a reason, but it was better for him that he saw afarre-off the good land, (more for faith and mortification and heavenly Mindedness, which he saw not) then that he should enter with the people into that land, which he prayed for. 4. Not any of the Saints, considering that all things work together for good to them that love God, but as they praise God that he hath herd their Prayers,
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Christ knew deliverance from this hour cannot be granted, yet hee prayes. 10 Faith is required no lesse to beleeve the good that the Lord mindeth us in not hearing us,
christ knew deliverance from this hour cannot be granted, yet he prays. 10 Faith is required no less to believe the good that the Lord minds us in not hearing us,
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the beloved Disciple John, who onely of all the Ev•ngelists setteth down Christ 's love-prayer, chap. 17 ▪ useth it more frequently then any of the other three Ev•ngelists. 3. Propriety, interest,
the Beloved Disciple John, who only of all the Ev•ngelists sets down christ is love-prayer, chap. 17 ▪ uses it more frequently then any of the other three Ev•ngelists. 3. Propriety, Interest,
and covenant-relation is a sweet bottome and a strong ground for prayer: So in praying hath Christ taught us to say, Our Father which art in heaven. And Psal. 5.2. Hearken unto my voyce, my King, and my God. 2 King. 19.19. Now therefore, O Lord our God, I beseech thee save us out of his hand.
and Covenant relation is a sweet bottom and a strong ground for prayer: So in praying hath christ taught us to say, Our Father which art in heaven. And Psalm 5.2. Harken unto my voice, my King, and my God. 2 King. 19.19. Now Therefore, Oh Lord our God, I beseech thee save us out of his hand.
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Christ had never a greater businesse in hand, then now hee was to transact with God, and divine Justice, the Law of God, in the weighty bargaine of paying a ransome of dearest and preciousest bloud, to open the new way to heaven;
christ had never a greater business in hand, then now he was to transact with God, and divine justice, the Law of God, in the weighty bargain of paying a ransom of dearest and preciousest blood, to open the new Way to heaven;
hee had to doe with devills, principalities and powers, and hell, to subdue devills, and death and hell, and to redeeme his Catholike Church from the second death;
he had to do with Devils, principalities and Powers, and hell, to subdue Devils, and death and hell, and to Redeem his Catholic Church from the second death;
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Hezechiah obtaineth 15. yeares lease of his house of clay from Jehovah his Land-lord; and how? 2 King. 20.2. Hee turned his face to the wall, and prayed.
Hezekiah obtaineth 15. Years lease of his house of clay from Jehovah his Landlord; and how? 2 King. 20.2. He turned his face to the wall, and prayed.
Jonah broke the prison of hell by prayer. Jeremiah had many against him, Chap. 20.12. Vnto thee (saith hee to the Lord) I have opened my cause. Daniel, in his captivity;
Jonah broke the prison of hell by prayer. Jeremiah had many against him, Chap. 20.12. Unto thee (Says he to the Lord) I have opened my cause. daniel, in his captivity;
So low a man as Job, Chap. 7.20. was, What shall I say to thee, O preserver of man? David looketh back to his prayers, Psal. 34.6. and when hee is over-whelmed, Psal. 61.2. From the ends of the earth will I cry to thee, when my heart is overwhelmed.
So low a man as Job, Chap. 7.20. was, What shall I say to thee, Oh preserver of man? David looks back to his Prayers, Psalm 34.6. and when he is overwhelmed, Psalm 61.2. From the ends of the earth will I cry to thee, when my heart is overwhelmed.
The last great work, the perfecting of Mysticall Christ, the judgeing of the world, the putting crownes on the heads of so many thousand Kings, must have prayer to bring it to passe: Even so come Lord Jesus.
The last great work, the perfecting of Mystical christ, the judging of the world, the putting crowns on the Heads of so many thousand Kings, must have prayer to bring it to pass: Even so come Lord jesus.
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Christ will have his Spouse, though his by conquest, and the law of buying, and ransome, made over to him by a De novo damus, Psal. 2.8. Ask of me, (pray to me) and I will give thee the Heathen. His Kingdomes pillar is prayer. Psal. 72.15. Prayer also shall be made for him continually, that his Throne may stand, and hee may beare the Crown.
christ will have his Spouse, though his by conquest, and the law of buying, and ransom, made over to him by a De novo We give, Psalm 2.8. Ask of me, (pray to me) and I will give thee the Heathen. His Kingdoms pillar is prayer. Psalm 72.15. Prayer also shall be made for him continually, that his Throne may stand, and he may bear the Crown.
Have you wisdome, honour, learning, parts, eloquence, godlinesse, grace, a good name, children, peace, ease, pleasure, wife, houses, lands, see how yee got them;
Have you Wisdom, honour, learning, parts, eloquence, godliness, grace, a good name, children, peace, ease, pleasure, wife, houses, Lands, see how ye god them;
I grant, conversion is not obtained by my praying, because an unconverted man cannot pray, no more then the birth can pray it selfe out of the mothers womb;
I grant, conversion is not obtained by my praying, Because an unconverted man cannot pray, no more then the birth can pray it self out of the mother's womb;
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as that he hath ordained Prayer to be a necessary way to accomplish his end. Yea, Paul 1 Thess. 5.23. prayeth, that the very God of peace may sanctifie the Thessalonians throughout, NONLATINALPHABET.
as that he hath ordained Prayer to be a necessary Way to accomplish his end. Yea, Paul 1 Thess 5.23. Prayeth, that the very God of peace may sanctify the Thessalonians throughout,.
When the sword should awake against the Shepheard, and this was unavoidable, in regard of the decree of God, and fulfilling of the Scripture, Zach. 13. Yet were the Disciples to pray they might be so guarded against that temptation,
When the sword should awake against the Shepherd, and this was unavoidable, in regard of the Decree of God, and fulfilling of the Scripture, Zach 13. Yet were the Disciples to pray they might be so guarded against that temptation,
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it is true, we should have suffered sinnefull despaire, and there could bee no mixture of sinne in his cup. 2. We should have suffered for ever, hee exhausted all the paine,
it is true, we should have suffered sinful despair, and there could be no mixture of sin in his cup. 2. We should have suffered for ever, he exhausted all the pain,
and the curse in some few houres. But he suffered all that wee were to suffer according to the due equivalencie, worth, and substance of the suffering.
and the curse in Some few hours. But he suffered all that we were to suffer according to the due equivalency, worth, and substance of the suffering.
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It is more for glorious Angels to lose their happy and blessed life in the fruition of God, then for damned Devils to lose their being, who are in chaines of darkenesse.
It is more for glorious Angels to loose their happy and blessed life in the fruition of God, then for damned Devils to loose their being, who Are in chains of darkness.
Christ had more to lose then all Angels and Men, even to be suspended of the vision of God, for a time was more then all that Angels and Men could lose for ever.
christ had more to loose then all Angels and Men, even to be suspended of the vision of God, for a time was more then all that Angels and Men could loose for ever.
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But give me leave to thinke it disputable, whether or no, it dependeth not on the free decree and pleasure of God, that the punishment of sinne be infinite in duration,
But give me leave to think it disputable, whither or not, it dependeth not on the free Decree and pleasure of God, that the punishment of sin be infinite in duration,
so as essentially God be necessitated, not from any free decree (that is not properly necessitie) but essentially from that spotlesse and holy justice, which is essentially in him, to punish those who equally sinned on earth, with equall torments in hell, and all with eternall punishment.
so as essentially God be necessitated, not from any free Decree (that is not properly necessity) but essentially from that spotless and holy Justice, which is essentially in him, to Punish those who equally sinned on earth, with equal torments in hell, and all with Eternal punishment.
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and to present them living men on the shore, then to doe that, and also to give them in peaceable possession, that good land which floweth with milke and honey ;
and to present them living men on the shore, then to do that, and also to give them in peaceable possession, that good land which flows with milk and honey;
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And its much to deliver a slave from perpetuall poverty, misery, and bondage; and not onely that, but positively to make him a rich, honourable, and glorious King;
And its much to deliver a slave from perpetual poverty, misery, and bondage; and not only that, but positively to make him a rich, honourable, and glorious King;
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I leave it then to be disputed, whether Christs sufferings had not onely a morall, meritorious and legall worthynesse, from the free act of Gods acceptation,
I leave it then to be disputed, whither Christ sufferings had not only a moral, meritorious and Legal worthiness, from the free act of God's acceptation,
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Quest. 1. If Christs sufferings were limited, in regard of time and houres, why then could he suffer infinite punishment? It involleth a contradiction to limit that which is infinite;
Quest. 1. If Christ sufferings were limited, in regard of time and hours, why then could he suffer infinite punishment? It involleth a contradiction to limit that which is infinite;
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all these may well stand with sufferings, that are infinite, morally, and from the worth of his noble and glorious person, who is God blessed for ever. And it proveth that all the exactest justice that the Lord followed in the persuing Christ to the second death for our sinnes, was not in inflicting punishment on Christ intensively,
all these may well stand with sufferings, that Are infinite, morally, and from the worth of his noble and glorious person, who is God blessed for ever. And it Proves that all the Exactest Justice that the Lord followed in the pursuing christ to the second death for our Sins, was not in inflicting punishment on christ intensively,
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and intrinsecally infinite, and which should be infinitely satisfactory, if wee lay aside all supposition of the punishment of the person suffering, who was infinite,
and intrinsically infinite, and which should be infinitely satisfactory, if we lay aside all supposition of the punishment of the person suffering, who was infinite,
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but whether all the infinitenesse of paine flow from this, that the person was infinite, or that the paine was intrinsecally infinite, we desire not too curiously to determine:
but whither all the infiniteness of pain flow from this, that the person was infinite, or that the pain was intrinsically infinite, we desire not too curiously to determine:
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Sure the infinitenesse of his person conferred infinitenesse of worth to his merit; so as hee purchased a Church by the bloud of God, Act. 20.28. The Lord Jesus gave himselfe for his Church, Ephes. 5.25, 26. and a ransome for many, Mat. 20.28. 1 Tim. 2.6.
Sure the infiniteness of his person conferred infiniteness of worth to his merit; so as he purchased a Church by the blood of God, Act. 20.28. The Lord jesus gave himself for his Church, Ephesians 5.25, 26. and a ransom for many, Mathew 20.28. 1 Tim. 2.6.
O how many thousand talents are wee owing to Christ? And because glory is a love-engagement to Christ, the longer we enjoy the glory of heaven, through millions of Ages, the debt to the Lamb, to him that sitteth on the throne, will be the greater, and shall grow infinitely:
O how many thousand Talents Are we owing to christ? And Because glory is a love-engagement to christ, the longer we enjoy the glory of heaven, through millions of Ages, the debt to the Lamb, to him that Sitteth on the throne, will be the greater, and shall grow infinitely:
Vse 2. The sufferings of Mysticall Christ are but for an houre; for a night, and joy in the morning ; Psal. 30.5. A little season, Revel. 6.11. Three dayes, Hos. 6.1. A short time, and the vision will speake, and will not tary, Hab. 2.3. Heb. 10.37. Its but tribulation ten dayes, Revel. 2.10.
Use 2. The sufferings of Mystical christ Are but for an hour; for a night, and joy in the morning; Psalm 30.5. A little season, Revel. 6.11. Three days, Hos. 6.1. A short time, and the vision will speak, and will not tarry, Hab. 2.3. Hebrew 10.37. Its but tribulation ten days, Revel. 2.10.
a little moment. All the generations of the first-born, that were in great tribulations, and in the wombe and belly of the red sea, are now come off safe,
a little moment. All the generations of the firstborn, that were in great tribulations, and in the womb and belly of the read sea, Are now come off safe,
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the houre is ended, some of them two thousand yeares agoe are eased of burning quick, of the sword, of the t••th of lyons. Jobs face now is not foule with weeping; Davids soule droopeth away and melteth no more with heavinesse, as Psal. 119. The traces of tears on Christs faire face, are fifteen hundred yeares agoe washed off,
the hour is ended, Some of them two thousand Years ago Are eased of burning quick, of the sword, of the t••th of lyons. Jobs face now is not foul with weeping; Davids soul droops away and melts no more with heaviness, as Psalm 119. The traces of tears on Christ fair face, Are fifteen hundred Years ago washed off,
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Paul is now beyond fears without, terrors within, and the sentence of death. All the Martyrs now are above the fire, the faggo•s, the rack, the gibbet, the axe.
Paul is now beyond fears without, terrors within, and the sentence of death. All the Martyrs now Are above the fire, the faggo•s, the rack, the gibbet, the axe.
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What thoughts hath John Baptist now of beheading? or Steven of stoning to death? the gashes and wounds of the stripes of the Apostles, scourged for the name of Jesus, are over now:
What thoughts hath John Baptist now of beheading? or Steven of stoning to death? the Gashes and wounds of the stripes of the Apostles, scourged for the name of jesus, Are over now:
the Ceremonies of death's approaching, of the noyse of its feet, of its awsome and dreadfull gloome, the train of little images of death, the aking of bones, the stiches of heart, the paine of the side,
the Ceremonies of death's approaching, of the noise of its feet, of its awesome and dreadful gloom, the train of little Images of death, the aching of bones, the Stitches of heart, the pain of the side,
Had I ten eternities of weale or woe, I durst referre them to the bowels of Christs boundlesse mercy and free love ▪ shall I be the first that Christs warme love over-killed and over-destroyed? Christs love is infallible, and above error.
Had I ten eternities of weal or woe, I durst refer them to the bowels of Christ boundless mercy and free love ▪ shall I be the First that Christ warm love over-killed and over-destroyed? Christ love is infallible, and above error.
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Fatherly providence determines all so equally, measureth all so straightly, tempereth all so sweetly, that black death is suggered with white heaven, the sad grave a palace royall for a living and victorious King:
Fatherly providence determines all so equally, measureth all so straightly, tempereth all so sweetly, that black death is sugared with white heaven, the sad grave a palace royal for a living and victorious King:
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and the ill bloud, and you have a dyet-drink from Christ, the shorter while. 3. You think long to have Britaines houre, or the ten dayes of Pestilence and Sword on Scotland, or the vastations of Ireland, the warres, divisions,
and the ill blood, and you have a diet-drink from christ, the shorter while. 3. You think long to have Britaines hour, or the ten days of Pestilence and Sword on Scotland, or the vastations of Ireland, the wars, divisions,
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Christ is on his journey, wait on, let patience have its perfect worke, its a floore that lyeth long under ground, it is a long quarter betweene sowing and earing,
christ is on his journey, wait on, let patience have its perfect work, its a floor that lies long under ground, it is a long quarter between sowing and earing,
Yea, but Christ must read in the face of Death more millions of curses, (a curse for every elect, single man, Deut. 27.26. Gal. 3.10.) then would have affrighted millions of Angels. O! but there was black and dolefull paintrie, hell;
Yea, but christ must read in the face of Death more millions of curses, (a curse for every elect, single man, Deuteronomy 27.26. Gal. 3.10.) then would have affrighted millions of Angels. OH! but there was black and doleful paintrie, hell;
and when there was a sad, darke, and thicke courten drawne over Christs heaven, it must bee a soure kisse, to lay his holy mouth to such a black face as death now had.
and when there was a sad, dark, and thick courten drawn over Christ heaven, it must be a sour kiss, to lay his holy Mouth to such a black face as death now had.
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O how many thousands of sinnes, were all made his sinnes, by imputation? And Justice was to sell all the elect over to Christ, and to deliver them all, by tale, to free grace, at no cheaper rate,
O how many thousands of Sins, were all made his Sins, by imputation? And justice was to fell all the elect over to christ, and to deliver them all, by tale, to free grace, At no cheaper rate,
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Not a point, not a letter of them can be wanting, they are so full and Emphatick. 1. My God, my God, the forsaking of Angels is nothing, that Men, all men, friends, all my inward friends, forsake me, is not much;
Not a point, not a Letter of them can be wanting, they Are so full and Emphatic. 1. My God, my God, the forsaking of Angels is nothing, that Men, all men, Friends, all my inward Friends, forsake me, is not much;
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they doe more then forsake, they abhorre Job their friend, Job. 19.19. that father and mother, and all my mothers sonnes forsake me, is hard, yet tollerable, Psal. 27.10. Psal. 31.11. Psal. 88.18.
they do more then forsake, they abhor Job their friend, Job. 19.19. that father and mother, and all my mother's Sons forsake me, is hard, yet tolerable, Psalm 27.10. Psalm 31.11. Psalm 88.18.
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the Lord cannot change, Christs could not beleeve such a blasphemy, yet the extremity of so sad a condition, offered so much to the humane and sinnelesse and innocent sense of Christ, a change of dispensation. 4. Me, Why hast thou forsaken me, the sonne of thy love, thy onely begotten Sonne, the Lord of glory, who never offended thee;
the Lord cannot change, Christ could not believe such a blasphemy, yet the extremity of so sad a condition, offered so much to the humane and sinless and innocent sense of christ, a change of Dispensation. 4. Me, Why hast thou forsaken me, the son of thy love, thy only begotten Son, the Lord of glory, who never offended thee;
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the renting of the caule, of the webbe that goeth about the heart is but a shaddow of paine, to the Lords running on a man as a Giant, in furie and indignation. 2. Hell,
the renting of the caul, of the web that Goes about the heart is but a shadow of pain, to the lords running on a man as a Giant, in fury and Indignation. 2. Hell,
1. The most spirituall life that ever was, the life of him who saw and enjoyed God, in a personall union was vailed and covered. (1. Possession in many degrees was lessened:
1. The most spiritual life that ever was, the life of him who saw and enjoyed God, in a personal Union was veiled and covered. (1. Possession in many Degrees was lessened:
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and loved the Sonne of God. 5. It cannot bee determined what that wall of separation, that covering and vaile was, that went between the two united natures, the union personall still remaining intire,
and loved the Son of God. 5. It cannot be determined what that wall of separation, that covering and veil was, that went between the two united nature's, the Union personal still remaining entire,
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how the God-head suspended its divine and soule-rejoycing influence, and the man Christ suffered to the bottome of the highest and deepest paine, to the full satisfaction of divine justice.
how the Godhead suspended its divine and soul-rejoicing influence, and the man christ suffered to the bottom of the highest and Deepest pain, to the full satisfaction of divine Justice.
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the Ship was broken and did sinke, the soule and body seperated, and yet the God-head remained in a personall uinion, one with the Man-hood, as our soule and body remaine together,
the Ship was broken and did sink, the soul and body separated, and yet the Godhead remained in a personal uinion, one with the Manhood, as our soul and body remain together,
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but he hath suffered all the crosse; he hath endured the crosse, despised shame. In the originall, the words are without any Article, NONLATINALPHABET.
but he hath suffered all the cross; he hath endured the cross, despised shame. In the original, the words Are without any Article,.
but for the beleever, he expressely denieth, hee shall dye, and that with two negations, Joh. 11.26. NONLATINALPHABET, He shall never in any sort, dye ;
but for the believer, he expressly Denieth, he shall die, and that with two negations, John 11.26., He shall never in any sort, die;
NONLATINALPHABET, the remnants, the leavings, the dregs, and after-drops of the sufferings of Christ, the sips and dew-drops remaining in the bottom of the cup,
, the remnants, the leavings, the dregs, and afterdrops of the sufferings of christ, the sips and dew-drops remaining in the bottom of the cup,
It is true, the Spouse of Christ, since the beginning of the world, and since Christs time these 1600. Yeares, hath been crying as a woman travelling in birth of a Man-childe,
It is true, the Spouse of christ, since the beginning of the world, and since Christ time these 1600. years, hath been crying as a woman traveling in birth of a Manchild,
What mad men are wee, who sell soules daily for prices so farre below the Lords price? A man that would wood-feet a Lord-ship of many thousands yearly,
What mad men Are we, who fell Souls daily for Princes so Far below the lords price? A man that would wood-feet a Lordship of many thousands yearly,
for a base summe, some pence, or for a nights sleep in a straw-bed, and bind himselfe not to redeeme it, what a waster were hee? how worthy to begge? Satan is going through the world,
for a base sum, Some pence, or for a nights sleep in a straw-bed, and bind himself not to Redeem it, what a waster were he? how worthy to beg? Satan is going through the world,
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3. What are wee to give for Christ? what bonds of love hath he layd on us, who earned our Heaven for us at so deare • price? I desire onely these considerations to have place in our thoughts.
3. What Are we to give for christ? what bonds of love hath he laid on us, who earned our Heaven for us At so deer • price? I desire only these considerations to have place in our thoughts.
9. When Ancient Love looked first on sinners, how •glie and black did the Lord see and fore-see us to be? but Christ loved us, not according to what wee were,
9. When Ancient Love looked First on Sinners, how •glie and black did the Lord see and foresee us to be? but christ loved us, not according to what we were,
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The midst of Christs Chariot is paved with love, for the daughters of Jerusalem, Cant. 3.10. Christs royall seat, both in the Gospel, in which he is carried through the world as a Conquerour, Revel. 6.2.
The midst of Christ Chariot is paved with love, for the daughters of Jerusalem, Cant 3.10. Christ royal seat, both in the Gospel, in which he is carried through the world as a Conqueror, Revel. 6.2.
and in the soules of his children, is love. From the sense of this, it were our happiest life, to live and love with Christ, for hee hath carried up to heaven with him, the love and the heart,
and in the Souls of his children, is love. From the sense of this, it were our Happiest life, to live and love with christ, for he hath carried up to heaven with him, the love and the heart,
and swoneth, or rather sleepeth in the grave. 3. He dyeth by will, because he chooseth to be with Christ, Phil. 1.23. rather then by nature, or necessity. 4. As dying, and sufferings are the cup that Christ dranke;
and swoneth, or rather Sleepeth in the grave. 3. He Dies by will, Because he chooses to be with christ, Philip 1.23. rather then by nature, or necessity. 4. As dying, and sufferings Are the cup that christ drank;
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If the love of Christ be in us, it worketh nothing in order to merit or hire; ( Libertines need not weaken Christs love from doing, upon this feare;) but love doth all in order to the debt of love and oblieged expressions to love, which excludeth not Law,
If the love of christ be in us, it works nothing in order to merit or hire; (Libertines need not weaken Christ love from doing, upon this Fear;) but love does all in order to the debt of love and obliged expressions to love, which excludeth not Law,
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a sort of correction, in which Christ doth resigne his will, as man, to the will of God ; as Mat. 26.39. Luk. 22.42. Neverthelesse, not my will, but thine be done.
a sort of correction, in which christ does resign his will, as man, to the will of God; as Mathew 26.39. Luk. 22.42. Nevertheless, not my will, but thine be done.
In this there is offered to us a question, Whether or no there be in this Prayer any repugnancy in the humane will of Christ to the will of God? For 1. a correction of the humane will seemeth to import a jarring and a discord;
In this there is offered to us a question, Whither or no there be in this Prayer any repugnancy in the humane will of christ to the will of God? For 1. a correction of the humane will seems to import a jarring and a discord;
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2. Christ desired that, the contrary whereof, hee knew was from eternity decreed of God. 3. The Law of God is so spirituall, straight and holy, that it requireth not onely a conformity to it,
2. christ desired that, the contrary whereof, he knew was from eternity decreed of God. 3. The Law of God is so spiritual, straight and holy, that it requires not only a conformity to it,
and by this, Thou shalt not lust, Rom. 7. and the duty of the highest love wee owe to God, to love him with all the heart, soule, mind, and whole strength, Mat. 22.37. Mark. 12.33. Luk. 10.27. Some Arians and Arminians, Joh. Geysteranus at the Synod of Dort, have said blasphemously, that there was concupiscence and a will repugnant to Gods will in the second Adam, as in the first.
and by this, Thou shalt not lust, Rom. 7. and the duty of the highest love we owe to God, to love him with all the heart, soul, mind, and Whole strength, Mathew 22.37. Mark. 12.33. Luk. 10.27. some Arians and Arminians, John Geysteranus At the Synod of Dort, have said blasphemously, that there was concupiscence and a will repugnant to God's will in the second Adam, as in the First.
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Asser. 1. Jesus Christ that holy thing, Luk. 1.35. was a fit high Priest, holy, harmlesse, undefiled, separated from sinners, Heb. 7.26. Which of you (saith Christ to the Jewes) convinceth me of sinne, Joh. 8.46. There could not be a spot in this Lamb sacrificed for the sinnes of the world, no prick in this Rose, no cloud in this faire Sunne, no blemish in this beautifull Well-beloved.
Asher 1. jesus christ that holy thing, Luk. 1.35. was a fit high Priest, holy, harmless, undefiled, separated from Sinners, Hebrew 7.26. Which of you (Says christ to the Jews) Convinces me of sin, John 8.46. There could not be a spot in this Lamb sacrificed for the Sins of the world, no prick in this Rose, no cloud in this fair Sun, no blemish in this beautiful Well-beloved.
Asser. 2. An absolute, resolved will or desire of heart, to lust after that which God forbiddeth in his Law, must be a sinfull jarring betweene the creature's and the Creator's will.
Asher 2. an absolute, resolved will or desire of heart, to lust After that which God forbiddeth in his Law, must be a sinful jarring between the creature's and the Creator's will.
Asser. 3. I shall not with some affirme, that, which in the generall is true, a will contrary to Gods revealed command and will, called voluntas signi, which is our morall rule to obliege us, is a sinne;
Asher 3. I shall not with Some affirm, that, which in the general is true, a will contrary to God's revealed command and will, called Voluntas Sign, which is our moral Rule to oblige us, is a sin;
nor doth the Law require a conformity in all our inclinations, and the first motions of our desires, to every command of God, though most contrary to nature,
nor does the Law require a conformity in all our inclinations, and the First motions of our Desires, to every command of God, though most contrary to nature,
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Nor did Gods precept (Abraham, kill now thy sonne, even Isaac thine onely begotten sonne) ever include this, Abraham, root out of thine heart all desire and inclination naturall in a father to preserve the life of the child.
Nor did God's precept (Abraham, kill now thy son, even Isaac thine only begotten son) ever include this, Abraham, root out of thine heart all desire and inclination natural in a father to preserve the life of the child.
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So the positive command of the Father, that the Son of God should lay down his life for his sheep, did never root out of the sinlesse nature of the man Christ a naturall desire to preserve his owne being and life, especially hee desiring it with speciall reservation of the will of God commanding that hee should die.
So the positive command of the Father, that the Son of God should lay down his life for his sheep, did never root out of the sinless nature of the man christ a natural desire to preserve his own being and life, especially he desiring it with special reservation of the will of God commanding that he should die.
may have a naturall and conditionall desire and inclination to live, though his living be contrary to the Lords revealed will, commanding him to seale the Gospel with his bloud,
may have a natural and conditional desire and inclination to live, though his living be contrary to the lords revealed will, commanding him to seal the Gospel with his blood,
the son, being a Magistrate or a Levite and Priest, to judge according to law, ( the Priests lips should preserve knowledge, Mal. 2.8.) that his father or mother ought to be stoned to death;
the son, being a Magistrate or a Levite and Priest, to judge according to law, (the Priests lips should preserve knowledge, Malachi 2.8.) that his father or mother ought to be stoned to death;
yet ought not father or son•e to lay aside that naturall desire of being and life to sonne, father, brother, which the law of nature in the fifth Command doth require;
yet ought not father or son•e to lay aside that natural desire of being and life to son, father, brother, which the law of nature in the fifth Command does require;
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and though founded on the law of nature, that a man preferre his Lord Creator and God before sonne, or father and mother, yet are they not precepts of the law of nature, such as is the precept of nature that a man desire his owne life and being, the father the life and being of the son.
and though founded on the law of nature, that a man prefer his Lord Creator and God before son, or father and mother, yet Are they not Precepts of the law of nature, such as is the precept of nature that a man desire his own life and being, the father the life and being of the son.
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and his reasonable will, then his will, and the will of God: Nor can any say there is a fight or jarring between the conditionall desire of Christ subjected, in the same act of praying, to the Lords decre•, and the resolute and immutable will of God. The Law of God, because holy and spirituall, doth require a conformity between all the inclinations and motions of our soule, and the law of nature;
and his reasonable will, then his will, and the will of God: Nor can any say there is a fight or jarring between the conditional desire of christ subjected, in the same act of praying, to the lords decre•, and the resolute and immutable will of God. The Law of God, Because holy and spiritual, does require a conformity between all the inclinations and motions of our soul, and the law of nature;
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but an absolute conformity betweene all our inclinations and every positive command of God, such as was the Lords command that Christ should die for sinners, is not required in the Law of God. If Adam submit his naturall hunger or desire to eat of the forbidden tree, to Gods Law,
but an absolute conformity between all our inclinations and every positive command of God, such as was the lords command that christ should die for Sinners, is not required in the Law of God. If Adam submit his natural hunger or desire to eat of the forbidden tree, to God's Law,
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It becomes us, as Christs example goeth before us, to submit in the hardest and most bloodie providences, to the straight and holy will of God. 1. Christ pr••esseth he hath no will divided from Gods will;
It becomes us, as Christ Exampl Goes before us, to submit in the Hardest and most bloody providences, to the straight and holy will of God. 1. christ pr••esseth he hath no will divided from God's will;
he layeth down his glory, his heaven, his life, his fruition of the sweet influence of an highest vision, love, presence, feeling of God in a personall union at the feet of God, that the Lord may carve and cut and dispose of him,
he Layeth down his glory, his heaven, his life, his fruition of the sweet influence of an highest vision, love, presence, feeling of God in a personal Union At the feet of God, that the Lord may carve and Cut and dispose of him,
and his blood, as he thought good. 2. All the difficulty in us, in whom dwelleth a body of sinne is to answer the objections, that flesh and blood hath against a sad providence;
and his blood, as he Thought good. 2. All the difficulty in us, in whom dwells a body of sin is to answer the objections, that Flesh and blood hath against a sad providence;
out of the ashes of a burnt and destroyed Church, the Lord raiseth up a Phenix, a Kings daughter, a Princesse that shall rule the Nations with a rod of iron, a Zion that hath the strength of an Vnicorne ;
out of the Ashes of a burned and destroyed Church, the Lord Raiseth up a Phoenix, a Kings daughter, a Princess that shall Rule the nations with a rod of iron, a Zion that hath the strength of an Unicorn;
and orders them, and rules a Sea of glasse, a brittle and fraile thing, and a Sea of most unnaturall confusions, a Sea mingled with fire, nothing can be out of order, hell, the Beast and Dragon that make warre with the Lambe, the laying wast the holy City, the killing of the Witnesses ;
and order them, and rules a Sea of glass, a brittle and frail thing, and a Sea of most unnatural confusions, a Sea mingled with fire, nothing can be out of order, hell, the Beast and Dragon that make war with the Lamb, the laying waste the holy city, the killing of the Witnesses;
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But 3. surely in the end God turneth the tables, •he maketh all odds equall, the emptie bucket goeth downe, the full cometh up. 4. The Lord hath set the wicked in a chaire of Gold,
But 3. surely in the end God turns the tables, •he makes all odds equal, the empty bucket Goes down, the full comes up. 4. The Lord hath Set the wicked in a chair of Gold,
This is a jogging and slippery condition. 5. They slip away to eternity and to Hell in a moment. 6. Their happinesse is a golden dream, Psal. 73.12, 13, &c. Obj. Meanes faile, men chan•e, creatures are weake.
This is a jogging and slippery condition. 5. They slip away to eternity and to Hell in a moment. 6. Their happiness is a golden dream, Psalm 73.12, 13, etc. Object Means fail, men chan•e, creatures Are weak.
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when these that have gotten the victory over the Beast, and over his Marke, and over the number of his name, stand on the Sea of glasse, having the harps of God, singing the song of Moses, the servant of God,
when these that have got the victory over the Beast, and over his Mark, and over the number of his name, stand on the Sea of glass, having the harps of God, singing the song of Moses, the servant of God,
and their bones greene as an herbe upon the same fare, and the same mercies, perfumed with Christ, and there is more fatnesse and marrow in the higher, then in the lower house:
and their bones green as an herb upon the same fare, and the same Mercies, perfumed with christ, and there is more fatness and marrow in the higher, then in the lower house:
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and the Murmurer doth what he can to stop up Gods way. Old Eli, when he heard sad newes, saies, 1 Sam. 3.18. It is the Lord, NONLATINALPHABET Let him, I hinder him not to doe, what is good in his eyes. David saith, 2 Sam. 15.26. If the Lord say, I have no delight in thee, behold here am I, let him doe to me, what seemes good in his eyes, here am I ;
and the Murmurer does what he can to stop up God's Way. Old Eli, when he herd sad news, Says, 1 Sam. 3.18. It is the Lord, Let him, I hinder him not to do, what is good in his eyes. David Says, 2 Sam. 15.26. If the Lord say, I have no delight in thee, behold Here am I, let him do to me, what seems good in his eyes, Here am I;
is as much, as I will not flee him, nor hinder him, I lay my selfe under him to receive his stroakes. So Christ, Heb. 10.5. Psal. 40. Thou hast prepared my eares, or my body, here am I ;
is as much, as I will not flee him, nor hinder him, I lay my self under him to receive his Strokes. So christ, Hebrew 10.5. Psalm 40. Thou hast prepared my ears, or my body, Here am I;
it was a broken will that Christ reserved to himselfe, or a submitted will, hic & nunc. Christ seeketh not the resigning of naturall faculties in heard providences,
it was a broken will that christ reserved to himself, or a submitted will, hic & nunc. christ seeks not the resigning of natural faculties in herd providences,
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there bee here many sweet signes of a broken will. 1. Solitary sadnesse. 2. Silence, the soule not daring to quarrel with God. 3. The stooping to the dust,
there be Here many sweet Signs of a broken will. 1. Solitary sadness. 2. Silence, the soul not daring to quarrel with God. 3. The stooping to the dust,
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and putting clay in the mouth, for feare that it speake against Gods dispensation, as Job 40.4.5. (4) A willing accepting of buffets on the cheeks, and reproaches ; So Micha 7.9. I will beare the indignation of the Lord, because I have sinned.
and putting clay in the Mouth, for Fear that it speak against God's Dispensation, as Job 40.4.5. (4) A willing accepting of buffets on the cheeks, and Reproaches; So Micah 7.9. I will bear the Indignation of the Lord, Because I have sinned.
When the soule is made like a broken and daunted heifer, or a silly heartlesse Dove, so as the man like a w•ll-nurtured childe, kisseth the rod of God. He is a bad Souldier, who follows his Captaine sighing, and weeping;
When the soul is made like a broken and daunted heifer, or a silly heartless Dove, so as the man like a w•ll-nurtured child, Kisses the rod of God. He is a bad Soldier, who follows his Captain sighing, and weeping;
and for the Orphane, the Tutors wit, is better then his owne will. Our owne will is our hell, Ezech. 18.31. Why will ye dye, ô house of Israel? Christs will is heaven.
and for the Orphan, the Tutors wit, is better then his own will. Our own will is our hell, Ezekiel 18.31. Why will you die, o house of Israel? Christ will is heaven.
if God draw my way to heaven through fire, tortures, bloud, poverty, though hee should traile me through hell, hee cannot erre in leading, I may erre in following. Object.
if God draw my Way to heaven through fire, tortures, blood, poverty, though he should trail me through hell, he cannot err in leading, I may err in following. Object.
so God is said to frame evill, as a Potter doth an earthen vessell, (so NONLATINALPHABET jatsar signifieth;) Jer. 18.11. to frame a vessell of clay is a work of art and wisedome;
so God is said to frame evil, as a Potter does an earthen vessel, (so jatsar signifies;) Jer. 18.11. to frame a vessel of clay is a work of art and Wisdom;
so its a worke of deliberation and choise: God is said to devise judgement against Babylon, Jer. 51.12. And the Lord hath done to his people the things which he devised NONLATINALPHABET is to think, meditate, studie, devise, Deut. 19.18. and Isai. 45.7.
so its a work of deliberation and choice: God is said to devise judgement against Babylon, Jer. 51.12. And the Lord hath done to his people the things which he devised is to think, meditate, study, devise, Deuteronomy 19.18. and Isaiah 45.7.
a fashioner cannot frame clothes in proportion for a mans body so fitly as the wise Lord in judgement and cunning, shapes & frames this affliction as a measure for thy foot only, poverty for this man, and its shapen to his measure;
a fashioner cannot frame clothes in proportion for a men body so fitly as the wise Lord in judgement and cunning, shapes & frames this affliction as a measure for thy foot only, poverty for this man, and its shapen to his measure;
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Its comfortable, when I beleeve the draught, portraiture, and lineaments of my affliction, were framed and carved in all the limmes, bones, parts, qualities of it, in the wise decree and in the heart and breast of Christ:
Its comfortable, when I believe the draught, portraiture, and lineaments of my affliction, were framed and carved in all the limbs, bones, parts, qualities of it, in the wise Decree and in the heart and breast of christ:
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welcome black crosse, welcome pale death, welcome curses, and all the curses of God, that the just Law could lay on all my children, (and they are a faire number) welcome wrath of God, welcome shame, and the cold grave.
welcome black cross, welcome pale death, welcome curses, and all the curses of God, that the just Law could lay on all my children, (and they Are a fair number) welcome wrath of God, welcome shame, and the cold grave.
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The submission of faith subscribeth a blanke paper, let the Lord write in what he pleaseth, patience dares not contest and stand upon pennies or pounds, on hundreds or thousands with God;
The submission of faith subscribeth a blank paper, let the Lord write in what he Pleases, patience dares not contest and stand upon pennies or pounds, on hundreds or thousands with God;
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Submissive faith putteth much upon Christ, Let him slay me, yet I will trust in him, said Iob 13.15. Heman alledgeth it was not one single crosse, Psal. 88.7. Thou hast afflicted me with all thy waves. And David Psal. 42.7. All thy waves and thy billowes are gone over me:
Submissive faith putteth much upon christ, Let him slay me, yet I will trust in him, said Job 13.15. Heman allegeth it was not one single cross, Psalm 88.7. Thou hast afflicted me with all thy waves. And David Psalm 42.7. All thy waves and thy billows Are gone over me:
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See what a catalogue of sufferings, Paul did referre to God, 2 Cor. 11.23, 24, 25, &c. one good violent death would have made away a stronger man then Paul, yet he was willing for Christ to be in deaths ofen, NONLATINALPHABET, many deaths, many stripes, many prisons, five times nine and thirty stripes, this was neer two hundred stripes, every one of them was a little death:
See what a catalogue of sufferings, Paul did refer to God, 2 Cor. 11.23, 24, 25, etc. one good violent death would have made away a Stronger man then Paul, yet he was willing for christ to be in death's ofen,, many death's, many stripes, many prisons, five times nine and thirty stripes, this was near two hundred stripes, every one of them was a little death:
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Thrice beaten with rods, once stoned, thrice in shipwrack, night and day sailing in the deep, in journeying often, in perils of waters, in perils of robbers, in perils of his owne country men, in perils by the heathen, in perils in the City, in perils in the wildernes, in perils in the Sea, in perils among false brethren, in wearinesse,
Thrice beaten with rods, once stoned, thrice in shipwreck, night and day sailing in the deep, in journeying often, in perils of waters, in perils of robbers, in perils of his own country men, in perils by the heathen, in perils in the city, in perils in the Wilderness, in perils in the Sea, in perils among false brothers, in weariness,
and painfulnesse, in watching often, in hunger, in thirst, in fasting often, in cold, in nakednesse, &c. Many of us would either have a crosse of our own carving, as we love will-worship,
and painfulness, in watching often, in hunger, in thirst, in fasting often, in cold, in nakedness, etc. Many of us would either have a cross of our own carving, as we love will-worship,
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and will-duties, so we love will-suffering, and desire nothing more then if that we must suffer, Christ with his tongue would licke all the gall off our crosse,
and will-duties, so we love will-suffering, and desire nothing more then if that we must suffer, christ with his tongue would lick all the Gall off our cross,
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an indefinite and catholique resignation of our selves without exception to Christ, and to undergoe many furnaces, many hels, many deaths as Christ will, is a rare grace of God, and not of ordinary capacity.
an indefinite and catholic resignation of our selves without exception to christ, and to undergo many furnaces, many hels, many death's as christ will, is a rare grace of God, and not of ordinary capacity.
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Rule 7. Christ, in submitting his will, maketh the Prophecies, the revealed Gospel his rule: and in the matter of duty, is willing to be ruled by Gods revealed will;
Rule 7. christ, in submitting his will, makes the Prophecies, the revealed Gospel his Rule: and in the matter of duty, is willing to be ruled by God's revealed will;
and threatning will of God. It was a grace in Christ most eminent, in the Lamb of God, dumb, meek and silent before his shearers, the meekest in earth and in heaven, that hee did not onely never resist the revealed will of God, but never thought, motion,
and threatening will of God. It was a grace in christ most eminent, in the Lamb of God, dumb, meek and silent before his shearers, the Meekest in earth and in heaven, that he did not only never resist the revealed will of God, but never Thought, motion,
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nor any hint of a desire was in him, against the secret and o•ernall decree and counsell of God. Christ will not have us to make Images of him, who is the invisible God ;
nor any hint of a desire was in him, against the secret and o•ernall Decree and counsel of God. christ will not have us to make Images of him, who is the invisible God;
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but, when in his works of justice, power, love, free grace, hee setteth before us the image of his glorious nature and attributes, hee will have us to adore him in these.
but, when in his works of Justice, power, love, free grace, he sets before us the image of his glorious nature and attributes, he will have us to adore him in these.
in these works wee are to tremble before him, and adore the Lord. So in works of Grace, that are the Image of the invisible God, the Lord is to be loved. 1 Tim. 1.16. In Paul, the chiefe of sinners, the Lord holds forth an image of the freest grace, no lesse then in the revealed will of God ;
in these works we Are to tremble before him, and adore the Lord. So in works of Grace, that Are the Image of the invisible God, the Lord is to be loved. 1 Tim. 1.16. In Paul, the chief of Sinners, the Lord holds forth an image of the Freest grace, no less then in the revealed will of God;
Such a limb of hell hath received mercy, not I, who before men was holier. O submit to this worke of grace, as to the copy of his eternall decree, and be silent.
Such a limb of hell hath received mercy, not I, who before men was Holier. O submit to this work of grace, as to the copy of his Eternal Decree, and be silent.
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Rule 8. Christ putteth nature and naturall reason, that his naturall will might seem to plead withall, under the Lords feet: So it would seeme strange.
Rule 8. christ putteth nature and natural reason, that his natural will might seem to plead withal, under the lords feet: So it would seem strange.
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Its true, Christ putteth a Why upon God, My God, my God, why hast thou forsaken me? but, 1. with the greatest faith that ever was, a doubled act of beleeving, My God, my God.
Its true, christ putteth a Why upon God, My God, my God, why hast thou forsaken me? but, 1. with the greatest faith that ever was, a doubled act of believing, My God, my God.
and therefore that Christ will submit to him. 5. Christs complaint of the Lords forsaking, sheweth the tendernesse of his soule, in prizing the favour of his Father, more then any thing in heaven and earth.
and Therefore that christ will submit to him. 5. Christ complaint of the lords forsaking, shows the tenderness of his soul, in prizing the favour of his Father, more then any thing in heaven and earth.
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In this very act hee redeemeth the world, judgeth Satan, satisfieth the Law and Justice, glorifieth Christ, destroyeth sin, fulfilleth his owne eternall will and counsell.
In this very act he Redeemeth the world, Judgeth Satan, Satisfieth the Law and justice, Glorifieth christ, Destroyeth since, fulfilleth his own Eternal will and counsel.
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In one warre hee can ripen Babylon for wrath, humble his Church, deliver Jeremiah, punish Idolatry. In the same warre hee can humble and correct Scotland, harden Malignants, that they will not hearken to offers of peace;
In one war he can ripen Babylon for wrath, humble his Church, deliver Jeremiah, Punish Idolatry. In the same war he can humble and correct Scotland, harden Malignants, that they will not harken to offers of peace;
and blow up their haters, that they may be lofty through victories, and be ripened for wrath through unthankfulnesse to God. Providence hath many eyes,
and blow up their haters, that they may be lofty through victories, and be ripened for wrath through unthankfulness to God. Providence hath many eyes,
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but his will is fulfilled in that which he feared, Heb. 5.7. Providence submitted unto, rendereth an hundred fold in this life, Matth. 19.29. God makes the income above hope, Gen. 48.11. And Israel said to Ioseph, I had not thought to see thy face, and lo God hath shewed me also thy seed.
but his will is fulfilled in that which he feared, Hebrew 5.7. Providence submitted unto, rendereth an hundred fold in this life, Matthew 19.29. God makes the income above hope, Gen. 48.11. And Israel said to Ioseph, I had not Thought to see thy face, and lo God hath showed me also thy seed.
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One berry is not a cluster, that two men cannot bear, but its a field, an earth of Vine-trees in the seed, Ephes. 3.20. He is able to doe above all things NONLATINALPHABET more then aboundantly above that we can aske or thinke, above the shaping or frame of my words and thoughts.
One berry is not a cluster, that two men cannot bear, but its a field, an earth of Vine-trees in the seed, Ephesians 3.20. He is able to do above all things more then abundantly above that we can ask or think, above the shaping or frame of my words and thoughts.
Rule 11. Christ is not so intent and heart-bended on freedom from death and this black and sad hour, but he reverences a higher providence, that Gods will be done ;
Rule 11. christ is not so intent and heart-bended on freedom from death and this black and sad hour, but he reverences a higher providence, that God's will be done;
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so are we to look to providence, and we are not to stumble at an externall stroake in sad occurences, when Iob 9.22. God destroyeth the perfect and the wicked.
so Are we to look to providence, and we Are not to Stumble At an external stroke in sad occurrences, when Job 9.22. God Destroyeth the perfect and the wicked.
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And he furbishes his Sword Ezek. 21.3. and saith, I will draw out my sword out of its sheath, and will cut off from thee, the righteous and the wicked.
And he furbishes his Sword Ezekiel 21.3. and Says, I will draw out my sword out of its sheath, and will Cut off from thee, the righteous and the wicked.
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there is a Pavilion, a Cabinet of silke in Gods privie Chamber, seene to no eye: Psal. 27.5. And upon all the glory shall be a covering, Esai. 4.9. Christs free and invisible love, is a faire white webbe of gold, that a Saint is wrapped in in the ill day.
there is a Pavilion, a Cabinet of silk in God's privy Chamber, seen to no eye: Psalm 27.5. And upon all the glory shall be a covering, Isaiah. 4.9. Christ free and invisible love, is a fair white web of gold, that a Saint is wrapped in in the ill day.
but undeniably in the Market-roade of Providence, the Lord hath kept a Prerogative Royall of justice to himselfe, to cut off the innocent and righteous with the wicked, in temporall judgements. 2. And of speciall grace of Providence,
but undeniably in the Market-road of Providence, the Lord hath kept a Prerogative Royal of Justice to himself, to Cut off the innocent and righteous with the wicked, in temporal Judgments. 2. And of special grace of Providence,
when the godly man is blacked with a death-marke, and condemned to die; Gods Prerogative sends him a reprievall of grace, above the law, and current of providence. Esai. 38.5. Ezechiah (saith the high Land-lord) is summoned to slit and remove, yet he shall dwell in his Farme of clay, fifteene yeares. 3. This Prerogative dispenseth with fire, not to burne;
when the godly man is blacked with a death-mark, and condemned to die; God's Prerogative sends him a reprievall of grace, above the law, and current of providence. Isaiah. 38.5. Hezekiah (Says the high Landlord) is summoned to slit and remove, yet he shall dwell in his Farm of clay, fifteene Years. 3. This Prerogative dispenseth with fire, not to burn;
with the Sea, not to ebbe and flow, so long as the soles of the feet of Christs bride are upon the new-found sands in the heart of the Sea. Yea with hungry Lyons not to eat their meat,
with the Sea, not to ebb and flow, so long as the soles of the feet of Christ bride Are upon the newfound sands in the heart of the Sea. Yea with hungry Lyons not to eat their meat,
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and revealed will in the Word, then any other visitations of God, therefore beside that they require patience, they must have faith in an eminent manner.
and revealed will in the Word, then any other visitations of God, Therefore beside that they require patience, they must have faith in an eminent manner.
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To beleeve infinite wisdome can tye the murthering of Isaak by his owne Father, against the Law of Nature (as it seemes) with the Gospel, which cannot command unnaturall blouds, must require much faith.
To believe infinite Wisdom can tie the murdering of Isaac by his own Father, against the Law of Nature (as it seems) with the Gospel, which cannot command unnatural bloods, must require much faith.
O doest thou not see sad and four-faced death, is not thy soule thy darling in the power of dogs? hath not hell long and bloody teeth? is not the furnace, the oven of the Lords highest indignation,
Oh dost thou not see sad and four-faced death, is not thy soul thy darling in the power of Dogs? hath not hell long and bloody teeth? is not the furnace, the oven of the lords highest Indignation,
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what blood shall be l•ft for scourging, for the Iron nails of that sad crosse? True (saith Christ) I have (God knowes) a heavy soule, my strength is dried up like a potsheard :
what blood shall be l•ft for scourging, for the Iron nails of that sad cross? True (Says christ) I have (God knows) a heavy soul, my strength is dried up like a potsherd:
2. Faith seeth even in permitting of persecution from Pharaoh and Egypt, the Lords good will in the burning bush, the very good will by which he saveth his people redeemed in Christ, Mat. 11.26. Phil. 1.13. who dwelleth in the bush, Deut. 33.16.
2. Faith sees even in permitting of persecution from Pharaoh and Egypt, the lords good will in the burning bush, the very good will by which he Saveth his people redeemed in christ, Mathew 11.26. Philip 1.13. who dwells in the bush, Deuteronomy 33.16.
and to murmure against it, because it crosseth our short-sighted, and narrow-witted will, is the highest contempt of God, and that which is the Soule and Formale of sinne, and the determination of a wicked and ill-stated question.
and to murmur against it, Because it Crosseth our shortsighted, and narrow-witted will, is the highest contempt of God, and that which is the Soul and Formal of sin, and the determination of a wicked and ill-stated question.
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and just providence in all that falleth out, when we heare that the Gospell, and the Church of Christ are oppressed in judgement, we are to looke on that oppression,
and just providence in all that falls out, when we hear that the Gospel, and the Church of christ Are oppressed in judgement, we Are to look on that oppression,
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and these two are pleasant to behold, and when they are mixed in one, and come from the most wise God, they have beauty to God, farre bee it from mee, to judge them blacke,
and these two Are pleasant to behold, and when they Are mixed in one, and come from the most wise God, they have beauty to God, Far be it from me, to judge them black,
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Christs love to his Father, is no Critick, no knotty Questionist to spinne, and forge jealousies against the Lords dispensation in the influence of heaven on his soule.
Christ love to his Father, is no Critic, no knotty Questionist to spin, and forge jealousies against the lords Dispensation in the influence of heaven on his soul.
its not an unmixed, nor a poore mariage-love, to ma•y the riches and possessions, and not the person, Math. 22.2. The Kingdome of heaven is like unto a certaine King, which made a Mariage NONLATINALPHABET, for his Son, not for his daughter in law.
its not an unmixed, nor a poor Marriage-love, to ma•y the riches and possessions, and not the person, Math. 22.2. The Kingdom of heaven is like unto a certain King, which made a Marriage, for his Son, not for his daughter in law.
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Christ is the finall end, for whom all the Honey-combes, the Myrrhe, the Spices, the Wine, and the Milk of the banquet are prepared. Cant. 5.1. We have need of Christ to cure, even our perfections:
christ is the final end, for whom all the Honeycombs, the Myrrh, the Spices, the Wine, and the Milk of the banquet Are prepared. Cant 5.1. We have need of christ to cure, even our perfections:
Watchmen saw yee him? O it is the beloved himselfe, that is a great man in the Spouses bookes, his Wine, his Spiknard, his Myrrhe, his Oyntments, his Perfume, the Savour of his Garments, his Apples of love, are all in that heavenly song set out for himselfe.
Watchmen saw ye him? Oh it is the Beloved himself, that is a great man in the Spouses books, his Wine, his Spiknard, his Myrrh, his Ointments, his Perfume, the Savour of his Garments, his Apples of love, Are all in that heavenly song Set out for himself.
Love-tokens are nothing, duties nothing, inherent righteousnesse nothing, heaven nothing, if separated from Christ ; but Christ himselfe is all in all.
Love-tokens Are nothing, duties nothing, inherent righteousness nothing, heaven nothing, if separated from christ; but christ himself is all in all.
whereas he is the same Christ, with the same immanent, and eternall love of election, without variation of the Degrees of the altitude and height thereof, the same infinite wisdome,
whereas he is the same christ, with the same immanent, and Eternal love of election, without variation of the Degrees of the altitude and height thereof, the same infinite Wisdom,
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then hee must be of more eminency, when hee expresseth himselfe in love-embracements to us, then when hee was from eternity the floure of his Fathers delight.
then he must be of more eminency, when he Expresses himself in love-embracements to us, then when he was from eternity the flower of his Father's delight.
but even the falling on our owne weight, and the conscience of our clay-mould, our short breath, Natures weake leggs in walking up the Mount, are good for the adding wind and tyde, and high sailes to the praysing of Christ, and free Grace: Vtile est peccavisse, noc•t p•ccare.
but even the falling on our own weight, and the conscience of our clay-mould, our short breath, Nature's weak legs in walking up the Mount, Are good for the adding wind and tIED, and high sails to the praising of christ, and free Grace: Utile est peccavisse, noc•t p•ccare.
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and beleeving. 3. That yet prayer and the sweating of Faith cannot earne, nor promerit the renewed sense of Christ, so as Christ returneth to eate his honey-combe, and his wine,
and believing. 3. That yet prayer and the sweating of Faith cannot earn, nor promerit the renewed sense of christ, so as christ returns to eat his honeycomb, and his wine,
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as some have said, (thou•h with no strength of reason) that fire burneth not, the Sunne enlighteneth not, the •arth doth not send forth floures, and herbes;
as Some have said, (thou•h with no strength of reason) that fire burns not, the Sun Enlighteneth not, the •arth does not send forth flowers, and herbs;
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Christs worke of redemption was a most rationall worke, and was full of causes, NONLATINALPHABET; this saith, that to redeeme losed sinners, was not a rash and reasonlesse worke.
Christ work of redemption was a most rational work, and was full of Causes,; this Says, that to Redeem losed Sinners, was not a rash and reasonless work.
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2. Any necessitie of working from Goodnesse in the Agent, as from such a principle is strong. 1 Tim. 1.15. Its a true saying, and by all meanes worthy to be received, that Christ Iesus came into the world to save sinners.
2. Any necessity of working from goodness in the Agent, as from such a principle is strong. 1 Tim. 1.15. Its a true saying, and by all means worthy to be received, that christ Iesus Come into the world to save Sinners.
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an Agent working from a Principle of goodnesse doth in his kind worke necessarily, though he may also worke from another principle freely. John 10.11. I am the good shepherd, the good shepherd giveth his life for his sheepe. Luke 19.10. For the Sonne of man is come to seeke, and to save that which is lost.
an Agent working from a Principle of Goodness does in his kind work necessarily, though he may also work from Another principle freely. John 10.11. I am the good shepherd, the good shepherd gives his life for his sheep. Luke 19.10. For the Son of man is come to seek, and to save that which is lost.
but for mine holy Names sake. 4. The Lord taketh a cause from the end of his comming, Math. 20.28. The Sonne of Man came not to be served, but to serve, and to give his life a ransome for many. Joh. 18.37. To this end was I borne, and for this cause came into the world, that I should beare witnesse to the truth. Joh. 10.10. I am come that they might have life, and have it in aboundance.
but for mine holy Names sake. 4. The Lord Takes a cause from the end of his coming, Math. 20.28. The Son of Man Come not to be served, but to serve, and to give his life a ransom for many. John 18.37. To this end was I born, and for this cause Come into the world, that I should bear witness to the truth. John 10.10. I am come that they might have life, and have it in abundance.
God manifested in the flesh is the matter and subject of it, Grace the moving cause, most of all his attributes, working for the manifestation of the Glory of pardoning mercy, revenging justice, exact faithfulnesse and truth, freest grace, omnipotency over hell, devils, sinne, the World ;
God manifested in the Flesh is the matter and Subject of it, Grace the moving cause, most of all his attributes, working for the manifestation of the Glory of pardoning mercy, revenging Justice, exact faithfulness and truth, Freest grace, omnipotency over hell, Devils, sin, the World;
patience, longanimity to man, cooperate as the formall and finall causes, it is a peece so rationall and full of causes, that as he is happy, (Felix qui potuit rerum cognoscere causas,) who can know the causes of things:
patience, longanimity to man, cooperate as the formal and final Causes, it is a piece so rational and full of Causes, that as he is happy, (Felix qui Potuit rerum cognoscere causas,) who can know the Causes of things:
so Angels delight to be Schollers to read and study this mysterious art of free Grace, Eph. 3.10. 1 Pet. 1.12 Works without reasons and causes are foolish.
so Angels delight to be Scholars to read and study this mysterious art of free Grace, Ephesians 3.10. 1 Pet. 1.12 Works without Reasons and Causes Are foolish.
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its true, Affliction springs not out of the dust, and crosses considered without God, are twise crosses. Three materiall circumstances in crosses are very considerable. Quis, quare, quomodo.
its true, Affliction springs not out of the dust, and Crosses considered without God, Are twice Crosses. Three material Circumstances in Crosses Are very considerable. Quis, quare, quomodo.
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1. Who, for what cause, and how doth God afflict us. Who afflicts is worthy to be known. Esai. 42.24. Who gave Jaakob for a spoile, and Israel to the robbers? The highest cause of causes did it.
1. Who, for what cause, and how does God afflict us. Who afflicts is worthy to be known. Isaiah. 42.24. Who gave Jacob for a spoil, and Israel to the robbers? The highest cause of Causes did it.
2. For what end God the Lord did this, is a circumstance of comfort; Why led the Lord Israel through a great and terrible wildernesse, wherein were fiery Scorpions,
2. For what end God the Lord did this, is a circumstance of Comfort; Why led the Lord Israel through a great and terrible Wilderness, wherein were fiery Scorpions,
and a piece of Christs heart, and his stirred bowels mixed in with the cup, is a mercifull little hell. Psal. 6.1. Jer. 31.18, 19, 20. The Law saith, A Bastard hath no father, because his father is not knowne.
and a piece of Christ heart, and his stirred bowels mixed in with the cup, is a merciful little hell. Psalm 6.1. Jer. 31.18, 19, 20. The Law Says, A Bastard hath no father, Because his father is not known.
Christ and Anti-christ are at bloudy blowes in the camp: Anti-christ hath killed many thousands in the three kingdomes for Religion; that is the quarrell:
christ and Antichrist Are At bloody blows in the camp: Antichrist hath killed many thousands in the three kingdoms for Religion; that is the quarrel:
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1. In his free offering of himselfe, and his service to the Father. Psalm. 40.6. Sacrifice and offering thou didst not desire, mine eares hast thou opened. Heb. 10.5.
1. In his free offering of himself, and his service to the Father. Psalm. 40.6. Sacrifice and offering thou didst not desire, mine ears hast thou opened. Hebrew 10.5.
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O Sonne and servant Jesus, I have a businesse for thee of great concernment. At the first word, as all good servants doe, Christ takes him to his feet,
O Son and servant jesus, I have a business for thee of great concernment. At the First word, as all good Servants do, christ Takes him to his feet,
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What service wilt thou command so hard, which I will not undergoe? Master, here's a body for thy worke, here be cheekes for the nippers, a face for those that will plucke off the haire, a backe for smiting, a body for the crosse and the grave.
What service wilt thou command so hard, which I will not undergo? Master, here's a body for thy work, Here be cheeks for the nippers, a face for those that will pluck off the hair, a back for smiting, a body for the cross and the grave.
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loe here am I, willing to obey all. 3. There was in Christ, not onely willingnesse, but delight, Psal. 40.8. NONLATINALPHABET My God I delight to doe thy will, every servant cannot say this to his Master, thy Law is in the midst of my heart.
lo Here am I, willing to obey all. 3. There was in christ, not only willingness, but delight, Psalm 40.8. My God I delight to do thy will, every servant cannot say this to his Master, thy Law is in the midst of my heart.
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and left in Legacy his death, and the fruits of it, his blessing, his heart, his love, his peace, his life to his bride in Testament, confirmed by Law, to all his poore brethren and friends, Heb. 9, 17. and John 14.27. Peace I leave (in testament) with you.
and left in Legacy his death, and the fruits of it, his blessing, his heart, his love, his peace, his life to his bride in Testament, confirmed by Law, to all his poor brothers and Friends, Hebrew 9, 17. and John 14.27. Peace I leave (in Testament) with you.
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5. Christ NONLATINALPHABET on this intention came to this houre; so is NONLATINALPHABET often in Scripture. Not onely his will, but the floure of his will, his intention was to die,
5. christ on this intention Come to this hour; so is often in Scripture. Not only his will, but the flower of his will, his intention was to die,
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and his soule was eased, when dying, bleeding, crying, he went thorough hell and death, and slept in deaths blacke and cold prison, and his Redeemed ones in his armes.
and his soul was eased, when dying, bleeding, crying, he went through hell and death, and slept in death's black and cold prison, and his Redeemed ones in his arms.
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Let us up together to the hill of Spices, to our Fathers house, to the highest mountaine of Frankincense. All that Christ did, was for this end, That he might deliver us from this present evill world, Galat. 1.4. That he might be a ransome for many, Matth. 20.28. That we might have life, and have it more abundantly, Joh. 10.10. That he might seeke and save the lost, Luke 19.10.
Let us up together to the hill of Spices, to our Father's house, to the highest mountain of Frankincense. All that christ did, was for this end, That he might deliver us from this present evil world, Galatians 1.4. That he might be a ransom for many, Matthew 20.28. That we might have life, and have it more abundantly, John 10.10. That he might seek and save the lost, Lycia 19.10.
Even as hee journyed through all the Creation, but till he found man, a creature that he made according to his owne image, hee had no Sabbath, no rest.
Even as he journeyed through all the Creation, but till he found man, a creature that he made according to his own image, he had no Sabbath, no rest.
His willingnesse to die, respected his redeemed people, whom out of meere mercy he loved, and the worth of will and merit respected infinite justice, which hee exactly satisfied. Hence we learne;
His willingness to die, respected his redeemed people, whom out of mere mercy he loved, and the worth of will and merit respected infinite Justice, which he exactly satisfied. Hence we Learn;
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Its much to learn to be active for God, but more to learne to be passive. That is a profound science. Phil. 4.12. I know how to be abased, — I am instructed to be hungry, — and to suffer need.
Its much to Learn to be active for God, but more to Learn to be passive. That is a profound science. Philip 4.12. I know how to be abased, — I am instructed to be hungry, — and to suffer need.
and was active, and endured the Crosse, and was most passive in an heavenly manner, Heb. 12. 2. Let us learne of Christ to intend obedience, to put a NONLATINALPHABET to our obedience.
and was active, and endured the Cross, and was most passive in an heavenly manner, Hebrew 12. 2. Let us Learn of christ to intend Obedience, to put a to our Obedience.
Quest. What is a right and straight intention in serving God? Asser. 1. When the deliberation of a bended will concurres with the intention, its right;
Quest. What is a right and straight intention in serving God? Asher 1. When the deliberation of a bent will concurs with the intention, its right;
as when there is an heart-conclusion for God. Psal. 39.1. I said I will take heed to my wayes, that I offend not with my tongue. Psal. 31.14. But I trusted in the Lord:
as when there is an heart-conclusion for God. Psalm 39.1. I said I will take heed to my ways, that I offend not with my tongue. Psalm 31.14. But I trusted in the Lord:
I said, Thou art my God. Psal. 102.24. I said, O my God, take me not away in the midst of my dayes. This was an intended prayer. Psal. 119.57. I have said that I would keep thy words.
I said, Thou art my God. Psalm 102.24. I said, Oh my God, take me not away in the midst of my days. This was an intended prayer. Psalm 119.57. I have said that I would keep thy words.
Asser. 3. Its good, when God is so pre-conceived in the intention, as the principall actions and motions both have being and denomination from their predominant element.
Asher 3. Its good, when God is so preconceived in the intention, as the principal actions and motions both have being and denomination from their predominant element.
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Now in bodies carried with a predominant element, the predominant is affirmed, the subordinate denyed. 1 Cor. 15.10. Yet not I, but the grace of God with me. 2 Cor. 4.5. For wee preach not our selves, but Christ Jesus the Lord, and our selves your servants for Christs sake.
Now in bodies carried with a predominant element, the predominant is affirmed, the subordinate denied. 1 Cor. 15.10. Yet not I, but the grace of God with me. 2 Cor. 4.5. For we preach not our selves, but christ jesus the Lord, and our selves your Servants for Christ sake.
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Asser. 4. Where Selfe is the predominant, the intention is bastard and adulterate. Jehu saith, Come see my zeale for the Lord ; but hee onely saith it.
Asher 4. Where Self is the predominant, the intention is bastard and adulterate. Jehu Says, Come see my zeal for the Lord; but he only Says it.
Hee could have said, Come see my zeale for my selfe. In the Jewes zeale, Rom. 10.1. there's a pound of selfe-righteousnesse, for one halfe graine of Christ, and of free-grace ;
He could have said, Come see my zeal for my self. In the Jews zeal, Rom. 10.1. there's a pound of selfrighteousness, for one half grain of christ, and of Free grace;
but longing after Christ, nititur in vetitum, inclineth to that which is forbidden. What if Christ be longed for and loved more when absent, then present?
but longing After christ, Nititur in vetitum, Inclineth to that which is forbidden. What if christ be longed for and loved more when absent, then present?
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though hee have appetitum complac•ntiae, a desire of complacency, and a sweet self-quietnesse, that his heritage pleaseth him well, and his lines are fallen in pleasant parts, and rests on his portion,
though he have appetitum complac•ntiae, a desire of complacency, and a sweet self-quietness, that his heritage Pleases him well, and his lines Are fallen in pleasant parts, and rests on his portion,
Christ never in his hardest suffering would be wanting to glorifie God. Now how farre the glory of God, in doing and suffering, should be intended and desired by us, in these considerations I propose.
christ never in his Hardest suffering would be wanting to Glorify God. Now how Far the glory of God, in doing and suffering, should be intended and desired by us, in these considerations I propose.
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no point of self-denyall, and renouncing of self-pleasing can reach higher then this, when Christ is willing to be the passive object of the glory of God; Put me, Father, to shame and suffering, so thou maist be glorified.
no point of self-denial, and renouncing of self-pleasing can reach higher then this, when christ is willing to be the passive Object of the glory of God; Put me, Father, to shame and suffering, so thou Mayest be glorified.
Paul and Moses are not farre out, but they are farre out of themselves, when the one for the glory of the Lord, in savin• the people of God, willeth his name may be razed out of the book of life:
Paul and Moses Are not Far out, but they Are Far out of themselves, when the one for the glory of the Lord, in savin• the people of God, wills his name may be razed out of the book of life:
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and every member with life in it, and torment of paine, fixed in the foure corners of the heaven, East, and West, and South, and North, and the soule in the convexity of heaven, under the paine of the torment of the gnawing worme that can never die, these five were oblieged to cry with a loud voyce, in the hearing of heaven, of earth, of hell, of Men, and Angels, and all creatures, Glory, glory be to the spotlesse and pure justice of the Lord, for this our paine:
and every member with life in it, and torment of pain, fixed in the foure corners of the heaven, East, and West, and South, and North, and the soul in the convexity of heaven, under the pain of the torment of the gnawing worm that can never die, these five were obliged to cry with a loud voice, in the hearing of heaven, of earth, of hell, of Men, and Angels, and all creatures, Glory, glory be to the spotless and pure Justice of the Lord, for this our pain:
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and fed thee not? &c. Mat. 25. it is cleare they are oblieged to acquiesce to this, that they are made clay-vessels, passively to be filled to the brim with the glory of revenging justice,
and fed thee not? etc. Mathew 25. it is clear they Are obliged to acquiesce to this, that they Are made clay-vessels, passively to be filled to the brim with the glory of revenging Justice,
and ought in hell to praise the glory of revenging wrath, as the Saints in heaven are bottles and vessels of mercy, from bottom to brim, filled with the glory of mercy, to praise his grace in heaven, who redeemed them:
and ought in hell to praise the glory of revenging wrath, as the Saints in heaven Are bottles and vessels of mercy, from bottom to brim, filled with the glory of mercy, to praise his grace in heaven, who redeemed them:
3. O how unwilling are wee, that the Lords glory overweigh our ease, and humour? Master, forbid Eldad and Medad to Prophecie, saith Joshua. No, Moses will have God glorified, be the instruments who will.
3. O how unwilling Are we, that the lords glory overweigh our ease, and humour? Master, forbid Eldad and Medad to Prophecy, Says joshua. No, Moses will have God glorified, be the Instruments who will.
Antichrist is yet on his throne; the Churches over Sea oppressed, the people of God led to the Shambles, as slaughter-sheep, and destroyed, and killed.
Antichrist is yet on his throne; the Churches over Sea oppressed, the people of God led to the Shambles, as slaughter-sheep, and destroyed, and killed.
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Hundreds of Thousands killed in Ireland, many thousands in England, and very many thousands about the space of one year taken away in Scotland, with the Sword and the Pestilence.
Hundreds of Thousands killed in Ireland, many thousands in England, and very many thousands about the Molle of one year taken away in Scotland, with the Sword and the Pestilence.
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And •he Lords justice is not yet glorified, nor his mercy in avenging the enemies, the cry of the soules under the Altar is not heard, the Church not delivered.
And •he lords Justice is not yet glorified, nor his mercy in avenging the enemies, the cry of the Souls under the Altar is not herd, the Church not Delivered.
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Faithfull Pastors take in cities, and subdue crownes, and kingdomes, to Christ. Paul conquered many crownes to Christ, 1 Thess. 2.19. For what is our hope, or joy, or crowne of reioycing? are not even yee in the presence of our Lord Jesus Christ at his comming? Christ weares the Church on his head as a crowne of glory, Esai. 62.3.
Faithful Pastors take in cities, and subdue crowns, and kingdoms, to christ. Paul conquered many crowns to christ, 1 Thess 2.19. For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord jesus christ At his coming? christ wears the Church on his head as a crown of glory, Isaiah. 62.3.
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How glorious is it to bee for holynesse Christs garland, his diademe, and crowne? But in this there is a rent of the crowne of Heaven, a soveraigne peculiar flower due to the King of Ages, that no man must seeke after:
How glorious is it to be for holiness Christ garland, his diadem, and crown? But in this there is a rend of the crown of Heaven, a sovereign peculiar flower due to the King of Ages, that no man must seek After:
No man can devide the glory of grace with Christ. In the higher Kingdome, there is a glory ordained for Saints. The Gospel is a glorious peece, which 1 Cor. 2.7. God hath ordained before the world was, unto our glory. 1 Thes. 2.12. God hath called us unto his kingdome and glory. 1 Pet. 5.4. And when the chiefe Shepherd shall appeare, yee shall receive a crowne of glory, that fadeth not away.
No man can divide the glory of grace with christ. In the higher Kingdom, there is a glory ordained for Saints. The Gospel is a glorious piece, which 1 Cor. 2.7. God hath ordained before the world was, unto our glory. 1 Thebes 2.12. God hath called us unto his Kingdom and glory. 1 Pet. 5.4. And when the chief Shepherd shall appear, ye shall receive a crown of glory, that fades not away.
This is the reward of faithfull Elders, that feed the flock of Christ. The heaven of glory is called the holy heaven, Psal. 20.6. The Lord will heare from his holy heaven, and the new Jerusalem the Church, hath a brave crowne on her head.
This is the reward of faithful Elders, that feed the flock of christ. The heaven of glory is called the holy heaven, Psalm 20.6. The Lord will hear from his holy heaven, and the new Jerusalem the Church, hath a brave crown on her head.
But wee differ little in our aymes from beasts, when the intention riseth no higher then this side of clay and time; Psal. 49.11. That our houses may continue. Esai. 5.8. That we may be placed, our alone on the earth.
But we differ little in our aims from beasts, when the intention Riseth no higher then this side of clay and time; Psalm 49.11. That our houses may continue. Isaiah. 5.8. That we may be placed, our alone on the earth.
If I know my selfe to be in Christs Prayer-booke, in his breast, among Christs askings of the Father; its comfortable. Psal. 2.8. Aske of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
If I know my self to be in Christ Prayer-book, in his breast, among Christ askings of the Father; its comfortable. Psalm 2.8. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
When Christ asketh soules of the Father, hee gives him his asking: the Lord cannot withhold from this King, the desire of his heart, Psalm. 21.2. He asked a wife of his Father, and it was granted.
When christ asks Souls of the Father, he gives him his asking: the Lord cannot withhold from this King, the desire of his heart, Psalm. 21.2. He asked a wife of his Father, and it was granted.
We cannot fall from grace, for we stand by Christs prayers, Luke 22.31, 32. Heb. 9.24. We have many diseases, in the matter of the returne of an answer. 1. We wait not on an answer;
We cannot fallen from grace, for we stand by Christ Prayers, Lycia 22.31, 32. Hebrew 9.24. We have many diseases, in the matter of the return of an answer. 1. We wait not on an answer;
wee speak words, we pray not, we breath out naturall desires for spirituall mercies; we have no spirituall feeling of our wants, and there is an end; Psalm. 18.41. The wicked cry, but there is none to save;
we speak words, we pray not, we breath out natural Desires for spiritual Mercies; we have no spiritual feeling of our Wants, and there is an end; Psalm. 18.41. The wicked cry, but there is none to save;
but there is more seeking in our Prayer, for our selves, then there is adoring for God. 4. We employ not Christ as Mediator, and High Priest in praying,
but there is more seeking in our Prayer, for our selves, then there is adoring for God. 4. We employ not christ as Mediator, and High Priest in praying,
and prayer is not returned in the same coyne that we seeke; That the Father hearing Christs prayers, virtually, and meritoriously answered all our prayers in substance, and for our good.
and prayer is not returned in the same coin that we seek; That the Father hearing Christ Prayers, virtually, and meritoriously answered all our Prayers in substance, and for our good.
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The perfume, the sweet odours of Christs prayers are so powerfull and strong, as comming from God-man in one person, they must be both asking and giving, desiring and granting, praying and hearing, flowing from the same person, Christ. When our prayers goe to heaven;
The perfume, the sweet odours of Christ Prayers Are so powerful and strong, as coming from God-man in one person, they must be both asking and giving, desiring and granting, praying and hearing, flowing from the same person, christ. When our Prayers go to heaven;
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yet Christ presenting them with his perfume, he removeth our corrupt sense, so as they are Christs prayers, rather then ours. Hebr. 13.15. Let us by him (as our High Priest) offer the sacrifice of praise (then of prayers also) to God continually. The offering is the Priests, aswell as the peoples, Revel. 8.3. and farre more here, because Christ by his Office, is the onely immediate person who maketh request to God for us. Romanes 8.34. From heaven,
yet christ presenting them with his perfume, he Removeth our corrupt sense, so as they Are Christ Prayers, rather then ours. Hebrew 13.15. Let us by him (as our High Priest) offer the sacrifice of praise (then of Prayers also) to God continually. The offering is the Priests, aswell as the peoples, Revel. 8.3. and Far more Here, Because christ by his Office, is the only immediate person who makes request to God for us. Romans 8.34. From heaven,
1. Christs prayers, in his saddest dayes, have their returne from heaven. Posts and Messengers fly with wings between God and a Soule in a praying disposition:
1. Christ Prayers, in his Saddest days, have their return from heaven. Posts and Messengers fly with wings between God and a Soul in a praying disposition:
possible, ten Posts in one night. Prayer hath an Agent lying at the Court of heaven, and an open eare there. Psal. 18.6. Hee heard my voyce out of his temple, and my cry came before him, even into his eares.
possible, ten Posts in one night. Prayer hath an Agent lying At the Court of heaven, and an open ear there. Psalm 18.6. He herd my voice out of his temple, and my cry Come before him, even into his ears.
Christ takes care that the Messenger get presence, and be quickly dispatched with a returne. Psal. 102.19. The Lord (ere the Messenger come) looked down from the height of his Sanctuary, Vers. 20. To heare the groning of the prisoner, to loose those that are appointed to death.
christ Takes care that the Messenger get presence, and be quickly dispatched with a return. Psalm 102.19. The Lord (ere the Messenger come) looked down from the height of his Sanctuary, Vers. 20. To hear the groaning of the prisoner, to lose those that Are appointed to death.
Mine eye trickleth down, and ceaseth not, Vers. 50. Till the Lord look down, and behold from heaven. 1 King. 8.30. Heare thou in the heaven, thy dwelling place, and when thou hearest, forgive: saith Solomon. Isai. 63.15. Look down from heaven, and behold from the habitation of thy holinesse.
Mine eye trickleth down, and ceases not, Vers. 50. Till the Lord look down, and behold from heaven. 1 King. 8.30. Hear thou in the heaven, thy Dwelling place, and when thou Hearst, forgive: Says Solomon. Isaiah 63.15. Look down from heaven, and behold from the habitation of thy holiness.
An high Priest set at the right hand of the throne of Majesty, Heb. 8.1. Who hath passed into the heavens, Heb. 4.14. And is made higher then the heavens, Heb. 7.26.
an high Priest Set At the right hand of the throne of Majesty, Hebrew 8.1. Who hath passed into the heavens, Hebrew 4.14. And is made higher then the heavens, Hebrew 7.26.
In his lowest condition, when hee was in the cold grave among the dead, heaven was his Magazin of help and comforts. Mat. 28.2. An Angel of the Lord came down from heaven, and rolled away the stone.
In his lowest condition, when he was in the cold grave among the dead, heaven was his Magazine of help and comforts. Mathew 28.2. an Angel of the Lord Come down from heaven, and rolled away the stone.
O my dear Friend, my Brother, my Factor is in that Land. Psal. 73.25. Whom have I in heaven but thee? What, are not Angels, Prophets, Apostles, and Saints there? Yea;
Oh my dear Friend, my Brother, my Factor is in that Land. Psalm 73.25. Whom have I in heaven but thee? What, Are not Angels, prophets, Apostles, and Saints there? Yea;
but wee have no acquaintance by way of mediation in that Land, but Christ : hee is the choice Friend there. 1 Cor. 15.47. The second Man (both first, highest, second and all) is the Lord from heaven.
but we have no acquaintance by Way of mediation in that Land, but christ: he is the choice Friend there. 1 Cor. 15.47. The second Man (both First, highest, second and all) is the Lord from heaven.
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4. All our good, every perfect gift comes from heaven, Jam. 1.17. Manna came not from the clouds. How then? Joh. 6.32. My Father giveth you the true bread from heaven.
4. All our good, every perfect gift comes from heaven, Jam. 1.17. Manna Come not from the Clouds. How then? John 6.32. My Father gives you the true bred from heaven.
We are ill lodged in bits of sick and groning clay; our best house is in heaven. 2 Cor. 5.2. We groning, desire to be clothed with our house from heaven.
We Are ill lodged in bits of sick and groaning clay; our best house is in heaven. 2 Cor. 5.2. We groaning, desire to be clothed with our house from heaven.
5. The earth is but the beleevers Sentinell, or at best, his Watch-tower; but our hope is in heaven. 1 Thes. 1.10. Wee wait for the Son of God from heaven.
5. The earth is but the believers Sentinel, or At best, his Watchtower; but our hope is in heaven. 1 Thebes 1.10. we wait for the Son of God from heaven.
Our NONLATINALPHABET, our city-dwelling and our haunting is in heaven, Phil. 1.21. What acquaintance have yee in heaven? what bloud-friend have you in that Land? The wicked man, NONLATINALPHABET is, the man of the earth. And Psal. 17.14. Save me from men of time; men of this life.
Our, our city-dwelling and our haunting is in heaven, Philip 1.21. What acquaintance have ye in heaven? what blood-friend have you in that Land? The wicked man, is, the man of the earth. And Psalm 17.14. Save me from men of time; men of this life.
if there were such a Land as this, what an huge navie would be lying in the Harbours and Ports of that Land? how many Travellers would repaire thither? Heaven is a new Land that the Mediator Christ hath found out, it is better then a Land where there is a Summer for every Moneth of the Yeare;
if there were such a Land as this, what an huge navy would be lying in the Harbours and Ports of that Land? how many Travellers would repair thither? Heaven is a new Land that the Mediator christ hath found out, it is better then a Land where there is a Summer for every Monn of the Year;
onely at his Baptisme, there was a testimony given of him from heaven, Mat. 3.16, 17. and at his Transfiguration, Mat. 17. of which Peter speaketh, 2 Pet. 1.18. And this voyce we heard, when we were with him on the holy Mount.
only At his Baptism, there was a testimony given of him from heaven, Mathew 3.16, 17. and At his Transfiguration, Mathew 17. of which Peter speaks, 2 Pet. 1.18. And this voice we herd, when we were with him on the holy Mount.
God maketh a good cause, though darkened, to shine as day-light, if men would open their eyes and see. Psal. •7. 5. Roll over thy way upon the Lord, and trust in him, and hee shall bring it to passe.
God makes a good cause, though darkened, to shine as daylight, if men would open their eyes and see. Psalm •7. 5. Roll over thy Way upon the Lord, and trust in him, and he shall bring it to pass.
its here applied to the sun, and elsewhere to things that grow out of the earth, Judg. 13.14. The sun in the night seems dead, and lost, as if there were no such thing;
its Here applied to the sun, and elsewhere to things that grow out of the earth, Judges 13.14. The sun in the night seems dead, and lost, as if there were no such thing;
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yet it springeth in some dayes, and cometh to be a fruitfull tree. Christ was crucified, and buried; yet the Wine-tree grew againe: and, Rom. 1.4. Hee was declared to be the Son of God, with power, according to the Spirit of sanctification, by the resurrection from the dead.
yet it springs in Some days, and comes to be a fruitful tree. christ was Crucified, and buried; yet the Wine-tree grew again: and, Rom. 1.4. He was declared to be the Son of God, with power, according to the Spirit of sanctification, by the resurrection from the dead.
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yet in the eyes of his brethren hee is exalted. The Lord cleared Daniels cause. Psal. 97.11. Light is sowne for the righteous, and joy for the upright in heart.
yet in the eyes of his brothers he is exalted. The Lord cleared Daniel's cause. Psalm 97.11. Light is sown for the righteous, and joy for the upright in heart.
Then Saints may fall a swooning at the very sight of the crosse in others. And Peter, 1 Pet. 4.12. saith, NONLATINALPHABET, Be not stricken with wonders, or astonished, as at new things and miracles, Acts 17.20. when yee are put to a fiery triall.
Then Saints may fallen a swooning At the very sighed of the cross in Others. And Peter, 1 Pet. 4.12. Says,, Be not stricken with wonders, or astonished, as At new things and Miracles, Acts 17.20. when ye Are put to a fiery trial.
3. That the Father saith from heaven, There shall grow the fairest and most beautifull Rose that ever higher or lower Paradise yeelded, out of this crabbed thorne, was much consolation to Christ. Here growes out of the side and banks of the lake of that river of fire and wrath that Christ was plunged in, many sweet flowers:
3. That the Father Says from heaven, There shall grow the Fairest and most beautiful Rose that ever higher or lower Paradise yielded, out of this crabbed thorn, was much consolation to christ. Here grows out of the side and banks of the lake of that river of fire and wrath that christ was plunged in, many sweet flowers:
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as, 1. A victorious Redeemer, who overcame hell, sinne, devils, death, the world. 2. A faire and spotlesse righteousnesse. 3. A redeemed, a washed and sanctified Spouse to the Lamb. 4. A new heaven and a new earth ;
as, 1. A victorious Redeemer, who overcame hell, sin, Devils, death, the world. 2. A fair and spotless righteousness. 3. A redeemed, a washed and sanctified Spouse to the Lamb. 4. A new heaven and a new earth;
behold, Hee hath made all things new, and hath cast heaven and earth in a new mould. 5. A new Kingdom, a new Crown to the Saints, a choiser Paradice then the first that Adam lost. 6. Riches of Free-grace, unsearchable treasures of mercie and love:
behold, He hath made all things new, and hath cast heaven and earth in a new mould. 5. A new Kingdom, a new Crown to the Saints, a choiser Paradise then the First that Adam lost. 6. Riches of Free grace, unsearchable treasures of mercy and love:
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But 1. Christ hath strawed the way to heaven with bloud and warres, and forbids us to censure his sad Patrimony, in that the servants are no worse then the Lord, and floure of all the Martyrs ;
But 1. christ hath strawed the Way to heaven with blood and wars, and forbids us to censure his sad Patrimony, in that the Servants Are no Worse then the Lord, and flower of all the Martyrs;
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Yet it is short, and for a moment, and Christ hath a way of out-gate, that none of his shall be buried under the Crosse, Revel. 7.14. Psal. 4.19. (2.) Christ hath broken the iron chaines of the Crosse, and the gates of brasse:
Yet it is short, and for a moment, and christ hath a Way of outgate, that none of his shall be buried under the Cross, Revel. 7.14. Psalm 4.19. (2.) christ hath broken the iron chains of the Cross, and the gates of brass:
and at an easie rate, all tole and custome is removed, and he hath put a negation upon death, Joh. 11.26. He that beleeveth shall not die. John 14.19. Much dependeth on our wise husbanding of the rod of God ;
and At an easy rate, all tole and custom is removed, and he hath put a negation upon death, John 11.26. He that Believeth shall not die. John 14.19. Much dependeth on our wise husbanding of the rod of God;
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Christs laying aside of his glory, and his emptying of himself for us, was the glory of rich mercy. 2. His Miracles glorified God. Joh. 2.11. This first miracle did Jesus to manifest his glorie.
Christ laying aside of his glory, and his emptying of himself for us, was the glory of rich mercy. 2. His Miracles glorified God. John 2.11. This First miracle did jesus to manifest his glory.
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When he cured the Paralytick man, Luk. 2.12. they were amazed and glorified God. When hee raised Jairus his daughter. Luke 7.16. There came a feare on all, and they glorified God.
When he cured the Paralytic man, Luk. 2.12. they were amazed and glorified God. When he raised Jairus his daughter. Luke 7.16. There Come a Fear on all, and they glorified God.
and a Prince, to give repentance to Israel, and forgivenesse of sinnes, Phil. 2.9. Ephes. 1.20. Act. 5.31. Act. 3.13. (6.) He shall come againe in his glory, Math. 25.31. And shall be glorified and admired in all his Saints.
and a Prince, to give Repentance to Israel, and forgiveness of Sins, Philip 2.9. Ephesians 1.20. Act. 5.31. Act. 3.13. (6.) He shall come again in his glory, Math. 25.31. And shall be glorified and admired in all his Saints.
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or shake of his mighty armes, shall cause the Starres to fall from heaven, as figges fall from a fig-tree, shaken with a mighty wind, and blow out all these candles of heaven with one blast of his ire;
or shake of his mighty arms, shall cause the Stars to fallen from heaven, as figs fallen from a Fig tree, shaken with a mighty wind, and blow out all these Candles of heaven with one blast of his ire;
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If there be so much glory in Jesus Christ, and his sufferings as he must beare the glory, Zach. 6.13. And All the glory of his fathers house be upon him, Esai. 22.24. His Crowne of glory on his head, must be so weighty, and ponderous, with Rubies, Saphires, Diamonds, that it will break the neck of any mortall man, King, or Parliament to beare it.
If there be so much glory in jesus christ, and his sufferings as he must bear the glory, Zach 6.13. And All the glory of his Father's house be upon him, Isaiah. 22.24. His Crown of glory on his head, must be so weighty, and ponderous, with Rubies, Sapphires, Diamonds, that it will break the neck of any Mortal man, King, or Parliament to bear it.
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this stone hewen out of the Mountaine without hands, shall crush the clay-leggs of Parliaments, and then how shall they stand? God properly glorifies himselfe;
this stone hewn out of the Mountain without hands, shall crush the clay-legs of Parliaments, and then how shall they stand? God properly Glorifies himself;
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Angels and Men are but chamberlaines and factors, to pay the rent of his glory; and because he will give himselfe, his Sonne, his Spirit to us, and his grace,
Angels and Men Are but Chamberlains and Factors, to pay the rend of his glory; and Because he will give himself, his Son, his Spirit to us, and his grace,
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to meddle with this is to encroach upon the Crowne and Prerogative royall of God. Glory imparted to Saints in heaven, is but a beame, a lustre, shaddow,
to meddle with this is to encroach upon the Crown and Prerogative royal of God. Glory imparted to Saints in heaven, is but a beam, a lustre, shadow,
We may desire the chips, and shaddows, and raies of glory, but beware that we meddle not with that which devels and men, alwaies seeke after, in a sacrilegious way.
We may desire the chips, and shadows, and rays of glory, but beware that we meddle not with that which Devils and men, always seek After, in a sacrilegious Way.
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out of Christs abasing himselfe to take on him our nature. 2. Out of his miracles, that were just nothing to blind-naturall-men. 3. Out of his death and shame, the Lord extracteth the most eminent and high glory of his name.
out of Christ abasing himself to take on him our nature. 2. Out of his Miracles, that were just nothing to blind-naturall-men. 3. Out of his death and shame, the Lord extracteth the most eminent and high glory of his name.
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That Omnipotencie should triumph in the jaw-bone of an Asse, in a straw, in a crucified man, commends the glory of God, and the art of his workmanship;
That Omnipotency should triumph in the jawbone of an Ass, in a straw, in a Crucified man, commends the glory of God, and the art of his workmanship;
God here 1. Out of death, shame, sinfull oppressing of the Lord of glory, raiseth the high worke of mans Redemption. 2. When we spill businesse and marre all, through sinning and provoking God, then Israel must bring a spilt businesse to God, that he may right them, Judg. 3.10, 11. God can find the right end of the threed,
God Here 1. Out of death, shame, sinful oppressing of the Lord of glory, Raiseth the high work of men Redemption. 2. When we spill business and mar all, through sinning and provoking God, then Israel must bring a spilled business to God, that he may right them, Judges 3.10, 11. God can find the right end of the thread,
We are created for this end, and its our glory to fetch in glory to God. What? can the aiery applause of men bee golden stilts for creeples to walke to heaven withall? Or can the peoples poore Hosannas be silken sailes to our ship,
We Are created for this end, and its our glory to fetch in glory to God. What? can the airy applause of men be golden stilts for creeples to walk to heaven withal? Or can the peoples poor Hosannas be silken sails to our ship,
or golden wings, that by these you man saile and flye up to heaven? Where is Belshazzer, who but built a house for the glory of his owne name? Where is Herod, who did receive one word of a God, which the people did steale? Doe not these fooles take little roome in print,
or golden wings, that by these you man sail and fly up to heaven? Where is Belshazzar, who but built a house for the glory of his own name? Where is Herod, who did receive one word of a God, which the people did steal? Do not these Fools take little room in print,
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and at this day, as little in the clods of the earth? The Roman State would not permit Christ to be a God: What was their doome, must not a Kingdome cast its bloome, fall,
and At this day, as little in the clods of the earth? The Roman State would not permit christ to be a God: What was their doom, must not a Kingdom cast its bloom, fallen,
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1. It was the Gospel. In what language it was spoken, (belike not in a known language) cannot be determined out of the Text. 2. It was a cleare expression of that Communion between Christ and his Father. 3. What God meanes,
1. It was the Gospel. In what language it was spoken, (belike not in a known language) cannot be determined out of the Text. 2. It was a clear expression of that Communion between christ and his Father. 3. What God means,
Consid. 1. The Gospel is the will of God from heaven; yet it is a riddle, a parable not understood, Mat. 13.14. In the Law it is written, With men of other tongues and other lips will I speak to this people, 1 Cor. 14.21. And, Isai. 29.11. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee. And hee saith, I cannot: for it is sealed.
Consider 1. The Gospel is the will of God from heaven; yet it is a riddle, a parable not understood, Mathew 13.14. In the Law it is written, With men of other tongues and other lips will I speak to this people, 1 Cor. 14.21. And, Isaiah 29.11. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee. And he Says, I cannot: for it is sealed.
Vers. 12. And the book is delivered to him that is not learned, saying, Reade this, I pray thee. And hee saith, I cannot; I am not learned. 1 Cor. 1.18. For the preaching of the crosse is to them that perish, foolishnesse.
Vers. 12. And the book is Delivered to him that is not learned, saying, Read this, I pray thee. And he Says, I cannot; I am not learned. 1 Cor. 1.18. For the preaching of the cross is to them that perish, foolishness.
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for if hee could not out-argue Laban 's hatred, and the haters of the Saints, to whom hee saith, Touch not mine anointed, and doe my Prophets no harme, Psal. 107. hee would not speak to their affections,
for if he could not out-argue Laban is hatred, and the haters of the Saints, to whom he Says, Touch not mine anointed, and do my prophets no harm, Psalm 107. he would not speak to their affections,
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or any thing to the naturall man; God speaking to the heart, is a mystery to him. Joh. 6.52. The Jewes say among themselves, How can this man give us his flesh to eat? Very hardly, according to their Papisticall fancy of a bodily eating. 2. The high esteeme of Christ above other Beloveds, is a mystery to naturall Saints, in so farre as they are naturall.
or any thing to the natural man; God speaking to the heart, is a mystery to him. John 6.52. The Jews say among themselves, How can this man give us his Flesh to eat? Very hardly, according to their Papistical fancy of a bodily eating. 2. The high esteem of christ above other Beloveds, is a mystery to natural Saints, in so Far as they Are natural.
Its a strange question for Professors of the Gospel to say, What more is in Christ then other Well-beloveds? Yet they say it, Cant. 5.9. (3.) The naturall understanding is the most whorish thing in the world:
Its a strange question for Professors of the Gospel to say, What more is in christ then other Well-beloveds? Yet they say it, Cant 5.9. (3.) The natural understanding is the most whorish thing in the world:
There is a variety of fancied gods there. According to the number of thy cities, were thy gods, O Judah, Jer. 2.29. They have made them molten images of their silver, and idols according to their owne understanding, Hos. 13.2.
There is a variety of fancied God's there. According to the number of thy cities, were thy God's, Oh Judah, Jer. 2.29. They have made them melted Images of their silver, and Idols according to their own understanding, Hos. 13.2.
in the Gospel-knowledge it turnes frantick, and when it comes to move and act within the sphere of supernaturall truths, it but laughs and sports till it come out againe. 1 Cor. 1.23.
in the Gospel knowledge it turns frantic, and when it comes to move and act within the sphere of supernatural truths, it but laughs and sports till it come out again. 1 Cor. 1.23.
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when the greatest wits came to the borders of divine truth ▪ to look on the out-side of Divinity, called Theologia naturalis, to look on the Lords back-parts,
when the greatest wits Come to the borders of divine truth ▪ to look on the outside of Divinity, called Theology Naturalis, to look on the lords Back parts,
wee are no lesse heterodox in mis-interpreting the wayes and workes of God, then in putting false and unsound senses on his word. Emrods plagues the Philistines ;
we Are no less heterodox in Misinterpreting the ways and works of God, then in putting false and unsound Senses on his word. Emrods plagues the philistines;
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They turned vaine, foggie, reasonlosse, and stark nought in their finer discourses and reasonings, in weighing and poyzing things. Gen. 6.5. The frame of the heart of man is onely evill. NONLATINALPHABET Gen. 8.21. signifies, a Potters vessel. Esay 29.16. Your turning of things up-side-down, shall be reputed as the clay NONLATINALPHABET of the potter:
They turned vain, foggy, reasonlosse, and stark nought in their finer discourses and reasonings, in weighing and poyzing things. Gen. 6.5. The frame of the heart of man is only evil. Gen. 8.21. signifies, a Potters vessel. Isaiah 29.16. Your turning of things up-side-down, shall be reputed as the clay of the potter:
From this is the potter named NONLATINALPHABET Zach. 11.13. Gen. 2.7. Deut. 31.21. I know their imaginations, or earthen pots, that be in the heart, mind, and head of men.
From this is the potter nam Zach 11.13. Gen. 2.7. Deuteronomy 31.21. I know their Imaginations, or earthen pots, that be in the heart, mind, and head of men.
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But especially, how many devices and new moulds of Religions, and sundry gods are in the heart of men? How many sundry opinions of Christ, are in mens braines? for concerning Christ, Mat. 16.14. Some said he was John Baptist, some Elias, and others Jeremiah.
But especially, how many devices and new moulds of Religions, and sundry God's Are in the heart of men? How many sundry opinions of christ, Are in men's brains? for Concerning christ, Mathew 16.14. some said he was John Baptist, Some Elias, and Others Jeremiah.
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for as Satan is not divided against Satan, so not any naturall man will be a Martyr for a false god, or a predominant lust, in opposition to another known false god, though all may oppose the Gospel.
for as Satan is not divided against Satan, so not any natural man will be a Martyr for a false god, or a predominant lust, in opposition to Another known false god, though all may oppose the Gospel.
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The Lord complaines of a whorish heart, that playeth the harlot with many lovers, Jer. 3.1. and heaven and saving grace stands on an indivisible point, like the number of seven;
The Lord complains of a whorish heart, that plays the harlot with many lovers, Jer. 3.1. and heaven and Saving grace Stands on an indivisible point, like the number of seven;
Moses works miracles, the Magicians work miracles, and the Egyptians doubt whether their false god, or the living God that made the heaven and the earth, hath wrought the miracles.
Moses works Miracles, the Magicians work Miracles, and the egyptians doubt whither their false god, or the living God that made the heaven and the earth, hath wrought the Miracles.
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When God and Nature both worke, naturall men, or Saints as naturall, betake themselves to the nearest God. As sicknesse comes, the naturall man saith, Neglect of the body, health, the moone, humours, the air, cold weather did it;
When God and Nature both work, natural men, or Saints as natural, betake themselves to the nearest God. As sickness comes, the natural man Says, Neglect of the body, health, the moon, humours, the air, cold weather did it;
but fathers all upon God, onely in a spirituall dispensation, and considereth onely dispensation in God, not sin in himselfe. 2. Mercies grow invisibly, and wee see not;
but Father's all upon God, only in a spiritual Dispensation, and Considereth only Dispensation in God, not since in himself. 2. mercies grow invisibly, and we see not;
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To heare the Lords rods, and who hath appointed it, is the man of Wisdomes part, Micha 6.9. There is an Orthodoxe Wisdome and Will, as there is an Orthodox Faith.
To hear the lords rods, and who hath appointed it, is the man of Wisdoms part, Micah 6.9. There is an Orthodox Wisdom and Will, as there is an Orthodox Faith.
and sundry opinions touching Christ, the Scribes and Pharisees had many sundry opinions, and one of them is the right way onely, and tenne false. Joh. 7.40. Many say Christ is a Prophet. Vers. 41 Others said, this is the Christ ; Others no:
and sundry opinions touching christ, the Scribes and Pharisees had many sundry opinions, and one of them is the right Way only, and tenne false. John 7.40. Many say christ is a Prophet. Vers. 41 Others said, this is the christ; Others no:
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And amongst Christs sufferings this is one, Hebr. 12.3. He sustained NONLATINALPHABET, contradiction of sinners. Math. 24. Many false Christs shall arise.
And among Christ sufferings this is one, Hebrew 12.3. He sustained, contradiction of Sinners. Math. 24. Many false Christ shall arise.
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Its a blessed thing to find wisdome to hit upon Christ, and adhere to him; there be some dicets and couseners, Ephes. 4.14. that lye in wait to deceive the simple;
Its a blessed thing to find Wisdom to hit upon christ, and adhere to him; there be Some dicets and cozeners, Ephesians 4.14. that lie in wait to deceive the simple;
and for errors, we wrong not truth, so long as we hold nothing against fundamentals : Should a man remove the roofe of your house, cut down the timber of it,
and for errors, we wrong not truth, so long as we hold nothing against fundamentals: Should a man remove the roof of your house, Cut down the timber of it,
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Courtiers of heaven, and Saints should walke like Angels, and keepe good quarters with Christ. Grace is a pure, cleane, innocent thing; teacheth Saints to deny ungodlinesse;
Courtiers of heaven, and Saints should walk like Angels, and keep good quarters with christ. Grace is a pure, clean, innocent thing; Teaches Saints to deny ungodliness;
and yet by Grace are kept from falling; the more grace, the more innocencie. Grace as pardoning hath its result from sinne, but is most contrary to sinne.
and yet by Grace Are kept from falling; the more grace, the more innocence. Grace as pardoning hath its result from sin, but is most contrary to sin.
2. But these thus convinced, that the Lords voice is more then a thunder. Goe no further, they say here, others said it was an Angel. Hence touching conviction.
2. But these thus convinced, that the lords voice is more then a thunder. Go no further, they say Here, Others said it was an Angel. Hence touching conviction.
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Pos. 1. Conviction of conscience may bee strong, and yet at a stand. Never man spake like this man, say the Jewes, yet they hate him. Joh. 7.28. Jesus cryed in the temple, as he taught, saying, Yee both know me, and yee know whence I am;
Pos. 1. Conviction of conscience may be strong, and yet At a stand. Never man spoke like this man, say the Jews, yet they hate him. John 7.28. jesus cried in the temple, as he taught, saying, Ye both know me, and ye know whence I am;
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the Pharisees convinced, goe on against heaven, and the operation of the Holy Ghost. And the Jewes saw the face of Stephen, as it had been the face of an Angel, Acts 6.15.
the Pharisees convinced, go on against heaven, and the operation of the Holy Ghost. And the Jews saw the face of Stephen, as it had been the face of an Angel, Acts 6.15.
Preachers may convince the minde, and remove mind-heresie, but Christ onely can give •ares to love, feare, sorrow, and remove will-heresie, John 6.45. There be reasonings and Logick in the will, stronger then these in the mind;
Preachers may convince the mind, and remove mind-heresy, but christ only can give •ares to love, Fear, sorrow, and remove will-heresy, John 6.45. There be reasonings and Logic in the will, Stronger then these in the mind;
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the will hath reason why it will not be taken with Christ, Joh. 5.40. and a Law, Rom. 7.23. of sinne, why it is sweet to perish, and death is to be chosen.
the will hath reason why it will not be taken with christ, John 5.40. and a Law, Rom. 7.23. of sin, why it is sweet to perish, and death is to be chosen.
nor the latter of being duely convinced of the excellency of Christ, except in so farre as we use them, through the grace of Christ, as becommeth Saints ;
nor the latter of being duly convinced of the excellency of christ, except in so Far as we use them, through the grace of christ, as becomes Saints;
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some are more, some lesse convinced: the more conviction, if not received, the more damnation. The Gospel is not such a messenger as the Raven that returneth not againe: Esay 55.11.
Some Are more, Some less convinced: the more conviction, if not received, the more damnation. The Gospel is not such a Messenger as the Raven that returns not again: Isaiah 55.11.
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We will not give an account of the Gospel, but the Gospel gives an account of us. 2. Even when the Ordinances are rejected, they prosper, Esay 55.11. to harden men:
We will not give an account of the Gospel, but the Gospel gives an account of us. 2. Even when the Ordinances Are rejected, they prosper, Isaiah 55.11. to harden men:
The Prayer is answered (saith Christ ) not so much for my cause, to comfort me, (for hee might otherwise be comforted) as for you, that yee may beleeve in mee, hearing this testimony from heaven. 2. In particular:
The Prayer is answered (Says christ) not so much for my cause, to Comfort me, (for he might otherwise be comforted) as for you, that ye may believe in me, hearing this testimony from heaven. 2. In particular:
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and death, and hell with him. 3. The prime fruit of all, Vers. 32. When I am crucified, by my Spirit of grace, the fruit of the merit of my death, I will draw all men to me.
and death, and hell with him. 3. The prime fruit of all, Vers. 32. When I am Crucified, by my Spirit of grace, the fruit of the merit of my death, I will draw all men to me.
Christ as Christ is a very publike person, and a giving-out Mediator. And it addeth much to the excellency of things, that they are publike, and made out to many:
christ as christ is a very public person, and a giving-out Mediator. And it adds much to the excellency of things, that they Are public, and made out to many:
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The inhabitants the glorified Saints and Angels, all see the face of him that sitteth on the Throne, (of degrees of fruition, I speak not;) they all drink of the river of water of life;
The inhabitants the glorified Saints and Angels, all see the face of him that Sitteth on the Throne, (of Degrees of fruition, I speak not;) they all drink of the river of water of life;
and then all feele the smell of the fairest Rose that Angels or Men can think on, the Flower, the onely delight, the glory, the joy of heaven, the Lord Jesus ;
and then all feel the smell of the Fairest Rose that Angels or Men can think on, the Flower, the only delight, the glory, the joy of heaven, the Lord jesus;
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Then, a publike Spirit, who is for many, is the excellentest Spirit. Men of private spirits, who carry a reciprocation of designes onely to themselves,
Then, a public Spirit, who is for many, is the excellentest Spirit. Men of private spirits, who carry a reciprocation of designs only to themselves,
A Redeemer is for captives, a Saviour for sinners, a Priest for offenders and trespassers, a Prophet for the simple and ignorant, a King to vindicate from servitude, all that are in bondage; the Physician for the si•k:
A Redeemer is for captives, a Saviour for Sinners, a Priest for offenders and trespassers, a Prophet for the simple and ignorant, a King to vindicate from servitude, all that Are in bondage; the physician for the si•k:
and this speaks for you, sinners. 2. Why did hee empty himselfe, Luke 19.10. 1 Tim. 1.15. and come into the world ▪ 〈 ◊ 〉 sinners. 3. Why was he a fitted Sacrifice to die? Joh. 7.19. For their sake also sanctifie I my selfe, that they also may be sanctified by the truth.
and this speaks for you, Sinners. 2. Why did he empty himself, Lycia 19.10. 1 Tim. 1.15. and come into the world ▪ 〈 ◊ 〉 Sinners. 3. Why was he a fitted Sacrifice to die? John 7.19. For their sake also sanctify I my self, that they also may be sanctified by the truth.
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as Christ? But, I pray, (1.) wherefore is Christ a Saviour? is hee not for sinners? Wherefore a Redeemer? is it that hee should lye by God, as uselesse? was he not a Redeemer for captives? (2.) What if all the world should say so? Christ should be a Saviour, and save none;
as christ? But, I pray, (1.) Wherefore is christ a Saviour? is he not for Sinners? Wherefore a Redeemer? is it that he should lie by God, as useless? was he not a Redeemer for captives? (2.) What if all the world should say so? christ should be a Saviour, and save none;
Rom. 9.11. (2.) The everlasting covenant between the Father and the Son, that blessed bargaine of free-redemption in Christ, was closed from eternity, Jer. 32.39, 40. To doe us good when wee are farre-off,
Rom. 9.11. (2.) The everlasting Covenant between the Father and the Son, that blessed bargain of free-redemption in christ, was closed from eternity, Jer. 32.39, 40. To do us good when we Are far-off,
It was a priviledged sight, even a priviledge of the higher House, and of the Peeres of Heaven, that John saw, Revel. 21.10. And he carried me away in the Spirit to a great and high mountaine, and shewed me the great City, the holy Jerusalem, descending out of heaven from God, Vers. 11. Having the glory of God:
It was a privileged sighed, even a privilege of the higher House, and of the Peers of Heaven, that John saw, Revel. 21.10. And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God, Vers. 11. Having the glory of God:
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If there be such an active application on Gods part, that Christ is fitted and dressed for sinners, there should be a passive application on our part:
If there be such an active application on God's part, that christ is fitted and dressed for Sinners, there should be a passive application on our part:
Oh, men are for their owne gaine, from their quarter, Esay 56.10. Their eyes and hearts are not but for covetousnesse; Jer. 22.17. For the glory of their owne name, Dan. 4.30. For the continuance of their houses to many generations, Psal. 49.11. For the flesh, to fulfill the lusts thereof, Rom. 13.14.
O, men Are for their own gain, from their quarter, Isaiah 56.10. Their eyes and hearts Are not but for covetousness; Jer. 22.17. For the glory of their own name, Dan. 4.30. For the Continuance of their houses to many generations, Psalm 49.11. For the Flesh, to fulfil the Lustiest thereof, Rom. 13.14.
This world : 4 That which Christ acteth, hee judgeth the world. But what is meant by the judgement of the world. Some understand, that now by Christs death is the right constitution of the world, as if the world were put in a right frame,
This world: 4 That which christ Acts, he Judgeth the world. But what is meant by the judgement of the world. some understand, that now by Christ death is the right constitution of the world, as if the world were put in a right frame,
But by the World is meant the reprobate, and wicked world, that are here ranked with Sa•an, for Christ in his death gives out a doome and sentence on the unbeleeving World ; because they receive not him; as John 3.19.
But by the World is meant the Reprobate, and wicked world, that Are Here ranked with Sa•an, for christ in his death gives out a doom and sentence on the unbelieving World; Because they receive not him; as John 3.19.
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Vers. 26. And though after my skinne, wormes destroy this body, yet in my flesh I shall see God. And 2 Cor. 5.1. Hope doth both die, and at the same time prophecie heaven and life:
Vers. 26. And though After my skin, worms destroy this body, yet in my Flesh I shall see God. And 2 Cor. 5.1. Hope does both die, and At the same time prophecy heaven and life:
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It is a long Cable, and a sure Anchor; Hebr. 6.19. Which Hope wee have as an Anchor of the Soule both sure and stedfast, and which entreth into that which is within the vaile.
It is a long Cable, and a sure Anchor; Hebrew 6.19. Which Hope we have as an Anchor of the Soul both sure and steadfast, and which entereth into that which is within the veil.
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Hope is Sea-proofe, and Hell-proofe, and Christ is Anchor-fast in all stormes: Christ in you the hope of glory, Col. 1.27. 3 A praying grace is such a prophecying grace;
Hope is Sea-proofe, and hell-proof, and christ is Anchor-fast in all storms: christ in you the hope of glory, Col. 1.27. 3 A praying grace is such a prophesying grace;
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Verse 10. All my bones shall say, Lord, who is like unto thee, &c. He makes a bargaine afore-hand, Hope layeth a debt of prayses upon every bone and joynt of his body, Psalme 42. Banished, forgotten,
Verse 10. All my bones shall say, Lord, who is like unto thee, etc. He makes a bargain aforehand, Hope Layeth a debt of praises upon every bone and joint of his body, Psalm 42. Banished, forgotten,
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but they were never prouder, then when they loaded the power, the faithfulnesse, and free grace of God with reproaches, and said, Ezech. •7. 11. Our bones are dryed, and our hope is lost, we are cut off for our parts. This world.
but they were never Prouder, then when they loaded the power, the faithfulness, and free grace of God with Reproaches, and said, Ezekiel •7. 11. Our bones Are dried, and our hope is lost, we Are Cut off for our parts. This world.
2. They are a number uncapable of grace, or reconciliation: which is terrible, and have no part in Christs prayers. Joh. 17.9. I pray not for the world ; nor of Sanctification;
2. They Are a number uncapable of grace, or reconciliation: which is terrible, and have no part in Christ Prayers. John 17.9. I pray not for the world; nor of Sanctification;
3. It is one of the professed enemies on Christs contrary side that he overcommeth, and wee in him. Joh. 16.33. In the world you shall have tribulation.
3. It is one of the professed enemies on Christ contrary side that he Overcometh, and we in him. John 16.33. In the world you shall have tribulation.
They are the onely troublers of the Saints, But be of good cheere, I have overcome the world. 1 Joh. 5.4. Whosoever is borne of God overcometh the world.
They Are the only troublers of the Saints, But be of good cheer, I have overcome the world. 1 John 5.4. Whosoever is born of God Overcometh the world.
Children of disobedience: that is, much addicted to disobedience; as the Sonne hath the nature of Father and Mother in him: Children of pride, of wrath ;
Children of disobedience: that is, much addicted to disobedience; as the Son hath the nature of Father and Mother in him: Children of pride, of wrath;
much addicted, and farre under the power of wrath, and pride: So the sparks of fire are called, Job 5. NONLATINALPHABET the daughters of the burning coale :
much addicted, and Far under the power of wrath, and pride: So the sparks of fire Are called, Job 5. the daughters of the burning coal:
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for a stranger is one that is borne in a strange land, Psal. 119.19. Psal. 39.12. Hebr. 11.13. and contrary to a childe of light. Who hath the Pilgrimes sigh, ordinarily night and day;
for a stranger is one that is born in a strange land, Psalm 119.19. Psalm 39.12. Hebrew 11.13. and contrary to a child of Light. Who hath the Pilgrims sighs, ordinarily night and day;
his mother is a woman of heaven, she is a mighty Princesse, and a Kings daughter, Rev. 21.10. the New Jerusalem, the Church of God came down from heaven;
his mother is a woman of heaven, she is a mighty Princess, and a Kings daughter, Rev. 21.10. the New Jerusalem, the Church of God Come down from heaven;
Father, Mother, Seed, Principles, and all are from heaven. 2. There is a Spirit called the Spirit of the world, 1 Cor. 2.12. This Spirit is the Genius, the nature, and disposition of the World, 1 Ioh. 2.16. and is all for the lust of the flesh, the lust of the eyes, and the pride of life ;
Father, Mother, Seed, Principles, and all Are from heaven. 2. There is a Spirit called the Spirit of the world, 1 Cor. 2.12. This Spirit is the Genius, the nature, and disposition of the World, 1 John 2.16. and is all for the lust of the Flesh, the lust of the eyes, and the pride of life;
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1. It is neere our senses, therefore called, Gal. 1.4. The present evill world, the world that now is, on the stage: so 2 Tim. 4.10. D•mas hath forsaken me, and hath loved NONLATINALPHABET, the world that is upon its present Now.
1. It is near our Senses, Therefore called, Gal. 1.4. The present evil world, the world that now is, on the stage: so 2 Tim. 4.10. D•mas hath forsaken me, and hath loved, the world that is upon its present Now.
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The World that is on its Post, and Now, in its flux, motion and tendencie to corruption. 1 Tim. 6.17. Charge them that are rich in THIS WORLD, that they be not high minded ;
The World that is on its Post, and Now, in its flux, motion and tendency to corruption. 1 Tim. 6.17. Charge them that Are rich in THIS WORLD, that they be not high minded;
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The sonnes of THIS WORLD Marrie, and are given in Marriage ▪ Vers. 35. But these that shall be counted worthy of that World and the resurrection from the dead,
The Sons of THIS WORLD Marry, and Are given in Marriage ▪ Vers. 35. But these that shall be counted worthy of that World and the resurrection from the dead,
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Satan from the top of a mountaine shewed Christ, NONLATINALPHABET, All the kingdomes of the World. and the glory, or opinion of them, Matth. 4.8. and it is, Luke 4.5. all the Kingdomes, NONLATINALPHABET, hee shewed him the phancie of the habitable earth in a point of time ;
Satan from the top of a mountain showed christ,, All the kingdoms of the World. and the glory, or opinion of them, Matthew 4.8. and it is, Lycia 4.5. all the Kingdoms,, he showed him the fancy of the habitable earth in a point of time;
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and the pure River of water of life, that proceeds out of the throne of God, and of the Lambe, there be such various treasures of glorie in the infinite Lord Jesus, so many dwelling places in our Fathers house, that yee cannot number then all.
and the pure River of water of life, that proceeds out of the throne of God, and of the Lamb, there be such various treasures of glory in the infinite Lord jesus, so many Dwelling places in our Father's house, that ye cannot number then all.
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It were good, if wee could beleeve that the NONLATINALPHABET of the world, the figure and paintrie of this house of lost men, 1 Cor. 7.30. is in a transe, and passing away; ah!
It were good, if we could believe that the of the world, the figure and paintrie of this house of lost men, 1 Cor. 7.30. is in a transe, and passing away; ah!
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and Princes, and their mother a Princes daughter. 2. The lowest piece of the dwelling house of that other World, the heavens, we see are curious worke;
and Princes, and their mother a Princes daughter. 2. The lowest piece of the Dwelling house of that other World, the heavens, we see Are curious work;
any one pearle, or candle of Sunne, or Moone, or Starres, is worth the whole Earth, setting aside the soules of men. 3. The foundation of the City is precious Stones, Revel.
any one pearl, or candle of Sun, or Moon, or Stars, is worth the Whole Earth, setting aside the Souls of men. 3. The Foundation of the city is precious Stones, Revel.
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1. He did it Legally, in that his offering of a sufficient Ransome for sinne, there is a seale put on the condemnation of all impenitent men, that they shall not see life, but the wrath of God (that they were by nature under, being the captives of the Law) abideth on them, John 3.36. Because they beleeve not in the Sonne of God, John 16.9. Christs dying day was the unbeleevers Doomesday.
1. He did it Legally, in that his offering of a sufficient Ransom for sin, there is a seal put on the condemnation of all impenitent men, that they shall not see life, but the wrath of God (that they were by nature under, being the captives of the Law) Abideth on them, John 3.36. Because they believe not in the Son of God, John 16.9. Christ dying day was the unbelievers Doomsday.
Hee hath removed all offence from the enemitie, and deadly fewd that the World beareth against the Saints. Christs good will in dying, hath sanctified, sweetned,
He hath removed all offence from the enmity, and deadly feud that the World bears against the Saints. Christ good will in dying, hath sanctified, sweetened,
and perfumed the Worlds ill-will to the Saints. 3. He judgeth the World in his death exemplarily ; as its said, Hebr. 11.7. Noah condemned the world in preparing an Arke.
and perfumed the World's ill-will to the Saints. 3. He Judgeth the World in his death exemplarily; as its said, Hebrew 11.7. Noah condemned the world in preparing an Ark.
The Prince of this World is Satan, so called, John 14.30. And the Prince that rules in the Children of disobedience, Ephes. 2.2. called with a higher name, 2 Cor. 4.4. NONLATINALPHABET. The God of this world.
The Prince of this World is Satan, so called, John 14.30. And the Prince that rules in the Children of disobedience, Ephesians 2.2. called with a higher name, 2 Cor. 4.4.. The God of this world.
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not free, because he is a captive Prince, reserved in everlasting chaines of darkenesse, unto the judgement of the great day, Jude 6. The Sonne of God is the onely free prince in the world, there be none independently free in heaven and earth, but he, John 8.36. The kingdome of grace is an ancient free estate;
not free, Because he is a captive Prince, reserved in everlasting chains of darkness, unto the judgement of the great day, U^de 6. The Son of God is the only free Prince in the world, there be none independently free in heaven and earth, but he, John 8.36. The Kingdom of grace is an ancient free estate;
and never was, never can be conquer'd, not by the gates of hell, Mat. 16.18. Zach. 12.3. and in that day will I make Jerusalem a burdensome stone, though all people of the earth be gathered together against it.
and never was, never can be conquered, not by the gates of hell, Mathew 16.18. Zach 12.3. and in that day will I make Jerusalem a burdensome stone, though all people of the earth be gathered together against it.
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Sure, Christ is a free king, by all the reason, and lawfull authority in heaven and earth, Psal. 2.6, 7. Hell is no free princedome, all in it are slaves of sinne, Iohn 8.34, 39, 40, 41, 42, 43, 44. The libertie of loving, injoying, seeing,
Sure, christ is a free King, by all the reason, and lawful Authority in heaven and earth, Psalm 2.6, 7. Hell is no free princedom, all in it Are slaves of sin, John 8.34, 39, 40, 41, 42, 43, 44. The liberty of loving, enjoying, seeing,
and liberty to be a King, and absolute over lusts, and wicked will is the onely liberty, Psal. 119.45. I shall walke NONLATINALPHABET in latitude, in breath, in liberty; for I seeke thy precepts.
and liberty to be a King, and absolute over Lustiest, and wicked will is the only liberty, Psalm 119.45. I shall walk in latitude, in breath, in liberty; for I seek thy Precepts.
and bringeth it not to the doore of the Tabernacle of the Congregation, unto the Priest, Vers. 7. Offereth sacrifice to devills. 2 Chron. 11.15. Jeroboam ordained him Priests for the high places, and for the devills, and for the calves that hee had made.
and brings it not to the door of the Tabernacle of the Congregation, unto the Priest, Vers. 7. Offereth sacrifice to Devils. 2 Chronicles 11.15. Jeroboam ordained him Priests for the high places, and for the Devils, and for the calves that he had made.
2. To feare the Devill, the Sorcerer, or him that can kill the body, (as Satan may beare the keyes of prison houses, and the sword, Revel. 2.10.) more then the Lord, is to put a God-head on the Devill.
2. To Fear the devil, the Sorcerer, or him that can kill the body, (as Satan may bear the keys of prison houses, and the sword, Revel. 2.10.) more then the Lord, is to put a Godhead on the devil.
3. Satan usurpeth a God-head, over that which is the flower and most God-like and divine peece in man, the mind. 2 Cor. 4.4. In whom the god of this world hath blinded the mind of them that beleeve not :
3. Satan usurpeth a Godhead, over that which is the flower and most Godlike and divine piece in man, the mind. 2 Cor. 4.4. In whom the god of this world hath blinded the mind of them that believe not:
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and hee makes a work-house of the soules of the children of disobedience, Ephes. 2.2. they are the Devill 's forge and shop, in whom hee frames curious peeces for himselfe.
and he makes a workhouse of the Souls of the children of disobedience, Ephesians 2.2. they Are the devil is forge and shop, in whom he frames curious Pieces for himself.
so the Devill is a father, hath children, and a seed, Act. 13.10. 1 Joh. 3.10. the world is his conquest, and his vassalls, Acts 10.38. 2 Tim. 2.26. 1 Pet. 4 3. & 5.8. are the world which hee governes and rules, by the three fundamentall principles of his Catholike Kingdome, which hee hath holden these 5000. years, The lust of the flesh, the lust of the eyes, the pride of life, 1 Joh. 2.16. Sinners hold the crown on the Devill 's head;
so the devil is a father, hath children, and a seed, Act. 13.10. 1 John 3.10. the world is his conquest, and his vassals, Acts 10.38. 2 Tim. 2.26. 1 Pet. 4 3. & 5.8. Are the world which he governs and rules, by the three fundamental principles of his Catholic Kingdom, which he hath held these 5000. Years, The lust of the Flesh, the lust of the eyes, the pride of life, 1 John 2.16. Sinners hold the crown on the devil is head;
A cause is not good, because followed by many. Esay 17.7. in that day, when the Church is but three or foure berries on the top of the olive tree, a man, one single man, shall looke to his Maker.
A cause is not good, Because followed by many. Isaiah 17.7. in that day, when the Church is but three or foure berries on the top of the olive tree, a man, one single man, shall look to his Maker.
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onely you may see the print of our glorious Fore-runner Christs foot, and of the Prophets, Apostles, Martyrs, and the handfull that follow the Lamb. Follow yee on, and misse not your lodging. Shall be cast out.
only you may see the print of our glorious Forerunner Christ foot, and of the prophets, Apostles, Martyrs, and the handful that follow the Lamb. Follow ye on, and miss not your lodging. Shall be cast out.
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There is a two-fold casting out of Satan ; one for his first sin, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to hell, Jude vers. 6. This is a personall casting out, not spoken of here:
There is a twofold casting out of Satan; one for his First since, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to hell, U^de vers. 6. This is a personal casting out, not spoken of Here:
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for though the Gospel was never intended to Satan, yet Satan is guilty of Gospel-rebellion, in that the Dragon fighteth with the Lamb, and the weak woman travelling in birth, by the Gospel, to bring forth a man child to God.
for though the Gospel was never intended to Satan, yet Satan is guilty of Gospel-rebellion, in that the Dragon fights with the Lamb, and the weak woman traveling in birth, by the Gospel, to bring forth a man child to God.
Christs death hath broken hells barres, and condemned sinne in the flesh, Rom. 8.3. and dissolved the works of the devill, and taken his Forts and Castles; and, 1 Joh. 3.8. taken many of Satans Souldiers captives. Death was the Devills Fort-royall;
Christ death hath broken Hells bars, and condemned sin in the Flesh, Rom. 8.3. and dissolved the works of the Devil, and taken his Forts and Castles; and, 1 John 3.8. taken many of Satan Soldiers captives. Death was the Devils Fort-royal;
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Hell is his great Prison-house, and principall Jayle; these hee hath taken, 1 Cor. 15.55, 56. Hos. 13.14. I will ransome them from the power of the grave, I will redeeme them from the power of death.
Hell is his great Prison house, and principal Jail; these he hath taken, 1 Cor. 15.55, 56. Hos. 13.14. I will ransom them from the power of the grave, I will Redeem them from the power of death.
So when Christ cryed down Satans Judicature, and triumphed over principalities and powers, and annulled all Decrees, Lawes, hand-writings of Ordinances, that Satan could have against the Saints, Col. 2.14, 15. all the Officers of hell are laid aside;
So when christ cried down Satan Judicature, and triumphed over principalities and Powers, and annulled all Decrees, Laws, Hand-writings of Ordinances, that Satan could have against the Saints, Col. 2.14, 15. all the Officers of hell Are laid aside;
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There is a law of sinne, a dictate of mad reason, by which the sinner thinks hee is under the Oath of Allegiance to Satan, and his crown, scepter, and honour hee must defend;
There is a law of sin, a dictate of mad reason, by which the sinner thinks he is under the Oath of Allegiance to Satan, and his crown, sceptre, and honour he must defend;
and take him in againe to a new lodging, one devill will be eight devills ; for Satan, thus cast out, will returne with seven devills worse then himselfe:
and take him in again to a new lodging, one Devil will be eight Devils; for Satan, thus cast out, will return with seven Devils Worse then himself:
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Remember Lot's wife, if yee be escaped out of Sodome. Looke not over your shoulder with a wanton and lustfull eye to old forsaken lovers, let repentance and mortification be constant.
remember Lot's wife, if ye be escaped out of Sodom. Look not over your shoulder with a wanton and lustful eye to old forsaken lovers, let Repentance and mortification be constant.
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1. The Angels being all created holy, and according to Gods image, they must have been created with their face to God, and in their proper place and sphere;
1. The Angels being all created holy, and according to God's image, they must have been created with their face to God, and in their proper place and sphere;
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Now, what station can these immortall Spirits be created in, rather then in a state of seeing God? 2. Satan abode not in the truth, (saith the Lord Jesus, Joh. 8.44) and the bad Angels left, (saith Jude vers. 6.) NONLATINALPHABET, their proper dwelling. These two places compared together, seemeth to hold forth that truth, and the first truth; God seene and knowne,
Now, what station can these immortal Spirits be created in, rather then in a state of seeing God? 2. Satan Abided not in the truth, (Says the Lord jesus, John 8.44) and the bad Angels left, (Says U^de vers. 6.), their proper Dwelling. These two places compared together, seems to hold forth that truth, and the First truth; God seen and known,
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What horror and sadnesse must fill Adams mind, and the Angels spirit, if hell and the necessity of God manifested in the flesh, was revealed to them in the state of happinesse? 2. The mystery of the riches of the glorious Gospel was hid, from the beginning of the world ;
What horror and sadness must fill Adams mind, and the Angels Spirit, if hell and the necessity of God manifested in the Flesh, was revealed to them in the state of happiness? 2. The mystery of the riches of the glorious Gospel was hid, from the beginning of the world;
and delight, in Peters time, to looke into it, as to a great secret of God, 1 Pet. 1.12. Wee have not then reason to think this secret was whispered in the eares of the Devils, before they fell.
and delight, in Peter's time, to look into it, as to a great secret of God, 1 Pet. 1.12. we have not then reason to think this secret was whispered in the ears of the Devils, before they fell.
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no reason their posting among sinners should decourt them, or deprive them of the actuall vision of God: But it followeth not therefore, the falne Angels never saw the face of Christs Father ;
no reason their posting among Sinners should decourt them, or deprive them of the actual vision of God: But it follows not Therefore, the fallen Angels never saw the face of Christ Father;
it followes onely, they saw it not immutably, and in a confirmed way of grace, and NONLATINALPHABET, alwayes, as now the elect Angels doe. •. Its no Princedome in Satan to know the thoughts of the heart;
it follows only, they saw it not immutably, and in a confirmed Way of grace, and, always, as now the elect Angels do. •. Its no Princedom in Satan to know the thoughts of the heart;
for God cannot, by revelation, cause a finite understanding comprehend an infinite object; because the object exceedeth the faculty in proportion infinitely.
for God cannot, by Revelation, cause a finite understanding comprehend an infinite Object; Because the Object exceeds the faculty in proportion infinitely.
Therefore God, in the depth of his wisdome, by an act of his own free will, not from any mystinesse or intrinsecall darknesse of the object, hath cast a covering over the thoughts of mans heart, that they are not seen clearly to any other Men or Angels. Nor could humane Societies,
Therefore God, in the depth of his Wisdom, by an act of his own free will, not from any mystinesse or intrinsical darkness of the Object, hath cast a covering over the thoughts of men heart, that they Are not seen clearly to any other Men or Angels. Nor could humane Societies,
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many sinfull thoughts, and wicked acts, are transacted in this darke chamber of presence, the heart of man, to which Satan can have no personall accesse,
many sinful thoughts, and wicked acts, Are transacted in this dark chamber of presence, the heart of man, to which Satan can have no personal access,
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3. Satan hath a Princedome in 1. knowledge naturall, 2. in acquired knowledge. In naturall ; because hee is a piece of light, a lamp once shining in heaven;
3. Satan hath a Princedom in 1. knowledge natural, 2. in acquired knowledge. In natural; Because he is a piece of Light, a lamp once shining in heaven;
He is the great Mint-master and Coyner of knowledge, in Magicians, Wise-men, Soothsayers, Sorcerers, is a carefull Reader in turning over the pages of the book of Nature,
He is the great Mint master and Coiner of knowledge, in Magicians, Wise men, Soothsayers, Sorcerers, is a careful Reader in turning over the pages of the book of Nature,
hee knoweth nature, in generall, may sin; and that corrupt nature, must sin: hee observeth second inclinations, of humour, complexion, temper of body, disposition, ere hee tempt;
he Knoweth nature, in general, may sin; and that corrupt nature, must sin: he observeth second inclinations, of humour, complexion, temper of body, disposition, ere he tempt;
as no Sea-man sailes, till hee know how the wind bloweth: and hee learned that by the Prophets, and experience, which hee saith, Luk. 4.34. I know thee who thou art, the holy one of God.
as no Seaman sails, till he know how the wind blows: and he learned that by the prophets, and experience, which he Says, Luk. 4.34. I know thee who thou art, the holy one of God.
as the Executioner hath over the condemned man, from the Judge. Heb. 2.14. Christ tooke part with the children of flesh and bloud, that through death he might destroy him that had the power of death, that is, the devill ;
as the Executioner hath over the condemned man, from the Judge. Hebrew 2.14. christ took part with the children of Flesh and blood, that through death he might destroy him that had the power of death, that is, the Devil;
And we have no ground to say, that Satan at the day of judgement leaveth off to be king, because the damned and the Devill and his Angels are said to be tormented together in everlasting fire, Mat. 25. for communion in paine, maketh not Satan to have no Angels under him,
And we have no ground to say, that Satan At the day of judgement Leaveth off to be King, Because the damned and the devil and his Angels Are said to be tormented together in everlasting fire, Mathew 25. for communion in pain, makes not Satan to have no Angels under him,
Answ. 1. Its meere service for the trying of the Saints, and mortifying of their lusts, not dominion, not any legall power, such as he hath over the Sonnes of disobedience, whom he keepeth captives at his will.
Answer 1. Its mere service for the trying of the Saints, and mortifying of their Lustiest, not dominion, not any Legal power, such as he hath over the Sons of disobedience, whom he Keepeth captives At his will.
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the use of this power had beene, as it were, heritage, to Satan, in regard the Law giveth him a sort of right over sinners, not made free in Christ. Yet I doe not say, its his proper right, because Satan sinneth in tempting any to sinne;
the use of this power had been, as it were, heritage, to Satan, in regard the Law gives him a sort of right over Sinners, not made free in christ. Yet I do not say, its his proper right, Because Satan Sinneth in tempting any to sin;
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2. Satan is a prince in regard of magnificence, called a Prince, a Prince of the aire, a God, for he hath a royall army under him, the Devill and his Angels, are a great hoast, Revel. 12.9. The Devill, and Satan, and his Angels, were cast out.
2. Satan is a Prince in regard of magnificence, called a Prince, a Prince of the air, a God, for he hath a royal army under him, the devil and his Angels, Are a great host, Revel. 12.9. The devil, and Satan, and his Angels, were cast out.
and he hath Legions garisoned in one poore man, hee hath kept the fields above these five thousand yeares, with a huge and mighty army, both by Sea, and Land. Ephes. 6.12. For wee wrestle not against flesh and bloud, but against Principalities, and powers, against the rulers in the darkenesse of this world, against spirituall wickednesse in high places.
and he hath Legions garrisoned in one poor man, he hath kept the fields above these five thousand Years, with a huge and mighty army, both by Sea, and Land. Ephesians 6.12. For we wrestle not against Flesh and blood, but against Principalities, and Powers, against the Rulers in the darkness of this world, against spiritual wickedness in high places.
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Heere bee great persons in eminent places, and they can leade armies against us, and have in every single souldier, a strong garrison of concupiscence,
Here be great Persons in eminent places, and they can lead armies against us, and have in every single soldier, a strong garrison of concupiscence,
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And the flesh is a strong Fort-royall, a towre of imaginations, which exalt themselves against a strong King, the Lord Jesus, and cannot bee his captives, but by the mighty power of God. 2 Cor. 10 5. The Devill is not a despic•ble and poore enemy to be despised, it is not good warre-wisdome to despise a meane enemy, farre more should we not sleepe, but watch and be sober ;
And the Flesh is a strong Fort-royal, a tower of Imaginations, which exalt themselves against a strong King, the Lord jesus, and cannot be his captives, but by the mighty power of God. 2 Cor. 10 5. The devil is not a despic•ble and poor enemy to be despised, it is not good warre-wisdome to despise a mean enemy, Far more should we not sleep, but watch and be Sobrium;
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So tempting is called piercing, though the foole going to the chambers of death, knoweth not that it is for his life, Prov. 7.23. To be tempted is a matter of great concernment;
So tempting is called piercing, though the fool going to the chambers of death, Knoweth not that it is for his life, Curae 7.23. To be tempted is a matter of great concernment;
And that 1. Satan seekes some of his owne worke in us, as God seeketh to bring out some of his worke in us. 2. That Satan aymes to goe betweene the beleever and his strong hold. 3. That he aymeth at house-roome in the soule.
And that 1. Satan seeks Some of his own work in us, as God seeks to bring out Some of his work in us. 2. That Satan aims to go between the believer and his strong hold. 3. That he aimeth At houseroom in the soul.
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5. The temptation worketh under the colour of good. The first Printing iron and Master samplar of tempting, hath this Character of apparent good. Gen. 3.6. The Woman saw that the fruit was good.
5. The temptation works under the colour of good. The First Printing iron and Master sampler of tempting, hath this Character of apparent good. Gen. 3.6. The Woman saw that the fruit was good.
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Receive things rather because lawfull, then because good or pleasant. 2. Beleeve it, there can be no reason for sinne, no reason can wash the Devill to render him faire;
Receive things rather Because lawful, then Because good or pleasant. 2. Believe it, there can be no reason for sin, no reason can wash the devil to render him fair;
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because injury is a sinne, and to wash one sinne with another, is as if you should wash a foule face with Inke-water. 3. Beleeve sinne to be folly and darknesse,
Because injury is a sin, and to wash one sin with Another, is as if you should wash a foul face with Inke-water. 3. Believe sin to be folly and darkness,
the terminus ad qu•m, is that which is offensive to the majesty of God. That we may understand this, remember foure are said to tempt. 1. God, his tempting neither in the condition of the worke,
the terminus ad qu•m, is that which is offensive to the majesty of God. That we may understand this, Remember foure Are said to tempt. 1. God, his tempting neither in the condition of the work,
No doubt but as the good Angels, strooke the men of Sodome with blindnesse, so the ill Angels have the like power on the senses, a man possessed with the Devill, was both dumbe and deafe, Job 2.7. Satan smote Job with sore boiles, from the sole of his foot unto his crown ;
No doubt but as the good Angels, struck the men of Sodom with blindness, so the ill Angels have the like power on the Senses, a man possessed with the devil, was both dumb and deaf, Job 2.7. Satan smote Job with soar boils, from the sole of his foot unto his crown;
and to alter and infect the humors. Psal. 78.49. Evill Angels were ministers of the Lords plagues on the Egyptians. But I shall not thinke it a good Argument, to prove, that Angels can jumble the humours, to make many things appear without that they are not;
and to altar and infect the humours. Psalm 78.49. Evil Angels were Ministers of the lords plagues on the egyptians. But I shall not think it a good Argument, to prove, that Angels can jumble the humours, to make many things appear without that they Are not;
and that they can work on the internall senses, the fancie and imagination, because we our selves, by an act of free-will, can stirre up the memory of things,
and that they can work on the internal Senses, the fancy and imagination, Because we our selves, by an act of freewill, can stir up the memory of things,
I can with an obedientiall act of free-will, by grace, set my free-will on acts to command my memory, fancy, imagination, thoughts, to meditate on by-passed experiences of Divine favours,
I can with an obediential act of freewill, by grace, Set my freewill on acts to command my memory, fancy, imagination, thoughts, to meditate on by-passed experiences of Divine favours,
and can know my owne actuall thoughts, and determine mine owne will, by grace, which no superiour powers of Angels, or any els, save the Almighty, can doe.
and can know my own actual thoughts, and determine mine own will, by grace, which no superior Powers of Angels, or any Else, save the Almighty, can do.
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and Scripture clearely shewing, that Angels and Devils can, and doe worke upon naturall agents, have a power over all our dispositions, temperature, senses, fancie, imagination, memory;
and Scripture clearly showing, that Angels and Devils can, and do work upon natural agents, have a power over all our dispositions, temperature, Senses, fancy, imagination, memory;
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and surer it may be then wee can apprehend, but no certaine knowledge. God onely knowes all the thoughts of man, and his secrets, 1 King. 8.39. For thou (even) thou onely knowest the hearts of all the children of men, Prov. 15.11. H•ll and distruction are before the Lord, how much more then the hearts of the children of men.
and Surer it may be then we can apprehend, but no certain knowledge. God only knows all the thoughts of man, and his secrets, 1 King. 8.39. For thou (even) thou only Knowest the hearts of all the children of men, Curae 15.11. H•ll and destruction Are before the Lord, how much more then the hearts of the children of men.
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as a booke opened at noone-day, the midnight-thoughts of all the children of men. Psal. 44.21. Jerem. 17. Rom. 8.27. 1 Thess. 2.4. Rev. 2.23. Acts 1.24. Prov. 17.3. Prov. 21.2. Joh. 2.24 ▪ 25. Yea to know the present thoughts is prop•r to God, Matth. 19. •. And Jesus knowing their thoughts, said, wherefore think yee evill in your heart.
as a book opened At noonday, the midnight-thoughts of all the children of men. Psalm 44.21. Jeremiah 17. Rom. 8.27. 1 Thess 2.4. Rev. 2.23. Acts 1.24. Curae 17.3. Curae 21.2. John 2.24 ▪ 25. Yea to know the present thoughts is prop•r to God, Matthew 19. •. And jesus knowing their thoughts, said, Wherefore think ye evil in your heart.
for otherwise the man himselfe knoweth his owne thoughts, when he actually thinketh them, 1 Cor. 2.11. els he could not be convinced of the sinnefuln•sse of them, nor comforted in the spiritualnesse and preciousnesse of them.
for otherwise the man himself Knoweth his own thoughts, when he actually Thinketh them, 1 Cor. 2.11. Else he could not be convinced of the sinnefuln•sse of them, nor comforted in the spiritualness and preciousness of them.
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Its a fond opinion of some, who say, Angels can see the thoughts of the heart, when they are, but not what they are, whether they he good or bad, love or hatred ;
Its a found opinion of Some, who say, Angels can see the thoughts of the heart, when they Are, but not what they Are, whither they he good or bad, love or hatred;
And if Angels see them as Morall acts, they must know the vehemencie, or slownesse of them, the Scripture placeth also the difficultie of knowing the thoughts,
And if Angels see them as Moral acts, they must know the vehemency, or slowness of them, the Scripture places also the difficulty of knowing the thoughts,
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and the distance, and remotenesse of them, from the understanding of men, or Angels in the thoughts themselves, not in the vehemencie or slownesse of the thoughts;
and the distance, and remoteness of them, from the understanding of men, or Angels in the thoughts themselves, not in the vehemency or slowness of the thoughts;
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their walking to this Citie, their eating, sleeping, now, not another time, their praying, hearing, reading, shall be secrets, known to God onely, not to Angels, or Men, just as the acts of understanding, the will, are,
their walking to this city, their eating, sleeping, now, not Another time, their praying, hearing, reading, shall be secrets, known to God only, not to Angels, or Men, just as the acts of understanding, the will, Are,
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yea, often for what end we doe them, is amongst the secrets of the heart as farre distant from the understanding of Men or Angels, as any secret can be. 2. The intention of all our elicite acts that issueth from w•ll and understanding, are also acts of the heart and reines, that fall under the present question,
yea, often for what end we do them, is among the secrets of the heart as Far distant from the understanding of Men or Angels, as any secret can be. 2. The intention of all our elicit acts that issueth from w•ll and understanding, Are also acts of the heart and reins, that fallen under the present question,
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yet have not the species of an object, farre inferiour, and yet intelligible, to wit, of the heart-actions of a man. 2. When I aske how commeth it, that an Angel, or a Man, knoweth not this;
yet have not the species of an Object, Far inferior, and yet intelligible, to wit, of the heart-actions of a man. 2. When I ask how comes it, that an Angel, or a Man, Knoweth not this;
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and will one day read out to the hearing of Men and Angels, all these secrets, Eccles. 12.14. except we bee pardoned in Christ, many state-secrets, many foule contrivances may come out, to our everlasting shame.
and will one day read out to the hearing of Men and Angels, all these secrets, Eccles. 12.14. except we be pardoned in christ, many State-secrets, many foul contrivances may come out, to our everlasting shame.
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Peter saith to Ananias, why hath Satan filled thine heart to lye to the holy Ghost? Here the Holy Ghost arraigneth not Satan, but Ananias for a lye, which yet came from the Father of lyes. Which is, 1. Because there was fewell and powder in the harth before,
Peter Says to Ananias, why hath Satan filled thine heart to lie to the holy Ghost? Here the Holy Ghost arraigneth not Satan, but Ananias for a lie, which yet Come from the Father of lies. Which is, 1. Because there was fuel and powder in the hearth before,
and love to have it so. 3. Because the act of sinning, commeth formally from free-will, which cannot be forced, but may keep out the siedge without violence, but yet basely rendreth.
and love to have it so. 3. Because the act of sinning, comes formally from freewill, which cannot be forced, but may keep out the siege without violence, but yet basely rendereth.
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If Satan be the Prince of the aire, and can raise mighty stormes and winds, that can smite the foure corners of an house, which is not like an ordinary wind, that bloweth from East, or West, or North,
If Satan be the Prince of the air, and can raise mighty storms and winds, that can smite the foure corners of an house, which is not like an ordinary wind, that blows from East, or West, or North,
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no question, the Lord letting loose some links of the chaine hee is fettered withall, hee can work curiously and strongly on the walls of bodily organs, on the shop that the understanding soule lodgeth in,
no question, the Lord letting lose Some links of the chain he is fettered withal, he can work curiously and strongly on the walls of bodily organs, on the shop that the understanding soul lodgeth in,
and that hee sitteth at the helme, as it were, of some, and acts and stirreth them so, the wind and tyde of their lusts complying with him, that they cannot chuse but saile,
and that he Sitteth At the helm, as it were, of Some, and acts and stirs them so, the wind and tIED of their Lustiest complying with him, that they cannot choose but sail,
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and walk according to the course of this world, according to the Prince of the power of the aire, the Spirit that now worketh in the children of disobedience, Ephes. 2.2.
and walk according to the course of this world, according to the Prince of the power of the air, the Spirit that now works in the children of disobedience, Ephesians 2.2.
Hath God said yee shall not eat of every tree? Doth hee so strictly tye you? Is that reason and justice, to put a Law on an Apple? Then you may not eat of every tree, which God hath made for eating.
Hath God said ye shall not eat of every tree? Does he so strictly tie you? Is that reason and Justice, to put a Law on an Apple? Then you may not eat of every tree, which God hath made for eating.
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As in a wa•er-work, drawing water from such a place, twenty empty buckets come downe, and twenty full buckets come up, and every one serveth another, for one common work.
As in a wa•er-work, drawing water from such a place, twenty empty buckets come down, and twenty full buckets come up, and every one serves Another, for one Common work.
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and above their owne element and proper sphere, have this, as a graine of the ill seed, that the old Serpent spewed in Evah. The Devill knew how to goe out of his owne house,
and above their own element and proper sphere, have this, as a grain of the ill seed, that the old Serpent spewed in Eve. The devil knew how to go out of his own house,
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and to climbe above his own proper station, and hee would lead Evah up the staires, whither he did climbe himselfe, to seek to be like God, knowing good and evill, Gen. 3.5. The whole Creation was like a well-ordered Army, at the beginning, all kept rank, and martched in order;
and to climb above his own proper station, and he would led Eve up the stairs, whither he did climb himself, to seek to be like God, knowing good and evil, Gen. 3.5. The Whole Creation was like a well-ordered Army, At the beginning, all kept rank, and marched in order;
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the Prince of darknesse, that great Lord of confusion, made the first jarring, and Sampler and prime discord in the sweet musick and song of the praises of the Creator, that all creatures did sing:
the Prince of darkness, that great Lord of confusion, made the First jarring, and Sampler and prime discord in the sweet music and song of the praises of the Creator, that all creatures did sing:
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and delivered them unto chaines of darknesse, to be reserved unto judgement, 2 Pet. 2.4. Christ, as Med•ator, did not inflict this punishment on the falne Angels.
and Delivered them unto chains of darkness, to be reserved unto judgement, 2 Pet. 2.4. christ, as Med•ator, did not inflict this punishment on the fallen Angels.
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Now, there is a second sinne of the Devils, and that is not onely the casting down of man, but the continuing without retreiting in the first sin. 1 Joh. 3.8. Hee that committeth sin is of the devill:
Now, there is a second sin of the Devils, and that is not only the casting down of man, but the Continuing without retreiting in the First since. 1 John 3.8. He that Committeth since is of the Devil:
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and all Satans life, from that day to this, is one continuated act of apostacy: In 1. the not retreiting, nor repenting his first sin, and his first murther;
and all Satan life, from that day to this, is one continuated act of apostasy: In 1. the not retreiting, nor repenting his First since, and his First murder;
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and in regard hee continueth in that sin, and addeth new soule-murthers, to his first transgression, in tempting, tormenting, hating, opposing the redemption of man, the Gospel, the offices of Christ, the Church of Christ, Christ cometh in, by his office,
and in regard he Continueth in that since, and adds new soul-murders, to his First Transgression, in tempting, tormenting, hating, opposing the redemption of man, the Gospel, the Offices of christ, the Church of christ, christ comes in, by his office,
and beholding the first truth, hee sinned against God, and therefore was made an exemplary spectacle to Angels and Men of pure and unmixed justice, without mercy,
and beholding the First truth, he sinned against God, and Therefore was made an exemplary spectacle to Angels and Men of pure and unmixed Justice, without mercy,
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and cast down to hell without hope of a Saviour, or redemption; Heb. 2.16. For verily hee took not on him the nature of Angels, but the seed of Abraham.
and cast down to hell without hope of a Saviour, or redemption; Hebrew 2.16. For verily he took not on him the nature of Angels, but the seed of Abraham.
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The evils of punishment inflicted on Satan, are 1. His being cast out of the presence of God, never to see his face againe, nor enjoy his favour. 2 Pet. 2.4. For God spared not the Angels that sinned, but cast them downe to hell.
The evils of punishment inflicted on Satan, Are 1. His being cast out of the presence of God, never to see his face again, nor enjoy his favour. 2 Pet. 2.4. For God spared not the Angels that sinned, but cast them down to hell.
for the losse of that happy fruition of God. But I much doubt, whether sadnesse for the want of Gods lovely presence, can consist with the extreme hatred of God, and fiery aversnesse, implacable wrath,
for the loss of that happy fruition of God. But I much doubt, whither sadness for the want of God's lovely presence, can consist with the extreme hatred of God, and fiery averseness, implacable wrath,
Sure, if hee see not God as the first truth, hee seeth all deductions from the will, soveraignty, wisdome, justice of God, &c. more darkly then hee did before;
Sure, if he see not God as the First truth, he sees all deductions from the will, sovereignty, Wisdom, Justice of God, etc. more darkly then he did before;
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but, if his naturall speculative knowledge was utterly lost, there should be no foundation remaining in him of wrath and envie against God, and his creatures and image. 2. His true and saving practicall knowledge is lost,
but, if his natural speculative knowledge was utterly lost, there should be no Foundation remaining in him of wrath and envy against God, and his creatures and image. 2. His true and Saving practical knowledge is lost,
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and the Serpent, even in the crucifying of Christ, did buy a scratch in Christs heele at a deare rate, with the bruising and grinding to powder the head and life of the Serpent,
and the Serpent, even in the crucifying of christ, did buy a scratch in Christ heel At a deer rate, with the bruising and grinding to powder the head and life of the Serpent,
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its hard to think that since Satan was thrust out of heaven, any of the fruits or blossomes of that Paradise can grow in him. Acquired knowledge Satan may have. And,
its hard to think that since Satan was thrust out of heaven, any of the fruits or blossoms of that Paradise can grow in him. Acquired knowledge Satan may have. And,
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so as this is a wicked faith, and a tormenting vertue in the Devill, as it is in many wicked men, who desire nothing more then to have conscience cut off from their soule.
so as this is a wicked faith, and a tormenting virtue in the devil, as it is in many wicked men, who desire nothing more then to have conscience Cut off from their soul.
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5. Satan can have no hope of deliverance, but knoweth his prison-doore is locked on him with a sad key, eternall despaire, that so long as the Almighty liveth and is God blessed for ever, so long shall he be miserable.
5. Satan can have no hope of deliverance, but Knoweth his prison-door is locked on him with a sad key, Eternal despair, that so long as the Almighty lives and is God blessed for ever, so long shall he be miserable.
the cause of which is his habituall continuance in, and love of the sin against the faire shining and convincing light of seen and enjoyed God, the justice of God,
the cause of which is his habitual Continuance in, and love of the since against the fair shining and convincing Light of seen and enjoyed God, the Justice of God,
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7. The breaking of Satans hopes and counsels in all his ill attempts, his burning hatred of God, the Lambs victories over the Dragon, the chaining and bordering of his malicious power, &c. are great punishments.
7. The breaking of Satan hope's and Counsels in all his ill attempts, his burning hatred of God, the Lambs victories over the Dragon, the chaining and bordering of his malicious power, etc. Are great punishments.
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Consid. 1. When Christ came to the office of Redeemer and Mediator of his Church, to deliver his people out of the hands of Satan, hee found Satan under old treason committed against God;
Consider 1. When christ Come to the office of Redeemer and Mediator of his Church, to deliver his people out of the hands of Satan, he found Satan under old treason committed against God;
and for new treason against God, in man his Image, whom God had made lord and little king of the earth, Christ gave out a new sentence against Satan, Gen. 3.25. I will put enmity between thee and the woman, and between thy seed and her seed:
and for new treason against God, in man his Image, whom God had made lord and little King of the earth, christ gave out a new sentence against Satan, Gen. 3.25. I will put enmity between thee and the woman, and between thy seed and her seed:
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for since Satan came in the Play, to appeare a Satan and Adversary to man, hee set up another kingdome of darknesse, opposite to the kingdome of the Son of God, Col. 1.13. Joh. 14.30. hee persecuteth the woman that brought forth the Man-child, Revel. 12.13. hee goeth forth in his Instruments to gather the kings of the earth, and the whole world, to the great battell of that great day of God almighty, Revel. 16.14. and maketh warre with the Lamb.
for since Satan Come in the Play, to appear a Satan and Adversary to man, he Set up Another Kingdom of darkness, opposite to the Kingdom of the Son of God, Col. 1.13. John 14.30. he persecuteth the woman that brought forth the Manchild, Revel. 12.13. he Goes forth in his Instruments to gather the Kings of the earth, and the Whole world, to the great battle of that great day of God almighty, Revel. 16.14. and makes war with the Lamb.
Revel. 17.13, 14. Hee is the accuser of the brethren, Revel. 12.10. The king of the bottomlesse pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon, Revel. 9.11. Hee is the Arch-destroyer, and destroyeth all in relation to the Man Christ and his Church;
Revel. 17.13, 14. He is the accuser of the brothers, Revel. 12.10. The King of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon, Revel. 9.11. He is the Arch-destroyer, and Destroyeth all in Relation to the Man christ and his Church;
and came in the flesh to destroy Satan his kingdome and works, to enter in Satans house to bind the strong man, and spoyle him of his goods, Heb. 2.14. 1 Joh. 3.8. Joh. 14.30. Mat. 12.29, 30. Gen. 3.16. Col. 2.15, 16. And when Christ, by reconciling all things in heaven and earth to God, Col. 1.20. became the head of Angels and Men, Col. 2.9. Col. 1.18. Col. 2.10.
and Come in the Flesh to destroy Satan his Kingdom and works, to enter in Satan house to bind the strong man, and spoil him of his goods, Hebrew 2.14. 1 John 3.8. John 14.30. Mathew 12.29, 30. Gen. 3.16. Col. 2.15, 16. And when christ, by reconciling all things in heaven and earth to God, Col. 1.20. became the head of Angels and Men, Col. 2.9. Col. 1.18. Col. 2.10.
and when all State-solemnities at the Coronation of Jesus Christ are performed, and the Father had said, Psal. 2.6. Yet I have set my King on my holy hill of Sion, Act. 5.31.
and when all State-solemnities At the Coronation of jesus christ Are performed, and the Father had said, Psalm 2.6. Yet I have Set my King on my holy hill of Sion, Act. 5.31.
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And as when there is fewd and warres betweene two Houses, and bloud on either side, there is an h•ire borne of one of the Houses to make peace between them,
And as when there is feud and wars between two Houses, and blood on either side, there is an h•ire born of one of the Houses to make peace between them,
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and destroyed mankind, must appeare personally, be arraigned, sentenced, and condemned before the Man Christ. Man was shut out of Paradise by the envie of Angels ;
and destroyed mankind, must appear personally, be arraigned, sentenced, and condemned before the Man christ. Man was shut out of Paradise by the envy of Angels;
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and thousands, the blind world have written in heaven amongst the stars, and Gods above the clowds, in the Quire of Angels, as Augustus Caesar and thousands of these, whom Jesus Christ did never owne, but as enemies.
and thousands, the blind world have written in heaven among the Stars, and God's above the Clouds, in the Choir of Angels, as Augustus Caesar and thousands of these, whom jesus christ did never own, but as enemies.
O what is the worth and price of a conscience sprinkled in the bloud of the Lambe? And what a precious voice is the testimony of the Spirit? And what a valide Passe and a Magna Charta, a noble testificate, is that in heaven and eternity,
O what is the worth and price of a conscience sprinkled in the blood of the Lamb? And what a precious voice is the testimony of the Spirit? And what a valide Pass and a Magna Charta, a noble testificate, is that in heaven and eternity,
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if all your wisdome be against Christ? Its a black commendation, Jer. 4.22. My people are foolish, they have not knowne me, they are sottish children, and they have no understanding.
if all your Wisdom be against christ? Its a black commendation, Jer. 4.22. My people Are foolish, they have not known me, they Are sottish children, and they have no understanding.
They go for heads of wit, and wise men, who are deep, politick, profound State-Atheists, who can with their contrivances, roul about the wheeles of two Kingdomes,
They go for Heads of wit, and wise men, who Are deep, politic, profound State-Atheists, who can with their contrivances, roll about the wheels of two Kingdoms,
and hatch wickednesse, lies, subvert the cause of the just, crush the Widdow, and murther and starve the Fatherlesse, beare downe Religion, set up a humane, earthly, civill structure of Government in Christs Kingdome.
and hatch wickedness, lies, subvert the cause of the just, crush the Widow, and murder and starve the Fatherless, bear down Religion, Set up a humane, earthly, civil structure of Government in Christ Kingdom.
Let them goe for wise men, but they are wise for the Devill, Let the Lord speake to such, Jerem. 8.8. How doe yee say, we are wise, and the Law of the Lord is with us.
Let them go for wise men, but they Are wise for the devil, Let the Lord speak to such, Jeremiah 8.8. How do ye say, we Are wise, and the Law of the Lord is with us.
and not rather State-sots, who reject the Wisdome of God? Its now counted State-wisdome in Scotland, to patch up a false peace with Amaleck, contrary to the Covenant of God, though Saul give the Amalekits, and their Kings peace, God will give them no peace.
and not rather State-sots, who reject the Wisdom of God? Its now counted State wisdom in Scotland, to patch up a false peace with Amalek, contrary to the Covenant of God, though Saul give the Amalekites, and their Kings peace, God will give them no peace.
And that Blasphemous peece, called Theologia Germanica, written by a Priest in High Dutch, and Englished by Giles Randall, Printed at London 1646 by tolleration, saith, Sinne and the Devill is nothing, but when the creature will challenge any good to it selfe;
And that Blasphemous piece, called Theology Germanica, written by a Priest in High Dutch, and Englished by Giles Randall, Printed At London 1646 by toleration, Says, Sin and the devil is nothing, but when the creature will challenge any good to it self;
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and to bee mine, was Satans aversion and fall, and this is still in use. So this Author. Hell and the Devill cannot devise subtiller and vainer blasphemie;
and to be mine, was Satan aversion and fallen, and this is still in use. So this Author. Hell and the devil cannot devise subtler and vainer blasphemy;
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for so the creature is not the creature, the Devill is not a creature, not a Spirit, not a tempter, not the Prince of the ayre, not a roaring Lyon, not a lyar ;
for so the creature is not the creature, the devil is not a creature, not a Spirit, not a tempter, not the Prince of the air, not a roaring lion, not a liar;
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2. Christ - man in ascribing to himselfe that hee is man, that he doth the will of his Father, that hee loved his owne to the death, should sinne. Which is blasphemy.
2. christ - man in ascribing to himself that he is man, that he does the will of his Father, that he loved his own to the death, should sin. Which is blasphemy.
but it is contrary to all truth, that they sinne, when they say, they are the creatures of God, and the dependent rayes and beames that flow from God, and the good creatures of God (though by created and dependant goodnesse) they neither lye,
but it is contrary to all truth, that they sin, when they say, they Are the creatures of God, and the dependent rays and beams that flow from God, and the good creatures of God (though by created and dependant Goodness) they neither lie,
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5. That vaine annihilation, and nothinging of our selves, in being and working, yea to the annihilating of the man Christ, under pretence of extolling God, because God worketh immediately all good and evill in us (say they) and wee but suffer Gods will,
5. That vain annihilation, and nothinging of our selves, in being and working, yea to the annihilating of the man christ, under pretence of extolling God, Because God works immediately all good and evil in us (say they) and we but suffer God's will,
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and when wee thus are mere patient, and suffer G•d to worke his will in us, we are God himselfe, perfect as God, conforme to his will, nothing in our selves, we being no creatures, but the Creator.
and when we thus Are mere patient, and suffer G•d to work his will in us, we Are God himself, perfect as God, conform to his will, nothing in our selves, we being no creatures, but the Creator.
but Christ crucified is our paines and tribulation, which we should welcome as Jesus Christ, and so cast all our afflictions into the furnace and flames of Christs torments.
but christ Crucified is our pains and tribulation, which we should welcome as jesus christ, and so cast all our afflictions into the furnace and flames of Christ torments.
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for the which the judgements of God, sad, and heavie, cannot bee farre from the Land. I crave the Readers pardon, that I named such non-senses and fooleries.
for the which the Judgments of God, sad, and heavy, cannot be Far from the Land. I crave the Readers pardon, that I nam such non-senses and fooleries.
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and dreame we should escape the same danger? Legions and millions of Devils fell and bruised their soules to dust, on sinnes against light and knowledge,
and dream we should escape the same danger? Legions and millions of Devils fell and Bruised their Souls to dust, on Sins against Light and knowledge,
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yea, too many goe on against supernaturall illumination, and wee will but leap the damned Devils unhappy leap, we know not that victory over one graine weight of light, leaveth behind it pound weights of disposition,
yea, too many go on against supernatural illumination, and we will but leap the damned Devils unhappy leap, we know not that victory over one grain weight of Light, Leaveth behind it pound weights of disposition,
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How affraid should we bee to keepe loose watch over the heart, or to give the raines to our owne will, to goe on against God. For he 1. needs doe no more,
How afraid should we be to keep lose watch over the heart, or to give the reins to our own will, to go on against God. For he 1. needs do no more,
and soule-murthers, and walketh in a circle, compassing the earth too and fro, and goeth about like a roaring Lyon, seeking whom he may devoure. 9. Hee hath friends within us, every Saint is a devided party.
and soul-murders, and walks in a circle, compassing the earth too and from, and Goes about like a roaring lion, seeking whom he may devour. 9. He hath Friends within us, every Saint is a divided party.
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the Lord, the master of the game, hath promised us his might, his strength, all his forces, grace, wisdome, power, his Angels, that are stronger then ill Angels ;
the Lord, the master of the game, hath promised us his might, his strength, all his forces, grace, Wisdom, power, his Angels, that Are Stronger then ill Angels;
3. Redemption argueth not freedome from infirmities, but from such sinnes as are called the pollutions of the world. There is sinne in all, but in the redeemed;
3. Redemption argue not freedom from infirmities, but from such Sins as Are called the pollutions of the world. There is sin in all, but in the redeemed;
here Angels against Angels. God ingaged against hell. 6. We fight, but with a broken and overcommed Devill, both spoiled, Coloss. 2.15. and disarmed, Hebr. 2.14. 1 Cor. 15.55.56. 7. There is little required of us to the victory, but a strong negative;
Here Angels against Angels. God engaged against hell. 6. We fight, but with a broken and overcomed devil, both spoiled, Coloss. 2.15. and disarmed, Hebrew 2.14. 1 Cor. 15.55.56. 7. There is little required of us to the victory, but a strong negative;
9. The Garland is faire and glorious, The tree of life that is in the midst of the paradise of God, Revel. 2.7. The hidden Manna, the white stone, and the new name, Vers. 17. Power over the nations, and the morning starre. Vers. 26.27.28. To be clothed in white, and his name confessed before Christs Father, and his holy Angels. Revel. 3.5.
9. The Garland is fair and glorious, The tree of life that is in the midst of the paradise of God, Revel. 2.7. The hidden Manna, the white stone, and the new name, Vers. 17. Power over the Nations, and the morning star. Vers. 26.27.28. To be clothed in white, and his name confessed before Christ Father, and his holy Angels. Revel. 3.5.
Vers. 12. And he sits with Christ on a throne, and with the Father of Christ, vers. 21. 10. The victory is certaine, and ours by promise, all which should arme us with sobriety;
Vers. 12. And he sits with christ on a throne, and with the Father of christ, vers. 21. 10. The victory is certain, and ours by promise, all which should arm us with sobriety;
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And 1. we cannot be the servants of the World, if Christ have ransomed us from this present evill world, Galat. 1.4. and from the Prince thereof. It is base to bee the vassall of the tyrant, from whose hands wee are redeemed;
And 1. we cannot be the Servants of the World, if christ have ransomed us from this present evil world, Galatians 1.4. and from the Prince thereof. It is base to be the vassal of the tyrant, from whose hands we Are redeemed;
We have spoken of the power of Christs death, and of his enemies, the World, and Satan. Now Christ speakes of the power of his death on the Elect, in drawing sinners to himselfe.
We have spoken of the power of Christ death, and of his enemies, the World, and Satan. Now christ speaks of the power of his death on the Elect, in drawing Sinners to himself.
2. The Drawer. I will draw, saith Christ. Christ is good, and of excellent dexterity at drawing of men to God. 3. The persons drawn. All men. 4. The person to whom;
2. The Drawer. I will draw, Says christ. christ is good, and of excellent dexterity At drawing of men to God. 3. The Persons drawn. All men. 4. The person to whom;
6. The way and manner of his lifting up from the earth is expounded, Verse 33. To signifie, to the hearers, what sort of death he would die, to wit, the death of the Crosse. Of drawing it selfe; these are considerable.
6. The Way and manner of his lifting up from the earth is expounded, Verse 33. To signify, to the hearers, what sort of death he would die, to wit, the death of the Cross. Of drawing it self; these Are considerable.
Is first, a word of violence and strength. 1 King. 22.34. A certaine man drew a bow, NONLATINALPHABET Job 41.1. Wilt thou draw Liviathan with thy hook? Joh. 21.11. Simon Peter, NONLATINALPHABET, drew a net to land. Acts 16.19. They caught Paul and Silas NONLATINALPHABET, and drew them to the market place to the rulers.
Is First, a word of violence and strength. 1 King. 22.34. A certain man drew a bow, Job 41.1. Wilt thou draw Leviathan with thy hook? John 21.11. Simon Peter,, drew a net to land. Acts 16.19. They caught Paul and Silas, and drew them to the market place to the Rulers.
2. Drawing is by wiles, and perswation, or love; (For wiles is covered, or pretended love,) Judg. 4.6. Draw them (by perswasion) to Mount Tabor to battle. Hos. 11.3. I will draw them NONLATINALPHABET with cords of man, with bands of love.
2. Drawing is by wiles, and persuasion, or love; (For wiles is covered, or pretended love,) Judges 4.6. Draw them (by persuasion) to Mount Tabor to battle. Hos. 11.3. I will draw them with cords of man, with bans of love.
It is such a drawing as is ascribed to the Whore, (though another word) Prov. 7.21. the Whore, which made the young man to decline, with the softnesse of her lips, in faire words, forced him. Jam. 1.14.
It is such a drawing as is ascribed to the Whore, (though Another word) Curae 7.21. the Whore, which made the young man to decline, with the softness of her lips, in fair words, forced him. Jam. 1.14.
There be then in Christs drawing. 1. Violence. 2. Perswasions of love, strong love runneth from the heart, through all the nerves and veines of Christs right arme, to draw a sinner to God. 3. There is art and wiles, which is nothing but masked love,
There be then in Christ drawing. 1. Violence. 2. Persuasions of love, strong love Runneth from the heart, through all the nerves and Veins of Christ right arm, to draw a sinner to God. 3. There is art and wiles, which is nothing but masked love,
put the will once on moving, and set the wheeles a stirring toward Christ, (which is all the difficulty) and the principles of life smile on Christ, and move apace;
put the will once on moving, and Set the wheels a stirring towards christ, (which is all the difficulty) and the principles of life smile on christ, and move apace;
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but the corruption of will must be removed first, as suppose, a milstone were kept fast in the ayre by a strong chaine of ▪ iron, there is violence required to snap in pieces the iron chaine, but none at all to draw the milstone down to the earth, it falles downe of its owne accord; this is but a comparison;
but the corruption of will must be removed First, as suppose, a millstone were kept fast in the air by a strong chain of ▪ iron, there is violence required to snap in Pieces the iron chain, but none At all to draw the millstone down to the earth, it falls down of its own accord; this is but a comparison;
and with them act, stirre, and move the will, and then, hee drawing, we runne, Cant. 1.4. He that is drawn to Christ, Joh. 6.44. is not altogether willing;
and with them act, stir, and move the will, and then, he drawing, we run, Cant 1.4. He that is drawn to christ, John 6.44. is not altogether willing;
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but the sweating under the burden, come all from money, he is hired, and therefore doth all from the stirrings of his will, that ariseth from his wages.
but the sweating under the burden, come all from money, he is hired, and Therefore does all from the stirrings of his will, that arises from his wages.
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nor is man any other then a naturall hater of Christ, though many thinke they beare Christ at good will; Joh. 15.24. But now they have seen, and hated both me and my Father.
nor is man any other then a natural hater of christ, though many think they bear christ At good will; John 15.24. But now they have seen, and hated both me and my Father.
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but education can give no man a true love of Christ. (2.) Whence is it that the world hates the children of God? It is from instinct and nature, rather then from any imperated acts, Joh. 15.19.
but education can give no man a true love of christ. (2.) Whence is it that the world hates the children of God? It is from instinct and nature, rather then from any imperated acts, John 15.19.
and hate Christ, and hate the Saints upon this formall ground, Because they have in them the nature of God, the image of Christ, some of the excellency of Christ,
and hate christ, and hate the Saints upon this formal ground, Because they have in them the nature of God, the image of christ, Some of the excellency of christ,
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and instinct helpeth them to prosecute their ends, and there is a naturall similitude and inclination between their nature and what they desire, bottomed on an instinct,
and instinct Helpeth them to prosecute their ends, and there is a natural similitude and inclination between their nature and what they desire, bottomed on an instinct,
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2. He saith not, No man cometh, as denying the act, for so no man of himselfe is an excellent Philosopher, but he denieth a power, NONLATINALPHABET, He cannot come.
2. He Says not, No man comes, as denying the act, for so no man of himself is an excellent Philosopher, but he Denieth a power,, He cannot come.
4. It is but little drawing possibly that will do the businesse, some gentle blast or aire of golden words, some morall suasion, some breathings and spiration of fine reasonings, from men or Angel, can do much.
4. It is but little drawing possibly that will do the business, Some gentle blast or air of golden words, Some moral suasion, Some breathings and spiration of fine reasonings, from men or Angel, can do much.
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No, but it is not so, no lesse (saith Christ) can draw a sinner to me then the arm of the Father, and a pull of his omnipotencie, who is greater then all, Ioh. 10. No man what ever mettall he be of, the finest of men can come,
No, but it is not so, no less (Says christ) can draw a sinner to me then the arm of the Father, and a pull of his omnipotency, who is greater then all, John 10. No man what ever mettle he be of, the Finest of men can come,
as Matth. 11.25, 26, 27. Mark. 14. •6. Luke 23.46. John 3.35. John 5.21. and 6.27. Matth. 10.32. c. 24.37. Iohn 2.16. and 5.43. and 10.29. c. 19.2. Rev. 2.27. Joh. 15.1.
as Matthew 11.25, 26, 27. Mark. 14. •6. Lycia 23.46. John 3.35. John 5.21. and 6.27. Matthew 10.32. c. 24.37. John 2.16. and 5.43. and 10.29. c. 19.2. Rev. 2.27. John 15.1.
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So is there a power alwayes denyed to the naturall man to close with Christ, Rom. 8.7. 2 Cor. •. 5. 5. A will to beleeve and to submit to Christ is denyed to naturall men, Joh. 5. •0.
So is there a power always denied to the natural man to close with christ, Rom. 8.7. 2 Cor. •. 5. 5. A will to believe and to submit to christ is denied to natural men, John 5. •0.
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Verse 27. But these mine Enemies that would not that I should reign over them, bring hither and slay them before me, NONLATINALPHABET, these to me seem to be allusions to Israels wearying of the Lord of old, Isai. 43.23. I have not wearied thee with incense, Jer. 2.5. What iniquity have your fathers found in me? Micah 6.3. O my people what have I done unto thee, and wherein have I wearied thee? testifie against me.
Verse 27. But these mine Enemies that would not that I should Reign over them, bring hither and slay them before me,, these to me seem to be allusions to Israel's wearying of the Lord of old, Isaiah 43.23. I have not wearied thee with incense, Jer. 2.5. What iniquity have your Father's found in me? micah 6.3. Oh my people what have I done unto thee, and wherein have I wearied thee? testify against me.
NONLATINALPHABET. Israel had no liking of me, no will of me. So that weakenesse simply is not the nearest cause of our not comming to Christ, but wilfull weaknesse,
. Israel had no liking of me, no will of me. So that weakness simply is not the nearest cause of our not coming to christ, but wilful weakness,
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but because, as Christ saith, They will not beleeve, Joh. 5.40. They will have none of Christ. Psal. 81.11. They will not have Christ to reigne over them Luk. 19.14.
but Because, as christ Says, They will not believe, John 5.40. They will have none of christ. Psalm 81.11. They will not have christ to Reign over them Luk. 19.14.
And will intervenes betweene the impotencie of their will, and their disobedience. 2. Because that hatred of God, and of Christ, ascribed to unregenerate men, Rom. 1.30. Luk. 19.14. Joh. 15.24. is the birth that lay in the wombe of Will, and comes from Will as Will, and not onely from Will as weake;
And will intervenes between the impotency of their will, and their disobedience. 2. Because that hatred of God, and of christ, ascribed to unregenerate men, Rom. 1.30. Luk. 19.14. John 15.24. is the birth that lay in the womb of Will, and comes from Will as Will, and not only from Will as weak;
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so mens delighting, and their loving to be estranged from Christ, and to satisfie themselves with other lovers, beside Christ, are high bended acts of the Will. Which argueth that not onely weaknesse,
so men's delighting, and their loving to be estranged from christ, and to satisfy themselves with other lovers, beside christ, Are high bent acts of the Will. Which argue that not only weakness,
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4. Conscience taketh it on its will, and fathers disobedience on the will. 1. Sam. 8.19. Nay, but we shall, or we will have a King, Jer. 44.16. The people avow their will and peremptory resolution is, we will not hearken to thee.
4. Conscience Takes it on its will, and Father's disobedience on the will. 1. Sam. 8.19. Nay, but we shall, or we will have a King, Jer. 44.16. The people avow their will and peremptory resolution is, we will not harken to thee.
and disobedient, deceived, and serving divers Lusts, Ezech. 16.4, 5, 6, 7, 8. Ephes. 2.1, 2, 3, 4. Tit. 3.3, 4. So there is as much love, mankindnesse and free grace in heaven, in the breast of Christ, as would save all in hell, or out of hell.
and disobedient, deceived, and serving diverse Lustiest, Ezekiel 16.4, 5, 6, 7, 8. Ephesians 2.1, 2, 3, 4. Tit. 3.3, 4. So there is as much love, mankindnesse and free grace in heaven, in the breast of christ, as would save all in hell, or out of hell.
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and drinke, and suck the breasts of overflowings of Christs free grace) in regard of the intrinsecall weight and magnitude of this love, that if you appoint banks to channell,
and drink, and suck the breasts of overflowings of Christ free grace) in regard of the intrinsical weight and magnitude of this love, that if you appoint banks to channel,
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If the infinite lumpe of the boundlesse love of Christ were seene at once, what a heavens wonder, what a worlds miracle would Christ appeare to bee? But as much of Christ is seene as vessels of glory, though wide enough, can comprehend.
If the infinite lump of the boundless love of christ were seen At once, what a heavens wonder, what a world's miracle would christ appear to be? But as much of christ is seen as vessels of glory, though wide enough, can comprehend.
for an infinite lovely Majesty seen, and not praised, nor loved in any measure of equality or commensuration to his dignity and worth, must lay infinite,
for an infinite lovely Majesty seen, and not praised, nor loved in any measure of equality or commensuration to his dignity and worth, must lay infinite,
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That men before they were men, and had being, and before all eternity, were in the bosome of Christ the ingaged debters of the Lambe, in the purpose of free grace loved with an everlasting love, is a deepe thought of love;
That men before they were men, and had being, and before all eternity, were in the bosom of christ the engaged debtors of the Lamb, in the purpose of free grace loved with an everlasting love, is a deep Thought of love;
and its the floure, the glory, the crowne of free grace, that Gods free love in Christ casteth forth the warming rayes and beames of the Redeemers kind heart, on men who are enemies, darkenesse, haters of God, dead in sinne, dying in blood and pollution.
and its the flower, the glory, the crown of free grace, that God's free love in christ Cast forth the warming rays and beams of the Redeemer's kind heart, on men who Are enemies, darkness, haters of God, dead in sin, dying in blood and pollution.
and thou becamest mine, &c. Christs passing by is as a traveller on his journey, who findeth a child without Father or Mother, in the open field dying,
and thou becamest mine, etc. Christ passing by is as a traveller on his journey, who finds a child without Father or Mother, in the open field dying,
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so if humanity, and man-kindnesse had not wrought on his heart, he might have passed by us, we are to Christ nothing of kinred or bloud, by our first birth,
so if humanity, and mankindnesse had not wrought on his heart, he might have passed by us, we Are to christ nothing of kindred or blood, by our First birth,
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come hither Angels and Men, and wonder at the condiscension. 2. Tendernesse. 3. Strength of heate and warmenesse. 4. Freedome and unhired motions. 5. Riches and aboundance. 6. Efficacie and vertue. 7. The bounty and reality of the free love of Christ.
come hither Angels and Men, and wonder At the condescension. 2. Tenderness. 3. Strength of heat and warmness. 4. Freedom and unhired motions. 5. Riches and abundance. 6. Efficacy and virtue. 7. The bounty and reality of the free love of christ.
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Dead in sins and trespasses, walking according to the course of this world, (•n ill Compasse to stirre by) according to the Prince of the power of the ayre, the Spirit that now worketh in the children of disobedience? Was this a time of love? Yea, Christs love cannot be bowed or budded with any thing without Christ: Its as strong as Christ himselfe,
Dead in Sins and Trespasses, walking according to the course of this world, (•n ill Compass to stir by) according to the Prince of the power of the air, the Spirit that now works in the children of disobedience? Was this a time of love? Yea, Christ love cannot be bowed or budded with any thing without christ: Its as strong as christ himself,
of much loves, of much love. He loved us, and shewed mercie on us, Eph. 2.4. NONLATINALPHABET, for his great and manifold love, Can. 7.12. there I wil give thee my loves. Cant. 6.2. Thy loves are better then wine, V. 4. We will remember thy loves, more then wine.
of much loves, of much love. He loved us, and showed mercy on us, Ephesians 2.4., for his great and manifold love, Can. 7.12. there I will give thee my loves. Cant 6.2. Thy loves Are better then wine, V. 4. We will Remember thy loves, more then wine.
and the Lord Jesus spreds over his redeemed ones, a lap of the same love and bowels, in regard of the fruits of free love, which the Father did from eternity spread over himselfe.
and the Lord jesus spreads over his redeemed ones, a lap of the same love and bowels, in regard of the fruits of free love, which the Father did from eternity spread over himself.
6. I covered (saith Christ) thy nakednesse. O what a garment of Glory is the imputed righteousnesse of Christ? Bring foorth the best robe, and put on him.
6. I covered (Says christ) thy nakedness. O what a garment of Glory is the imputed righteousness of christ? Bring forth the best robe, and put on him.
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Heere stouping, and low condescending love to owne sinners, and a claime and propriety on wretched and farre off strangers, to name dying, bleeding, sinning,
Here stooping, and low condescending love to own Sinners, and a claim and propriety on wretched and Far off Strangers, to name dying, bleeding, sinning,
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or in purging away the rotten bloud, and filth of the daughter of Sion, in regeneration, maketh Good, that (to the free love of Christ, that which is blacke is faire and beautifull.)
or in purging away the rotten blood, and filth of the daughter of Sion, in regeneration, makes Good, that (to the free love of christ, that which is black is fair and beautiful.)
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10. And I annointed thee with oyle, free grace, and Christ dwelling by Faith, Ephes. 3.17. in Saints, that are the floure, gold, and marrow of the Church, is a high expression of free love.
10. And I anointed thee with oil, free grace, and christ Dwelling by Faith, Ephesians 3.17. in Saints, that Are the flower, gold, and marrow of the Church, is a high expression of free love.
and a beautfull crown on her head, the grace to professe Christ, and carry on the forehead, the name of the Father, of the Lambe, and of the new Jerusalem, the bride, the Lambs wife ;
and a beautfull crown on her head, the grace to profess christ, and carry on the forehead, the name of the Father, of the Lamb, and of the new Jerusalem, the bride, the Lambs wife;
12. Beside, a name, and the perfume of a sweet and precious report in the World, addeth a luster to the Saints, who are by nature the children of wrath,
12. Beside, a name, and the perfume of a sweet and precious report in the World, adds a luster to the Saints, who Are by nature the children of wrath,
Pos. 4. Its an abasement of Christ, that he who gives such a ransome to justice for free grace, should wait for a penny from sinners, that sinners must bid,
Pos. 4. Its an abasement of christ, that he who gives such a ransom to Justice for free grace, should wait for a penny from Sinners, that Sinners must bid,
Is it gaine to the Sunne, that all the earth borrowes light and Summer from it? Or to the clouds that they give raine to the earth? Or to the Fountaines, that they yeeld water to men and beasts? Can yee make infinite Jesus Christ rich? Yee may adde to the Sea, though very litle.
Is it gain to the Sun, that all the earth borrows Light and Summer from it? Or to the Clouds that they give rain to the earth? Or to the Fountains, that they yield water to men and beasts? Can ye make infinite jesus christ rich? Ye may add to the Sea, though very little.
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Yet it is considerable that there is a shaddow (though but a shaddow) of proportion betweene that expression of Paul, 1 Cor. 15.10. NONLATINALPHABET. By the grace of God, I am that I am, and that which the Lord saith of himselfe, Exod. 3.14. speaking to Moses, NONLATINALPHABET I am that I am.
Yet it is considerable that there is a shadow (though but a shadow) of proportion between that expression of Paul, 1 Cor. 15.10.. By the grace of God, I am that I am, and that which the Lord Says of himself, Exod 3.14. speaking to Moses, I am that I am.
and his court, so many thousand pieces of clay, then clothed with highest grace, smiling on the face of him that sits on the throne, made eternall Kings, that for glory and robes of grace,
and his court, so many thousand Pieces of clay, then clothed with highest grace, smiling on the face of him that sits on the throne, made Eternal Kings, that for glory and robes of grace,
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but O so incomparably wonderfull, as the grace of God without merit hath made the man Christ. Grace hath exalted this man to a high throne, the God head, in person dwelleth in this clay tent of endlesse glory,
but Oh so incomparably wonderful, as the grace of God without merit hath made the man christ. Grace hath exalted this man to a high throne, the God head, in person dwells in this clay tent of endless glory,
And then grace seene, enjoyed as it groweth at the Well-head, up in Emmanuels highest and newest land is of an other straine, sweeter and more glorious then downe here in the earth, which is not the element of grace, they are but glympses, borrowed shaddowes, chips,
And then grace seen, enjoyed as it grows At the Wellhead, up in Emmanuels highest and Newest land is of an other strain, Sweeten and more glorious then down Here in the earth, which is not the element of grace, they Are but glimpses, borrowed shadows, chips,
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it hath neither seed nor parent on earth, therefore the Lord challengeth it as his owne, 2 Cor. 12.9. The Lord said unto me, My grace is sufficient for thee. 2 Tim. 2.1. The grace that is in Christ Jesus. 1 Cor. 15.10. The grace of God. 2 Cor. 13.14. The grace of the Lord Jesus Christ. Gal. 1.15. He called me by his grace :
it hath neither seed nor parent on earth, Therefore the Lord Challengeth it as his own, 2 Cor. 12.9. The Lord said unto me, My grace is sufficient for thee. 2 Tim. 2.1. The grace that is in christ jesus. 1 Cor. 15.10. The grace of God. 2 Cor. 13.14. The grace of the Lord jesus christ. Gal. 1.15. He called me by his grace:
Its a doubt if any creature can be capable by nature of any possibilitie naturall not to sin, it is much to know the just owner of grace who begot it? It came out of the eternall wombe and bowels of Jesus Christ. Quest.
Its a doubt if any creature can be capable by nature of any possibility natural not to sin, it is much to know the just owner of grace who begotten it? It Come out of the Eternal womb and bowels of jesus christ. Quest.
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Ans. That we may come to consider preparations or previous qualifications to conversion. Let us consider whether Christ coming to the soule hath need of an Usher.
Ans. That we may come to Consider preparations or previous qualifications to conversion. Let us Consider whither christ coming to the soul hath need of an Usher.
Asser. 1. Dispositions going before conversion, come under a four-fold consideration. 1. As •fficient causes, so some imagine them to be. 2. As materially and subjectively they dispose the soule to receive grace. 3. Formally or morally, either as parts of conversion,
Asher 1. Dispositions going before conversion, come under a fourfold consideration. 1. As •fficient Causes, so Some imagine them to be. 2. As materially and subjectively they dispose the soul to receive grace. 3. Formally or morally, either as parts of conversion,
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or morall preparations having a promise of conversion annexed to them. 4. As meanes in reference to the finall cause, or to the Lords end in sending these before;
or moral preparations having a promise of conversion annexed to them. 4. As means in Referente to the final cause, or to the lords end in sending these before;
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and stirre up themselves in good earnest to seeke the grace of conversion, and Christ the wisdome of God, they shall certainly, and without miscarrying, find what they seeke. 1. Because no man, not the finest and sweetest nature can ingage the grace of Christ, or with his penny or sweating, earne either the kingdome of grace, or glory; whether by way of merit of condignitie, or congruity. Rom. 9.16. So then, it is not in him that willeth, nor in him that runneth, but of God that sheweth mercie.
and stir up themselves in good earnest to seek the grace of conversion, and christ the Wisdom of God, they shall Certainly, and without miscarrying, find what they seek. 1. Because no man, not the Finest and Sweetest nature can engage the grace of christ, or with his penny or sweating, earn either the Kingdom of grace, or glory; whither by Way of merit of condignity, or congruity. Rom. 9.16. So then, it is not in him that wills, nor in him that Runneth, but of God that shows mercy.
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So Ephes. 2.1, 2, •, 4, 5. Tit. 3.3, 4, 5. Ezech. 16.4, 5, 6, 7, 8, 9, 10. (2.) Because there is no shaddow of any ingagement of promise on Gods part, or any word for it.
So Ephesians 2.1, 2, •, 4, 5. Tit. 3.3, 4, 5. Ezekiel 16.4, 5, 6, 7, 8, 9, 10. (2.) Because there is no shadow of any engagement of promise on God's part, or any word for it.
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Joh. 6 44. Rom. 8. •, 7, 8. Ephes. 2.1, 2, 3, 11, 12, 13. chap. 4.17, 18, 19. chap. 5.8. Asser. 3. All preparations even wrought in us, by the common and generall restraining grace of God, can have no effective influence to produce our conversion, from the Scriptures alledged;
John 6 44. Rom. 8. •, 7, 8. Ephesians 2.1, 2, 3, 11, 12, 13. chap. 4.17, 18, 19. chap. 5.8. Asher 3. All preparations even wrought in us, by the Common and general restraining grace of God, can have no effective influence to produce our conversion, from the Scriptures alleged;
and enemies to God, NONLATINALPHABET, and NONLATINALPHABET, According to our works of righteousnesse which we had done, contrary to Ephes. 2.1, 2, 3, 4, 5.11.12, 13. 2 Tim. 1.9.
and enemies to God,, and, According to our works of righteousness which we had done, contrary to Ephesians 2.1, 2, 3, 4, 5.11.12, 13. 2 Tim. 1.9.
Asser. 4. All these fore-going endeavours and sweatings being void of Faith, cannot please God, Hebr. 11.6. These who act in the strength of them, are yet in the flesh, and not in the Spirit, and so can doe nothing acceptable to God, being yet out of Christ, Rom. 8.8. Joh. 15.4, 5, 6. and the tree being corrupt, the fruit must be soure, and naught;
Asher 4. All these foregoing endeavours and sweatings being void of Faith, cannot please God, Hebrew 11.6. These who act in the strength of them, Are yet in the Flesh, and not in the Spirit, and so can do nothing acceptable to God, being yet out of christ, Rom. 8.8. John 15.4, 5, 6. and the tree being corrupt, the fruit must be sour, and nought;
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when the house is come to some perfect frame, all those bastard pieces, coming not from the new principle the new heart, Christ formed in the soule, are cast out as unprofitable.
when the house is come to Some perfect frame, all those bastard Pieces, coming not from the new principle the new heart, christ formed in the soul, Are cast out as unprofitable.
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Paul, when he meets with Christ, casts off his silks and sattins, that hee was lordly of while hee was a Pharisee, as old rags, losse and dung, and acts now with farre other principles and tooles.
Paul, when he meets with christ, Cast off his silks and satins, that he was lordly of while he was a Pharisee, as old rags, loss and dung, and acts now with Far other principles and tools.
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Wee read of no such promise in the word. 2. A man not in Christ, is without the sphere or element of Christ, at the wrong side of the doore of the sheep-fold, hee is not in Emanuels land;
we read of no such promise in the word. 2. A man not in christ, is without the sphere or element of christ, At the wrong side of the door of the sheepfold, he is not in Emanuel's land;
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but those promises are made, in a speciall manner, to Christ, as to the head of the redeemed, to be dispensed by Christ, to those onely whom the Father gave him before time.
but those promises Are made, in a special manner, to christ, as to the head of the redeemed, to be dispensed by christ, to those only whom the Father gave him before time.
as righteousnesse, life eternall, and perseverance, are made to those that are members. 3. Many runne, and obtaine not, 1 Cor. 9.24, 25, 26. Many strive to enter in,
as righteousness, life Eternal, and perseverance, Are made to those that Are members. 3. Many run, and obtain not, 1 Cor. 9.24, 25, 26. Many strive to enter in,
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and shall not be able, Luk. 13.24. Many lay a foundation, and are not able to finish, Luk. 14.29. Many hunt, and catch nothing: Many have stormes of conscience, as Cain, and Judas, who goe never one step further.
and shall not be able, Luk. 13.24. Many lay a Foundation, and Are not able to finish, Luk. 14.29. Many hunt, and catch nothing: Many have storms of conscience, as Cain, and Judas, who go never one step further.
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or Balaam 's wish to die the death of the righteous, was the happy end of such as die in the Lord. But the sincere desires and good will of justified persons, are accepted of the Lord, for the deed:
or balaam is wish to die the death of the righteous, was the happy end of such as die in the Lord. But the sincere Desires and good will of justified Persons, Are accepted of the Lord, for the deed:
Asser. 6. The humiliation and sorrow for sin, and desire of the Physician, by way of merit, or 2. by way of a morall disposition, having the favour of a Gospel-promise, doe no more render a soule nearer to Christ and saving grace,
Asher 6. The humiliation and sorrow for since, and desire of the physician, by Way of merit, or 2. by Way of a moral disposition, having the favour of a Gospel promise, do no more render a soul nearer to christ and Saving grace,
so the like omnipotency of grace is required to turne an unhumbled soule into a saved and redeemed Saint, as to turne a proud Pharisee into a Saint. And merit is as farre to seek in the one, as the other.
so the like omnipotency of grace is required to turn an unhumbled soul into a saved and redeemed Saint, as to turn a proud Pharisee into a Saint. And merit is as Far to seek in the one, as the other.
And 3. the humbled soule, for ought hee know•s, (I speak of legall humiliation) hath no more any Gospel-title or promise that saving grace shall be given to him,
And 3. the humbled soul, for ought he know•s, (I speak of Legal humiliation) hath not more any gospel-title or promise that Saving grace shall be given to him,
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so is an humbled and dejected soule, such as cast-down Saul, and the bowed-down Jayler, and those that were pricked in their hearts, Act. 2. in the moment before their conversion were nearer to conversion,
so is an humbled and dejected soul, such as Cast-down Saul, and the bowed-down Jailer, and those that were pricked in their hearts, Act. 2. in the moment before their conversion were nearer to conversion,
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and would not be baptized, Luk. 7.30. There be some preparatory colours in dying of cloth, as blue, that dispose the cloth for other colours more easily; so is it here:
and would not be baptised, Luk. 7.30. There be Some preparatory colours in dying of cloth, as blue, that dispose the cloth for other colours more Easily; so is it Here:
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So, in regard of Gods eternall election, many are in the way of sin, and not converted as yet, notwithstanding all the luster of fore-going preparations, though they be as truely the elect of God,
So, in regard of God's Eternal election, many Are in the Way of since, and not converted as yet, notwithstanding all the luster of foregoing preparations, though they be as truly the elect of God,
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I dare not peremptorily say, that God useth no prerogative Royall, or no priviledges of Soveraignty, in the conversion of some who find mercy between the water and the bridge;
I Dare not peremptorily say, that God uses no prerogative Royal, or no privileges of Sovereignty, in the conversion of Some who find mercy between the water and the bridge;
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yea, I thinke that Christ comes to some like a Roe, or a young Hart, skipping and leaping over hills and mountaines, and passeth over his owne set line,
yea, I think that christ comes to Some like a Roe, or a young Heart, skipping and leaping over hills and Mountains, and passes over his own Set line,
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and the calfe and the young lyon and the fatling together, and a little child to lead them, is the proper work of Omnipotency, whatever be the preparations, or undisposition of sinners.
and the calf and the young Lion and the fatling together, and a little child to led them, is the proper work of Omnipotency, whatever be the preparations, or undisposition of Sinners.
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Asser. 7. Not any Protestant Divines, I know, make true repentance a worke of the Law, going before faith in Christ. 1. The Law speakes not one word of Repentance ;
Asher 7. Not any Protestant Divines, I know, make true Repentance a work of the Law, going before faith in christ. 1. The Law speaks not one word of Repentance;
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but saith, either doe, or die. Repentance is an Evangelike ingredient in a Saint. 2. Christ was made a Prince, and exalted to give repentance, Act. 5.31. and the Law as the Law, hath not one word of Christ, though it cannot contradict Christ, except we say, that there bee two contradictory wills in Christ, which were blasphemy;
but Says, either do, or die. Repentance is an Evangelic ingredient in a Saint. 2. christ was made a Prince, and exalted to give Repentance, Act. 5.31. and the Law as the Law, hath not one word of christ, though it cannot contradict christ, except we say, that there be two contradictory wills in christ, which were blasphemy;
for hereby is a man truely humbled in himselfe, of whom God speaketh, saying, — I dwell with him that is of an humble Spirit, &c. To make persons capable of justification, here is required a true feeling that they are lost in them•elves, and in all their workes.
for hereby is a man truly humbled in himself, of whom God speaks, saying, — I dwell with him that is of an humble Spirit, etc. To make Persons capable of justification, Here is required a true feeling that they Are lost in them•elves, and in all their works.
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nothing going before justification, and so, which is found in unjustified persons, can be proper to justified persons onely. 3. Antinomians say, Sinners as Sinners, and consequently all sinners are to beleeve justification in Christ, without any foregoing preparation.
nothing going before justification, and so, which is found in unjustified Persons, can be proper to justified Persons only. 3. Antinomians say, Sinners as Sinners, and consequently all Sinners Are to believe justification in christ, without any foregoing preparation.
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4. To truely feele a lost condition, cannot be all the Preparative condition, for the word hath annexed no promise of justification to the unjustified, who shall feele his lost condition.
4. To truly feel a lost condition, cannot be all the Preparative condition, for the word hath annexed no promise of justification to the unjustified, who shall feel his lost condition.
For the place Esai 57. speaketh of a justified sinner, not of an unjustified, who is onely prepared for justification. 1. Because God dwels in this humbled soule,
For the place Isaiah 57. speaks of a justified sinner, not of an unjustified, who is only prepared for justification. 1. Because God dwells in this humbled soul,
Answ. 1. Satan cannot say, that wee teach any to set on duties, and to silence Christs strength and grace, by which onely duties may bee done. 2. To bid them set on duties, as their righteousnesse before God, and as the way to find rest and peace for their soules, and that speaking nothing of Christ, we disclaime as Antichristian and Pharisaicall• 3. It is no argument,
Answer 1. Satan cannot say, that we teach any to Set on duties, and to silence Christ strength and grace, by which only duties may be done. 2. To bid them Set on duties, as their righteousness before God, and as the Way to find rest and peace for their Souls, and that speaking nothing of christ, we disclaim as Antichristian and Pharisaicall• 3. It is no argument,
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as to pray without the Spirit. 4. To bid them set on Evangelike duties, without trusting in them, that is, to feele their lost condition ▪ to despaire of salvation in themselves, to looke a farre off to Christ, to desire him, are the set way that Christ walkes in, to fit us for saving Grace.
as to pray without the Spirit. 4. To bid them Set on Evangelic duties, without trusting in them, that is, to feel their lost condition ▪ to despair of salvation in themselves, to look a Far off to christ, to desire him, Are the Set Way that christ walks in, to fit us for Saving Grace.
On a high and loftie mountaine to set our bed, Esai 57.7. God must straw thornes and briars in our love-bed, and take Ephraim off his Idols, Hos. 14.6. and from riding on horses, and make the soule as white and cleane paper, that Christ may print a new lover on it.
On a high and lofty mountain to Set our Bed, Isaiah 57.7. God must straw thorns and briers in our love-bed, and take Ephraim off his Idols, Hos. 14.6. and from riding on Horses, and make the soul as white and clean paper, that christ may print a new lover on it.
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he knowes not Christ, who dreames that a wakened conscience, can bee calmed with any thing, lesse then the bloud of Jesus Christ, that speakes better things then the bloud of Abel.
he knows not christ, who dreams that a wakened conscience, can be calmed with any thing, less then the blood of jesus christ, that speaks better things then the blood of Abel.
— I would have wrath preached to beleevers, that they may abstaine from sinne, because they are delivered from wrath, not that they may be delivered from wrath;
— I would have wrath preached to believers, that they may abstain from sin, Because they Are Delivered from wrath, not that they may be Delivered from wrath;
their faith is a fancie, and a dead faith, and the wrath of God abides on them, and they are not beleevers. 2. Though they be beleevers, wrath must be preached to them,
their faith is a fancy, and a dead faith, and the wrath of God abides on them, and they Are not believers. 2. Though they be believers, wrath must be preached to them,
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and is preached to them every where in the New Testament ; as death, Ro. 6.21.22. damnation, Ro. 14.23. the wrath of God, Ephes. 5.6 ▪ condemnation, 2 Thes. 1.8. perdition, flaming fire, eternall fire, 1 Cor. 3.17. 1 Cor. 11.32.34. Jude 7.8. 1 Tim. 6.9. 1 Cor. 16.22. to the end they may make sure their calling and election.
and is preached to them every where in the New Testament; as death, Ro. 6.21.22. damnation, Ro. 14.23. the wrath of God, Ephesians 5.6 ▪ condemnation, 2 Thebes 1.8. perdition, flaming fire, Eternal fire, 1 Cor. 3.17. 1 Cor. 11.32.34. U^de 7.8. 1 Tim. 6.9. 1 Cor. 16.22. to the end they may make sure their calling and election.
3. What is this, but to make a mock of all the threatnings of the Gospel? For by this argument, the threatnings are not to bee preached to the Elect before their conversion,
3. What is this, but to make a mock of all the threatenings of the Gospel? For by this argument, the threatenings Are not to be preached to the Elect before their conversion,
except wee would make them beleeve a ly, that they are reprobats, and under wrath, when they are under no wrath at all, but from eternity were delivered from wrath,
except we would make them believe a lie, that they Are Reprobates, and under wrath, when they Are under no wrath At all, but from eternity were Delivered from wrath,
whether we beleeve and walke worthy of Christ, or doe no such thing, but walke after the flesh as we are to beleeve the world shall never be destroyed with waters ;
whither we believe and walk worthy of christ, or do no such thing, but walk After the Flesh as we Are to believe the world shall never be destroyed with waters;
Object. 6. But others bid the troubled soule beleeve, but he must first seek in himselfe qualifications, or conditions, but this is to will them to walke in the light of their own sparks.
Object. 6. But Others bid the troubled soul believe, but he must First seek in himself qualifications, or conditions, but this is to will them to walk in the Light of their own sparks.
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Answ. If to bid men abstaine from flagitious sinnes, and from seeking glory of men, that are both neck-breakes of faith, Joh. 5.44. and bring men under eternall displeasure, both before, and after we beleeve, be to walk in the light of our own Sparks ;
Answer If to bid men abstain from flagitious Sins, and from seeking glory of men, that Are both neck-breaks of faith, John 5.44. and bring men under Eternal displeasure, both before, and After we believe, be to walk in the Light of our own Sparks;
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Ah thought I then, hath God loved me with such an everlasting love, and shall I sin against such a God? 2. Many doubts and feares arose from the examination of my self, I was afraid of being deluded. 3. The Promise, Esai. 55.1. did sweetly stay my heart, Christ in his ordinances witnessed to me, that he was mine.
Ah Thought I then, hath God loved me with such an everlasting love, and shall I sin against such a God? 2. Many doubts and fears arose from the examination of my self, I was afraid of being deluded. 3. The Promise, Isaiah. 55.1. did sweetly stay my heart, christ in his ordinances witnessed to me, that he was mine.
when this m••s ••st st•p is from nature, and thoughts of selfe-murther, up to the Lambs booke of life, the secret of eternall election in the b••ast of God, I have loved thee with an eternal love.
when this m••s ••st st•p is from nature, and thoughts of self-murder, up to the Lambs book of life, the secret of Eternal election in the b••ast of God, I have loved thee with an Eternal love.
Yee see qualifications in our selfe, which the Author saith is the way of Legall Preachers, are required in any that beleeve. 2. It is utterly false that the Gospel-faith commanded to all the Elect and Reprobate, is the apprehention of Gods eternall love to me in particular, the Scripture saith no such thing.
Ye see qualifications in our self, which the Author Says is the Way of Legal Preachers, Are required in any that believe. 2. It is utterly false that the Gospel faith commanded to all the Elect and Reprobate, is the apprehension of God's Eternal love to me in particular, the Scripture Says no such thing.
and so Evangelike, that all the damned are to beleeve, that God did beare to them the same everlasting good will and love he had in heart toward Jacob. 2. All Reprobates may abstaine from selfe-murther, out of this principle, of the Lords everlasting love of election, revealed immediately, at first without any previous signes,
and so Evangelic, that all the damned Are to believe, that God did bear to them the same everlasting good will and love he had in heart towards Jacob. 2. All Reprobates may abstain from self-murder, out of this principle, of the lords everlasting love of election, revealed immediately, At First without any previous Signs,
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and wash, and lick the Leopard Spots off us; but to our sense and apprehension; wee first love and choose him as our onely liking, and then by our faith,
and wash, and lick the Leopard Spots off us; but to our sense and apprehension; we First love and choose him as our only liking, and then by our faith,
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I have not heard of such an experience, that at the first, without any more adoe, forthwith, the Lord saith, Come up hither, I will cause thee read thy name in the Lambs booke of life ;
I have not herd of such an experience, that At the First, without any more ado, forthwith, the Lord Says, Come up hither, I will cause thee read thy name in the Lambs book of life;
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Pag. 104. and shall the beleeving of the love of election to glory bee the first Medicine that you give to all troubled consciences, Elect and Reprobate? This is to quench the fire, by casting in oyle;
Page 104. and shall the believing of the love of election to glory be the First Medicine that you give to all troubled Consciences, Elect and Reprobate? This is to quench the fire, by casting in oil;
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we should bee glad to heare these two new wayes. 4. In the second place, (he is so well acquainted with the way of the Spirit, as if through the casement of the Cabinet-counsell of God, he had seene and reckoned on his fingers all the steps of the staires;) he saith, He had many doubts and feares to be deluded ;
we should be glad to hear these two new ways. 4. In the second place, (he is so well acquainted with the Way of the Spirit, as if through the casement of the Cabinet-counsel of God, he had seen and reckoned on his fingers all the steps of the stairs;) he Says, He had many doubts and fears to be deluded;
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5. The sweet witnessing of the Spirit, from Esai 55.1. Ho, every one that thirsts, come to the waters, is Gospel-honey, but consider if there were no law-worke preparing, no needle making a hole before Christ should sew together the sides of the wound. Its but a delusion. 1. Because Esai 61.1. no whole-hearted sinners meet with Christ ;
5. The sweet witnessing of the Spirit, from Isaiah 55.1. Ho, every one that thirsts, come to the waters, is Gospel-honey, but Consider if there were no law-worke preparing, no needle making a hold before christ should sew together the sides of the wound. Its but a delusion. 1. Because Isaiah 61.1. no whole-hearted Sinners meet with christ;
none come at first laughing to Christ, all that come to Jesus for helpe, come with the teare in their eye. 2. To come dry and withered to the waters, Esai 55.1.
none come At First laughing to christ, all that come to jesus for help, come with the tear in their eye. 2. To come dry and withered to the waters, Isaiah 55.1.
Propos. 2. when we looke for any thing in our selves, or thinke that an unrenewed man is a confiding person to purchase Christ, we bewilder our selves, and vanish in foolishnesse: This wrong Libertines doe us;
Propos. 2. when we look for any thing in our selves, or think that an unrenewed man is a confiding person to purchase christ, we bewilder our selves, and vanish in foolishness: This wrong Libertines do us;
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Propos. 5. Faith is a morall condition of life eternall, and wrought in us by the free grace of God. I never saw a contradiction between a condition wrought by irresistible grace ▪ and the gift,
Propos. 5. Faith is a moral condition of life Eternal, and wrought in us by the free grace of God. I never saw a contradiction between a condition wrought by irresistible grace ▪ and the gift,
Propos. 6. We doe receive the promise of willing and doing, wrought immediatly in us, according to the good will and most free grace of Christ, and yet we are agents, and worke under Christ.
Propos. 6. We do receive the promise of willing and doing, wrought immediately in us, according to the good will and most free grace of christ, and yet we Are agents, and work under christ.
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neither are wee after conversion to beleeve, for beleeving cannot merit righteousness• and l•fe eternall nor are we to heare, pray, be patient, rejoyce in tr•••lation,
neither Are we After conversion to believe, for believing cannot merit righteousness• and l•fe Eternal nor Are we to hear, pray, be patient, rejoice in tr•••lation,
as h•s merits are 〈 ◊ 〉 cause of our justification. 3. In Christ, apprehended by fa•th, form•lly, in the Scriptures sense, in the Epistle to the Romanes and Galathians ;
as h•s merits Are 〈 ◊ 〉 cause of our justification. 3. In christ, apprehended by fa•th, form•lly, in the Scriptures sense, in the Epistle to the Romans and Galatians;
not that faith is the formall cause, or any merit in justification, but because it lay•s •old on imp•ted ri•••eo•snesse, which is the formall cause of our justi••ca•ion. 4. We are justified in our own sense and feeling, not by faith 〈 ◊ 〉, (because wee may beleeve,
not that faith is the formal cause, or any merit in justification, but Because it lay•s •old on imp•ted ri•••eo•snesse, which is the formal cause of our justi••ca•ion. 4. We Are justified in our own sense and feeling, not by faith 〈 ◊ 〉, (Because we may believe,
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whether this knowledge result from the ligh• of faith, or from signes, as meanes of our knowledge. 5. Ju••i•ication by way of declaration to others, is not so infallible,
whither this knowledge result from the ligh• of faith, or from Signs, as means of our knowledge. 5. Ju••i•ication by Way of declaration to Others, is not so infallible,
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That the principle of saving is free grace, 2. that free will is neither free nor willing till Christ first draw us, till hee renew and work upon the will:
That the principle of Saving is free grace, 2. that free will is neither free nor willing till christ First draw us, till he renew and work upon the will:
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but 1. whether hee did so or no hee expresseth not, lest hee should contradict his Brethren the Familists of New-England, who teach, That to take delight in the service of God, is to goe a whoring from God.
but 1. whither he did so or not he Expresses not, lest he should contradict his Brothers the Familists of New england, who teach, That to take delight in the service of God, is to go a whoring from God.
2. It would be asked, Whether this sit was on him before, or after his conversion? To say before, would seeme a delusion, or a preparation of eminency:
2. It would be asked, Whither this fit was on him before, or After his conversion? To say before, would seem a delusion, or a preparation of eminency:
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but then all the Lords-day-worship, all set houres at morn or at night, in private or in families, set times and houres for the Churches praying, preaching, heating, conference, reading, were unlawfull;
but then all the Lords-day-worship, all Set hours At morn or At night, in private or in families, Set times and hours for the Churches praying, preaching, heating, conference, reading, were unlawful;
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Answ. Seeing Saltmarsh and others here doe openly owne Antinomian Doctrine as the way of Free grace, they are to be charged with all those, till they cleare themselves, or refute those blasphemies;
Answer Seeing Saltmarsh and Others Here do openly own Antinomian Doctrine as the Way of Free grace, they Are to be charged with all those, till they clear themselves, or refute those Blasphemies;
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And to cure too suddenly wounds, and to honey secure and proud sinners, and sweeten and oyle a Pharisee, and to reach the Mediators bloud to an unhumbled soule, is but to turne the Gospel into a charme;
And to cure too suddenly wounds, and to honey secure and proud Sinners, and sweeten and oil a Pharisee, and to reach the Mediators blood to an unhumbled soul, is but to turn the Gospel into a charm;
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because hee preached first the Law, to wound and prick them, for that they crucified the Lord of glory, before hee preached the Gospel of beleefe and Baptisme. And the Lord rebuking Saul from heaven, convincing him of persecution, casting him downe to the ground, striking him blind, while hee trembled:
Because he preached First the Law, to wound and prick them, for that they Crucified the Lord of glory, before he preached the Gospel of belief and Baptism. And the Lord rebuking Saul from heaven, convincing him of persecution, casting him down to the ground, striking him blind, while he trembled:
And the Lords dealing with the Jayler was fourer work, then proposing and pouring the Gospel oyle and honey of fre•ly imputed righteousnesse in their wounds at the first;
And the lords dealing with the Jailer was fourer work, then proposing and pouring the Gospel oil and honey of fre•ly imputed righteousness in their wounds At the First;
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And the Lords way of justifying Jews and Gentiles, is a Law-way, as touching the order, Rom. 3. Having proved all to be under sin, Vers. 9, 10, 11, 12, 13, 14, 15, 16, 17, 18. hee saith, Vers. 19. Now wee know that what things soever the Law saith, it saith to them who are under the Law, that every mouth may be stopped,
And the lords Way of justifying jews and Gentiles, is a Law-way, as touching the order, Rom. 3. Having proved all to be under since, Vers. 9, 10, 11, 12, 13, 14, 15, 16, 17, 18. he Says, Vers. 19. Now we know that what things soever the Law Says, it Says to them who Are under the Law, that every Mouth may be stopped,
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But Antinomians erre, not knowing the Scriptures, in dreaming that converted soules are so from under the Law, that they have no more to doe with the Law, no more then Angels and glorified Saints ;
But Antinomians err, not knowing the Scriptures, in dreaming that converted Souls Are so from under the Law, that they have no more to do with the Law, no more then Angels and glorified Saints;
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but Christ hath done all to our hands. 7. That its Legall, not Gospel-conversion, to keep the soule so long under the Law for humiliation, contrition and confession,
but christ hath done all to our hands. 7. That its Legal, not Gospel-conversion, to keep the soul so long under the Law for humiliation, contrition and Confessi,
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whereas wee teach, that the Law purely and unmixed, without all Gospel, is not to be used as a dyet-potion, onely to purge, never to let the unconverted heare one Gospel-promise. It is true, Peter preached not Law to Cornelius, nor Philip to the Eunuch, nor Ananias to Paul ;
whereas we teach, that the Law purely and unmixed, without all Gospel, is not to be used as a diet-potion, only to purge, never to let the unconverted hear one Gospel promise. It is true, Peter preached not Law to Cornelius, nor Philip to the Eunuch, nor Ananias to Paul;
and hee is pardoned in him. Sure Confession in Scripture is no such thing; Ezra 10.1. Neh. 9.2. In Scripture, confession of sins is opposed to covering of sin, and not forsaking of it, Pro. 28. Joshua sought not such a confession of Achan. James commands not such a Confession. Daniel 's, Ezra 's, Peter 's confession were some other thing. Joh. 1.20. Act. 19.18. Heb. 11.13. Pro. 28.13. 1 Joh. 4.2. Mar. 3.6. Josh. 7.19. Dan. 9.4. Rom. 10.10. 1 Tim. 6.13. Psal. 32.5. Jam. 5.16. Levit. 5.5. chap. 16.21. & 26.40. 2 Chron. 6.24. In which places, faith and confession of sins cannot be one;
and he is pardoned in him. Sure Confessi in Scripture is no such thing; Ezra 10.1. Neh 9.2. In Scripture, Confessi of Sins is opposed to covering of since, and not forsaking of it, Pro 28. joshua sought not such a Confessi of achan. James commands not such a Confessi. daniel is, Ezra is, Peter is Confessi were Some other thing. John 1.20. Act. 19.18. Hebrew 11.13. Pro 28.13. 1 John 4.2. Mar. 3.6. Josh. 7.19. Dan. 9.4. Rom. 10.10. 1 Tim. 6.13. Psalm 32.5. Jam. 5.16. Levit. 5.5. chap. 16.21. & 26.40. 2 Chronicles 6.24. In which places, faith and Confessi of Sins cannot be one;
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Paul, Rom. 7. was slaine by the Law; but this makes more way for Christ: and though it doe not morally soften, and facilitate the new birth; yet it ripeneth the out-breaking. Preparations are penall, to subdue;
Paul, Rom. 7. was slain by the Law; but this makes more Way for christ: and though it do not morally soften, and facilitate the new birth; yet it ripeneth the outbreaking. Preparations Are penal, to subdue;
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The Kingdome of grace is an Hospitall and Guest-house of sick ones, fit for the art and mercy of the Physician Christ. 2. So as they are all immediatly to beleeve and apply Christ and the promises, who are sinners;
The Kingdom of grace is an Hospital and Guesthouse of sick ones, fit for the art and mercy of the physician christ. 2. So as they Are all immediately to believe and apply christ and the promises, who Are Sinners;
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after their owne way and order, without humiliation, or any Law-work. In this sense, it is most false, that the Promises are holden forth to sinners, as sinners ;
After their own Way and order, without humiliation, or any Law work. In this sense, it is most false, that the Promises Are held forth to Sinners, as Sinners;
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because then Christ should bee holden forth to all sinners, Americans, Indians, and sinners who never, by the least rumor, heard one word of Christ. 2. Peter desires not Simon Magus to beleeve that God had loved him, in Christ Jesus, with an everlasting love;
Because then christ should be held forth to all Sinners, Americans, Indians, and Sinners who never, by the least rumor, herd one word of christ. 2. Peter Desires not Simon Magus to believe that God had loved him, in christ jesus, with an everlasting love;
but to those who are weary and laden, and who mourne in Sion, and wallow in ashes, Mat. 11.28, 29, 30. Esay 61.1, 2, 3. Its true, to all within the visible Church, Christ is offered without price or money;
but to those who Are weary and laden, and who mourn in Sion, and wallow in Ashes, Mathew 11.28, 29, 30. Isaiah 61.1, 2, 3. Its true, to all within the visible Church, christ is offered without price or money;
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but to be received after Christs fashion and order, not after our order; that is, after the soule is under selfe-despaire of salvation, and in the sinners moneth,
but to be received After Christ fashion and order, not After our order; that is, After the soul is under self-despair of salvation, and in the Sinners Monn,
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Simon Magus is without any fore-going humiliation, or sense of sin, or selfe-despaire, to beleeve hee was no lesse written in the Lambs book of life from eternity, then Peter ;
Simon Magus is without any foregoing humiliation, or sense of since, or self-despair, to believe he was no less written in the Lambs book of life from eternity, then Peter;
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whereas the other consequence is a seeking of righteousnesse in our selves. 2. Another false ground is here laid by Libertines, That wee place worth and righteousnesse in Preparations;
whereas the other consequence is a seeking of righteousness in our selves. 2. another false ground is Here laid by Libertines, That we place worth and righteousness in Preparations;
but Christ lets sin of purpose ripen, to the eleventh houre, often to the twelfth houre: Hee knowes his art can over-take and out-run seven devils, most easily.
but christ lets since of purpose ripen, to the eleventh hour, often to the twelfth hour: He knows his art can overtake and outrun seven Devils, most Easily.
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yea of purpose to heighten grace, that sinfulnesse may contend with grace, and be overcome, the Gentiles must be like corn ripe, white and yellow, ere the sickle cut them down, and they be converted. Joh. 4.35. The boyle must be ripe ere it break;
yea of purpose to heighten grace, that sinfulness may contend with grace, and be overcome, the Gentiles must be like corn ripe, white and yellow, ere the fickle Cut them down, and they be converted. John 4.35. The boil must be ripe ere it break;
the sea full ere it turne; therefore the Lord appoints a time, and sets a day for conversion. Tit. 3.3. We our selves were sometime NONLATINALPHABET, mad ;
the sea full ere it turn; Therefore the Lord appoints a time, and sets a day for conversion. Tit. 3.3. We our selves were sometime, mad;
but the Lord hath a gracious NONLATINALPHABET, when; When the kindnesse and man-love of God appeared, hee saved us. And, Jer. 50.4. In those dayes, and at that time, saith the Lord, the children of Israel shall come, they and the children of Judah, going and weeping, they shall seek the Lord. Zech. 12.11. And in that day, there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.
but the Lord hath a gracious, when; When the kindness and man-love of God appeared, he saved us. And, Jer. 50.4. In those days, and At that time, Says the Lord, the children of Israel shall come, they and the children of Judah, going and weeping, they shall seek the Lord. Zechariah 12.11. And in that day, there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddo.
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Its good to lie and wait at the doore and posts of Wisdomes house, and to lie and attend Christs tyde, it may come in an houre that you would never have beleeved.
Its good to lie and wait At the door and posts of Wisdoms house, and to lie and attend Christ tIED, it may come in an hour that you would never have believed.
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O what depth of mercy, when for naturall, or no saving-one-waiting, or upon a poore venture, What if I goe to Christ, I can have no lesse then I have? beside any gracious intention the Lord saves,
O what depth of mercy, when for natural, or no saving-one-waiting, or upon a poor venture, What if I go to christ, I can have no less then I have? beside any gracious intention the Lord saves,
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Asser. 12. The ground moving Christ to renew his love in drawing a fallen Saint out of the pit, is the same that from heaven shined on him at the beginning. Love is an undevided thing;
Asher 12. The ground moving christ to renew his love in drawing a fallen Saint out of the pit, is the same that from heaven shined on him At the beginning. Love is an undivided thing;
Antinomians beleeve, that all the promises in the Gospel, made upon conditions, to bee performed by creatures, especially free-will casting in its share to the worke, smell of some graines of the Law,
Antinomians believe, that all the promises in the Gospel, made upon conditions, to be performed by creatures, especially freewill casting in its share to the work, smell of Some grains of the Law,
And the doubt may seeme to have strength in that our Divines argue against the Arminian decree of election to glory, upon condion of faith and perseverance, foreseene in the persons so chosen,
And the doubt may seem to have strength in that our Divines argue against the Arminian Decree of election to glory, upon Condition of faith and perseverance, foreseen in the Persons so chosen,
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for sure, we are justified and saved upon condition of faith, freely given us of God. The question then must bee, Whether there can be any conditionall promises in the Gospel of Grace, or whether a condition performed by us,
for sure, we Are justified and saved upon condition of faith, freely given us of God. The question then must be, Whither there can be any conditional promises in the Gospel of Grace, or whither a condition performed by us,
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and free grace can consist together. Antinomians say they, are contrary as fire and water. Hence these positions for the clearing of this considerable question.
and free grace can consist together. Antinomians say they, Are contrary as fire and water. Hence these positions for the clearing of this considerable question.
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because it is a condition of hire, that they have borrowed from Lawyers, such as is betweene man and man, ex causa onerosa, its absolutly in the power of men to doe,
Because it is a condition of hire, that they have borrowed from Lawyers, such as is between man and man, ex causa onerosa, its absolutely in the power of men to do,
though contrary to the naturall inclination, and Antecedent will and decree of God, wishing, desiring, and earnestly inclining to the obedience and salvation of the creature.
though contrary to the natural inclination, and Antecedent will and Decree of God, wishing, desiring, and earnestly inclining to the Obedience and salvation of the creature.
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Could our well-doing milke out of the breasts of Christs free grace, or extrinsecally determine the will or acts of free-bounty; Grace should not be grace.
Could our welldoing milk out of the breasts of Christ free grace, or extrinsically determine the will or acts of free-bounty; Grace should not be grace.
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But without money or hire, the Lord giveth his wine and milke, Isai 55.1. Ephes. 2.1, 2. Ezech. 16.5, 6, 7. 2 Tim. 1.9. Tit. 3.3. (2.) Because such a condition is of work, not of grace;
But without money or hire, the Lord gives his wine and milk, Isaiah 55.1. Ephesians 2.1, 2. Ezekiel 16.5, 6, 7. 2 Tim. 1.9. Tit. 3.3. (2.) Because such a condition is of work, not of grace;
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yea or any Merchant ingaged to another, to performe a condition, of which he is Lord and Master, to doe or not doe. 2. He is no wise necessitate nor determined any way,
yea or any Merchant engaged to Another, to perform a condition, of which he is Lord and Master, to do or not do. 2. He is no wise necessitate nor determined any Way,
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which cannot fall in the Almightie. 3. Such a condition performed by the creature, putteth the Creature to glory, but not in the Lord, but in himselfe, Rom. 4.2. For if Abraham were justified by works, hee hath whereof to glory, but not before God.
which cannot fallen in the Almighty. 3. Such a condition performed by the creature, putteth the Creature to glory, but not in the Lord, but in himself, Rom. 4.2. For if Abraham were justified by works, he hath whereof to glory, but not before God.
Yea, Adam before the fall, and the elect Angels, hold not life eternall by any such free condition of obedience as is absolutely referred to their free will, to doe, or not to doe;
Yea, Adam before the fallen, and the elect Angels, hold not life Eternal by any such free condition of Obedience as is absolutely referred to their free will, to do, or not to do;
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Sure, if God determine freewill in all good and gracious acts, as I prove undeniably from Scripture. 2. From the dominion of providence. 3. The covenant between the Father and the Sonne Christ. 4. the intercession of Christ. 5. The promises of a new heart,
Sure, if God determine freewill in all good and gracious acts, as I prove undeniably from Scripture. 2. From the dominion of providence. 3. The Covenant between the Father and the Son christ. 4. the Intercession of christ. 5. The promises of a new heart,
and perseverance. 6. Our prayers to bow the heart to walke with God, and not to lead us into temptation. 7. The faith and confidence wee have, that God will worke in the Saints to will,
and perseverance. 6. Our Prayers to bow the heart to walk with God, and not to led us into temptation. 7. The faith and confidence we have, that God will work in the Saints to will,
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even before, as after the entrance of sinne into the world, and that of Grace, (for this grace hath place in Law-obedience, in Men and Angels ) then such a condition cannot consist with Grace.
even before, as After the Entrance of sin into the world, and that of Grace, (for this grace hath place in Law-obedience, in Men and Angels) then such a condition cannot consist with Grace.
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and shall not come into condemnation: but is passed from death to life. Ch. 7.37. If any man thirst, let him come to me, and drink. Acts 13.39. And by him, all that beleeve, are justified from all things, from which yee could not be justified, by the Law of Moses. Acts 16.30.
and shall not come into condemnation: but is passed from death to life. Christ 7.37. If any man thirst, let him come to me, and drink. Acts 13.39. And by him, all that believe, Are justified from all things, from which ye could not be justified, by the Law of Moses. Acts 16.30.
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And Rom. 10. looke as a condition is required in the Law, Vers. 5. For Moses describeth the righteousnesse of the Law, that the man that doth these things, shall live by them.
And Rom. 10. look as a condition is required in the Law, Vers. 5. For Moses Describeth the righteousness of the Law, that the man that does these things, shall live by them.
So beleeving is required as a condition of the Gospel. Vers. 6. But the righteousnesse which is of Faith, &c. Ver. 9. Saith, that if thou confesse with thy mouth, the Lord Jesus,
So believing is required as a condition of the Gospel. Vers. 6. But the righteousness which is of Faith, etc. Ver. 9. Says, that if thou confess with thy Mouth, the Lord jesus,
— Vers. 9. Tribulation and anguish upon every soule of man that doth evill, of the Jew first, and also of the Gentile. Matth. 25.34. Then shall the King say to them on his right hand, come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world.
— Vers. 9. Tribulation and anguish upon every soul of man that does evil, of the Jew First, and also of the Gentile. Matthew 25.34. Then shall the King say to them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world.
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as a rule of holy walking, sure the Gospel and the Apostles command the very same duties in the letter of the Gospel, that Moses commanded in the letter of the Law,
as a Rule of holy walking, sure the Gospel and the Apostles command the very same duties in the Letter of the Gospel, that Moses commanded in the Letter of the Law,
as that children obey their parents, servants their masters, that we abstaine from murther, hatred of our brother, stealing, defrauding, lying, &c. that we keepe our selves from Idols, swearing, strange gods, I doe not say, that these duties, are commanded in the same way, in the Gospel, as in the Law. For, sure we are out of a principle of Evangelike love, to render obedience;
as that children obey their Parents, Servants their Masters, that we abstain from murder, hatred of our brother, stealing, defrauding, lying, etc. that we keep our selves from Idols, swearing, strange God's, I do not say, that these duties, Are commanded in the same Way, in the Gospel, as in the Law. For, sure we Are out of a principle of Evangelic love, to render Obedience;
but as perfumed, oyled, honeyed, with the Gospel-sense of remission of sinnes, the tender love of God in Christ. So that wee justly challenge two extreme waies, both blasphemous as we conceive.
but as perfumed, oiled, honeyed, with the Gospel sense of remission of Sins, the tender love of God in christ. So that we justly challenge two extreme ways, both blasphemous as we conceive.
This we utterly disclaime, and doe obtest, and beseech Antinomians, as they love Christ, and his truth, to cleare themselves of this, which to us is vilde Libertinisme. And by this Arminians turne all the Gospel, in literalem gratiam, in a Law-Gospel, in meere golden letters,
This we utterly disclaim, and do obtest, and beseech Antinomians, as they love christ, and his truth, to clear themselves of this, which to us is vild Libertinism. And by this Arminians turn all the Gospel, in literalem gratiam, in a Law-Gospel, in mere golden letters,
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and wee say, effects are more copiously and eminently in the cause then in themselves; as water is more in the element and fountaine, then in the streames;
and we say, effects Are more copiously and eminently in the cause then in themselves; as water is more in the element and fountain, then in the streams;
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the tree more in the life, and sapp of life, then in the branches; and conversion, and justification have more freedome, and more of grace, by way of extension,
the tree more in the life, and sap of life, then in the branches; and conversion, and justification have more freedom, and more of grace, by Way of extension,
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and justification, infinite love comes out, and here the Lord giveth us the great gift, even himselfe, Christ, God, the darling, the delight, the onely, onely well-beloved of the Father,
and justification, infinite love comes out, and Here the Lord gives us the great gift, even himself, christ, God, the darling, the delight, the only, only well-beloved of the Father,
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and he giveth Faith to lay hold on Christ, and the life of God, and all the meanes of life, in which there be many divided acts of grace (to speake so) which were all one in the wombe of the election of grace.
and he gives Faith to lay hold on christ, and the life of God, and all the means of life, in which there be many divided acts of grace (to speak so) which were all one in the womb of the election of grace.
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as a motive, cause, or moving condition, that doth extract acts of grace out of God, only we may conceive this order, that Grace of electing to glory stirres another wheele, (to speak so) of free love to give Faith, effectuall calling, justification,
as a motive, cause, or moving condition, that does extract acts of grace out of God, only we may conceive this order, that Grace of electing to glory stirs Another wheel, (to speak so) of free love to give Faith, effectual calling, justification,
Againe, in election to glory, there is nothing of men, but all is pure free grace, no condition, no merit, no faith, no workes required in the party chosen to glory;
Again, in election to glory, there is nothing of men, but all is pure free grace, no condition, no merit, no faith, no works required in the party chosen to glory;
but in the justified there is more of man, ere hee can be justified and saved, he must heare, consider, be humbled, know the need hee hath of a Saviour,
but in the justified there is more of man, ere he can be justified and saved, he must hear, Consider, be humbled, know the need he hath of a Saviour,
so the Sunne is not free to give light. 2. That the principle be free of all forraigne force, the malefactor goeth not freely to the place of execution,
so the Sun is not free to give Light. 2. That the principle be free of all foreign force, the Malefactor Goes not freely to the place of execution,
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I well remember, Dr. Jackson, denying all decrees in God, that setteth the Almighty to one side of the contradiction, resembleth God to the Pope, whose wisdome he commendeth in that the Popes decrees, grants, lawes, promises, are fast and loose,
I well Remember, Dr. Jackson, denying all decrees in God, that sets the Almighty to one side of the contradiction, resembles God to the Pope, whose Wisdom he commends in that the Popes decrees, grants, laws, promises, Are fast and lose,
but its not so in the Almighty. When the Lord by a promise to men, maketh himselfe debter to his creature, and that of free-grace, with one and the same infinite freedome of grace, hee contracteth the debt, and payeth the summe;
but its not so in the Almighty. When the Lord by a promise to men, makes himself debtor to his creature, and that of Free grace, with one and the same infinite freedom of grace, he contracteth the debt, and payeth the sum;
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then in election to glory, that is an immanent and eternall act; and so I grant Justification to be more conditionate, then Election: but if more gracious; that is the question:
then in election to glory, that is an immanent and Eternal act; and so I grant Justification to be more conditionate, then Election: but if more gracious; that is the question:
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as a fruit of the grace and favour of election, and free redemption, which indeed is the onely saving fountaine-grace of God, but if grace be taken for a saving qualification,
as a fruit of the grace and favour of election, and free redemption, which indeed is the only Saving fountain-grace of God, but if grace be taken for a Saving qualification,
and a supernaturall act, worke, or qualitie, given freely of the Father through Christ, upon Gods gracious intention, to cause us freely beleeve, repent, love Christ, rejoyce in the hope of glory, worke out our salvation in feare and trembling:
and a supernatural act, work, or quality, given freely of the Father through christ, upon God's gracious intention, to cause us freely believe, Repent, love christ, rejoice in the hope of glory, work out our salvation in Fear and trembling:
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so Grace is not onely in Christ, but in us properly, though Antinomians hold all saving grace to bee properly in Christ, and that there is nothing inherent in a beleever, that differenceth him from hypocrites, all the difference must be in Christ (say they.) 1. The word saith, there was another Spirit in Caleb and Joshua, then was in the rest of the Spies;
so Grace is not only in christ, but in us properly, though Antinomians hold all Saving grace to be properly in christ, and that there is nothing inherent in a believer, that differenceth him from Hypocrites, all the difference must be in christ (say they.) 1. The word Says, there was Another Spirit in Caleb and joshua, then was in the rest of the Spies;
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When he ascended to heaven, he sent down the holy Ghost, Joh. 14.17. Hee dwelleth in you, and shall abide in you. Joh. 16.13. He will guid you in all truth — he will shew you things to come.
When he ascended to heaven, he sent down the holy Ghost, John 14.17. He dwells in you, and shall abide in you. John 16.13. He will guide you in all truth — he will show you things to come.
So there is a Spirit of grace powred on the Family of David. Zach. 12.10. On the thirstie ground, Esai 44.3. A new heart, put in the midst of the covenanted people. Ezech. 36.26. Feare of God put in their hearts. Jer. 32.40. Jer. 31.33. 1 Joh. 3.9. 3. There is Grace in the Saints, that denominates them gracious. 1 Cor. 15.10. By the grace of God, I am that I am. Galat. 2.20.
So there is a Spirit of grace poured on the Family of David. Zach 12.10. On the thirsty ground, Isaiah 44.3. A new heart, put in the midst of the covenanted people. Ezekiel 36.26. fear of God put in their hearts. Jer. 32.40. Jer. 31.33. 1 John 3.9. 3. There is Grace in the Saints, that denominates them gracious. 1 Cor. 15.10. By the grace of God, I am that I am. Galatians 2.20.
3. When we are pressed with the supernaturall dutie of beleeving, and should looke onely to free grace, which onely must inable us to that high worke of beleeving, wee looke to our selves, and complaine;
3. When we Are pressed with the supernatural duty of believing, and should look only to free grace, which only must inable us to that high work of believing, we look to our selves, and complain;
It may be a querie, whether the Lord in-stamps something of Christ on Preparations in the elect that are converted, which is not in all the Legall dejections of Saul, Cain, and Judas. 2. It may be a querie,
It may be a query, whither the Lord instamps something of christ on Preparations in the elect that Are converted, which is not in all the Legal dejections of Saul, Cain, and Judas. 2. It may be a query,
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Its true, 1. The people of God are low, and their strength is gone before the Lord delivereth, Deut. 32.36. (2.) Hee delivereth his people when then they are humbled, Levit. 26.41, 42. But, 3. God keeps not alwayes this method;
Its true, 1. The people of God Are low, and their strength is gone before the Lord Delivereth, Deuteronomy 32.36. (2.) He Delivereth his people when then they Are humbled, Levit. 26.41, 42. But, 3. God keeps not always this method;
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for all your evills, that yee have committed. Ezek. 36.33. And I will sanctifie my great Name, which was prophaned among the heathen, which yee have prophaned in the midst of the heathen.
for all your evils, that ye have committed. Ezekiel 36.33. And I will sanctify my great Name, which was Profaned among the heathen, which ye have Profaned in the midst of the heathen.
So when the Lord brought Israel out of Egypt, were they humbled? nay, their murmuring against Moses and Aaron, Exod. 5.20, 21, 22. testifieth their pride:
So when the Lord brought Israel out of Egypt, were they humbled? nay, their murmuring against Moses and Aaron, Exod 5.20, 21, 22. Testifieth their pride:
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and in that miraculous deliverance, and greatest danger, when they were betweene Satan and the deep sea, they were not humbled, but, Psal. 106.7. They provoked him at the sea, even at the red sea.
and in that miraculous deliverance, and greatest danger, when they were between Satan and the deep sea, they were not humbled, but, Psalm 106.7. They provoked him At the sea, even At the read sea.
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The merit of decency, devised of late by Jesuites ; of congruity, formed of old; or of condignity, to buy grace or glory, are all but counterfeit mettall.
The merit of decency, devised of late by Jesuits; of congruity, formed of old; or of condignity, to buy grace or glory, Are all but counterfeit mettle.
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Grace, the onely seed of our salvation, is the freest thing in the world, and least tyed to causes without. 1. That of two equall matches in nature, two borne brethren in one wombe, the Lord chuseth one,
Grace, the only seed of our salvation, is the Freest thing in the world, and least tied to Causes without. 1. That of two equal Matches in nature, two born brothers in one womb, the Lord chooseth one,
and refuseth another. 2. Of two sinners, of which one hath one devill, another hath seven devils, hee sheweth mercy upon one that hath seven devils, and forsaketh the other. 3. Of two equally disposed and fitted for conversion,
and Refuseth Another. 2. Of two Sinners, of which one hath one Devil, Another hath seven Devils, he shows mercy upon one that hath seven Devils, and Forsaketh the other. 3. Of two equally disposed and fitted for conversion,
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when ten thousand times ten thousand, and thousand of thousands, are set on work to sing, Vers. 12. Worthy is the Lamb that was slain, to receive power, and riches, and strength:
when ten thousand times ten thousand, and thousand of thousands, Are Set on work to sing, Vers. 12. Worthy is the Lamb that was slave, to receive power, and riches, and strength:
Now this is rather in acts of Sanctification, and in running in the wayes of Gods commandements, Psal. 119.32. then in Justification, though coming goe for an act of beleeving and approaching to Christ, Joh. 6.44. and so excludes not faith.
Now this is rather in acts of Sanctification, and in running in the ways of God's Commandments, Psalm 119.32. then in Justification, though coming go for an act of believing and approaching to christ, John 6.44. and so excludes not faith.
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Pos. 2. It is most unsound to affirme, that Justification and Regeneration are all one; for this must confound all acts flowing from Justification, with those that flow from Regeneration,
Pos. 2. It is most unsound to affirm, that Justification and Regeneration Are all one; for this must confound all acts flowing from Justification, with those that flow from Regeneration,
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But Sanctification is a continued daily act. 2. Justification doth not grow; the sinner is either freed from the guilt of sin, and justified, or not freed; there is not a third.
But Sanctification is a continued daily act. 2. Justification does not grow; the sinner is either freed from the guilt of since, and justified, or not freed; there is not a third.
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and the Scripture saith, wee are justified by faith. 2. We receive Christ by faith, Joh. 1.12. (3.) Wee receive and embrace the promise by faith, Heb. 11.11. and were perswaded of them. 4. Wee are to beleeve without staggering, Rom. 4.19. (5.) Wee have peace of conscience through faith, Rom. 5.1. (6.) By faith wee have accesse into this grace, wherein wee stand, Rom. 5.2.
and the Scripture Says, we Are justified by faith. 2. We receive christ by faith, John 1.12. (3.) we receive and embrace the promise by faith, Hebrew 11.11. and were persuaded of them. 4. we Are to believe without staggering, Rom. 4.19. (5.) we have peace of conscience through faith, Rom. 5.1. (6.) By faith we have access into this grace, wherein we stand, Rom. 5.2.
And boldnesse to enter into the holy of holiest, and draw neare to our High Priest, with full assurance of faith, Heb. 10.19, 20, 21, 22. Now wee are not justified by repentance and morti•ication;
And boldness to enter into the holy of Holiest, and draw near to our High Priest, with full assurance of faith, Hebrew 10.19, 20, 21, 22. Now we Are not justified by Repentance and morti•ication;
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The Apostle requireth in repentance, sorrow, carefulnesse to eschew sin, clearing, indignation, feare, zeale, desire, revenge, 2 Cor. 7.10, 11. but no where doth the Scripture require this as an ingredient of repentance, that wee have boldnesse and accesse, and full assurance:
The Apostle requires in Repentance, sorrow, carefulness to eschew since, clearing, Indignation, Fear, zeal, desire, revenge, 2 Cor. 7.10, 11. but no where does the Scripture require this as an ingredient of Repentance, that we have boldness and access, and full assurance:
A second Question is, How farre the Law can draw a sinner to Christ? Antinomians tell us of a Legall drawing and conversion, and of an Evangelike drawing;
A second Question is, How Far the Law can draw a sinner to christ? Antinomians tell us of a Legal drawing and conversion, and of an Evangelic drawing;
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but in two other things. 1. In the matter contained in Law and Gospel: because nature is refractory to violence, and the Law can doe nothing but curse sinners,
but in two other things. 1. In the matter contained in Law and Gospel: Because nature is refractory to violence, and the Law can do nothing but curse Sinners,
Asser. 2. The Gospel-love of Christ freeth a captive from under the Law, as a Curser, and delivers him over to the Law, as to a Pedagogue to lead him to Christ,
Asher 2. The Gospel-love of christ freeth a captive from under the Law, as a Curser, and delivers him over to the Law, as to a Pedagogue to led him to christ,
but addeth a new bond of obligation, from the tye of Redemption in Jesus Christ, and we are freed from the curse of the Law. 2. The rigid exaction of obedience, every way perfect. 3. The seeking of life and justification by the Law.
but adds a new bound of obligation, from the tie of Redemption in jesus christ, and we Are freed from the curse of the Law. 2. The rigid exaction of Obedience, every Way perfect. 3. The seeking of life and justification by the Law.
1. The authority and power to command, direct, and regulate the creature to an end, in acts of righteousnesse and holinesse. 2. A secondary authority, to punish eternally the breakers of the Law,
1. The Authority and power to command, Direct, and regulate the creature to an end, in acts of righteousness and holiness. 2. A secondary Authority, to Punish eternally the breakers of the Law,
and suppose Adam had never obeyed, the Law also should have been the Law, and in the former case, there should have been no punishment, in the latter no reward. Antinomians confound these two.
and suppose Adam had never obeyed, the Law also should have been the Law, and in the former case, there should have been no punishment, in the latter no reward. Antinomians confound these two.
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It cannot be denyed, but that the Gospel both chargeth or aweth us to beleeve in Christ, and to bring forth good fruits, worthy of Christ, except wee would bee hewen downe, and cast into the fire ;
It cannot be denied, but that the Gospel both charges or aweth us to believe in christ, and to bring forth good fruits, worthy of christ, except we would be hewn down, and cast into the fire;
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and command, but yet under no compelling punishment, Psalm. 103.20.21. Psalm. 104.4. So in the Saints love hath changed the chaines, not the subjection.
and command, but yet under no compelling punishment, Psalm. 103.20.21. Psalm. 104.4. So in the Saints love hath changed the chains, not the subjection.
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but testifies our thankfulnesse to Christ, as to our Husband and Redeemer. The other considerable thing here, is the way and manner of Christs drawing.
but Testifies our thankfulness to christ, as to our Husband and Redeemer. The other considerable thing Here, is the Way and manner of Christ drawing.
Asser. 1. The particular exact knowledge of the Lords manner of drawing of sinners, may be unknowne to many that are drawn. 1. In the very works of nature, the growing of bones in the womb, is a mystery;
Asher 1. The particular exact knowledge of the lords manner of drawing of Sinners, may be unknown to many that Are drawn. 1. In the very works of nature, the growing of bones in the womb, is a mystery;
And who knowes how the Lord patched together a peece of red clay, and made it a fit shape to receive an heavenly and immortall spirit? and at what window the soule came in? 2. How God with one key of omnipotency hath opened so many millions of doores sin•e the Creation,
And who knows how the Lord patched together a piece of read clay, and made it a fit shape to receive an heavenly and immortal Spirit? and At what window the soul Come in? 2. How God with one key of omnipotency hath opened so many millions of doors sin•e the Creation,
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When yee see the bones of a halfe dead man, and his grave, and find some warmnesse of life and heat, yee know there hath been life and strength in the man;
When ye see the bones of a half dead man, and his grave, and find Some warmness of life and heat, ye know there hath been life and strength in the man;
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and some life-stirring of concupiscence in the old man, though Christ have made his grave, and hee be well neare compleatly buried, and his one foot in the grave.
and Some life-stirring of concupiscence in the old man, though christ have made his grave, and he be well near completely buried, and his one foot in the grave.
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The Apostle saith, 1 Cor. 2.12. Now wee have received not the Spirit of the world, but the Spirit which is of God, that wee might know the things that are freely given to us of God.
The Apostle Says, 1 Cor. 2.12. Now we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that Are freely given to us of God.
though most evident, yet must be proved against Antinomians and Enthusiasts, who write, That the whole letter of the Scripture holds forth a covenant of works.
though most evident, yet must be proved against Antinomians and Enthusiasts, who write, That the Whole Letter of the Scripture holds forth a Covenant of works.
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because the conclusion followeth but from the strength of reasonings, or reason, not from the power of God, by which alone divine things are wrought ; Ephes. 1.19, 20. Col. 2.20. and that because such a faith wrought by the word, the works (of sanctification in the regenerate) and light of a renewed conscience, are all done by things that are created blessings and gifts;
Because the conclusion follows but from the strength of reasonings, or reason, not from the power of God, by which alone divine things Are wrought; Ephesians 1.19, 20. Col. 2.20. and that Because such a faith wrought by the word, the works (of sanctification in the regenerate) and Light of a renewed conscience, Are all done by things that Are created blessings and Gifts;
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And one more and greater then all the Prophets, But I say, so Christ God equall with the Father speaketh. 2. Rom. 10.17. Faith cometh by hearing, and hearing by the word of God.
And one more and greater then all the prophets, But I say, so christ God equal with the Father speaks. 2. Rom. 10.17. Faith comes by hearing, and hearing by the word of God.
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Verse 14. How shall they beleeve in him of whom they have not heard? Its true, the word, the works of God, are not the principall object of faith, nor objectum quod ;
Verse 14. How shall they believe in him of whom they have not herd? Its true, the word, the works of God, Are not the principal Object of faith, nor Objectum quod;
faith rests onely on God, and the Lord Jesus, Joh. 14.1. 1 Thes. 1.8. Your faith toward God. 1 Pet. 1.21. Deut. 1.32. Joh. 3.12. Gen. 15.6. Dan. 6.23. Rom. 4.3. Gal. 2.16. 2 Tim. 1.12. The word, promises, and Prophets and Apostles, are all creatures, and but media fidei, the meanes of saving faith:
faith rests only on God, and the Lord jesus, John 14.1. 1 Thebes 1.8. Your faith towards God. 1 Pet. 1.21. Deuteronomy 1.32. John 3.12. Gen. 15.6. Dan. 6.23. Rom. 4.3. Gal. 2.16. 2 Tim. 1.12. The word, promises, and prophets and Apostles, Are all creatures, and but media fidei, the means of Saving faith:
they are objectum quo, Joh. 5.46. Psal. 106.12. Exod. 4.8. Psal. 78.7. of themselves they are dead letters, and dead things, and cannot without the Spirit produce faith:
they Are Objectum quo, John 5.46. Psalm 106.12. Exod 4.8. Psalm 78.7. of themselves they Are dead letters, and dead things, and cannot without the Spirit produce faith:
And all beings created, in comparison of the first Being, are nothing; and all nations to him are lesse then nothing, and vanity, Isai. 40.17. and so are the infused habits of grace nothing.
And all beings created, in comparison of the First Being, Are nothing; and all Nations to him Are less then nothing, and vanity, Isaiah 40.17. and so Are the infused habits of grace nothing.
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3. The searching of the Scriptures is life eternall, the onely way to find Christ. Joh. 5.39. Acts 10.43. Rom. 3.21. Esai 8.20. 4. Gen. 9.27. God shall perswade Japhet (by the Scriptures preached) and he shall dwell in the tents of Shem, Acts 16.14. Gods opening of the heart, and Lydia's hearing and attending to the word that Paul spoke, goe together.
3. The searching of the Scriptures is life Eternal, the only Way to find christ. John 5.39. Acts 10.43. Rom. 3.21. Isaiah 8.20. 4. Gen. 9.27. God shall persuade Japheth (by the Scriptures preached) and he shall dwell in the tents of Shem, Acts 16.14. God's opening of the heart, and Lydia's hearing and attending to the word that Paul spoke, go together.
Some immediate sense of God, and working of the holy Ghost, on the soule of the child of God, witnessing to me in particular, that I am the child of God, I deny not,
some immediate sense of God, and working of the holy Ghost, on the soul of the child of God, witnessing to me in particular, that I am the child of God, I deny not,
but this testimony excludeth not the Scripture, as if the searching thereof were no safe way of finding Christ, as they blasphemously say, 1. Because this Enthusiasme, excludeth the onely revealed rule, by which we trie the Spirits, and we are forbidden to presume above that which is written, 1 Cor. 4.16. and Enthusiasts have acted murthers, and much wickednesse under this notion of inspirations of the Spirit. 2. Because if the matter of that which is revealed, be not according to the written Word;
but this testimony excludeth not the Scripture, as if the searching thereof were no safe Way of finding christ, as they blasphemously say, 1. Because this Enthusiasm, excludeth the only revealed Rule, by which we try the Spirits, and we Are forbidden to presume above that which is written, 1 Cor. 4.16. and Enthusiasts have acted murders, and much wickedness under this notion of inspirations of the Spirit. 2. Because if the matter of that which is revealed, be not according to the written Word;
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What extraordinary impulsions, and propheticall instincts have been in holy men, and such as God hath raised to reforme his Churches, can be no rule to us. 3. If there be any marke of Scripturall sanctification, that doth not agree to Scripture, the rule of righteousnesse,
What extraordinary impulsions, and prophetical instincts have been in holy men, and such as God hath raised to reform his Churches, can be no Rule to us. 3. If there be any mark of Scriptural sanctification, that does not agree to Scripture, the Rule of righteousness,
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though found in a person not mentioned in Scripture, its a delusion. 4. Its all the reason in the world, that a sinner be drawn to Christ. For Christ is the most rationall object that is, he being the wisdome of God. And man is led and taken with reason.
though found in a person not mentioned in Scripture, its a delusion. 4. Its all the reason in the world, that a sinner be drawn to christ. For christ is the most rational Object that is, he being the Wisdom of God. And man is led and taken with reason.
Christ is a convincing thing, and invincibly bindeth reason: so the forlorne Sonne, before he returne to his Father, argueth, Luke 15.17. My Father hath bread, he giveth it to servants, and I am a starving Son ;
christ is a convincing thing, and invincibly binds reason: so the forlorn Son, before he return to his Father, argue, Lycia 15.17. My Father hath bred, he gives it to Servants, and I am a starving Son;
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and the wise Merchant must discourse, Matth. 13.45, 46. Christ is a precious pearle, all that I have in the world are but common stones and clay to him;
and the wise Merchant must discourse, Matthew 13.45, 46. christ is a precious pearl, all that I have in the world Are but Common stones and clay to him;
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What is the Gospel? but a masse, a Sea, a world of faire, and precious truthes, that sayes, come borne-Idiots to wisdome, and be made eternall Kings: this is good reason.
What is the Gospel? but a mass, a Sea, a world of fair, and precious truths, that Says, come borne-Idiots to Wisdom, and be made Eternal Kings: this is good reason.
For the other way of drawing, we shall speake of it here-after. Asser. 3. In words and oratory there is no power, to make the blinde see, and the dead live.
For the other Way of drawing, we shall speak of it hereafter. Asher 3. In words and oratory there is no power, to make the blind see, and the dead live.
and hee would have given thee living water. Psalm. 119.33. Teach mee, O Lord, the way of thy statutes, and I shall keepe it unto the end. Psalm ▪ 9.10. Those that know thy name, will put their trust in thee.
and he would have given thee living water. Psalm. 119.33. Teach me, Oh Lord, the Way of thy statutes, and I shall keep it unto the end. Psalm ▪ 9.10. Those that know thy name, will put their trust in thee.
Majesty, and heaven, and glory lie in the wombe of one world, when Christ speaks as Christ, he speaks pounds and talent-weights, Luk. 24.32. The Disciples going to Emans, say one to another;
Majesty, and heaven, and glory lie in the womb of one world, when christ speaks as christ, he speaks pounds and talent-weights, Luk. 24.32. The Disciples going to Emman's, say one to Another;
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did not our hearts burne within us, while he talked with us by the way, and while he opened to us the Scriptures? There bee co•es of fire, and fire-brands in Christs words.
did not our hearts burn within us, while he talked with us by the Way, and while he opened to us the Scriptures? There be co•es of fire, and firebrands in Christ words.
then hee must perswade Christ, and perswade heaven, this is more then to speake perswasive words of God and Christ, it is to cast Christ in at the eare,
then he must persuade christ, and persuade heaven, this is more then to speak persuasive words of God and christ, it is to cast christ in At the ear,
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Asser. 4. One generall is unseparable from Christs drawing, that for the manner of drawing, he doth it out of meere free Love. The principle of drawing on Christs part, is great love. Ephes. 2.4. God rich in mercy, for his great love, NONLATINALPHABET.
Asher 4. One general is unseparable from Christ drawing, that for the manner of drawing, he does it out of mere free Love. The principle of drawing on Christ part, is great love. Ephesians 2.4. God rich in mercy, for his great love,.
Wherewith he loved us, even when we were dead in sinne quickned us in Christ. Tit. 3.4. But when the b•unty, and man-love, or rather, the man-kindnesse of God our Saviour appeared, he saved us.
Wherewith he loved us, even when we were dead in sin quickened us in christ. Tit. 3.4. But when the b•unty, and man-love, or rather, the mankindnesse of God our Saviour appeared, he saved us.
Thankes to the birth of love, and of felt love Col. 1.12, 13. Giving thanks to the Father NONLATINALPHABET who hath delivered, who hath snatched us with haste and violence, from the power of darkenesse,
Thanks to the birth of love, and of felt love Col. 1.12, 13. Giving thanks to the Father who hath Delivered, who hath snatched us with haste and violence, from the power of darkness,
as a Father seeing his child fall in the water, and wrestling with the proud floods, he runnes, ere he be dead, out of hand to pull him out. Luk. 15.10. The Father ranne and fell on his neck, and kissed him.
as a Father seeing his child fallen in the water, and wrestling with the proud floods, he runs, ere he be dead, out of hand to pull him out. Luk. 15.10. The Father ran and fell on his neck, and kissed him.
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when he commeth to save his Church, or comfort her in her faintings, loves pace is swift, like the running of a Roe or a young Hart. Behold he commeth leaping upon the mountaines, skipping on the hills. And it is an expression of the extreme desire that Christ hath of an union with us,
when he comes to save his Church, or Comfort her in her faintings, loves pace is swift, like the running of a Roe or a young Hart. Behold he comes leaping upon the Mountains, skipping on the hills. And it is an expression of the extreme desire that christ hath of an Union with us,
3. In drawing there is love-sicknesse, and lovely paine 〈 ◊ 〉 in Christs ravishings. 1. When Christ cannot obtaine and winne the consent and good-liking of the sinner to his love, he ravisheth,
3. In drawing there is lovesickness, and lovely pain 〈 ◊ 〉 in Christ ravishings. 1. When christ cannot obtain and win the consent and good-liking of the sinner to his love, he ravisheth,
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and with strong hand drawes the sinner to himselfe, when invitations doe not the businesse, and he knocks, and we will not open, then a more powerfull work must follow. Cant. 5.4. My beloved put in his hand by the hole of the doore, and my bowels were moved for him.
and with strong hand draws the sinner to himself, when invitations do not the business, and he knocks, and we will not open, then a more powerful work must follow. Cant 5.4. My Beloved put in his hand by the hold of the door, and my bowels were moved for him.
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His standing, notes his importunity of mercy, how gladly hee would be in, and he useth this as an argument to moove his Spouse, out of humanity, to pitty him,
His standing, notes his importunity of mercy, how gladly he would be in, and he uses this as an argument to move his Spouse, out of humanity, to pity him,
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for he beares the sinner, he translates the sinner NONLATINALPHABET, he gives the sinner a lift to set him out of one countrey into another, into a farre choiser land, out of a land of death, into the Kingdome of his deare Sonne, Col. 1.13.
for he bears the sinner, he translates the sinner, he gives the sinner a lift to Set him out of one country into Another, into a Far choiser land, out of a land of death, into the Kingdom of his deer Son, Col. 1.13.
And the little lambes that have no leggs of their own, Christ shall bee leggs to them. Esai 40.11. He shall gather the little lambes (and so the Hebrew) with his arme, and carry them in his bosome.
And the little Lambs that have no legs of their own, christ shall be legs to them. Isaiah 40.11. He shall gather the little Lambs (and so the Hebrew) with his arm, and carry them in his bosom.
and Aaron is said in the same word, Exod. 28. to carry the names of the children of Israel on his breast, as a man is said to carry his child in his armes, Deut. 1.31. And Christ, Luk. 15.5. finding the lost sheep, layeth it on his shoulders, rejoycing.
and Aaron is said in the same word, Exod 28. to carry the names of the children of Israel on his breast, as a man is said to carry his child in his arms, Deuteronomy 1.31. And christ, Luk. 15.5. finding the lost sheep, Layeth it on his shoulders, rejoicing.
and is not yet wearied, of bringing up his many children to glory, and will not rest till there bee not one lambe of all the flock out of that great and capacious fold;
and is not yet wearied, of bringing up his many children to glory, and will not rest till there be not one lamb of all the flock out of that great and capacious fold;
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because all works of love are easie, as the act of marrying is no great paine, the Solemnities and Ceremonies of marriage are more toylsome th•n Marriage it selfe.
Because all works of love Are easy, as the act of marrying is no great pain, the Solemnities and Ceremonies of marriage Are more toilsome th•n Marriage it self.
a•d th•re is no more, but I consent, I say Amen, to have Christ for my husband, and he saith Hosea 3.3. Captive woman bought for fifteene pieces of silver, and for an homer of barley, and an halfe, thou shalt be for me, and not for another, and I will also be for thee, and ther's an end.
a•d th•re is no more, but I consent, I say Amen, to have christ for my husband, and he Says Hosea 3.3. Captive woman bought for fifteene Pieces of silver, and for an homer of Barley, and an half, thou shalt be for me, and not for Another, and I will also be for thee, and ther's an end.
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What honey, or what heaven drops are these? Christs honey-combe was gathered, and made out of that floure that incomparable rose, never planted with hands, out of Christ himselfe, from the bottome of eternity, from the head and root of infinite ages, which have neither head nor bottome,
What honey, or what heaven drops Are these? Christ honeycomb was gathered, and made out of that flower that incomparable rose, never planted with hands, out of christ himself, from the bottom of eternity, from the head and root of infinite ages, which have neither head nor bottom,
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and out of Christ freely loving, freely chusing the creature to himself. Cant. 1.3. Because of the savour of thy good ointments, thy name is as ointment powred forth,
and out of christ freely loving, freely choosing the creature to himself. Cant 1.3. Because of the savour of thy good ointments, thy name is as ointment poured forth,
What thinke ye of the golden and choise eminencies that are in Christ? of a clothing of increated glory that goes about Christ? Cant. 2.3. I sate downe under his shaddow, w•th great delight, and his fruit was sweet to my taste.
What think you of the golden and choice Eminences that Are in christ? of a clothing of increated glory that Goes about christ? Cant 2.3. I sat down under his shadow, w•th great delight, and his fruit was sweet to my taste.
The honey of Christs love was gathered out of the floures that grow in that highest mountaine of roses, a larger field of floures then ten millions of earths,
The honey of Christ love was gathered out of the flowers that grow in that highest mountain of roses, a larger field of flowers then ten millions of earth's,
how much more will they take a sinner? Christ cast out coals of love with that word, Matthew, follow me: and there is no resisting, hee arose and followed him.
how much more will they take a sinner? christ cast out coals of love with that word, Matthew, follow me: and there is no resisting, he arose and followed him.
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And had the elect world had ten thousand millions more of rebellions then they have, all these sins should have been infinitely below the conquering power of Christs love.
And had the elect world had ten thousand millions more of rebellions then they have, all these Sins should have been infinitely below the conquering power of Christ love.
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O loves prisoners, praise, praise the Prince of love. Sense of this love so swells and so ascends, that the Spouse, Cant. 5.10. is not Master of words:
O loves Prisoners, praise, praise the Prince of love. Sense of this love so Swells and so ascends, that the Spouse, Cant 5.10. is not Master of words:
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Mirrhe, Aloes, and Cinamon, all the perfumes, all the trees of frankincense, all the powders of the Merchants, that Assyria, or Egypt, or what Countreys else ever had, are but short and poore shadowes to him:
Myrrh, Aloes, and Cinnamon, all the perfumes, all the trees of frankincense, all the powders of the Merchant's, that Assyria, or Egypt, or what Countries' Else ever had, Are but short and poor shadows to him:
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hee that is, hee that was, and hee which is to come, the Alpha and Omega, the be•inning and the end, the first and the last, of time, of creation, of what possible excellency wee can conceive;
he that is, he that was, and he which is to come, the Alpha and Omega, the be•inning and the end, the First and the last, of time, of creation, of what possible excellency we can conceive;
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for our conception can reach no higher then time, and created things. 4. For greatnesse of Majesty. 5. For lowlinesse of tender love. 6. For freeness• of grace. 7. For glory diffused through all his Attributes. 8. For soveraignty and absolutenesse of power, &c. who is like to our Lord Jesus? 9. For sweetnesse and lovelinesse of relations;
for our conception can reach no higher then time, and created things. 4. For greatness of Majesty. 5. For lowliness of tender love. 6. For freeness• of grace. 7. For glory diffused through all his Attributes. 8. For sovereignty and absoluteness of power, etc. who is like to our Lord jesus? 9. For sweetness and loveliness of relations;
The Creator of the ends of the earth, the Saviour, the good Shepherd, the Redeemer, the great Bishop of our soules, the Angel of the Covenant, the head of the body the Church, and of Principalities and Powers, the King of Ages, the Prince of peace, of the Kings of the earth ;
The Creator of the ends of the earth, the Saviour, the good Shepherd, the Redeemer, the great Bishop of our Souls, the Angel of the Covenant, the head of the body the Church, and of Principalities and Powers, the King of Ages, the Prince of peace, of the Kings of the earth;
To all these drawing powers in Christ, in the generall, because Christ is the Master and King of the Land, where his owne created kings dwell, wee may adde a strong drawing argument, from the condition of the glorified in heaven;
To all these drawing Powers in christ, in the general, Because christ is the Master and King of the Land, where his own created Kings dwell, we may add a strong drawing argument, from the condition of the glorified in heaven;
because Christ useth this as a strong argum•nt to those that come to him, Joh. 6.37. Isai. 55.3. Joh. 5.40. Mat. 11.26. Revel. 21.6. & 22.17. wee may use it after him.
Because christ uses this as a strong argum•nt to those that come to him, John 6.37. Isaiah 55.3. John 5.40. Mathew 11.26. Revel. 21.6. & 22.17. we may use it After him.
The Earth is but a Potters house, that is full of earth•n-pots and Venice-glasses, and withall taken by a Conqueror, who can make no other use of these vessels,
The Earth is but a Potters house, that is full of earth•n-pots and Venice-glasses, and withal taken by a Conqueror, who can make no other use of these vessels,
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Death hath conquered the earth, and these many hundred Ages hath been breaking of the clay-pots, both men and other corruptible things, into broken chips and pieces of dust.
Death hath conquered the earth, and these many hundred Ages hath been breaking of the clay-pots, both men and other corruptible things, into broken chips and Pieces of dust.
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and drawes powerfully. 1. Heaven is not one single Palace, but its a City; a Metropolis, a Mother-City, the first City of Gods Creation, for dignity and glory;
and draws powerfully. 1. Heaven is not one single Palace, but its a city; a Metropolis, a Mother-city, the First city of God's Creation, for dignity and glory;
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but twelve manner of precious stones are the foundation of it. 3. In what City in the earth doe men walke upon Gold? or dwell within walls of Gold? But under the feet of the inhabitants there is Gold ;
but twelve manner of precious stones Are the Foundation of it. 3. In what city in the earth do men walk upon Gold? or dwell within walls of Gold? But under the feet of the inhabitants there is Gold;
And they sweat out balme of prais•s in those mountaines. 6. If men knew what a drawing and alluring thing is the tree of life, that is in the midst of the street of the new Land, the tree that beareth at once twelve ••nner of fruits,
And they sweat out balm of prais•s in those Mountains. 6. If men knew what a drawing and alluring thing is the tree of life, that is in the midst of the street of the new Land, the tree that bears At once twelve ••nner of fruits,
and all are but shadowes, there is nothing so low as gold, as twelve manner of precious stones, nothing so base in this high and glorious Kingdome as gardens, trees, and the like:
and all Are but shadows, there is nothing so low as gold, as twelve manner of precious stones, nothing so base in this high and glorious Kingdom as gardens, trees, and the like:
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And for Christ himselfe, signified under this expression, hee is the most, yea the onely drawing glory in heaven and earth. 1. Hee is the High King of all the made and crowned kings in the Land. 2. The onely heaven and summe,
And for christ himself, signified under this expression, he is the most, yea the only drawing glory in heaven and earth. 1. He is the High King of all the made and crowned Kings in the Land. 2. The only heaven and sum,
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yea the all of all the shadowed expressions of the Kingdome, whatever is spoken of that glory comes home to this, to magnifie Christ, to make him as God equall with the Father and Spirit, all one;
yea the all of all the shadowed expressions of the Kingdom, whatever is spoken of that glory comes home to this, to magnify christ, to make him as God equal with the Father and Spirit, all one;
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Then created delights there, as divided from him, must be nothing in nothing, as hee is all in all. 3. Nothing can take the eyes and hearts of the glorified, being now made so capacious and wide vessels to containe glory, as hee can doe.
Then created delights there, as divided from him, must be nothing in nothing, as he is all in all. 3. Nothing can take the eyes and hearts of the glorified, being now made so capacious and wide vessels to contain glory, as he can do.
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What can terminate, bound, and lill a glorified soule, but Christ enjoyed? Abraham, Moses, Elias, the Prophets, the Apostles, all the glorified Martyrs and Witnesses of Jesus Christ, especially now being clothed with majesty and glory with Christ, must be more lovely objects then when they were on earth,
What can terminate, bound, and lill a glorified soul, but christ enjoyed? Abraham, Moses, Elias, the prophets, the Apostles, all the glorified Martyrs and Witnesses of jesus christ, especially now being clothed with majesty and glory with christ, must be more lovely objects then when they were on earth,
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and if Christ were not there, would appeare more then they doe; but the Saints have neither leasure nor heart to feed themselves with beholding of creatures,
and if christ were not there, would appear more then they do; but the Saints have neither leisure nor heart to feed themselves with beholding of creatures,
but sure all the eyes in heaven, which are a faire and numerous company, are upon, onely, onely Jesus Christ: The father hath no leasure to look over his shoulder to the son,
but sure all the eyes in heaven, which Are a fair and numerous company, Are upon, only, only jesus christ: The father hath no leisure to look over his shoulder to the son,
and hee is worthy and above the admiration, the thoughts and apprehensions of all that heavenly Army. 4. Then Christ shall appeare a farre other Christ in heaven then we doe apprehend him now on earth;
and he is worthy and above the admiration, the thoughts and apprehensions of all that heavenly Army. 4. Then christ shall appear a Far other christ in heaven then we do apprehend him now on earth;
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not that hee is not the same, but because neither we have eyes to see him in the Kingdome of grace as he is, (narrow vessels cannot receive Christ diffused in glory,
not that he is not the same, but Because neither we have eyes to see him in the Kingdom of grace as he is, (narrow vessels cannot receive christ diffused in glory,
wee see him as hee is in report, and shadowed out to us in the Gospel, the Gospel is the Portraiture of the King, which h•e sent to another Land to be seen by his Bride,
we see him as he is in report, and shadowed out to us in the Gospel, the Gospel is the Portraiture of the King, which h•e sent to Another Land to be seen by his Bride,
and in his robes of Majesty now at the right hand of God, is, in thousand thousand degrees, more then all the pictured (if I may so speak) and shadowed fruition we have here.
and in his robes of Majesty now At the right hand of God, is, in thousand thousand Degrees, more then all the pictured (if I may so speak) and shadowed fruition we have Here.
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but O his owne immediate perfume, his mirrhe, the oyntments and the smell that glory casteth in heaven, who can expresse? 6. We never see all the in-side of Christ,
but Oh his own immediate perfume, his myrrh, the ointments and the smell that glory Cast in heaven, who can express? 6. We never see all the inside of christ,
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and the mysteries of that glorious Arke opened, till the light of glory discover him: Thousands of excellencies of Christ shall then be revealed, that wee see not now. 7. O what delights hee casteth forth from himselfe!
and the Mysteres of that glorious Ark opened, till the Light of glory discover him: Thousands of excellencies of christ shall then be revealed, that we see not now. 7. O what delights he Cast forth from himself!
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To suck the brests of the consolations of Christ, and eat of the clusters that grow on that noble Vine Jesus Christ, and take them off the tree with your own hand, is a desireable and excellent thing.
To suck the breasts of the consolations of christ, and eat of the clusters that grow on that noble Vine jesus christ, and take them off the tree with your own hand, is a desirable and excellent thing.
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and the teares off all the weeping strangers that come thither; hee layeth the head of a friend under his chin, between his brests. Joh. 14.3. Revel. 21.4.
and the tears off all the weeping Strangers that come thither; he Layeth the head of a friend under his chin, between his breasts. John 14.3. Revel. 21.4.
and out from all the inhabitants of the Land, for ever and ever. 9. It must be a delightsome City that hath ever summer, without winter; ever day, without night;
and out from all the inhabitants of the Land, for ever and ever. 9. It must be a delightsome city that hath ever summer, without winter; ever day, without night;
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ever day-light, without sun or moon or candle-light; because the Lord God giveth them light, Revel. 22.5. No danger of sunburning or summer-scorching, or winter-blasting:
ever daylight, without sun or moon or candlelight; Because the Lord God gives them Light, Revel. 22.5. No danger of sunburning or summer-scorching, or winter-blasting:
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light, and day, and summer, flowing immediatly from the Lamb, is admirable. 10. (1) Joy, (2) full joy, (3) fulnesse of joy, (4) pleasures, (5) pleasures that last for evermore, (6) and that at Gods right hand, yea (7) in his face, is above our thoughts, Psal. 16.10, 11. 11. O the musick of the Sanctuary, the sinlesse and well-tuned Psalmes, the songs of the high Temple, without a Temple or Ordinances as we have here,
Light, and day, and summer, flowing immediately from the Lamb, is admirable. 10. (1) Joy, (2) full joy, (3) fullness of joy, (4) pleasures, (5) pleasures that last for evermore, (6) and that At God's right hand, yea (7) in his face, is above our thoughts, Psalm 16.10, 11. 11. O the music of the Sanctuary, the sinless and well-tuned Psalms, the songs of the high Temple, without a Temple or Ordinances as we have Here,
and these exalting him that sits on the Throne for evermore. All which, with many other considerations, are strong drawing invitations to come to Christ.
and these exalting him that sits on the Throne for evermore. All which, with many other considerations, Are strong drawing invitations to come to christ.
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For the drawing beauty of God, a word: 1. Of Gods beauty. 2. Of Gods beauty in Christ. 3. Of the relative beauty of God in Christ to Men and Angels. 1. Beauty,
For the drawing beauty of God, a word: 1. Of God's beauty. 2. Of God's beauty in christ. 3. Of the relative beauty of God in christ to Men and Angels. 1. Beauty,
as we take it, is the lovelinesse of face and person arising from 1. the naturall well contempered colour, 2. the due proportion of stature and members of body, 3. the integrity of parts;
as we take it, is the loveliness of face and person arising from 1. the natural well contempered colour, 2. the due proportion of stature and members of body, 3. the integrity of parts;
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How great is the Lords goodnesse, how great is his beauty? What then is the beauty of God? I conceive it to be, The amenity and lovelinesse of his nature and all infinite perfections, as this pleasantnesse offers it selfe to his owne understanding,
How great is the lords Goodness, how great is his beauty? What then is the beauty of God? I conceive it to be, The amenity and loveliness of his nature and all infinite perfections, as this pleasantness offers it self to his own understanding,
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now the Lord is beautifull because infinitnesse, and sweetnesse of order is so spread over his nature and Attributes, nothing can be added to him, nothing taken from him,
now the Lord is beautiful Because infiniteness, and sweetness of order is so spread over his nature and Attributes, nothing can be added to him, nothing taken from him,
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The Lord is compleat and absolutely perfect in his blessed nature, and attributes. 4. All these required in beauty, must be naturall, and truely and really there.
The Lord is complete and absolutely perfect in his blessed nature, and attributes. 4. All these required in beauty, must be natural, and truly and really there.
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Borrowed colours, and painting, and fair-ding of the face, as Jezabel did, are not beauty: the Lord in all his perfections is truely that which he seemes to bee.
Borrowed colours, and painting, and fair-ding of the face, as Jezebel did, Are not beauty: the Lord in all his perfections is truly that which he seems to be.
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but the face of a man is the most heavenly visible part in man, there is majestie and gravitie in it, much of the art and goodlinesse of the creature is in his face.
but the face of a man is the most heavenly visible part in man, there is majesty and gravity in it, much of the art and goodliness of the creature is in his face.
yet could not this understanding so see Gods transcendent and superexcellent beauty, but there should remaine unseene treasures of lovelinesse never seene,
yet could not this understanding so see God's transcendent and superexcellent beauty, but there should remain unseen treasures of loveliness never seen,
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NONLATINALPHABET the word is of a double forme, to note a double excellencie. Cant. 1.16. Behold thou art faire my beloved, yea pleasant, NONLATINALPHABET signifieth lovely, amiable, acceptable. The Seventy render it NONLATINALPHABET.
the word is of a double Form, to note a double excellency. Cant 1.16. Behold thou art fair my Beloved, yea pleasant, signifies lovely, amiable, acceptable. The Seventy render it.
Psal. 146. It is pleasant, and sweet. 2 Sam. 1.26. Thou wast very pleasant to me. Cant. 5.10. He is white and ruddie Vers. 15. His countenance is as Lebanon, excellent as the Cedars. Rev. 1.16. His countenance as when the Sunne shineth in his 〈 ◊ 〉 strength.
Psalm 146. It is pleasant, and sweet. 2 Sam. 1.26. Thou wast very pleasant to me. Cant 5.10. He is white and ruddy Vers. 15. His countenance is as Lebanon, excellent as the Cedars. Rev. 1.16. His countenance as when the Sun shines in his 〈 ◊ 〉 strength.
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All the beauty of God is put forth in Christ. Esai 33.17. Thine eyes shall see the King in his beauty. Hebr. 1.3. Christ is the brightnesse of his Fathers glorie.
All the beauty of God is put forth in christ. Isaiah 33.17. Thine eyes shall see the King in his beauty. Hebrew 1.3. christ is the brightness of his Father's glory.
3. This beauty to Men and Angels is an high beauty, Angels have eyes within and without, Revel. 4.6. to behold the beautie of the Lord, and it takes up their eyes alwayes to behold his face;
3. This beauty to Men and Angels is an high beauty, Angels have eyes within and without, Revel. 4.6. to behold the beauty of the Lord, and it Takes up their eyes always to behold his face;
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the Seventy use for NONLATINALPHABET, Cant. 2.9. Where Christ is said to stand behind the wall, and looke out at the casements, with great attention of minde ;
the Seventy use for, Cant 2.9. Where christ is said to stand behind the wall, and look out At the casements, with great attention of mind;
When the soule comes to Christ, he seeth a beauty of holynesse, and Christ is taken with this beauty. Psalm. 110.3. So shall the King greatly desire thy beauty. Psalm. 45.11. Thou hast ravished my heart, (saith Christ to his Spouse) Cant. 4.9. my sister, my Spouse.
When the soul comes to christ, he sees a beauty of holiness, and christ is taken with this beauty. Psalm. 110.3. So shall the King greatly desire thy beauty. Psalm. 45.11. Thou hast ravished my heart, (Says christ to his Spouse) Cant 4.9. my sister, my Spouse.
Sion is the perfection of beauty, Psal. 50.2. All this beauty and sweetnesse commeth from Christ, there is no such thing in the people of God, as they are sinnefull men, considered in their naturall condition;
Sion is the perfection of beauty, Psalm 50.2. All this beauty and sweetness comes from christ, there is no such thing in the people of God, as they Are sinful men, considered in their natural condition;
1. What sweetnesse is in the sense of the love of Christ to delight all, the spirituall senses? 1. The smell of Christs Spicknurd, his Myrrhe, Aloes, and Cassia, his Yvorie chambers sm•ll of heaven;
1. What sweetness is in the sense of the love of christ to delight all, the spiritual Senses? 1. The smell of Christ Spicknurd, his Myrrh, Aloes, and Cassia, his Ivory chambers sm•ll of heaven;
out of the yvorie palaces, there have they made th•e glad. Cant. 1.13. A bundle of myrrhe is my beloved to me, he shall lye all night between my breasts.
out of the ivory palaces, there have they made th•e glad. Cant 1.13. A bundle of myrrh is my Beloved to me, he shall lie all night between my breasts.
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even as by the spirit of the Lord, Ephes. 1.17. Math. 16.17. 1 Joh. 2.37. To see the King in his beautie, is a thing full of ravishing delight. 3. It taketh the third spirituall sense of hearing; the Spouse, Cant. 2.8. is so taken with the sweetnesse of Christs tongue, that for joy she can but speake broken and unperfect words. The voyce of my beloved ;
even as by the Spirit of the Lord, Ephesians 1.17. Math. 16.17. 1 John 2.37. To see the King in his beauty, is a thing full of ravishing delight. 3. It Takes the third spiritual sense of hearing; the Spouse, Cant 2.8. is so taken with the sweetness of Christ tongue, that for joy she can but speak broken and unperfect words. The voice of my Beloved;
Heavens musick, the honey of the new Land is in his tongue, the Church cheereth her soule with t•is. Cant. 2.10. My beloved spake, and said unto mee, Rise up, my love, my faire one, and come away.
Heavens music, the honey of the new Land is in his tongue, the Church Cheereth her soul with t•is. Cant 2.10. My Beloved spoke, and said unto me, Rise up, my love, my fair one, and come away.
and lay thy foundations with Saphirs? He doubles his words, hee desires Jerusalems eares may owne this cry, Esai 40.1. Comfort yee, comfort yee my people, saith the Lord, speake to the heart of Jerusalem.
and lay thy foundations with Saphirs? He doubles his words, he Desires Jerusalems ears may own this cry, Isaiah 40.1. Comfort ye, Comfort ye my people, Says the Lord, speak to the heart of Jerusalem.
4. Christ is sweet to the spirituall taste. Cant. 2.3. I sate downe under his shaddow with great delight, and his fruit was sweet in my mouth. Psal. 34.8. O taste and see that the Lord is good.
4. christ is sweet to the spiritual taste. Cant 2.3. I sat down under his shadow with great delight, and his fruit was sweet in my Mouth. Psalm 34.8. Oh taste and see that the Lord is good.
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and experience of Gods consolations, and this sense is fed with the kisses of Christs mouth, Cant. 1.3. With the hid Manna, the White stone, the new Name.
and experience of God's consolations, and this sense is fed with the Kisses of Christ Mouth, Cant 1.3. With the hid Manna, the White stone, the new Name.
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4. There is particularly delectation, Psal. 36.8. They shall be abundantly satisfied with the fatnesse of thy house, and thou shalt make them drinke of the rivers of thy pleasures.
4. There is particularly delectation, Psalm 36.8. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the Rivers of thy pleasures.
Should not this draw men to Christ? And there must be abundance of pleasures where there is a river of pleasures; as Psalm. 46.4. There is a river, the streames whereof make glad the City of God.
Should not this draw men to christ? And there must be abundance of pleasures where there is a river of pleasures; as Psalm. 46.4. There is a river, the streams whereof make glad the city of God.
What a Sea of Seas must God himselfe bee? His full and bright face, his white throne, his harpers and heavenly troopes that surround the throne, the Lambe the heaven of heavens it selfe, the tree of life eternally greene, eternally adorned both at once with soule-delighting blossomes,
What a Sea of Seas must God himself be? His full and bright face, his white throne, his harpers and heavenly troops that surround the throne, the Lamb the heaven of heavens it self, the tree of life eternally green, eternally adorned both At once with soul-delighting blossoms,
Peace of conscience from the sense of reconciliation, the first fruits of Emmanuels land, that lyes beyond Time and Death; must all be above expression.
Peace of conscience from the sense of reconciliation, the First fruits of Emmanuels land, that lies beyond Time and Death; must all be above expression.
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1. The drawne soule hath bread by the covenant of grace, his yearely rent is written in the New Testament, Christ is his rentall booke and heritage. Esai 33.16. He shall dwell on high, his place of defence shall be the munition of Rocks ;
1. The drawn soul hath bred by the Covenant of grace, his yearly rend is written in the New Testament, christ is his rental book and heritage. Isaiah 33.16. He shall dwell on high, his place of defence shall be the munition of Rocks;
Does the New Testament provide for the plowing of your land? Yea, it doth? Yea, know Wisdoms attendants and allacays. Pr•. 3.16. On her right hand, is length of dayes, and on her left hand, riches and honour.
Does the New Testament provide for the plowing of your land? Yea, it does? Yea, know Wisdoms attendants and allacays. Pr•. 3.16. On her right hand, is length of days, and on her left hand, riches and honour.
2. It should draw us in the owne kind to Christ, in regard, Christ is more then gain. Pro. 3.14. Wisdomes merchandise is better then silver, and her gaine then fine gold.
2. It should draw us in the own kind to christ, in regard, christ is more then gain. Pro 3.14. Wisdoms merchandise is better then silver, and her gain then fine gold.
(4) May, there not be bidding and buying, and words of a market here? Nay, the disproportion between Christ and Gold is so great, that a rationall Merchant can never speake of such a bargaine. Vers. 18. No mention shall bee made, of Corall,
(4) May, there not be bidding and buying, and words of a market Here? Nay, the disproportion between christ and Gold is so great, that a rational Merchant can never speak of such a bargain. Vers. 18. No mention shall be made, of Coral,
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Say that heaven and earth, and all within the bosome and circumference of heaven, and millions of more worlds were turned into Gold, Pearle, Saphires, Rubies,
Say that heaven and earth, and all within the bosom and circumference of heaven, and millions of more world's were turned into Gold, Pearl, Sapphires, Rubies,
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Yea, and all things are yours, 1 Cor. 3.21. Not in possession, but in a choiser free-holding, in free heritage, Psal. 37.11. Yee have the broad, rent, the faire In-come of all things. Your land is named, All things. Revel. 21.7. Hee that overcometh shall inherit all things.
Yea, and all things Are yours, 1 Cor. 3.21. Not in possession, but in a choiser free-holding, in free heritage, Psalm 37.11. Ye have the broad, rend, the fair Income of all things. Your land is nam, All things. Revel. 21.7. He that Overcometh shall inherit all things.
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The third drawing thing in Christ, is Honour. The Church is a Princesse daughter, Cant. 7.1. A Kings daughter, Psal. 45.13. A Queene in gold of Ophire. Psal. 45.9. Kings and Priests unto God. Revel. 1.5. Not young Kings onely, but Crowned Kings.
The third drawing thing in christ, is Honour. The Church is a Princess daughter, Cant 7.1. A Kings daughter, Psalm 45.13. A Queen in gold of ophir. Psalm 45.9. Kings and Priests unto God. Revel. 1.5. Not young Kings only, but Crowned Kings.
Every beleever is a Catholicke King, and swaies the Scepter over all the Kingdomes of the world. (1.) In regard that his head Christ guides all Kings, Courts, and Kingdomes;
Every believer is a Catholic King, and sways the Sceptre over all the Kingdoms of the world. (1.) In regard that his head christ guides all Kings, Courts, and Kingdoms;
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but directly, and the weight of the Church tryumphing, and the Church fighting, are upon the shoulders of our brother and Saviour. (2.) In that by faith he breaks and overcomes the world. (3.) And by prayer, which is more then the key of Europa, Africk, and Asia, he can bring in the nations to Christ, and shut and open heaven.
but directly, and the weight of the Church triumphing, and the Church fighting, Are upon the shoulders of our brother and Saviour. (2.) In that by faith he breaks and overcomes the world. (3.) And by prayer, which is more then the key of Europa, Africa, and Asia, he can bring in the Nations to christ, and shut and open heaven.
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even an everlasting name, that shall not be cut off. An everlasting name (I confesse) is more then a name. Esai 43.4. Since thou wast precious in my sight, NONLATINALPHABET thou hast beene glorious, or honourable. 1 Chron. 4.9. And Jabez was more honourable then his brethren ;
even an everlasting name, that shall not be Cut off. an everlasting name (I confess) is more then a name. Isaiah 43.4. Since thou wast precious in my sighed, thou hast been glorious, or honourable. 1 Chronicles 4.9. And Jabez was more honourable then his brothers;
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and that cannot content him, he addeth. Behold, thou art faire, Cant. 6.9. my dove, my undefiled is but one, shee is the onely one of her mother, shee is the choise one of her that bare her.
and that cannot content him, he adds. Behold, thou art fair, Cant 6.9. my dove, my undefiled is but one, she is the only one of her mother, she is the choice one of her that bore her.
the Saints are Christs ass•ssors, and the Kings Peeres to judge the world with him, Lords of the higher House, Christ devides the throne with them, Luk. 22.30. 1 Cor. 6.2. Revel. .21.
the Saints Are Christ ass•ssors, and the Kings Peers to judge the world with him, lords of the higher House, christ divides the throne with them, Luk. 22.30. 1 Cor. 6.2. Revel..21.
The Lord so farre honoureth them, as to put them on all his secrets, Psalm. 25.4. The secrets of the Lord are with them that feare him, Joh 14.21. I will manifest my selfe unto him they are of his Cabinet counsell, Cant. 2.4. The King brought me into his house of Wine;
The Lord so Far Honoureth them, as to put them on all his secrets, Psalm. 25.4. The secrets of the Lord Are with them that Fear him, John 14.21. I will manifest my self unto him they Are of his Cabinet counsel, Cant 2.4. The King brought me into his house of Wine;
his secrets of love, and free grace are there. 4. Christ so honoreth them, that he professeth, hee desires a a communion with them. Cant. 4.8. Com• with me from Lebanon, my Spouse. Joh. 14.23. The Father and I will come un-him, and make our abode with him. Cant. 2.16. He seedeth among the Lilies, till the day breake ;
his secrets of love, and free grace Are there. 4. christ so Honoureth them, that he Professes, he Desires a a communion with them. Cant 4.8. Com• with me from Lebanon, my Spouse. John 14.23. The Father and I will come un-him, and make our Abided with him. Cant 2.16. He seedeth among the Lilies, till the day break;
there is no drawing beauty to Christ, behold him in all his excellencies. Cant. 5.10. My beloved is white and ruddy, the chiefest among tenne thousand.
there is no drawing beauty to christ, behold him in all his excellencies. Cant 5.10. My Beloved is white and ruddy, the chiefest among tenne thousand.
When John saw him thus, he was so over-gloried with the beauty and brightnesse of his Majestie, that whereas he was wont to leane on his bosome in the daies of his flesh,
When John saw him thus, he was so over-gloried with the beauty and brightness of his Majesty, that whereas he was wont to lean on his bosom in the days of his Flesh,
and make it so huge and capacious a vessell ▪ and fill it with so many millions of elect Men and Angels, and then fill them, and all this wide circle with love;
and make it so huge and capacious a vessel ▪ and fill it with so many millions of elect Men and Angels, and then fill them, and all this wide circle with love;
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and all the leaves, all the twigs of trees in woods and forrests since the creation, all the drops of dew and raine that ever the cloudes send downe, all the starres in heaven, all the lithes, joynts, drops of blood, haires, of all the elect on earth, that are, have beene,
and all the leaves, all the twigs of trees in woods and forests since the creation, all the drops of due and rain that ever the Clouds send down, all the Stars in heaven, all the lithes, Joints, drops of blood, hairs, of all the elect on earth, that Are, have been,
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or shall be, were all rationall creatures, and had the wisdome and tongues of Angels, to speake of the lovelinesse, beauty, vertues of Jesus Christ, they would in all their expressions stay, millions of miles, on this side of Christ, and his lovelinesse, and beauty.
or shall be, were all rational creatures, and had the Wisdom and tongues of Angels, to speak of the loveliness, beauty, Virtues of jesus christ, they would in all their expressions stay, millions of miles, on this side of christ, and his loveliness, and beauty.
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It is the wicked fleshly disposition of Libertines, who turne all the beauty, excellency, freenesse of grace in Christ, to a cloake of licentiousnesse,
It is the wicked fleshly disposition of Libertines, who turn all the beauty, excellency, freeness of grace in christ, to a cloak of licentiousness,
they highly under-value free-grace, as any Hereticks, that ever the Church of Christ law, who turne all sanctification, all the grace of Christ that should be expressed in strict, precise, accurate walking with God, (but as farre from merit,
they highly undervalue Free grace, as any Heretics, that ever the Church of christ law, who turn all sanctification, all the grace of christ that should be expressed in strict, precise, accurate walking with God, (but as Far from merit,
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as grace and and debt, as Christs free grace, and the condemning Law) into a notionall speculative apprehension, or rather a presumptuous imagination, or Antinomian faith;
as grace and and debt, as Christ free grace, and the condemning Law) into a notional speculative apprehension, or rather a presumptuous imagination, or Antinomian faith;
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and not but when they come, ingageth beleevers to keepe any commandement of God. Never Pelagian, Jesuit, Arminian, were such disgracefull enemies to Jesus Christ, to free justification,
and not but when they come, engageth believers to keep any Commandment of God. Never Pelagian, Jesuit, Arminian, were such disgraceful enemies to jesus christ, to free justification,
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and palms in their hands shewing their Kingly and victorious condition, and let them through a window in heaven, hear the musick of the new Song, the eternall praises of the conquering King and Redeemer, they should not only be sweetned in their paine,
and palms in their hands showing their Kingly and victorious condition, and let them through a window in heaven, hear the music of the new Song, the Eternal praises of the conquering King and Redeemer, they should not only be sweetened in their pain,
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My heritage is pleasant above me, above my thoughts, or I have a goodly heritage. Solomon was a messenger who saw both lands, and he saith, Eccles. 2.13. Then I saw that wisedome excelled folly, as far as light exceedeth darknesse.
My heritage is pleasant above me, above my thoughts, or I have a goodly heritage. Solomon was a Messenger who saw both Lands, and he Says, Eccles. 2.13. Then I saw that Wisdom excelled folly, as Far as Light exceeds darkness.
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13. A bundle of Myrrhe is my beloved, he shall lie all night between my breasts. Cant. 2.4. He brought me to the banquetting house and his banner over me was love.
13. A bundle of Myrrh is my Beloved, he shall lie all night between my breasts. Cant 2.4. He brought me to the banqueting house and his banner over me was love.
All the Song reporteth great things of the Kingdome of Grace. Ask of Isaiah, What saw ye there, he answereth, c. 25.6. It is a feast of fat things, a feast of wines on the lees of fat things full of marrow.
All the Song Reporteth great things of the Kingdom of Grace. Ask of Isaiah, What saw you there, he Answers, c. 25.6. It is a feast of fat things, a feast of wines on the lees of fat things full of marrow.
and Christ brings good newes out of that countrey, Mat. 22. That the life of all there is the life of Banqueters, called to the Marriage-feast of a Kings Son, of which every one hath a Wedding garment:
and christ brings good news out of that country, Mathew 22. That the life of all there is the life of Banqueters, called to the Marriage-feast of a Kings Son, of which every one hath a Wedding garment:
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And if yee ask tidings of John, What saw ye, and heard ye there? he saith, I saw a Princes daughter with a Crown on her head, Rev. 21.10. He shewed me the great City, the holy Jerusalem descending out of heaven from God, having the glory of God:
And if ye ask tidings of John, What saw you, and herd you there? he Says, I saw a Princes daughter with a Crown on her head, Rev. 21.10. He showed me the great city, the holy Jerusalem descending out of heaven from God, having the glory of God:
Even an enemy who saw the land a far off, and was not neer the borders of it, saith, Numb. 24.5. How goodly are thy tents, O Jacob, and thy tabernacles O Israel! Surely Prov. 2.10. Knowledge is pleasant to the soule.
Even an enemy who saw the land a Far off, and was not near the borders of it, Says, Numb. 24.5. How goodly Are thy tents, Oh Jacob, and thy Tabernacles Oh Israel! Surely Curae 2.10. Knowledge is pleasant to the soul.
O all ye pleasures of the flesh, blush and be ashamed, all world-worshippers be confounded that ye toile your selves in the fire for such short follies;
Oh all you pleasures of the Flesh, blush and be ashamed, all world-worshippers be confounded that you toil your selves in the fire for such short follies;
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but to behold the Lord Jesus, what a pleasant sight must he be? The Templ•, th•t stately and Kingly house, of faire carved stones, cedar wood, almug trees, brasse, silver, gold, scarlet, purple, silks, in the art of the curious fabrick and structure, was a wonder to the beholders.
but to behold the Lord jesus, what a pleasant sighed must he be? The Templ•, th•t stately and Kingly house, of fair carved stones, cedar wood, almug trees, brass, silver, gold, scarlet, purple, silks, in the art of the curious fabric and structure, was a wonder to the beholders.
as infinite glory ▪ to see that King on his Throne, the Lambe, the fair tree of life, the branches which cannot for the narrow•ess of the place have room to grow within the huge and capacious borders of the heaven of heavens ▪ For the heaven of heavens cannot containe him.
as infinite glory ▪ to see that King on his Throne, the Lamb, the fair tree of life, the branches which cannot for the narrow•ess of the place have room to grow within the huge and capacious borders of the heaven of heavens ▪ For the heaven of heavens cannot contain him.
What pen though dipped in the river of life that flowes from under the Sanctuary can write? what tongue though shapen out of all the Angels of that high Kingdome,
What pen though dipped in the river of life that flows from under the Sanctuary can write? what tongue though shapen out of all the Angels of that high Kingdom,
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and watered with the milk and wine of that good land, can sufficienly praise this heart ravishing flour of Angels, this heavens wonder, the spotlesse and infinitely beautifull Prince, the crown, the garlan•, the joy of heaven, the wonder of wonders for eternity to Men and Angels ? What a life must it be to stand under the shadow of this precious Tree of Life,
and watered with the milk and wine of that good land, can sufficiently praise this heart ravishing flour of Angels, this heavens wonder, the spotless and infinitely beautiful Prince, the crown, the garlan•, the joy of heaven, the wonder of wonders for eternity to Men and Angels? What a life must it be to stand under the shadow of this precious Tree of Life,
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If one said but finding the far off dew-drops that falls at so many millions of miles distance from that higher mountain of God, down to this low region, Psal. 63.5. My soul shall be satisfied as with marrow and fa•nesse.
If one said but finding the Far off dew-drops that falls At so many millions of miles distance from that higher mountain of God, down to this low region, Psalm 63.5. My soul shall be satisfied as with marrow and fa•nesse.
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and mortification, flowing from a loathing and a soule-surfet of the creature, and a tasting of the new wine of Christs Fathers higher palace, is rather a piece of the margin and bor•er of heaven,
and mortification, flowing from a loathing and a soul-surfeit of the creature, and a tasting of the new wine of Christ Father's higher palace, is rather a piece of the margin and bor•er of heaven,
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Answ. 1. Yea but this rod is a rod of love, onely used that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. for the gaining of the soule, Mat. 18.15. for building of soules. 2 Cor. 10.8.
Answer 1. Yea but this rod is a rod of love, only used that the Spirit may be saved in the day of the Lord jesus, 1 Cor. 5.5. for the gaining of the soul, Mathew 18.15. for building of Souls. 2 Cor. 10.8.
And Christs cords are silken and soft, and bands of love, every threed twisted out of the love of Christ. Hos. 11.4. I drew them with the cords of men, with the bands of love.
And Christ cords Are silken and soft, and bans of love, every thread twisted out of the love of christ. Hos. 11.4. I drew them with the cords of men, with the bans of love.
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What cause is there here that the kings should be afraid? They see a beautifull Princesse, the daughter of a glorious King, the joy of the whole earth ;
What cause is there Here that the Kings should be afraid? They see a beautiful Princess, the daughter of a glorious King, the joy of the Whole earth;
3. flying; they haste away, and cannot behold the beauty of God in a Kings daughter: 4. terror takes hold on them, and quaking of conscience: 5. when the Powers of the world, Princes, States, Parliaments, see the convincing glory of another world in the Church, they part with child for paine.
3. flying; they haste away, and cannot behold the beauty of God in a Kings daughter: 4. terror Takes hold on them, and quaking of conscience: 5. when the Powers of the world, Princes, States, Parliaments, see the convincing glory of Another world in the Church, they part with child for pain.
Christ cannot be poore, and hee is a fellow-heire with Christ, Rom. 8.17. We must think the father of a rich heire hath bowels of iron, and sucked a Tyger when hee was young, who suffereth the heire, remaining an heire, to starve.
christ cannot be poor, and he is a fellow-heir with christ, Rom. 8.17. We must think the father of a rich heir hath bowels of iron, and sucked a Tiger when he was young, who suffers the heir, remaining an heir, to starve.
but the promise, the Magna Charta, and the Charter of food and raiment that is an article of the Covenant of grace, is a full assurance that the Saints are the Noblemen Pensioners of the Prince of the kings of the earth:
but the promise, the Magna Charta, and the Charter of food and raiment that is an article of the Covenant of grace, is a full assurance that the Saints Are the Noblemen Pensioners of the Prince of the Kings of the earth:
And the Saints are truly honourable, being come of the bloud-royall, of the Princely seed, Joh. 1.13. 1 Joh. 3.1, 9. And the Church is a spirituall Monarchy: The Plant of renowne, their Head, said of her, Isai. 62.3. Thou shalt be a crowne of glory in the hand of the Lord, and a royall diadem in the hand of thy God.
And the Saints Are truly honourable, being come of the Blood royal, of the Princely seed, John 1.13. 1 John 3.1, 9. And the Church is a spiritual Monarchy: The Plant of renown, their Head, said of her, Isaiah 62.3. Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.
In the former way of working, I desire that notice be taken (for Doctrines cause, rather then for Art of Logicall method) of these foure wayes: 1. God worketh by measure and proportion.
In the former Way of working, I desire that notice be taken (for Doctrines cause, rather then for Art of Logical method) of these foure ways: 1. God works by measure and proportion.
When God waters the earth, hee opens not all the windowes of heaven, as hee did in the Deluge, to poure on mountaines and valleyes all his waters in one heap;
When God waters the earth, he Opens not all the windows of heaven, as he did in the Deluge, to pour on Mountains and valleys all his waters in one heap;
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It may be a question, though the omnipotent power of God move the will invincibly and irresistibly, Whether Omnipotency puts forth all its strength on the will;
It may be a question, though the omnipotent power of God move the will invincibly and irresistibly, Whither Omnipotency puts forth all its strength on the will;
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or, whether the will be able to beare the swing of Omnipotency in its full strength? If the Fowler should apply all his force and strength to catch the bird alive, hee should strangle and kill it.
or, whither the will be able to bear the swing of Omnipotency in its full strength? If the Fowler should apply all his force and strength to catch the bird alive, he should strangle and kill it.
The word of alluring is NONLATINALPHABET seductus, deceptus fuit ; to be beguiled; and the Hebrew is, I will beguile, or deceive her; as Deut ▪ 11.26. Take heed to your selves that your heart be not deceived.
The word of alluring is seductus, deceptus fuit; to be beguiled; and the Hebrew is, I will beguile, or deceive her; as Deuteronomy ▪ 11.26. Take heed to your selves that your heart be not deceived.
but hee speaketh all reason, according to the temper and naturall frame of the heart, to convince and perswade that there is more reason in turning to God,
but he speaks all reason, according to the temper and natural frame of the heart, to convince and persuade that there is more reason in turning to God,
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No living man can put forth a vitall act of life, till the Lord be pleased to give him a new life. 2. That spirituall love alluring the soule, worketh by such art as cannot be resisted:
No living man can put forth a vital act of life, till the Lord be pleased to give him a new life. 2. That spiritual love alluring the soul, works by such art as cannot be resisted:
And so being drawne to God, is called a charming. And the wicked are rebuked for this, Psal. 58.4, 5. that being strangers to God, they are like the deafe adder that stoppeth her eare,
And so being drawn to God, is called a charming. And the wicked Are rebuked for this, Psalm 58.4, 5. that being Strangers to God, they Are like the deaf adder that stoppeth her ear,
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and will not hearken to the voyce of Charmers, (or Singers, who sing as Witches and Inchanters doe) charming wisely. There be two words that signifie•inchanting;
and will not harken to the voice of Charmers, (or Singers, who sing as Witches and Enchanters doe) charming wisely. There be two words that signifie•inchanting;
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And the Lord made Peter and the Apostles fishers of men. Christ layeth out hooks and lines in the Gospel, Luk. 5.10. to catch men with hope, as fishes are taken.
And the Lord made Peter and the Apostles Fishers of men. christ Layeth out hooks and lines in the Gospel, Luk. 5.10. to catch men with hope, as Fish Are taken.
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The will is like a great curious engine of a water-work, consisting of an hundred wheels, of which one being moved, it moveth all the ninety nine beside;
The will is like a great curious engine of a waterwork, consisting of an hundred wheels, of which one being moved, it moves all the ninety nine beside;
Omnipotency of grace is so framed and accommodated by infinite wisdome, as that it can shoot aside the dissenting power, without any violence, and get open the doore.
Omnipotency of grace is so framed and accommodated by infinite Wisdom, as that it can shoot aside the dissenting power, without any violence, and get open the door.
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If free will be the workmanship of God, as wee must confesse, it is a needlesse arguing of Arminians and Jesuites to say, that free will is essentially a power absolutely loosed from predeterminating Providence;
If free will be the workmanship of God, as we must confess, it is a needless arguing of Arminians and Jesuits to say, that free will is essentially a power absolutely loosed from predeterminating Providence;
for such a creature, so absolute, so soveraigne and independent, as hee that made it cannot without violence to nature, turn, move, bow, determine and master it in all its elective power for his own ends,
for such a creature, so absolute, so sovereign and independent, as he that made it cannot without violence to nature, turn, move, bow, determine and master it in all its elective power for his own ends,
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4. Christ in externall meanes accommodates himselfe so, in the revealing of himselfe, as hee thinks good. 1. In accommodating his influence with his word. 2. With externalls of providence.
4. christ in external means accommodates himself so, in the revealing of himself, as he thinks good. 1. In accommodating his influence with his word. 2. With externals of providence.
The word the sword, the Spirit the steel-mouth and edge that cutteth and divideth asunder the soule and the spirit, the marrow and the joynts, Heb. 4.12.
The word the sword, the Spirit the steel-mouth and edge that cutteth and divides asunder the soul and the Spirit, the marrow and the Joints, Hebrew 4.12.
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not God or Christ as abstracted from the word, as Enthusiasts dreame. And though the Preacher adde a Ministeriall spirit to the word, to cause Felix tremble;
not God or christ as abstracted from the word, as Enthusiasts dream. And though the Preacher add a Ministerial Spirit to the word, to cause Felix tremble;
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2. He setteth a time, and takes the sinner in his month, Jer. 2.24. In his time of love. Ezech. 16.8. When he is ripe, like the first ripe in the figge-tree, Hos. 9.10. 3. Often he chuseth in the furnace, Hos. 5. Last verse, I will returne to my place.
2. He sets a time, and Takes the sinner in his Monn, Jer. 2.24. In his time of love. Ezekiel 16.8. When he is ripe, like the First ripe in the Fig tree, Hos. 9.10. 3. Often he chooseth in the furnace, Hos. 5. Last verse, I will return to my place.
Christ is swift, and they are all chased men that are converted. Sure, Mathew that morning he came to the receipt of custome, minded nothing, but money,
christ is swift, and they Are all chased men that Are converted. Sure, Matthew that morning he Come to the receipt of custom, minded nothing, but money,
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and his count book, and had not a forset purpose of Christ ; and because, intentions, purposes, counsels, are as it were, essentiall to rationall men, as men,
and his count book, and had not a forset purpose of christ; and Because, intentions, Purposes, Counsels, Are as it were, essential to rational men, as men,
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5. There is one golden word, (and God is in the word) one good word that is fit, and dexterous, hic & nunc, Prov. 25.11. A word fitly spoken, Heb. a word spoken on his wheeles, is like apples of gold in pictures of silver.
5. There is one golden word, (and God is in the word) one good word that is fit, and dexterous, hic & nunc, Curae 25.11. A word fitly spoken, Hebrew a word spoken on his wheels, is like Apples of gold in pictures of silver.
Sure Christs words to a sinner ripe for conversion, moves on wheeles, that is, in such order, as two wheeles in one cart, they answer most friendly one to another in their motion,
Sure Christ words to a sinner ripe for conversion, moves on wheels, that is, in such order, as two wheels in one cart, they answer most friendly one to Another in their motion,
because Christ observeth due circumstances, of time, place, person, congruency with the will and disposition; As Hos. 2.14. and Salomons Ecoles. 12.10. The Preacher sought to find out acceptable words, Hebr. words of will, or of good will ;
Because christ observeth due Circumstances, of time, place, person, congruency with the will and disposition; As Hos. 2.14. and Solomon's Ecoles. 12.10. The Preacher sought to find out acceptable words, Hebrew words of will, or of good will;
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Christ was greater then Salomon, and is a higher Preacher then he, and seeks out words to the heart, that burns the heart, Luk. 24.32. Sure, there is more of heaven, more life, and fire, in these words to Mathew, Follow me ; and to dying Jerusalem, Live ;
christ was greater then Solomon, and is a higher Preacher then he, and seeks out words to the heart, that burns the heart, Luk. 24.32. Sure, there is more of heaven, more life, and fire, in these words to Matthew, Follow me; and to dying Jerusalem, Live;
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then in ordinary words, the Hebrews call vaine words. Esai 36.5. A word of lips. Prov. 14.23. NONLATINALPHABET these be words of winde, that are empty, and have no fruit;
then in ordinary words, the Hebrews call vain words. Isaiah 36.5. A word of lips. Curae 14.23. these be words of wind, that Are empty, and have no fruit;
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the words of the Lord fitted for converting, are words of the heart, and words of power which want not the effect, they are words fit for the heart, Esai 40.2. Hos. 2.14. Such words as teach the heart, Esai 54.13. Joh. 6.45.
the words of the Lord fitted for converting, Are words of the heart, and words of power which want not the Effect, they Are words fit for the heart, Isaiah 40.2. Hos. 2.14. Such words as teach the heart, Isaiah 54.13. John 6.45.
Christ maketh a short preaching to Magdalen, and in his owne way sayeth, but, Mary ; and Christ himselfe is in that word, her will is fettered with love.
christ makes a short preaching to Magdalen, and in his own Way Saith, but, Marry; and christ himself is in that word, her will is fettered with love.
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Peter makes a Sermon, Acts 2. and there bee such coales of Paradice in his words, that three thousand hearts must be captives to Christ, and cry, what shall we doe to bee saved? Every key is not proportioned to every lock,
Peter makes a Sermon, Acts 2. and there be such coals of Paradise in his words, that three thousand hearts must be captives to christ, and cry, what shall we do to be saved? Every key is not proportioned to every lock,
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But though Christ speake to men in the Grammar of their owne heart and calling, I am farre from defending the congruous vocation of Jesuits, once maintained by Arminius, and his disciples, at the conference at Hage ;
But though christ speak to men in the Grammar of their own heart and calling, I am Far from defending the congruous vocation of Jesuits, once maintained by Arminius, and his Disciples, At the conference At Hage;
How commeth it to passe, that of two men equally called, and drawen to Christ, and as they dreame (but it is but a dreame) affected and instructed with habituall and prevening grace of foure degrees;
How comes it to pass, that of two men equally called, and drawn to christ, and as they dream (but it is but a dream) affected and instructed with habitual and prevening grace of foure Degrees;
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and extrinsecall dispositions of minde, that he shall certainely resist, and both these callings, are ordered and regulated by the two absolute decrees of Election and Reprobation, from eternity.
and extrinsical dispositions of mind, that he shall Certainly resist, and both these callings, Are ordered and regulated by the two absolute decrees of Election and Reprobation, from eternity.
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The Arminians answer right downe, the one is converted, because he wills, and consents; whereas he might, if it pleased him, dissent and refuse the calling of God ;
The Arminians answer right down, the one is converted, Because he wills, and consents; whereas he might, if it pleased him, dissent and refuse the calling of God;
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and may, if he will, draw the actuall co-operaton of grace (the habituall he hath equally, in as large a measure as the other) and be converted, and beleeve;
and may, if he will, draw the actual co-operaton of grace (the habitual he hath equally, in as large a measure as the other) and be converted, and believe;
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and corruption of nature, never cured by saving grace, but the adequate, Physicall, and onely separating cause, is 1. The decree of free election drawing the one effectually, not the other. 2. Habituall saving grace, seconded with the Lords efficacious actuall working in the one,
and corruption of nature, never cured by Saving grace, but the adequate, Physical, and only separating cause, is 1. The Decree of free election drawing the one effectually, not the other. 2. Habitual Saving grace, seconded with the lords efficacious actual working in the one,
but to thank his owne free-will. 2. The object of their fancy of their new middle science, is a foreseen providence, of the conversion of all that are willing to be converted,
but to thank his own freewill. 2. The Object of their fancy of their new middle science, is a foreseen providence, of the conversion of all that Are willing to be converted,
and to passe by these, and no other what ever hath a future being before any decree of God cannot by any decree be altered or otherwise disposed of then it is to be:
and to pass by these, and no other what ever hath a future being before any Decree of God cannot by any Decree be altered or otherwise disposed of then it is to be:
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and that mens free will may be free and Independent, to lay Gods freedome of Election and Reprobation under the creatures feet. 3. Jesuites dream that Christ cannot conquer the will to a free consent,
and that men's free will may be free and Independent, to lay God's freedom of Election and Reprobation under the creatures feet. 3. Jesuits dream that christ cannot conquer the will to a free consent,
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as it freely came under, without any act of Gods providence and free decree, and in the which the called and drawn man shall certainly spit on Christ,
as it freely Come under, without any act of God's providence and free Decree, and in the which the called and drawn man shall Certainly spit on christ,
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Arminians answer, this was omnipotency of working miracles, but what was it to the salvation of the Ephesians, and to the hope of their glory to know with opened eyes such a power as Judas knew? and can the dead chuse but be quickned and come out of the grave,
Arminians answer, this was omnipotency of working Miracles, but what was it to the salvation of the Ephesians, and to the hope of their glory to know with opened eyes such a power as Judas knew? and can the dead choose but be quickened and come out of the grave,
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when God raiseth them, Joh. 5.25. That Vaga necessitas, the strong morall necessity talked of by Jesuites, when strong morall motives work, is a dream there, for it may come short;
when God Raiseth them, John 5.25. That Vaga Necessity, the strong moral necessity talked of by Jesuits, when strong moral motives work, is a dream there, for it may come short;
if he be in his right wits will necessarily eat, and not kill himself, but the necessity of saving soules in the tender and loving mind of God in Christ is much stronger,
if he be in his right wits will necessarily eat, and not kill himself, but the necessity of Saving Souls in the tender and loving mind of God in christ is much Stronger,
2. God taketh away all resisting, and the vitious and wicked power of resisting, hee removeth the stony heart, openeth blind eyes, removeth the vail that is over the heart in hearing or reading the Scriptures, Ezek. 36.26. 2 Cor. •. 16, 17. Deut. 30.6. Col. 2.11. takes the mans sword, and armour from him, cuts off his armes, so as he cannot fight or resist you.
2. God Takes away all resisting, and the vicious and wicked power of resisting, he Removeth the stony heart, Openeth blind eyes, Removeth the Vail that is over the heart in hearing or reading the Scriptures, Ezekiel 36.26. 2 Cor. •. 16, 17. Deuteronomy 30.6. Col. 2.11. Takes the men sword, and armour from him, cuts off his arms, so as he cannot fight or resist you.
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It is true, Christ taketh not from David, Abraham, Prophet, Apostle, or from any Men or Angels that are to be saved the natural created power of nilling and willing, purum NONLATINALPHABET posse nolle, Christo trahente, but he taketh away the morall wicked,
It is true, christ Takes not from David, Abraham, Prophet, Apostle, or from any Men or Angels that Are to be saved the natural created power of nilling and willing, purum posse nolle, Christ trahente, but he Takes away the moral wicked,
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3. God layeth bonds on himself by 1. Promise, 2. Covenant. 3, Oath, to circumcise the heart of his chosen ones, Deut. 30.6. to put his Law in their inward parts, Jer. 31.32, 33. To give them one heart to fear God for ever, not to depart from God.
3. God Layeth bonds on himself by 1. Promise, 2. Covenant. 3, Oath, to circumcise the heart of his chosen ones, Deuteronomy 30.6. to put his Law in their inward parts, Jer. 31.32, 33. To give them one heart to Fear God for ever, not to depart from God.
Jer. 32.39, 40. Heb. 8.6, 7, &c. to blesse them, Heb. 6.16, 17, 18. Gen. 22.16, 17. Psal. 89.33, 34, 35, 36, 37. Heb. 1.5, 6. We cannot imagine that God will keep Covenant, promise,
Jer. 32.39, 40. Hebrew 8.6, 7, etc. to bless them, Hebrew 6.16, 17, 18. Gen. 22.16, 17. Psalm 89.33, 34, 35, 36, 37. Hebrew 1.5, 6. We cannot imagine that God will keep Covenant, promise,
if God promise not to remove the power of resisting, for if God doe not promise to work our obedience absolutely, without any condition depending on our free will,
if God promise not to remove the power of resisting, for if God do not promise to work our Obedience absolutely, without any condition depending on our free will,
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because many could not enter in, because of unbeliefe, except Arminians and Jesuites prove, 1. That all that entred in to the holy Land, yong and old, did beleeve and were elected to salvation, redeemed and saved,
Because many could not enter in, Because of unbelief, except Arminians and Jesuits prove, 1. That all that entered in to the holy Land, young and old, did believe and were elected to salvation, redeemed and saved,
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otherwise they die, are condemned, and can never see God, John 3.18.36. v. 16. Joh. 11.26. and 5.24. Mark. 16.16. Acts 15.11. Acts 11.17.18. but the former is most evidently false in the History of Joshua and Judges, multitudes entred in who never beleeved;
otherwise they die, Are condemned, and can never see God, John 3.18.36. v. 16. John 11.26. and 5.24. Mark. 16.16. Acts 15.11. Acts 11.17.18. but the former is most evidently false in the History of joshua and Judges, Multitudes entered in who never believed;
The Arminians shall never prove, that as God makes a promise of life eternall, that beleevers infallibly and only shall be saved, and unbeleevers excluded;
The Arminians shall never prove, that as God makes a promise of life Eternal, that believers infallibly and only shall be saved, and unbelievers excluded;
so God made a covenant and promise that all these of Abrahams seed infallibly, and all these onely should enter into the holy Land, who should beleeve as did Caleb and Ioshua. I put all Arminians and Papists and Patrons of universall atonement to prove any such covenant or promise. 2. Let Arminians prove that faith and a new heart was promised to all Abrahams seed who were to enter in t• the holy Land,
so God made a Covenant and promise that all these of Abrahams seed infallibly, and all these only should enter into the holy Land, who should believe as did Caleb and Ioshua. I put all Arminians and Papists and Patrons of universal atonement to prove any such Covenant or promise. 2. Let Arminians prove that faith and a new heart was promised to all Abrahams seed who were to enter in t• the holy Land,
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the holy Land was promised to all Abrahams seed upon condition of Faith, the like we say to all o•her conditionall promises of God made in Scripture, that are as the legs of the lame unequally paraleld with the Covenant of Grace.
the holy Land was promised to all Abrahams seed upon condition of Faith, the like we say to all o•her conditional promises of God made in Scripture, that Are as the legs of the lame unequally paralleled with the Covenant of Grace.
Let it be considered, 1. The difference between the first Covenant which was broken, Jer. 31, 32, 33, 34. and the better Covenant which is everlasting and cannot be broken, Jer. 31.35, 36, 37. and 32.39, 40. Isai. 54.10, 11. Isai. 59.19, 20. Heb. 8.6, 7, &c. is expresly holden forth to make the new Covenant better then the Old;
Let it be considered, 1. The difference between the First Covenant which was broken, Jer. 31, 32, 33, 34. and the better Covenant which is everlasting and cannot be broken, Jer. 31.35, 36, 37. and 32.39, 40. Isaiah 54.10, 11. Isaiah 59.19, 20. Hebrew 8.6, 7, etc. is expressly held forth to make the new Covenant better then the Old;
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But its close removed, for both are broken Covenants by this reasoning. 2. When God promiseth the removing of an old and stony heart, and to give a new heart ;
But its close removed, for both Are broken Covenants by this reasoning. 2. When God promises the removing of an old and stony heart, and to give a new heart;
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he promiseth to take away resisting in us, for nothing can resist Christs drawing, but the stony and old heart. 3. The Apostles reason Heb. 6.13, 14, 15, 16. of the Lords two immutable things, his oath and promise is, That wee might have strong consolation and hope:
he promises to take away resisting in us, for nothing can resist Christ drawing, but the stony and old heart. 3. The Apostles reason Hebrew 6.13, 14, 15, 16. of the lords two immutable things, his oath and promise is, That we might have strong consolation and hope:
Christ cannot help him to determine his will, if so be he be a bad husband of his own nilling and willing, let him see to it. 4. It must be in him that willeth,
christ cannot help him to determine his will, if so be he be a bad husband of his own nilling and willing, let him see to it. 4. It must be in him that wills,
Arg. 4. Whom God predestinateth, them he also calleth and glorifieth, as all the predestinated are indeclinably called and glorified, Rom. 8.30. Acts 13.48. 1 Pet. 1.2.
Argument 4. Whom God Predestinateth, them he also calls and Glorifieth, as all the predestinated Are indeclinably called and glorified, Rom. 8.30. Acts 13.48. 1 Pet. 1.2.
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Now by this, multitudes should be predestinate, who are never called and glorified, if they have it in their free and independent choyce to resist the drawing of Christ.
Now by this, Multitudes should be predestinate, who Are never called and glorified, if they have it in their free and independent choice to resist the drawing of christ.
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and so he must use the creatures operations at his owne pleasure, otherwise he hath made a creature free-will, which is without the Sphear of his owne power;
and so he must use the creatures operations At his own pleasure, otherwise he hath made a creature freewill, which is without the Sphere of his own power;
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whereas the freest will of a King the most Soveraigne and Independent on earth, must run in his channell, Pro. 21.1. Arg. 6. Christs Lordship and Princedome through his resurrection, is in turning of hearts, Acts 5.31. Rom. 11.23. Grace is stronger then Devils, sin, hell and death, Rom. 14.4. Ephes. 3.20. Jude 24.1. John 2.14. 1 John 4.4,
whereas the Freest will of a King the most Sovereign and Independent on earth, must run in his channel, Pro 21.1. Argument 6. Christ Lordship and Princedom through his resurrection, is in turning of hearts, Acts 5.31. Rom. 11.23. Grace is Stronger then Devils, since, hell and death, Rom. 14.4. Ephesians 3.20. U^de 24.1. John 2.14. 1 John 4.4,
Arg. 8. If free will bee Lord carver of the sinners being drawne to Christ, then the making good of the Articles of the bargaine and covenant between the father and the Sonne must depend on mans free will.
Argument 8. If free will be Lord carver of the Sinners being drawn to christ, then the making good of the Articles of the bargain and Covenant between the father and the Son must depend on men free will.
The Father prophecieth and promiseth, Psalm. 72.8. Christ shall have dominion from Sea to Sea, and from the river to the ends of the earth. Psal. 89.25. The Lord shall set his hand in the Sea, and his right hand in the Rivers, hee shall call God his Father, his God, the Rocke of his salvation.
The Father Prophesieth and promises, Psalm. 72.8. christ shall have dominion from Sea to Sea, and from the river to the ends of the earth. Psalm 89.25. The Lord shall Set his hand in the Sea, and his right hand in the rivers, he shall call God his Father, his God, the Rock of his salvation.
and when the people flocke in about him, except free will, as independent as God say Amen, and yet it farre rather may say, Nay, and refuse the bargaine.
and when the people flock in about him, except free will, as independent as God say Amen, and yet it Far rather may say, Nay, and refuse the bargain.
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if Christs sutes, and demands, Father, give me the ends of the earth, and Britaine for my inheritance, Depend upon such an absolute ay, and no of mans free will as may cast the bargaine, whereas our consent was not sought,
if Christ suits, and demands, Father, give me the ends of the earth, and Britain for my inheritance, Depend upon such an absolute ay, and no of men free will as may cast the bargain, whereas our consent was not sought,
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3. The Father bargaines by way of worke, and hire or wages to give a seed to his Sonne, Esai 53.10. When he shall make his soule an offering for sinne, he shall see his seed ;
3. The Father bargains by Way of work, and hire or wages to give a seed to his Son, Isaiah 53.10. When he shall make his soul an offering for sin, he shall see his seed;
this is not a bare sight of his seed, but its an injoying of them, hee shall see his seed, he shall prolong his daies, the pleasure of the Lord shall prosper in his hand.
this is not a bore sighed of his seed, but its an enjoying of them, he shall see his seed, he shall prolong his days, the pleasure of the Lord shall prosper in his hand.
Augustine useth three Adverbs in the Lords manner of turning the heart; Omnipotenter, Indeclinabiliter, Insuperabiliter; Omnipotently, Indeclinably, and without short-coming.
Augustine uses three Adverbs in the lords manner of turning the heart; Omnipotenter, Indeclinabiliter, Insuperabiliter; Omnipotently, Indeclinably, and without shortcoming.
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Vse 1. O how sweet and strong is the grace of Christ ; It is a conquering thing, Col. 1.11. Strengthned with all might, according to his glorious power. 2 Cor. 10.4. The weapons of our warfare are not carnall, but mighty through God.
Use 1. O how sweet and strong is the grace of christ; It is a conquering thing, Col. 1.11. Strengthened with all might, according to his glorious power. 2 Cor. 10.4. The weapons of our warfare Are not carnal, but mighty through God.
But when Christ besiegeth a soule, who can raise the siege? Vers. 5. We bring downe every height, NONLATINALPHABET, They goe not to a counsell of warre, to advise upon quarters. 2. They cannot flee;
But when christ besiegeth a soul, who can raise the siege? Vers. 5. We bring down every height,, They go not to a counsel of war, to Advice upon quarters. 2. They cannot flee;
Revel. 6. He went out NONLATINALPHABET, both conquering, and that he might conquer. Christ shoots not at the rovers, to come short, or beside the marke;
Revel. 6. He went out, both conquering, and that he might conquer. christ shoots not At the rovers, to come short, or beside the mark;
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and cannot dissemble, nor hide it, nor command her selfe, Cant. 3. no more then a sicke person can master death, or a swouning. Cant. 5.6. My soule departed out of me ;
and cannot dissemble, nor hide it, nor command her self, Cant 3. not more then a sick person can master death, or a swooning. Cant 5.6. My soul departed out of me;
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Naturall habits and powers are strong, fire cannot but cast our heat, Lyons cannot but prey upon lambes, wicked habits are strong Devils, and cannot chuse but be destroying Devils. The coales of the fire of Christs love burne not by election. 2 Cor. 5.14. The love of Christ constraineth us;
Natural habits and Powers Are strong, fire cannot but cast our heat, Lyons cannot but prey upon Lambs, wicked habits Are strong Devils, and cannot choose but be destroying Devils. The coals of the fire of Christ love burn not by election. 2 Cor. 5.14. The love of christ constrains us;
For Crispe saith, The strictnesse of the way, Math. 7.14. is not the strictnesse of the conversation, but all a mans owne righteousnesse must bee cut out of the way, otherwise it is a broader way then Christ allowes of.
For Crisp Says, The strictness of the Way, Math. 7.14. is not the strictness of the Conversation, but all a men own righteousness must be Cut out of the Way, otherwise it is a Broader Way then christ allows of.
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as in mortifying idol-lusts, loving our enemy, feeding him when he is hungry, suffering for Christ, bearing his Crosse, denying our selves, becomming humble as children, being lowly and mocke, and following Christs way in that.
as in mortifying Idol-lusts, loving our enemy, feeding him when he is hungry, suffering for christ, bearing his Cross, denying our selves, becoming humble as children, being lowly and mock, and following Christ Way in that.
as Crispe saith, perverting the Text, then all the latitude and easinesse of the broad way, must be that all the world that runne to hell, they follow no sinnes sweet and pleasant to the flesh;
as Crisp Says, perverting the Text, then all the latitude and easiness of the broad Way, must be that all the world that run to hell, they follow no Sins sweet and pleasant to the Flesh;
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no delightfull lusts, contrary to the duties of the first and second Table, their onely sinne is to trust in their owne righteousnesse, which is against both Law and Gospel.
no delightful Lustiest, contrary to the duties of the First and second Table, their only sin is to trust in their own righteousness, which is against both Law and Gospel.
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as not to judge rashly, Vers. 1. to eye our owne faults, rather then our brothers, Vers. 3.4, 5. not to prophane holy Ordinances, Vers. 6. to pray assiduously, Vers. 7.8, 9, 10. to doe to others, as we would they should doe to us.
as not to judge rashly, Vers. 1. to eye our own Faults, rather then our Brother's, Vers. 3.4, 5. not to profane holy Ordinances, Vers. 6. to pray assiduously, Vers. 7.8, 9, 10. to do to Others, as we would they should do to us.
the flat contrary of which Paul saith, Ephes. 2.10. For we are his workmanship, created in Christ Jesus into good works, which God hath before ordained, that we should walke in them.
the flat contrary of which Paul Says, Ephesians 2.10. For we Are his workmanship, created in christ jesus into good works, which God hath before ordained, that we should walk in them.
But doe not Libertines teach that no man is saved, but these that walke holyly, and that sanctification is the unseparable fruit and effect of justification?
But do not Libertines teach that no man is saved, but these that walk holily, and that sanctification is the unseparable fruit and Effect of justification?
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1. Because all Sanctification to them, all Repentance, all mortification, all new obedience is but an apprehension, that Christ hath done all these for them,
1. Because all Sanctification to them, all Repentance, all mortification, all new Obedience is but an apprehension, that christ hath done all these for them,
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for through the imputation of Christs righteousnesse (saith Chrispe ) All our sinnes are so done away from us, that wee stand as Christs owne person did,
for through the imputation of Christ righteousness (Says Chrispe) All our Sins Are so done away from us, that we stand as Christ own person did,
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so that this sanctification is not any holyness opposite to the flesh, and to sinne forbidden in the Law of God, but a sort of free and arbitrary and immediate acting of the Spirit, in the omission of which acts, the justified person no more sinnes against God, then a tree,
so that this sanctification is not any holiness opposite to the Flesh, and to sin forbidden in the Law of God, but a sort of free and arbitrary and immediate acting of the Spirit, in the omission of which acts, the justified person no more Sins against God, then a tree,
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nor love Christ, nor out of sanctified principles abstaine from these acts of Adultery, Murther, Oppression, which being committed, would make rationall men under guiltinesse, and sin before God.
nor love christ, nor out of sanctified principles abstain from these acts of Adultery, Murder, Oppression, which being committed, would make rational men under guiltiness, and since before God.
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but they speake of life, as it is here subjectivè, pag. 160. Quantum ad nos spectat, Or in respect of our sense and apprehension, here in grace, our faith, knowledge, sanctification is imperfect;
but they speak of life, as it is Here subjectivè, page. 160. Quantum ad nos spectat, Or in respect of our sense and apprehension, Here in grace, our faith, knowledge, sanctification is imperfect;
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but in regard of imputation and donation, (pag. 162.) our righteousnesse is perfect; and (pag. 160. he that beleeveth (NONLATINALPHABET) hath life, not he shall have it, or hath it in hope.
but in regard of imputation and donation, (page. 162.) our righteousness is perfect; and (page. 160. he that Believeth () hath life, not he shall have it, or hath it in hope.
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This one speciall ground is much pressed by Master Towne, and the generality of Libertines, to wit, that holy walking before God, is neither way to heaven nor condition,
This one special ground is much pressed by Master Town, and the generality of Libertines, to wit, that holy walking before God, is neither Way to heaven nor condition,
nor meanes of salvation, in regard, we are not onely in hope, but actually saved, when we are first justified, and as really saved and passed from death to life,
nor means of salvation, in regard, we Are not only in hope, but actually saved, when we Are First justified, and as really saved and passed from death to life,
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Christ comming out of the grave, which is the wombe and loynes of death, as the first begotten of the dead is borne a king, Acts 5.31. and all that are borne of this father of Ages, Esai 9.6. his seed are heires annexed with Christ the first heire, Rom. 8.17. but heires under non-age, and minors, and waiting for the living and the crowne, they have it not in hand. Rom. 8.24. Hope that is seene, is not hope:
christ coming out of the grave, which is the womb and loins of death, as the First begotten of the dead is born a King, Acts 5.31. and all that Are born of this father of Ages, Isaiah 9.6. his seed Are Heirs annexed with christ the First heir, Rom. 8.17. but Heirs under nonage, and minors, and waiting for the living and the crown, they have it not in hand. Rom. 8.24. Hope that is seen, is not hope:
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For as we are saved and glorified in hope onely, not actually, so are we passed from death to life, and sit with Christ in heavenly places, and are partakers of the resurrection in hope onely,
For as we Are saved and glorified in hope only, not actually, so Are we passed from death to life, and fit with christ in heavenly places, and Are partakers of the resurrection in hope only,
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nor yet are we in glory, that which wee shall be, when Christ our life and head shall appeare, For, 1. wee yet groane as sicke creatures in tabernacles of clay, 2 Cor. 5.1, 2. and carry about with us sicke and dying clay,
nor yet Are we in glory, that which we shall be, when christ our life and head shall appear, For, 1. we yet groan as sick creatures in Tabernacles of clay, 2 Cor. 5.1, 2. and carry about with us sick and dying clay,
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but that is, not in this life, but at the last day, Joh. 6.39. 3. Such as are really and actually saved, can neither mary, nor be given in mariage, neither can they dye any more, (marying and dying are bloud-friends together) but are as the Angels in heaven, Luk. •2. 36, 37, 38. their vile bodies are changed, and are fashioned and made like the glorious body of our Saviour the Lord Jesus Christ. Phil. 3.20.21.
but that is, not in this life, but At the last day, John 6.39. 3. Such as Are really and actually saved, can neither marry, nor be given in marriage, neither can they die any more, (marrying and dying Are blood-friends together) but Are as the Angels in heaven, Luk. •2. 36, 37, 38. their vile bodies Are changed, and Are fashioned and made like the glorious body of our Saviour the Lord jesus christ. Philip 3.20.21.
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And shall be heavenly bodies, spirituall, and as the starres of the heaven in glory, 1 Cor. 15.40, 41, 42, 43. But we are not in that condition in this life, this corruptible hath not put on incorruption, nor this mortall immortality.
And shall be heavenly bodies, spiritual, and as the Stars of the heaven in glory, 1 Cor. 15.40, 41, 42, 43. But we Are not in that condition in this life, this corruptible hath not put on incorruption, nor this Mortal immortality.
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even the bloud of the Son of God is given for us, and so we are saved in hope, 2. in Law and jure. But sure we have not actuall possession of the Kingdome, in the full income, rent,
even the blood of the Son of God is given for us, and so we Are saved in hope, 2. in Law and jure. But sure we have not actual possession of the Kingdom, in the full income, rend,
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That their meaning is, that which the old Libertines in Calvins time said, 1. That our deliverance from sin in Christ is, in infernali Spiritualitate, (as Calvin speaketh) in such a Divelish and hellish Spirituality;
That their meaning is, that which the old Libertines in Calvins time said, 1. That our deliverance from since in christ is, in infernali Spiritualitate, (as calvin speaks) in such a Devilish and hellish Spirituality;
as Evah was formed out of a rib of Adams side, he meaneth one person. 3. Man following his lusts and committing all sin with greedinesse, is made spirituall and mortified by Christs death,
as Eve was formed out of a rib of Adams side, he means one person. 3. Man following his Lustiest and committing all since with greediness, is made spiritual and mortified by Christ death,
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I never could observe any considerable difference between the foule Heresies of the Familists of New England, and of Old England either by the writings of,
I never could observe any considerable difference between the foul Heresies of the Familists of New England, and of Old England either by the writings of,
or conference with them, nor of either, from the damnable Doctrine of Hymeneus and Phyletus, and the old Libertines who said, The Resurrection was past.
or conference with them, nor of either, from the damnable Doctrine of Hymenaeus and Philetus, and the old Libertines who said, The Resurrection was passed.
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Vse 3. The drawing of sinners to Christ, if he draw so sweetly and with such a loving condiscension, cannot be a violence offered to free will, by which the naturall and concreated liberty of the creature is destroyed,
Use 3. The drawing of Sinners to christ, if he draw so sweetly and with such a loving condescension, cannot be a violence offered to free will, by which the natural and Concreated liberty of the creature is destroyed,
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for there remaines a naturall indifferency, by which reason and judgement proposeth to the elective faculty divers objects, that have no naturall connexion with will;
for there remains a natural indifferency, by which reason and judgement Proposeth to the elective faculty diverse objects, that have no natural connexion with will;
But againe, because Christs drawing is efficacious and strong and carries the businesse with a heavenly and loving prevalency, the Arminian and Jesuiticall indifferency that New Pelagians ascribes to free will, as an essentiall property of it, by which when God and the pull and nerves of the right arme of Jesus Christ in his free grace, have done what they can to draw a free Agent, neverthelesse the man may refuse to be drawn,
But again, Because Christ drawing is efficacious and strong and carries the business with a heavenly and loving prevalency, the Arminian and Jesuitical indifferency that New Pelagians ascribes to free will, as an essential property of it, by which when God and the pull and nerves of the right arm of jesus christ in his free grace, have done what they can to draw a free Agent, nevertheless the man may refuse to be drawn,
and contrary to his naturall and essentiall desire (as they teach) to save his creature, to wit, that revenging justice may be declared in the eternall destruction of the most part of mankind;
and contrary to his natural and essential desire (as they teach) to save his creature, to wit, that revenging Justice may be declared in the Eternal destruction of the most part of mankind;
whereas it was his desire that not only the most part, but that all and every single Man and Angell (the fallen Devils not excepted) should be eternally saved.
whereas it was his desire that not only the most part, but that all and every single Man and Angel (the fallen Devils not excepted) should be eternally saved.
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So he is midwife to his own blessed decrees, and determines all created causes to bring forth these effects that were in the wombe of his holy decrees,
So he is midwife to his own blessed decrees, and determines all created Causes to bring forth these effects that were in the womb of his holy decrees,
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Then God must in time open and unlock free will for all its actions. Isai. 44.7. And who, as I shall call and set it in order for me, since I appointed or decreed the ancient people? and the things that are coming or shall come, let them shew unto them.
Then God must in time open and unlock free will for all its actions. Isaiah 44.7. And who, as I shall call and Set it in order for me, since I appointed or decreed the ancient people? and the things that Are coming or shall come, let them show unto them.
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nor power what ever can share with him in it, and let any man answer and give a reason why of ten thousand possible worlds of infinite things, actions of Men and Angels that from eternity of themselves were only possible,
nor power what ever can share with him in it, and let any man answer and give a reason why of ten thousand possible world's of infinite things, actions of Men and Angels that from eternity of themselves were only possible,
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and never fall out, but from the only free decree and will of God, who conceived in that infinite wombe of his eternall counsell and wisedome, such things shall be, such things shall only remaine possible,
and never fallen out, but from the only free Decree and will of God, who conceived in that infinite womb of his Eternal counsel and Wisdom, such things shall be, such things shall only remain possible,
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and come to passe, or not come to passe, according as they were births conceived in the mother-decree of God from eternity, Psal. 139.16. In thy booke were all my members written, which in continuance were fashioned, when as yet there were none of them.
and come to pass, or not come to pass, according as they were births conceived in the mother-decree of God from eternity, Psalm 139.16. In thy book were all my members written, which in Continuance were fashioned, when as yet there were none of them.
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3. Hee that works all things according to the counsell of his will, as Ephes. 1.11. Hee of whom, and through whom, and for whom are all things, as Rom. 11.36. Hee that made all things for himselfe, Pro. 16.4. even the wicked for the ill day, and for whose pleasure all things are, Revel. 4.11.
3. He that works all things according to the counsel of his will, as Ephesians 1.11. He of whom, and through whom, and for whom Are all things, as Rom. 11.36. He that made all things for himself, Pro 16.4. even the wicked for the ill day, and for whose pleasure all things Are, Revel. 4.11.
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election and reprobation, vessels of mercy and of wrath, beleeving or not-beleeving, are in the hands of Angels and Men, the creature shall be both Potter and clay: The great Lord and former of all things,
election and reprobation, vessels of mercy and of wrath, believing or not-beleeving, Are in the hands of Angels and Men, the creature shall be both Potter and clay: The great Lord and former of all things,
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and the vessel for Gods conditionall decree, his collaterall and universall, his disjunctive and dependent influence hath no force to cast the scale of free will to willing,
and the vessel for God's conditional Decree, his collateral and universal, his disjunctive and dependent influence hath no force to cast the scale of free will to willing,
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Which close sets up fortune, independent and absolute contingency, and a supremacy and principality of working every effect and event on both sides of the sun,
Which close sets up fortune, independent and absolute contingency, and a supremacy and principality of working every Effect and event on both sides of the sun,
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and affaires of heaven and earth without the King of ages. 1. I cannot make prayers to the Lord, to determine my will to his obedience, not to lead me into temptation. 2. I cannot thank his free grace for either. 3. I cannot intrust God with working in me to will and to doe:
and affairs of heaven and earth without the King of ages. 1. I cannot make Prayers to the Lord, to determine my will to his Obedience, not to led me into temptation. 2. I cannot thank his free grace for either. 3. I cannot intrust God with working in me to will and to do:
Nor, 4. comfort my selfe in the Lord: 5. Nor be patiently submissive to God under all my calamities that befall me, by the hand of men, devils, or creatures. Why? The Lord can doe no more then hee can;
Nor, 4. Comfort my self in the Lord: 5. Nor be patiently submissive to God under all my calamities that befall me, by the hand of men, Devils, or creatures. Why? The Lord can do no more then he can;
say the lord-patrones of indifferent and so absolute a free will. 6. How doth Jacob pray that the Lord would give his sonnes favour with the Governour of Egypt, whom hee beleeved to be a heathen;
say the lord-patroness of indifferent and so absolute a free will. 6. How does Jacob pray that the Lord would give his Sons favour with the Governor of Egypt, whom he believed to be a heathen;
and Esther and her maids pray, that God would grant her favour in the eyes of Ahashuerus, if God have not in his hand power to turne their hearts from hatred to favour,
and Esther and her maids pray, that God would grant her favour in the eyes of Ahasuerus, if God have not in his hand power to turn their hearts from hatred to favour,
Answ. All the question here is, Whether the Lords freedome and dominion in these actions of clay-vessels or mens must stand? Wee had rather contend for the Lord and grace,
Answer All the question Here is, Whither the lords freedom and dominion in these actions of clay-vessels or men's must stand? we had rather contend for the Lord and grace,
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Pro. 3. My sonne, forget not my law, so shalt thou find favour (Vers. 4.) with God and man. The Lord gave Joseph favour in the eyes of Potiphar, Gen. 39.21. God brought Daniel in favour and tender love with the Prince of the Eunuches, Dan. 1.9. The Lord made his people to be pittied of all those that carried them captives, Psal. 106.46. The Lord turned the hearts of the Egyptians, to hate his people, Psal. 105.25. Warre and peace are from the free wills of men, as second causes, yet the Lord saith, according to his absolute dominion, Isai. 45.7. I forme the light and create darknesse;
Pro 3. My son, forget not my law, so shalt thou find favour (Vers. 4.) with God and man. The Lord gave Joseph favour in the eyes of Potiphar, Gen. 39.21. God brought daniel in favour and tender love with the Prince of the Eunuchs, Dan. 1.9. The Lord made his people to be pitied of all those that carried them captives, Psalm 106.46. The Lord turned the hearts of the egyptians, to hate his people, Psalm 105.25. War and peace Are from the free wills of men, as second Causes, yet the Lord Says, according to his absolute dominion, Isaiah 45.7. I Form the Light and create darkness;
and for the bee that is in the land of Assyria, and they shall come, and shall rest all of them in the desolate valleys. Isai. 10.6. I will send the Assyrian against an hypocriticall nation.
and for the bee that is in the land of Assyria, and they shall come, and shall rest all of them in the desolate valleys. Isaiah 10.6. I will send the assyrian against an hypocritical Nation.
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as God and Soveraigne all-Disposer, if it were in the indifferent arbitriment and free election of men, that warre should freely issue from mans free will;
as God and Sovereign all-Disposer, if it were in the indifferent arbitrament and free election of men, that war should freely issue from men free will;
and fore-tell it by his Prophets, determine it by his free grace, except the free will of nations and men first passe an act in this poore low Court of clay, in the heads and brests of little lords, free-will-men,
and foretell it by his prophets, determine it by his free grace, except the free will of Nations and men First pass an act in this poor low Court of clay, in the Heads and breasts of little Lords, free-will-men,
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and so the Almighty Soveraigne of all things should have the second conditionall vote of an after-game in heaven, of all actions contingent and managed by free will of Angels and Men, such as peace, warre, honour, infamy, riches, poverty, health, sicknesse, life,
and so the Almighty Sovereign of all things should have the second conditional vote of an aftergame in heaven, of all actions contingent and managed by free will of Angels and Men, such as peace, war, honour, infamy, riches, poverty, health, sickness, life,
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or short life, sailing, selling, buying, eating, speaking, joying, weeping, building, planting, praying, praising, cursing, Christs coming of the seed of David, the use of Prophets, prophecying, &c. Object.
or short life, sailing, selling, buying, eating, speaking, joying, weeping, building, planting, praying, praising, cursing, Christ coming of the seed of David, the use of prophets, prophesying, etc. Object.
and elective power, as the Lord moves the will in naturall acts, as acts in all sinfull deviations from a Law, hee should not free you from the guilt of murther:
and elective power, as the Lord moves the will in natural acts, as acts in all sinful deviations from a Law, he should not free you from the guilt of murder:
for Christ so moves and determines the will to beleeve, as all the in-workes and vitall wheels of will, reason, judgement, freedome, are so moved with such an accommodation and fit and congruous attemperation to free will,
for christ so moves and determines the will to believe, as all the inworks and vital wheels of will, reason, judgement, freedom, Are so moved with such an accommodation and fit and congruous attemperation to free will,
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as it goes along sweetly, gladly, freely with the grace of Christ in conversion; and too gladly and willingly in acts to which wickednesse and murther are annexed;
as it Goes along sweetly, gladly, freely with the grace of christ in conversion; and too gladly and willingly in acts to which wickedness and murder Are annexed;
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as there can be no other straining or compulsion here dreamed of, but such as when a Virgin is said to be ravished, who freely and deliberately appointeth time, place, persons, opportunities,
as there can be no other straining or compulsion Here dreamed of, but such as when a Virgae is said to be ravished, who freely and deliberately appoints time, place, Persons, opportunities,
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Christ dare not venture a stock in our hand. 4. Christ is a Shepherd who in feeding ▪ his flock stands on his feet, Isai. 40.11. and sits not down, to lie and sleep: the fi•st Adam sat down; all his sons lie down:
christ Dare not venture a stock in our hand. 4. christ is a Shepherd who in feeding ▪ his flock Stands on his feet, Isaiah 40.11. and sits not down, to lie and sleep: the fi•st Adam sat down; all his Sons lie down:
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Vse 5. If hee be a drawing Christ, its a terrible thing to be at holding and drawing with Christ. 1. Gods soule loaths with-drawers; Heb. 10.38. If any man draw-backe, my soule shall not be pleased with him.
Use 5. If he be a drawing christ, its a terrible thing to be At holding and drawing with christ. 1. God's soul Loathes with-drawers; Hebrew 10.38. If any man drawback, my soul shall not be pleased with him.
The word NONLATINALPHABET, is a word from souldiers that leave their standing out of feare; the feared souldier sends himselfe away out of the Army. But Habac. 2.4. from whence this is cited, seemes a farre contrary word.
The word, is a word from Soldiers that leave their standing out of Fear; the feared soldier sends himself away out of the Army. But Habakkuk 2.4. from whence this is cited, seems a Far contrary word.
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The soule that is lifted up, NONLATINALPHABET towred up, or lifted up as a high tower, is not upright in him. Isai. 31.14. Feare makes men low and base, and pride makes them high and lofty;
The soul that is lifted up, towered up, or lifted up as a high tower, is not upright in him. Isaiah 31.14. fear makes men low and base, and pride makes them high and lofty;
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which the Lord abhorres. 2. Withdrawing looks hell-like: Hee that is not saved in the nick of conversion, is eternally lost. Heb. 10.38. But wee are not of the withdrawing to perdition.
which the Lord abhors. 2. Withdrawing looks hell-like: He that is not saved in the neck of conversion, is eternally lost. Hebrew 10.38. But we Are not of the withdrawing to perdition.
And so judgement-like is withdrawing, and smells so of vengeance, that God plagues withdrawing with withdrawing: Hos. 5.4. They will not frame their doings to turne unto their God.
And so judgement-like is withdrawing, and smells so of vengeance, that God plagues withdrawing with withdrawing: Hos. 5.4. They will not frame their doings to turn unto their God.
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Vse 6. Its a terrible plague of God, which wee would eschew as hell, to wit, provoking of God by such sins as may procure that God should in his judgement marre the lock of the heart, the will, that the doore should neither shut nor open;
Use 6. Its a terrible plague of God, which we would eschew as hell, to wit, provoking of God by such Sins as may procure that God should in his judgement mar the lock of the heart, the will, that the door should neither shut nor open;
An Evangelike-fire of Gods fury is worse then a Sinai-fire, though it burne up to mid-heaven. 1. Sinning against the light of nature and the known will of God,
an Evangelike-fire of God's fury is Worse then a Sinai-fire, though it burn up to midheaven. 1. Sinning against the Light of nature and the known will of God,
as Idolatry and the principles of your own Religion, true and known to be so, brings delivering up to judiciall blindnesse, Rom. 1.21. (2.) If yee put your finger in natures eye,
as Idolatry and the principles of your own Religion, true and known to be so, brings delivering up to judicial blindness, Rom. 1.21. (2.) If ye put your finger in nature's eye,
and blow out that candle, God will give you up to vile affections, Rom. 1.24. and a reprobate mind, Vers. 26, 27, 28. Some blow out the candle of nature,
and blow out that candle, God will give you up to vile affections, Rom. 1.24. and a Reprobate mind, Vers. 26, 27, 28. some blow out the candle of nature,
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Answ. 1. Such a soule would not be oyled at the first with the perswaded assurance of an everlasting love of election, as Libertines cure poore soules;
Answer 1. Such a soul would not be oiled At the First with the persuaded assurance of an everlasting love of election, as Libertines cure poor Souls;
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Its true of the love of election and reconciliation, in the work of justification; but most false of the love of divine manifestation, in the work of sanctification;
Its true of the love of election and reconciliation, in the work of justification; but most false of the love of divine manifestation, in the work of sanctification;
yet Christ, who is above art, can make them white, Isai. 1.18. as wooll and snow. And therefore such would be brought in an high esteeme and deep judgement of Christs fairnesse, beauty, excellency, incompatable and transcendent worth:
yet christ, who is above art, can make them white, Isaiah 1.18. as wool and snow. And Therefore such would be brought in an high esteem and deep judgement of Christ fairness, beauty, excellency, incompatable and transcendent worth:
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(1.) The most harmelesse and innocent sinner must bee in Christs book for the debt of ten thousand Talents. (2.) The sense of drawing grace is mighty ingaging, every act of thankfull obedience should come out of this wombe,
(1.) The most harmless and innocent sinner must be in Christ book for the debt of ten thousand Talents. (2.) The sense of drawing grace is mighty engaging, every act of thankful Obedience should come out of this womb,
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Christ did bid such a man battell. 2. He was Christs enemy when he took him. (3.) It cost Christ blood he died to conquer an enemie, Rom. 5.10. (4.) He kept the taken enemy alive, he might have killed him, he gave him more then quarters, he made a captive a King, Rev. 1.6.
christ did bid such a man battle. 2. He was Christ enemy when he took him. (3.) It cost christ blood he died to conquer an enemy, Rom. 5.10. (4.) He kept the taken enemy alive, he might have killed him, he gave him more then quarters, he made a captive a King, Rev. 1.6.
Suppose we, Christ should in his own person come locally down to hell, and look upon so many thousands scorching and flaming in that unsufferable lake of fire and brimstone,
Suppose we, christ should in his own person come locally down to hell, and look upon so many thousands scorching and flaming in that unsufferable lake of fire and brimstone,
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and scratching his face, and should loose off the fetters of everlasting vengeance, and draw them from amongst millions of damned Spirits, lay them in his bosome, carry them to heaven, set them on Thrones of glory, crown them as Kings to raigne with him for evermore.
and scratching his face, and should lose off the fetters of everlasting vengeance, and draw them from among millions of damned Spirits, lay them in his bosom, carry them to heaven, Set them on Thrones of glory, crown them as Kings to Reign with him for evermore.
Would they not be shamed, and overcome with this love, kisse and adore so free a Redeemer? and thus really hath Christ dealt with sinners, look on your debts written in Christs grace-book, would not such a redeemed one praise his Ransomer,
Would they not be shamed, and overcome with this love, kiss and adore so free a Redeemer? and thus really hath christ dealt with Sinners, look on your debts written in Christ grace-book, would not such a redeemed one praise his Ransomer,
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and say, O if every finger, every inch of a bone, every lith, every drop of blood of my body, every hair of my head, were in an Angels perfection to praise Iesus Christ ;
and say, Oh if every finger, every inch of a bone, every Light, every drop of blood of my body, every hair of my head, were in an Angels perfection to praise Iesus christ;
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3. Consider what expressions vessels of grace have used of free grace? how far below grace Paul sets himself, lo here, Eph. 3.8. To me who am, 1. Lesse then a Saint. 2. Not that only, but lesse then the least. 3. Lesse then the least of Saints.
3. Consider what expressions vessels of grace have used of free grace? how Far below grace Paul sets himself, lo Here, Ephesians 3.8. To me who am, 1. Less then a Saint. 2. Not that only, but less then the least. 3. Less then the least of Saints.
Christ defies men and Angels to trace him in the wayes of grace. So Paul 1 Tim. 1.13. I was a blasphemer and a persecuter, and an injurious person NONLATINALPHABET, but I was be-mercied, as if dipt in a river, in a Sea of mercy. Vers. 14. And the grace of the Lord Jesus to me was abundant.
christ defies men and Angels to trace him in the ways of grace. So Paul 1 Tim. 1.13. I was a blasphemer and a Persecutor, and an injurious person, but I was be-mercied, as if dipped in a river, in a Sea of mercy. Vers. 14. And the grace of the Lord jesus to me was abundant.
but there is a higher word, Vers. 12. Where sinne abounded, grace farre more, or exceedingly over-abounded, or more then over-abounded. — NONLATINALPHABET.
but there is a higher word, Vers. 12. Where sin abounded, grace Far more, or exceedingly over-abounded, or more then over-abounded. —.
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A Sea of Faith, and a Earthfull of the grace of saving light, and a Sunne sevenfold, as the light of seven dayes. Esai 30.26. hold forth to us a large measure of grace, and righteousness• and peace like a river, and the waves of the sea, Esai 48.18. All these say Christ is no niggard of grace.
A Sea of Faith, and a Earthfull of the grace of Saving Light, and a Sun sevenfold, as the Light of seven days. Isaiah 30.26. hold forth to us a large measure of grace, and righteousness• and peace like a river, and the waves of the sea, Isaiah 48.18. All these say christ is no niggard of grace.
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as in the deep of Gods wisdome, the Sonne was thought fittest to make Sonnes, Galat. 4.4. the heire to communicate the right of heire-ship to the neerest of the bloud, to his brethren to make them joynt-heires with him;
as in the deep of God's Wisdom, the Son was Thought Fittest to make Sons, Galatians 4.4. the heir to communicate the right of heirship to the nearest of the blood, to his brothers to make them Joint heirs with him;
so is Christ a fit person, as Lord Saviour, to rescue captives, and to draw them to the state of Sonne-ship, which I speake not to exclude the other two persons; for Joh. 6.44. The Father drawes to the Son ;
so is christ a fit person, as Lord Saviour, to rescue captives, and to draw them to the state of Sonship, which I speak not to exclude the other two Persons; for John 6.44. The Father draws to the Son;
2. Christ by office is a congregating and uniting Mediator, Col. 1.20. He makes heaven and earth one, Hee is our peace, and made of twaine on, Ephes. 2.14. The Shepherd that gathers the Sonnes of God in one, Joh. 11.52.
2. christ by office is a congregating and uniting Mediator, Col. 1.20. He makes heaven and earth one, He is our peace, and made of twaine on, Ephesians 2.14. The Shepherd that gathers the Sons of God in one, John 11.52.
God is no where (to speake so) so much mercy, graciousnesse, kindnesse, tender compassion to sinners, such a Sea of love as in the Lord Jesus. O but he is a most lovely, desirable compassionate God in Christ. The sinner findeth all that God can have in him,
God is no where (to speak so) so much mercy, graciousness, kindness, tender compassion to Sinners, such a Sea of love as in the Lord jesus. Oh but he is a most lovely, desirable compassionate God in christ. The sinner finds all that God can have in him,
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were your eyes once fastened upon that dainty lovely thing Christ, that uncreated golden Arke, the eternall, that infinite floure and Lilie, that sprang out of the essence,
were your eyes once fastened upon that dainty lovely thing christ, that uncreated golden Ark, the Eternal, that infinite flower and Lily, that sprang out of the essence,
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and substantiall word, the intellectuall birth of the Lords infinite understanding, if your eyes were once on him in a vision of glory, it should be unpossible to get your eyes off him againe, there would come such drawing rayes,
and substantial word, the intellectual birth of the lords infinite understanding, if your eyes were once on him in a vision of glory, it should be unpossible to get your eyes off him again, there would come such drawing rays,
and visuall lines of lovely beauty, and glory, from his face to your eyes, and should dart in through these created windowes, to the understanding, heart,
and visual lines of lovely beauty, and glory, from his face to your eyes, and should dart in through these created windows, to the understanding, heart,
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and affection, such arrowes and darts of love, as yee shall be a captive of glory for ever and ever. Psalm, 16.11. In thy presence is fulnesse of joy. Revel. 22.4. They shall see his face, — its a Kings face, and a kingly glory to see it.
and affection, such arrows and darts of love, as ye shall be a captive of glory for ever and ever. Psalm, 16.11. In thy presence is fullness of joy. Revel. 22.4. They shall see his face, — its a Kings face, and a kingly glory to see it.
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a mans heart to love man, a mans bowels to compassionate man, a mans hands to touch the foule leapers skin, a mans mouth and tongue to pray for man, to preach to men,
a men heart to love man, a men bowels to compassionate man, a men hands to touch the foul leapers skin, a men Mouth and tongue to pray for man, to preach to men,
and an office-house of compassion towards us, he would borrow the wombe of a sinner to be borne, sucke the breasts of a woman that needed a Saviour, eat and drinke with sinners and publicans, came to seek and to save lost sinners, was numbred with sinners, dyed between two sinners;
and an office-house of compassion towards us, he would borrow the womb of a sinner to be born, suck the breasts of a woman that needed a Saviour, eat and drink with Sinners and Publicans, Come to seek and to save lost Sinners, was numbered with Sinners, died between two Sinners;
Christ cannot now sigh, but he can feele sighing, he cannot weepe, he hath a mans heart to compassionate our weeping, in such a way as is sutable to his glorr•ed condition;
christ cannot now sighs, but he can feel sighing, he cannot weep, he hath a men heart to compassionate our weeping, in such a Way as is suitable to his glorr•ed condition;
Vse 1. O that men would come and look into this Ark, and that Christ would draw the curtain? Do• but hear himself crying to the Cities of Iudah, Isai. 40.9. Behold your God. Isai. 65.1. I said to a Nation that was not called by any Name, Behold me, Behold me:
Use 1. O that men would come and look into this Ark, and that christ would draw the curtain? Do• but hear himself crying to the Cities of Iudah, Isaiah 40.9. Behold your God. Isaiah 65.1. I said to a nation that was not called by any Name, Behold me, Behold me:
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and most men deceive themselves with countrey Religion and Moralities, but such be but civill honest Antichrists, and deny there is any need that Christ should come in the flesh to die for sinners,
and most men deceive themselves with country Religion and Moralities, but such be but civil honest Antichrists, and deny there is any need that christ should come in the Flesh to die for Sinners,
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This drawing of sinners to Christ, is bottomed on Christs dying on the Crosse, and his dying on the Crosse, is an act of extream and highest love, Joh. 3.16.
This drawing of Sinners to christ, is bottomed on Christ dying on the Cross, and his dying on the Cross, is an act of extreme and highest love, John 3.16.
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and what way we may come to the sweet fruit of the strongest pull of Christ, Which may be consi•dered in 1. The revelation of the drawing lovelines of Christs dying.
and what Way we may come to the sweet fruit of the Strongest pull of christ, Which may be consi•dered in 1. The Revelation of the drawing loveliness of Christ dying.
He taketh away the thick vail, that is over the heart, 2 Cor. 3.15, 16. and rendereth the Medium, the Aire (as it were) thin, cleare, visible, as when the Sun expelleth night-shadowes,
He Takes away the thick Vail, that is over the heart, 2 Cor. 3.15, 16. and rendereth the Medium, the Air (as it were) thin, clear, visible, as when the Sun expelleth night-shadows,
and thick clouds, so Davids key, That openeth, and no man shutteth, Rev. 3.7. removeth the doore, and the seale that the first Adams sin putteth on the heart, Joh. 14.21.
and thick Clouds, so Davids key, That Openeth, and no man shutteth, Rev. 3.7. Removeth the door, and the seal that the First Adams since putteth on the heart, John 14.21.
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and to show himself, The King in his beauty, I•ai. 33.17. all his lovelinesse, the mysteries •f his love, the rosiness, whiteness, redness, comliness of his face, Cant 5.10.
and to show himself, The King in his beauty, I•ai. 33.17. all his loveliness, the Mysteres •f his love, the rosiness, whiteness, redness, comeliness of his face, Cant 5.10.
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that the soul seeth, smelleth tasteth the Apples of love, in the beleived mercy, free grace, satisfied justice, peace reconciled with righteousnesse, purchased redemption in his blood,
that the soul sees, smelleth tasteth the Apples of love, in the believed mercy, free grace, satisfied Justice, peace reconciled with righteousness, purchased redemption in his blood,
and he standeth behind the wall of our flesh, and so is called, Our w•ll. Cant. 2.9. Behold •e standeth behind our wall, Or, Behold that is he standing behind our wall, he looketh forth at the window, shewing himself, NONLATINALPHABET bewraying himselfe through the lat•esse :
and he Stands behind the wall of our Flesh, and so is called, Our w•ll. Cant 2.9. Behold •e Stands behind our wall, Or, Behold that is he standing behind our wall, he looks forth At the window, showing himself, bewraying himself through the lat•esse:
Yet this is not a perfect vision of God attainable in this life, as the Author of the Bright Star dreameth, I see a man more distinctly in the field and before the Sun,
Yet this is not a perfect vision of God attainable in this life, as the Author of the Bright Star dreameth, I see a man more distinctly in the field and before the Sun,
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The compleatnesse of the lovelinesse is, 1. In that there is no spot in Christ crucified when he is seen spiritually, no blemish, no lamenesse, no defect,
The completeness of the loveliness is, 1. In that there is no spot in christ Crucified when he is seen spiritually, no blemish, no lameness, no defect,
for an eternall and infinite Redemption, and an absolute righteousnesse, more cannot be required, nay, not by God. 2. Nothing that the desiring faculty and appetite can stumble at;
for an Eternal and infinite Redemption, and an absolute righteousness, more cannot be required, nay, not by God. 2. Nothing that the desiring faculty and appetite can Stumble At;
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Paul 's determination, the last resolved judgement of his minde, and his ripest resolution and purpose was to know nothing save Jesus Christ and him crucified, 1 Cor. 2.2. Christs beauty can fill all the corners and emptiness of the wide desires of the soule. 3. There is an actuall fulnesse of God spoken of, Ephes. 3. Paul praying that the Ephesians may comprehend the great love of God.
Paul is determination, the last resolved judgement of his mind, and his Ripest resolution and purpose was to know nothing save jesus christ and him Crucified, 1 Cor. 2.2. Christ beauty can fill all the corners and emptiness of the wide Desires of the soul. 3. There is an actual fullness of God spoken of, Ephesians 3. Paul praying that the Ephesians may comprehend the great love of God.
But 2. To be filled with the fuln•sse of God is more, for there is unspeakable fulness in God. •, The expression is yet higher, That ye may be filled with all the fulnesse of God.
But 2. To be filled with the fuln•sse of God is more, for there is unspeakable fullness in God. •, The expression is yet higher, That you may be filled with all the fullness of God.
Randall in his Epistle before the Treatise called, The Bright Star, I have therefore observed the ever to be bewailed Non-proficiency of many ingenious Spirits, who through the policy of others,
Randall in his Epistle before the Treatise called, The Bright Star, I have Therefore observed the ever to be bewailed Nonproficiency of many ingenious Spirits, who through the policy of Others,
and the too too much modesty and temerity of themselves, have precluded the way of progresse to the top and pitch of rest and perfection against themselves,
and the too too much modesty and temerity of themselves, have precluded the Way of progress to the top and pitch of rest and perfection against themselves,
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as being altogether unattainable, and have shortned the cut with a Non datur ultra, and are become such who are ever learning and never come to the knowledge of the truth.
as being altogether unattainable, and have shortened the Cut with a Non datur ultra, and Are become such who Are ever learning and never come to the knowledge of the truth.
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This is a truth in it self undeniable, and granted by the Author of the Bright Star, cap. 5. p. 52. For Christs excellency and drawing beauty in love goeth in to the soul by the port and eye of knowledge. But 1 Cor. 13.9. We know in part, and we prophesie in part.
This is a truth in it self undeniable, and granted by the Author of the Bright Star, cap. 5. p. 52. For Christ excellency and drawing beauty in love Goes in to the soul by the port and eye of knowledge. But 1 Cor. 13.9. We know in part, and we prophesy in part.
2. Paul disclaimeth perfection as being but in the way and journeying toward it, Phil. 3.12. Not as though I had already attained, either were already perfect:
2. Paul disclaimeth perfection as being but in the Way and journeying towards it, Philip 3.12. Not as though I had already attained, either were already perfect:
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as is expresly here in the way to our Countrey, 2 Pet. 3.14. and to runne our race to the end, Heb. 12.1. and be carried on to perfection, Heb. 6.1. Its true, our good works are washed in the Fountaine opened for Davids house, in which our persons are washed;
as is expressly Here in the Way to our Country, 2 Pet. 3.14. and to run our raze to the end, Hebrew 12.1. and be carried on to perfection, Hebrew 6.1. Its true, our good works Are washed in the Fountain opened for Davids house, in which our Persons Are washed;
but that washing removeth the sinfull guilt, and Law-obligation from them, but not the inherent blot and sinfull imperfection of our works, to make them perfect;
but that washing Removeth the sinful guilt, and Law obligation from them, but not the inherent blot and sinful imperfection of our works, to make them perfect;
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nor doth that bloud (as Papists say) adde a meriting dignity and vertue to them, by which wee are justified by workes made white and meritorious in Christs bloud and merits.
nor does that blood (as Papists say) add a meriting dignity and virtue to them, by which we Are justified by works made white and meritorious in Christ blood and merits.
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and over-journey Christ at the right hand of God, whither should hee goe? And those that are ever learning, and never come to the knowledge of the truth, are, 2 Tim. 3.5. lovers of pleasures more then lovers of God;
and over-journey christ At the right hand of God, whither should he go? And those that Are ever learning, and never come to the knowledge of the truth, Are, 2 Tim. 3.5. lovers of pleasures more then lovers of God;
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and not the truly regenerate, who beleeve, wit• Paul and the Scriptures, that our great•st perfection is to sweat and contend for the highest pitch of perfection,
and not the truly regenerate, who believe, wit• Paul and the Scriptures, that our great•st perfection is to sweat and contend for the highest pitch of perfection,
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4. Those that are perfected, as wee hope we shall be in heaven, feed not with the Beloved among the lillies till the day breake, and the shadowes fly away ;
4. Those that Are perfected, as we hope we shall be in heaven, feed not with the beloved among the lilies till the day break, and the shadows fly away;
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but the perfectest, the Spouse of Christ, so feedeth on Church-ordinances, Cant. 2.17. The perfect ones have the fullest pitch of the noon-day Sun of glory;
but the perfectest, the Spouse of christ, so feeds on Church ordinances, Cant 2.17. The perfect ones have the Fullest pitch of the noonday Sun of glory;
5. In the Kingdome of perfect on there shall be no in-dwelling of a body of sin, no sin, no uncleannesse of heart, no turning of the love and liking of the soule off God;
5. In the Kingdom of perfect on there shall be no indwelling of a body of since, no since, no uncleanness of heart, no turning of the love and liking of the soul off God;
but the perfectest in this life sin, and carry an in-dwelling body of sin with them; Pro. 20.9. Eccles. 7.20. Job saith, chap. 14.4. The perfectest that beget children are unclean.
but the perfectest in this life since, and carry an indwelling body of since with them; Pro 20.9. Eccles. 7.20. Job Says, chap. 14.4. The perfectest that beget children Are unclean.
and is transformed in 〈 … 〉 of transcendent light, and highest love, as it were l•st in the deep fountaine of universall and immensurable love, and light;
and is transformed in 〈 … 〉 of transcendent Light, and highest love, as it were l•st in the deep fountain of universal and immensurable love, and Light;
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is wrapped in the sugared flouds, in the honey-brooks, and over-flowing waves and rivers of pure and unmixed joy, sleepeth and solaceth it selfe in the innocent embracings of the glory that shineth, rayeth,
is wrapped in the sugared floods, in the honey-brooks, and overflowing waves and Rivers of pure and unmixed joy, Sleepeth and solaceth it self in the innocent embracings of the glory that shines, rayeth,
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and powers, the soules there are sweetned, more then sweetned, over-solaced with the noone-day-light of the Bridegromes glory, having in it the sweetest perfections of the Morning-Sun;
and Powers, the Souls there Are sweetened, more then sweetened, over-solaced with the noone-day-light of the Bridegroom's glory, having in it the Sweetest perfections of the Morning-Sun;
they flee with Doves-wings of beauty after the Lambe, they never want the actuall breathings of the Spirit of glo•y, they can never have enough of the chast fruition of the glorious Prince Immanu•l and they never want his inmost pr•s•nce to the full;
they flee with Doves-wings of beauty After the Lamb, they never want the actual breathings of the Spirit of glo•y, they can never have enough of the chaste fruition of the glorious Prince Immanu•l and they never want his inmost pr•s•nce to the full;
but in place, countrey, condition separated, some borne, some not borne, som• w•king, some sleeping in the dust, some in their countrey, some in th• way to their countrey.
but in place, country, condition separated, Some born, Some not born, som• w•king, Some sleeping in the dust, Some in their country, Some in th• Way to their country.
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8. Th••e is no Temple, no Ordinances in our countrey of p•rf••tio•, Revel. •1. 2. 1 Cor. 13.8. 9. Th••e •s •o Ang•l ▪ life here without marriage, eating, drinking, b•g•ting of children, Luk. 22.29, 30. Mar. 12.25.
8. Th••e is no Temple, no Ordinances in our country of p•rf••tio•, Revel. •1. 2. 1 Cor. 13.8. 9. Th••e •s •o Ang•l ▪ life hear without marriage, eating, drinking, b•g•ting of children, Luk. 22.29, 30. Mar. 12.25.
and all other things are annihilated, not onely sufferingly, as in the passive; but doingly, I meane by light in the understanding, as well naturall, as supernaturall:
and all other things Are annihilated, not only sufferingly, as in the passive; but doingly, I mean by Light in the understanding, as well natural, as supernatural:
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Pag. 140. Its not best to forsake the passive annihilation, and the fruitive love, (the loving of God ▪ as our last injoyed end) depending thereupon, to take in hand by acts to practise the active annihilation;
Page 140. Its not best to forsake the passive annihilation, and the fruitive love, (the loving of God ▪ as our last enjoyed end) depending thereupon, to take in hand by acts to practise the active annihilation;
For there it is, (Pag. 141.) that the soule is so transported, inlarged, inlightned, and united to God. There shee tasts the chast embraces, sweet intercourses, and divine kisses;
For there it is, (Page 141.) that the soul is so transported, enlarged, enlightened, and united to God. There she tastes the chaste embraces, sweet intercourses, and divine Kisses;
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— So that by their flying back and returning to themselves, (that is leaving the contemplative life of Monks, and returne to a practicall walking with God) they doe no other but farre estrange themselves from all poore and empyre all knowledge,
— So that by their flying back and returning to themselves, (that is leaving the contemplative life of Monks, and return to a practical walking with God) they do no other but Far estrange themselves from all poor and empire all knowledge,
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and from all union and transformation into God, and so bide alwaies straightned within themselves, and their own bowels, and in the fetters of the old man.
and from all Union and transformation into God, and so bide always straightened within themselves, and their own bowels, and in the fetters of the old man.
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the like we must conceive of Love, Will, Desire, and all such things, for the lesse that man doth arrogate these things to himselfe, the nobler, excellenter,
the like we must conceive of Love, Will, Desire, and all such things, for the less that man does arrogate these things to himself, the Nobler, Excellenter,
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and diviner he becommeth, and the more he doth assume these things to himselfe, so much is he made the more blockish, base and imperfect. Theologia, Germanica.
and diviner he becomes, and the more he does assume these things to himself, so much is he made the more blockish, base and imperfect. Theology, Germanica.
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So Theologia Germanica taketh away the incarnation of Christ thus, Chap. 22. pag. 52.53. Yet are there waies to the life of Christ, as we have already said;
So Theology Germanica Takes away the incarnation of christ thus, Chap. 22. page. 52.53. Yet Are there ways to the life of christ, as we have already said;
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neither is any thing to be commanded, or injoyned them, — For hee that teacheth them, commandeth them, — they need no law, by meanes thereof to get profit to themselves,
neither is any thing to be commanded, or enjoined them, — For he that Teaches them, commands them, — they need no law, by means thereof to get profit to themselves,
In opposition to these wicked fooleries, and for further clearing of the truths formerly proposed, let these Positions for the unfolding of the drawing lovelynesse of Christ be considered.
In opposition to these wicked fooleries, and for further clearing of the truths formerly proposed, let these Positions for the unfolding of the drawing loveliness of christ be considered.
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Posit. 1. The Scriptures are given by divine inspiration, able to make the man of God perfect, throughly furnished unto all good works, 2 Tim. 3.16, 17. the onely mean to find Christ,
Posit. 1. The Scriptures Are given by divine inspiration, able to make the man of God perfect, thoroughly furnished unto all good works, 2 Tim. 3.16, 17. the only mean to find christ,
And the Maj•stie, divinity, power, harmony, doctrine, above the reach of flesh and blood, the •nd which is not in this side of time and death but beyond both, (as the places in the Margin witness) doe demonstrate that the one Book of the Old and New Testament can be fathered upon none, but on God only.
And the Maj•stie, divinity, power, harmony, Doctrine, above the reach of Flesh and blood, the •nd which is not in this side of time and death but beyond both, (as the places in the Margin witness) do demonstrate that the one Book of the Old and New Testament can be fathered upon none, but on God only.
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and highest and compleatest love, that is reserved to God in Iesus Christ, yea, the most perfect we read of, Paul a chosen vessell stood in need of comfort from Titus, 2 Cor 7.5, 6. and the Saints at Rome, Rom. 1.11, 12. and Peter of a rebuke, Gal. 2. and the beloved Disciple Iohn of the joy and comfort of the walking of the children of Gaius in the truth, Ep. 3. v. 4, 5. And of a commandment of the Law which forbiddeth Idolatry, and Angel-worship, Rev. 19.10. Rev. 22.8, 9. and of an Evangelike precept to beleeve, and not to fear, Rev. 1.17.
and highest and compleatest love, that is reserved to God in Iesus christ, yea, the most perfect we read of, Paul a chosen vessel stood in need of Comfort from Titus, 2 Cor 7.5, 6. and the Saints At Room, Rom. 1.11, 12. and Peter of a rebuke, Gal. 2. and the Beloved Disciple John of the joy and Comfort of the walking of the children of Gaius in the truth, Epistle 3. v. 4, 5. And of a Commandment of the Law which forbiddeth Idolatry, and Angel-worship, Rev. 19.10. Rev. 22.8, 9. and of an Evangelic precept to believe, and not to Fear, Rev. 1.17.
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and the excellentest and perfectest member of the body hath need of counsell, exhortations from the lowest member, Rom. 12.3, 4, 5, 6, 7, 8. Gal. 6.2. 1 Cor. 12.14, &c. and all the Saints to whom Paul, Peter, Iames, Iohn wrote, amongst whom there were that had the annointing, that teacheth them all things, must hear and obey many exhortations, precepts and commandements out of the Law,
and the excellentest and perfectest member of the body hath need of counsel, exhortations from the lowest member, Rom. 12.3, 4, 5, 6, 7, 8. Gal. 6.2. 1 Cor. 12.14, etc. and all the Saints to whom Paul, Peter, James, John wrote, among whom there were that had the anointing, that Teaches them all things, must hear and obey many exhortations, Precepts and Commandments out of the Law,
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But that we may understand this the better, we are to remember that 1. There is a a twofold happinesse of the Saints, one formall, and another objective. 2. That there is a mediate seeing of God, one by ordinances and meanes; another immediate.
But that we may understand this the better, we Are to Remember that 1. There is a a twofold happiness of the Saints, one formal, and Another objective. 2. That there is a mediate seeing of God, one by ordinances and means; Another immediate.
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one that is revealed in Scripture, or the Law of Nature, and that is the Morall good that God approveth and injoyneth to us, rather then the will of God;
one that is revealed in Scripture, or the Law of Nature, and that is the Moral good that God approveth and enjoin to us, rather then the will of God;
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Now to come neerer the point, the formall blessednesse of the Sain•s is in the act of seeing, knowing, loving, enjoying God, which on our part are created things,
Now to come nearer the point, the formal blessedness of the Sain•s is in the act of seeing, knowing, loving, enjoying God, which on our part Are created things,
Its true, our Saviour saith, Its life eternall to know God, and his Sonne Christ, Joh. 17. But he meaneth, it is the way and necessary meanes to happinesse, and life eternall.
Its true, our Saviour Says, Its life Eternal to know God, and his Son christ, John 17. But he means, it is the Way and necessary means to happiness, and life Eternal.
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God in Christ, and in the in-commings, and out-slowings of the Spirit of glory, or the Blessed one God, in three persons, is the object and happinesse of the Saints,
God in christ, and in the incomings, and out-slowings of the Spirit of glory, or the Blessed one God, in three Persons, is the Object and happiness of the Saints,
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In this sense I would in my heart, and esteeme, make away all ordinances, yea, all the honey-combes, all the apples, all the created roses that grow on Christ, all the sweet results,
In this sense I would in my heart, and esteem, make away all ordinances, yea, all the Honeycombs, all the Apples, all the created roses that grow on christ, all the sweet results,
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and revealed will of God, in beleeving, fearing, serving God, in Christ, in a practicall union with God, but all this is but the way to the weell, not the weell it selfe,
and revealed will of God, in believing, fearing, serving God, in christ, in a practical Union with God, but all this is but the Way to the weell, not the weell it self,
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or looking-glasse, of Word, Sacraments, Ministery, Ordinances, of hearing, praying, praysing, but in heaven wee see God face to face, that is without meanes,
or Looking glass, of Word, Sacraments, Ministry, Ordinances, of hearing, praying, praising, but in heaven we see God face to face, that is without means,
and see the Lord, in an immediate vision of glory, our understanding shall receive created formes, intellectuall species, images, characters of the lovely essence, the white, ruddy, pleasant, lovely countenance, of that desirable Prince, the Lord Jesus ;
and see the Lord, in an immediate vision of glory, our understanding shall receive created forms, intellectual species, Images, characters of the lovely essence, the white, ruddy, pleasant, lovely countenance, of that desirable Prince, the Lord jesus;
and drinke from the honey-combe of uncreated glory, and the deepe, deepe fountaine and river of endlesse life, the streames of joy, consolation, love, fruition of Jehovah, the soule being the channell, whose bankes are eternally greene with glory? what are the emanations, the out-flowings of blessedness, from the pure essence,
and drink from the honeycomb of uncreated glory, and the deep, deep fountain and river of endless life, the streams of joy, consolation, love, fruition of Jehovah, the soul being the channel, whose banks Are eternally green with glory? what Are the emanations, the out-flowings of blessedness, from the pure essence,
come up and drinke, be drunke and giddie, and satiated with glory, and move no curious question of that fruition of God. Christ will solve all these doubts, to the quieting of your minde, when yee come up thither;
come up and drink, be drunk and giddy, and satiated with glory, and move no curious question of that fruition of God. christ will solve all these doubts, to the quieting of your mind, when ye come up thither;
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because it is purely spirituall, and abstracted from all acts of imagination, and in it we are meere patients, not agents, God powring the immediate brightnesse of his owne essence in us:
Because it is purely spiritual, and abstracted from all acts of imagination, and in it we Are mere patients, not agents, God Pouring the immediate brightness of his own essence in us:
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in them all, to me, there seems to be visions of formes, images, characters, a Throne, Angels with six wings, smoake, a woman cloathed with the Sunne ▪ &c. A pot toward the North, a cloude and a fire infolding it selfe, — a colour of Amber out of the midst of the fire ;
in them all, to me, there seems to be visions of forms, Images, characters, a Throne, Angels with six wings, smoke, a woman clothed with the Sun ▪ etc. A pot towards the North, a cloud and a fire infolding it self, — a colour of Amber out of the midst of the fire;
but a vision of God immediate in this life, and that ordinary, without forms, images, without Word, Sacraments, Ordinances, I know not, I understand it not.
but a vision of God immediate in this life, and that ordinary, without forms, Images, without Word, Sacraments, Ordinances, I know not, I understand it not.
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Pos. 3. The Monkish conceit of the excellency of a contemplative life separated from all obligation to duties of the second Table, above the practicall life hath been the first seed of wicked Familisme ;
Pos. 3. The Monkish conceit of the excellency of a contemplative life separated from all obligation to duties of the second Table, above the practical life hath been the First seed of wicked Familism;
though Mr. Randall extoll both as peeces of rare price, and Doctrines suiting only for the perfect (as if the Scripture were not such a peece) yet professed grosse Idolatry and the adoring of the wood of the Cross, is in The Bright Star, cap. 19. and divers other Popish principles are in both.
though Mr. Randall extol both as Pieces of rare price, and Doctrines suiting only for the perfect (as if the Scripture were not such a piece) yet professed gross Idolatry and the adoring of the wood of the Cross, is in The Bright Star, cap. 19. and diverse other Popish principles Are in both.
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Because Old Monks and late Familists make no heaven, but in this life only (as if a Monks coul were the very crown of eternall glory) and say the Resurrection is past;
Because Old Monks and late Familists make no heaven, but in this life only (as if a Monks coul were the very crown of Eternal glory) and say the Resurrection is past;
therefore they, that they may be true to their own principles, must say that there be a number of perfect men, that are above and higher then Law, duties, ordinances, teaching of men, ministery,
Therefore they, that they may be true to their own principles, must say that there be a number of perfect men, that Are above and higher then Law, duties, ordinances, teaching of men, Ministry,
And that this is a Paralell between this life and the life to come, is clear from the 1 Joh. 3.2. Behold now we are the Sons of God, and it doth not yet appear what we shall be;
And that this is a Parallel between this life and the life to come, is clear from the 1 John 3.2. Behold now we Are the Sons of God, and it does not yet appear what we shall be;
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so long as Christ by his Ministery remaines in the Shepherds tents, feeding his flock in the strength of the Lord, and holding forth his presence to his justified ones, spotlesse and fair through the imputed righteousnesse of Christ;
so long as christ by his Ministry remains in the Shepherd's tents, feeding his flock in the strength of the Lord, and holding forth his presence to his justified ones, spotless and fair through the imputed righteousness of christ;
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and that the Saints and body of Christ, are but in the way to be perfected and edified, by Pastors and Teachers, verse 13. Till we all come to the unity of the faith,
and that the Saints and body of christ, Are but in the Way to be perfected and edified, by Pastors and Teachers, verse 13. Till we all come to the unity of the faith,
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Hence Saints are not perfected till that day. 2. The body of Christ is low of stature, capable of growing, the brides hair groweth, she is not of a perfect •all stature,
Hence Saints Are not perfected till that day. 2. The body of christ is low of stature, capable of growing, the brides hair grows, she is not of a perfect •all stature,
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What ceasing then from duties of Law, Love, the Spirit, and Christ is this? where is this fancied annihilation to be dreamed of? Scripture knoweth it not.
What ceasing then from duties of Law, Love, the Spirit, and christ is this? where is this fancied annihilation to be dreamed of? Scripture Knoweth it not.
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but never perfect till the life to come, in which there be these 1. Vnion. 2. Fruition. 3. Rest. 4. Satisfaction. 5. Sense. 6. Living and acting in Christ.
but never perfect till the life to come, in which there be these 1. union. 2. Fruition. 3. Rest. 4. Satisfaction. 5. Sense. 6. Living and acting in christ.
Pos. 6. Christs inviting us to come to him, and that before we can invite him, speaketh union. 1. Such an union as faith can make, which ariseth not to the pitch of sight,
Pos. 6. Christ inviting us to come to him, and that before we can invite him, speaks Union. 1. Such an Union as faith can make, which arises not to the pitch of sighed,
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and immediate fruition, for its the union of those that are absent one from another, in regard of fulnesse of presence. 2 Cor. 5.6. Knowing that whilst we are at home in the body, we are absent from the Lord, John 16.7. Neverthelesse I tell you the truth it is expedient that I goe away. Luke 19.12.
and immediate fruition, for its the Union of those that Are absent one from Another, in regard of fullness of presence. 2 Cor. 5.6. Knowing that while we Are At home in the body, we Are absent from the Lord, John 16.7. Nevertheless I tell you the truth it is expedient that I go away. Luke 19.12.
so the soule is both satisfied with bread, and hungers no more, Isai. 55.2. but delighteth it selfe in fatnesse and thirsteth no more, having a present sense of complac•ncy and content in the water of life, Joh. 4.14.
so the soul is both satisfied with bred, and hunger's no more, Isaiah 55.2. but delights it self in fatness and Thirsteth no more, having a present sense of complac•ncy and content in the water of life, John 4.14.
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but that it hungreth and thirsteth for a fuller union and an immediate fruition, in which regard the soule is both abroad in its way and motion to have more of Christ,
but that it hungereth and Thirsteth for a fuller Union and an immediate fruition, in which regard the soul is both abroad in its Way and motion to have more of christ,
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because this satisfaction excludeth and anihilateth all choice of another lover then Christ, and denies all deliberate comparing of Christ with any other lover,
Because this satisfaction excludeth and anihilateth all choice of Another lover then christ, and Denies all deliberate comparing of christ with any other lover,
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as holding and prizing him the chiefe of ten thousand, and resolving never to fixe the desire on another Husband or Lover but Christ, as Cant. 3.4. It was but a little, that I passed from the watchmen, but I found him whom my soule loveth;
as holding and prizing him the chief of ten thousand, and resolving never to fix the desire on Another Husband or Lover but christ, as Cant 3.4. It was but a little, that I passed from the watchmen, but I found him whom my soul loves;
not yet at her journeys end, till she come with Christ to the Palace of the Princes daughter, the Bride the Lambes wife, Revel. 21.10, 11, 12. Hence we see how true that is, that the desires are swallowed up into the bosome of infinite Iesus Christ, as a little brook is swallowed up when it comes into the Ocean, and yet the desires remaine:
not yet At her journeys end, till she come with christ to the Palace of the Princes daughter, the Bride the Lambs wife, Revel. 21.10, 11, 12. Hence we see how true that is, that the Desires Are swallowed up into the bosom of infinite Iesus christ, as a little brook is swallowed up when it comes into the Ocean, and yet the Desires remain:
but as heaven is begun on earth, so hath David quietness of mind, and breaketh forth in praises, That the Lord gave him counsell to chuse God himselfe for his portion, Psal. 16.5, 6, 7. So goodly and pleasant is the heritage ;
but as heaven is begun on earth, so hath David quietness of mind, and breaks forth in praises, That the Lord gave him counsel to choose God himself for his portion, Psalm 16.5, 6, 7. So goodly and pleasant is the heritage;
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and also in an act of longing for the highest pitch of degrees of union, just as in the act of drinking, thirst is halfe swallowed up in begun satisfaction,
and also in an act of longing for the highest pitch of Degrees of Union, just as in the act of drinking, thirst is half swallowed up in begun satisfaction,
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Pos. 7. Yet can it not be said, but here is a begun satisfaction, for Joh. 4.14. Christ injoyed is a draught of the water of life freely given Revel. 22.17. That whosoever will, may drink of the water of life freely Joh. 7.37.
Pos. 7. Yet can it not be said, but Here is a begun satisfaction, for John 4.14. christ enjoyed is a draught of the water of life freely given Revel. 22.17. That whosoever will, may drink of the water of life freely John 7.37.
But 3. every thirsty man cannot have a fountain within him, but yet it is so here, Joh. 4.14. But the water that I shall give him, shall be in him a well of water, springing up to life eternall.
But 3. every thirsty man cannot have a fountain within him, but yet it is so Here, John 4.14. But the water that I shall give him, shall be in him a well of water, springing up to life Eternal.
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And 4. the Scripture riseth higher, even to a river, and abundance of fatness. Psal. 36.8. They shall be abundantly satisfied with the fatnesse of thy house, Hebr. NONLATINALPHABET they shall be drunke with the fatnesse of thy house.
And 4. the Scripture Riseth higher, even to a river, and abundance of fatness. Psalm 36.8. They shall be abundantly satisfied with the fatness of thy house, Hebrew they shall be drunk with the fatness of thy house.
yea rivers of life are within the soule: So Christ, Joh. 7.38. He that beleeveth on me, as the Scripture hath said, Out of his belly shall flow rivers of living waters.
yea Rivers of life Are within the soul: So christ, John 7.38. He that Believeth on me, as the Scripture hath said, Out of his belly shall flow Rivers of living waters.
the Sea is more then a River, its the lodging that receives all fountains and rivers in it, Isai. 48.18. Pos. 8. There must bee much sense of God, in the fruition of Christ;
the Sea is more then a River, its the lodging that receives all fountains and Rivers in it, Isaiah 48.18. Pos. 8. There must be much sense of God, in the fruition of christ;
Thus a high tide, a floud of joy and glory, a rich portion of an antedated heaven, cometh downe on the heires of heaven before hand. Psal. 63.5. My soule shall be satisfied as with marrow and fatnes ;
Thus a high tide, a flood of joy and glory, a rich portion of an antedated heaven, comes down on the Heirs of heaven before hand. Psalm 63.5. My soul shall be satisfied as with marrow and fatness;
precious stones in the night-darkenesse cast out light, but bring them before the Sunne, and the beames and light of the Sunne changeth them into a greater measure of resplendencie, and shining irradiation:
precious stones in the night-darkness cast out Light, but bring them before the Sun, and the beams and Light of the Sun changes them into a greater measure of resplendency, and shining irradiation:
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we seeing the unspeakeable resplendencie, and heavenly glancing of divine majestie, in the mediatour Christ, are transformed and changed, into the Lord Jesus, his beautie of holinesse;
we seeing the unspeakable resplendency, and heavenly glancing of divine majesty, in the Mediator christ, Are transformed and changed, into the Lord jesus, his beauty of holiness;
but when the Sun riseth, and shineth upon that skie, it doth create and beget the fairest and most beautifull colour of red, and aizure, that is possible;
but when the Sun Riseth, and shines upon that sky, it does create and beget the Fairest and most beautiful colour of read, and aizure, that is possible;
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So when the glorious Son of righteousnesse Christ, shineth on Saints, in the morning day-light of the Gospel, he createth the image of the glory of God in the soule,
So when the glorious Son of righteousness christ, shines on Saints, in the morning daylight of the Gospel, he Createth the image of the glory of God in the soul,
but Christ beholding his bride, and the bride beholding with the eye of knowledge, and faith, in the rayes and beames of the Gospel-light, is changed into the glorious image of Christ. Cant. 6.10. Who is she that looketh foorth as the morning, as Aurora, the first birth of the young day, when the Sunne casteth golden beames, faire as the Moon, cleare as the Sunne.
but christ beholding his bride, and the bride beholding with the eye of knowledge, and faith, in the rays and beams of the Gospel light, is changed into the glorious image of christ. Cant 6.10. Who is she that looks forth as the morning, as Aurora, the First birth of the young day, when the Sun Cast golden beams, fair as the Moon, clear as the Sun.
nor posting between the one and the other. Luke 16.26. as Familists imagine. 3. That Saints should beleeve they can never be delivered, nor comforted ;
nor posting between the one and the other. Lycia 16.26. as Familists imagine. 3. That Saints should believe they can never be Delivered, nor comforted;
and the man in sin cannot be as safe in a hell of sin, as if he were in heaven. 4. Hell is a condition of sinning and blaspheming of God, but to desire nothing, but the eternall good, and to understand the eternall good to be above measure good, is not a condition of sinning,
and the man in since cannot be as safe in a hell of since, as if he were in heaven. 4. Hell is a condition of sinning and blaspheming of God, but to desire nothing, but the Eternal good, and to understand the Eternal good to be above measure good, is not a condition of sinning,
but of happinesse, and holinesse, and so cannot be hell. 5. These two conditions, sort not with the everlasting fire prepared for the Devill and his Angels ;
but of happiness, and holiness, and so cannot be hell. 5. These two conditions, sort not with the everlasting fire prepared for the devil and his Angels;
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Mat. 25. But to return, if life be the greatest perfection of being, the beleever in Christ must enjoy an intellectuall life, in Christ, and live, see, know, injoy God;
Mathew 25. But to return, if life be the greatest perfection of being, the believer in christ must enjoy an intellectual life, in christ, and live, see, know, enjoy God;
but it is nothing lesse then blasphemy, against all reason and common sense, and subverteth all the Scriptures of God, to say that God is formally all things, that God is man, that God is the Spirit and forme that acteth in all, that a holy man is God incarnate,
but it is nothing less then blasphemy, against all reason and Common sense, and subverteth all the Scriptures of God, to say that God is formally all things, that God is man, that God is the Spirit and Form that Acts in all, that a holy man is God incarnate,
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This destroyeth many articles of Faith (as Familists care not boldly to subvert all Scriptures) for Christ then is not true man, borne of the seed of David, and he is not God blessed for ever, in one person. 2. All creatures and created beings compared with God, the first being of himselfe subsisting,
This Destroyeth many Articles of Faith (as Familists care not boldly to subvert all Scriptures) for christ then is not true man, born of the seed of David, and he is not God blessed for ever, in one person. 2. All creatures and created beings compared with God, the First being of himself subsisting,
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So the Scripture saith, Man at his best state is altogether vanitie. Psal. 39.5. Behold, thou hast made my dayes as a hand breadth, and mine age is nothing before thee:
So the Scripture Says, Man At his best state is altogether vanity. Psalm 39.5. Behold, thou hast made my days as a hand breadth, and mine age is nothing before thee:
Yet a heathen may say and thinke, and demonstrate by reason, that selfe, and man, and all the world are lesse in incomparison of the infinite God, then nothing to all things, a droppe of water to the Sea, the shaddow to the body, a peny-torch to the light of ten thousand millions of Suns in one;
Yet a heathen may say and think, and demonstrate by reason, that self, and man, and all the world Are less in incomparison of the infinite God, then nothing to all things, a drop of water to the Sea, the shadow to the body, a penny-torch to the Light of ten thousand millions of Suns in one;
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nor was Christs conditional desire of life, and deprecating death, any whit contrary to innocent selfe-denyall. 2. The Lord seeketh himselfe and his owne glory,
nor was Christ conditional desire of life, and deprecating death, any whit contrary to innocent self-denial. 2. The Lord seeks himself and his own glory,
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and made all things for himselfe, even the wicked for the evill day. Prov. 16.4. And that is a most holy and pure act, which God ascribeth to himselfe.
and made all things for himself, even the wicked for the evil day. Curae 16.4. And that is a most holy and pure act, which God ascribeth to himself.
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Now in all dwelling in Christ, there is a continuall acting of life, by beleeving, joying, resting in God. As Phillip saith, Iohn 14.8. Lord, shew us the father and it sufficeth us.
Now in all Dwelling in christ, there is a continual acting of life, by believing, joying, resting in God. As Philip Says, John 14.8. Lord, show us the father and it Suffices us.
for the soule liveth in the Ocean, Sea, and bosome of a fair eternall truth. But doth it act there? yea, it doth, and the Scripture expresseth its acting;
for the soul lives in the Ocean, Sea, and bosom of a fair Eternal truth. But does it act there? yea, it does, and the Scripture Expresses its acting;
and Christ letting out the breathings of the sweetness of his excellency on the face of the soul draweth and sucketh in reciprocally acts of admiration and wondering, Cant. 2.8. The voice of my beloved, behold he cometh leaping upon the mountaines, and skipping on the hils;
and christ letting out the breathings of the sweetness of his excellency on the face of the soul draws and sucketh in reciprocally acts of admiration and wondering, Cant 2.8. The voice of my Beloved, behold he comes leaping upon the Mountains, and skipping on the hills;
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we have heard of Christs invitation, Come to me. But suppose Christ had never outed his love, in such a love-expression, Come to me. Christ himselfe is such a drawing object, that beauty, the smell of his garments, his mountaine of myrrhe,
we have herd of Christ invitation, Come to me. But suppose christ had never outed his love, in such a love-expression, Come to me. christ himself is such a drawing Object, that beauty, the smell of his garments, his mountain of myrrh,
Hence must follow a stretching out of the soule to its widest capacity and circumference, being filled with God, and the fulnesse of Christ, that all created objects,
Hence must follow a stretching out of the soul to its Widest capacity and circumference, being filled with God, and the fullness of christ, that all created objects,
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4. Because the glory of Christs beauty seene and loved, changeth the soule into a globe or masse of divine love and glory, as it were by the Spirit of the Lord. 2 Cor. 3.18.
4. Because the glory of Christ beauty seen and loved, changes the soul into a Globe or mass of divine love and glory, as it were by the Spirit of the Lord. 2 Cor. 3.18.
and the right hand embracing it, that it cannot see it selfe, it cannot see another lover, it can see nothing but Christs faireness, heare nothing but the beloved's voice, taste nothing but his Aples of love, his Flagons of wine, can smell nothing but his Spicknard, and precious oyntments;
and the right hand embracing it, that it cannot see it self, it cannot see Another lover, it can see nothing but Christ fairness, hear nothing but the beloved's voice, taste nothing but his Apples of love, his Flagons of wine, can smell nothing but his Spicknard, and precious ointments;
and Christ infuseth himselfe in his sweetnesse and excellencie, so as the beleever is apprehended by Jesus Christ, Phil. 3.12. violently, but sweetly and strongly drawne in and holden in the Kings house of Wine, Cant. 2.4. Sickned and overcomed with love, Cant. 2.5. Cant. 5.8. chained and compelled, 2 Cor. 5.14. wounded with the arrowes of love;
and christ infuseth himself in his sweetness and excellency, so as the believer is apprehended by jesus christ, Philip 3.12. violently, but sweetly and strongly drawn in and held in the Kings house of Wine, Cant 2.4. Sickened and overcomed with love, Cant 2.5. Cant 5.8. chained and compelled, 2 Cor. 5.14. wounded with the arrows of love;
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as a Spouse under the power of her husband, and lose her self, and her fathers house, in such a deepe Ocean of delights of Love's stronger then wine, Psal. 45.10. Cant. 5.1. Cant. 1.2.
as a Spouse under the power of her husband, and loose her self, and her Father's house, in such a deep Ocean of delights of Love's Stronger then wine, Psalm 45.10. Cant 5.1. Cant 1.2.
As melted, dissolved, and fallen a swoune in Christ, Cant. 5.6. and therefore needeth in that swoune, to be recovered with the flagons of the wine and aples of his consolations, Cant. 2.4. 5. Nor can Jesus Christ but tenderly, lovingly, and compassionately deale with his beloved;
As melted, dissolved, and fallen a swoon in christ, Cant 5.6. and Therefore needs in that swoon, to be recovered with the flagons of the wine and Apples of his consolations, Cant 2.4. 5. Nor can jesus christ but tenderly, lovingly, and compassionately deal with his Beloved;
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for Christ must draw them, Joh. 6.44. sweetly allure them, Hos. 2.14. Esai 40.1. Take them by the two armes, and teach them to walke, as the mother doth the young childe, who hath not yet leggs to walke alone, Hos. 11.3. Beareth them in his armes, and dandleth them on his knee, Esai 46.3, 4. Exod. 19.4. They are carried on Christs warme wings, as the young Eagles by the Mother, Devt 32.11. they are laid in Christs bosome, and nourished with the warmness and the heate of life that commeth from Christs heart, Esai 40.11. caried on the shoulders of Christ, the good Shepherd, Luk. 15.5. and yet neerer Christ, as a bracelet about Christs armes;
for christ must draw them, John 6.44. sweetly allure them, Hos. 2.14. Isaiah 40.1. Take them by the two arms, and teach them to walk, as the mother does the young child, who hath not yet legs to walk alone, Hos. 11.3. Bears them in his arms, and dandleth them on his knee, Isaiah 46.3, 4. Exod 19.4. They Are carried on Christ warm wings, as the young Eagles by the Mother, Deuteronomy 32.11. they Are laid in Christ bosom, and nourished with the warmness and the heat of life that comes from Christ heart, Isaiah 40.11. carried on the shoulders of christ, the good Shepherd, Luk. 15.5. and yet nearer christ, as a bracelet about Christ arms;
so hee weares his Church as a favour, and a love-token, Jer. 22.24. Cant. 8.6. and ingraven in letters of bloud upon Christs flesh, stamped and printed on the palmes of his hands, Esai 49.16.
so he wears his Church as a favour, and a love-token, Jer. 22.24. Cant 8.6. and engraven in letters of blood upon Christ Flesh, stamped and printed on the palms of his hands, Isaiah 49.16.
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as to lodge in his bowels and heart, Cant. 8.6. and they dwell in Christ, 1 Joh. 4.13. and dwell in God, and God is love, and so they dwell in the love of Christ, 1 Joh. 4.16. are kissed with the kisses of Christs mouth, Cant. 1.2. and lye betweene the right and left arme of Christ, Cant. 2.6.
as to lodge in his bowels and heart, Cant 8.6. and they dwell in christ, 1 John 4.13. and dwell in God, and God is love, and so they dwell in the love of christ, 1 John 4.16. Are kissed with the Kisses of Christ Mouth, Cant 1.2. and lie between the right and left arm of christ, Cant 2.6.
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6. As love moveth swiftly to the soule, as a Roe, or a young Hart, (for that is Christs pace to his Church, Cant. 2.) so it acts upon the soule co-naturally,
6. As love moves swiftly to the soul, as a Roe, or a young Heart, (for that is Christ pace to his Church, Cant 2.) so it acts upon the soul co-naturally,
nor hath the eye seene, nor the eare heard, nor hath it entered in the heart of man to conceive the things that God hath prepared for them that love him, 1 Cor. 2.9. yet are they revealed, in some measure, in this life.
nor hath the eye seen, nor the ear herd, nor hath it entered in the heart of man to conceive the things that God hath prepared for them that love him, 1 Cor. 2.9. yet Are they revealed, in Some measure, in this life.
a Saviour, an Annointed, a Redeemer, a King, a Priest, a Prophet, a Shepherd, a Husband, a Ransomer, a Friend, a Head, a guide, and leader of the people, all which are for us:
a Saviour, an Anointed, a Redeemer, a King, a Priest, a Prophet, a Shepherd, a Husband, a Ransomer, a Friend, a Head, a guide, and leader of the people, all which Are for us:
The Question toucheth, 1. Gods intention and purpose to save man. 2. In chusing some to salvation, not others. 3. Gods purpose in sending Christ to dye for some, not for others.
The Question touches, 1. God's intention and purpose to save man. 2. In choosing Some to salvation, not Others. 3. God's purpose in sending christ to die for Some, not for Others.
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The third is, the question touching the universalitie of Christs death, or a fancied universall attonment made by Christ for all ▪ I cannot particularly handle all the three. For the first:
The third is, the question touching the universality of Christ death, or a fancied universal atonement made by christ for all ▪ I cannot particularly handle all the three. For the First:
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for treason of the Master against the King of Heaven and earth, but in Christ there be two mitigations. 1. One is, that the servants are not destroid for the sin of the Master. 2. That as the fore-fated Lord is restored, so the sick servants groaning under vanity shall bee delivered from that bondage they come under for the sinne of man, Rom. 8.20, 21, 22. Hence it is,
for treason of the Master against the King of Heaven and earth, but in christ there be two mitigations. 1. One is, that the Servants Are not destroyed for the since of the Master. 2. That as the fore-fated Lord is restored, so the sick Servants groaning under vanity shall be Delivered from that bondage they come under for the sin of man, Rom. 8.20, 21, 22. Hence it is,
Now the Sun, and Stars, and heaven declare the glory of God, and sound forth his praises and salvation through Christ, by this sense, to all and every Nation,
Now the Sun, and Stars, and heaven declare the glory of God, and found forth his praises and salvation through christ, by this sense, to all and every nation,
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not onely when Paul wrote this to the Romans, but when David penned the 19. Psalme, what difference then between the Iewes to whom God revealed his Testimonies,
not only when Paul wrote this to the Roman, but when David penned the 19. Psalm, what difference then between the Iewes to whom God revealed his Testimonies,
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and the Gentiles to whom God made no such revelation? Psal. 147.19, 20. Deut. 4.33, 34, &c. Deut. 5.25, 26. Psal. 78.1, 2, &c. Psal. 81 ▪ 4, 5. and this sound,
and the Gentiles to whom God made no such Revelation? Psalm 147.19, 20. Deuteronomy 4.33, 34, etc. Deuteronomy 5.25, 26. Psalm 78.1, 2, etc. Psalm 81 ▪ 4, 5. and this found,
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Now this is no answer at all, for Sun and Stars are not sent of God to preach salvation by Christ. 2. Faith comes not by hearing the creatures preach Christ. 3. The Prophets and Apostles, not the dumbe and livelesse creatures have pleasant feet on the Mountains to preach peace,
Now this is no answer At all, for Sun and Stars Are not sent of God to preach salvation by christ. 2. Faith comes not by hearing the creatures preach christ. 3. The prophets and Apostles, not the dumb and Lifeless creatures have pleasant feet on the Mountains to preach peace,
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But the native sense of the words, v. 18. is but a meer allusion in Scripture phrase, to Davids words Psal. 19. It is neither citation nor exposition of them,
But the native sense of the words, v. 18. is but a mere allusion in Scripture phrase, to Davids words Psalm 19. It is neither Citante nor exposition of them,
but an using of Scripture language in comparing the Gospel to the Sun, the sound of the Gospel preached to the sound of the glory of the Creator in the works of heaven and earth, to show how ample the preaching of the Gospel under the New Testament is;
but an using of Scripture language in comparing the Gospel to the Sun, the found of the Gospel preached to the found of the glory of the Creator in the works of heaven and earth, to show how ample the preaching of the Gospel under the New Testament is;
but to all nations, to the Jewes, and to the foolish people, by whom the Lord provokes the Jewes to jealousie, as is clear, v. 19, 20. and that voice NONLATINALPHABET;
but to all Nations, to the Jews, and to the foolish people, by whom the Lord provokes the Jews to jealousy, as is clear, v. 19, 20. and that voice;
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their voice is gone to the ends of the earth, is the voice of the twelve Apostles, of the Lambe, who preached the Gospel to Nations of all kinds, to Iewes and Gentiles, its not the voice of the creatures, the heaven and earth,
their voice is gone to the ends of the earth, is the voice of the twelve Apostles, of the Lamb, who preached the Gospel to nations of all Kinds, to Iewes and Gentiles, its not the voice of the creatures, the heaven and earth,
for the Apostle avoucheth the Gospel is preached, the promise of salvation published to all that call on the Lords Name, v. 12. Be they Jewes or Grecians, that is, Gentiles, and beleeve they must,
for the Apostle avoucheth the Gospel is preached, the promise of salvation published to all that call on the lords Name, v. 12. Be they Jews or Greeks, that is, Gentiles, and believe they must,
But God hath sent Preachers with pleasant feet to both Iewes and Gentiles, as the Prophets Isaiah and Nahum f•retold, v. 13, 14, 15. and they have not all obeyed, v. 16, 17, 18. But it may be said, They have not all heard the Gospel preached, this must certainly excuse the Gentiles if they beleeve not, having never heard of Christ,
But God hath sent Preachers with pleasant feet to both Iewes and Gentiles, as the prophets Isaiah and Nahum f•retold, v. 13, 14, 15. and they have not all obeyed, v. 16, 17, 18. But it may be said, They have not all herd the Gospel preached, this must Certainly excuse the Gentiles if they believe not, having never herd of christ,
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yea, and Christ frees them from the sin of unbeliefe also, Ioh. 15.22. If I had not come, and spoken unto them (and so if they had not had a Lord Speaker from heaven) they had not had sin.
yea, and christ frees them from the since of unbelief also, John 15.22. If I had not come, and spoken unto them (and so if they had not had a Lord Speaker from heaven) they had not had since.
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And if they preach Christ objectively, as Amyrald, and other Arminians fancie; then the not hearing, and not obeying the Gospel thus preached, had been their sin,
And if they preach christ objectively, as Amiral, and other Arminians fancy; then the not hearing, and not obeying the Gospel thus preached, had been their since,
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And contrary to Paul, how shall they beleeve in him of whom they have not heard, by the preaching of a sent Minister, who subjectively, and vocally must preach the Gospel.
And contrary to Paul, how shall they believe in him of whom they have not herd, by the preaching of a sent Minister, who subjectively, and vocally must preach the Gospel.
and knowingly, they glorifie not God as God, Rom. 1.19, 20, 21. 5. All within the visible Church, have meanes sufficient in their kinde, in genere mediorum externorum, to save them.
and knowingly, they Glorify not God as God, Rom. 1.19, 20, 21. 5. All within the visible Church, have means sufficient in their kind, in genere Medium externorum, to save them.
or could use it so far forth, as to improve it for their sufficient preparation, to receive the tidings of the Gospel, either from Men, or Angels sent to preach to them;
or could use it so Far forth, as to improve it for their sufficient preparation, to receive the tidings of the Gospel, either from Men, or Angels sent to preach to them;
that is, Christ named, preached, and revealed in the Gospel. Act. 4.10, 11, 12. Joh. 14.6. Heb. 11.6. Joh. 5.40. and 1 Joh. 5.12. He that hath the Son, hath life, and hee that hath not the Son, hath not life.
that is, christ nam, preached, and revealed in the Gospel. Act. 4.10, 11, 12. John 14.6. Hebrew 11.6. John 5.40. and 1 John 5.12. He that hath the Son, hath life, and he that hath not the Son, hath not life.
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and without the visible Church, Tartarians, and Indians (who never by any rumor, hard of Christ) not excepted, that hee giveth them sufficient meanes and helps of a common and universall grace;
and without the visible Church, Tartarians, and Indians (who never by any rumor, hard of christ) not excepted, that he gives them sufficient means and helps of a Common and universal grace;
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because he so willeth, or if the Lord passe no definite, compleat, peremptorie, and irrevocable decree, to save some certain persons while he forsees them expiring,
Because he so wills, or if the Lord pass no definite, complete, peremptory, and irrevocable Decree, to save Some certain Persons while he forsees them expiring,
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so as God hath laid aside his anger for all these sins, hath made all savable, reconciliable, that notwithstanding of divine Justices plea against men, all and every one, may according to the intention of God bee saved in his bloud,
so as God hath laid aside his anger for all these Sins, hath made all savable, reconciliable, that notwithstanding of divine Justices plea against men, all and every one, may according to the intention of God be saved in his blood,
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y•a, to Esau, Pharaoh, Judas, as to Jaakob, Moses, and Peter, to save them all, so as this love is not stinted to any certaine persons, precisely, and absolutly ; loved and chosen, to salvation.
y•a, to Esau, Pharaoh, Judas, as to Jacob, Moses, and Peter, to save them all, so as this love is not stinted to any certain Persons, precisely, and absolutely; loved and chosen, to salvation.
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by which, all and every one, Pharaoh, Judas, Cain, all the heathens, Tartarians, Americans, Virginians, that never heard of Christ, are made savable, and reconcil•iable, and God made placable and exorable to them,
by which, all and every one, Pharaoh, Judas, Cain, all the Heathens, Tartarians, Americans, Virginians, that never herd of christ, Are made savable, and reconcil•iable, and God made placable and exorable to them,
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Yea, that the fruit of Christs death, and the effect of it may stand, though all and every one of mankinde, were eternally lost, and not one person saved.
Yea, that the fruit of Christ death, and the Effect of it may stand, though all and every one of mankind, were eternally lost, and not one person saved.
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3. As there was a Catholicke forfeiture of all, so there is a second covenant of free grace made with all, and every one of Adams sonnes, with promises of free grace, a new heart, righteousnesse,
3. As there was a Catholic forfeiture of all, so there is a second Covenant of free grace made with all, and every one of Adams Sons, with promises of free grace, a new heart, righteousness,
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if it seeme good to Lord free will, swimme unto, and so come safe, the second time, to land. 3. So as there be two Redemptions in Christ two Justifications by grace. 4. Yet neither the tydings of this new covenant made with all men,
if it seem good to Lord free will, swim unto, and so come safe, the second time, to land. 3. So as there be two Redemptions in christ two Justifications by grace. 4. Yet neither the tidings of this new Covenant made with all men,
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and carefull husbanding of the common gifts, or relicts of nature, and their new sufficient grace, (if they could give it a name to us) a farther degree of grace,
and careful husbanding of the Common Gifts, or relicts of nature, and their new sufficient grace, (if they could give it a name to us) a farther degree of grace,
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as not one man may persevere, but all be eternally lost, if free will use his owne liberty, notwithstanding of the Lords eternall decrees of Election or Reprobation,
as not one man may persevere, but all be eternally lost, if free will use his own liberty, notwithstanding of the lords Eternal decrees of Election or Reprobation,
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father and mother were free grace, rather 〈 … 〉 of Abraham and Sarah, now pa•led natures 〈 … 〉 E•mael: Peter and John, not Judas the Sonne of 〈 … 〉 Abraham ;
father and mother were free grace, rather 〈 … 〉 of Abraham and Sarah, now pa•led nature's 〈 … 〉 E•mael: Peter and John, not Judas the Son of 〈 … 〉 Abraham;
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When their Father 〈 … 〉 Amorite, and their mother an Hittite, and they dy• 〈 … 〉 bloud, Ezech. 16.3.4.5.6.7. not any one of the rest of the Canaanites ;
When their Father 〈 … 〉 Amorite, and their mother an Hittite, and they dy• 〈 … 〉 blood, Ezekiel 16.3.4.5.6.7. not any one of the rest of the Canaanites;
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2. They are pointed out with the finger, with pronownes. Psalm. 87.5. And of Sion its said, this man, Hebr, NONLATINALPHABET man and man shall be born in Sion, Esai. 49.1. The Lord hath called me from the womb, from the bowels of my mother hath hee made mention of my name.
2. They Are pointed out with the finger, with pronouns. Psalm. 87.5. And of Sion its said, this man, Hebrew, man and man shall be born in Sion, Isaiah. 49.1. The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name.
Thou art (head, or member, or of which the Prophet spake, its all one) in the mouth of God, by name from eternity, John, Anna, &c. Esai 43.1. O Israel feare not, for I have redeemed thee, I have called thee by thy name thou art mine.
Thou art (head, or member, or of which the Prophet spoke, its all one) in the Mouth of God, by name from eternity, John, Anna, etc. Isaiah 43.1. Oh Israel Fear not, for I have redeemed thee, I have called thee by thy name thou art mine.
(North-land men) and from the Sea, (Ilanders) or from the West (West-land men) so it may be read, and these from the land of Shimin, Ezech. 36.20. These are the people of the Lord. Hebr. 11.13. All these NONLATINALPHABET, died in the Faith, they are named and told by the head. Revel. 14.4. NONLATINALPHABET, these are thrise in one Verse.
(Northland men) and from the Sea, (Islanders) or from the West (Westland men) so it may be read, and these from the land of Shimin, Ezekiel 36.20. These Are the people of the Lord. Hebrew 11.13. All these, died in the Faith, they Are nam and told by the head. Revel. 14.4., these Are thrice in one Verse.
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so these that are to follow the Lambe, cloathed in white, are booked in the publike Register of heaven, in the minde of God, to be members of the heavenly Society.
so these that Are to follow the Lamb, clothed in white, Are booked in the public Register of heaven, in the mind of God, to be members of the heavenly Society.
I know them, and they know mee. Sure it is Relative to that. 2 Tim. 2.19. Neverthelesse, the foundation of God stands sure, having this seale, the Lord knoweth them that are his.
I know them, and they know me. Sure it is Relative to that. 2 Tim. 2.19. Nevertheless, the Foundation of God Stands sure, having this seal, the Lord Knoweth them that Are his.
and known by Christ in time. 3. Such as he mindes to call in, that there may be one Shepherd, and one sheep-fold, vers. 16. (4) Such as are his owne sheepe,
and known by christ in time. 3. Such as he minds to call in, that there may be one Shepherd, and one sheepfold, vers. 16. (4) Such as Are his own sheep,
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as hee goeth before, and they follow him, and know his voice, vers. 4. and will not follow a stranger, vers. 5. (5) Such as heare not a stranger, vers. 5. but vers. 27 heare and know the voice of Christ, are known of him, and follow Christ.
as he Goes before, and they follow him, and know his voice, vers. 4. and will not follow a stranger, vers. 5. (5) Such as hear not a stranger, vers. 5. but vers. 27 hear and know the voice of christ, Are known of him, and follow christ.
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and cannot fall away, no more then there can be a greater then the Father, that can plucke them out of the hands of Christ ; for vers. 28.29. the standing of these that shall not be plucked out of the Fathers hand, depends on the greatnesse and power of Christs Father.
and cannot fallen away, no more then there can be a greater then the Father, that can pluck them out of the hands of christ; for vers. 28.29. the standing of these that shall not be plucked out of the Father's hand, depends on the greatness and power of Christ Father.
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David saith, and Job saith, Thou, Lord, formedst me in the wombe ; and the Church, Esai 64. Thou art the Potter, and we the clay ; but it will never follow;
David Says, and Job Says, Thou, Lord, formedst me in the womb; and the Church, Isaiah 64. Thou art the Potter, and we the clay; but it will never follow;
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1. Because dying of sinners is a worke of meere grace, bestowed onely on some, as all the Texts that ever Papists, Jesuits, Arminians, alledge, Resrict ever these that Christ dyed for, to some certaine persons, to beleevers, the sheepe of Christ, these for whom Christ is an Advocate at the right hand of G•d, &c. And there is not a Text in Scripture, in Old or New Testament, in which, wee may not limit the persons, on whom grace universall,
1. Because dying of Sinners is a work of mere grace, bestowed only on Some, as all the Texts that ever Papists, Jesuits, Arminians, allege, Resrict ever these that christ died for, to Some certain Persons, to believers, the sheep of christ, these for whom christ is an Advocate At the right hand of G•d, etc. And there is not a Text in Scripture, in Old or New Testament, in which, we may not limit the Persons, on whom grace universal,
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3. These 〈 ◊ 〉 the Lord hath chos•n to life, are given of the Father in Christ Ioh. 10.26. Ioh. 6.37. Ioh. 1•. 2.6.8.9.12.24. And all such are raised up at the last day and ••ved. Ioh. 6. •7. •9.
3. These 〈 ◊ 〉 the Lord hath chos•n to life, Are given of the Father in christ John 10.26. John 6.37. John 1•. 2.6.8.9.12.24. And all such Are raised up At the last day and ••ved. John 6. •7. •9.
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and Christ cannot lose one of them, Ioh. 17.9. yea hee can 〈 … 〉 of them, neither soule nor body, neither a 〈 ◊ 〉 nor a piece of an ear of his sheepe, as he speakes, Amos 3. so Christ speaketh, Ioh. 6.39. yea, 1 Cor. 15.23. Every man shall be raised in his owne order vers. 24. Then cometh the end, when he shall have delivered up the kingdome to the Fat•er:
and christ cannot loose one of them, John 17.9. yea he can 〈 … 〉 of them, neither soul nor body, neither a 〈 ◊ 〉 nor a piece of an ear of his sheep, as he speaks, Amos 3. so christ speaks, John 6.39. yea, 1 Cor. 15.23. Every man shall be raised in his own order vers. 24. Then comes the end, when he shall have Delivered up the Kingdom to the Fat•er:
but he loosed the largest halfe of them, now to bee given of the Father to Christ, must note Ch•••ts accepting of the recept of them, by dying for those so given of the Father to him,
but he loosed the Largest half of them, now to be given of the Father to christ, must note Ch•••ts accepting of the recept of them, by dying for those so given of the Father to him,
but either wayes all given, are raised up at the last day. Ioh. 6.39. and so all redeemed must either be chosen from eternitie, or then in time beleeve,
but either ways all given, Are raised up At the last day. John 6.39. and so all redeemed must either be chosen from eternity, or then in time believe,
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Master Moores universall attonement pag. 4.5. Tels us of a twofold reconciliation or redemption, on which Christ effected in his owne body with God for men.
Master Moores universal atonement page. 4.5. Tells us of a twofold reconciliation or redemption, on which christ effected in his own body with God for men.
or such an action, or passion, by which satisfaction, so farre forth is made to the offended partie, that he is willing to returne in favour, and grace, with the offender;
or such an actium, or passion, by which satisfaction, so Far forth is made to the offended party, that he is willing to return in favour, and grace, with the offender;
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and the effect of this reconciliation is the obtaining of the favour of God, that is the restoring of men to such a state, in which God without impeachment of revenging justice, according to the tender affection of his mercy, of new, may, and will bestow his benefits;
and the Effect of this reconciliation is the obtaining of the favour of God, that is the restoring of men to such a state, in which God without impeachment of revenging Justice, according to the tender affection of his mercy, of new, may, and will bestow his benefits;
and transact with man touching his salvation, and the conditions thereof, after the way, and manner, seemeth good to God, whether by a covenant of works,
and transact with man touching his salvation, and the conditions thereof, After the Way, and manner, seems good to God, whither by a Covenant of works,
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What Christ bought with his blood, that he gave out, and so much the places alledged by Mr. Moor the Arminian, proveth just contrary to himself, Joh. 4.42. he is the Saviour, not of himself to save God, and justice, and the Law;
What christ bought with his blood, that he gave out, and so much the places alleged by Mr. Moor the Arminian, Proves just contrary to himself, John 4.42. he is the Saviour, not of himself to save God, and Justice, and the Law;
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but the Saviour of the world, of poor sinners, not of the Jewes onely, but of the Samaritans and Gentiles, as Isai. 49.6. I will also give thee for a light to the Gentiles.
but the Saviour of the world, of poor Sinners, not of the Jews only, but of the Samaritans and Gentiles, as Isaiah 49.6. I will also give thee for a Light to the Gentiles.
This is the mysterie hidden from the beginning of the world, that Christ should be preached among the Gentiles, Eph. 3.8, 9. Now 〈 ◊ 〉 is not a Magazine and treasure of Redemption to remain within the corners of Christs heart and his bowels,
This is the mystery hidden from the beginning of the world, that christ should be preached among the Gentiles, Ephesians 3.8, 9. Now 〈 ◊ 〉 is not a Magazine and treasure of Redemption to remain within the corners of Christ heart and his bowels,
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This heritage Christ never purchased to keep to himselfe, and whereas Mr. Moor will have Christ to be 1 Joh. 2. a propitiation for the sinnes of the whole world, by obtaining of reconciliation of God to men;
This heritage christ never purchased to keep to himself, and whereas Mr. Moor will have christ to be 1 John 2. a propitiation for the Sins of the Whole world, by obtaining of reconciliation of God to men;
so is Christ the Saviour and Redeemer of the world of Gentiles in opposition to Moses, the Judges who were Saviours and Redeemers of the people of Israel, who were but a spot and a poore fragment of the world in comparison of Christs large world, God redeemed Israel by the hand of Moses, but never the world;
so is christ the Saviour and Redeemer of the world of Gentiles in opposition to Moses, the Judges who were Saviors and Redeemer's of the people of Israel, who were but a spot and a poor fragment of the world in comparison of Christ large world, God redeemed Israel by the hand of Moses, but never the world;
so is Christ a propitiation for the sins of the whole world, in opposition to the propitiatory sacrifices of Aaron and the Leviticall Priests (for to these he alludeth) which were propitiations only for the sins of a bit of the world;
so is christ a propitiation for the Sins of the Whole world, in opposition to the propitiatory Sacrifices of Aaron and the Levitical Priests (for to these he alludeth) which were propitiations only for the Sins of a bit of the world;
but sure as the Leviticall Sacrifices were offered only in faith for the true Israel of God, otherwise they were no better then the cutting off of a dogs necke, in a Sacrifice which was abomination, so were they types of that Sacrifice which was to be offered for the elect world, which is a whole world of Iewes and Gentiles, in comparison of little Judea. And by what Scripture is a propitiation for the sins of the world, which is onely an acquiring of a new power to Christ to trans-act with men on what termes he thinketh best to pardon sins ;
but sure as the Levitical Sacrifices were offered only in faith for the true Israel of God, otherwise they were no better then the cutting off of a Dogs neck, in a Sacrifice which was abomination, so were they types of that Sacrifice which was to be offered for the elect world, which is a Whole world of Iewes and Gentiles, in comparison of little Judea. And by what Scripture is a propitiation for the Sins of the world, which is only an acquiring of a new power to christ to transact with men on what terms he Thinketh best to pardon Sins;
this or that way, for faith or good works, a Redemption of men? Or how is it a taking away the sins of the world, an everlasting Redemption, a suffering all that men should have suffered, a bearing of our sins on the Tree ;
this or that Way, for faith or good works, a Redemption of men? Or how is it a taking away the Sins of the world, an everlasting Redemption, a suffering all that men should have suffered, a bearing of our Sins on the Tree;
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but you are at first and immediately to beleeve no such thing, but only that Christ is able to save to the utmost all that come, that is, that beleeveth,
but you Are At First and immediately to believe no such thing, but only that christ is able to save to the utmost all that come, that is, that Believeth,
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and such a power which may consist with the eternall perishing of all men, (saith Moor p. 5. with the Arminians ) an eternall perfect Redemption, a perfect satisfaction of justice and the Law of God? Are not so the sins of the world taken away,
and such a power which may consist with the Eternal perishing of all men, (Says Moor p. 5. with the Arminians) an Eternal perfect Redemption, a perfect satisfaction of Justice and the Law of God? are not so the Sins of the world taken away,
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yea, as it is, the greatest part of mankind bear their own iniquities, die in these same sins that were imputed to Christ, suffer the curses of the Law which Christ suffered for them.
yea, as it is, the greatest part of mankind bear their own iniquities, die in these same Sins that were imputed to christ, suffer the curses of the Law which christ suffered for them.
Yea, Mr. Moor saith, Gods reconciling of the world, and his not imputing their sins to them, is the reconciling of all Adams sons in Christs bodie before God;
Yea, Mr. Moor Says, God's reconciling of the world, and his not imputing their Sins to them, is the reconciling of all Adams Sons in Christ body before God;
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for it is reconciling of God to man, in stead of a reconciling of man to God, Heb. 9.14. and cannot be meant of only reconciling of God in Christs body, or of obtaining only of redemption without application.
for it is reconciling of God to man, in stead of a reconciling of man to God, Hebrew 9.14. and cannot be meant of only reconciling of God in Christ body, or of obtaining only of redemption without application.
1. Because the blood of Christ is compared with the blood of Buls and Goats, which was offered for the reconciling of men to God, not of God to men. 2. Because that blood is said to sanctifie and purge the conscience from dead works to serve the living God, which cannot be said of God,
1. Because the blood of christ is compared with the blood of Bulls and Goats, which was offered for the reconciling of men to God, not of God to men. 2. Because that blood is said to sanctify and purge the conscience from dead works to serve the living God, which cannot be said of God,
but clearly holdeth forth, that Christ having offered himselfe without spot to God, through the eternal Spirit, those for whom he offereth himself, cannot eternally perish,
but clearly holds forth, that christ having offered himself without spot to God, through the Eternal Spirit, those for whom he Offereth himself, cannot eternally perish,
and every one of mankinde. 1 Peter restraines it to beleevers, elect according to the fore-knowledge of God the Father, through the sanctification of the Spirit — begotten again unto a lively hope — who are kept through the power of God by faith, unto salvation.
and every one of mankind. 1 Peter restrains it to believers, elect according to the foreknowledge of God the Father, through the sanctification of the Spirit — begotten again unto a lively hope — who Are kept through the power of God by faith, unto salvation.
1 Pet. 1.2, 3, 4, 5. And there is no colour that Peter speaketh of all Adams sonnes, of all the heathen, because hee saith, Christ bare our sinnes. Which bee these? The sins of these that be called to patient suffering, for well doing, who are to follow Christ, who left us an example of patient suffering ;
1 Pet. 1.2, 3, 4, 5. And there is no colour that Peter speaks of all Adams Sons, of all the heathen, Because he Says, christ bore our Sins. Which bee these? The Sins of these that be called to patient suffering, for well doing, who Are to follow christ, who left us an Exampl of patient suffering;
for the thousand part of Adams Sons never heard of Christ, then are they not obliged to beleeve in him of whom they never heard, nor is it their sinne, that they beleeve not, Rom. 10.14. Ioh. 15.22. Ergo, they are not obliged to live to righteousnesse, being dead to sinne through Christs death ;
for the thousand part of Adams Sons never herd of christ, then Are they not obliged to believe in him of whom they never herd, nor is it their sin, that they believe not, Rom. 10.14. John 15.22. Ergo, they Are not obliged to live to righteousness, being dead to sin through Christ death;
because they never heard of Christs death. Far lesse are all Adams sonnes healed with Christs stripes, and returned to the shepherd, and Bishop of soules:
Because they never herd of Christ death. far less Are all Adams Sons healed with Christ stripes, and returned to the shepherd, and Bishop of Souls:
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And Esaiah expoundeth who be these all NONLATINALPHABET whose iniquities were laid upon Christ, v. 8. for the transgressions of my people was he stricken, and v. 12. he bare the sins of many, as Matth. 20.28. and 26.28. The blood which is shed for many, and he made intercession for sinners.
And Isaiah expoundeth who be these all whose iniquities were laid upon christ, v. 8. for the transgressions of my people was he stricken, and v. 12. he bore the Sins of many, as Matthew 20.28. and 26.28. The blood which is shed for many, and he made Intercession for Sinners.
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What? doth he beare stripes for all the heathen? and is he entred as High Priest for all Adams sons into the Holy of Holiest, to plead and Advocate for such,
What? does he bear stripes for all the heathen? and is he entered as High Priest for all Adams Sons into the Holy of Holiest, to plead and Advocate for such,
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as Cicero, Regulus, Scipio, Cato, such as Pharoah, Cain, Judas, Julian? If he bare their iniquities, he must beare their apostacie, and finall infidelity:
as Cicero, Regulus, Scipio, Cato, such as Pharaoh, Cain, Judas, Julian? If he bore their iniquities, he must bear their apostasy, and final infidelity:
24. for those that are sprinkled, 13, 14, 15, 16, 17. and looke for him the second time vers, 28. He maketh intercession for them that come to God through him, Heb. 7.25. Who have a High Priest over the house of God, Heb. 10.20, 21, 22. All these and many other places sheweth the contrary.
24. for those that Are sprinkled, 13, 14, 15, 16, 17. and look for him the second time vers, 28. He makes Intercession for them that come to God through him, Hebrew 7.25. Who have a High Priest over the house of God, Hebrew 10.20, 21, 22. All these and many other places shows the contrary.
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1. We are justified through this redemption, and not by the works of the law 2. V. 25. God set forth Christ this redeemer to be a propitiation, through faith in his blood.
1. We Are justified through this redemption, and not by the works of the law 2. V. 25. God Set forth christ this redeemer to be a propitiation, through faith in his blood.
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ver. 27. and bee the God of Iews and Gentiles ver. 30.31. so that it was never Gods minde to imprison a reconciliation, within the Father and the Sonne:
ver. 27. and be the God of Iews and Gentiles ver. 30.31. so that it was never God's mind to imprison a reconciliation, within the Father and the Son:
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so as it might fall out, if men pleased, that the suretie Christ should die, and all his poore broken friends die eternally, and suffer the second death also.
so as it might fallen out, if men pleased, that the surety christ should die, and all his poor broken Friends die eternally, and suffer the second death also.
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say they preach not the Gospel of grace, nor Christ who preach not their universall attonement, in a grosser way then ever Arminians did, for. 1. Arminians durst not say Christ died vice, & loco omnium & singulorum, sed tantum in bonum eorum ;
say they preach not the Gospel of grace, nor christ who preach not their universal atonement, in a grosser Way then ever Arminians did, for. 1. Arminians durst not say christ died vice, & loco omnium & singulorum, sed Tantum in bonum Their;
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but onely for beleevers, Mr. Moore saith, that for all he rose, and acquiteth us of all our sins. pag. 4. The place, 2 Cor. 5.14.15. doth not prove a Reconciliation of all, within God, as Mr. Moore dreameth.
but only for believers, Mr. Moore Says, that for all he rose, and acquitteth us of all our Sins. page. 4. The place, 2 Cor. 5.14.15. does not prove a Reconciliation of all, within God, as Mr. Moore dreameth.
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1. The All that Christ died for, ( if one died for all, then were all dead) by no reason must bee in number equivalent to all that died in the first Adam. Nor is there any reason, in the text to make all those that are actually made alive in Christ, and live not to themselves;
1. The All that christ died for, (if one died for all, then were all dead) by no reason must be in number equivalent to all that died in the First Adam. Nor is there any reason, in the text to make all those that Are actually made alive in christ, and live not to themselves;
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but to Christ, equall in number, to all that died in Adam. 1. God gave not Christ to die for heathen, who were never to hear of Christ, that they might live to Christ. 2. These words, hence forth know we no man, not Christ after the flesh, nor for the outward priviledge of Jewish dignitie, circumcision,
but to christ, equal in number, to all that died in Adam. 1. God gave not christ to die for heathen, who were never to hear of christ, that they might live to christ. 2. These words, hence forth know we no man, not christ After the Flesh, nor for the outward privilege of Jewish dignity, circumcision,
that is, for Iews and Gentiles, without respect of any such differencie, for Christ gave his life for the Gentiles, as well as for the Iews. 3 NONLATINALPHABET for All is a word of efficacie,
that is, for Iews and Gentiles, without respect of any such differencie, for christ gave his life for the Gentiles, as well as for the Iews. 3 for All is a word of efficacy,
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Answ. But seeing God will not have Nero, Persecutors, Apostates, Rebellious unbeleevers, men obstinate against the Gospel, such as Paul was before his conversion, to be excluded out of our prayers.
Answer But seeing God will not have Nero, Persecutors, Apostates, Rebellious unbelievers, men obstinate against the Gospel, such as Paul was before his conversion, to be excluded out of our Prayers.
The proposition and the assumption both are false, nor doth our prayers for men, depend on the certitude of Gods decree of election of men to glory, which is Gods secret will not knowne to us, to whom the Lambes booke of life is not opened,
The proposition and the Assump both Are false, nor does our Prayers for men, depend on the certitude of God's Decree of election of men to glory, which is God's secret will not known to us, to whom the Lambs book of life is not opened,
and every one that they may be saved, but only for the Elect. Ergo, God will have them onely to be saved and his Son to give himselfe a ransome for them onely.
and every one that they may be saved, but only for the Elect. Ergo, God will have them only to be saved and his Son to give himself a ransom for them only.
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but he will not have the Gospel preached to Samaritans, Mat. 10. to Bithinians, and thousands others. 2. He wil not open the hearts of housands that heare the Gospel, because he will, Mat. 11.28. Rom. 9.17. and many he blindeth, and judicially hardneth. Math. 13.14.
but he will not have the Gospel preached to Samaritans, Mathew 10. to Bithinians, and thousands Others. 2. He will not open the hearts of housands that hear the Gospel, Because he will, Mathew 11.28. Rom. 9.17. and many he blinds, and judicially Hardeneth. Math. 13.14.
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Answ. It is certaine we are to pray for Kings, Subjects, Men, Women, Jewes, Gentiles, reserving the Lords decrees to his owne Soveraigne liberty. Object.
Answer It is certain we Are to pray for Kings, Subject's, Men, Women, Jews, Gentiles, reserving the lords decrees to his own Sovereign liberty. Object.
and because they say, there is in the Almighty an Antecedent naturall affection and desire, that justice may be satifyed in Men and Angels, which affection is in order of nature prior,
and Because they say, there is in the Almighty an Antecedent natural affection and desire, that Justice may be satified in Men and Angels, which affection is in order of nature prior,
and irrevocable decree of electing to glory, all that God foreseeth shall dye in the faith of Christ. Upon the same ground, it may well bee said, GOD willeth the damnation of all,
and irrevocable Decree of electing to glory, all that God Foreseeth shall die in the faith of christ. Upon the same ground, it may well be said, GOD wills the damnation of all,
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nor wholly reprobated, are called Men, Job 11.11, 12. Psal. 12.1. and 4.2. and 53.2. (3) Beleevers are called Men, Acts 1.11. 1 Cor. 3.21, 22. In regard of passions, Acts 14.15. Of carnall walking, 1 Cor. 3.3. Yet they are called something more, Sonnes of God. Joh. 1.12. 1 Joh. 3.1. Saints, 1 Cor. 1.1. Brethren, faithfull, Ephes. 1.1. Christians, Acts 11.26. Some who have heardned their heart, are called Men, but something more, reprobate, Jer. 6.28, 30. Seed of the Serpent, Gen. 3.15. Children of Belial, Deut. 1.3. Of the Devil, Joh. 8. 4•. and with an Emphasis, the wicked, Psal. 9.17. Answ. In these Grammattications M. Moor sheweth how weake his cause is, and how dubious from the word men, and all ; for Heb. 9.27. Its said, its appointed for all men to die, and the Holy Ghost insinuateth clearly, that Christ died for all men that die, in the very next words, v. 28. So Christ was once offered to bear the sins of many ; he saith not all men :
nor wholly reprobated, Are called Men, Job 11.11, 12. Psalm 12.1. and 4.2. and 53.2. (3) Believers Are called Men, Acts 1.11. 1 Cor. 3.21, 22. In regard of passion, Acts 14.15. Of carnal walking, 1 Cor. 3.3. Yet they Are called something more, Sons of God. John 1.12. 1 John 3.1. Saints, 1 Cor. 1.1. Brothers, faithful, Ephesians 1.1. Christians, Acts 11.26. some who have heardned their heart, Are called Men, but something more, Reprobate, Jer. 6.28, 30. Seed of the Serpent, Gen. 3.15. Children of Belial, Deuteronomy 1.3. Of the devil, John 8. 4•. and with an Emphasis, the wicked, Psalm 9.17. Answer In these Grammatications M. Moor shows how weak his cause is, and how dubious from the word men, and all; for Hebrew 9.27. Its said, its appointed for all men to die, and the Holy Ghost insinuates clearly, that christ died for all men that die, in the very next words, v. 28. So christ was once offered to bear the Sins of many; he Says not all men:
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Which Scripture knoweth not, and removeth all certainty of salvation, of perseverance, joy, comfort, earnest of the Spirit, seal of Spirit. 4. We contend not that by all men here must be meant beleevers and regenerated persons only,
Which Scripture Knoweth not, and Removeth all certainty of salvation, of perseverance, joy, Comfort, earnest of the Spirit, seal of Spirit. 4. We contend not that by all men Here must be meant believers and regenerated Persons only,
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and I hope to prove that the elect and beleevers, are called all, and all flesh, and us all, &c. though it be true, beleevers are called men, because of their humane passions and carnall walking,
and I hope to prove that the elect and believers, Are called all, and all Flesh, and us all, etc. though it be true, believers Are called men, Because of their humane passion and carnal walking,
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but as men, and sinners chosen to life: Else Paul should not say, Ephes. 2.1. God hath quickned you who were dead in sins, &c. for those whom God quickneth are something more then dead in sin ;
but as men, and Sinners chosen to life: Else Paul should not say, Ephesians 2.1. God hath quickened you who were dead in Sins, etc. for those whom God Quickeneth Are something more then dead in since;
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sure they are chosen Saints, new creatures, &c. after they are converted. Object. 6. All men here 1 Tim. 2.6. intentionally, expressely, principally and especially is meant of the first sort, for naturall men, sons of Adam, sinners, unbeleevers.
sure they Are chosen Saints, new creatures, etc. After they Are converted. Object. 6. All men Here 1 Tim. 2.6. intentionally, expressly, principally and especially is meant of the First sort, for natural men, Sons of Adam, Sinners, unbelievers.
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and neither better nor worse then such before they be borne of God, Eph. 2.1, 2, 3. Tit. 3.3. Rom. 3.9.20. Answ. We deny not but all men includeth unregenerate men, but Master Moor proveth idem per idem, the same thing by the same thing.
and neither better nor Worse then such before they be born of God, Ephesians 2.1, 2, 3. Tit. 3.3. Rom. 3.9.20. Answer We deny not but all men includeth unregenerate men, but Master Moor Proves idem per idem, the same thing by the same thing.
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That is, all includeth all, but not all men distributively, all and every one without exception. 2. Its denyed that all men includeth all as unregenerate, or under that reduplication, it is meant of all men unregenerate as fallen under the good will of GODS Election of Grace, and as stated in his eye as objects of speciall favour and grace.
That is, all includeth all, but not all men distributively, all and every one without exception. 2. Its denied that all men includeth all as unregenerate, or under that reduplication, it is meant of all men unregenerate as fallen under the good will of GOD'S Election of Grace, and as stated in his eye as objects of special favour and grace.
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Answ. That is denyed, he died for them as they were sinners, but as within the pale and under the covering of the fair and sweet shadow of eternally chusing love, otherwise,
Answer That is denied, he died for them as they were Sinners, but as within the pale and under the covering of the fair and sweet shadow of eternally choosing love, otherwise,
and as the Scripture saith, Christ died for the ungodly, the uniust, his enemies so also f•r his friends, Joh. 15.13. his sheep, Joh. 10.11. his beloved Church and Spouse, Ephes. 5.25, 26. And the places cit•d, Rom. 5. Gal. 1.4. 1 Pet. •. •8.
and as the Scripture Says, christ died for the ungodly, the unjust, his enemies so also f•r his Friends, John 15.13. his sheep, John 10.11. his Beloved Church and Spouse, Ephesians 5.25, 26. And the places cit•d, Rom. 5. Gal. 1.4. 1 Pet. •. •8.
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are all restrictive of these for whom Christ died, as Rom. 5. he died for us who are justified by faith, have peace with God, accesse by faith, who glory in tribulation, rejoyce in hope, Gal. 1.4. He gave himselfe for us.
Are all restrictive of these for whom christ died, as Rom. 5. he died for us who Are justified by faith, have peace with God, access by faith, who glory in tribulation, rejoice in hope, Gal. 1.4. He gave himself for us.
The Churches of Galatia, to whom Paul prayeth, Grace and peace. 1 Pet. 3.18. for those that he was to br•ng to God, and in no place of Scripture, nor yet 1 Tim. 1.15. Is it said, Christ died for sinners, as sinners, but only for those that were sinners, which can never prove the Arminian conclusion, That he died for all sinners.
The Churches of Galatia, to whom Paul Prayeth, Grace and peace. 1 Pet. 3.18. for those that he was to br•ng to God, and in no place of Scripture, nor yet 1 Tim. 1.15. Is it said, christ died for Sinners, as Sinners, but only for those that were Sinners, which can never prove the Arminian conclusion, That he died for all Sinners.
Answ. His naming one sort, inferreth, we should exclude no sort out of our prayers; seeing this one sort were persecuters, that may seem farthest from our prayers. Moor.
Answer His naming one sort, infers, we should exclude no sort out of our Prayers; seeing this one sort were persecuters, that may seem farthest from our Prayers. Moor.
and so they are blotted out of the hopefull book of life, and separated from all men of which they were once, being now reprobated of God, Jer. 16.5. 1 Ioh. 5.16. Answ. But either Christ did bear on his body on the tree, that sin of casting aside the sacrifice of Christ, or not;
and so they Are blotted out of the hopeful book of life, and separated from all men of which they were once, being now reprobated of God, Jer. 16.5. 1 John 5.16. Answer But either christ did bear on his body on the tree, that since of casting aside the sacrifice of christ, or not;
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and further such as sin against the Holy Ghost, as such must come under the reduplication of Gods enemies, the ungodly sinners, disobedient, dead in sins and trespasses, in the highest degree,
and further such as since against the Holy Ghost, as such must come under the reduplication of God's enemies, the ungodly Sinners, disobedient, dead in Sins and Trespasses, in the highest degree,
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or then there is a sin of some of the sons of Adam, that Christ did no more bear on his body on the tree, then the sin of Devils which should render that sin intrinsecally unpardonable,
or then there is a since of Some of the Sons of Adam, that christ did no more bear on his body on the tree, then the since of Devils which should render that since intrinsically unpardonable,
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and in imitation of God, who causeth the Sun to shine on the unjust, cannot infer that we are to pray for all and every one, absolutely, as Arminians dream, That Christ died for all absolutely.
and in imitation of God, who Causes the Sun to shine on the unjust, cannot infer that we Are to pray for all and every one, absolutely, as Arminians dream, That christ died for all absolutely.
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Object. 10. The motives to pray for all men are from only Gods good will to man, and what Christ hath done to ransome us, like Matth. 5.44.45. Motives to pray for beleevers are sweeter, as their uprightnesse with God, faith in Christ, love in the Saints, fellowship to the Gospel.
Object. 10. The motives to pray for all men Are from only God's good will to man, and what christ hath done to ransom us, like Matthew 5.44.45. Motives to pray for believers Are Sweeten, as their uprightness with God, faith in christ, love in the Saints, fellowship to the Gospel.
and raining clouds, which God bestoweth on blasphemers, apostates, and cru•ifyers of the Lord Iesus, Psal. 73.1, 2, &c. Ier. 12.1, 2. Job 21.1, 2, 3, 4, 5, 6. Yea, the giving of Christ to die for sinners, is an argument to prove that far more Christ will give us all other things, Rom. 8.32.
and raining Clouds, which God bestoweth on blasphemers, apostates, and cru•ifyers of the Lord Iesus, Psalm 73.1, 2, etc. Jeremiah 12.1, 2. Job 21.1, 2, 3, 4, 5, 6. Yea, the giving of christ to die for Sinners, is an argument to prove that Far more christ will give us all other things, Rom. 8.32.
Object. 11. We are to pray without wrath, ver. 8. which is incident, when we pray for those that crosse and persecute us, not when we pray for beleevers.
Object. 11. We Are to pray without wrath, ver. 8. which is incident, when we pray for those that cross and persecute us, not when we pray for believers.
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Answ. Non concluditur negatum; Ergo, We are to pray for all, and every man, because we can hardly pray without wrath and grudging for such as Nero. 2. If beleevers injure us (as they often doe now adaies) hee knowes not his owne heart, who is not tempted to wrath in praying for them. 3. Vers. 8. All prayers in generall must be without wrath,
Answer Non concluditur negatum; Ergo, We Are to pray for all, and every man, Because we can hardly pray without wrath and grudging for such as Nero. 2. If believers injure us (as they often do now adais) he knows not his own heart, who is not tempted to wrath in praying for them. 3. Vers. 8. All Prayers in general must be without wrath,
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Joh. 17.22, 23. But things to bee prayed for to the beleevers are higher, as increase of love, sincerity, filling with the fruits of Righteousnesse, Phil. 1.9, &c.
John 17.22, 23. But things to be prayed for to the believers Are higher, as increase of love, sincerity, filling with the fruits of Righteousness, Philip 1.9, etc.
Object. 13. Here is a ground to preach the Gospel to all men, to every Creature, Matth. 28.20. Mark. 16.15. And how farre to all men, Joh. 16.12. 1 Cor. 3.12. Hebr. 5.12. even though they hate and persecute us.
Object. 13. Here is a ground to preach the Gospel to all men, to every Creature, Matthew 28.20. Mark. 16.15. And how Far to all men, John 16.12. 1 Cor. 3.12. Hebrew 5.12. even though they hate and persecute us.
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Answ. If every creature be no Senechdoche, it must warrant us to preach to Devils. 2. Its evident by the story of the Acts that the Apostles, obeyed not this command, in the letter, •s Master Moore presseth it;
Answer If every creature be no Synecdoche, it must warrant us to preach to Devils. 2. Its evident by the story of the Acts that the Apostles, obeyed not this command, in the Letter, •s Master More Presseth it;
3. By this knowledge sinne is removed, death abolished, enmitie slaine, peace obtained, so farre for all men, that God hath given all over to the dispose of Christ,
3. By this knowledge sin is removed, death abolished, enmity slain, peace obtained, so Far for all men, that God hath given all over to the dispose of christ,
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Answ. Here be faire Positions, but not a word to prove that this is Gods will concerning all and every sonne of Adam. He supposeth all this as granted,
Answer Here be fair Positions, but not a word to prove that this is God's will Concerning all and every son of Adam. He Supposeth all this as granted,
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Answ. The word World, is the Nations and Gentiles, and beleevers are elect of both Jewes and Gentiles, Joh. 3, 16. God so loved the world. Rom. 11.12. If the fall of them bee the riches of the world;
Answer The word World, is the nations and Gentiles, and believers Are elect of both Jews and Gentiles, John 3, 16. God so loved the world. Rom. 11.12. If the fallen of them be the riches of the world;
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if the casting away of them bee the reconcilement of the world; of the Gentiles, and especially of Jewes and Gentiles. Math. 24.14. And this Gospel of the kingdome shall be preached in all the world, for a witnesse to all Nations;
if the casting away of them be the reconcilement of the world; of the Gentiles, and especially of Jews and Gentiles. Math. 24.14. And this Gospel of the Kingdom shall be preached in all the world, for a witness to all nations;
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that is, Jewes and Gentiles. A personall witnesse to every single man it cannot be, except every single man heard it. Rom. 10.14. How shall they beleeve in him of whom they have not heard? Joh. 15.22. Rom. 2.12.
that is, Jews and Gentiles. A personal witness to every single man it cannot be, except every single man herd it. Rom. 10.14. How shall they believe in him of whom they have not herd? John 15.22. Rom. 2.12.
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So is the world all Nations, taken, Mar. 14.9, 10. and the word World, Mark. 16.15. (2) Taking away of sinne is the actuall free compleat pardoning of sinne;
So is the world all nations, taken, Mar. 14.9, 10. and the word World, Mark. 16.15. (2) Taking away of sin is the actual free complete pardoning of sin;
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so as Judas sin is sought, and not found, Jer, 50.20. As 2 Sam. 24.10. David having numbred the people, prayeth, O Lord take away the iniquity of thy servant ;
so as Judas since is sought, and not found, Jer, 50.20. As 2 Sam. 24.10. David having numbered the people, Prayeth, Oh Lord take away the iniquity of thy servant;
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as David here doth? Or doth he not seeke the effectuall pardon of his numbring the people? Job 7.21. And why doest thou not pardon mine iniquity, and take away my transgression? Esai 27.9. This is all the fruit, to take away his sinne:
as David Here does? Or does he not seek the effectual pardon of his numbering the people? Job 7.21. And why dost thou not pardon mine iniquity, and take away my Transgression? Isaiah 27.9. This is all the fruit, to take away his sin:
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this cannot be the potentiall, and ineffectuall removing of sinne, common to all the world, but proper to the Church, and brought to passe by particular afflictions on the Church. Rom. 11.27. This is my covenant with them, when I shall take away their sinnes.
this cannot be the potential, and ineffectual removing of sin, Common to all the world, but proper to the Church, and brought to pass by particular afflictions on the Church. Rom. 11.27. This is my Covenant with them, when I shall take away their Sins.
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Iohn speaketh of the taking away of the sinnes of us, Iohn and the Saints, who were loved, Vers. 1. with a wonderfull love to bee called the Sonnes of God, us whom the World knoweth not, vers. 2. us who shall be like Christ, when he appeareth.
John speaks of the taking away of the Sins of us, John and the Saints, who were loved, Vers. 1. with a wonderful love to be called the Sons of God, us whom the World Knoweth not, vers. 2. us who shall be like christ, when he appears.
the taking away of the worlds sinnes to us, is the compleat pardoning of them. Remission of sinnes in his bloud, Ephes. 1.7. Col. 1.14. Blotting out of transgressions, Esai 4•. 25. as a thicke cloud, Esai 44.23. a not remembring of sinnes, Isai 43.25. Ier. 31. •4.
the taking away of the world's Sins to us, is the complete pardoning of them. Remission of Sins in his blood, Ephesians 1.7. Col. 1.14. Blotting out of transgressions, Isaiah 4•. 25. as a thick cloud, Isaiah 44.23. a not remembering of Sins, Isaiah 43.25. Jeremiah 31. •4.
Such a taking away of sinnes, as is promised in the covenant of grace to the house of Iudah, to the Church under the Messiah, that heareth the Gospel, Ier. 31.34, Hebr. 8.8, 9, 10, 11, 12. Rom. 11.26, 27. Esai 59.20.
Such a taking away of Sins, as is promised in the Covenant of grace to the house of Iudah, to the Church under the Messiah, that hears the Gospel, Jeremiah 31.34, Hebrew 8.8, 9, 10, 11, 12. Rom. 11.26, 27. Isaiah 59.20.
This is the taking away of the sinnes of the world, a new world, in whose inner parts the Lord writeth his Law, and with whom the Lord maketh an everlasting covenant, never to turne away from them, Jer. 31.33, 34, 5, 36, 37. in whom the Lord putteth his Spirit, and in whose mouth, he puteth his Word,
This is the taking away of the Sins of the world, a new world, in whose inner parts the Lord Writeth his Law, and with whom the Lord makes an everlasting Covenant, never to turn away from them, Jer. 31.33, 34, 5, 36, 37. in whom the Lord putteth his Spirit, and in whose Mouth, he putteth his Word,
Finally the taking away of the sinnes of the world, is the removing of them as farre from us, as the East is from the West, Psal. 103.12. bestowed on these that feare the Lord, vers. 11. and are pitied of the Lord, as the Father pitieth the Sonne ;
Finally the taking away of the Sins of the world, is the removing of them as Far from us, as the East is from the West, Psalm 103.12. bestowed on these that Fear the Lord, vers. 11. and Are pitied of the Lord, as the Father Pitieth the Son;
Object. 15. Though Reconciliation bee purchased to all and every one, yet it is not necessary that it bee preached to all, and every one: but onely it is required that God bee willing, it bee preached to all;
Object. 15. Though Reconciliation be purchased to all and every one, yet it is not necessary that it be preached to all, and every one: but only it is required that God be willing, it be preached to all;
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and every one, without prescribing any condition to those for whom he dies; he saith not, my sonne dieth to purchase reconciliation to all, upon condition all beleeve, or perform some other dutie ;
and every one, without prescribing any condition to those for whom he die; he Says not, my son Dieth to purchase reconciliation to all, upon condition all believe, or perform Some other duty;
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for conditionall threatnings are set downe in the Gospel, as well as conditionall promises: he that beleeveth shall be saved, he that beleeveth not shall bee damned.
for conditional threatenings Are Set down in the Gospel, as well as conditional promises: he that Believeth shall be saved, he that Believeth not shall be damned.
when hee absolutly, without merit, or condition, willeth the meanes of salvation to some, and denyeth the meanes of salvation, to the farre largest part of mankinde,
when he absolutely, without merit, or condition, wills the means of salvation to Some, and denyeth the means of salvation, to the Far Largest part of mankind,
This Arminians say was Gods dispensation, Matth. 11. with Capernaum, and Tyrus, and Sidon. But it will bee found, that Arminians deny the prescience, and foreknowledge of God.
This Arminians say was God's Dispensation, Matthew 11. with Capernaum, and Tyre, and Sidon. But it will be found, that Arminians deny the prescience, and foreknowledge of God.
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For 1. Christs Princedome and Dominion, that hee hath acquired by death, is not a free-will-power or possibility, by which, he may, upon such and such conditions, kill,
For 1. Christ Princedom and Dominion, that he hath acquired by death, is not a free-will-power or possibility, by which, he may, upon such and such conditions, kill,
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though we change conditions, yet not Masters in both, we should be the Lords, v. 7.8. as Christ lived againe after death, that hee might bee the husband of his owne wife, the Church, that hee dyed of love for.
though we change conditions, yet not Masters in both, we should be the lords, v. 7.8. as christ lived again After death, that he might be the husband of his own wife, the Church, that he died of love for.
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and made a Shepherd of soules, to the end he might have power to destroy all the slock? Ezechiel saith, to feed them, the Apostle, to make the Saints perfect in every good worke, working in them (actually and efficaciously) that which is wel-pleasing in his sight, Heb. 13.20, 21. Its true, Christ obtaineth by his death a mediatory power to crush as a Potters clay vessell, with a rod of yron, all his rebellious enemies.
and made a Shepherd of Souls, to the end he might have power to destroy all the slock? Ezechiel Says, to feed them, the Apostle, to make the Saints perfect in every good work, working in them (actually and efficaciously) that which is Well-pleasing in his sighed, Hebrew 13.20, 21. Its true, christ obtaineth by his death a mediatory power to crush as a Potters clay vessel, with a rod of iron, all his rebellious enemies.
but not to crush all his enemies, that never heard of the Gospel, and so are not Evangelically guilty in sinning against the Lord Jesus, as Mediator, for they cannot be guilty of any such sinne. Rom. 10.14. Joh. 15.22.
but not to crush all his enemies, that never herd of the Gospel, and so Are not Evangelically guilty in sinning against the Lord jesus, as Mediator, for they cannot be guilty of any such sin. Rom. 10.14. John 15.22.
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or acquired by way of merit of Christs death, that a Crown is given to Jesus Christ, for this end, to destroy such enemies as are not capable of sinning against his Mediatorie Crowne, especially,
or acquired by Way of merit of Christ death, that a Crown is given to jesus christ, for this end, to destroy such enemies as Are not capable of sinning against his Mediatory Crown, especially,
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when as God, he had power to destroy them, as his enemies, though hee had never been Mediator. Yea, Act. 5.31. Its said, him (whom yee slew, and hanged on a tree) hath God exalted, with his right hand, to bee a Prince and Saviour, (not to destroy all his subjects, upon foreseene condition of rebellion, to which they were, through corruption of nature, inclinable) but that he might by his Spirit, subdue corruption of nature, and give repentance to Israel and forgivenesse of sinnes.
when as God, he had power to destroy them, as his enemies, though he had never been Mediator. Yea, Act. 5.31. Its said, him (whom ye slew, and hanged on a tree) hath God exalted, with his right hand, to be a Prince and Saviour, (not to destroy all his subject's, upon foreseen condition of rebellion, to which they were, through corruption of nature, inclinable) but that he might by his Spirit, subdue corruption of nature, and give Repentance to Israel and forgiveness of Sins.
but his headship is for this end, that the whole body, by his spirit fitly joyned together might grow up in love, Ephes. 4.16. and that the members might receive life and Spirit from him.
but his headship is for this end, that the Whole body, by his Spirit fitly joined together might grow up in love, Ephesians 4.16. and that the members might receive life and Spirit from him.
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as hee might destroy all his subjects, (for all mankind are his subjects to Arminians. ) But he is made King, Psal. 72.11. That all Nations may serve him ;
as he might destroy all his subject's, (for all mankind Are his subject's to Arminians.) But he is made King, Psalm 72.11. That all nations may serve him;
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and redeeme their soules from violence, and esteeme their death precious, and he raigneth and prospereth as a King, that in his dayes Judah may be saved,
and Redeem their Souls from violence, and esteem their death precious, and he Reigneth and prospereth as a King, that in his days Judah may be saved,
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and God raiseth the horne of David, Luk. 1. And so setteth Christ on the throne to performe his mercy promised to our Fathers, and remember his holy covenant. Ver. 69.7. That wee might serve him in holynesse and righteousnesse.
and God Raiseth the horn of David, Luk. 1. And so sets christ on the throne to perform his mercy promised to our Father's, and Remember his holy Covenant. Ver. 69.7. That we might serve him in holiness and righteousness.
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and the earth should be filled with the knowledge of the Lord, as the waters cover the Sea, Isai 11.1, 2. — 6.7, 8, 9. And Christ is given for a guide and leader of the people ;
and the earth should be filled with the knowledge of the Lord, as the waters cover the Sea, Isaiah 11.1, 2. — 6.7, 8, 9. And christ is given for a guide and leader of the people;
Sure, for the good of the slock, and that he may carry the lambes in his bosome. Esai 40.11. That they should not hunger nor thirst, that neither the heat nor the Sunne should smite them:
Sure, for the good of the slock, and that he may carry the Lambs in his bosom. Isaiah 40.11. That they should not hunger nor thirst, that neither the heat nor the Sun should smite them:
he suffered, the just for the unjust, that he might bring us to God, 1 Pet. 3.18. and in the very act of suffering (to speake so) or in that he was stripped and dyed.
he suffered, the just for the unjust, that he might bring us to God, 1 Pet. 3.18. and in the very act of suffering (to speak so) or in that he was stripped and died.
The chastisement of our peace was on him, Esai 53.5. This cannot bee such a possible heaven, a fowle sleeing in the aire, a ( may be ) as farre off as a ( never may be ) which may consist with an inevitable hell.
The chastisement of our peace was on him, Isaiah 53.5. This cannot be such a possible heaven, a fowl sleeing in the air, a (may be) as Far off as a (never may be) which may consist with an inevitable hell.
So as Christ dyed not, but on a poore hopelesse venture, and a forlorne contingencie, that might as soone fill Hell, with the damned soules of all the world,
So as christ died not, but on a poor hopeless venture, and a forlorn contingency, that might as soon fill Hell, with the damned Souls of all the world,
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but he came to seeke, and actually, and intentionaly, to save that which was lost, Luk. 19.10. to save sinners, 1 Tim. 1.15. and Paul the first of sinners ;
but he Come to seek, and actually, and intentionaly, to save that which was lost, Luk. 19.10. to save Sinners, 1 Tim. 1.15. and Paul the First of Sinners;
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and not for wrath, but that we might obtaine salvation, by our Lord Jesus Christ, 1 Thes. 5.9. 7. Nor did he so die, that we should not live to our selves, but unto Righteousnesse, but that we might be 1 Pet. 2.24. redeemed from this present evill world. Gal. 1.4. from our vaine conversation ; 1 Peter 1.18. That hee might redeeme us from all iniquitie, and purifie to himselfe a peculiar people, zealous of good workes, Titus 2.14. That wee should glorifie God in our bodies and Spirits, which are Gods, 1 Cor. 6.20. That hee might present to himselfe, a glorious Church, not having spot or wrinkle, or any such thing:
and not for wrath, but that we might obtain salvation, by our Lord jesus christ, 1 Thebes 5.9. 7. Nor did he so die, that we should not live to our selves, but unto Righteousness, but that we might be 1 Pet. 2.24. redeemed from this present evil world. Gal. 1.4. from our vain Conversation; 1 Peter 1.18. That he might Redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works, Titus 2.14. That we should Glorify God in our bodies and Spirits, which Are God's, 1 Cor. 6.20. That he might present to himself, a glorious Church, not having spot or wrinkle, or any such thing:
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though all the Redeemed ones (say the Arminians) Live to themselves, and never be redeemed from the present evill world, nor from their vaine conversation,
though all the Redeemed ones (say the Arminians) Live to themselves, and never be redeemed from the present evil world, nor from their vain Conversation,
Now the intrinsecall end, and so the specifick acts of this husband, who is joyned to us, by the marriage-covenant of free grace, must bee free love to his Spouse;
Now the intrinsical end, and so the specific acts of this husband, who is joined to us, by the Marriage covenant of free grace, must be free love to his Spouse;
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9. It is a reasonlesse conceit, that after Christ dyed, hee hath a freedome to transact for our actuall saving and glorifying in what termes he will, Law, or Gospel, Grace or Works;
9. It is a reasonless conceit, that After christ died, he hath a freedom to transact for our actual Saving and glorifying in what terms he will, Law, or Gospel, Grace or Works;
and bequeathed to his poor friends the promise of an eternall inheritance, Heb. 9.15. and so he died as the Mediator of the New Testament, and sealed the Covenant with his blood, which is therefore called the blood of the eternall covenant, Heb. 13.20. Zach. 9.11.
and bequeathed to his poor Friends the promise of an Eternal inheritance, Hebrew 9.15. and so he died as the Mediator of the New Testament, and sealed the Covenant with his blood, which is Therefore called the blood of the Eternal Covenant, Hebrew 13.20. Zach 9.11.
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And therefore neither the first Testament was dedicated without blood, Heb. 9.18, 19, 20, 21. and Christ by his blood entred into heaven, as a Priest to intercede for us, v. 23, 24. And this Arminian way over-turneth the whole Gospel, which is a bargaine of blood, between the Father and the son Christ,
And Therefore neither the First Testament was dedicated without blood, Hebrew 9.18, 19, 20, 21. and christ by his blood entered into heaven, as a Priest to intercede for us, v. 23, 24. And this Arminian Way overturneth the Whole Gospel, which is a bargain of blood, between the Father and the son christ,
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and Christ dying and justifying, pardoning the iniquities of his people, making them heires of the same Covenant and Kingdome with himselfe, is in this Indenture of free Grace, the chiefe man:
and christ dying and justifying, pardoning the iniquities of his people, making them Heirs of the same Covenant and Kingdom with himself, is in this Indenture of free Grace, the chief man:
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and God promised to him if he would die, a seed; and that the pleasure of the Lord should prosper in his hand, that his soule should be satisfied, that he should justifie many, intercede for many, Isai. 53.10, 11, 12, 13. Now if all might eternally perish, notwithstanding that Christ died for them,
and God promised to him if he would die, a seed; and that the pleasure of the Lord should prosper in his hand, that his soul should be satisfied, that he should justify many, intercede for many, Isaiah 53.10, 11, 12, 13. Now if all might eternally perish, notwithstanding that christ died for them,
10. All the offices and relations of Christ and comfortable promises of the Gospel shall be overturned, for it is in the free will of man, that Christ be King, or no King;
10. All the Offices and relations of christ and comfortable promises of the Gospel shall be overturned, for it is in the free will of man, that christ be King, or no King;
then Christ is a Gospel-King, without a Kingdome of Grace, the fruits whereof are righteousnesse, joy of the Holy Ghost, and peace, Rom. 14.17. He is a King, but Iudah shall never be saved in his dayes ;
then christ is a Gospel-King, without a Kingdom of Grace, the fruits whereof Are righteousness, joy of the Holy Ghost, and peace, Rom. 14.17. He is a King, but Iudah shall never be saved in his days;
he is a Husband, but the essence of his maritall and husbandly power standeth in that he hath power to destroy his Spouse eternally, That he hateth his own flesh, he is a Shepherd,
he is a Husband, but the essence of his marital and husbandly power Stands in that he hath power to destroy his Spouse eternally, That he hates his own Flesh, he is a Shepherd,
but the roaring Lyon devoureth all his Flocke, he carrieth not the Lambes in his bosome, he feedeth them not in the strength of the Lord, he causeth them not lye downe safely, he leadeth them not to the living waters, they hunger and starve eternally ;
but the roaring lion devoureth all his Flock, he Carrieth not the Lambs in his bosom, he feeds them not in the strength of the Lord, he Causes them not lie down safely, he leads them not to the living waters, they hunger and starve eternally;
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He is an eternall Priest, but the sins of all he offereth for remaine in heaven before the Lord for ever, hee is the promised seed, and by death, triumpheth over Devils and Principalities and powers;
He is an Eternal Priest, but the Sins of all he Offereth for remain in heaven before the Lord for ever, he is the promised seed, and by death, Triumpheth over Devils and Principalities and Powers;
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all Adams Sons live and die in sin, and are tormented with the Devill and his Angels eternally, such a thing as life eternall and the Kingdome of heaven is for no use offered or purchased to the redeemed, who stand before the Throne, and sing praises to the Lambe.
all Adams Sons live and die in since, and Are tormented with the devil and his Angels eternally, such a thing as life Eternal and the Kingdom of heaven is for no use offered or purchased to the redeemed, who stand before the Throne, and sing praises to the Lamb.
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13. Christs dying had in his eye the Sanctification, the giving of the Spirit, the raising to life, the eternall glory of not one man more then another, not of Peter, of Moses, more then of Cain, or Judas ; though he said, Joh. 17.19. For their sakes sanctifie I my selfe.
13. Christ dying had in his eye the Sanctification, the giving of the Spirit, the raising to life, the Eternal glory of not one man more then Another, not of Peter, of Moses, more then of Cain, or Judas; though he said, John 17.19. For their sakes sanctify I my self.
Vse All the doctrine contrary to universall attonement, doth highly advance Christ, for by it the Lord Jesus as Mediator, and our High Priest must be essentially grace,
Use All the Doctrine contrary to universal atonement, does highly advance christ, for by it the Lord jesus as Mediator, and our High Priest must be essentially grace,
Christ came not to destroy but to seek and to save the lost, get in union with Christ by faith and the Spirit of the Lord Jesus, and he will save you (to speak so) whether you will or no;
christ Come not to destroy but to seek and to save the lost, get in Union with christ by faith and the Spirit of the Lord jesus, and he will save you (to speak so) whither you will or no;
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to preach Christ a dying Redeemer of all and every one of mankind, when millions redeemed doe eternally perish, is to steal away Christ from the people,
to preach christ a dying Redeemer of all and every one of mankind, when millions redeemed doe eternally perish, is to steal away christ from the people,
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yet it was a good Observation of that Learned and gracious servant of Christ Doctor Ames who conversed with Arminans, that he could never see a proof of the grace of Christ, in the conversation of such men,
yet it was a good Observation of that Learned and gracious servant of christ Doctor Ames who conversed with Arminians, that he could never see a proof of the grace of christ, in the Conversation of such men,
Now for the world, All, and the World, and all Nations, it may be demonstrate from Christs will in the Scriptures, that if universall attonement and Redemption of all and every one, can be proved from these Grammattications:
Now for the world, All, and the World, and all nations, it may be demonstrate from Christ will in the Scriptures, that if universal atonement and Redemption of all and every one, can be proved from these Grammatications:
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Then with the like strength I can prove, 1. The conversion of all and every mortall man to saving Faith. 2. The eternall salvation of all and every man. 3. The eternall perishing of all and every one, which must be infinitely absurd and blasphemous:
Then with the like strength I can prove, 1. The conversion of all and every Mortal man to Saving Faith. 2. The Eternal salvation of all and every man. 3. The Eternal perishing of all and every one, which must be infinitely absurd and blasphemous:
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And if the good will of God cannot be extended to the end, and the efficacious and onely saving meanes tending to this end, which are salvation and saving faith;
And if the good will of God cannot be extended to the end, and the efficacious and only Saving means tending to this end, which Are salvation and Saving faith;
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Here is a drawing of all men, and so an effectuall conversion, but not of all and every man, as Mr Den saith, 1. Because v. 33. This drawing is by the power of Christ, lifted up on the Crosse, and by the Holy Spirit given by Christ, Joh. 7.39. and 14.16, 7. and 15.26, •7.
Here is a drawing of all men, and so an effectual conversion, but not of all and every man, as Mr Den Says, 1. Because v. 33. This drawing is by the power of christ, lifted up on the Cross, and by the Holy Spirit given by christ, John 7.39. and 14.16, 7. and 15.26, •7.
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and by his death, all and every man to himselfe, even thousands and millions of the sons of Adam, that never heard one letter or the least sound of the Gospel,
and by his death, all and every man to himself, even thousands and millions of the Sons of Adam, that never herd one Letter or the least found of the Gospel,
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for sure, Christs death-drawing must be by proposing the beauty and lovelinesse of Christ crucified, which thousands never heard of. 2. This drawing must be all one with the drawing which effectually produceth running Cant. 1.4. after Christ. And which is Ioh. 6.44.
for sure, Christ death-drawing must be by proposing the beauty and loveliness of christ Crucified, which thousands never herd of. 2. This drawing must be all one with the drawing which effectually Produceth running Cant 1.4. After christ. And which is John 6.44.
but by the inward teaching of the Spirit, must be saving conversion and there is no more reason to expound Israel, all Israel, both Iews and Gentiles, of all of every kinde,
but by the inward teaching of the Spirit, must be Saving conversion and there is no more reason to expound Israel, all Israel, both Iews and Gentiles, of all of every kind,
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1 Tim. 2. B•cause it is their constant doctrine to make all and every one of Adams Sonnes, as many as Christ died for, to be the parties with whom the covenant is made:
1 Tim. 2. B•cause it is their constant Doctrine to make all and every one of Adams Sons, as many as christ died for, to be the parties with whom the Covenant is made:
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so in the same covenant, it is said, Ioh. 6. 45. NONLATINALPHABET. They shall bee all taught of God as Ieremiah saith Chap. 31.34. NONLATINALPHABET &c. Because they shall all know me, for I will forgive their iniquity, and remember their sinne no more :
so in the same Covenant, it is said, John 6. 45.. They shall be all taught of God as Jeremiah Says Chap. 31.34. etc. Because they shall all know me, for I will forgive their iniquity, and Remember their sin no more:
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and all and every one of mankinde, in Christ to bee taken in, within the covenant of grace (for they expound all those of the visible Church) there is as good reason, that wee prove from the Grammar of NONLATINALPHABET and NONLATINALPHABET All. An universall Regeneration,
and all and every one of mankind, in christ to be taken in, within the Covenant of grace (for they expound all those of the visible Church) there is as good reason, that we prove from the Grammar of and All. an universal Regeneration,
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and an universall justification of all, as they can prove an universall redemption: so is the same promise Isai. 54.11. and clearly Rom. 11.26. All Israel shall bee saved.
and an universal justification of all, as they can prove an universal redemption: so is the same promise Isaiah 54.11. and clearly Rom. 11.26. All Israel shall be saved.
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So by Iohn Baptists ministry, all and every one of his hearers must bee converted, why? As Arminians expound many that Christ died for, Matth. 20.28. To bee all and every man without exception.
So by John Baptists Ministry, all and every one of his hearers must be converted, why? As Arminians expound many that christ died for, Matthew 20.28. To be all and every man without exception.
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these wee must expound by the Arminian Grammar of the conversion of all and every one ▪ that heard •ohn preach contrary to Luke 7.29.30. for Pharisees and Lawyers were not converted.
these we must expound by the Arminian Grammar of the conversion of all and every one ▪ that herd •ohn preach contrary to Lycia 7.29.30. for Pharisees and Lawyers were not converted.
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Matth 3. expoundeth it of the preaching of repentance, and the coming of the kingdome of God, by the ministrie of Iohn: so doth Mark 2.3. and Iohn 1.2.
Matthew 3. expoundeth it of the preaching of Repentance, and the coming of the Kingdom of God, by the Ministry of John: so does Mark 2.3. and John 1.2.
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Mr. Den saith, That the seeing of God, is in that when they knew God, they glorified him not as God, Rom. 1.21. And they liked not to retain God in their knowledge, as that is, they have both seen and hated both me and my Father, and Mat. 13. 1•. And seeing, they see not, but (saith he) it is not to bee understood of saving knowledge.
Mr. Den Says, That the seeing of God, is in that when they knew God, they glorified him not as God, Rom. 1.21. And they liked not to retain God in their knowledge, as that is, they have both seen and hated both me and my Father, and Mathew 13. 1•. And seeing, they see not, but (Says he) it is not to be understood of Saving knowledge.
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Answ. 1. This is contrary to the scope of the Prophet Isaiah and of the Evangelists, who aime at holding forth the fruits of the Gospel in John Baptist his Ministery, which was the conversion of soules,
Answer 1. This is contrary to the scope of the Prophet Isaiah and of the Evangelists, who aim At holding forth the fruits of the Gospel in John Baptist his Ministry, which was the conversion of Souls,
and the disobedient to the wisedome of the just, and to make ready a people prepared for the Lord, Luke 1.16, 17. Which is a cleer Exposition of laying every proud Mountain levell to Christ,
and the disobedient to the Wisdom of the just, and to make ready a people prepared for the Lord, Lycia 1.16, 17. Which is a clear Exposition of laying every proud Mountain level to christ,
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as Idolatrous Heathen had of God as Creator, or blinde and obstinate Pharisees had of Christ and his Father, whom they both saw and hated, Joh. 15. Rom. 21. That seeing of the salvation of God, is neither conversion,
as Idolatrous Heathen had of God as Creator, or blind and obstinate Pharisees had of christ and his Father, whom they both saw and hated, John 15. Rom. 21. That seeing of the salvation of God, is neither conversion,
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nor preparation of a people for Christ. 2. The phrase of seeing God, and the salvation of God, being set downe as a powerfull fruit of the Gospel, hath never in Scripture so low a meaning as is not wanting to naturall men, and Atheists, and Pharisees: But is meant of an eff•ctuall knowledge of God,
nor preparation of a people for christ. 2. The phrase of seeing God, and the salvation of God, being Set down as a powerful fruit of the Gospel, hath never in Scripture so low a meaning as is not wanting to natural men, and Atheists, and Pharisees: But is meant of an eff•ctuall knowledge of God,
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and the injoying of God, as Job 19.25. I shall see God. Psal. 106.5. That I may see, that is inioy, the good of thy chosen, Isai. 33.17 Thine eyes shall see the King in his beauty. Isai. 52.10. The ends of the earth shall see the salvation of our God. Matth. 5.8. Blessed are the pure in heart, for they shall see God. Joh. 3.3. Except a man be born againe, he cannot see the Kingdome of God. Acts 22.14.
and the enjoying of God, as Job 19.25. I shall see God. Psalm 106.5. That I may see, that is enjoy, the good of thy chosen, Isaiah 33.17 Thine eyes shall see the King in his beauty. Isaiah 52.10. The ends of the earth shall see the salvation of our God. Matthew 5.8. Blessed Are the pure in heart, for they shall see God. John 3.3. Except a man be born again, he cannot see the Kingdom of God. Acts 22.14.
But if Mr. Den and others will contend that this seeing of the salvation of God, is the revelation of the literall knowledge of Christ, that saving thing which is bestowed on the Nations by the Ministery of John and the coming of the Messiah, they must with us confesse a large Synecdoche and figure in this,
But if Mr. Den and Others will contend that this seeing of the salvation of God, is the Revelation of the literal knowledge of christ, that Saving thing which is bestowed on the nations by the Ministry of John and the coming of the Messiah, they must with us confess a large Synecdoche and figure in this,
when it is said, All flesh shall see the salvation of God, because there are thousands that live and die in the region and shadow of death, to whom the least taste of literall knowledge of Christ,
when it is said, All Flesh shall see the salvation of God, Because there Are thousands that live and die in the region and shadow of death, to whom the least taste of literal knowledge of christ,
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or of his Name n•ver came. Psal. •9. 9. In his Temple shall every one speak of his glory, not every one, but converts only can utter the glory of God savingly, in the Temple of the Lord, otherwise many speak and doe in his Temple, to his dishonour, Jer. 7.4.10 ▪ 11. Ezech. 23.38, 39. Acts 2.4. They were all filled with the Holy Ghost.
or of his Name n•ver Come. Psalm •9. 9. In his Temple shall every one speak of his glory, not every one, but converts only can utter the glory of God savingly, in the Temple of the Lord, otherwise many speak and do in his Temple, to his dishonour, Jer. 7.4.10 ▪ 11. Ezekiel 23.38, 39. Acts 2.4. They were all filled with the Holy Ghost.
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Now Paul speaketh of all under the Gospel, and under the glorious ministration of the Spirit, opposite to the condition of the children of Israel, who were under the Law, which was the ministration of death, v. 6, 7, 8. Whose minds are blinded, through the vaile that was,
Now Paul speaks of all under the Gospel, and under the glorious ministration of the Spirit, opposite to the condition of the children of Israel, who were under the Law, which was the ministration of death, v. 6, 7, 8. Whose minds Are blinded, through the veil that was,
all of us having our faces shining with the rayes and beames of the glory of the Gospel, in the face of God, in a more glorious manner then the face of Moses did shine when he came downe from the Mount, with a glory that was to be done away, whereas this is eternall, v. 9, 10, 11, 12. compared with v. 17, 18. Now let Arminians speak,
all of us having our faces shining with the rays and beams of the glory of the Gospel, in the face of God, in a more glorious manner then the face of Moses did shine when he Come down from the Mount, with a glory that was to be done away, whereas this is Eternal, v. 9, 10, 11, 12. compared with v. 17, 18. Now let Arminians speak,
if they thinke all, and every one that heareth the Gospel are partakers of this vision of God in the Kingdome of Grace? And Ephes 4. Christ ascending on high gifted his Church with a Ministery, v. 13. Till we all come in the unitie of the faith,
if they think all, and every one that hears the Gospel Are partakers of this vision of God in the Kingdom of Grace? And Ephesians 4. christ ascending on high gifted his Church with a Ministry, v. 13. Till we all come in the unity of the faith,
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When we to decline the absolute universality of the redemption of all and every one, doe say, We all, and he tasted death for all men, and Christ gave himselfe a ransome for all.
When we to decline the absolute universality of the redemption of all and every one, do say, We all, and he tasted death for all men, and christ gave himself a ransom for all.
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Master Moore saith, we make the Holy Ghost to speake untruth, because we expound, all men, to be few men, yet must they either use the same restriction,
Master More Says, we make the Holy Ghost to speak untruth, Because we expound, all men, to be few men, yet must they either use the same restriction,
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then need force All must be restricted to the chosen flocke only. So Luk. 16.16. The kingdome of God is preached, NONLATINALPHABET, and every man presseth violently to it.
then need force All must be restricted to the chosen flock only. So Luk. 16.16. The Kingdom of God is preached,, and every man Presseth violently to it.
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For 1. from John Baptists time, all and every one heareth not the Gospel, Matth. 10.5. (2) Matth. 11. ver. 2. is clearely expounded by an Active verbe, these that take heaven violenly, NONLATINALPHABET, take it by force ;
For 1. from John Baptists time, all and every one hears not the Gospel, Matthew 10.5. (2) Matthew 11. ver. 2. is clearly expounded by an Active verb, these that take heaven violenly,, take it by force;
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but doe all, and every Sonne of Adam, take heaven by force? No, then there must be an All, and a Catholicke company of converted and saved persons, by this conceit. And 1 Thess. 5.5. Yea, are all NONLATINALPHABET the children of light, and the children of the day;
but do all, and every Son of Adam, take heaven by force? No, then there must be an All, and a Catholic company of converted and saved Persons, by this conceit. And 1 Thess 5.5. Yea, Are all the children of Light, and the children of the day;
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these All that are called the children of the day, are opposed in the foregoing Verses, to the children of darkenesse, on whom the last day commeth suddenly, as child-birth paines on a woman. 2. All these are the children of light, who are exhorted to be sober, not to sleep, Vers. 6, 7, 8. And whom God hath not appointed for wrath,
these All that Are called the children of the day, Are opposed in the foregoing Verses, to the children of darkness, on whom the last day comes suddenly, as childbirth pains on a woman. 2. All these Are the children of Light, who Are exhorted to be Sobrium, not to sleep, Vers. 6, 7, 8. And whom God hath not appointed for wrath,
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and not without the counsell of Gods will, if there be a provid•nce that rules the world. 2. God doth nothing in the Election of Peter, more then of Iudas ;
and not without the counsel of God's will, if there be a provid•nce that rules the world. 2. God does nothing in the Election of Peter, more then of Iudas;
Now he speaketh of these in whom Christ had begunne the good worke, and would perfect it into the day of Christ, Vers. 6. Such the Arminians doe say, were all the visible Saints at Philippi. Then by this, all and every one of them were converted, 1 Cor. 11.4.
Now he speaks of these in whom christ had begun the good work, and would perfect it into the day of christ, Vers. 6. Such the Arminians do say, were all the visible Saints At Philippi. Then by this, all and every one of them were converted, 1 Cor. 11.4.
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The head NONLATINALPHABET, of every man is Christ, of every man without exception? No, these of whom Christ is h•ad, these are his body, the Church, that have life from him,
The head, of every man is christ, of every man without exception? No, these of whom christ is h•ad, these Are his body, the Church, that have life from him,
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and are knit to him by the Spirit, and among themselves by spirituall ligatures, Ephes. 1.22.23. and Christs fulnesse, Ephes. 4 •6. Col. 1.18. Gen. 21.6. All that heares shall laugh with me;
and Are knit to him by the Spirit, and among themselves by spiritual ligatures, Ephesians 1.22.23. and Christ fullness, Ephesians 4 •6. Col. 1.18. Gen. 21.6. All that hears shall laugh with me;
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then must all that heare of Sarahs bearing o• Isaak in her old age, beleeve in Christ, as Sarah did? Psalm. 65.2. O thou that hearest prayer, unto thee shall all flesh come;
then must all that hear of Sarahs bearing o• Isaac in her old age, believe in christ, as Sarah did? Psalm. 65.2. Oh thou that Hearst prayer, unto thee shall all Flesh come;
and if there be no figure in the particle, NONLATINALPHABET then must all flesh, and all Adams Sonnes put up prayers to God, contrary to experience, and to Scripture, Psalm. 14.4. Psal. 53.4. Jer. 10.25. So Psal. 72.12.
and if there be no figure in the particle, then must all Flesh, and all Adams Sons put up Prayers to God, contrary to experience, and to Scripture, Psalm. 14.4. Psalm 53.4. Jer. 10.25. So Psalm 72.12.
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if many refuse him to be their King, Psalm. 2.9.2.3. L•k. 19 14. Psal. 110.1. So is it said, Psal. 22.27. All the ends of the world shall remember, and turne to the Lord:
if many refuse him to be their King, Psalm. 2.9.2.3. L•k. 19 14. Psalm 110.1. So is it said, Psalm 22.27. All the ends of the world shall Remember, and turn to the Lord:
Psalm. 66 9. All Nations, whom thou hast made, shall come and worship before thee, O Lord, and shall glorifie thy name. Esai. 66.23. And it shall come to passe, that from one new Moone to another, and from one Sabbath to another, shall all flesh come •o worship before me, saith the Lord.
Psalm. 66 9. All nations, whom thou hast made, shall come and worship before thee, Oh Lord, and shall Glorify thy name. Isaiah. 66.23. And it shall come to pass, that from one new Moon to Another, and from one Sabbath to Another, shall all Flesh come •o worship before me, Says the Lord.
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Let Arminians speake, if all flesh, that commeth before God, from Sabbath to Sabbath, under the New Testament to worship, be as large and comprehensive as the same expression, Esai 40.6. All flesh is grasse. Sure the latter comprehendeth all Adams Sonnes, without exception, even including infants;
Let Arminians speak, if all Flesh, that comes before God, from Sabbath to Sabbath, under the New Testament to worship, be as large and comprehensive as the same expression, Isaiah 40.6. All Flesh is grass. Sure the latter comprehendeth all Adams Sons, without exception, even including Infants;
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If the meaning be that, without any figure or exception, all and every family be blessed in Christ, then shall I inferre that, all the families of the earth, without exception, are justified by faith in Christ, Gal. 3.10, 11, 12, 13.14.
If the meaning be that, without any figure or exception, all and every family be blessed in christ, then shall I infer that, all the families of the earth, without exception, Are justified by faith in christ, Gal. 3.10, 11, 12, 13.14.
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And that the Nations of the earth, without exception, are heires of the promise, have right to strong consolation, are fled for refuge to lay hold on the hope laid before them,
And that the nations of the earth, without exception, Are Heirs of the promise, have right to strong consolation, Are fled for refuge to lay hold on the hope laid before them,
for of these Nations the Apostle expoundeth the promise, Hebr. 6.13, 14, 15, 16, 17, 18, 19, 20. So Esai 27.6. Israel shall blossome and bud, and fill the face of the world with fruit ;
for of these nations the Apostle expoundeth the promise, Hebrew 6.13, 14, 15, 16, 17, 18, 19, 20. So Isaiah 27.6. Israel shall blossom and bud, and fill the face of the world with fruit;
then shall there bee none on earth, but the blossoming I•rael of God? Rom. 11.26. And so all Israel shall be saved, as it is written, there shall come out of Sion a deliverer, &c. These that Paul calleth all Israel, Esaiah 69.20, 21. calleth Jaakob and the seed, and the seeds seed. Esaiah 59.19. So shall they feare the name of the Lord from the West, and his glory from the rising of the Sunne. Mal. 1.11.
then shall there be none on earth, but the blossoming I•rael of God? Rom. 11.26. And so all Israel shall be saved, as it is written, there shall come out of Sion a deliverer, etc. These that Paul calls all Israel, Isaiah 69.20, 21. calls Jacob and the seed, and the seeds seed. Isaiah 59.19. So shall they Fear the name of the Lord from the West, and his glory from the rising of the Sun. Malachi 1.11.
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and in every place, incense shall be offered unto my name, and a pure offering: for my name shall bee great among the heathen, saith the Lord of Hosts ;
and in every place, incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, Says the Lord of Hosts;
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then sure, the whole inhabitants of the earth, between the rising of the Sunne to the going downe of the same, must bee converted to Christ, and offer prayers, prayses, spirituall service to Christ, except some restriction be made, the most part from the East to the West are enemies to the Gospel;
then sure, the Whole inhabitants of the earth, between the rising of the Sun to the going down of the same, must be converted to christ, and offer Prayers, praises, spiritual service to christ, except Some restriction be made, the most part from the East to the West Are enemies to the Gospel;
except we say there must be a figure, a Senechdoche, of All, for many? Or Christs all, and universalitie of converted ones must bee here meant? Joh. 1.9. That was the true light that inlighteneth every one that commeth into the world.
except we say there must be a figure, a Synecdoche, of All, for many? Or Christ all, and universality of converted ones must be Here meant? John 1.9. That was the true Light that Enlighteneth every one that comes into the world.
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For Vers. 10. The world knew him not, and Vers. 6. There was a man sent from God, whose name was John ver. 7. the same came for a witnesse, to beare w•tnesse of the light, that all men through him might beleeve.
For Vers. 10. The world knew him not, and Vers. 6. There was a man sent from God, whose name was John ver. 7. the same Come for a witness, to bear w•tnesse of the Light, that all men through him might believe.
the morning starre which was to fall, and disappeare, and shine no more at the rising of Christ, the Sunne of righteousnesse? 1 Joh. 2.27. Yee need not that any teach you, but the anointing that yee have received teacheth you all things.
the morning star which was to fallen, and disappear, and shine no more At the rising of christ, the Sun of righteousness? 1 John 2.27. Ye need not that any teach you, but the anointing that ye have received Teaches you all things.
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and all the visible Saints that John writeth unto? 1 Joh. 1, 2. & 2.1.2. & 4.9. God sent his onely begotten Sonne to the world, that we through him might live ;
and all the visible Saints that John Writeth unto? 1 John 1, 2. & 2.1.2. & 4.9. God sent his only begotten Son to the world, that we through him might live;
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nor need we flee to that exposition ever and anone, that Christ dyed for all, that is, all ranks of men. For All, is put in Scripture ordinarily for many; as Deut. 1.21. Psal. 71.18. Ier. 15.10. and 19.9. and 20.7. and 23.30. and 49.17. Ezech. 16.27. Exod. 33.10. Col. 1.28. Isai. 61.9. Gen. 41.57. Mark 14.4. Joh. 3.26. Acts 17.31. and 10.38. Mark. 1.37. 2 Cor. •. 2. Luke 24.47. and 4.15. Isai 2.2, 3. Otherwise I could say Christ died for no man, because the Scripture ascribeth an universality to the wicked, Jer. 6.28. c. 9.2. Mic. 1.7. 1 Iohn 2.15, 16. and 1 Iohn 5.19.
nor need we flee to that exposition ever and anon, that christ died for all, that is, all ranks of men. For All, is put in Scripture ordinarily for many; as Deuteronomy 1.21. Psalm 71.18. Jeremiah 15.10. and 19.9. and 20.7. and 23.30. and 49.17. Ezekiel 16.27. Exod 33.10. Col. 1.28. Isaiah 61.9. Gen. 41.57. Mark 14.4. John 3.26. Acts 17.31. and 10.38. Mark. 1.37. 2 Cor. •. 2. Lycia 24.47. and 4.15. Isaiah 2.2, 3. Otherwise I could say christ died for no man, Because the Scripture ascribeth an universality to the wicked, Jer. 6.28. c. 9.2. Mic. 1.7. 1 John 2.15, 16. and 1 John 5.19.
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on which Arminians confide much, for Gods love to save mankinde, by the death of Christ is the very love of election to glory, of such certaine persons,
on which Arminians confide much, for God's love to save mankind, by the death of christ is the very love of election to glory, of such certain Persons,
so that the NONLATINALPHABET as many, and the number of beleevers, and of the chosen to life are equall. Acts 13.48. Ioh. 10.26. Rom. 8.29.30. 1. That love cannot bee a generall, confused, antecedent, conditionall love, offered to all the world, on condition they beleeve;
so that the as many, and the number of believers, and of the chosen to life Are equal. Acts 13.48. John 10.26. Rom. 8.29.30. 1. That love cannot be a general, confused, antecedent, conditional love, offered to all the world, on condition they believe;
for that the Scripture freeth thousands of the sinne of unbeliefe of that love, if Christ come not to them, and speake not, Ioh. 15.22. and Paul saith Rom. 1.14. How shall they beleeve in him, of whom they have not heard? Now the loved world, Ioh. 3.16. is obliged to beleeve.
for that the Scripture freeth thousands of the sin of unbelief of that love, if christ come not to them, and speak not, John 15.22. and Paul Says Rom. 1.14. How shall they believe in him, of whom they have not herd? Now the loved world, John 3.16. is obliged to believe.
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it is such a giving love, whereby Christ gives his Sonne, that with him hee cannot but give his Holy Spirit, faith and salvation, yea, and all things, Rom. 8.32.
it is such a giving love, whereby christ gives his Son, that with him he cannot but give his Holy Spirit, faith and salvation, yea, and all things, Rom. 8.32.
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yea, the known and beleeved love of God in sending his Son to die for us is proper to the beleever, 1 Ioh. 4.16.9, 10. We have known and beleeved the love God hath to us, God is love, and he that dwelleth in love, (its a noble Princely pallace to lodge in) dwelleth in God, and God in him.
yea, the known and believed love of God in sending his Son to die for us is proper to the believer, 1 John 4.16.9, 10. We have known and believed the love God hath to us, God is love, and he that dwells in love, (its a noble Princely palace to lodge in) dwells in God, and God in him.
For, 1. Let God doe what he can, or omnipotency, or sweetnesse of free grace, all that is possible, free will hath the free and absolute casting of the ballance to will, receive Christ, open to the King of glory, and be converted, or to the contrary. 2. In Election and Reprobation from eternity, (as Arminians in their last Apology goe no higher then time, coepta est in temporo electio, contra quam creditum est, &c.) God doth no more in his generall decree for chusing of Jacob or Peter, then of Pharaoh, Esau or Judas ;
For, 1. Let God do what he can, or omnipotency, or sweetness of free grace, all that is possible, free will hath the free and absolute casting of the balance to will, receive christ, open to the King of glory, and be converted, or to the contrary. 2. In Election and Reprobation from eternity, (as Arminians in their last Apology go no higher then time, coepta est in temporo Electio, contra quam creditum est, etc.) God does not more in his general Decree for choosing of Jacob or Peter, then of Pharaoh, Esau or Judas;
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But for the Assumption that Peter, Iohn, Pharaoh, Judas, Esau, beleeve, or not beleeve, the eternall decree of God does nothing, his means, Gospel, his inward grace (such grace as they can grant) doe no more,
But for the Assump that Peter, John, Pharaoh, Judas, Esau, believe, or not believe, the Eternal Decree of God does nothing, his means, Gospel, his inward grace (such grace as they can grant) do no more,
for if the Lord should determine the will (say they) and therefore Gods last decree of chusing those to life, whom he foresees shall expire in faith,
for if the Lord should determine the will (say they) and Therefore God's last Decree of choosing those to life, whom he foresees shall expire in faith,
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and persevere to the end, and of rejecting such, as he foresees shall goe on, in finall obstinacy against the Gospel, is not any Scripturall decree of Election or Reprobation,
and persevere to the end, and of rejecting such, as he foresees shall go on, in final obstinacy against the Gospel, is not any Scriptural Decree of Election or Reprobation,
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and there can be no such thing as that grace and the free pleasure of God, who hath mercy on whom he will, or because he will, and hardens whom he will, can have any place here.
and there can be no such thing as that grace and the free pleasure of God, who hath mercy on whom he will, or Because he will, and hardens whom he will, can have any place Here.
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and so to alledge this one place, without authoritie of the Word, is petitio principii, a begging of the question; for the love Ez•ch. 16.8. Called the time of loves, was such as saved, all that were to b• saved, amongst the people of God;
and so to allege this one place, without Authority of the Word, is petitio Principii, a begging of the question; for the love Ez•ch. 16.8. Called the time of loves, was such as saved, all that were to b• saved, among the people of God;
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and cannot be understood of such a love as God did bear to the Heathen, and the Cannanits, for it separates them from all the world: so Deut. 7.7. Psal. 146.19.20 Isai. 51.1, 2, 3. Isai. 52.3, 4. Psal. 132. 1•. Psal. 1•5. 4. Zech. 3.2. 1 King. 1.13. 2 Chron. 6.6. Isai. 4•. 8, 9. Deut. 14.2. Isai. 43 20. Dan. 1•. 15. 1 Chron. 16.13. Ezech. 20.5. Act. 13.17. Yee shall not finde that the love of God in Christ can consist with Reprobation, or Damnation, in all the Scripture;
and cannot be understood of such a love as God did bear to the Heathen, and the Cannanits, for it separates them from all the world: so Deuteronomy 7.7. Psalm 146.19.20 Isaiah 51.1, 2, 3. Isaiah 52.3, 4. Psalm 132. 1•. Psalm 1•5. 4. Zechariah 3.2. 1 King. 1.13. 2 Chronicles 6.6. Isaiah 4•. 8, 9. Deuteronomy 14.2. Isaiah 43 20. Dan. 1•. 15. 1 Chronicles 16.13. Ezekiel 20.5. Act. 13.17. Ye shall not find that the love of God in christ can consist with Reprobation, or Damnation, in all the Scripture;
sanctifying, washing and presenting her, without spot or wrinkle before 〈 … 〉 a husband-love, Ephes. 5.25, 26. a love saving, b• the washing of Regeneration,
sanctifying, washing and presenting her, without spot or wrinkle before 〈 … 〉 a husband-love, Ephesians 5.25, 26. a love Saving, b• the washing of Regeneration,
It is the love of God our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace. 2 Thes. 2.16. an everlasting love. Jer. 31.3. a love before the foundation of the world, Ephes. 1.3, 4, before we doe good or evill, Rom. 9.11. Not a love that fals to nothing;
It is the love of God our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace. 2 Thebes 2.16. an everlasting love. Jer. 31.3. a love before the Foundation of the world, Ephesians 1.3, 4, before we do good or evil, Rom. 9.11. Not a love that falls to nothing;
and out of which wee may bee decourted; a love that puts the honour of sonnes on us, 1 Ioh. 3.1. It is a saving and a pittying love Isai. 63.9. a love which the Lord rests in, Zeph. 3.17. a love continuing to the end, Ioh. 13.1. a love that makes us more then conquerors. R•m. 8.37. It is a separating love that differenceth the loved of God, from all others, Psal. 87.2. Psal. 1.6.8. otherwise all the world, should in regard of this generall, and antecedent, and conditionall love of God, bee so the beloved of God;
and out of which we may be decurted; a love that puts the honour of Sons on us, 1 John 3.1. It is a Saving and a pitying love Isaiah 63.9. a love which the Lord rests in, Zephaniah 3.17. a love Continuing to the end, John 13.1. a love that makes us more then conquerors. R•m. 8.37. It is a separating love that differenceth the loved of God, from all Others, Psalm 87.2. Psalm 1.6.8. otherwise all the world, should in regard of this general, and antecedent, and conditional love of God, be so the Beloved of God;
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as Christ in the song of Solomon, esteemeth the Spouse his love, his welbeloved: Its a love better then life, Psal. 6•. 3. and the dowrie Christ bestoweth on his spouse, Hos. 2.19.
as christ in the song of Solomon, esteems the Spouse his love, his well-beloved: Its a love better then life, Psalm 6•. 3. and the dowry christ bestoweth on his spouse, Hos. 2.19.
to wit, from this present evill world, Gal. 1.4. yea, the blood of the Lambe, unspoted, and undefiled, hath bought them from their vaine conversation, received by tradition, from their fathers, 1 Pet. 1.18. yea, from fornication, that they should bee members of Christ, temples of the Holy Ghost, 1 Cor. 6.20.
to wit, from this present evil world, Gal. 1.4. yea, the blood of the Lamb, unspoted, and undefiled, hath bought them from their vain Conversation, received by tradition, from their Father's, 1 Pet. 1.18. yea, from fornication, that they should be members of christ, Temples of the Holy Ghost, 1 Cor. 6.20.
yea, Christ bare their sinnes in his owne body on the tree, that they should live to righteousnesse. Now all and every one of mankinde, Heathen and Turks, are not thus bought with a price,
yea, christ bore their Sins in his own body on the tree, that they should live to righteousness. Now all and every one of mankind, Heathen and Turks, Are not thus bought with a price,
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and deliv•••d from idolatry, blasphemy, killing of child••• to th•ir god, from the world of Gentilisme. 1. Th•y liv• in these sinnes, as serving God in them;
and deliv•••d from idolatry, blasphemy, killing of child••• to th•ir god, from the world of Gentilism. 1. Th•y liv• in these Sins, as serving God in them;
7. All these graces are particular, 1. Election to glory is particular, Few are chosen, Mat. 22.14. Joh. 10.26.29. Ephes. 1.4. Rom. 9.11. The promise is particular to the sons of the promise, Rom. 9.8, 9. made to Christ, and his seed only, Gal. 3.16, 17, 18. Gal. 4.22, 23, &c. the calling particular, Isai. 55.1, 2. Matth. 11.27, 28. Acts 2.39. the Covenant particular, and takes in only the House of Judah, the elect and such as cannot fall away, Ier. 31.34, 35, &c. and 32.39, 40. Isai. 54.10. and 59.19, 20. The surety of the Covenant, Christ, Heb. 7.22. promised to be King over the House of David, over his people only;
7. All these graces Are particular, 1. Election to glory is particular, Few Are chosen, Mathew 22.14. John 10.26.29. Ephesians 1.4. Rom. 9.11. The promise is particular to the Sons of the promise, Rom. 9.8, 9. made to christ, and his seed only, Gal. 3.16, 17, 18. Gal. 4.22, 23, etc. the calling particular, Isaiah 55.1, 2. Matthew 11.27, 28. Acts 2.39. the Covenant particular, and Takes in only the House of Judah, the elect and such as cannot fallen away, Jeremiah 31.34, 35, etc. and 32.39, 40. Isaiah 54.10. and 59.19, 20. The surety of the Covenant, christ, Hebrew 7.22. promised to be King over the House of David, over his people only;
further glorification is conditionall, justification conditionall, upon condition of Faith, but because the condition never is, all men have not fa•th ;
further glorification is conditional, justification conditional, upon condition of Faith, but Because the condition never is, all men have not fa•th;
and absolute) and Election to glory are commensurable, the one not larger then the other, Rom. 8.29, 30. how can Redemption, which is a mid-linke between both, be of a wider Sphear to take in all? for 1 Thes. 5.9. Gods counsell set us on Christ as Redeemer, and gives us to Christ.
and absolute) and Election to glory Are commensurable, the one not larger then the other, Rom. 8.29, 30. how can Redemption, which is a mid-linke between both, be of a wider Sphere to take in all? for 1 Thebes 5.9. God's counsel Set us on christ as Redeemer, and gives us to christ.
there is here no condition relating to the father, but he does all freely. Beleeving is a condition, and life eternall is conditionatum, a thing that falleth under promise,
there is Here no condition relating to the father, but he does all freely. Believing is a condition, and life Eternal is conditionatum, a thing that falls under promise,
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9. Hence the promises of the Gospel are indefinite, not universall, and in the Lords purpose and intention made with the Elect onely, not with the Reprobate at all,
9. Hence the promises of the Gospel Are indefinite, not universal, and in the lords purpose and intention made with the Elect only, not with the Reprobate At all,
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for when God saith, if Iudas, Cain, Pharaoh, beleeve they shall be saved, the Lords purpose being •o deny to them the grace of beleeving, without which it is unpossible they can beleeve, the promise in Gods purpose is not made with them:
for when God Says, if Iudas, Cain, Pharaoh, believe they shall be saved, the lords purpose being •o deny to them the grace of believing, without which it is unpossible they can believe, the promise in God's purpose is not made with them:
he doth indeed not will to the party, what is so promised, if John send Peter to work in his garden upon condition, that if he worke, he shall give him a talent a day,
he does indeed not will to the party, what is so promised, if John send Peter to work in his garden upon condition, that if he work, he shall give him a talon a day,
Hence I ar•ue, it is against the wisedome of God to intend and will that the Reprobate be redeemed, pardoned, saved, upon a condition, which he himself only can work by his grace,
Hence I ar•ue, it is against the Wisdom of God to intend and will that the Reprobate be redeemed, pardoned, saved, upon a condition, which he himself only can work by his grace,
but by a figure only, for commands, and promises, and threatnings revealed, argue not the will and purpose, decree or intention of God, which are properly his will.
but by a figure only, for commands, and promises, and threatenings revealed, argue not the will and purpose, Decree or intention of God, which Are properly his will.
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Hence what ever wanton and lascivious reason can object against absolute Reprobation, the absolute Redemption of some few, a particular atton•ment of some few, equally fighteth with the opinion of adversaries, as against ours, they say;
Hence what ever wanton and lascivious reason can Object against absolute Reprobation, the absolute Redemption of Some few, a particular atton•ment of Some few, equally fights with the opinion of Adversaries, as against ours, they say;
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1. God intends the eternall destruction of the innocent sinlesse and greatest part of mankind. 2. Mercie, bowels of compassion, by your particular, absolute Redemption is extended to few;
1. God intends the Eternal destruction of the innocent sinless and greatest part of mankind. 2. Mercy, bowels of compassion, by your particular, absolute Redemption is extended to few;
Its answered, these fall with equall strength of wanton reason, upon conditionall and universall Redemption, or Gods conditionall and universall will to save all, and every one;
Its answered, these fallen with equal strength of wanton reason, upon conditional and universal Redemption, or God's conditional and universal will to save all, and every one;
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for say that a father did foresee, if he beget twenty sonnes, that eighteen of them shall be cast in a river of fire, to be burnt quick, where they shall bee tormented ten thousand yeares, ever dying,
for say that a father did foresee, if he beget twenty Sons, that eighteen of them shall be cast in a river of fire, to be burned quick, where they shall be tormented ten thousand Years, ever dying,
and not able to finde death, to end their miseries, and that they may be Kings in great riches and honour, upon a condition of such and such a carriage of them in their education,
and not able to find death, to end their misery's, and that they may be Kings in great riches and honour, upon a condition of such and such a carriage of them in their education,
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and every one of his children from ten thousand yeares paine? Who can say, this father intended and willed the life and honour of these eighteene children,
and every one of his children from ten thousand Years pain? Who can say, this father intended and willed the life and honour of these eighteene children,
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and would not? Hence, if there must bee a mystery in the Gospel, and the Lords waies and thoughts must be above ours, as farre as the heaven is above the earth, if the Lord did foresee the greatest part of mankind,
and would not? Hence, if there must be a mystery in the Gospel, and the lords ways and thoughts must be above ours, as Far as the heaven is above the earth, if the Lord did foresee the greatest part of mankind,
and how can he earnestly and ardently, with prayers, obtestations, wishes, threatnings, precepts, promises, desire their eternall salvation? 2. If he could have hindred them to sinne (as no question he could) without hurting Adams freewill,
and how can he earnestly and ardently, with Prayers, obtestations, wishes, threatenings, Precepts, promises, desire their Eternal salvation? 2. If he could have hindered them to sin (as no question he could) without hurting Adams freewill,
yea more grace actu secundo, efficaciously effectuall, and denies both to other Nations and people, and with this distinction, he willeth, and willeth not;
yea more grace Acts secundo, efficaciously effectual, and Denies both to other nations and people, and with this distinction, he wills, and wills not;
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equally, ex aequo, the salvation of all. But this is Petitio principii, the disparitie of favours bestowed on persons and Nations, doe argue in Scripture disparitie of good-wills in the Lord;
equally, ex Aequo, the salvation of all. But this is Petitio Principii, the disparity of favours bestowed on Persons and nations, do argue in Scripture disparity of good-wills in the Lord;
as because God sent his Law and Testimonies to Israel and Jaakob, and dealt not so with every nation, Psal. 147.19, 20. Every Page almost in the old Testament,
as Because God sent his Law and Testimonies to Israel and Jacob, and dealt not so with every Nation, Psalm 147.19, 20. Every Page almost in the old Testament,
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and with a higher and more peculiar love, as his chosen people, then he loved all the Nations, Deut. 7.7. Psal. 132.12.13.14. Psal. 135.3, 4. Because he bestowed on them the meanes of salvation;
and with a higher and more peculiar love, as his chosen people, then he loved all the nations, Deuteronomy 7.7. Psalm 132.12.13.14. Psalm 135.3, 4. Because he bestowed on them the means of salvation;
then Gods revealed will is no more formally, but his approbation of the morall goodnesse and obedience, of elect and reprobate, whether they obey, or not.
then God's revealed will is no more formally, but his approbation of the moral Goodness and Obedience, of elect and Reprobate, whither they obey, or not.
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Nor to Asia, nor Bithynia, Acts 16.6, 7. 15. All that Christ dyed for, are justified and reconciled by his death, and shall much more be saved by his life, Rom. 5.9. 1 Joh. 1.7.
Nor to Asia, nor Bythynia, Acts 16.6, 7. 15. All that christ died for, Are justified and reconciled by his death, and shall much more be saved by his life, Rom. 5.9. 1 John 1.7.
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if Christ sustained the person of all the el•cted, as hee dyed for his friends, Joh. 15.13. for his Sheep, Joh. 10.11. For his Church, Ephes. 5.25. For many, Mat. 20.28. For his enemies, Rom. 5.10. For the ungodly, and unjust, 1 Pet. 3.18. For his brethren, Hebr. 2. 1 Joh. 3.16. and not for their good onely, so as they might all and every one have perished eternally, that Christ dyed for;
if christ sustained the person of all the el•cted, as he died for his Friends, John 15.13. for his Sheep, John 10.11. For his Church, Ephesians 5.25. For many, Mathew 20.28. For his enemies, Rom. 5.10. For the ungodly, and unjust, 1 Pet. 3.18. For his brothers, Hebrew 2. 1 John 3.16. and not for their good only, so as they might all and every one have perished eternally, that christ died for;
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We are 1. to consider if the place John 3.16. prove any thing against us. 2. If all men, and all the world that are said to be redeemed, be concludent against us. 3. There be some particular places to be considered.
We Are 1. to Consider if the place John 3.16. prove any thing against us. 2. If all men, and all the world that Are said to be redeemed, be concludent against us. 3. There be Some particular places to be considered.
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1. The word NONLATINALPHABET, World, must bee a figurative speach, the whole for the part, otherwise in its latitude it comprehends the Angels, Acts 17.24. Rom. 3.6. 1 Cor. 6.2. Rom. 1.20. Joh. 17.5.
1. The word, World, must be a figurative speech, the Whole for the part, otherwise in its latitude it comprehends the Angels, Acts 17.24. Rom. 3.6. 1 Cor. 6.2. Rom. 1.20. John 17.5.
Now its certaine, God hath not so loved Angels, good and bad, that he hath given his onely begotten Sonne for them, Hebr. 2.16. therefore it must sometime signifie, a great part of the world; as John 12.19. The world goes after him. 1 Ioh. 5.19. Yhe whole world lyes in evill ;
Now its certain, God hath not so loved Angels, good and bad, that he hath given his only begotten Son for them, Hebrew 2.16. Therefore it must sometime signify, a great part of the world; as John 12.19. The world Goes After him. 1 John 5.19. Yhe Whole world lies in evil;
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So God must carry the most superlative love; that is, then which there is none greater, Iohn 15.13. Such a love as is manifested to us, to the beloved Iohn the Apostle, and all the Saints, 1 Ioh. 49. to Cain, Iudas, and all the heathen;
So God must carry the most superlative love; that is, then which there is none greater, John 15.13. Such a love as is manifested to us, to the Beloved John the Apostle, and all the Saints, 1 John 49. to Cain, Iudas, and all the heathen;
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the contrary of which Paul saith, Gal. 2.20 and must Paul say no more? Who loved me, and gave himselfe for me, then Iudas, Pharaoh, all the lost heathen, who never heard of Christ, can,
the contrary of which Paul Says, Gal. 2.20 and must Paul say no more? Who loved me, and gave himself for me, then Iudas, Pharaoh, all the lost heathen, who never herd of christ, can,
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4. This giving love, with which God must give all other things, faith, the Gospel, Rom. 8.32. must bee bestowed on heathen that never heard such a thing.
4. This giving love, with which God must give all other things, faith, the Gospel, Rom. 8.32. must be bestowed on heathen that never herd such a thing.
6. Therefore better by the ( World ) understand the elect of Jewes and Gentiles, opposed every where in the New Testament, to the narrow Church of Judea ;
6. Therefore better by the (World) understand the elect of Jews and Gentiles, opposed every where in the New Testament, to the narrow Church of Judea;
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the Gospel-world, the Messiahs-world, larger then the little world of Moses ; yea, all Nations, Math. 28.19. Every creature, that is most of all the Nations, Mark. 16.15. all the world, the hearing world, almost all the Nations Colloss. 1.6. sure not every individuall person;
the Gospel-world, the Messiahs-world, larger then the little world of Moses; yea, all nations, Math. 28.19. Every creature, that is most of all the nations, Mark. 16.15. all the world, the hearing world, almost all the nations Colossus. 1.6. sure not every Individu person;
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An•w. 1. I shall deny that NONLATINALPHABET whosoever, is here a distributive or dividing particle: If hee had said NONLATINALPHABET or NONLATINALPHABET as Gal. 5.4. 1 Cor. 11.27. There had been some colour for this;
An•w. 1. I shall deny that whosoever, is Here a distributive or dividing particle: If he had said or as Gal. 5.4. 1 Cor. 11.27. There had been Some colour for this;
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but I deny that NONLATINALPHABET or NONLATINALPHABET all must bee restrictive here, more then. 2 Thess. 2.11.12. God gave them over to the efficacie of error to beleeve a lie, that NONLATINALPHABET that all those might bee damned, that beleeve not the truth; but have pleasure in unrighteousnesse.
but I deny that or all must be restrictive Here, more then. 2 Thess 2.11.12. God gave them over to the efficacy of error to believe a lie, that that all those might be damned, that believe not the truth; but have pleasure in unrighteousness.
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so God so loved his chosen world, that he gave his Sonne to die for them, (now this love is eternall) that all these beleeving in their own time, might never bee lost, but have eternall life.
so God so loved his chosen world, that he gave his Son to die for them, (now this love is Eternal) that all these believing in their own time, might never be lost, but have Eternal life.
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for they exclude all infants dying so, as uncapable of faith; and they say these words containe Gods speciall decree of election, and reprobation; to wit, Ioh. 3.16. God decreed to save all that beleeve, and God decreed all that beleeve not should perish.
for they exclude all Infants dying so, as uncapable of faith; and they say these words contain God's special Decree of election, and reprobation; to wit, John 3.16. God decreed to save all that believe, and God decreed all that believe not should perish.
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sure is not in the Scripture, nor speaks it of such a world. 2. This is a begging of the question, for Ioh. 1.29. The world whose sins the Lambe of God takes away;
sure is not in the Scripture, nor speaks it of such a world. 2. This is a begging of the question, for John 1.29. The world whose Sins the Lamb of God Takes away;
the Reconciled world to whom the Lord imputes no sinne NONLATINALPHABET, its the same word that is ascribed to Abrahams beleeving, Rom. 4.3. vers. 4.5.
the Reconciled world to whom the Lord imputes no sin, its the same word that is ascribed to Abrahams believing, Rom. 4.3. vers. 4.5.
that in which blessednesse coming through Christ consisteth, Rom. 4.8, 9, 10, 11. This world is the onely beleeving elect world, the loved world Joh. 3.16. the world saved, vers. 17. the world of which Christ is Saviour, Ioh. 4.42. the world that Christ giveth his life unto, Ioh. 6.33. and for whose life, he giveth his life, v. 55. the world of which Abraham ;
that in which blessedness coming through christ Consisteth, Rom. 4.8, 9, 10, 11. This world is the only believing elect world, the loved world John 3.16. the world saved, vers. 17. the world of which christ is Saviour, John 4.42. the world that christ gives his life unto, John 6.33. and for whose life, he gives his life, v. 55. the world of which Abraham;
but much more, Christ is heire, Rom. 4.13. The reconciled world, occasioned by the Iews falling off Christ, Rom. 11.15. all these are the elect beleeving, and Redeemed world, this they can never disprove.
but much more, christ is heir, Rom. 4.13. The reconciled world, occasioned by the Iews falling off christ, Rom. 11.15. all these Are the elect believing, and Redeemed world, this they can never disprove.
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often signifieth, the most part, Marke 1.64. NONLATINALPHABET they all condemned him to bee guilty of death NONLATINALPHABET, the whole counsell, Matth. 26.59. yet Joseph of Arimathea, consented not to his death, Luke 23.51. and the flood destroyed NONLATINALPHABET them all Luke 17.27. yet eight persons were saved; so all Judah, Jer. 13.19.
often signifies, the most part, Mark 1.64. they all condemned him to be guilty of death, the Whole counsel, Matthew 26.59. yet Joseph of Arimathea, consented not to his death, Lycia 23.51. and the flood destroyed them all Lycia 17.27. yet eight Persons were saved; so all Judah, Jer. 13.19.
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NONLATINALPHABET was carried into captivity, NONLATINALPHABET All is often the same with many, all the sheep of Kedar shall be gathered to thee, NONLATINALPHABET that is many, and Gen. 41. NONLATINALPHABET and all the land came to Egypt,
was carried into captivity, All is often the same with many, all the sheep of Kedar shall be gathered to thee, that is many, and Gen. 41. and all the land Come to Egypt,
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then sure Christs dying for all, must bee expounded for his giving himselfe a ransome for many. Matth. 20.28. compared with 1. Tim. 2.6. NONLATINALPHABET is here, and there NONLATINALPHABET, So the Law saith all doe that which the most part doe;
then sure Christ dying for all, must be expounded for his giving himself a ransom for many. Matthew 20.28. compared with 1. Tim. 2.6. is Here, and there, So the Law Says all do that which the most part do;
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mens will doth not limit what God speaks, but let the text it selfe be diligently considered, Exod. 9.6. All the castle of Egypt died, that was in the field.
men's will does not limit what God speaks, but let the text it self be diligently considered, Exod 9.6. All the castle of Egypt died, that was in the field.
Many adhered to Aaron in his idolatry, v. 29. Deut. 33.9. so Matt. 3.5. Then went out to him Jerusalem, and all Judea, and all the countrey near to Jordan.
Many adhered to Aaron in his idolatry, v. 29. Deuteronomy 33.9. so Matt. 3.5. Then went out to him Jerusalem, and all Judea, and all the country near to Jordan.
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Now this signification being applyed to our use, Christ giving himselfe a ransome for all men, his dying for all, can bee no larger then the saving of all, the beleeving of all flesh,
Now this signification being applied to our use, christ giving himself a ransom for all men, his dying for all, can be no larger then the Saving of all, the believing of all Flesh,
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and the blessing of all nations in Christ; but Gen. 18.18. all in him NONLATINALPHABET all the nations of the earth shall be blessed Gen. 22.18. In thy seed shall all the nations of the earth bee blessed, the whole world that John saith Christ is a propitiation for, 1 Joh. 2.1. cannot be larger then this;
and the blessing of all Nations in christ; but Gen. 18.18. all in him all the Nations of the earth shall be blessed Gen. 22.18. In thy seed shall all the Nations of the earth be blessed, the Whole world that John Says christ is a propitiation for, 1 John 2.1. cannot be larger then this;
now this cannot carry any tollerable sense, that all and every man of the Nations are actually blessed in Christ, more then all and every one are redeemed, reconciled, received in favour, within the Covenant of Grace:
now this cannot carry any tolerable sense, that all and every man of the nations Are actually blessed in christ, more then all and every one Are redeemed, reconciled, received in favour, within the Covenant of Grace:
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Now we can undenyably prove, that all and every Nation, and all and every man descended of Abraham, are not blessed in Christ. (1.) Rom. 9.7. Because they that are the seed of Abraham, they are not all children, but in Isaac shall thy seed be called.
Now we can undeniably prove, that all and every nation, and all and every man descended of Abraham, Are not blessed in christ. (1.) Rom. 9.7. Because they that Are the seed of Abraham, they Are not all children, but in Isaac shall thy seed be called.
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but the Nations are blessed, and all Nations (say they) quantum ad Deum, in Gods intention, in the Covenant of Grace that God made with all the Nations,
but the nations Are blessed, and all nations (say they) quantum ad God, in God's intention, in the Covenant of Grace that God made with all the nations,
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Paul expoundeth it exclusively in thy seed only, Gal. 3.16. So Deut. 10.20. Thou shalt fear the Lord thy God, and serve him. Christ expoundeth it, Luke 4.8.
Paul expoundeth it exclusively in thy seed only, Gal. 3.16. So Deuteronomy 10.20. Thou shalt Fear the Lord thy God, and serve him. christ expoundeth it, Lycia 4.8.
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Ans. The Scripture expounds Scripture better then Arminians, and the Apostle Hebr. 6. resolveth us that All the Nations of the earth, v. 17. are the heires of promise, those who have fled for refuge to lay hold on the hope set before them, who have anchored their soules by hope within the vail,
Ans. The Scripture expounds Scripture better then Arminians, and the Apostle Hebrew 6. resolves us that All the nations of the earth, v. 17. Are the Heirs of promise, those who have fled for refuge to lay hold on the hope Set before them, who have anchored their Souls by hope within the Vail,
and hath Jesus for their forerunner, v. 17, 18, 19, 20. 2. He expounds the blessing of Abraham and of his seed, not of any conditionall and far-off intention of God,
and hath jesus for their forerunner, v. 17, 18, 19, 20. 2. He expounds the blessing of Abraham and of his seed, not of any conditional and far-off intention of God,
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but of Gods actuall blessing of Abraham and his spirituall seed whom the Lord multiplied, v. 14. Nor was it ever fulfilled in all the Nations of the earth, they were never heires of the promise;
but of God's actual blessing of Abraham and his spiritual seed whom the Lord multiplied, v. 14. Nor was it ever fulfilled in all the nations of the earth, they were never Heirs of the promise;
This was the Israel to whom the Covenant by oath and promise was made. For the Redeemer shall come out of Zion, and shall turne away ungodlinesse from Iacob.
This was the Israel to whom the Covenant by oath and promise was made. For the Redeemer shall come out of Zion, and shall turn away ungodliness from Iacob.
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27. For this is my covenant unto them, when I shall take away their sins. Acts 4.33. Great grace was on them all, yet not on Ananias and Saphira who were of that visible number, Isai. 40.5. And the glory of the Lord shall be revealed, and all flesh shall see it, Psal. 86.9. All Nations whom thou hast made, shall come and worship before thee, and shall glorifie thy Name, O Lord: That is expounded, Isa. 2.1. All Nations shall flow to the mountain of the Lords house.
27. For this is my Covenant unto them, when I shall take away their Sins. Acts 4.33. Great grace was on them all, yet not on Ananias and Sapphira who were of that visible number, Isaiah 40.5. And the glory of the Lord shall be revealed, and all Flesh shall see it, Psalm 86.9. All nations whom thou hast made, shall come and worship before thee, and shall Glorify thy Name, Oh Lord: That is expounded, Isaiah 2.1. All nations shall flow to the mountain of the lords house.
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nor did Paul beare this testimony to all, and every one of the Gentiles, yet Arminians say, God will have all and every one of Jewes and Gentiles saved and ransomed;
nor did Paul bear this testimony to all, and every one of the Gentiles, yet Arminians say, God will have all and every one of Jews and Gentiles saved and ransomed;
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God made all Nations of one blood, Acts 17.26. He knowes the hearts of all men, Acts 1.24. Rom. 3.12. All have sinned, Rom. 5.12. 2 Cor. 5.10. 1 Tim. 4.10. Jam. 1.5. Phil. 2.10, 11. 2. All without exclusion of particular men, in a contingent matter is sometime so taken, Matth. 26.33. Though all be offended, Luke 6.26. Rev. 4.26. 3. When all is spoken of Gods works for men, or in men, especially works of meer grace opposite to mens works:
God made all nations of one blood, Acts 17.26. He knows the hearts of all men, Acts 1.24. Rom. 3.12. All have sinned, Rom. 5.12. 2 Cor. 5.10. 1 Tim. 4.10. Jam. 1.5. Philip 2.10, 11. 2. All without exclusion of particular men, in a contingent matter is sometime so taken, Matthew 26.33. Though all be offended, Lycia 6.26. Rev. 4.26. 3. When all is spoken of God's works for men, or in men, especially works of mere grace opposite to men's works:
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I when I am lifted up from the earth, will draw all men to me, cannot be meant of all men without exception. 1. Because its a clear restriction of calling of multitudes, under the Messiahs Kingdome after his death,
I when I am lifted up from the earth, will draw all men to me, cannot be meant of all men without exception. 1. Because its a clear restriction of calling of Multitudes, under the Messiahs Kingdom After his death,
Rule 3. There is hence a third Rule, that many is placed for all the elect, as Matth. 10.28. He gave himselfe a ransome for many. Mark. 14.14. This is my blood of the New Testament, that is shed for many, as Rom. 5.15. Through the offence of one, many were dead, that is, all were dead:
Rule 3. There is hence a third Rule, that many is placed for all the elect, as Matthew 10.28. He gave himself a ransom for many. Mark. 14.14. This is my blood of the New Testament, that is shed for many, as Rom. 5.15. Through the offence of one, many were dead, that is, all were dead:
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So the sheep of Christ, Joh. 10.11. the scattered sons of God, Joh. 11.52. His people, Matth. 1.21. His brethren, Hebr. 2. That he died, for, must be exclusive of those that are not his sheep, not his brethren, not his people, not the Sons of God. When there is mention of a singular priviledge bestowed on friends, whom Christ is to make friends, Ioh. 15.13. though it be bestowed on them in regard of their present ill deserving, when they are enemies, Rom. 5.10. sinners, 1 Tim. 1.15. unjust, 1 Pet. 3.18. lost, Luke 19.10.
So the sheep of christ, John 10.11. the scattered Sons of God, John 11.52. His people, Matthew 1.21. His brothers, Hebrew 2. That he died, for, must be exclusive of those that Are not his sheep, not his brothers, not his people, not the Sons of God. When there is mention of a singular privilege bestowed on Friends, whom christ is to make Friends, John 15.13. though it be bestowed on them in regard of their present ill deserving, when they Are enemies, Rom. 5.10. Sinners, 1 Tim. 1.15. unjust, 1 Pet. 3.18. lost, Lycia 19.10.
as also he restricts the peaceable and godly life to the Church, taking in himselfe, NONLATINALPHABET, &c. that we may lead, &c. 6. His reason; There is one God ;
as also he restricts the peaceable and godly life to the Church, taking in himself,, etc. that we may led, etc. 6. His reason; There is one God;
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as its a prerogative of grace, to be the ransomed and redeemed of God, Deut. 21.8. and 7.8. Exod ▪ 15.15. Luke 1.68. Gal. 3.13. 1 Pet, 1.18. Revel. 5.9. and Revel. 14.4. Isai. 1.24. and 44.23. and 35.10. and 51.10. Jer. 31. 1•.
as its a prerogative of grace, to be the ransomed and redeemed of God, Deuteronomy 21.8. and 7.8. Exod ▪ 15.15. Lycia 1.68. Gal. 3.13. 1 Pet, 1.18. Revel. 5.9. and Revel. 14.4. Isaiah 1.24. and 44.23. and 35.10. and 51.10. Jer. 31. 1•.
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and as is clear, Luke 2.11. and 1.68, 69, 70. Luke 2.30, 31. Heb. 2.17. Rom. 8.34. Revel. 5.9. Rule 4. In the matter of our Redemption, especially in the New Testament, and prophecies of the Old of the same subject, Christ died for all pro generibus singulorum, for men of all Nations, some of all kinds.
and as is clear, Lycia 2.11. and 1.68, 69, 70. Lycia 2.30, 31. Hebrew 2.17. Rom. 8.34. Revel. 5.9. Rule 4. In the matter of our Redemption, especially in the New Testament, and prophecies of the Old of the same Subject, christ died for all Pro generibus singulorum, for men of all nations, Some of all Kinds.
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1. Because God speakes so of our salvation, as Io•l ▪ 3.28. which was fulfilled, Acts 2.17. And it shall come to passe in the last daies, (saith God) I will poure out my Spirit on all flesh ;
1. Because God speaks so of our salvation, as Io•l ▪ 3.28. which was fulfilled, Acts 2.17. And it shall come to pass in the last days, (Says God) I will pour out my Spirit on all Flesh;
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that is, people of all Nations, as v. 9. Parthians, and Medes and Elamites ▪ and the dwellers in Mesopotamia ▪ and Judea, Cappado•ia, &c. And of all Sexes, v. 17. Sons and daughters. Of all ages, •ong and old ▪ All conditions, servants and handmaids. Verse 5. And there were dwelling at Jerusalem, Jewes, devout men, out of every Nation under heaven ;
that is, people of all nations, as v. 9. Parthians, and Medes and Elamites ▪ and the dwellers in Mesopotamia ▪ and Judea, Cappado•ia, etc. And of all Sexes, v. 17. Sons and daughters. Of all ages, •ong and old ▪ All conditions, Servants and handmaids. Verse 5. And there were Dwelling At Jerusalem, Jews, devout men, out of every nation under heaven;
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Ye tithe every herbe, that is, Herbs of all kinds. Luke 11.42. Christ cured every disease, Matth. 4. 23. Yee shall eat of every tree of the garden, Gen. 2.16. NONLATINALPHABET all his masters goods are in his hand NONLATINALPHABET Gen. 24.10.
You tithe every herb, that is, Herbs of all Kinds. Lycia 11.42. christ cured every disease, Matthew 4. 23. Ye shall eat of every tree of the garden, Gen. 2.16. all his Masters goods Are in his hand Gen. 24.10.
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You shall not finde a warrant in the Word to pray that all mankinde may be saved absolutely, for God hath revealed in his Word, that he hath decrees of Election and Reprobation of men. 2. And hath expresly forbidden to pray for their salvation, that sinne to death, 1 Iohn 5.16.
You shall not find a warrant in the Word to pray that all mankind may be saved absolutely, for God hath revealed in his Word, that he hath decrees of Election and Reprobation of men. 2. And hath expressly forbidden to pray for their salvation, that sin to death, 1 John 5.16.
for the peace of Babylon, and for peace of Heathen Princes, the Church being under them. 3. God will have all men to be saved, no other waies then he will have all to come to the knowledge of the truth, that is, of the Gospel.
for the peace of Babylon, and for peace of Heathen Princes, the Church being under them. 3. God will have all men to be saved, no other ways then he will have all to come to the knowledge of the truth, that is, of the Gospel.
Now how he will have all men without exception to come to the knowledge of the Gospel, since this natural Antecedent and conditionall will to save all was in God toward the fallen Angels and the Gentiles in the time of the Old Testament,
Now how he will have all men without exception to come to the knowledge of the Gospel, since this natural Antecedent and conditional will to save all was in God towards the fallen Angels and the Gentiles in the time of the Old Testament,
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Now we know not how God who hath this naturall will eternally in him, as they say, willeth the heathens to come •o the knowledge of the Gospel, except he send Apostles with the miraculous gift of tongues, to them to preach in their language. 4. He instances in a specie of the all he spoke of v. 1. in Magistrates though Heathen.
Now we know not how God who hath this natural will eternally in him, as they say, wills the Heathens to come •o the knowledge of the Gospel, except he send Apostles with the miraculous gift of tongues, to them to preach in their language. 4. He instances in a specie of the all he spoke of v. 1. in Magistrates though Heathen.
So the Apostle, 2 Pet. 3.9. (8.) The Lord is long-suffering, NONLATINALPHABET, to us, willing none (of us to whom he is long-suffering) to perish, but will have all us, to whom hee extendeth this long-suffering, to come to repentance.
So the Apostle, 2 Pet. 3.9. (8.) The Lord is long-suffering,, to us, willing none (of us to whom he is long-suffering) to perish, but will have all us, to whom he extendeth this long-suffering, to come to Repentance.
the King and Magistrate, as touching his office hath not one God, and the poore another God, the Jewes have not one God, and these I preach to, the Gentiles vers. 7. another;
the King and Magistrate, as touching his office hath not one God, and the poor Another God, the Jews have not one God, and these I preach to, the Gentiles vers. 7. Another;
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the husband hath not one God, and the wife another: for these three orders. Magistrats, and these that are under them, Jewes, Gentiles, Husband, Wives, are in the Text;
the husband hath not one God, and the wife Another: for these three order. Magistrates, and these that Are under them, Jews, Gentiles, Husband, Wives, Are in the Text;
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and because he names NONLATINALPHABET, Men, therefore God will save all, and the Ransome must be as wide and spacious as the reason, God is God to all,
and Because he names, Men, Therefore God will save all, and the Ransom must be as wide and spacious as the reason, God is God to all,
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I demand of this universall will of God, to save all and every one, and the ransome for all and every one, was it ever heard off, in one letter in the Old Testament, except, by prophecying what was to be under the New? Never.
I demand of this universal will of God, to save all and every one, and the ransom for all and every one, was it ever herd off, in one Letter in the Old Testament, except, by prophesying what was to be under the New? Never.
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for in the time of the Old Testament, God willed not, Moab, Ammon, Tyre, Sidon, Philistims, Egyptians, to come to the knowledge of the truth, and Gospel, 2 Sam. 7.23. Deut. 4.34. Psalm. 147.19. 7. God no more wills all, and every man to be saved, and come to beleeve;
for in the time of the Old Testament, God willed not, Moab, Ammon, Tyre, Sidon, philistines, egyptians, to come to the knowledge of the truth, and Gospel, 2 Sam. 7.23. Deuteronomy 4.34. Psalm. 147.19. 7. God no more wills all, and every man to be saved, and come to believe;
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Let them find in all the Old or New Testament, any ransomed of the Lord, and ransomed from the grave, cast in outer darknes, where there is weeping and gnashing of teeth ;
Let them find in all the Old or New Testament, any ransomed of the Lord, and ransomed from the grave, cast in outer darkness, where there is weeping and gnashing of teeth;
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they are redeemed from all iniquity, purified as a peculiar people, Tit. 2.14. 1 Pet. 1.18. Gal. 1.4. 1 Pet. 2.24. 9. This ransome is to be testified in due time, or as 1 Pet. 1.20, 21. was manifest in these last last times, NONLATINALPHABET;
they Are redeemed from all iniquity, purified as a peculiar people, Tit. 2.14. 1 Pet. 1.18. Gal. 1.4. 1 Pet. 2.24. 9. This ransom is to be testified in due time, or as 1 Pet. 1.20, 21. was manifest in these last last times,;
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For you (the elect of God) that beleeve by him. Rule 5. NONLATINALPHABET, or NONLATINALPHABET, is undeniably expounded of all that are saved only, and is restrictive;
For you (the elect of God) that believe by him. Rule 5., or, is undeniably expounded of all that Are saved only, and is restrictive;
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NONLATINALPHABET and all the people stand by thee, from morning till evening, (for judgement:) the scope of Jethro is to condemne Moses, in wearing out his Spirit,
and all the people stand by thee, from morning till evening, (for judgement:) the scope of Jethro is to condemn Moses, in wearing out his Spirit,
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and taking the burthen of judging all the people himself alone, Num 11.13. and his words beare not, that all the people without exception came for judgement, that had beene unpossible;
and taking the burden of judging all the people himself alone, Num 11.13. and his words bear not, that all the people without exception Come for judgement, that had been unpossible;
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the sense is cleare, all that were to be judged, they were to be judged by no other, but by Moses onely. Revel. 13.8. And all that dwell in the earth worshipped the beast, that is, all seduced to Popish Idolatry, were seduced by the beastly Vicar of Christ, and his limbes. Joh. 11.48. If we let him alone, all will beleeve in him ;
the sense is clear, all that were to be judged, they were to be judged by no other, but by Moses only. Revel. 13.8. And all that dwell in the earth worshipped the beast, that is, all seduced to Popish Idolatry, were seduced by the beastly Vicar of christ, and his limbs. John 11.48. If we let him alone, all will believe in him;
that is, none will beleeve in us, nor follow us; and all seduced men, shall be seduced by him. Joh. 3.26. Johns disciples a little emulous, that Christ drew all the water from their Masters Mill;
that is, none will believe in us, nor follow us; and all seduced men, shall be seduced by him. John 3.26. Johns Disciples a little emulous, that christ drew all the water from their Masters Mill;
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That Christ in this sense should be the Saviour of all men, that he should have a negative voice in the salvation of all, that all the ransomed ones should come through his hands, is no other thing then Peter saith, Act. 4.11.
That christ in this sense should be the Saviour of all men, that he should have a negative voice in the salvation of all, that all the ransomed ones should come through his hands, is no other thing then Peter Says, Act. 4.11.
That there is no other Name under heaven, by which men may be saved, and none comes to the Father, but by him, Joh. 14.6. then all that come to God, come by him only.
That there is no other Name under heaven, by which men may be saved, and none comes to the Father, but by him, John 14.6. then all that come to God, come by him only.
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Christ is the heire of blessings, and in him all the kindreds of the earth are blessed, Act. 3.25. but it follows as well all, and every mortal man, are glorified, as redeemed, by this Logick;
christ is the heir of blessings, and in him all the kindreds of the earth Are blessed, Act. 3.25. but it follows as well all, and every Mortal man, Are glorified, as redeemed, by this Logic;
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as Men contra-distinguished from Angels, Hebr. 29, 16. But there is a wide difference between the fitnesse and aptitude that man should dye for man, not an Angel for a man,
as Men contradistinguished from Angels, Hebrew 29, 16. But there is a wide difference between the fitness and aptitude that man should die for man, not an Angel for a man,
and the intention and good will of God, that Christ should either take on him the nature of man to die for mankind, rather then for Angel-kind, Heb. 2.16.
and the intention and good will of God, that christ should either take on him the nature of man to die for mankind, rather then for Angel-kind, Hebrew 2.16.
Whether Christ having a soule of a spirituall nature as Angels, might have fitly beene a suffering Saviour for them, (which may be thought possible) is another question.
Whither christ having a soul of a spiritual nature as Angels, might have fitly been a suffering Saviour for them, (which may be Thought possible) is Another question.
Because Christ is glorifyed at the right hand of God, in mans nature, common to all Adams sons, may they inferre, that all, and every man, is risen againe from the dead with Christ.
Because christ is glorified At the right hand of God, in men nature, Common to all Adams Sons, may they infer, that all, and every man, is risen again from the dead with christ.
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As Col. 3.1, 2. and all, and every man, is set with Christ in heavenly places, Ephes. 2.6. and so all and every man must be glorified with Christ. For as Christ dyed, in a nature common to all men;
As Col. 3.1, 2. and all, and every man, is Set with christ in heavenly places, Ephesians 2.6. and so all and every man must be glorified with christ. For as christ died, in a nature Common to all men;
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I hope the comparison is not with all and every one of the Angels: he was never made a little lower then all Angels, even evill Angels. Nor (•.) hath hee tasted of death for every man ;
I hope the comparison is not with all and every one of the Angels: he was never made a little lower then all Angels, even evil Angels. Nor (•.) hath he tasted of death for every man;
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ransomed, redeemed, in Christs bloud, a people, neere in the beloved, chosen as peculiar to God, as well as heires of wrath. (2) That some sinnes against the first covenant are taken away in Christ, and not all, as 1 Joh. 1.8.
ransomed, redeemed, in Christ blood, a people, near in the Beloved, chosen as peculiar to God, as well as Heirs of wrath. (2) That Some Sins against the First Covenant Are taken away in christ, and not all, as 1 John 1.8.
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a seed in covenant with God, Davids spirituall seed, who shall never fall away, Psal. 89.28, 29, 30, 31, 32, 33, 34, 35, 36, 37. Then as all the first Adams sonnes,
a seed in Covenant with God, Davids spiritual seed, who shall never fallen away, Psalm 89.28, 29, 30, 31, 32, 33, 34, 35, 36, 37. Then as all the First Adams Sons,
and yet that the greatest part must drinke death to the bottome againe, is no Gospel-truth. (4) Nor is the Apostles argument of weight, to exalt Christ, as he entendeth, Hebr. 2. to say, Christ so tasted death for all ;
and yet that the greatest part must drink death to the bottom again, is no Gospel truth. (4) Nor is the Apostles argument of weight, to exalt christ, as he entendeth, Hebrew 2. to say, christ so tasted death for all;
whereas cleare it is, that these NONLATINALPHABET, all that he dyed for are the many sonnes he actually brings to glory, vers. 10. these who are one with him,
whereas clear it is, that these, all that he died for Are the many Sons he actually brings to glory, vers. 10. these who Are one with him,
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if the devill reigne in the sonnes of disobedience, Ephes. 2.2. If they be borne of the devill, Joh. 8.44. Taken captives at his will, 2 Tim. 2.26. Let Arminians see how Christ by tasting death for them, as they phancie, Hebr. 2.9. hath for them by death, Destroyed the Devill. vers.
if the Devil Reign in the Sons of disobedience, Ephesians 2.2. If they be born of the Devil, John 8.44. Taken captives At his will, 2 Tim. 2.26. Let Arminians see how christ by tasting death for them, as they fancy, Hebrew 2.9. hath for them by death, Destroyed the devil. vers.
What bee these many? All and every one of mankinde, that are the naturall heires coming forth of the loynes of the first Adam: Then who be the NONLATINALPHABET, many to whom the grace of God hath abounded? vers. 15. sure the second Adam is no drie tree, no Eunuch ;
What bee these many? All and every one of mankind, that Are the natural Heirs coming forth of the loins of the First Adam: Then who be the, many to whom the grace of God hath abounded? vers. 15. sure the second Adam is no dry tree, no Eunuch;
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the Scripture saith, He hath a seed, Isai. 53.10. many sonnes, Heb. 2.10. children that God hath given him, that are for signes and wonders, Isai. 8.18. Heb. 2.13.
the Scripture Says, He hath a seed, Isaiah 53.10. many Sons, Hebrew 2.10. children that God hath given him, that Are for Signs and wonders, Isaiah 8.18. Hebrew 2.13.
so all Christs spirituall seed, and heires, have grace communicated to them, ver. 15. this is farre from grace, abounding to all and every one of the heires of the first Adam ;
so all Christ spiritual seed, and Heirs, have grace communicated to them, ver. 15. this is Far from grace, abounding to all and every one of the Heirs of the First Adam;
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or conditionall, if their forefathers have not rejected the covenant; but efficacious and actuall, came upon all the heires, and seed, of the second Adam.
or conditional, if their Forefathers have not rejected the Covenant; but efficacious and actual, Come upon all the Heirs, and seed, of the second Adam.
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3. Paul compareth ver. 15. the offence NONLATINALPHABET of one, the first sinne of Adam that came on all, with the justification NONLATINALPHABET, from many offences.
3. Paul compareth for. 15. the offence of one, the First sin of Adam that Come on all, with the justification, from many offences.
but the justification here is from many offences, and the blood of Jesus, purges us from all sinnes. 1 Joh. 1.8. This justification runnes not up from the wombe, as the offence of Adam doth.
but the justification Here is from many offences, and the blood of jesus, purges us from all Sins. 1 John 1.8. This justification runs not up from the womb, as the offence of Adam does.
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For, 1. Where are there two justifications in Christs blood? 2. Where is there in Scripture a righteousnesse of all and every one, a justification in Christs blood, by nature or from the belly,
For, 1. Where Are there two justifications in Christ blood? 2. Where is there in Scripture a righteousness of all and every one, a justification in Christ blood, by nature or from the belly,
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4. Vers. 17. By one mans offence there was a cruell King, Death the King of terrors, who hath a black scepter, set over all and every man without exception.
4. Vers. 17. By one men offence there was a cruel King, Death the King of terrors, who hath a black sceptre, Set over all and every man without exception.
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onely I appeale to the conscience of Arminians, if Turks, Jews, Tartarians, Americans, Indians, all Heathen, and all infants come in as NONLATINALPHABET,
only I appeal to the conscience of Arminians, if Turks, jews, Tartarians, Americans, Indians, all Heathen, and all Infants come in as,
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so they beleeve, then its not universall. 3. Then they are not NONLATINALPHABET, all are not beleevers by nature, all are not by this, within the new covenant actually:
so they believe, then its not universal. 3. Then they Are not, all Are not believers by nature, all Are not by this, within the new Covenant actually:
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Arminius saith, constare potuit integer fructus mortis, &c. The fruit of the second Adams death might stand intire, through all and every one of mankinde were damned ;
Arminius Says, constare Potuit integer fructus mortis, etc. The fruit of the second Adams death might stand entire, through all and every one of mankind were damned;
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but of such as makes the party justified, blessed, Rom. 4.6, 7. as hath faith joyned with it, Rom. 3.26. Rom. 5.1. as cleanseth us from all our sinnes.
but of such as makes the party justified, blessed, Rom. 4.6, 7. as hath faith joined with it, Rom. 3.26. Rom. 5.1. as Cleanseth us from all our Sins.
but as great strangers to Christ, as those that are out of Christ, enemies, sonnes of the bondwoman, strangers to Christ, without God and Christ in the world ;
but as great Strangers to christ, as those that Are out of christ, enemies, Sons of the bondwoman, Strangers to christ, without God and christ in the world;
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except yee shew us a second birth, a communion supernaturall of justification, of free grace, of sonne-ship, of redemption of mercy, between Jesus Christ, and all and every one of mankinde, Heathens, Iews, Gentiles ;
except ye show us a second birth, a communion supernatural of justification, of free grace, of sonship, of redemption of mercy, between jesus christ, and all and every one of mankind, heathens, Iews, Gentiles;
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and all in each, noteth all of each quality, not of each number, for the all quickned by Christ, 1. Are the fallen asleep in Christ, that are not perished, verse 18. 2. The all, whose faith is not in vaine,
and all in each, notes all of each quality, not of each number, for the all quickened by christ, 1. are the fallen asleep in christ, that Are not perished, verse 18. 2. The all, whose faith is not in vain,
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for Christ and all his, are as one corn-field of wheat gathered into one barne, v. 23. 5. They are quickned with the same Spirit, that Christ was quickned withall,
for christ and all his, Are as one cornfield of wheat gathered into one bairn, v. 23. 5. They Are quickened with the same Spirit, that christ was quickened withal,
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for those for whom he hath purchased an eternall Redemption, with the sprinkling of blood to purge the conscience from dead works to serve the living God, v. 12, 13, 14. For those to whom he left peace in his Testament,
for those for whom he hath purchased an Eternal Redemption, with the sprinkling of blood to purge the conscience from dead works to serve the living God, v. 12, 13, 14. For those to whom he left peace in his Testament,
and the promise of eternall inheritance, v. 15, 16, 17. And for those that look for Christs second appearing to salvation, and for those for whose faith he prayes, Luke 22.31, 32, 33. and for whom he prayeth the Father, that he may send the holy Spirit, Joh. 14.16, 17. and 16.7.
and the promise of Eternal inheritance, v. 15, 16, 17. And for those that look for Christ second appearing to salvation, and for those for whose faith he prays, Lycia 22.31, 32, 33. and for whom he Prayeth the Father, that he may send the holy Spirit, John 14.16, 17. and 16.7.
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And by the sinnes of the whole world, he understands all that did, or should beleeve, of Iew or Gentile, Rom. 11.15. 2 Cor. 5.19. Joh. 1.29. and •. 16.
And by the Sins of the Whole world, he understands all that did, or should believe, of Iew or Gentile, Rom. 11.15. 2 Cor. 5.19. John 1.29. and •. 16.
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the whole world, loved, pardoned, reconciled, to whom sins are not impu•ed, and so blessed and justified, Psal. 32.1, 2, 3, 4. and wh•••as the Apostle ascendeth,
the Whole world, loved, pardoned, reconciled, to whom Sins Are not impu•ed, and so blessed and justified, Psalm 32.1, 2, 3, 4. and wh•••as the Apostle Ascendeth,
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that is, petitio principii, for John doth not conclude a comfort of Christs advocation, which is undeniably peculiar and proper only to those that have fellowship with the Father and Son,
that is, petitio Principii, for John does not conclude a Comfort of Christ advocation, which is undeniably peculiar and proper only to those that have fellowship with the Father and Son,
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It were a poor comfort to weak ones, who sin daily, and are liars, if they should say they have no sin, that there is no better salve in heaven for their sin,
It were a poor Comfort to weak ones, who since daily, and Are liars, if they should say they have no since, that there is no better salve in heaven for their since,
then such a one, as they may no lesse perish eternally having it, then Pharaoh, Cain, Iudas, it were better for them to want it, as have it. 2 Pet. 2.1. Some false Teachers deny the Lord that bought them, which is not so to be taken, as if Christ had redeemed those from their vain conversation, 1 Pet. 1.18. and from the present evill world, Gal, 1.4.
then such a one, as they may no less perish eternally having it, then Pharaoh, Cain, Iudas, it were better for them to want it, as have it. 2 Pet. 2.1. some false Teachers deny the Lord that bought them, which is not so to be taken, as if christ had redeemed those from their vain Conversation, 1 Pet. 1.18. and from the present evil world, Gall, 1.4.
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for they were teachers in profession, but really wolves that devoured the flocke, but professed themselves to be Shepherds sent to seek the lost. 2. They were Hereticall Teachers,
for they were Teachers in profession, but really wolves that devoured the flock, but professed themselves to be Shepherd's sent to seek the lost. 2. They were Heretical Teachers,
for if they had been without and open enemies, they could not bring in Heresies. 3. They did it covertly and privily, teaching and doing one thing, and professing another;
for if they had been without and open enemies, they could not bring in Heresies. 3. They did it covertly and privily, teaching and doing one thing, and professing Another;
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they professed the Lord to be their Redeemer who bought them, but that they were Hypocrites is clear, verse 1. NONLATINALPHABET they shall bring in heresies in the by, at a side, privily.
they professed the Lord to be their Redeemer who bought them, but that they were Hypocrites is clear, verse 1. they shall bring in heresies in the by, At a side, privily.
enemies shall speak ill of the Gospel, because these men professe the Redeemer who bought them, but yet they are covetous men, v. 3. (3.) They buy and sell you NONLATINALPHABET with decked up and well kammed fair words.
enemies shall speak ill of the Gospel, Because these men profess the Redeemer who bought them, but yet they Are covetous men, v. 3. (3.) They buy and fell you with decked up and well kammed fair words.
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and its ordinary for Scripture to affirme things of men as they speak and professe; as the Scripture calleth wolves, Prophets, Jer. 23. because they so professe themselves;
and its ordinary for Scripture to affirm things of men as they speak and profess; as the Scripture calls wolves, prophets, Jer. 23. Because they so profess themselves;
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so Pharises are stiled by the Holy Ghost, Matth. 9.12, 13. whole and righteous, just persons that need no repentance, Luke 15.7. such as need not the Physician, Marke 2.17. because they are such only in their own conceit and vain opinion, not really;
so Pharisees Are styled by the Holy Ghost, Matthew 9.12, 13. Whole and righteous, just Persons that need no Repentance, Lycia 15.7. such as need not the physician, Mark 2.17. Because they Are such only in their own conceit and vain opinion, not really;
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if any man say Christ bought these, in regard that by his death, he purchaseth a dominion over Elect and Reprobate, that all knees should bow to him, Men and Angels, Rom. 14.8, 9, &c. Isai. 45. 2•. Phil. 2.9, 10, 11. Joh. 5.27. Acts 17.31.
if any man say christ bought these, in regard that by his death, he purchases a dominion over Elect and Reprobate, that all knees should bow to him, Men and Angels, Rom. 14.8, 9, etc. Isaiah 45. 2•. Philip 2.9, 10, 11. John 5.27. Acts 17.31.
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and under the earth, for by his death and resurrection he hath acquired this dominion, Rom. 14. God is the Saviour of all men, 1 Tim. 4.10. Its not spoken of Christ as Mediator, but of the living God the Saviour of all men, Psal. 106.8.10. Matth. 8.25. Nehem. 9, 27. Psal. 36.6.
and under the earth, for by his death and resurrection he hath acquired this dominion, Rom. 14. God is the Saviour of all men, 1 Tim. 4.10. Its not spoken of christ as Mediator, but of the living God the Saviour of all men, Psalm 106.8.10. Matthew 8.25. Nehemiah 9, 27. Psalm 36.6.
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but God in Christ is specially the Saviour of beleevers. Other places for Universall grace, and the Apostacy of the Saints, I passe here. Article 5. The fifth Particular is touching the Faith required of the Elect, and of the Reprobate, within the visible Church:
but God in christ is specially the Saviour of believers. Other places for Universal grace, and the Apostasy of the Saints, I pass Here. Article 5. The fifth Particular is touching the Faith required of the Elect, and of the Reprobate, within the visible Church:
Doct. He must have a singular and speciall good will and liking to save sinners, in that strongly and seriously, he draweth all sorts of men to himselfe.
Doct. He must have a singular and special good will and liking to save Sinners, in that strongly and seriously, he draws all sorts of men to himself.
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therefore he came below us, and under all our infirmities, to put his shoulders under the lost sheep, Luke 15.5. Love must sweet, and stoop low to save.
Therefore he Come below us, and under all our infirmities, to put his shoulders under the lost sheep, Lycia 15.5. Love must sweet, and stoop low to save.
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and that in sixe wide expressions, that no man should complaine, Oh, I am a drie tree, because we are inclined to forge forced quarrels against the Lambe of God,
and that in sixe wide expressions, that no man should complain, O, I am a dry tree, Because we Are inclined to forge forced quarrels against the Lamb of God,
Yea but saith Christ, I can bind u• the broken in heart, Esai. 61.1. Psal. 147.3. Object. 4. If the man be dead and buried, then farewell he, there is an end, no more of him.
Yea but Says christ, I can bind u• the broken in heart, Isaiah. 61.1. Psalm 147.3. Object. 4. If the man be dead and buried, then farewell he, there is an end, no more of him.
and that may be thought to be without Christs line of mercy. Yet 1. Tim. 1.15. This is a faithfull saying, and worthy of all acceptance, that Christ Jesus came into the world to save Sinners.
and that may be Thought to be without Christ line of mercy. Yet 1. Tim. 1.15. This is a faithful saying, and worthy of all acceptance, that christ jesus Come into the world to save Sinners.
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see the Gospel will not have thee to dispaire, or to foment and harbour strange, and far-off thoughts of Christ, Tit. 3.4. But after that the kindnesse and love of God our Saviour, to man appeared — he saved us. 1 Tim. 2.3. God our Saviour will have NONLATINALPHABET, all men to be saved.
see the Gospel will not have thee to despair, or to foment and harbour strange, and far-off thoughts of christ, Tit. 3.4. But After that the kindness and love of God our Saviour, to man appeared — he saved us. 1 Tim. 2.3. God our Saviour will have, all men to be saved.
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for fallen Angels are members and citizens of the World, therefore the Gospel is preached to the World, Christ is brought in in the Gospel, as a World-lover ;
for fallen Angels Are members and Citizens of the World, Therefore the Gospel is preached to the World, christ is brought in in the Gospel, as a World-lover;
as if he were a whole World-Saviour, he takes away the sinnes of the world, Ioh. 1.29. He so loves the world, Joh. 3.16. He giveth his flesh for the life of the world, Joh. 6.51.
as if he were a Whole World-Saviour, he Takes away the Sins of the world, John 1.29. He so loves the world, John 3.16. He gives his Flesh for the life of the world, John 6.51.
In this Grammar of the Holy Ghost, observe wee, by the way, for resoluton, the wisdome of God, in framing the words of the Gospel. It cannot be said that God loved all the world in Christ, his beloved,
In this Grammar of the Holy Ghost, observe we, by the Way, for resoluton, the Wisdom of God, in framing the words of the Gospel. It cannot be said that God loved all the world in christ, his Beloved,
Yet laying downe this ground, that God keepeth up in his minde, the secrets of Election and Reprobation, till he, in his owne time, be pleased to reveale them, the Lord hath framed the Gospel-offer of Christ in such indefinite words,
Yet laying down this ground, that God Keepeth up in his mind, the secrets of Election and Reprobation, till he, in his own time, be pleased to reveal them, the Lord hath framed the Gospel offer of christ in such indefinite words,
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and so generall (yet without all double dealing, lying, or equivocating, for his owne good pleasure is a rule both of his doings and speaches, ) As 1. seldome doth the Lord open Election and Reprobation to men, till they, by grace,
and so general (yet without all double dealing, lying, or equivocating, for his own good pleasure is a Rule both of his doings and Speeches,) As 1. seldom does the Lord open Election and Reprobation to men, till they, by grace,
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It followeth well therefore, I must be humbled for sinne, and beleeve in Christ, there is roome left for all the Elect, that they have no ground of standing aloofe from Christ, (and the rest never come,
It follows well Therefore, I must be humbled for sin, and believe in christ, there is room left for all the Elect, that they have no ground of standing aloof from christ, (and the rest never come,
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yet they are called, as if they were chosen, and they have no cause to quarrell at conjectures, they have as faire a revealed warrant to beleeve, as the Elect have;
yet they Are called, as if they were chosen, and they have no cause to quarrel At Conjectures, they have as fair a revealed warrant to believe, as the Elect have;
4. The fourth ground of Christs good will to draw all men, is that Christ goeth as farre in the dispensation of free grace, as sinners, as the chiefe of sinners;
4. The fourth ground of Christ good will to draw all men, is that christ Goes as Far in the Dispensation of free grace, as Sinners, as the chief of Sinners;
Manasseh, as if he had intended to make sure worke of Hell, runnes on to empawnd soule and salvation, and gives himselfe to witchcraft; observing of times;
Manasses, as if he had intended to make sure work of Hell, runs on to empawnd soul and salvation, and gives himself to witchcraft; observing of times;
Paul goeth so farre on the mouth of the furnace, as to waste the Church of God, and NONLATINALPHABET, Act. 8.3. to make heapes of dead men in the Church;
Paul Goes so Far on the Mouth of the furnace, as to waste the Church of God, and, Act. 8.3. to make heaps of dead men in the Church;
Christs grace came as it were a step below Paul and saved him. 1 Tim. 1.14. And the grace of our Lord (saith he) was more, or over-abundant in me through faith and love. Jer. 3.1. And thou hast played the harlot with many companions, or lovers, yet returne to m••• saith the Lord.
Christ grace Come as it were a step below Paul and saved him. 1 Tim. 1.14. And the grace of our Lord (Says he) was more, or overabundant in me through faith and love. Jer. 3.1. And thou hast played the harlot with many Sodales, or lovers, yet return to m••• Says the Lord.
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and be saved, as farre as graced will can goe, as farre goeth the good will of the conquering Prince, R•vel. 22.17. Its much worthy of observation, how that sweet Evangelicke invitation is conceived, Esai. 55.1.
and be saved, as Far as graced will can go, as Far Goes the good will of the conquering Prince, R•vel. 22.17. Its much worthy of observation, how that sweet Evangelic invitation is conceived, Isaiah. 55.1.
or alas, NONLATINALPHABET I will ease me of my adversaries, Jer. 22.18. They shall not say of Jehojachim, ho, or alas, or woe to my brother, ah, Sister ;
or alas, I will ease me of my Adversaries, Jer. 22.18. They shall not say of Jehoiachim, ho, or alas, or woe to my brother, ah, Sister;
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and whereas Arminians say, we make counterfeit, fained, and hypocriticall desires in God, they calumniate and cavill egregiously, as their custome is. 2. The other thing expressed in these invitations, is a sort of dislike, griefe,
and whereas Arminians say, we make counterfeit, feigned, and hypocritical Desires in God, they calumniate and cavil egregiously, as their custom is. 2. The other thing expressed in these invitations, is a sort of dislike, grief,
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as approved efficatiously by us, to wit, the creatures obedience of Faith, and life eternall. God loveth, approveth the beleeving of Hierusalem, and of her children, as a morall duty,
as approved efficaciously by us, to wit, the creatures Obedience of Faith, and life Eternal. God loves, approveth the believing of Jerusalem, and of her children, as a moral duty,
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but there is no purpose, intention, or decree of God holden forth in these invitations called his revealed will, by which he saith, he intendeth and willeth that all he maketh the offer unto, shall obey and be saved.
but there is no purpose, intention, or Decree of God held forth in these invitations called his revealed will, by which he Says, he intends and wills that all he makes the offer unto, shall obey and be saved.
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But its to bee observed, that the revealed will of God, holden forth to all, called voluntas signi, doth not hold forth formally, that God intendeth, decreeth,
But its to be observed, that the revealed will of God, held forth to all, called Voluntas Sign, does not hold forth formally, that God intends, decreeth,
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but all eternally perish, which maketh the Lords desires irrationall, unwise, and frustraneous, that we say with good reason of Gods good will, called voluntas signi, it might have its compleat and intire end and effect,
but all eternally perish, which makes the lords Desires irrational, unwise, and frustraneous, that we say with good reason of God's good will, called Voluntas Sign, it might have its complete and entire end and Effect,
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and another decree in the which the Lord purposeth to deny his saving grace, upon his absolute liberty to others, that being left to the hardnesse of their own hearts, they may freely disobey,
and Another Decree in the which the Lord Purposes to deny his Saving grace, upon his absolute liberty to Others, that being left to the hardness of their own hearts, they may freely disobey,
Now because Arminians deny any such two decrees in God, but assert onely such as depend wholly in their fulfilling, on the free will of Men and Angels, and all the decrees of God may be frustrated and disappointed by Men and Angels ;
Now Because Arminians deny any such two decrees in God, but assert only such as depend wholly in their fulfilling, on the free will of Men and Angels, and all the decrees of God may be frustrated and disappointed by Men and Angels;
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Wee reject their Catholike intentions and decrees, to save and redeeme all and every one, which they vainely fancy to bee in God, as repugnant to his will, which is irrisistible,
we reject their Catholic intentions and decrees, to save and Redeem all and every one, which they vainly fancy to be in God, as repugnant to his will, which is irrisistible,
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whereas hee cannot saile the first. 3. To his Omnipotencie, who cannot be resisted, 4. To his happinesse, who cannot come short of what his soule desires.
whereas he cannot sail the First. 3. To his Omnipotency, who cannot be resisted, 4. To his happiness, who cannot come short of what his soul Desires.
Now this desire of approbation is an abundantly sufficient closing of the mouth, of such as stumble at the Gospel, being appointed thereunto, and an expression of Christs good liking to save sinners.
Now this desire of approbation is an abundantly sufficient closing of the Mouth, of such as Stumble At the Gospel, being appointed thereunto, and an expression of Christ good liking to save Sinners.
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Expressed in his borrowed wishes, Deut. 5.29. O that there were such a heart in them, that they would feare me, and keepe my commandements. Psal. 81.13. O that my people had hearkened unto me, and Israel walked in my waies.
Expressed in his borrowed wishes, Deuteronomy 5.29. Oh that there were such a heart in them, that they would Fear me, and keep my Commandments. Psalm 81.13. Oh that my people had harkened unto me, and Israel walked in my ways.
but otherwise sheweth how acceptable the duty is to God, how obligatory to the creature. 2. By the Lords expostulations, Ezek. 18.31 Why will yee dye, O house of Israel.
but otherwise shows how acceptable the duty is to God, how obligatory to the creature. 2. By the lords expostulations, Ezekiel 18.31 Why will ye die, Oh house of Israel.
Verse 32. For I have no pleasure in the death of him that dyes. 3. In the Lords crying to sinners. Prov. 1.20. Wisdome cries, shee uttereth her voice in the streets.
Verse 32. For I have no pleasure in the death of him that dies. 3. In the lords crying to Sinners. Curae 1.20. Wisdom cries, she utters her voice in the streets.
6. For the ground and warrant of Christs willingnesse to save and draw sinners, doe but consider. 1. The words of the text, I will draw all men to mee ;
6. For the ground and warrant of Christ willingness to save and draw Sinners, do but Consider. 1. The words of the text, I will draw all men to me;
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then all together they must be an All, a world, a whole world of ransomed ones, hidden ones, Psal. 83.4. of the Lords Jewels, Mal. 3.17. and of Christs precious ones, Isai. 43.4. they are the floure, and the choise of mankinde.
then all together they must be an All, a world, a Whole world of ransomed ones, hidden ones, Psalm 83.4. of the lords Jewels, Malachi 3.17. and of Christ precious ones, Isaiah 43.4. they Are the flower, and the choice of mankind.
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As. 1. Can God bee borne of a woman to save men, not Angels? Beleeve it, saith the Lords Spirit, with a sort of oath, Heb. 2.16. Verily hee tooke on him the seede of Abraham, not the nature of Angels.
As. 1. Can God be born of a woman to save men, not Angels? Believe it, Says the lords Spirit, with a sort of oath, Hebrew 2.16. Verily he took on him the seed of Abraham, not the nature of Angels.
When God made promise to Abraham; because hee could sweare by no greater, he sware by himselfe. Ezech. 33. The people slandred the Lord, he delighted so to have the people pine away in their iniquities, that hee would punish them for no fault;
When God made promise to Abraham; Because he could swear by no greater, he sware by himself. Ezekiel 33. The people slandered the Lord, he delighted so to have the people pine away in their iniquities, that he would Punish them for no fault;
and blasphemously say) in the death of a sinner, by my life, I desire you may repent and live, nor have I pleasure to punish innocent men, for no sinne at all.
and blasphemously say) in the death of a sinner, by my life, I desire you may Repent and live, nor have I pleasure to Punish innocent men, for no sin At all.
or Land. vers. 30. I was by him as one brought up (as a sonne nourished with him) I was daily (when there was neither night nor day) his delights rejoycing in the habitable earth,
or Land. vers. 30. I was by him as one brought up (as a son nourished with him) I was daily (when there was neither night nor day) his delights rejoicing in the habitable earth,
sure not to Pharoah, Judas, and all the race of the wicked, and with such a love as (if free will please) should never injoy one sonne of Adam. 2. I was (saith Christ) playing, and sporting, in the habitable earth, the word NONLATINALPHABET is to play in a dance, it is, 2 Sam. 6.21. spoken of Davids dancing before the Ark, and 1 Sam. 18.7. The women in Israel playing, answered one another in their songs.
sure not to Pharaoh, Judas, and all the raze of the wicked, and with such a love as (if free will please) should never enjoy one son of Adam. 2. I was (Says christ) playing, and sporting, in the habitable earth, the word is to play in a dance, it is, 2 Sam. 6.21. spoken of Davids dancing before the Ark, and 1 Sam. 18.7. The women in Israel playing, answered one Another in their songs.
It holds forth this, that it resolves the question, that Augustine loosed to a curious head, asking what the Lord was doing before the world was, he was delighting in his sonne Christ,
It holds forth this, that it resolves the question, that Augustine loosed to a curious head, asking what the Lord was doing before the world was, he was delighting in his son christ,
And a third Exception is, But sinners dis-obliged Christ, and provoked him as his enemies, can it be that in time, seeing how undeserving we were, he could heartily and seriously die for man, offer himselfe to all? God may have mercy on the work of his hand,
And a third Exception is, But Sinners disobliged christ, and provoked him as his enemies, can it be that in time, seeing how undeserving we were, he could heartily and seriously die for man, offer himself to all? God may have mercy on the work of his hand,
Answ. 1. Its true the Gospel is contrary to nature, and not one Article more thwarteth and crosseth carnall wisedome, then that of imputed righteousnesse;
Answer 1. Its true the Gospel is contrary to nature, and not one Article more thwarteth and Crosseth carnal Wisdom, then that of imputed righteousness;
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then we can beleeve that Christ came to die for sinners. 2. Consider with what a strong good will Christ died, Luke 9.51. And it came to passe when his time was come that he should be received up, he stedfastly set his face to goe to Jerusalem.
then we can believe that christ Come to die for Sinners. 2. Consider with what a strong good will christ died, Lycia 9.51. And it Come to pass when his time was come that he should be received up, he steadfastly Set his face to go to Jerusalem.
4. His offer must be reall, Joh. 7.37. for with vehemency he speaks NONLATINALPHABET He stood and shouted in the Temple, if any man thirst, let him come to me and drinke.
4. His offer must be real, John 7.37. for with vehemency he speaks He stood and shouted in the Temple, if any man thirst, let him come to me and drink.
But I doubt he beares not me in particular at good will, are the promises made for me? Did he love me before the world was? Did Christ dying intend salvation for me?
But I doubt he bears not me in particular At good will, Are the promises made for me? Did he love me before the world was? Did christ dying intend salvation for me?
This doubt draweth us to the fift particular, (that so I may hasten to the uses) which is what sort of Faith it is that God requireth of all within the visible Church,
This doubt draws us to the fift particular, (that so I may hasten to the uses) which is what sort of Faith it is that God requires of all within the visible Church,
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Assertion 1. Saving Faith required of all within the visible Church, is not as Antinomians conceive, the apprehension of Gods everlasting love of Election to glory of all and every one that are charged to beleeve.
Assertion 1. Saving Faith required of all within the visible Church, is not as Antinomians conceive, the apprehension of God's everlasting love of Election to glory of all and every one that Are charged to believe.
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Saltmarsh in an ignorant, and confused Treatise tells us, To beleeve now is the only worke of the Gospel, — that is, that ye be perswaded of such a thing that Christ was crucified for sins,
Saltmarsh in an ignorant, and confused Treatise tells us, To believe now is the only work of the Gospel, — that is, that you be persuaded of such a thing that christ was Crucified for Sins,
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and for your sins, — so as salvation is not a businesse of our working and doing, it was done by Christ with the Father, — all our work is no work of salvation,
and for your Sins, — so as salvation is not a business of our working and doing, it was done by christ with the Father, — all our work is no work of salvation,
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And the man taking on him to determine controversies of Arminians touching the extent of free Grace, whether Christ died for all, (in which questions I dare make Apology for his innocency, that he is not guilty of wading too deep in them) he would father on the Reformed Churches of Protestant Divines, that we make this a rationall way of justice, That God will meerly and arbitrarily damne men,
And the man taking on him to determine controversies of Arminians touching the extent of free Grace, whither christ died for all, (in which questions I Dare make Apology for his innocency, that he is not guilty of wading too deep in them) he would father on the Reformed Churches of Protestant Divines, that we make this a rational Way of Justice, That God will merely and arbitrarily damn men,
and they are damned not from their own will, but from Gods. The opinion by Arminians is fathered upon that Apostolick light of the Church of Christ, Eminent and divine Calvine, and Saltmarsh will but second them, that he may appear a star in the Firmament, with others of some great magnitude.
and they Are damned not from their own will, but from God's The opinion by Arminians is fathered upon that Apostolic Light of the Church of christ, Eminent and divine Calvin, and Saltmarsh will but second them, that he may appear a star in the Firmament, with Others of Some great magnitude.
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But (saith he) the other way is, Christ died only for his, but is offered to all, that his who are amongst this all might beleeve, and though he died not for all,
But (Says he) the other Way is, christ died only for his, but is offered to all, that his who Are among this all might believe, and though he died not for all,
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yet none are excepted (that is as he saith, all and every one to whom Christ is preached, elect or reprobate, are to be perswaded that Christ died for them in particular) and yet none are accepted but they that beleeve,
yet none Are excepted (that is as he Says, all and every one to whom christ is preached, elect or Reprobate, Are to be persuaded that christ died for them in particular) and yet none Are accepted but they that believe,
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Now all are charged to beleeve in the Son of God, and Elect and Reprobate (as there be of both sorts within the net of the Kingdome) are not loved with an everlasting love,
Now all Are charged to believe in the Son of God, and Elect and Reprobate (as there be of both sorts within the net of the Kingdom) Are not loved with an everlasting love,
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2. Its meer presumption, not Faith, that all Hypocrites, fleshly men, slaves to their lusts, idolaters, covetous men, remaining such, never broken with any Law-work;
2. Its mere presumption, not Faith, that all Hypocrites, fleshly men, slaves to their Lustiest, Idolaters, covetous men, remaining such, never broken with any Law work;
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then to hold that he died for the Elect only, and yet oblige men (as Antinomians doe) against their conscience to beleeve he died for all and every one that are ingaged in the practise of beleeving.
then to hold that he died for the Elect only, and yet oblige men (as Antinomians do) against their conscience to believe he died for all and every one that Are engaged in the practice of believing.
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and of the Father, and of Christ, Col. 2.1, 2. to be perswaded that nothing can separate us from the love of God in Christ, Rom. 8.37, 38, 39. To full assurance, Heb. 10. without wavering or declining, or bowing like a tottering wall.
and of the Father, and of christ, Col. 2.1, 2. to be persuaded that nothing can separate us from the love of God in christ, Rom. 8.37, 38, 39. To full assurance, Hebrew 10. without wavering or declining, or bowing like a tottering wall.
Assertion 2. The object of saving Faith, required of all within the visible Church is, 1. Christs faithfulnesse to save beleevers, Heb. 10.23. Let us hold fast the profession of our faith without wavering ;
Assertion 2. The Object of Saving Faith, required of all within the visible Church is, 1. Christ faithfulness to save believers, Hebrew 10.23. Let us hold fast the profession of our faith without wavering;
and the Apostle backs it with an Argument, that saving faith must lean upon, ( for he is faithfull that hath promised ) And Paul 1 Cor. 1.9. presseth the same, God is faithfull, by whom yee were called, unto the fellowship of his Son Jesus Christ our Lord.
and the Apostle backs it with an Argument, that Saving faith must lean upon, (for he is faithful that hath promised) And Paul 1 Cor. 1.9. Presseth the same, God is faithful, by whom ye were called, unto the fellowship of his Son jesus christ our Lord.
For the second object of this Faith is the truth and goodnesse of that Mother promise of the Gospel, Ioh. 3.16. and 5.25. that Gospel-record 1 Iohn 5.10, 11, 12. He that beleeveth hath life eternall, and Jesus Christ came into the world to save sinners, 1 Tim. 1.15. To seek and to save the lost, Luke 19. 1•. that he came to save me in particular is apprehended by sense, not by faith;
For the second Object of this Faith is the truth and Goodness of that Mother promise of the Gospel, John 3.16. and 5.25. that Gospel-record 1 John 5.10, 11, 12. He that Believeth hath life Eternal, and jesus christ Come into the world to save Sinners, 1 Tim. 1.15. To seek and to save the lost, Lycia 19. 1•. that he Come to save me in particular is apprehended by sense, not by faith;
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when he is pleased to give to any Elect person the white stone, and the new name, and to give him Faith, by which he chuseth Christ for his portion, he is then,
when he is pleased to give to any Elect person the white stone, and the new name, and to give him Faith, by which he chooseth christ for his portion, he is then,
so Election is neither precept, nor promise, but a truth of Gods gracious good will and pleasure hid in Gods mind, till he be pleased to reveal it, by the fruits thereof.
so Election is neither precept, nor promise, but a truth of God's gracious good will and pleasure hid in God's mind, till he be pleased to reveal it, by the fruits thereof.
and a willing heart to consent to your own happinesse, and if you refuse to signe the Bill of grace, you shall be tormented for ever and ever in a river of fire and brimstone:
and a willing heart to consent to your own happiness, and if you refuse to Signen the Bill of grace, you shall be tormented for ever and ever in a river of fire and brimstone:
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Again, I have a like good will to my own justice, and purpose so to carry on the designe as that sixteen thousand of you shall not have the benefit of my hand,
Again, I have a like good will to my own Justice, and purpose so to carry on the Design as that sixteen thousand of you shall not have the benefit of my hand,
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yet I purpose that these sixt•e• thousand whose salvation and happinesse I extreamly desire shall for their former rebellion, which I with the like desire of spirit could,
yet I purpose that these sixt•e• thousand whose salvation and happiness I extremely desire shall for their former rebellion, which I with the like desire of Spirit could,
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he hath by the preaching of the gospel ingaged thousand thousands within the visible Church, to the duty of their fidutiall adherence and heart resting on Christ, as they would be saved;
he hath by the preaching of the gospel engaged thousand thousands within the visible Church, to the duty of their fidutiall adherence and heart resting on christ, as they would be saved;
yet was not Adam then, far lesse these that are now under the Law, to beleeve that God ordained them from eternitie, to eternall life, legally purchased;
yet was not Adam then, Far less these that Are now under the Law, to believe that God ordained them from eternity, to Eternal life, legally purchased;
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or yet without the visible Church? for in both, Satans world of disobedient ones is the far greatest part, s•eing the whole world lyes in sinne, as John saith.
or yet without the visible Church? for in both, Satan world of disobedient ones is the Far greatest part, s•eing the Whole world lies in sin, as John Says.
Let it be also remembred when Arminians say, the Lamb of God taketh away the sinnes of the world, that is of all and every mortall man, they mean Christ takes not away,
Let it be also remembered when Arminians say, the Lamb of God Takes away the Sins of the world, that is of all and every Mortal man, they mean christ Takes not away,
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but Arminians should say right downe Christ died for the rebellious and contumatious world, and he prayes for the contumacious world as such, but conditionally;
but Arminians should say right down christ died for the rebellious and contumatious world, and he prays for the contumacious world as such, but conditionally;
and intendeth their salvation and conversion with no lesse ardency and vehemency of serious affection then he doth intend the salvation and conversion of all that shall bee glorified.
and intends their salvation and conversion with no less ardency and vehemency of serious affection then he does intend the salvation and conversion of all that shall be glorified.
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If a rich Inne-keeper should dig a Fountain in his Field for all passengers, thirsty and diseased, which were able to cure them, and quench their thirst;
If a rich Innkeeper should dig a Fountain in his Field for all passengers, thirsty and diseased, which were able to cure them, and quench their thirst;
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He doth all, in inviting s•ck sinners to come and drin• life and salvation at Christ the Fountain of life, which expresseth with men who speak as they think, their sincere intention,
He does all, in inviting s•ck Sinners to come and drin• life and salvation At christ the Fountain of life, which Expresses with men who speak as they think, their sincere intention,
and healeth them, and he useth such meanes and so acts upon the will of the farre most part that they shall never come, never be sensible of their disease,
and heals them, and he uses such means and so acts upon the will of the Far most part that they shall never come, never be sensible of their disease,
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Again, let it be considered, that here 1 God lies in wait for no mans destruction. 2 God is not obliged to reveal his eternall purpose and intentions touching mens salvation and damnation,
Again, let it be considered, that Here 1 God lies in wait for no men destruction. 2 God is not obliged to reveal his Eternal purpose and intentions touching men's salvation and damnation,
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if they will, and to yeeld them the bridle on their own necks, that they may bee indifferent and absolute Lords of Heaven and Hell. 4 Nor should the Gospel be framed in such wisdom•,
if they will, and to yield them the bridle on their own necks, that they may be indifferent and absolute lords of Heaven and Hell. 4 Nor should the Gospel be framed in such wisdom•,
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and have proponed salvation upon condition of obedience and faith to some few, it should evidently have raysed a hard opinion in the mindes of thousands touching Christ.
and have proponed salvation upon condition of Obedience and faith to Some few, it should evidently have raised a hard opinion in the minds of thousands touching christ.
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1 The Scripture maketh the object of comming which is beleeving, Ioh. 5.40. Ioh. 6.35. Matth. 11.27. to be Christs ability and power, Hebr. 7.25. to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them.
1 The Scripture makes the Object of coming which is believing, John 5.40. John 6.35. Matthew 11.27. to be Christ ability and power, Hebrew 7.25. to save them to the uttermost, that come unto God by him, seeing he ever lives to make Intercession for them.
or his decrees of election and reprobation. But the Scripture presseth faith in the power of mercy, Rom. 4.21. Abraham staggered not, but was strong in the faith, giving glory to God, being fully perswaded that what he had promised, he was able also to perform.
or his decrees of election and reprobation. But the Scripture Presseth faith in the power of mercy, Rom. 4.21. Abraham staggered not, but was strong in the faith, giving glory to God, being Fully persuaded that what he had promised, he was able also to perform.
Now Abraham is commended for that he savingly and for his justification, beleeved the power of God in the Gospell promise that God was able of his mercy to give him the sonne of promise in his old age;
Now Abraham is commended for that he savingly and for his justification, believed the power of God in the Gospel promise that God was able of his mercy to give him the son of promise in his old age;
otherwise to beleeve simply the power of God to give a child to a mother who is passed the naturall date of bearing children, is but the faith of miracles, which of it selfe is not s•ving,
otherwise to believe simply the power of God to give a child to a mother who is passed the natural date of bearing children, is but the faith of Miracles, which of it self is not s•ving,
and may bee in workers of iniquity, Matth. 7.21, 22. so this power then is the power of saving conjoyned with the mercy and good will of Christ. 2 The Scripture holds forth to our faith the power of God to graffe in the Jewes again in Christ, Rom. 11.23. to make a weak beleever stand, Rom. 14.4. to keep the Saints from falling, and to present them faultlesse b•fore the presence of his glory with exceeding joy, Iude v. 24. 3 The good Land was a type of the heavenly rest, Heb 4.1. and Heb. 3.19. some entred not in through unbeleefe :
and may be in workers of iniquity, Matthew 7.21, 22. so this power then is the power of Saving conjoined with the mercy and good will of christ. 2 The Scripture holds forth to our faith the power of God to graft in the Jews again in christ, Rom. 11.23. to make a weak believer stand, Rom. 14.4. to keep the Saints from falling, and to present them faultless b•fore the presence of his glory with exceeding joy, Iude v. 24. 3 The good Land was a type of the heavenly rest, Hebrew 4.1. and Hebrew 3.19. Some entered not in through unbelief:
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they doubted of the power of God, and beleeved the report of the unbeleeving Spies, who said, The people be strong that dwell in the Land, the Cities are walled,
they doubted of the power of God, and believed the report of the unbelieving Spies, who said, The people be strong that dwell in the Land, the Cities Are walled,
and very great, and moreover we saw the child•en of Anak there. Joshua and Caleb chap. 14.9. said they should not be bread for them, and their strength was gone ;
and very great, and moreover we saw the child•en of Anak there. joshua and Caleb chap. 14.9. said they should not be bred for them, and their strength was gone;
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then the question was, whether God was able to give them that good Land. So then men enter not into the heavenly rest because they beleeve not that Iesus is able to save to the uttermost those that come through him to God, Heb. 7.23. 4 The Scripture is as much in proving the alsufficiency, power,
then the question was, whither God was able to give them that good Land. So then men enter not into the heavenly rest Because they believe not that Iesus is able to save to the uttermost those that come through him to God, Hebrew 7.23. 4 The Scripture is as much in proving the All-sufficiency, power,
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and that the Angels were to adore him, his dignity and greatnesse above Moses and all the mortall and dying Priests, the vertue of his blood above all the bloods of Buls and Goats, to purge the conscience from dead works, to expiate sinne, to sanctifie his people, to open a way, a new and living way to the holy of holiest, by his blood, that we with full assurance may draw near to God, that he with one Sacrif•ce, never to bee repeated, did that which all the thousands of reit•rated Sacrifices were never able to doe;
and that the Angels were to adore him, his dignity and greatness above Moses and all the Mortal and dying Priests, the virtue of his blood above all the bloods of Bulls and Goats, to purge the conscience from dead works, to expiate sin, to sanctify his people, to open a Way, a new and living Way to the holy of Holiest, by his blood, that we with full assurance may draw near to God, that he with one Sacrif•ce, never to be repeated, did that which all the thousands of reit•rated Sacrifices were never able to do;
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And for what is all this, but that we should beleeve the a•sufficiency of Christ to save? and because wee have too low thoughts of Christ, as conceiving him to bee but a man,
And for what is all this, but that we should believe the a•sufficiency of christ to save? and Because we have too low thoughts of christ, as conceiving him to be but a man,
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and intention to redeem and save them by name. 5 I should think that these who have high and precious thoughts of the grace, tend•r mercy, perfection and sufficiency of Christ to save all that beleeve,
and intention to Redeem and save them by name. 5 I should think that these who have high and precious thoughts of the grace, tend•r mercy, perfection and sufficiency of christ to save all that believe,
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and fiducially rely on Christ as a Saviour sealed for the w•rk of Redemption, though they know not Gods minde touching their own salvation in particular, have such a faith as the Gospell speaks of,
and fiducially rely on christ as a Saviour sealed for the w•rk of Redemption, though they know not God's mind touching their own salvation in particular, have such a faith as the Gospel speaks of,
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and doe savingly beleeve that Christ came to seek, and to s•ve that which is lost, to save sinners, that Christ is the Son of the living God, the Saviour of mankind ;
and do savingly believe that christ Come to seek, and to s•ve that which is lost, to save Sinners, that christ is the Son of the living God, the Saviour of mankind;
yet virtually and by good cons•quence you believe your own redemption in particular, and so you are not a stranger to Christ. 2. Its true, Devils and Reprobates may yeeld an assent of mind to the generall promises,
yet virtually and by good cons•quence you believe your own redemption in particular, and so you Are not a stranger to christ. 2. Its true, Devils and Reprobates may yield an assent of mind to the general promises,
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Answ. Yea suppose, what is in question, that to be perswaded of the good will of Christ the owner of the ship to carry you in particular is the condition upon which he must carry you,
Answer Yea suppose, what is in question, that to be persuaded of the good will of christ the owner of the ship to carry you in particular is the condition upon which he must carry you,
for what that number is, or whether you be one of that number or no, is a secret of the hid counsell of election to glory, a negative certainty, that for any thing yee know you are not of the contrary number,
for what that number is, or whither you be one of that number or no, is a secret of the hid counsel of election to glory, a negative certainty, that for any thing ye know you Are not of the contrary number,
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if Christ dyed for a few elected and chosen absolutely to glory, for all must be resolved on doubtsome, hopelesse, sad and comfortlesse grounds by your way thus.
if christ died for a few elected and chosen absolutely to glory, for all must be resolved on doubtsome, hopeless, sad and comfortless grounds by your Way thus.
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as for the first, that Arminians m•y make their syllog•sm of assurance, hope, and comfort in Christs death as large as Christs death, they must ex•end the Gospel-comfort and hope to the heathen, who never •eard of these comforts;
as for the First, that Arminians m•y make their syllog•sm of assurance, hope, and Comfort in Christ death as large as Christ death, they must ex•end the Gospel-comfort and hope to the heathen, who never •eard of these comforts;
a very learned and eminent Divine, sheweth from the matter it self, and confession of Amayrald an Arminian, that twelve Apostles could not in so short a time have gone through the whole world,
a very learned and eminent Divine, shows from the matter it self, and Confessi of Amayrald an Arminian, that twelve Apostles could not in so short a time have gone through the Whole world,
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they would say, if they would speak truth, by the Lords absolute, highe•t, independent and unsea•chable good pleasure in his dec•ees of absolute election and reprobation. 2. Again, they are made unexcusable and freed from all guiltinesse of unbe•ief,
they would say, if they would speak truth, by the lords absolute, highe•t, independent and unsea•chable good pleasure in his dec•ees of absolute election and reprobation. 2. Again, they Are made unexcusable and freed from all guiltiness of unbe•ief,
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y•a, even these who heard the Gospel as the Athenians, Act. 17. who •udged Paul to be a babler, and Festus who thought him mad, and the Grecians who esteemed the preaching of the Gospel foolishnesse, 1 Cor. 1. And so must have heard the Gospel,
y•a, even these who herd the Gospel as the Athenians, Act. 17. who •udged Paul to be a babbler, and Festus who Thought him mad, and the Greeks who esteemed the preaching of the Gospel foolishness, 1 Cor. 1. And so must have herd the Gospel,
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3. •ut what assurance, bo•e and comfort of salvation doe A•minians give? One •homas Moore has written book inti••led, The Vniversality of Gods free grac• in •hrist to mankinde;
3. •ut what assurance, bo•e and Comfort of salvation do A•minians give? One •homas More has written book inti••led, The Universality of God's free grac• in •hrist to mankind;
Hear then what Armini•s, and Mr Moore saith, Comfort ye, comfort ye my people saith •he Lord comfort and encourage with the joy of t•e holy Ghost, with the lively hope f•ternall life, with the comforts of the Scripture, Scipio, Aristotle, Cato, Regulus, Seneca, all the Turks, Americans, Indians, Virginians, such as worship the Devils, the Sunne and Moone;
Hear then what Armini•s, and Mr More Says, Comfort you, Comfort you my people Says •he Lord Comfort and encourage with the joy of t•e holy Ghost, with the lively hope f•ternall life, with the comforts of the Scripture, Scipio, Aristotle, Cato, Regulus, Senecca, all the Turks, Americans, Indians, Virginians, such as worship the Devils, the Sun and Moon;
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bid them be assured Christ dyed for them, prayes and intercedes for them, intends and will their salvation upon good condition, no lesse then the salvation of his chosen people.
bid them be assured christ died for them, prays and intercedes for them, intends and will their salvation upon good condition, no less then the salvation of his chosen people.
But 1. The object of this faith, hope, and comfort, may stand and consist, though all and every one of the race of mankinde should belive it, with no lesse certainty of eternall damnation then Indians, all the reprobate and condemned Devils are under;
But 1. The Object of this faith, hope, and Comfort, may stand and consist, though all and every one of the raze of mankind should believe it, with no less certainty of Eternal damnation then Indians, all the Reprobate and condemned Devils Are under;
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and gave testimony that Iesus is the Sonne of the living God, by the judgement of the Arminians believe that Christ dyed for all and every one of the race of mankinde.
and gave testimony that Iesus is the Son of the living God, by the judgement of the Arminians believe that christ died for all and every one of the raze of mankind.
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Ergo, all the Reprobates may have this faith, assurance, comfort and hope, 2. Saving faith bringing peace, justification, rejoycing in tribulation, purifieth the heart:
Ergo, all the Reprobates may have this faith, assurance, Comfort and hope, 2. Saving faith bringing peace, justification, rejoicing in tribulation, Purifieth the heart:
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But I am not a whit nearer peace that I believe that Christ intendeth to redeemn, save, justifie all and every one of mankinde, upon condition they believe;
But I am not a whit nearer peace that I believe that christ intends to redeemn, save, justify all and every one of mankind, upon condition they believe;
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if free-will shall thwart and crosse the former intention of God, and this is the latter intention, all and every man is to believe that God intends his conversion and salvation ineffectually:
if freewill shall thwart and cross the former intention of God, and this is the latter intention, all and every man is to believe that God intends his conversion and salvation ineffectually:
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the poore man is here between hope to be saved, (if the fortune or loose contingency of free-will be lucky) and feare to be eternally thrice more miserable then if God had never born him any good will (if free-will miscarry as it doth in the far greatest part of mankinde) for Arminians doe not say, one man is more saved by their pendulous and venturous good wishes and doubtsome intentions to save all and every one,
the poor man is Here between hope to be saved, (if the fortune or lose contingency of freewill be lucky) and Fear to be eternally thrice more miserable then if God had never born him any good will (if freewill miscarry as it does in the Far greatest part of mankind) for Arminians do not say, one man is more saved by their pendulous and venturous good wishes and doubtsome intentions to save all and every one,
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2. By this meanes God intending two ends, either the salvation or damnation of all and every one, he puts all mankinde upon large as great fear and dispair,
2. By this means God intending two ends, either the salvation or damnation of all and every one, he puts all mankind upon large as great Fear and despair,
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as upon comfort and hope, and hee intends and wils the destruction of all mankinde more efficaciously and with farre greater successe, then he wills their salvation;
as upon Comfort and hope, and he intends and wills the destruction of all mankind more efficaciously and with Far greater success, then he wills their salvation;
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God primarily, antec•dently, and first wils my salvation, but secundarily and with better certainty of the black event, he wils in justice, my damnation and the eternall destruction of the farre greatest part of mankinde;
God primarily, antec•dently, and First wills my salvation, but secondarily and with better certainty of the black event, he wills in Justice, my damnation and the Eternal destruction of the Far greatest part of mankind;
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as ship broken men into eternall damnation, and except God would have strangled free-will and destroyed the nature of that obedience which is obnoxious to threatnings and rewards, he could not for his soule mend the matter;
as ship broken men into Eternal damnation, and except God would have strangled freewill and destroyed the nature of that Obedience which is obnoxious to threatenings and rewards, he could not for his soul mend the matter;
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and here good Reader, you have the Arminian hope and consolations, if you list to harken to the Arminians of England now risen to comfort all mankinde in these sad times.
and Here good Reader, you have the Arminian hope and consolations, if you list to harken to the Arminians of England now risen to Comfort all mankind in these sad times.
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3. Saving faith layeth hold on salvation, righteousnesse and everlasting redemption as proper heritage, faith being a supernaturall instinct, that layeth a peculiar claime to Christ,
3. Saving faith Layeth hold on salvation, righteousness and everlasting redemption as proper heritage, faith being a supernatural instinct, that Layeth a peculiar claim to christ,
now to believe a common salvation hanging in the aire, the heaven of Turks and Armenians, and the righteousnesse and redemption of Indians, of Seneca, and Catiline, Clodius, and Camillus, I confesse must be farre from such a property.
now to believe a Common salvation hanging in the air, the heaven of Turks and Armenians, and the righteousness and redemption of Indians, of Senecca, and Catiline, Clodius, and Camillus, I confess must be Far from such a property.
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because the poore mans believing is his act of chusing God for his portion, and so cannot be an assent to a common good, generall to all men, Heathens, Pagans, Iewes, Turks ▪ and believers;
Because the poor men believing is his act of choosing God for his portion, and so cannot be an assent to a Common good, general to all men, heathens, Pagans, Iewes, Turks ▪ and believers;
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for Arminians spoyle the Almighty of all grace, compassion, mercy, or power to save; for this is the Gospel and no other, that God must utter by their doctrine:
for Arminians spoil the Almighty of all grace, compassion, mercy, or power to save; for this is the Gospel and no other, that God must utter by their Doctrine:
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Now for the second, The Scripture shewes us of an ho•e of •ighteous•esse by faith, this we wait for through the •pirit Gal. 5.5. and of the hope laid up for the Saints in heav•n, •ol. 1.15. and Christ in the Saints the hope of glory, v. 27. and of the hope of the appearing of our life Christ, Ti•. 2.13. Which hope makes a man •o purg• himself & to be holy, 1 Ioh. 3.3. and of a rejoycing in hope in the glory of God, Rom. 5.2 Rom. 12.12. the hope to come, for the which the Twelve Tribes of Israel serve God instantly, Act. •6. 7. and that lively hope unto which we are regenerated by the resurrection of Jesus •hrist from the dead, 1 Pet. 1, 5. and the hope that we have through patience & comfort of the Scripture, Rom. 15.4. and the hope which is not confined within the narrow sphear and Region of time and this corruptible life, 1 Cor. 15.19. the hope which experience bringeth forth, Heb. 5.4.
Now for the second, The Scripture shows us of an ho•e of •ighteous•esse by faith, this we wait for through the •pirit Gal. 5.5. and of the hope laid up for the Saints in heav•n, •ol. 1.15. and christ in the Saints the hope of glory, v. 27. and of the hope of the appearing of our life christ, Ti•. 2.13. Which hope makes a man •o purg• himself & to be holy, 1 John 3.3. and of a rejoicing in hope in the glory of God, Rom. 5.2 Rom. 12.12. the hope to come, for the which the Twelve Tribes of Israel serve God instantly, Act. •6. 7. and that lively hope unto which we Are regenerated by the resurrection of jesus •hrist from the dead, 1 Pet. 1, 5. and the hope that we have through patience & Comfort of the Scripture, Rom. 15.4. and the hope which is not confined within the narrow sphere and Region of time and this corruptible life, 1 Cor. 15.19. the hope which experience brings forth, Hebrew 5.4.
Now whe•her we take hope for the object of hope, the thing hoped for, or the supernaturall or gratious faculty of hoping, in neither respects have Seneca, Scipio, Regulus, Jewes, Turks, Americans, and such as never by any rumour heard of Chri•t any hope from Scripture;
Now whe•her we take hope for the Object of hope, the thing hoped for, or the supernatural or gracious faculty of hoping, in neither respects have Senecca, Scipio, Regulus, Jews, Turks, Americans, and such as never by any rumour herd of Chri•t any hope from Scripture;
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and for the grace of hope the Scripture saith, its an Anchor cast in heaven by these who upon life and death make Jesus t•eir City of refuge, Heb. 6.19.20. it is a fruit of the Spirit, Gal. 5.5. where ever it is, it makes a man purifie himselfe, 1 Ioh. 3.2.
and for the grace of hope the Scripture Says, its an Anchor cast in heaven by these who upon life and death make jesus t•eir city of refuge, Hebrew 6.19.20. it is a fruit of the Spirit, Gal. 5.5. where ever it is, it makes a man purify himself, 1 John 3.2.
its a lively hope and a fruit of predestination and of the sprinkling of the blood of Jesus, 1 Pet. 1.3, 4, 5. Now such a hope as Arminians allow to Heathen and Indians, to Reprobates, who believe that Christ dyed for all and every one,
its a lively hope and a fruit of predestination and of the sprinkling of the blood of jesus, 1 Pet. 1.3, 4, 5. Now such a hope as Arminians allow to Heathen and Indians, to Reprobates, who believe that christ died for all and every one,
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but I have decreed so to act upon the wils of the farre greatest part of you, that you shall have no mo•e shaire in that redemption and purchased salvation then the damned Devils,
but I have decreed so to act upon the wills of the Far greatest part of you, that you shall have no mo•e share in that redemption and purchased salvation then the damned Devils,
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whereas if I had so drawn you as I have done others, as sinfull by nature as you are, you should certainly have been eternally saved in Christs blood ;
whereas if I had so drawn you as I have done Others, as sinful by nature as you Are, you should Certainly have been eternally saved in Christ blood;
I hav• chosen out of grace and mercy all to salvation, who shall believe, and have given my Son, to give his life and blood a ransome for all and every one;
I hav• chosen out of grace and mercy all to salvation, who shall believe, and have given my Son, to give his life and blood a ransom for all and every one;
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and I cannot bow their wills indeclinably to finall obedience, nor could I so powerfully by morall swasion, draw them to constant faith and perseverance,
and I cannot bow their wills indeclinably to final Obedience, nor could I so powerfully by moral suasion, draw them to constant faith and perseverance,
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and my decree stands and cannot be recalled Dan. 4.35. Esa. 14.24, 25, 26, 27. chap. 46.10.11. Psal. 115.3. Psal. 135.6. Yet in maters of salvation or damnation, or of turning the hearts and free actions of men and Angels that most highly concerne my glory above all;
and my Decree Stands and cannot be Recalled Dan. 4.35. Isaiah 14.24, 25, 26, 27. chap. 46.10.11. Psalm 115.3. Psalm 135.6. Yet in maters of salvation or damnation, or of turning the hearts and free actions of men and Angels that most highly concern my glory above all;
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and just will were finally to resist my calling shall eternally perish, and to will that Pharoah should not at the first or second command obey my will, and let my people goe:
and just will were finally to resist my calling shall eternally perish, and to will that Pharaoh should not At the First or second command obey my will, and let my people go:
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Whereupon I was compelled to take a second herbrie, and a second winde, like a Sea-man, who is with a stronger crosse winde, driven from his first wished port;
Whereupon I was compelled to take a second herbrie, and a second wind, like a Seaman, who is with a Stronger cross wind, driven from his First wished port;
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But a heavier plague of hardnes of heart, and farre greater torments of fire, then these, I foresee must be the doome of such, within the visible Church as resist my calling,
But a Heavier plague of hardness of heart, and Far greater torments of fire, then these, I foresee must be the doom of such, within the visible Church as resist my calling,
& notwithstanding of the power of God, by which they are kept to salvation, the promises of the eternall covenant, the efficacie of Christs perpetuall intercession, of the in-dwelling of the holy Ghost, that everlasting fountain of life, &c. may fully and finally fall away, and turne Apostats;
& notwithstanding of the power of God, by which they Are kept to salvation, the promises of the Eternal Covenant, the efficacy of Christ perpetual Intercession, of the indwelling of the holy Ghost, that everlasting fountain of life, etc. may Fully and finally fallen away, and turn Apostates;
And if Arminians will be so liberall or lavish of the comforts of God proper to the lords people, Esa. 40.1. c. 49.13. the proper work of the holy Ghost the comforter. Ioh. 14.16. c. 15.26. c. 16.7. the consolations of Christ, Phil. 2.1. the everlasting, the strong consolations 2. Thess. 2.16. Heb. 6.18 ▪ the heart comforts, Col. 2.2. wherewith the Apostles and Saint• are comforted, 2. Cor. 1.4.6.7 coming from the God of all comfort, the Lord that comforteth Zion, Esai. 51.3. 2. Cor. 1.3. Esai. 51.12. bl•ssing promised to the mourners, Matth. 5.4. We desire Mr. Moore, and other Arminians to injoy them;
And if Arminians will be so liberal or lavish of the comforts of God proper to the Lords people, Isaiah 40.1. c. 49.13. the proper work of the holy Ghost the comforter. John 14.16. c. 15.26. c. 16.7. the consolations of christ, Philip 2.1. the everlasting, the strong consolations 2. Thess 2.16. Hebrew 6.18 ▪ the heart comforts, Col. 2.2. wherewith the Apostles and Saint• Are comforted, 2. Cor. 1.4.6.7 coming from the God of all Comfort, the Lord that comforts Zion, Isaiah. 51.3. 2. Cor. 1.3. Isaiah. 51.12. bl•ssing promised to the mourners, Matthew 5.4. We desire Mr. Moore, and other Arminians to enjoy them;
and this makes the doctrine of universall redemption more suspitious to us as not coming from God, that they allow to all, (even dogs and swine) the holy Ghost and the precious priviledge of the Saints.
and this makes the Doctrine of universal redemption more suspicious to us as not coming from God, that they allow to all, (even Dogs and Swine) the holy Ghost and the precious privilege of the Saints.
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But I have no assurance, hope, nor comfort to rest on a generall good will that God beareth to all, to Iudas, Pharaoh, Cain, and to all mankinde, no lesse then to me.
But I have no assurance, hope, nor Comfort to rest on a general good will that God bears to all, to Iudas, Pharaoh, Cain, and to all mankind, no less then to me.
it 〈 ◊ 〉 on moving no wheels, no c•uses, no effectuall means to p•ocure the powerfull ap•lica•ion o• the purchased Redemption to m•, more then to all t•a• are now spitting out blasphemie against eternall just•ce,
it 〈 ◊ 〉 on moving no wheels, no c•uses, no effectual means to p•ocure the powerful ap•lica•ion o• the purchased Redemption to m•, more then to all t•a• Are now spitting out blasphemy against Eternal just•ce,
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But the fountain good will of God, to save the elect, runneth in another channel of free grace, that separates person fr•m person, Iacob from Esau, and sets the heart of God from eternitie,
But the fountain good will of God, to save the elect, Runneth in Another channel of free grace, that separates person fr•m person, Iacob from Esau, and sets the heart of God from eternity,
and as touching the execution of this good will, and in time, upon this man, not this man, without hire mon•y or price. 1. because Angels or Men, can never answer that of Rom. 9.13.14.15.
and as touching the execution of this good will, and in time, upon this man, not this man, without hire mon•y or price. 1. Because Angels or Men, can never answer that of Rom. 9.13.14.15.
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Paul answereth, it followeth in no sort that there is unrighteousnesse with God, because verse 15. all is resolved on the will of God, because it is his will;
Paul Answers, it follows in no sort that there is unrighteousness with God, Because verse 15. all is resolved on the will of God, Because it is his will;
and upon this h•e infe•ies then the businesse of sep••ating Iaakob from Esau, •unnes not upon such wheeles as •unning and willing, sw•ating and hunting by good endeavours;
and upon this h•e infe•ies then the business of sep••ating Jacob from Esau, •unnes not upon such wheels as •unning and willing, sw•ating and hunting by good endeavours;
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Now because Arminians say, th•s is not mean• of election and reprobation, but of temporary savours bestowed on Iaakob, nor on Esau, he a•eadgeth the example of Pharaoh a cruell Athe•st and a Tyrant, who never sought justification by the works of the Law ;
Now Because Arminians say, th•s is not mean• of election and reprobation, but of temporary savours bestowed on Jacob, nor on Esau, he a•eadgeth the Exampl of Pharaoh a cruel Athe•st and a Tyrant, who never sought justification by the works of the Law;
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Why has h•e mercy upon this man, and not on this man, if there had been such a conceit as a generall catholick good will in God, to Pharoah, to Esau, the Apostle should now h•ve denyed any absolute will in God, to separate one person from another.
Why has h•e mercy upon this man, and not on this man, if there had been such a conceit as a general catholic good will in God, to Pharaoh, to Esau, the Apostle should now h•ve denied any absolute will in God, to separate one person from Another.
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How then hated he Esau, when he was not yet born, and had not done good or evill? All the Arminians on earth, answer that. 2. But the doubt is not removed:
How then hated he Esau, when he was not yet born, and had not done good or evil? All the Arminians on earth, answer that. 2. But the doubt is not removed:
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How is it, that God loves Iaacob, blesseth, and hath mercy on him, and hateth Esau, and yet Esau has neither done good nor ill? Arminians answer, in an antecedent generall good will, God indeed loved Esau, as well as Jaakob, Pharoah as well as another man:
How is it, that God loves Jacob, Blesses, and hath mercy on him, and hates Esau, and yet Esau has neither done good nor ill? Arminians answer, in an antecedent general good will, God indeed loved Esau, as well as Jacob, Pharaoh as well as Another man:
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But Paul resolves all the mercy bestowed on this man, not on this man, v. 18. on this saying NONLATINALPHABET, he will, Therefore hath he mercy on whom he will have mercy, and hardeneth whom he will.
But Paul resolves all the mercy bestowed on this man, not on this man, v. 18. on this saying, he will, Therefore hath he mercy on whom he will have mercy, and Hardeneth whom he will.
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(2) unpossible it is that conversion should be grace and matter of the praise of the glory of the Lords grace, to Peter rather then to Iudas, except the grace of God separate Peter from Iudas, by moving effectually the one to beleeve, and not moving the other.
(2) unpossible it is that conversion should be grace and matter of the praise of the glory of the lords grace, to Peter rather then to Iudas, except the grace of God separate Peter from Iudas, by moving effectually the one to believe, and not moving the other.
but through the running & willing, or not running & not willing of the creature had been put upon later, wiser and riper thoughts and a consequent will to save or not save,
but through the running & willing, or not running & not willing of the creature had been put upon later, Wiser and riper thoughts and a consequent will to save or not save,
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3. The God who is willing to show his wrath, and to make his power known, in •nduring with much long suffering the vessels of wrath fitted to destruction, that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared to glory, Rom. 9. 2•, 23, is also willing because hee is willing to declare these two ends equally; in some because he will;
3. The God who is willing to show his wrath, and to make his power known, in •nduring with much long suffering the vessels of wrath fitted to destruction, that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared to glory, Rom. 9. 2•, 23, is also willing Because he is willing to declare these two ends equally; in Some Because he will;
nor did I ever see a reason wherefore God should carry on the two great state designs of justice and mercy, in such an order as he should incline more to declare and bring to passe the design of mercy then the design of justice;
nor did I ever see a reason Wherefore God should carry on the two great state designs of Justice and mercy, in such an order as he should incline more to declare and bring to pass the Design of mercy then the Design of Justice;
Now as the attaining of his freely intended end of manifested mercy in some, both Angels and Men, makes visible in an eminent manner the glory of justice in other some,
Now as the attaining of his freely intended end of manifested mercy in Some, both Angels and Men, makes visible in an eminent manner the glory of Justice in other Some,
so the attaining of his freely intended end of pure grace in the Elect, doth highly indeare Iesus Christ that we should prize the blood of the Covenant, the riches of free-grace to us whom he hath freely chosen, leaving others as good as we to perish everlastingly.
so the attaining of his freely intended end of pure grace in the Elect, does highly endear Iesus christ that we should prize the blood of the Covenant, the riches of Free grace to us whom he hath freely chosen, leaving Others as good as we to perish everlastingly.
as all that are saved, and to prayse the Lord that sits one the Thron in heaven, might have been damned and should blaspheme eternally in hell the holy just Iudge of the world :
as all that Are saved, and to praise the Lord that sits one the Thron in heaven, might have been damned and should Blaspheme eternally in hell the holy just Judge of the world:
so they cannot deny an eminent soveraignty, deliberate and fix•d free-will in God before any of the Elect and Reprobate were placed in s•ch a condition of providence in which hee foresaw all that are saved or damned, should bee saved or damned,
so they cannot deny an eminent sovereignty, deliberate and fix•d freewill in God before any of the Elect and Reprobate were placed in s•ch a condition of providence in which he foresaw all that Are saved or damned, should be saved or damned,
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4. Paul shewing, Rom. 11. That God concludes all in unbeliefe that he might have mercy on all, and shewing a reason why the Lord was pleased to cast off his ancient people for a time,
4. Paul showing, Rom. 11. That God concludes all in unbelief that he might have mercy on all, and showing a reason why the Lord was pleased to cast off his ancient people for a time,
and another reason he cannot find, but bottomlesse and unsearchable freedome of grace and free dispensation to some people and persons, and not to others.
and Another reason he cannot find, but bottomless and unsearchable freedom of grace and free Dispensation to Some people and Persons, and not to Others.
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this is the Law of nature, of Nations, and no depth, its but God rewarding men •ccording to their works, and God shewing mercy in such as co-operate with,
this is the Law of nature, of nations, and no depth, its but God rewarding men •ccording to their works, and God showing mercy in such as cooperate with,
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But the great and unsearchable depth, is, how God should so carry on the great designes of the declaration of the glory of pardoning mercy and punishing justice,
But the great and unsearchable depth, is, how God should so carry on the great designs of the declaration of the glory of pardoning mercy and punishing Justice,
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and be called without any respect to works, but of grace, Rom. 11.5.6 7. and when the children had neither done good nor evill and were not born, Rom. 9.11.
and be called without any respect to works, but of grace, Rom. 11.5.6 7. and when the children had neither done good nor evil and were not born, Rom. 9.11.
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sixthly, the head cause of this various administration, with Nations and persons, is the deep, high, soveraign, innocent, holy, independent will of the great Potter and Former of all things who has mercy on whom he will,
sixthly, the head cause of this various administration, with nations and Persons, is the deep, high, sovereign, innocent, holy, independent will of the great Potter and Former of all things who has mercy on whom he will,
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no creature Angel or Men can so behave them selves to their fellow-creatures, & yet be free, just, holy, wise, &c. but sure one creature can deal with his fellow creature according to the rules and road-way of an antecedent & consequent will;
no creature Angel or Men can so behave them selves to their fellow-creatures, & yet be free, just, holy, wise, etc. but sure one creature can deal with his fellow creature according to the rules and roadway of an antecedent & consequent will;
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so may the King deal with his people, the Governour with those he governes, the Father with his children, the Commander with his souldiers, the Lord of a Vine-yard with his hired servants, all these may order their goodnesse, mercy, rewards, punishments in a way levill with the use, industry improvement of free-will,
so may the King deal with his people, the Governor with those he governs, the Father with his children, the Commander with his Soldiers, the Lord of a Vineyard with his hired Servants, all these may order their Goodness, mercy, rewards, punishments in a Way levill with the use, industry improvement of freewill,
either there is here an unsearchable depth, or Paul knew nothing, and this calmes my minde and answereth all that reason can say for universall atonement: and the
either there is Here an unsearchable depth, or Paul knew nothing, and this calms my mind and Answers all that reason can say for universal atonement: and the
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1. Vse. I aym at, is, that no Doctrine so endeareth Christ to a soule, as this of particular redemption and free-grace separating one from another, Psal. 147. 1•. Prayse the Lord, O Ierusalem ;
1. Use. I aim At, is, that no Doctrine so endeareth christ to a soul, as this of particular redemption and Free grace separating one from Another, Psalm 147. 1•. Praise the Lord, Oh Ierusalem;
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and amongst man• ground• here is one, vers. 19. he sheweth his word unto Iacob, his Statutes and his judgements to Israel, ver. 20. he hath not dealt so with any Nation ;
and among man• ground• Here is one, vers. 19. he shows his word unto Iacob, his Statutes and his Judgments to Israel, ver. 20. he hath not dealt so with any nation;
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and so free-will is to share with the Father in the praise of the reveiled glory of the Gospel, and the discovered excellency of Christ to babes, rather then to wise men;
and so freewill is to share with the Father in the praise of the revealed glory of the Gospel, and the discovered excellency of christ to babes, rather then to wise men;
Christ prai•eth the eminency, the blossom of grace, the bloom of free-love in that the free-wil of the humble and the proud made not the separation, but the good pleasure of God, ver. 27. No man knowes the Son but the Father,
christ prai•eth the eminency, the blossom of grace, the bloom of free-love in that the freewill of the humble and the proud made not the separation, but the good pleasure of God, ver. 27. No man knows the Son but the Father,
2. That which is common to all, shall never leave an impression of wonder and thankfull admiration. ( I ) and ( we ) are swelled, lofty and proud things,
2. That which is Common to all, shall never leave an impression of wonder and thankful admiration. (I) and (we) Are swelled, lofty and proud things,
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but I laboured more abundantly then they all NONLATINALPHABET, but not I, but the grace of God, NONLATINALPHABET in me, Tit. 3.3. NONLATINALPHABET for we our selves also were sometime out of our wits, disobedient, &c. ver. 4. but when the kindnesse and man-love of God our Saviour appeared, ver. 5. — NONLATINALPHABET he saved us, 1 Tim. 1.15. NONLATINALPHABET I am the chief of sinners, ver. 16. but for this cause I obtained mercy, NONLATINALPHABET, that in me first Iesus Christ might shew forth all long suffering, Gal. 2.20.
but I laboured more abundantly then they all, but not I, but the grace of God, in me, Tit. 3.3. for we our selves also were sometime out of our wits, disobedient, etc. for. 4. but when the kindness and man-love of God our Saviour appeared, ver. 5. — he saved us, 1 Tim. 1.15. I am the chief of Sinners, ver. 16. but for this cause I obtained mercy,, that in me First Iesus christ might show forth all long suffering, Gal. 2.20.
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and the life that I now live in the flesh, I live by the faith of the Son of God, who has lov•d me, and given himself for me ; NONLATINALPHABET, Ephes. 2.1. NONLATINALPHABET and you who were dead in sins and trespasses, hath he quickned, ver. 4. for his great love wherewith he loved us NONLATINALPHABET, v. 5. even when we were dead in sins and trespasses he hath quickened us, NONLATINALPHABET together with Christ, ver. 13. But now in Christ Iesus, yee who somtimes were farre off, are made neare by the blood of Christ ;
and the life that I now live in the Flesh, I live by the faith of the Son of God, who has lov•d me, and given himself for me;, Ephesians 2.1. and you who were dead in Sins and Trespasses, hath he quickened, ver. 4. for his great love wherewith he loved us, v. 5. even when we were dead in Sins and Trespasses he hath quickened us, together with christ, ver. 13. But now in christ Iesus, ye who sometimes were Far off, Are made near by the blood of christ;
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that body that is trimmed, cloathed, and doubly embroydered with pure and unmixed glory, is just made of the same lump of earth, with the body of Judas or Cain, that are now flaming and sinking to the bottom of the black and sad river of brimstone; the Lord saith, Ezek. 18.4. behold all souls are mine ;
that body that is trimmed, clothed, and doubly embroidered with pure and unmixed glory, is just made of the same lump of earth, with the body of Judas or Cain, that Are now flaming and sinking to the bottom of the black and sad river of brimstone; the Lord Says, Ezekiel 18.4. behold all Souls Are mine;
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and when your soule shall be loaden with glory and thousands of souls blowing and spitting out blasphemies on the Majesty of God, out of the sense of the torment of the gnawing worm that never dies;
and when your soul shall be loaded with glory and thousands of Souls blowing and spitting out Blasphemies on the Majesty of God, out of the sense of the torment of the gnawing worm that never die;
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and yee consider the soule of Iudas might have been in my soules stead, and my soule in the same place of torment that his is now in, what wonder then Iohn cry out, behold what love!
and ye Consider the soul of Iudas might have been in my Souls stead, and my soul in the same place of torment that his is now in, what wonder then John cry out, behold what love!
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4. How much love for extention, and intention: for one man, and every one in covenant, Psal, 106.45. multitudes of mercies, and Ps. 130.7. plentious redemption ;
4. How much love for extension, and intention: for one man, and every one in Covenant, Psalm, 106.45. Multitudes of Mercies, and Ps. 130.7. plenteous redemption;
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one David must have multitude of tender mercies Psal. 51.1. Psal. 69.13.16. Its not one love, but loves, many loves, Ezech. 16.8. Cant. 1.2. He gives many salvations to one, as if one heaven, and one crown of glory, were not enough; Ephes. 2.4. he is rich in mercy:
one David must have multitude of tender Mercies Psalm 51.1. Psalm 69.13.16. Its not one love, but loves, many loves, Ezekiel 16.8. Cant 1.2. He gives many salvations to one, as if one heaven, and one crown of glory, were not enough; Ephesians 2.4. he is rich in mercy:
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can ye multiply figures with a pen, and write from the east to the west, and then begin again, and make the heaven of heavens, all circular lines, of figures;
can you multiply figures with a pen, and write from the east to the west, and then begin again, and make the heaven of heavens, all circular lines, of figures;
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and Christ thinks it little enough that the first-bornes love, be on them all, and that they all be first-borne: Col. 1.20. It pleased the Father by Christ to reconcile all things in heaven, and in earth, to himself:
and christ thinks it little enough that the first-bornes love, be on them all, and that they all be firstborn: Col. 1.20. It pleased the Father by christ to reconcile all things in heaven, and in earth, to himself:
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Christ must have a huge hoast, and numerous troups in his familie. (2) Who then can number the sums of all the debts of free grace, that Angels and me now Christ,
christ must have a huge host, and numerous troops in his family. (2) Who then can number the sums of all the debts of free grace, that Angels and me now christ,
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Know y•, O Angels, O gloryfied Spirits, where is the Brim, or where is the bottom of free grace? Yet not one sinner can have lesse grace then hee has, hee has need of all, he has no oyl to spare, to lend to his neighbour• Matth. 25. Our deep diseases,
Know y•, Oh Angels, Oh glorified Spirits, where is the Brim, or where is the bottom of free grace? Yet not one sinner can have less grace then he has, he has need of all, he has no oil to spare, to lend to his neighbour• Matthew 25. Our deep diseases,
and festered wounds could have no lesse to cure them, then infinite love, and free grace, passing all knowledge. It was a broad wound, that required a plaister as long and broad, as infinite •esus Christ.
and festered wounds could have no less to cure them, then infinite love, and free grace, passing all knowledge. It was a broad wound, that required a plaster as long and broad, as infinite •esus christ.
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Paul bows his knee to the Master of the families of heaven and earth, for this act of grace, to weigh the love of Christ ▪ Ephes. 3.18. I pray (saith he) that ye may comprehend, or overtake the love of God.
Paul bows his knee to the Master of the families of heaven and earth, for this act of grace, to weigh the love of christ ▪ Ephesians 3.18. I pray (Says he) that you may comprehend, or overtake the love of God.
for Christ as a strong and vigorous young man full of strength, who never fails through old age, brings in the forces of the Gentiles like the flocks of Kedar, Esai. •0. 5, 6. 5 Christs love outworks Hell and Devils.
for christ as a strong and vigorous young man full of strength, who never fails through old age, brings in the forces of the Gentiles like the flocks of Kedar, Isaiah. •0. 5, 6. 5 Christ love outworks Hell and Devils.
Can yee seale up the Sunne that it cannot rise? or can ye hinder the flowing of the Sea? or lay a Law upon the Windes that they blow not? farre lesse can ye hinder Christs wildernesse to blossom as a Rose, or his grace to blow, to flow over banks, o• •o flee with Eagles wings.
Can ye seal up the Sun that it cannot rise? or can you hinder the flowing of the Sea? or lay a Law upon the Winds that they blow not? Far less can you hinder Christ Wilderness to blossom as a Rose, or his grace to blow, to flow over banks, o• •o flee with Eagles wings.
he sends the Gospel to many Reprobates, and invites them to repentance and with longanimity and forebearance, suffereth pieces of froward dust to fill the measure of their iniquity,
he sends the Gospel to many Reprobates, and invites them to Repentance and with longanimity and forbearance, suffers Pieces of froward dust to fill the measure of their iniquity,
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saving of sinne•s, (all glory to the Lamb) is a thriving work and successefull in Christs hands, Esa. 53.10, 11. He shall see of the travell •f his soule and be satisfied.
Saving of sinne•s, (all glory to the Lamb) is a thriving work and successful in Christ hands, Isaiah 53.10, 11. He shall see of the travel •f his soul and be satisfied.
I should desire no more, but to be once in Christs chariot paved with love, Cant. 3. Were I once assured I am within the circle and compasse of that love of Election;
I should desire no more, but to be once in Christ chariot paved with love, Cant 3. Were I once assured I am within the circle and compass of that love of Election;
Behold for peace I had bitternesse, but thou hast in love to my soule (delivered) me from the pit of corruption, but in hebrew it is, thou hast loved my •oule out off the pit of corruption,
Behold for peace I had bitterness, but thou hast in love to my soul (Delivered) me from the pit of corruption, but in hebrew it is, thou hast loved my •oule out off the pit of corruption,
and if wishes could make men happy, Christ earnestly w•shes and desires, if all men were alike well minded to their own salvation, that all and every one might be saved, that there were not a Hell ;
and if wishes could make men happy, christ earnestly w•shes and Desires, if all men were alike well minded to their own salvation, that all and every one might be saved, that there were not a Hell;
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I purpose not to passe over the line of Arminian decency or Iesuiticall congruity, nor can I come to you to draw your hearts, by way of efficacious determination,
I purpose not to pass over the line of Arminian decency or Jesuitical congruity, nor can I come to you to draw your hearts, by Way of efficacious determination,
if yee will do for your selves and your own salvation, the greatest part of the work, which is to apply redemption, by your own free-will (though I know you cannot be masters of your selves, of one good thought,
if ye will do for your selves and your own salvation, the greatest part of the work, which is to apply redemption, by your own freewill (though I know you cannot be Masters of your selves, of one good Thought,
If the young heire had wisedom, he should pray that the wise Tutor lay not the falling or the standing of the house on his green head and raw glassie and weather-cock free will;
If the young heir had Wisdom, he should pray that the wise Tutor lay not the falling or the standing of the house on his green head and raw glassy and weathercock free will;
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Vse 3. Here is excellent ground of encouragements to the Elect to the believe; for the feare of reprobation from eternity is no ground that thou shouldst not believe.
Use 3. Here is excellent ground of encouragements to the Elect to the believe; for the Fear of reprobation from eternity is no ground that thou Shouldst not believe.
Answ. If thou wilt know the neede that a Reprobate man has of that saving Saviour Iesus Christ, thou wouldst upon any termes, cast thy soule upon Christ;
Answer If thou wilt know the need that a Reprobate man has of that Saving Saviour Iesus christ, thou Wouldst upon any terms, cast thy soul upon christ;
but say you had obstinately gone on in sinne (as I love not to cu•e spirituall wounds by smoothing and lessening them) yet your duty lies on you in a sence of your need of Christ, to come to Christ;
but say you had obstinately gone on in sin (as I love not to cu•e spiritual wounds by smoothing and lessening them) yet your duty lies on you in a sense of your need of christ, to come to christ;
though it falls seldom out never to my observing, that any finally obstinate can attaine to wide, broad and auxious wishes to enjoy Christ, with some seene and acknowledged need of Christ.
though it falls seldom out never to my observing, that any finally obstinate can attain to wide, broad and anxious wishes to enjoy christ, with Some seen and acknowledged need of christ.
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Answ. There be not any of us who teach that saving humility goeth before faith. It is one thing to be broken, and plowed, another to be humble and harrowed:
Answer There be not any of us who teach that Saving humility Goes before faith. It is one thing to be broken, and plowed, Another to be humble and harrowed:
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the law must break the r•ckie ground, ere ye beleeve. But Christ must break the clods, and harrow, and soften the soule; true humiliation followeth fa•th.
the law must break the r•ckie ground, ere you believe. But christ must break the clods, and harrow, and soften the soul; true humiliation follows fa•th.
contraria contrarijs curantur. The wear•e and loaden sinners take Christ to bee rough, and not meek ▪ therefore saith Christ, come unto me, all ye that are wearie, and loaden; and I will ease you :
contraria contrarijs curantur. The wear•e and loaded Sinners take christ to be rough, and not meek ▪ Therefore Says christ, come unto me, all you that Are weary, and loaded; and I will ease you:
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If hee bee a shepherd, we natura•ly think ▪ if wee cannot goe on our owne feet, he has a club to beat u•; Therefore Esai 40.11. The Lord saith, Not so, he will not beat •hose that want l•gs of their own to follow him:
If he be a shepherd, we natura•ly think ▪ if we cannot go on our own feet, he has a club to beatrice u•; Therefore Isaiah 40.11. The Lord Says, Not so, he will not beatrice •hose that want l•gs of their own to follow him:
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so just, that if wee bee not as strong as others, he will break us, it had not been prophecied of him ▪ Esai. 43. a bruis• dreed shall he not break, a smoaking flax shall he not quench :
so just, that if we be not as strong as Others, he will break us, it had not been prophesied of him ▪ Isaiah. 43. a bruis• dread shall he not break, a smoking flax shall he not quench:
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Answ. You are neither to lay such a supposition down, th•• either you are excluded from the number of those that Christ died for, or included in that number:
Answer You Are neither to lay such a supposition down, th•• either you Are excluded from the number of those that christ died for, or included in that number:
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its no more absurd that you are obliged to beleeve on Christ, as an al sufficient Redeemer for remission of sinnes, (though remission be not purchased to you in Christs blood) then that you are obliged to beleeve that God will infallibly save you,
its no more absurd that you Are obliged to believe on christ, as an all sufficient Redeemer for remission of Sins, (though remission be not purchased to you in Christ blood) then that you Are obliged to believe that God will infallibly save you,
whereas wee acknowledge God in his promises, commands, charges to be most sincere, and that the promises belong onely to the children of the promise, not to the rebrobate.
whereas we acknowledge God in his promises, commands, charges to be most sincere, and that the promises belong only to the children of the promise, not to the rebrobate.
then acts of beleeving, and then evangelick repentance, in seeing by faith, him whom ye have pie•ced with your sinnes, and the mourning for piercing of him. Zach. 12.10.
then acts of believing, and then evangelic Repentance, in seeing by faith, him whom you have pie•ced with your Sins, and the mourning for piercing of him. Zach 12.10.
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But your neede, beggarlinesse, sinfulnesse may well be a spur to chase you to Christ: seeing Christ heighteneth his fair grace by occasion of your black sins, Rom. 3.5.20.2. Rom. 3.24.25.
But your need, beggarliness, sinfulness may well be a spur to chase you to christ: seeing christ heighteneth his fair grace by occasion of your black Sins, Rom. 3.5.20.2. Rom. 3.24.25.
shall he draw all men ▪ and such a fair number of all ranks, and not draw me? Lord Iesu•, what a•ls thee at me? when offices of estate are distributed,
shall he draw all men ▪ and such a fair number of all ranks, and not draw me? Lord Iesu•, what a•ls thee At me? when Offices of estate Are distributed,
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O that Christ who drawes all men, would draw me, and hee that has love for so many, would out of his love cause me say, Whether is thy beloved gone, O thou fairest among women? whither is thy bel•ved turned aside, that we may seek him with thee? say there were a free gold myne in India, that loadeth with gold all ships,
Oh that christ who draws all men, would draw me, and he that has love for so many, would out of his love cause me say, Whither is thy Beloved gone, Oh thou Fairest among women? whither is thy bel•ved turned aside, that we may seek him with thee? say there were a free gold mine in India, that loadeth with gold all ships,
Have noble and broad thoughts of the sufficiency of Iesus to save. 1. Consider and say with feeling and warmnesse of bowels to Christ, all the redeemed familie that are standing up before the throne,
Have noble and broad thoughts of the sufficiency of Iesus to save. 1. Consider and say with feeling and warmness of bowels to christ, all the redeemed family that Are standing up before the throne,
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a Sheep in the eyes of men, and a Sow at the heart, must to the mire again, sit not down, till ye come (1.) to bee willing to sell all, and buy the pearle: 2. Till ye attain to some reall and personall mortification;
a Sheep in the eyes of men, and a Sow At the heart, must to the mire again, fit not down, till you come (1.) to be willing to fell all, and buy the pearl: 2. Till you attain to Some real and personal mortification;
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never think ye are redeemed, till yee bee redeemed from the walking in the wayes of the present evil world ▪ from all iniquitie, from your vain conversation :
never think you Are redeemed, till ye be redeemed from the walking in the ways of the present evil world ▪ from all iniquity, from your vain Conversation:
but by civil Laws, testifie they are unwilling to have Chri•t their Lord, in their life, who will not have him thei• Lord in the Church, and his ordinances:
but by civil Laws, testify they Are unwilling to have Chri•t their Lord, in their life, who will not have him thei• Lord in the Church, and his ordinances:
v•ngeance and eternall vengeance is in the womb o• s•nne; to leave father and mother, and all the idols of a fancied happinesse is nothing; But to whom we go;
v•ngeance and Eternal vengeance is in the womb o• s•nne; to leave father and mother, and all the Idols of a fancied happiness is nothing; But to whom we go;
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2. This (to me) coming out of the mouth of Iesus Christ, is all and all its heaven, its glory, its salvation, its new paradise, its the new city, i•s the new life, its the new precious elect stone laid on Zion, the new glory, the new kingdome:
2. This (to me) coming out of the Mouth of Iesus christ, is all and all its heaven, its glory, its salvation, its new paradise, its the new City, i•s the new life, its the new precious elect stone laid on Zion, the new glory, the new Kingdom:
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There is a greater emphasis, an edge and marrow of words and things, in this (to me) then in all the sc•ipture, in all earth and heaven and all possible and imaginable heavens. 1. Why is Israel loosed? hear the cause, Psal. 81.11. Israel would none of mee.
There is a greater emphasis, an edge and marrow of words and things, in this (to me) then in all the sc•ipture, in all earth and heaven and all possible and imaginable heavens. 1. Why is Israel loosed? hear the cause, Psalm 81.11. Israel would none of me.
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Is not Christ crying in all the Gospel, who will have me? who will receive me ? is not this the Gospel-quarrell, Iohn 5.40? Ye will not come to me, that yee might have life ;
Is not christ crying in all the Gospel, who will have me? who will receive me? is not this the Gospel quarrel, John 5.40? You will not come to me, that ye might have life;
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O this noble me! this brave, celebrious, this glorious me; I counsell thee to buy of me (and not of others who are but cousening hucksters) gold tryed in the fire;
Oh this noble me! this brave, celebrious, this glorious me; I counsel thee to buy of me (and not of Others who Are but cosening hucksters) gold tried in the fire;
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But thou may•t have a burthen on thee heavier then •hy back or bones canst stand under; then hear him, Ma•th. 11.28. Come unto me, all yee that labour and are laden, and I will give you rest :
But thou may•t have a burden on thee Heavier then •hy back or bones Canst stand under; then hear him, Ma•th. 11.28. Come unto me, all ye that labour and Are laden, and I will give you rest:
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and because all are thirsty for some happinesse, the desires are gaping for some heaven, Christ crye•h at Ie•usalem with a loud voyce, with a good will •o save, Ioh. 7.37. If any man thirst let him come to me, and drink, Ioh. 11.26. He that liveth and b•lieveth in me, shall never die.
and Because all Are thirsty for Some happiness, the Desires Are gaping for Some heaven, christ crye•h At Ie•usalem with a loud voice, with a good will •o save, John 7.37. If any man thirst let him come to me, and drink, John 11.26. He that lives and b•lieveth in me, shall never die.
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and wisdomes voyce is swee•, Prov. 7.14. Hearken unto me therefore, O yee children, and attend to the words of my mouth, Esa. 49.1. Listen O Isle• to me, so he speaketh to his redeemed, Esa. 48.16. Come yee neare to me : and
and wisdoms voice is swee•, Curae 7.14. Harken unto me Therefore, Oh ye children, and attend to the words of my Mouth, Isaiah 49.1. Listen Oh Isle• to me, so he speaks to his redeemed, Isaiah 48.16. Come ye near to me: and
8. To him is that which may be ground of faith and confidence, Luk. 10.22. All things are delivered to me of my Father, Math. 28.19. All power is given to me in Heaven and in earth ;
8. To him is that which may be ground of faith and confidence, Luk. 10.22. All things Are Delivered to me of my Father, Math. 28.19. All power is given to me in Heaven and in earth;
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there is a great trust put upon •hrist, Ioh. 17. •. Thine they were, and thou gavest them me, Heb. •. 13. Behold I and the child•en that God hath given me. Luk. 22.29. The father has appointed a Kingdome to me.
there is a great trust put upon •hrist, John 17. •. Thine they were, and thou Gavest them me, Hebrew •. 13. Behold I and the child•en that God hath given me. Luk. 22.29. The father has appointed a Kingdom to me.
he doth not stand, nor runne any mo•e, but sit down under the shadow of the tree of life, Cant. 2.3. I sate down under his shaddow with great delight ;
he does not stand, nor run any mo•e, but fit down under the shadow of the tree of life, Cant 2.3. I sat down under his shadow with great delight;
and floore is the cheering consolation of the holy Ghost, and what futher? his banner over me is love, the collours and ensigne of this Chieftaine, is the love of Christ. 6. And what love-rest is here? his left hand is under my head,
and floor is the cheering consolation of the holy Ghost, and what further? his banner over me is love, the colours and ensign of this Chieftain, is the love of christ. 6. And what love-rest is Here? his left hand is under my head,
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What a bed of love must that be, to lye in a corner, in a circle infolded in the two everlasting armes? the left arme is neare the heart, such a soule must lie with heart and head upon the breast and heart of Iesus Christ;
What a Bed of love must that be, to lie in a corner, in a circle enfolded in the two everlasting arms? the left arm is near the heart, such a soul must lie with heart and head upon the breast and heart of Iesus christ;
and above, and underneath for pillow, for covering, for curtaines, arms of everlasting love: an house all made, within and without, of eternall joy and consolations, is incomparable:
and above, and underneath for pillow, for covering, for curtains, arms of everlasting love: an house all made, within and without, of Eternal joy and consolations, is incomparable:
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all out of Christ are dead men; so we come to Christ as our life, 1 •er. •. 4. To whom comming as to a living stone, disallowed indeed of men ; but thats no ma•ter; chosen of God, and pretious :
all out of christ Are dead men; so we come to christ as our life, 1 •er. •. 4. To whom coming as to a living stone, disallowed indeed of men; but thats no ma•ter; chosen of God, and precious:
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and then the life of God? O death come to thy life, that is hid with Christ in God, Col. 3.3. Here a breathing living stone, and then a chosen one, of great p•ice;
and then the life of God? O death come to thy life, that is hid with christ in God, Col. 3.3. Here a breathing living stone, and then a chosen one, of great p•ice;
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if they were their moveable inheritance, and sell them all millions of times, they should be farre from any comparable buying of the elect pretious stone that is digged out of Mount Sion, Iob 28.13.
if they were their movable inheritance, and fell them all millions of times, they should be Far from any comparable buying of the elect precious stone that is dug out of Mount Sion, Job 28.13.
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3. To me (saith Christ) because no excellency can be comparable to him, who only can give God to the sinner, Joh. 14.6. No man commeth to the Father but by me ;
3. To me (Says christ) Because no excellency can be comparable to him, who only can give God to the sinner, John 14.6. No man comes to the Father but by me;
The substantiall, the essentiall, the l•ving intellectuall Image, and being God must reveale God; Christ saith to Philip, Ioh. 14.9. He that hath seen me, hath seen the Father:
The substantial, the essential, the l•ving intellectual Image, and being God must reveal God; christ Says to Philip, John 14.9. He that hath seen me, hath seen the Father:
they are but all streames and shaddows, and emptinesse while you come to Christ, poore nothing is an empty bottome to a sinner, Ioh 1.16. Out of his fulnesse have all we received even grace for grace ;
they Are but all streams and shadows, and emptiness while you come to christ, poor nothing is an empty bottom to a sinner, John 1.16. Out of his fullness have all we received even grace for grace;
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it is with Christ new Moon and full Moon, and dawning and noon-day all at once: 3. All fulnesse dwelleth in Christ, there is fulnesse of beauty in Absolom, but not of truth and sincerity;
it is with christ new Moon and full Moon, and dawning and noonday all At once: 3. All fullness dwells in christ, there is fullness of beauty in Absalom, but not of truth and sincerity;
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2. So amongst all choise things and all relat•ons, he is the first and most eminent and glo•ious among Kings, Revel. 1.5. The Prince of the kings of the earth, Revel. 10.16. The King of kings, the Lord of lords ;
2. So among all choice things and all relat•ons, he is the First and most eminent and glo•ious among Kings, Revel. 1.5. The Prince of the Kings of the earth, Revel. 10.16. The King of Kings, the Lord of Lords;
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Among Prophets, the P•ophet, raised out of the inw•rd part of the Breth•en, Deut. 18.18. among Priests, the highest and great, the eternall Priest, after the order of Melchizedech : Heb. •. 1. Heb. 7.17. among gods, he stands, he's alone the onely wise God ; 1 Tim. 1.17. Among Angels, the Angel of the Lords substanciall presence, the Arch-angel, the head of Angels : Esai. 63.9. 1. Thes. 4.16. Col. 2.10. Among beautifull things, the flowre of Jesse, the rose of Sharon, the lil•y of the valleys, fai•er then the children of men ; Isai. 11. 1•. Cant. 2.1. Psal. 45.2.
Among prophets, the P•ophet, raised out of the inw•rd part of the Breth•en, Deuteronomy 18.18. among Priests, the highest and great, the Eternal Priest, After the order of Melchizedek: Hebrew •. 1. Hebrew 7.17. among God's, he Stands, he's alone the only wise God; 1 Tim. 1.17. Among Angels, the Angel of the lords substantial presence, the Archangel, the head of Angels: Isaiah. 63.9. 1. Thebes 4.16. Col. 2.10. Among beautiful things, the flower of Jesse, the rose of Sharon, the lil•y of the valleys, fai•er then the children of men; Isaiah 11. 1•. Cant 2.1. Psalm 45.2.
among shepherds, the chief shepherd, 1 Pet. 5.4. among Armies the standard-bearer, and Chief amongst ten thousand, Cant. 5.10. amongst Creatures, the first-borne of every creature, Col. 1.15. among H•irs, the Heir of all things, Heb. 1.2. among those that were dead, and is alive againe, and the fruit that groweth out of death;
among shepherd's, the chief shepherd, 1 Pet. 5.4. among Armies the Standard-bearer, and Chief among ten thousand, Cant 5.10. among Creatures, the firstborn of every creature, Col. 1.15. among H•irs, the Heir of all things, Hebrew 1.2. among those that were dead, and is alive again, and the fruit that grows out of death;
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Christ is the fi•st-born from the dead, Col. 1.18. and the first fruits of them that sleep, 1 Cor. 15.20. among sonnes he is Gods first begotten sonne, Heb. 1.6. his only begotten sonne, 1 •ohn 4.9. among Saviours none to bee named a Savio•• under heaven but he only, Acts 4, 12. neither is there salvation in any other:
christ is the fi•st-born from the dead, Col. 1.18. and the First fruits of them that sleep, 1 Cor. 15.20. among Sons he is God's First begotten son, Hebrew 1.6. his only begotten son, 1 •ohn 4.9. among Saviors none to be nam a Savio•• under heaven but he only, Acts 4, 12. neither is there salvation in any other:
In a word, hee i• the choise and the first of the flock, the flower, the first glory, the standerd-bearer of heaven, the heart, the rose, the prime delight of heaven, the choisest of heaven and earth, the none-such, the chiefe of all b•loveds.
In a word, he i• the choice and the First of the flock, the flower, the First glory, the Standard-bearer of heaven, the heart, the rose, the prime delight of heaven, the Choicest of heaven and earth, the nonesuch, the chief of all b•loveds.
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Abraham was excellent in faith, Moses in his cho•se of Christ above all the treasures of Egypt; David in his sincerity, having a heart like Gods heart.
Abraham was excellent in faith, Moses in his cho•se of christ above all the treasures of Egypt; David in his sincerity, having a heart like God's heart.
3. There's need of an Angel-engine framed in heaven, of a tongue immediate•y created by God, and by the infinite Art of omnipotency, above other tongues to speak of the praises of •hrist;
3. There's need of an Angel-engine framed in heaven, of a tongue immediate•y created by God, and by the infinite Art of omnipotency, above other tongues to speak of the praises of •hrist;
Imagine that Angels and Men, and millions of created heavens of more then now are should build a Temple and a high Seat or Throne of Glory, raysed from the earth to the highest circumference of the heaven of heavens,
Imagine that Angels and Men, and millions of created heavens of more then now Are should built a Temple and a high Seat or Throne of Glory, raised from the earth to the highest circumference of the heaven of heavens,
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nor the inside Gold of Ophir seven times refined, but such trees as should grow out of the banks of the pure River of water of Life, that runneth through the street of the New Ierusalem, and overlayd with a new sort of Gold that was found above the Sunne and Starres, many degrees above the Gold of Ophir ;
nor the inside Gold of Ophir seven times refined, but such trees as should grow out of the banks of the pure River of water of Life, that Runneth through the street of the New Ierusalem, and overlaid with a new sort of Gold that was found above the Sun and Stars, many Degrees above the Gold of Ophir;
and let Iesus Christ sit above in the highest Seat of Glory in this Temple, as hee dwelt in Solomons Temple, the chair should bee but a created shadow, too low and to base for him.
and let Iesus christ fit above in the highest Seat of Glory in this Temple, as he dwelled in Solomons Temple, the chair should be but a created shadow, too low and to base for him.
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This is not yet like the Lords expression by the Apostle, shewing how eminent and high Christ is, Phil. 2.9. Wherefore God also hath more then exalted him ; hee saith not NONLATINALPHABET.
This is not yet like the lords expression by the Apostle, showing how eminent and high christ is, Philip 2.9. Wherefore God also hath more then exalted him; he Says not.
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but God hath NONLATINALPHABET over-highted and super-exalted him, and hath gifted to him NONLATINALPHABET, a name above all names that is reall honour, above all expression, above all thoughts;
but God hath over-highted and super-exalted him, and hath gifted to him, a name above all names that is real honour, above all expression, above all thoughts;
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and kept close from the fowls of the aire, v. 22. destruction and death say we• ▪ have heard the fame thereof with our •ares, ver. 23. where is it then? Natures dark candle cannot show it, ver. 23. God und•rstandeth the way thereof,
and kept close from the fowls of the air, v. 22. destruction and death say we• ▪ have herd the fame thereof with our •ares, ver. 23. where is it then? Nature's dark candle cannot show it, ver. 23. God und•rstandeth the Way thereof,
never man comes to Christ on his owne clay-leggs, and with the strength of his owne good-will, Ioh. 6.44. No man can come to me, except the Father, which hath sent me, draw him.
never man comes to christ on his own clay-legs, and with the strength of his own goodwill, John 6.44. No man can come to me, except the Father, which hath sent me, draw him.
the Saints have many bouts, in their way to glory, but all the three joyntly at the same season help at the lifting of the dead out of the graves, Ioh. 6.39.44.45. Ioh. 5 24.25. All the three in one dead list, openeth blinde eyes, and converteth lost sinners, Matth. 11.25.26.27. Eph. 1.17.18. Mat. 16.17. Ioh. 12.32. 2 Cor. 3.14.15.16.17. Ioh. 14.23. Ioh. 16.7, 8.9.10. Ioh. 14.16. Eph. 2.1.2.3.4. 1 I••. 2.27. 1 Ioh. 5.6.7. Grace mercy and peace, cometh that the same season, to the seven Chu•ches ▪ from all the three:
the Saints have many bouts, in their Way to glory, but all the three jointly At the same season help At the lifting of the dead out of the graves, John 6.39.44.45. John 5 24.25. All the three in one dead list, Openeth blind eyes, and Converts lost Sinners, Matthew 11.25.26.27. Ephesians 1.17.18. Mathew 16.17. John 12.32. 2 Cor. 3.14.15.16.17. John 14.23. John 16.7, 8.9.10. John 14.16. Ephesians 2.1.2.3.4. 1 I••. 2.27. 1 John 5.6.7. Grace mercy and peace, comes that the same season, to the seven Chu•ches ▪ from all the three:
Now to the end that this common Gospel-sinne may be the better seene in all its spots, consider, 1. What is in Christ the drawer. 2. What is in Grace, by which sinners are drawn. 1. In Christ the drawer:
Now to the end that this Common Gospel sin may be the better seen in all its spots, Consider, 1. What is in christ the drawer. 2. What is in Grace, by which Sinners Are drawn. 1. In christ the drawer:
the world is the taile of the great red Dragon, and his taile drew the third part of the starres of heaven and did cast them downe to the earth, Revel. 12.4. Glorious professours like glistering starres up in heaven, are drawn away, after the dirty world:
the world is the tail of the great read Dragon, and his tail drew the third part of the Stars of heaven and did cast them down to the earth, Revel. 12.4. Glorious professors like glistering Stars up in heaven, Are drawn away, After the dirty world:
should there bee more power in Sathans taile to draw down stars from heaven, then there is beauty and sweetnesse in Christs face to ravish hearts? and Deut. 30.17. Some turn away their hearts, and are drawn away ▪ and worship other gods, and serve them ;
should there be more power in Satan's tail to draw down Stars from heaven, then there is beauty and sweetness in Christ face to ravish hearts? and Deuteronomy 30.17. some turn away their hearts, and Are drawn away ▪ and worship other God's, and serve them;
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Why will you not be drawne after the smell of his precious ointments? and Act. 5.37. Iudas of Galilee arose, and drew away much people after him, and they were destroyed, and Iam. 1.14. every tempted man (and who is not tempted?) is drawn away of his own lust ;
Why will you not be drawn After the smell of his precious ointments? and Act. 5.37. Iudas of Galilee arose, and drew away much people After him, and they were destroyed, and Iam. 1.14. every tempted man (and who is not tempted?) is drawn away of his own lust;
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when Christ speaketh to hearts, he sings like heaven, and like the glory of a new unseen world, Deut. 3•. 16. Ioseph was blessed of the Lord, for the good will of him that dwelt in the bush ;
when christ speaks to hearts, he sings like heaven, and like the glory of a new unseen world, Deuteronomy 3•. 16. Ioseph was blessed of the Lord, for the good will of him that dwelled in the bush;
Its most alluring in Christ that he is the bird in the bush, the bird of Paradise, the Turtle in our Land, Can. 2.12. that singeth the sweet Gospel-hymnes, and Psalms of good tidings from Sion, peace, peace from heaven to the broken-hearted mourners in Sion;
Its most alluring in christ that he is the bird in the bush, the bird of Paradise, the Turtle in our Land, Can. 2.12. that sings the sweet Gospel-hymns, and Psalms of good tidings from Sion, peace, peace from heaven to the brokenhearted mourners in Sion;
the law, curses, rewards, cannot draw; Christ pipeth a spring of joyfull newes, but few dance, Matth. 11.16. 3. The lower that high love discendeth, the sweeter and the more drawing, and the greatest guiltinesse not to be drawn.
the law, curses, rewards, cannot draw; christ pipeth a spring of joyful news, but few dance, Matthew 11.16. 3. The lower that high love Descendeth, the Sweeten and the more drawing, and the greatest guiltiness not to be drawn.
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Christ came down from a Godhead, and emptied himself for us to be a worme, and no man, Psal. 22.6. The last of men, Esa. 53.3. a doubt it was, if he were in the number of men, so the word importeth;
christ Come down from a Godhead, and emptied himself for us to be a worm, and no man, Psalm 22.6. The last of men, Isaiah 53.3. a doubt it was, if he were in the number of men, so the word imports;
he made not his nest amongst Cedars, but in the bush NONLATINALPHABET a bush, whence commeth Sinah, or a desert and wildernesse, such as was in Arabia ;
he made not his nest among Cedars, but in the bush a bush, whence comes Sina, or a desert and Wilderness, such as was in Arabia;
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Christ taketh it hard, and weepeth for it, Matth. 23.37. Luk 19.42. that he came down as a hen in the bush; (O but Christ has broad wings, farre above the Eagle) and would have made sinners in Ierusalem his young ones, to nourish them with heat, from his own bosome and heart;
christ Takes it hard, and weeps for it, Matthew 23.37. Luk 19.42. that he Come down as a hen in the bush; (Oh but christ has broad wings, Far above the Eagl) and would have made Sinners in Ierusalem his young ones, to nourish them with heat, from his own bosom and heart;
its a matter of challenge that none believed his report, and few were drawn by the Lord Iesus, who is Gods arm, all the strength of God and the drawing power of grace being in Christ,
its a matter of challenge that none believed his report, and few were drawn by the Lord Iesus, who is God's arm, all the strength of God and the drawing power of grace being in christ,
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4. The greater the happinesse you are drawn to, the higher is the sinne, should Christ d•aw you to the Mount burning with fire, to the Law-curses, to the terrible sight of the fiery indignation of God, men would say it were lesse sinne to refuse him;
4. The greater the happiness you Are drawn to, the higher is the sin, should christ d•aw you to the Mount burning with fire, to the Law-curses, to the terrible sighed of the fiery Indignation of God, men would say it were less sin to refuse him;
To Mount Sion, to the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the generall assembly and Church of the first born which are written in Heaven,
To Mount Sion, to the city of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general assembly and Church of the First born which Are written in Heaven,
they differ but as elder and younger brethren. Paul, Rom. 16.7. putteth a note of respect on Andronicus and Junia, Who saith he) also were in Christ before me.
they differ but as elder and younger brothers. Paul, Rom. 16.7. putteth a note of respect on Andronicus and Junia, Who Says he) also were in christ before me.
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What a sinne must it be to meet his love with hatred and disdaine? 2. Grace moveth in a circle of life, the spring and fountaine is the heart of Christ,
What a sin must it be to meet his love with hatred and disdain? 2. Grace moves in a circle of life, the spring and fountain is the heart of christ,
What yron bowels must he have who would break the cup on his face, and despise his love? Grace applyed to the heart maketh it ingenuous, free, thankfull;
What iron bowels must he have who would break the cup on his face, and despise his love? Grace applied to the heart makes it ingenuous, free, thankful;
and yet good-will, and joy, and delight to doe and suffer Gods will for us, sitting on his browes, Psal. 40.6.7, 8. Heb. 10.5, 6, 7. Now when Christ is burnt up with love, and sick of tender kindnesse;
and yet goodwill, and joy, and delight to do and suffer God's will for us, sitting on his brows, Psalm 40.6.7, 8. Hebrew 10.5, 6, 7. Now when christ is burned up with love, and sick of tender kindness;
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and a third ground of aggravating to the full, this sinne of resisting Christs drawing, I take from the judgement and the plague and Gospel-vengeance on such as Christ draweth,
and a third ground of aggravating to the full, this sin of resisting Christ drawing, I take from the judgement and the plague and Gospel vengeance on such as christ draws,
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1. This Gospel despising of Christ now reigning in the Age and Kingdoms that we live in, commeth neare to the borders of the sin against the holy Ghost,
1. This Gospel despising of christ now reigning in the Age and Kingdoms that we live in, comes near to the borders of the since against the holy Ghost,
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like to the sin against the holy Ghost, may cost men as deare as the loss• of their soule and the next furnace for torment and paine, to these that sinne against the holy G•o•t.
like to the since against the holy Ghost, may cost men as deer as the loss• of their soul and the next furnace for torment and pain, to these that sin against the holy G•o•t.
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and when they shall as damned in the day of judgement, pray, Mountaines fall on us, and Hils cover us, Luk. 23.29.30. Vse 2. If Christ draw all men to him, then they are farre wide who think that free-will and morall honesty can bring men to heaven;
and when they shall as damned in the day of judgement, pray, Mountains fallen on us, and Hills cover us, Luk. 23.29.30. Use 2. If christ draw all men to him, then they Are Far wide who think that freewill and moral honesty can bring men to heaven;
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civill Saints can never be glorified Saints; thousands are deceived with this; they think their lamp can shew them light to know the Bride-grooms chamber-doore;
civil Saints can never be glorified Saints; thousands Are deceived with this; they think their lamp can show them Light to know the Bridegrooms Chamber-door;
but was Cain touched for Gospel sins? is Judas wakened in conscience for that which is the speciall condemning gospel-sinne, the cause of condemnation and dying in sin, Ioh. 3.36. Ioh. 16.9. chap. 8.24. No, but for murthering his Master;
but was Cain touched for Gospel Sins? is Judas wakened in conscience for that which is the special condemning Gospel sin, the cause of condemnation and dying in since, John 3.36. John 16.9. chap. 8.24. No, but for murdering his Master;
but its a self-plague and doth carry millions of souls to hell without din and noise of feet, its Christ acting judicially on the hypocrite within pistoll shot of a besieged soule, making fire-works under the earth;
but its a self-plague and does carry millions of Souls to hell without din and noise of feet, its christ acting judicially on the hypocrite within pistol shot of a besieged soul, making fireworks under the earth;
and when all within are sleeping, Christ springeth a powder-Mine, and burneth up all forward: Gospel-fire-works maketh more then ordinary fury in the soule; open, open to Christ;
and when all within Are sleeping, christ springs a powder-Mine, and burns up all forward: Gospel-fire-works makes more then ordinary fury in the soul; open, open to christ;
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O but heart-boyling of love, a faint pulse, a pale and a lean sinner dying for the absence of Christ, no man but the Spirit and Physitian knowing what ails h•m, are sweet diseases;
O but heart-boiling of love, a faint pulse, a pale and a lean sinner dying for the absence of christ, no man but the Spirit and physician knowing what ails h•m, Are sweet diseases;
because he whom the soule loves, is gone away? O watchmen know you not where he is? O daughters of Ierusalem, can you tel him that I am sick of love? O shepheards, where is Christs Tent? where dwels he? what is profession to this? a shadow, a straw, nothing, vanity.
Because he whom the soul loves, is gone away? O watchmen know you not where he is? O daughters of Ierusalem, can you tell him that I am sick of love? Oh shepherds, where is Christ Tent? where dwells he? what is profession to this? a shadow, a straw, nothing, vanity.
1. In the saving and gracious conversion of a sinner th• faculties of the soule and working thereof, in things pertaining to God, are destroyed, and made to cease.
1. In the Saving and gracious conversion of a sinner th• faculties of the soul and working thereof, in things pertaining to God, Are destroyed, and made to cease.
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6. Faith, repentance new obedience, are gifts, not graces — all the elect are saved, and receive the Kingdome as little children doe their fathers inheritance passively.
6. Faith, Repentance new Obedience, Are Gifts, not graces — all the elect Are saved, and receive the Kingdom as little children do their Father's inheritance passively.
Mr Towne saith in Sanctification as well as in justification, we are meere patients, and can doe nothing at all. Assertion of grace, p. 11.68. 7. The Spirit doth not work in Hypocrites by gifts and graces, but in Gods children immediatly.
Mr Town Says in Sanctification as well as in justification, we Are mere patients, and can do nothing At all. Assertion of grace, p. 11.68. 7. The Spirit does not work in Hypocrites by Gifts and graces, but in God's children immediately.
but when God takes all upon himselfe, where are then the conditions on mans part? — If there be a condition, he that vndertaketh all things in the covenant must needs be in the fault ;
but when God Takes all upon himself, where Are then the conditions on men part? — If there be a condition, he that undertaketh all things in the Covenant must needs be in the fault;
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if the Lord work not in us a cleane heart, and cause us not walk in his commandements, its then the Lords fault ( abs•t blasphemia ) if we sinne against the covenant.
if the Lord work not in us a clean heart, and cause us not walk in his Commandments, its then the lords fault (abs•t Blasphemy) if we sin against the Covenant.
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1. Because the infusion of the new heart, Ezech. 36.26. the pouring of the Spirit of Grace and supplication on the familie of David, Zach. 12.10. and of the Spirit on the thirsty ground, Esai. 44.3. is a work of creation, Ephes. 2.10. Psal. 51.10. a quickning of the dead, Ephes. 2.1.2.3.4. Ioh. 5.25. 2 Cor. 4.6. and the wildernesse is not here a coagent for the causing roses to blossome out of the earth.
1. Because the infusion of the new heart, Ezekiel 36.26. the pouring of the Spirit of Grace and supplication on the family of David, Zach 12.10. and of the Spirit on the thirsty ground, Isaiah. 44.3. is a work of creation, Ephesians 2.10. Psalm 51.10. a quickening of the dead, Ephesians 2.1.2.3.4. John 5.25. 2 Cor. 4.6. and the Wilderness is not Here a coagent for the causing roses to blossom out of the earth.
Peters will which he had when he was young, was the same when converted, but renewed, Ioh. 21.18. the Saints that Peter writeth to, are not to •unne to the same excesse of ryot as of old they wrought the will of the Gentiles 1 Pet. 4.3.4.
Peter's will which he had when he was young, was the same when converted, but renewed, John 21.18. the Saints that Peter Writeth to, Are not to •unne to the same excess of riot as of old they wrought the will of the Gentiles 1 Pet. 4.3.4.
and now washen, regenerat•d, and justified heirs, Tit. 3.1.2.3.4. Paul the same man, a persecuter and an Apostle, but Grace made a change, 1 Cor. 15.9.10. the same minde and spirit remaineth in nature;
and now washen, regenerat•d, and justified Heirs, Tit. 3.1.2.3.4. Paul the same man, a Persecutor and an Apostle, but Grace made a change, 1 Cor. 15.9.10. the same mind and Spirit remains in nature;
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or the cold slacked loving, and praying of Saints, or their not beleeving, and sinfull omission of the acts of faith, love, praying rejoycing, could not be more imputed to Saints,
or the cold slacked loving, and praying of Saints, or their not believing, and sinful omission of the acts of faith, love, praying rejoicing, could not be more imputed to Saints,
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as their sinfull defects, and transgressions, (but must be laid on the holy Ghosts score) then we can impute the splitting of a ship, to the ship it self and not to the negligent and willfull pilot who of purpose dashed the vessell on a rock;
as their sinful defects, and transgressions, (but must be laid on the holy Ghosts score) then we can impute the splitting of a ship, to the ship it self and not to the negligent and wilful pilot who of purpose dashed the vessel on a rock;
and only, without us, act these in us? we might with as good reason say, the shop that a man worketh in doth make the portrait, which is a great untruth,
and only, without us, act these in us? we might with as good reason say, the shop that a man works in does make the portrait, which is a great untruth,
2. Vpon the same ground the Lords coming down and filling Iohn Baptist from his mothers womb, and the Apostles and Steven full of the holy Ghost, should be the holy Ghosts personall filling of them,
2. Upon the same ground the lords coming down and filling John Baptist from his mother's womb, and the Apostles and Steven full of the holy Ghost, should be the holy Ghosts personal filling of them,
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and there should be no difference betweene the Ark and Temple of Ierusalem, filled with the immediate presence of God, in the Lords manifestation of his glory there,
and there should be no difference between the Ark and Temple of Ierusalem, filled with the immediate presence of God, in the lords manifestation of his glory there,
3. That excellent and living •rk, the most glo•ious and admirable thing that heaven hath, the Lord Iesus, is God and man, two nature• united in one person.
3. That excellent and living •rk, the most glo•ious and admirable thing that heaven hath, the Lord Iesus, is God and man, two nature• united in one person.
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But both the word of God making that He ▪ that same Holy thing, borne of the virgin Mary, the Son of God, Luke 1.5. and that same He, and person who came of the Iewes, according to the fl•sh, to be God blessed for ever. Rom. 9.5. H•br. 7.3.
But both the word of God making that He ▪ that same Holy thing, born of the Virgae Marry, the Son of God, Lycia 1.5. and that same He, and person who Come of the Iewes, according to the fl•sh, to be God blessed for ever. Rom. 9.5. H•br. 7.3.
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Matth. 16.13.16, and the third generall Councell, called that of Ephesus, and after the counsell of Chalcedone, ver. 4. and 5. doe evidence to us that Christ cannot be two persons as Nestorius dreamed, and one person.
Matthew 16.13.16, and the third general Council, called that of Ephesus, and After the counsel of Chalcedon, ver. 4. and 5. doe evidence to us that christ cannot be two Persons as Nestorius dreamed, and one person.
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True, but the question now is whether Paul and the holy Ghost in all these works of grace, were two persons become one Spirit by union, as some dreamers affirme; because both did the work; I beleeve not:
True, but the question now is whither Paul and the holy Ghost in all these works of grace, were two Persons become one Spirit by Union, as Some dreamers affirm; Because both did the work; I believe not:
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O but Christs father, Ioh· 6. gave the Manna, but the question is if the person of God were united with the clouds or any second ca•ses producing Manna ;
Oh but Christ father, Ioh· 6. gave the Manna, but the question is if the person of God were united with the Clouds or any second ca•ses producing Manna;
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He, he onely made Heaven, Earth, Sea, and all creatures, and the world; NONLATINALPHABET Acts 17.25. and NONLATINALPHABET Psal. 33.9. doe prove him to be a person who doth all these.
He, he only made Heaven, Earth, Sea, and all creatures, and the world; Acts 17.25. and Psalm 33.9. do prove him to be a person who does all these.
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Whither shall I go from thy Spirit? but so he is in Heaven, in Hell, in the Sea. 2. But he dwelleth in the Saints, in regard of the works, operations, gifts,
Whither shall I go from thy Spirit? but so he is in Heaven, in Hell, in the Sea. 2. But he dwells in the Saints, in regard of the works, operations, Gifts,
1. Because the holy Spirit is in them, in that they have in them the fruits of the Spirit, Gal. 5.22. such as love, joy, peace, long suffering, gentlenesse, goodnesse, faith;
1. Because the holy Spirit is in them, in that they have in them the fruits of the Spirit, Gal. 5.22. such as love, joy, peace, long suffering, gentleness, Goodness, faith;
now these are not the holy Ghost, who is eternall, and God uncreated, but are created in time, out of meer nothing, not out of the potency of the subject,
now these Are not the holy Ghost, who is Eternal, and God uncreated, but Are created in time, out of mere nothing, not out of the potency of the Subject,
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but ere God produce grace, so knotty and so rocky are we, and so contrary to grace, that he must fall upon a new and second creation, Ephes. 2.10. Col. 2.10. Psal. 51.10. the same word that is used for creating heaven and earth, Gen. 1. •. is here used;
but ere God produce grace, so knotty and so rocky Are we, and so contrary to grace, that he must fallen upon a new and second creation, Ephesians 2.10. Col. 2.10. Psalm 51.10. the same word that is used for creating heaven and earth, Gen. 1. •. is Here used;
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2. We are said to grow in grace, 2 Pet. 3.18. and by grace to increase to the edifying of the body in love, Ephes. 4.16. and to the measure of the stature of the fullnesse of Christ, 13. and to add grace to grace, 2 Pet. 1.5.6.7. and to goe on to perfection, Heb. 6.1. Phil. 3.12.
2. We Are said to grow in grace, 2 Pet. 3.18. and by grace to increase to the edifying of the body in love, Ephesians 4.16. and to the measure of the stature of the fullness of christ, 13. and to add grace to grace, 2 Pet. 1.5.6.7. and to go on to perfection, Hebrew 6.1. Philip 3.12.
4 The person of the Holy Ghost immediatly acting in the Saints, without them or any active and vitall influence of the naturall faculties, cannot be guilty of sinne,
4 The person of the Holy Ghost immediately acting in the Saints, without them or any active and vital influence of the natural faculties, cannot be guilty of sin,
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for what reason any hath to phancy an union of the person of Christ or the Holy Ghost in the Saints, the same reason have they to say that all the three are united to the person of the beleever in all supernaturall actions,
for what reason any hath to fancy an Union of the person of christ or the Holy Ghost in the Saints, the same reason have they to say that all the three Are united to the person of the believer in all supernatural actions,
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and there are diversity of gifts, but one Spirit, 2 Pet. 3.15. Phil. 1.9. Eph. 3.3.4.5. • Cor. 12.3, •. 5.6. Eph. 4.16. Asser. 5. The Grace of God and our free will in a four-fold sense may be said to concurre in the same works of Grace.
and there Are diversity of Gifts, but one Spirit, 2 Pet. 3.15. Philip 1.9. Ephesians 3.3.4.5. • Cor. 12.3, •. 5.6. Ephesians 4.16. Asher 5. The Grace of God and our free will in a fourfold sense may be said to concur in the same works of Grace.
and by grace helping and assisting preaching, but yet without grace, but with greater difficulty, as I may goe a journey on foot, but more easily on horse-back;
and by grace helping and assisting preaching, but yet without grace, but with greater difficulty, as I may go a journey on foot, but more Easily on horseback;
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and softly requests the dead with only sound of words and syllabls to live, and Orators with golden words doe pray and perswade the blind to see, and the creeples to walk;
and softly requests the dead with only found of words and syllabls to live, and Orators with golden words do pray and persuade the blind to see, and the creeples to walk;
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but its long erre words fetch a soule to dry bones that they may live, or tye the broken eye-strings, or adde vitall power and life to eyes and ankle-bones.
but its long err words fetch a soul to dry bones that they may live, or tie the broken eyestrings, or add vital power and life to eyes and ankle-bones.
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2. Grace and free-will (as Bellarmaine and the rest of the Iesuites with Arminians teach) may be thought to be two joynt causes, the one not depending on the other,
2. Grace and freewill (as Bellarmaine and the rest of the Iesuites with Arminians teach) may be Thought to be two joint Causes, the one not depending on the other,
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Bellarmine and Grevinchovius with the like comparisons do prove that ▪ we may storm heaven, by the strength of free-w•ll, without dependence on Christ;
Bellarmine and Grevinchovius with the like comparisons do prove that ▪ we may storm heaven, by the strength of free-w•ll, without dependence on christ;
if God determine not all second causes, he is not Master of all events, nor hath he a dominion of providence in all things that fall out, good and evill: 2. Grace doth not begin in all things that concerne salvation,
if God determine not all second Causes, he is not Master of all events, nor hath he a dominion of providence in all things that fallen out, good and evil: 2. Grace does not begin in all things that concern salvation,
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and to strengthen it in doing good, in believing, •epenting, loving God, hoping, (as Grevinchovius saith) but will and grace doe both joyntly meet in one and the same effect, in which 4 Free-will divideth the spoyl with Christ;
and to strengthen it in doing good, in believing, •epenting, loving God, hoping, (as Grevinchovius Says) but will and grace do both jointly meet in one and the same Effect, in which 4 Freewill divides the spoil with christ;
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and this sense Jesuites, especially Martinez de Ripald• falsly chargeth upon Luther and Calvin ; and the Councell of Trent, inspired with the same lying Spirit saith the same.
and this sense Jesuits, especially Martinez de Ripald• falsely charges upon Luther and calvin; and the Council of Trent, inspired with the same lying Spirit Says the same.
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first inspiring and fountane cause: 1. It being a new supernaturall disposition and habite in the soule, Joh. 14.23. 1 Joh. 2.27. 1 Ioh. 3.9. Ioh. 4.14. Esai. 44.3.4. Ezech. 36.26.27. Deut. 30.6. A good treasure or stock of grace, Matth. 12.35. Luk. 6.45.
First inspiring and Fountain cause: 1. It being a new supernatural disposition and habit in the soul, John 14.23. 1 John 2.27. 1 John 3.9. John 4.14. Isaiah. 44.3.4. Ezekiel 36.26.27. Deuteronomy 30.6. A good treasure or stock of grace, Matthew 12.35. Luk. 6.45.
yet so as free-will moveth actively, freely, and confe•reth a radicall, vitall, & subordinate influence & is not a meer patient in all these, as Antinomians dream, Psal. 119.32. I will run the way of thy Commandements, when thou shall enlarge my heart, Ioh. 14.12. he that believeth in me, the works that I doe, he shall doe, and greater then these, Matth. 12.50. He that doth the will of my heavenly Father, the same is my brother, &c. 1 Cor. 9.24. So runne, that ye may obtaine, Revel. 2.2. I know thy works and thy labour, 1 Thess. 1.3. Remembring without ceasing your work of faith, and labour of love, and patience of Hope:
yet so as freewill moves actively, freely, and confe•reth a radical, vital, & subordinate influence & is not a mere patient in all these, as Antinomians dream, Psalm 119.32. I will run the Way of thy commandments, when thou shall enlarge my heart, John 14.12. he that Believeth in me, the works that I do, he shall do, and greater then these, Matthew 12.50. He that does the will of my heavenly Father, the same is my brother, etc. 1 Cor. 9.24. So run, that you may obtain, Revel. 2.2. I know thy works and thy labour, 1 Thess 1.3. Remembering without ceasing your work of faith, and labour of love, and patience of Hope:
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1. We are not dead in supernaturall works, and meer blocks, Rom. 6.11. Wee are alive unto God in Iesus Christ, Ephes. 2.1. He hath quickned us, Revel. 2.3. For my names sake thou hast laboured, and had not fainted, 1 Cor. 15.58. Be ye steadfast, unmoveable, alwayes aboundant in the work of the Lord ▪ there is activity in the Spirit to lust against the flesh, Gal. 5.17. Rom. 7.15.
1. We Are not dead in supernatural works, and mere blocks, Rom. 6.11. we Are alive unto God in Iesus christ, Ephesians 2.1. He hath quickened us, Revel. 2.3. For my names sake thou hast laboured, and had not fainted, 1 Cor. 15.58. Be you steadfast, Unmovable, always abundant in the work of the Lord ▪ there is activity in the Spirit to lust against the Flesh, Gal. 5.17. Rom. 7.15.
Nor is the blessednesse of the Saints only passive in receiving: though to be just•fied and receive Christs righteousnesse, be the fountain blessednesse, Psal. 32.1. Rom. 4.6.7. Gal. 3.13.
Nor is the blessedness of the Saints only passive in receiving: though to be just•fied and receive Christ righteousness, be the fountain blessedness, Psalm 32.1. Rom. 4.6.7. Gal. 3.13.
But the Scripture speaketh of a true and solide blessednesse in action, Psal. 119.1. Blessed are the undefiled in the way, Esai. 56.2. Blessed is the man that doth this, Iam. 1.12. Blessed is the man that endureth temptation, Psal. 119.2. Blessed are they that keep his testimonies, Psal. 106.3. Blessed are they that keep judgement, Revel. 22.14. Blessed are they that doe his Commandements, Math. 5. Blessed are they that mourn, that hunger and thirst ;
But the Scripture speaks of a true and solid blessedness in actium, Psalm 119.1. Blessed Are the undefiled in the Way, Isaiah. 56.2. Blessed is the man that does this, Iam. 1.12. Blessed is the man that Endureth temptation, Psalm 119.2. Blessed Are they that keep his testimonies, Psalm 106.3. Blessed Are they that keep judgement, Revel. 22.14. Blessed Are they that do his commandments, Math. 5. Blessed Are they that mourn, that hunger and thirst;
for wee faile in our performances daily, and the Covenant is anulled and broken so soone as the condition is broken. Ans. •. We speak not so, that the Covenant of grace depends on a condition in us;
for we fail in our performances daily, and the Covenant is annulled and broken so soon as the condition is broken. Ans. •. We speak not so, that the Covenant of grace depends on a condition in us;
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for the pe•p••uity of the covenant there is not requi•ed a condition always in act. 1. If at the eleven•h or at the twelf houre, you come to Chri•t, the nature of this covenant promiseth you welc•me. 2. Particular failings and acts of unbeleif, doe well consist with the habite and stock of faith that remaineth in him that i• borne 〈 ◊ 〉 God, 〈 ◊ 〉 is the act so tyed to a time.
for the pe•p••uity of the Covenant there is not requi•ed a condition always in act. 1. If At the eleven•h or At the twelf hour, you come to Chri•t, the nature of this Covenant promises you welc•me. 2. Particular failings and acts of unbelief, do well consist with the habit and stock of faith that remains in him that i• born 〈 ◊ 〉 God, 〈 ◊ 〉 is the act so tied to a time.
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But 3. There is, by •enuure of •he Covenant, a Priviledge twofold here. 1. If by the Law a man step a haire-breath wide off the way, the doore of Paradise is bolted on him,
But 3. There is, by •enuure of •he Covenant, a Privilege twofold Here. 1. If by the Law a man step a hair-breath wide off the Way, the door of Paradise is bolted on him,
the covenant stands still to make up roome for repeated grace, for a thred, and continued tract of free-grace and mercy all along that your foot never go out of the traces of renewed pardon, while you be in heaven:
the Covenant Stands still to make up room for repeated grace, for a thread, and continued tract of Free grace and mercy all along that your foot never go out of the traces of renewed pardon, while you be in heaven:
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many smoaking flaxes, and broken reeds on earth are now up before the throne; mighty Cedars, high, tall, green, planted on the banks of the river of life;
many smoking flaxes, and broken reeds on earth Are now up before the throne; mighty Cedars, high, tall, green, planted on the banks of the river of life;
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or partaking of the benefits thereof, Heb. 8.10. Ezech. 36.25.26. Jer. 1. the Lord promiseth to doe all and the new heart is but a consequent of the covenant;
or partaking of the benefits thereof, Hebrew 8.10. Ezekiel 36.25.26. Jer. 1. the Lord promises to do all and the new heart is but a consequent of the Covenant;
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where is thee in all this covenant, one Word that God sayes to man, Thou must do this? If God had put man on these conditions, then they were conditions indeed:
where is thee in all this Covenant, one Word that God Says to man, Thou must do this? If God had put man on these conditions, then they were conditions indeed:
and saith, he will do it? If there bee a condition, and there should be a failing in the condition, he that undertaketh all things in the covenant must needs be in the fault, — God saith not, make your selves cleane;
and Says, he will do it? If there be a condition, and there should be a failing in the condition, he that undertaketh all things in the Covenant must needs be in the fault, — God Says not, make your selves clean;
Answ. 1. We never teach that the making to our selves a new heart is an antecedent condition required before the Lord can make the New-Covenant with us,
Answer 1. We never teach that the making to our selves a new heart is an antecedent condition required before the Lord can make the New-covenant with us,
which is conditio federatorum, nonfederis, and such a condition without which its unpossible they can fulfill the other condition which is to believe and so lay hold on the Covenant:
which is Condition federatorum, nonfederis, and such a condition without which its unpossible they can fulfil the other condition which is to believe and so lay hold on the Covenant:
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or be it a consequent of the Covenant of Grace, it is a promise that God doth freely and of meere grace undertake to perform in us, Ezech. 36.26. A new heart will I give you, so Ier. 32.39, 40. Ier. 31.33. E•ech. 11.19.20. Esa. 54.13. Ioh. 6.45. Ezech. 36.32. Not for your sakes, doe I this, saith the Lord God, be it known unto you;
or be it a consequent of the Covenant of Grace, it is a promise that God does freely and of mere grace undertake to perform in us, Ezekiel 36.26. A new heart will I give you, so Jeremiah 32.39, 40. Jeremiah 31.33. E•ech. 11.19.20. Isaiah 54.13. John 6.45. Ezekiel 36.32. Not for your sakes, do I this, Says the Lord God, be it known unto you;
and though there be major gratia a larger measure of grace under the New Testament, yet there is not magis gratia, there is no more of the essence of free-grace in the one, then in the other;
and though there be Major Gratia a larger measure of grace under the New Testament, yet there is not magis Gratia, there is no more of the essence of Free grace in the one, then in the other;
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Was Ierusalem, Ezech. 16. holier then the Ephesians, Eph. 2. No, their nativity was of the land of Canaan, their Father an Amorite, their Mother an Hitti•e, Ezech. 16.5.
Was Ierusalem, Ezekiel 16. Holier then the Ephesians, Ephesians 2. No, their Nativity was of the land of Canaan, their Father an Amorite, their Mother an Hitti•e, Ezekiel 16.5.
and saw thee polluted in thine own blood, I said to thee in thy blood, live ▪ And to cause grace have a deeper impression and sinking down into the hearts bottome, he repeateth it againe, I said unto thee in thy blood, live ;
and saw thee polluted in thine own blood, I said to thee in thy blood, live ▪ And to cause grace have a Deeper impression and sinking down into the hearts bottom, he repeateth it again, I said unto thee in thy blood, live;
And will Crispe say, that this i• not a history of free grace, as farre from bribe or hire of merit• as in the world? or, will he say, it was Gods meaning,
And will Crisp say, that this i• not a history of free grace, as Far from bribe or hire of merit• as in the world? or, will he say, it was God's meaning,
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First, wash you with holy water, and sacrifice to me, and performe all these legall conditions to me while you are Amorites and Hittites by kinde, and that being done, He enter in Covenant with you,
First, wash you with holy water, and sacrifice to me, and perform all these Legal conditions to me while you Are amorites and Hittites by kind, and that being done, He enter in Covenant with you,
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when yee have done your work, He pay your wages, and be your God. 2. This Argument militateth strongly against every Gospel duty, and the whole course of Sanctification.
when ye have done your work, He pay your wages, and be your God. 2. This Argument militateth strongly against every Gospel duty, and the Whole course of Sanctification.
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God must so be the cause & only cause of all our sinfull omissions, & sins under the Covenant of grace, in that he promiseth to work in us to will and to do,
God must so be the cause & only cause of all our sinful omissions, & Sins under the Covenant of grace, in that he promises to work in us to will and to do,
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& to give us grace to abstain frō sin, but does not stand to his word as Antinomians teach, which is an Argument unanswerable to me, that its the minde of Antinomians that no justified person can sinne,
& to give us grace to abstain from since, but does not stand to his word as Antinomians teach, which is an Argument unanswerable to me, that its the mind of Antinomians that no justified person can sin,
but that they omit good, or commit ill, God is in the fault, not they; and that the justified are meer blocks in all the course of their sanctification;
but that they omit good, or commit ill, God is in the fault, not they; and that the justified Are mere blocks in all the course of their sanctification;
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For say, that the new heart, that to will and to doe, to persevere stedfastly in the Grace of God, were no conditions of the Covenant (sure believing in the Lord Iesus is clearly a condition of the righteousnesse of faith, as doing is of the righteousnesse which is of the Law, Rom. 10.3, 4, 5, 6, 7, 8. Gal. 4.22, 23, 24, 25, 26, 27, 28) say that to repent, pray, love God,
For say, that the new heart, that to will and to do, to persevere steadfastly in the Grace of God, were no conditions of the Covenant (sure believing in the Lord Iesus is clearly a condition of the righteousness of faith, as doing is of the righteousness which is of the Law, Rom. 10.3, 4, 5, 6, 7, 8. Gal. 4.22, 23, 24, 25, 26, 27, 28) say that to Repent, pray, love God,
and serve him, were not from God through the tye of the New-Covenant, yet Gods promise, his single word when he saith he will doe such and such things, is as strong a tye as his Covenant and oath,
and serve him, were not from God through the tie of the New-covenant, yet God's promise, his single word when he Says he will do such and such things, is as strong a tie as his Covenant and oath,
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except he, of his meer grace, work, them in us. Now the Lord clearely promiseth, that he will give repentance, Act. 5.31. Sorrow for sinne, the Spirit of grace and supplication, Zach. 12.10. a circumcised heart to love and serve the Lord, Deut. 30.6. Ezech. 36.26. perseverance in Grace, Ier. 32.40, 41. Esai. 54.10. chap. 59.20.21. Psal. 1.3. Joh. 4.14. chap. 10.28. Phil. 1.6. Ephes. 5.26.27. 1 Ioh. 2.1.
except he, of his mere grace, work, them in us. Now the Lord clearly promises, that he will give Repentance, Act. 5.31. Sorrow for sin, the Spirit of grace and supplication, Zach 12.10. a circumcised heart to love and serve the Lord, Deuteronomy 30.6. Ezekiel 36.26. perseverance in Grace, Jeremiah 32.40, 41. Isaiah. 54.10. chap. 59.20.21. Psalm 1.3. John 4.14. chap. 10.28. Philip 1.6. Ephesians 5.26.27. 1 John 2.1.
as he doth promise, Ezech. 36.27. and that we shall feare him, Ier. 32.39.40. That God should therefore be in the fault, and we free of all fault, when in many particulars we offend all. Iam. 3.2. and we fear not God, in this or this sinne;
as he does promise, Ezekiel 36.27. and that we shall Fear him, Jeremiah 32.39.40. That God should Therefore be in the fault, and we free of all fault, when in many particulars we offend all. Iam. 3.2. and we Fear not God, in this or this sin;
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God never by promise, covenant, oath, or word, undertaketh o keep his elect from this or this particular breach and act of unbeliefe, against the Covenant of grace.
God never by promise, Covenant, oath, or word, undertaketh oh keep his elect from this or this particular breach and act of unbelief, against the Covenant of grace.
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and it can in no sort bee imputed to God, because if any believer fall in a particula• sin or act of unbeliefe against the covenant of grace, the Lord neither decreed,
and it can in no sort be imputed to God, Because if any believer fallen in a particula• since or act of unbelief against the Covenant of grace, the Lord neither decreed,
for the Lord would then certainly have keeped him, as he did Peter, and doth all the Elect that are effectually called, that in mighty temptations their faith faile them no•.
for the Lord would then Certainly have keeped him, as he did Peter, and does all the Elect that Are effectually called, that in mighty temptations their faith fail them no•.
Nor is the act of believ•ng, that is wanting in that particular fall, such a condition of the Covenant as Christ either promised to work, or the necessary condition of the Covenant of Grace,
Nor is the act of believ•ng, that is wanting in that particular fallen, such a condition of the Covenant as christ either promised to work, or the necessary condition of the Covenant of Grace,
and all the tie of giving a new heart, and the Spirit of grace and supplication lieth on the Lord who promised so to do, Deut. 30.6. Ezech. 11.19.20. chap. •6. 26.27. Ier. 31.33. 34.35.36.
and all the tie of giving a new heart, and the Spirit of grace and supplication lies on the Lord who promised so to do, Deuteronomy 30.6. Ezekiel 11.19.20. chap. •6. 26.27. Jeremiah 31.33. 34.35.36.
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But yet so that we are under the obligation of divine precepts to doe our part, Ezech. 18.31. make you a new heart and a new Spirit for why will ye die, O house of Israel? Ier. 4.4. Circumcise your selves to the Lord, and take away the fore-skinne of your heart, Ephes. 4.23. be renewed in the Spirit of your mind, Rom. 12.2. Rom. 13.14. and 1 Thessal. 5.17. pray without ceasing, Psal. 50.15. Call upon mee. Matth. 26.41.
But yet so that we Are under the obligation of divine Precepts to do our part, Ezekiel 18.31. make you a new heart and a new Spirit for why will you die, Oh house of Israel? Jeremiah 4.4. Circumcise your selves to the Lord, and take away the foreskin of your heart, Ephesians 4.23. be renewed in the Spirit of your mind, Rom. 12.2. Rom. 13.14. and 1 Thessal. 5.17. pray without ceasing, Psalm 50.15. Call upon me. Matthew 26.41.
6. Its a foule and ignorant mistake in Crispe to make the Covenant nothing but that love of God to man, which hee cast on man before the Children had done good or evill, Rom. 9.1.
6. Its a foul and ignorant mistake in Crisp to make the Covenant nothing but that love of God to man, which he cast on man before the Children had done good or evil, Rom. 9.1.
but the covenant though as decreed of God, it be everlasting, (as all the works of creation and divine providence which fall out in time, and have beginning and end are so everlasting,
but the Covenant though as decreed of God, it be everlasting, (as all the works of creation and divine providence which fallen out in time, and have beginning and end Are so everlasting,
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and there is required faith on all the Saints part, to lay hold on the Covenant, Esai. 56.4. and to make it a covenant of peace to the Saints in particular. 2. Faith is the condition of the covenant. 3. Christ the mediator of it. 4. Christs blood the seal of it. 5. The Spirit must write it in our heart:
and there is required faith on all the Saints part, to lay hold on the Covenant, Isaiah. 56.4. and to make it a Covenant of peace to the Saints in particular. 2. Faith is the condition of the Covenant. 3. christ the Mediator of it. 4. Christ blood the seal of it. 5. The Spirit must write it in our heart:
but wee are justified by faith, that is, by that Christ which faith knoweth, according to that, by his knowledge shall my righteous servant justifie many;
but we Are justified by faith, that is, by that christ which faith Knoweth, according to that, by his knowledge shall my righteous servant justify many;
if beleeving in him who just•fieth the ungodl• be no condition; (a work justifying, I do not think it) but onely I beleeve and know that Christ justified me before I beleeved, from eternity, as some say;
if believing in him who just•fieth the ungodl• be no condition; (a work justifying, I do not think it) but only I believe and know that christ justified me before I believed, from eternity, as Some say;
and that the threatning, he that believeth not, i• condemned already, carries this sence, he that believeth not that he is not condem••d, hee is already condemned:
and that the threatening, he that Believeth not, i• condemned already, carries this sense, he that Believeth not that he is not condem••d, he is already condemned:
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and tha• I received him from eternity, or from my conception. 3. To beleeve maketh mee a sonne borne, not of flesh and blood, Ioh. 1.12.13. and Gal. 3.26. and by faith wee receive the Spirit:
and tha• I received him from eternity, or from my conception. 3. To believe makes me a son born, not of Flesh and blood, John 1.12.13. and Gal. 3.26. and by faith we receive the Spirit:
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as is clear in the originall holy languages of scripture, Psal. 18.18. Esai. 26.3. Psal. 112.8. Esai. 10.21. Mich. 3.11. Psal. 22, 8. Psal. 55.22. 1 Pet. 5.7. Cant. 8.5. Ioh. 1.12. Its too hungry a notion of faith, to make it nothing but a knowing of that which really was before;
as is clear in the original holy languages of scripture, Psalm 18.18. Isaiah. 26.3. Psalm 112.8. Isaiah. 10.21. Mich. 3.11. Psalm 22, 8. Psalm 55.22. 1 Pet. 5.7. Cant 8.5. John 1.12. Its too hungry a notion of faith, to make it nothing but a knowing of that which really was before;
and that Christ bore their sinnes on the crosse, and justified and pardoned them long agoe, all which to beleeve is to hold a lye in the right hand. But to returne.
and that christ boar their Sins on the cross, and justified and pardoned them long ago, all which to believe is to hold a lie in the right hand. But to return.
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Positi. 2. This must stand as a ground, that there is not any gracious act performed by the members, but the head Christ, is so interessed in it, that as even the finger and toe, in the naturall body, cannot stirre without the motion takes its beginning from life,
Position. 2. This must stand as a ground, that there is not any gracious act performed by the members, but the head christ, is so interested in it, that as even the finger and toe, in the natural body, cannot stir without the motion Takes its beginning from life,
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and hand and finger, foot, and all see with the visive power seated in the head, (for they have no facultie of seeing in themselves) and the Saints in these actions stirre with the light, in the two eyes,
and hand and finger, foot, and all see with the visive power seated in the head, (for they have no faculty of seeing in themselves) and the Saints in these actions stir with the Light, in the two eyes,
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as well as in their morall sphere are shapen and acted by Christ ▪ It is not much, (though it be a wonder) that a huge great ship made up of so many peeces of dry and dead timber can move regularly through so many circles, compasses, turnings of many coasts, countreyes, change of windes, ten thousand miles, to a certain herbrie,
as well as in their moral sphere Are shapen and acted by christ ▪ It is not much, (though it be a wonder) that a huge great ship made up of so many Pieces of dry and dead timber can move regularly through so many Circles, compasses, turnings of many coasts, countries, change of winds, ten thousand miles, to a certain herbrie,
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so there is a NONLATINALPHABET, a reason, a wisdom in him, who is made our wisdome, to act the Saints in their heaven-ward motion, that are carried through so many sea-circles, turnings, contrary windes of temptations, afflictions, various soule-dispensations of sweet and sowre, absence, presence, going and coming again, of Christ, to such a determinate home as heaven,
so there is a, a reason, a Wisdom in him, who is made our Wisdom, to act the Saints in their heavenward motion, that Are carried through so many sea-circles, turnings, contrary winds of temptations, afflictions, various soul-dispensations of sweet and sour, absence, presence, going and coming again, of christ, to such a determinate home as heaven,
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for the Father must thank the stires-man Christ, his sonne, that the broken bark and all his poore friends are landed, with the borrowed art of Christ,
for the Father must thank the stires-man christ, his son, that the broken bark and all his poor Friends Are landed, with the borrowed art of christ,
as God creator is in all actions of nature, Ioh. 15.5. without mee, (as your vine tree, in whom you grow, and a stock in whom you bring forth fruit, every blossome of of life, every apple) yee can do nothing, Phil. 2.13. For it is God that worketh in you to will and to doe, according to his good pleasure, 2 Cor. 13.3.
as God creator is in all actions of nature, John 15.5. without me, (as your vine tree, in whom you grow, and a stock in whom you bring forth fruit, every blossom of of life, every apple) ye can do nothing, Philip 2.13. For it is God that works in you to will and to do, according to his good pleasure, 2 Cor. 13.3.
then every word that Paul spoke, Christ in him spoke it not formally, as if Paul had been a m•er patient, but efficaciously, Rom. 15.18. for I will not dare to speak of any of these things which Christ hath not wroughtly me, to make the Gentiles obedient by word and deed, Esa. 27.3.
then every word that Paul spoke, christ in him spoke it not formally, as if Paul had been a m•er patient, but efficaciously, Rom. 15.18. for I will not Dare to speak of any of these things which christ hath not wroughtly me, to make the Gentiles obedient by word and deed, Isaiah 27.3.
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but deliver us from evil, nor were there 3 any glory due to Christs advocation and intercession, that we fall not fully ▪ and finally off Christ and from Christ;
but deliver us from evil, nor were there 3 any glory due to Christ advocation and Intercession, that we fallen not Fully ▪ and finally off christ and from christ;
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the soule is so tender and excellent a piece, love so curious and rare a work of Christ, that let all the Angels in heaven Seraphims, and Dominions, and Thrones set their shoulders and strength together, they cannot with Angell-tongues, (let them speak heaven,
the soul is so tender and excellent a piece, love so curious and rare a work of christ, that let all the Angels in heaven Seraphims, and Dominions, and Thrones Set their shoulders and strength together, they cannot with Angel-tongues, (let them speak heaven,
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can you wi•h a nodde bring the physitian back againe? can golden words charme and calme a feaver of hell? can you with all the love-waters on earth quench a coale of fire that came from heaven? Send up to heaven a Mandate against the decree and dispensation of God, if you can;
can you wi•h a nod bring the Physician back again? can golden words charm and Cam a fever of hell? can you with all the love-waters on earth quench a coal of fire that Come from heaven? Send up to heaven a Mandate against the Decree and Dispensation of God, if you can;
or can doe such great works of creation, as to lay the corner-stone of the earth, or hang the world on nothing, which Iob could not doe, chap. 37. chap. 38. But who can command soule-furies? onely onely Christ.
or can do such great works of creation, as to lay the cornerstone of the earth, or hang the world on nothing, which Job could not do, chap. 37. chap. 38. But who can command soul-furies? only only christ.
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Can you draw the virgins after the strong and delitio•s smell of the ointments of Christ? but if he draw, the virgings •unne after his love, Cant. 1.3. Christ indictes warre, are you a creator to make peace? he cryes Hell, and wrath;
Can you draw the Virgins After the strong and delitio•s smell of the ointments of christ? but if he draw, the virgings •unne After his love, Cant 1.3. christ indicts war, Are you a creator to make peace? he cries Hell, and wrath;
Position. 3. The Lords suspending of his grace cometh under a twofold consideration. 1. As the Lord denyeth it to his own children. 2. As to wicked men also.
Position. 3. The lords suspending of his grace comes under a twofold consideration. 1. As the Lord denyeth it to his own children. 2. As to wicked men also.
then by the Apostles reason, they could not give first to God, to ingage the Almighty to a recompence, they could not first set their free-will to work their owne standing in Court,
then by the Apostles reason, they could not give First to God, to engage the Almighty to a recompense, they could not First Set their freewill to work their own standing in Court,
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because Angels must glory in the Lord ▪ that they stand, when others fell, Rom 4.2. as men do Proverb. 16.4. Ier. 9.23.24. 2 Cor. 10.17. Rom. 11. •6.
Because Angels must glory in the Lord ▪ that they stand, when Others fell, Rom 4.2. as men do Proverb. 16.4. Jeremiah 9.23.24. 2 Cor. 10.17. Rom. 11. •6.
3. Angels are associated in the Element and orbe of free grace to move as men, with graces wings, to fly over the Lake prepared for the divel and his Angels, whereas others fell in;
3. Angels Are associated in the Element and orb of free grace to move as men, with graces wings, to fly over the Lake prepared for the Devil and his Angels, whereas Others fell in;
So the same free grace in nature, speece, and kinde, not free will, hinde••• the elected Angels to fall, where as by constitution of na•u•e and mutabilitie, being discended of that first common po•r 〈 ◊ 〉 •ase house, the first spring of all the creation of God, meere and simple Nothing, the mother of change and of all defects naturall,
So the same free grace in nature, speece, and kind, not free will, hinde••• the elected Angels to fallen, where as by constitution of na•u•e and mUTABILITY, being descended of that First Common po•r 〈 ◊ 〉 •ase house, the First spring of all the creation of God, mere and simple Nothing, the mother of change and of all defects natural,
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th•y were as an humorous grosse body, in which the vessells are full and in a neerest propension to the same feaver that devils fell into, even to the ill of the second death, if the grace of God had not prevented them.
th•y were as an humorous gross body, in which the vessels Are full and in a nearest propension to the same fever that Devils fell into, even to the ill of the second death, if the grace of God had not prevented them.
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2. In men, God has declared the deep Soveraignty and dominion of free grace in calling effectually one man, Iaakob, not Esau, Peter, not Iudas, in having mercy, in time, on whom hee will, and hardening whom hee will ;
2. In men, God has declared the deep Sovereignty and dominion of free grace in calling effectually one man, Jacob, not Esau, Peter, not Iudas, in having mercy, in time, on whom he will, and hardening whom he will;
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I humbly provoke all Arminians, all Libertines who dash themselves, the contrary way against the same stone, to show a reason why one obeyeth and actively joyneth with the draught and pull of the right arme of Iesus Christ, Ioh. 12.32. and his father, Ioh. 6.44.
I humbly provoke all Arminians, all Libertines who dash themselves, the contrary Way against the same stone, to show a reason why one Obeyeth and actively Joineth with the draught and pull of the right arm of Iesus christ, John 12.32. and his father, John 6.44.
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and another refuseth, and actively and wilfully withdraweth from the call of God, if the omnipotency of never enough praised grace, bee not the cause, the adequate, highest, and principall cause;
and Another Refuseth, and actively and wilfully withdraweth from the call of God, if the omnipotency of never enough praised grace, be not the cause, the adequate, highest, and principal cause;
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I deny not but corrupt and rebellious will is the inferiour, culpable, and onely culpable and morall cause why Judas denyeth obedience to the holy call of Christ.
I deny not but corrupt and rebellious will is the inferior, culpable, and only culpable and moral cause why Judas denyeth Obedience to the holy call of christ.
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as 1. the blowing of the soft and pleasant breathings of the South-winde of free-grace lying under the only work of soveraignty, when, and where, and in the measure, the Lord pleaseth ▪ is a high and deep expression of the freedome of grace,
as 1. the blowing of the soft and pleasant breathings of the south wind of Free grace lying under the only work of sovereignty, when, and where, and in the measure, the Lord Pleases ▪ is a high and deep expression of the freedom of grace,
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for in one and the same prayer (the like by proportion may bee said of the acts of faith, love, patience, hope) we often begin to pray, with sad and fleshly complaints of unbeliefe,
for in one and the same prayer (the like by proportion may be said of the acts of faith, love, patience, hope) we often begin to pray, with sad and fleshly complaints of unbelief,
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and seek help from God under our temptations, Psal. 50.15. Matth. 6.13. 1 Thess. 5.17. As the Saints have done, Psal. 18.6. Psal. 34.6. Psal. 61.2. 2 Cor. 12 ver. 7.8.9.
and seek help from God under our temptations, Psalm 50.15. Matthew 6.13. 1 Thess 5.17. As the Saints have done, Psalm 18.6. Psalm 34.6. Psalm 61.2. 2 Cor. 12 ver. 7.8.9.
and if words flowing from the deadnesse and misgivings and rovings of the fl•sh interwoven in with the spirituall and heavenly ravishments of the Spirit of grace and supplication in one and the same complaint and prayer to God,
and if words flowing from the deadness and misgivings and rovings of the fl•sh interwoven in with the spiritual and heavenly ravishments of the Spirit of grace and supplication in one and the same complaint and prayer to God,
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as Psal. 38. Psal. 102. Psal. 77. Psal. 88. Lament. 3. Ier. 20. Job 8. ch. 16. ch. 19. and in many other passages, where the Spirit and the flesh have Dialogues and Speeches by turnes,
as Psalm 38. Psalm 102. Psalm 77. Psalm 88. Lament. 3. Jeremiah 20. Job 8. changed. 16. changed. 19. and in many other passages, where the Spirit and the Flesh have Dialogues and Speeches by turns,
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as Iesuites and Arminians with Pelagians have taught, but in his ordinary free practises of grace as Philip was commanded to come and preach Christ to the Eunuch while he was reading the Book of the Prophet Esay, not because he was reading Scripture,
as Iesuites and Arminians with Pelagians have taught, but in his ordinary free practises of grace as Philip was commanded to come and preach christ to the Eunuch while he was reading the Book of the Prophet Isaiah, not Because he was reading Scripture,
even as the Lord joyneth his influence and blessing to give bread and a Harvest to the sower, Esay 55. yet not that he hath tyed himself by promise to give a good Harvest to every industrious husbandman;
even as the Lord Joineth his influence and blessing to give bred and a Harvest to the sour, Isaiah 55. yet not that he hath tied himself by promise to give a good Harvest to every Industria husbandman;
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yet this ordinary practise of Grace with the Commandement of God is enough to set us on work to pray, to believe, to acts of love to Christ, in the saddest and deadest times.
yet this ordinary practice of Grace with the Commandment of God is enough to Set us on work to pray, to believe, to acts of love to christ, in the Saddest and deadest times.
Christs drawing goeth along with the secret decree of Election, but is not to us a signification of the Lords revealed will, that we should not follow Christ,
Christ drawing Goes along with the secret Decree of Election, but is not to us a signification of the lords revealed will, that we should not follow christ,
as when malice opposeth the Spirit of God in the Prophet of God, that the Lord refuseth to concurre with the oyle in Iereboams whithered a•m, that he cannot pull it in againe to him. 2. When the Lord is put to a contest with false god's to work a miracle,
as when malice Opposeth the Spirit of God in the Prophet of God, that the Lord Refuseth to concur with the oil in Iereboams whithered a•m, that he cannot pull it in again to him. 2. When the Lord is put to a contest with false god's to work a miracle,
for in all causes naturall, or morall, or whatever they be, God has a negative voyce and more. 3. When the axe or the saw boasteth it selfe against him that lifted it;
for in all Causes natural, or moral, or whatever they be, God has a negative voice and more. 3. When the axe or the saw boasts it self against him that lifted it;
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and God to show a black spot on a faire face in heaven, will have it said, there standeth David before the Throne, who once committed adult•ry and to cover the shame of it from men, killed most treacherously an innocent godly man:
and God to show a black spot on a fair face in heaven, will have it said, there Stands David before the Throne, who once committed adult•ry and to cover the shame of it from men, killed most treacherously an innocent godly man:
God here out of the ashes of our sin will have a rose of free grace, that filleth the foure corners of heaven with its smell, to grow green up in the higher Paradise, for a summer of eternity;
God Here out of the Ashes of our since will have a rose of free grace, that fills the foure corners of heaven with its smell, to grow green up in the higher Paradise, for a summer of eternity;
7. Yea, upon this reasonlesse and fleshly ground, if we may omit pray•ng, and so believing, loving, repenting, mortifying our lusts, when the Spirit stirres us not to these acts, and say, if God will suffer me to sinne, let him see to it, then upon the same ground all the justified Saints (I should think them Devils, not Saints) might sin, mu•ther, blaspheme, whore, oppresse, commit Sodomy, Incest as Lot, deny J•sus Chr•st,
7. Yea, upon this reasonless and fleshly ground, if we may omit pray•ng, and so believing, loving, repenting, mortifying our Lustiest, when the Spirit stirs us not to these acts, and say, if God will suffer me to sin, let him see to it, then upon the same ground all the justified Saints (I should think them Devils, not Saints) might sin, mu•ther, Blaspheme, whore, oppress, commit Sodomy, Incest as Lot, deny J•sus Chr•st,
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when the spirit of Christ draweth us not, and moveth & stirreth not our soule to abstinency and a holy feare and circumspection that we commit not such abominations,
when the Spirit of christ draws us not, and moves & stirs not our soul to abstinency and a holy Fear and circumspection that we commit not such abominations,
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and our free-w•ll and reason acting the sin freely. But we are commanded, 2 Tim. 1.6. To stirre up the grace of God in us, NONLATINALPHABET its on allusion to the Priests, who were to keep in the fire that came from heaven;
and our free-w•ll and reason acting the since freely. But we Are commanded, 2 Tim. 1.6. To stir up the grace of God in us, its on allusion to the Priests, who were to keep in the fire that Come from heaven;
grace is resembled to fire under ashes, which with blowing of bellowes is made to revive and burn again; it is the Prophets complaint. Esa. 64. •. There is none that calleth upon thy name, or stirres up himselfe to lay hold on thee;
grace is resembled to fire under Ashes, which with blowing of bellows is made to revive and burn again; it is the prophets complaint. Isaiah 64. •. There is none that calls upon thy name, or stirs up himself to lay hold on thee;
so grace may put forth it self, in acts of grace; and the seed of God, in the Saints, 1 Joh. 2.9. may bring forth births like it selfe; motion here produceth heat. Object.
so grace may put forth it self, in acts of grace; and the seed of God, in the Saints, 1 John 2.9. may bring forth births like it self; motion Here Produceth heat. Object.
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for the plow-man should not goe to till, sow, and reape, because, without the blessing of the common and naturall influence of the first cause he could do none of these things.
for the plowman should not go to till, sow, and reap, Because, without the blessing of the Common and natural influence of the First cause he could do none of these things.
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or his suspending of the same, to this or this act of praying, beleeving, hoping, loving of Christ, &c. Therefore upon all occasions, the Saints, what ever be their present deadnesse and indisposition, are to pray, beleeve,
or his suspending of the same, to this or this act of praying, believing, hoping, loving of christ, etc. Therefore upon all occasions, the Saints, what ever be their present deadness and indisposition, Are to pray, believe,
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So are not the Saints to neglect to pray, because they are dead and indisposed, upon the ground of their doubting and not knowing whether the Lord of grace will be pleased to adde his actuall assistance of grace, to worke in them to will, and to doe;
So Are not the Saints to neglect to pray, Because they Are dead and indisposed, upon the ground of their doubting and not knowing whither the Lord of grace will be pleased to add his actual assistance of grace, to work in them to will, and to do;
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for the Lord may be pleased to adde his supernaturall influence in a moment, his winde bloweth when it listeth, his grace moveth swiftly, when, and where he pleaseth:
for the Lord may be pleased to add his supernatural influence in a moment, his wind blows when it lists, his grace moves swiftly, when, and where he Pleases:
yea, our voluntarie refusing to pray, wee onely conjecturing evil of God, and of his free grace, without ground, must come from sinnefull wickednesse, not from impotency and weaknesse;
yea, our voluntary refusing to pray, we only conjecturing evil of God, and of his free grace, without ground, must come from sinful wickedness, not from impotency and weakness;
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and shall you fancie a jealousy against Christs love, without any warrant? even as a servant commanded to lift a burthen, upon a sluggishnesse should say, It came thither in a Cart and two horses when hee would never move an arme to take a tryall what he could doe,
and shall you fancy a jealousy against Christ love, without any warrant? even as a servant commanded to lift a burden, upon a sluggishness should say, It Come thither in a Cart and two Horses when he would never move an arm to take a trial what he could do,
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Therefore wee may say, if wee speake of a voluntary, willfull and groundlesse forsaking of God, in order of time, we first fors•ke God ere hee desert us;
Therefore we may say, if we speak of a voluntary, wilful and groundless forsaking of God, in order of time, we First fors•ke God ere he desert us;
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and with all thy soule that thou mayest live, Ezech. 11.19. And I will give them one heart, and I will put a new Spirit within you, — 20. that they may walke in my Statutes, Ezech. 36.27.
and with all thy soul that thou Mayest live, Ezekiel 11.19. And I will give them one heart, and I will put a new Spirit within you, — 20. that they may walk in my Statutes, Ezekiel 36.27.
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then are we so to set to these duties of wa•king in the Lords way, as wee are to beleeve he will nor deny actuall grace, necessary for our perseverance,
then Are we so to Set to these duties of wa•king in the lords Way, as we Are to believe he will nor deny actual grace, necessary for our perseverance,
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though in acts not fundamentall, and simply n•cessary for our being in the state of grace, the Lord hath reserved a latitude of independent Sov•raigntie to act the soule in these and these particular a•ts,
though in acts not fundamental, and simply n•cessary for our being in the state of grace, the Lord hath reserved a latitude of independent Sov•raigntie to act the soul in these and these particular a•ts,
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We are absolutely to p•ay for the breathings of Christs Spirit, to goe a•ong wi•h us, in all the particular acts of a gracious and spirituall walking ▪ but we know the Lords absolute good pleasure is his rule hee walks by:
We Are absolutely to p•ay for the breathings of Christ Spirit, to go a•ong wi•h us, in all the particular acts of a gracious and spiritual walking ▪ but we know the lords absolute good pleasure is his Rule he walks by:
how Christs heart was cheering it selfe, and rejoycing to have the first day of the creation dawning, that he might enjoy the love of the sonnes of men, not then created, Proverb. 8. 3•.31. as if grace and love had thought long to finde a channell with wide banks to flow in;
how Christ heart was cheering it self, and rejoicing to have the First day of the creation dawning, that he might enjoy the love of the Sons of men, not then created, Proverb. 8. 3•.31. as if grace and love had Thought long to find a channel with wide banks to flow in;
when shall time begin? and sinfull men and my mysticall body, and desired spouse my Church, have being in the world, that I may out that gr•ce on her? I have love within me, and lying beside me;
when shall time begin? and sinful men and my mystical body, and desired spouse my Church, have being in the world, that I may out that gr•ce on her? I have love within me, and lying beside me;
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while shee bee faire as the Sunne, and all a new heaven. Asser. 7. In the third consideration, from this suspension of divine influence cometh our sinne,
while she be fair as the Sun, and all a new heaven. Asher 7. In the third consideration, from this suspension of divine influence comes our sin,
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if we had not Christ to stirre the ship, to lead the minors to heaven, to keepe the inheritance to the little heirs of Christ, should evanish to nothing.
if we had not christ to stir the ship, to led the minors to heaven, to keep the inheritance to the little Heirs of christ, should evanish to nothing.
is a slave for ever, through love to slavery, rather then through impotency to bee free? In those that d•light to doe e•il, Will hath a strong influence in the evil they doe:
is a slave for ever, through love to slavery, rather then through impotency to be free? In those that d•light to do e•il, Will hath a strong influence in the evil they do:
though he had still his own lame legs, he would weep out his eyes for a Chariot to carry him to Christ, hee would send sad love-challenges, after Christ;
though he had still his own lame legs, he would weep out his eyes for a Chariot to carry him to christ, he would send sad love-challenges, After christ;
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and see the ugly Devils, the bloody Scorpions with which Satan lasheth miserable soules, and the huge, deep, broad furnace of eternall vengence, have but a window opened to see heaven, the •horne, the tree of life, the glory of the Troops clothed in white,
and see the ugly Devils, the bloody Scorpions with which Satan lasheth miserable Souls, and the huge, deep, broad furnace of Eternal vengeance, have but a window opened to see heaven, the •horne, the tree of life, the glory of the Troops clothed in white,
and that the damned had senses to taste and smell a graine weight of the glory that is in it, what thoughts would they have of Christ and heaven? It is like they would hate themselves,
and that the damned had Senses to taste and smell a grain weight of the glory that is in it, what thoughts would they have of christ and heaven? It is like they would hate themselves,
love in Christ is more f•xed and resolved upon, then the Covenant of night and day, and the standing of mountaines and hills, Ier. 31.35. Esai. 54.10. in other places of Scripture, it is not a matter of debate; as •oh. 14.3. If I goe away NONLATINALPHABET.
love in christ is more f•xed and resolved upon, then the Covenant of night and day, and the standing of Mountains and hills, Jeremiah 31.35. Isaiah. 54.10. in other places of Scripture, it is not a matter of debate; as •oh. 14.3. If I go away.
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and the truth is not in us, 1 Ioh. 1.8. To be lifted up from the earth, is expounded to be crucified, v. 33. this is Christs Metaphrase of the kinde of death which he suffered.
and the truth is not in us, 1 John 1.8. To be lifted up from the earth, is expounded to be Crucified, v. 33. this is Christ Metaphrase of the kind of death which he suffered.
Crucifying was a cursed shamefull and base death, Deut. 21 ▪ 23. yet Christ exp•esseth it by a word of exaltation, Phil. 2.9. lifting up from the earth:
Crucifying was a cursed shameful and base death, Deuteronomy 21 ▪ 23. yet christ exp•esseth it by a word of exaltation, Philip 2.9. lifting up from the earth:
when h• i• born a poore man on earth, and lies in a horses manger, there •s a new bon fire in Heaven for joy that a great Prince is born, a new starre appeares;
when h• i• born a poor man on earth, and lies in a Horses manger, there •s a new bon fire in Heaven for joy that a great Prince is born, a new star appears;
O what most immediate rayes of glory that comes from his face be? the very second •able of Heaven must be exceeding fatnesse, the back pa•ts of the glorious King that sitteth on the Throne must be desirable;
Oh what most immediate rays of glory that comes from his face be? the very second •able of Heaven must be exceeding fatness, the back pa•ts of the glorious King that Sitteth on the Throne must be desirable;
the reproaches of Christ must be not so sower as they are reported of. 2. He maketh it the cause of Christs drawing all m•n to him. 1. The Holy Ghost will expresse the cursed and shamefull death of Christ, by a word of glory to be lifted up.
the Reproaches of christ must be not so sour as they Are reported of. 2. He makes it the cause of Christ drawing all m•n to him. 1. The Holy Ghost will express the cursed and shameful death of christ, by a word of glory to be lifted up.
It is considerable that in this manner of death, Christ will hold forth to us, that the dying of Christ i• in a specia•l manner a leaving of the earth; so Ezechiah, Es•i. 37.11.
It is considerable that in this manner of death, christ will hold forth to us, that the dying of christ i• in a specia•l manner a leaving of the earth; so Hezekiah, Es•i. 37.11.
Hence his own word to the repenting •heife, Luk. 23.43. To day thou shalt be with me in Paradise, Ioh. 8.21. I goe my way, and yee shall seek me, and shall die in your ••nnes:
Hence his own word to the repenting •heife, Luk. 23.43. To day thou shalt be with me in Paradise, John 8.21. I go my Way, and ye shall seek me, and shall die in your ••nnes:
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consider but a few reasons to move you to leave the earth: 1. The earth was Christs prison, he could not escape out of it, till he payed his sweet life for it;
Consider but a few Reasons to move you to leave the earth: 1. The earth was Christ prison, he could not escape out of it, till he paid his sweet life for it;
as Christs head and face was toward heaven, so his heart and soule followed, hee went from the Crosse straight way to Paradise. 3. What doth Christ leave? the earth.
as Christ head and face was towards heaven, so his heart and soul followed, he went from the Cross straight Way to Paradise. 3. What does christ leave? the earth.
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It is thy fellow-creature of God. But 1. the foot-stoole for the soles of Christs feet, Esa. 66.1. Math. 5.35. 2. A foot-stoole of clay farre from the the throne of glory, the office house of sin, Esay 24.5. The earth also is defiled under the Inhabitants thereof, chap. 26.21. For the Lord commeth out of his place, to punish the Inhabitants of the earth for their inity ;
It is thy fellow-creature of God. But 1. the footstool for the soles of Christ feet, Isaiah 66.1. Math. 5.35. 2. A footstool of clay Far from thee the throne of glory, the office house of since, Isaiah 24.5. The earth also is defiled under the Inhabitants thereof, chap. 26.21. For the Lord comes out of his place, to Punish the Inhabitants of the earth for their Unity;
and from walking up and down in it. 3. Its the poore heritage of the Sonnes of men, a clay patrimony, Psal. 115.16. The heav•n even the heavens are Lords;
and from walking up and down in it. 3. Its the poor heritage of the Sons of men, a clay patrimony, Psalm 115.16. The heav•n even the heavens Are lords;
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it is a home to all but the Saints, its their Pilgrime-Innes; it is a strange land and the house of their Pilgrimage; Psal. 119.19. I am a stranger in the earth ; so David ; so Abraham and his;
it is a home to all but the Saints, its their Pilgrime-Innes; it is a strange land and the house of their Pilgrimage; Psalm 119.19. I am a stranger in the earth; so David; so Abraham and his;
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yet they sojourned in it as a strange Countrey ; and Heb. 11.13. Confessed they were strangers and Pilgrimes on Earth, 2 Cor, 5.6. While we are at home in the body we are absent from the Lord.
yet they sojourned in it as a strange Country; and Hebrew 11.13. Confessed they were Strangers and Pilgrims on Earth, 2 Cor, 5.6. While we Are At home in the body we Are absent from the Lord.
6. The first doomes-day fell upon the earth, for mans sinne, Genes. 3.17. Cu•sed shall the earth bee for thy sake, in sorrow shalt thou eat of it all thy dayes.
6. The First doomsday fell upon the earth, for men sin, Genesis. 3.17. Cu•sed shall the earth be for thy sake, in sorrow shalt thou eat of it all thy days.
Its a cursed table to man: And the other doomes-day is ripening for it, Revel. 14.15.16. Antichrists seat the Earth of the false Church, is a ripe harvest for the Lords sickle of destruction.
Its a cursed table to man: And the other doomsday is ripening for it, Revel. 14.15.16. Antichrists seat the Earth of the false Church, is a ripe harvest for the lords fickle of destruction.
The last doomes-day is approaching when this clay-stage shall be removed, 2 Pet. 3.10. The earth and the works therein, the house and all the plenishing shall be burnt with fire :
The last doomsday is approaching when this clay-stage shall be removed, 2 Pet. 3.10. The earth and the works therein, the house and all the plenishing shall be burned with fire:
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Its no long time that we are here, if wee beleeve, Iob chap. 7.1. Is there not an appointed time to man upon Earth? are not his dayes like the dayes of an hireling? Iob 14.2.
Its no long time that we Are Here, if we believe, Job chap. 7.1. Is there not an appointed time to man upon Earth? Are not his days like the days of an hireling? Job 14.2.
Many generations of hirelings have ended their dayes taske, and have now their wages, many sh•ddowe• are gone downe, many Acters have closed their gam•,
Many generations of hirelings have ended their days task, and have now their wages, many sh•ddowe• Are gone down, many Actors have closed their gam•,
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7. It is a poore narrow •oom•; Some, Esai. 5.8. make house to touch house, and lay field to field, till there bee want of place, that they onely may be placed alone on the earth:
7. It is a poor narrow •oom•; some, Isaiah. 5.8. make house to touch house, and lay field to field, till there be want of place, that they only may be placed alone on the earth:
and other eight thousand miles of Sea, making sixteene thousand miles of the two little Globes, (I leave others to examine their Geographie) then it must be a base plea,
and other eight thousand miles of Sea, making sixteene thousand miles of the two little Globes, (I leave Others to examine their Geography) then it must be a base plea,
and his Inne, not his home, and if Christ left the earth long agoe, and was tired of it, then let us (Heb. 13.13.) goe forth therefore unto him, without the camp, bearing his reproach:
and his Inn, not his home, and if christ left the earth long ago, and was tired of it, then let us (Hebrew 13.13.) go forth Therefore unto him, without the camp, bearing his reproach:
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O what a large land is that above, in which we shall not strive for Akers, Land, Kingdomes? In my Fathers house (saith Christ) there are NONLATINALPHABET many dwelling places, houses, great and fair, and numerous;
Oh what a large land is that above, in which we shall not strive for Akers, Land, Kingdoms? In my Father's house (Says christ) there Are many Dwelling places, houses, great and fair, and numerous;
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had he no free heritage on the world, though hee were no landed man, yet when hee goeth to his grave, hee returneth to his owne free heritage, to his owne earth, 32. If I be lifted up from the earth. I will draw &c. Here is a s•eciall condition of drawing sinners to Christ;
had he no free heritage on the world, though he were not landed man, yet when he Goes to his grave, he returns to his own free heritage, to his own earth, 32. If I be lifted up from the earth. I will draw etc. Here is a s•eciall condition of drawing Sinners to christ;
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hence Christs death is a speciall m•anes of heavenly-mindnesse and mortification. So 1 Pet. 2.24. Who his own selfe bare our sinnes in his own body on the tree, that we being dead to sins, should live unto righteousnesse, Col. 3.2. Set your affections on things above, not on things on the earth.
hence Christ death is a special m•anes of heavenly-mindnesse and mortification. So 1 Pet. 2.24. Who his own self bore our Sins in his own body on the tree, that we being dead to Sins, should live unto righteousness, Col. 3.2. Set your affections on things above, not on things on the earth.
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3. For you are dead ▪ and your life is hid with Christ in God, &c. 5. Mortifie therefore your members, that are on earth, fornication, uncleannesse, &c.
3. For you Are dead ▪ and your life is hid with christ in God, etc. 5. Mortify Therefore your members, that Are on earth, fornication, uncleanness, etc.
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Beza, Piscator, and others think it probable that Christ uttered this prayer to his father, in the Syriack tongue, because the Evangelist useth th• word NONLATINALPHABET, to bee lifted up from the earth,
Beza, Piscator, and Others think it probable that christ uttered this prayer to his father, in the Syriac tongue, Because the Evangelist uses th• word, to be lifted up from the earth,
and the word NONLATINALPHABET signifieth both to cut off, as NONLATINALPHABET doth, as Daniel 8.11. by him the daily sacrifice NONLATINALPHABET was taken away ;
and the word signifies both to Cut off, as does, as daniel 8.11. by him the daily sacrifice was taken away;
and to exalt and lift on high, 1 Sam. 2.1. my horne is exalted, Psal. 99.2. the Lord is high, NONLATINALPHABET above all the people, Psal. 18.47. Let the Lord be exalted Numb. 24.7. Psal. 46.11. Esai. 49.11. Gen. 14.22. so •e holdeth forth such an exalting of Christ, as is to cut off, and to slay;
and to exalt and lift on high, 1 Sam. 2.1. my horn is exalted, Psalm 99.2. the Lord is high, above all the people, Psalm 18.47. Let the Lord be exalted Numb. 24.7. Psalm 46.11. Isaiah. 49.11. Gen. 14.22. so •e holds forth such an exalting of christ, as is to Cut off, and to slay;
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and that in a shamefull manner, hee being lifted up on the crosse, and hee in this posture drawing us after him, its a clear working in us the death of sinne,
and that in a shameful manner, he being lifted up on the cross, and he in this posture drawing us After him, its a clear working in us the death of sin,
its a posture of love and grace, his head bowed downe to kisse sinner ▪ his armes stretched out to imbrace them, his bosome open to receive them ▪ his sides pierced that the doves may fly into the holes of the rock, and lodge there;
its a posture of love and grace, his head bowed down to kiss sinner ▪ his arms stretched out to embrace them, his bosom open to receive them ▪ his sides pierced that the Dove may fly into the holes of the rock, and lodge there;
Christ on the crosse, broached and pierced, as a full vessell, out of whom issueth blood and water, justification and redemption from the guilt of sinne,
christ on the cross, broached and pierced, as a full vessel, out of whom issueth blood and water, justification and redemption from the guilt of sin,
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here wee are made Chrrsts friends, to doe whatsoever hee commands us, Col. 1.20 Ioh. 15.15. 3. Nor is there a stronger band or cord to draw men from sinne, then the faith of Christs death, Gal. 2.20.
Here we Are made Chrrsts Friends, to do whatsoever he commands us, Col. 1.20 John 15.15. 3. Nor is there a Stronger band or cord to draw men from sin, then the faith of Christ death, Gal. 2.20.
But God forbid that I should glory, save in the cross of our Lord Iesus Christ, by whom the world is crucified to mee, and I unto the world ; here is reciprocation of death's:
But God forbid that I should glory, save in the cross of our Lord Iesus christ, by whom the world is Crucified to me, and I unto the world; Here is reciprocation of death's:
Paul is crucified to the world, as a dead man, not in the world, nor one of the worlds number ▪ A mortified Saint drawne up to heaven from the earth, is an odd person, not under tale, hee may bee spared well enough;
Paul is Crucified to the world, as a dead man, not in the world, nor one of the world's number ▪ A mortified Saint drawn up to heaven from the earth, is an odd person, not under tale, he may be spared well enough;
as Ioseph was the odde ladde ▪ separated foom his brethren, and David none of the seven, miscounted in the telling among the Ewes at the sheepfolds, and forgotten as a bastard,
as Ioseph was the odd lad ▪ separated foom his brothers, and David none of the seven, miscounted in the telling among the Ewes At the sheepfolds, and forgotten as a bastard,
Now thus they have not eyes more affected with the world, nor eares more taken with their musick, nor a heart more overcome with the lusts of the world,
Now thus they have not eyes more affected with the world, nor ears more taken with their music, nor a heart more overcome with the Lustiest of the world,
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sinfull pleasure has a rosie face, profit has golden fingers, Court and honour has a sweete breath, the world is not to him an ill smelled stinking corps, fit for nothing but for a hole under the earth;
sinful pleasure has a rosy face, profit has golden fingers, Court and honour has a sweet breath, the world is not to him an ill smelled stinking corpse, fit for nothing but for a hold under the earth;
as touching the part of it wee count most of, the earth, but so many pounds of clay, the dreggs, the earthie bottome of the creation: (2.) the stage that peeces of brittle clay comes upon ▪ and weeps,
as touching the part of it we count most of, the earth, but so many pounds of clay, the dregs, the earthy bottom of the creation: (2.) the stage that Pieces of brittle clay comes upon ▪ and weeps,
and laughs, and lives, speaks and dies: (3.) The flowers of it, that we are most in love withall, the lusts of the eye, the lust of the flesh, the pride of life, are not of God, 1 Ioh. 3.16. (4) It is a house of glasse,
and laughs, and lives, speaks and die: (3.) The flowers of it, that we Are most in love withal, the Lustiest of the eye, the lust of the Flesh, the pride of life, Are not of God, 1 John 3.16. (4) It is a house of glass,
when the sea floweth, 1 Cor. 7.31. (5.) the frenizes, or passements of it pleasure profit, honour, are all sick of vanity and change, to the Saints that are crucified,
when the sea flows, 1 Cor. 7.31. (5.) the frenizes, or passements of it pleasure profit, honour, Are all sick of vanity and change, to the Saints that Are Crucified,
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What is the fancie of a plaistered and fairded worldly glory to mee, if Iesus his face was spitted on? what is this painted globe of an empty perishing,
What is the fancy of a plastered and fairded worldly glory to me, if Iesus his face was spitted on? what is this painted Globe of an empty perishing,
What is mortification (saith (a) Mr Den) but the apprehension of sin slain by the body of Christ? What is vivification but our new life? The just shall live by faith, I may know (saith the Antinomian ) I am Christs, not because I do crucifie the lu••s of the flesh but because I do not crucifie them,
What is mortification (Says (a) Mr Den) but the apprehension of since slave by the body of christ? What is vivification but our new life? The just shall live by faith, I may know (Says the Antinomian) I am Christ, not Because I do crucify the lu••s of the Flesh but Because I do not crucify them,
Much of this lawlesse and carnall mortification is to be found in Saltmarsh his unexperienced treatise of free Grace, in which he labours to make Protestant Divines Anti-christian Legalists in the doctrine of mortification;
Much of this lawless and carnal mortification is to be found in Saltmarsh his unexperienced treatise of free Grace, in which he labours to make Protestant Divines Antichristian Legalists in the Doctrine of mortification;
our new obedience true in him who hath obeyed the Law for us, and is the end of the Law to every one that beleeveth, our change of the whole man is true in him, who is righteousnesse and true holinesse;
our new Obedience true in him who hath obeyed the Law for us, and is the end of the Law to every one that Believeth, our change of the Whole man is true in him, who is righteousness and true holiness;
as it is commonly taken, (hee must point at Calvin, and other Protestant Divines, for as Papists and Arminians commonly speake and teach, wee are justified by works of pennance and mortification) for the not acting of sinne,
as it is commonly taken, (he must point At calvin, and other Protestant Divines, for as Papists and Arminians commonly speak and teach, we Are justified by works of penance and mortification) for the not acting of sin,
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for then dead or sick men were mortified persons. Eatons Honey comb of justification, chap. 8. pag. 164.165. Wee mortifie our selves onely declaratively, to the sight of men — whereby the holy Ghost seeth not us properly mortifying our sinnes out of the sight of God;
for then dead or sick men were mortified Persons. Eatons Honey comb of justification, chap. 8. page. 164.165. we mortify our selves only declaratively, to the sighed of men — whereby the holy Ghost sees not us properly mortifying our Sins out of the sighed of God;
But this in name, and thing, is the doctrin of the old Libertines in Calvines time, as •e may read, Calvin opuscul. instructio adversus Libertinos chap. 18. pag. 450.451.
But this in name, and thing, is the Doctrine of the old Libertines in Calvines time, as •e may read, calvin Opusculum. Instruction Adversus Libertines chap. 18. page. 450.451.
so by the minde of Libertines, to crucifie old Adam is no other thing then to discerne nothing, not to feel sinne in our selves, as Mr Eaton saith, but all knowledge of sinne being removed, it is, according to the custome of children, to follow sense and naturall inclination;
so by the mind of Libertines, to crucify old Adam is no other thing then to discern nothing, not to feel sin in our selves, as Mr Eaton Says, but all knowledge of sin being removed, it is, according to the custom of children, to follow sense and natural inclination;
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for (saith he) how can we that are dead unto sinne live y•t therein? that is as if a man be by justification restored to the case of the first Adam or perfectly freed from all sin in the sight of God,
for (Says he) how can we that Are dead unto sin live y•t therein? that is as if a man be by justification restored to the case of the First Adam or perfectly freed from all since in the sighed of God,
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if we be made perfectly holy in the sight of God from all spot of sinne? Nay, he cannot chuse but shew and declare the same by holy and righteous living, to the sight of men,
if we be made perfectly holy in the sighed of God from all spot of sin? Nay, he cannot choose but show and declare the same by holy and righteous living, to the sighed of men,
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this is the currant Doctrine of Antinomians. Parallel. 2. When Libertines saw any man troubled in conscience with sinne, they said to him, O Adam, knowest thou somewhat yet? Is not the old man yet crucified in thee? If they saw any stricken with the fear of the judgement of God;
this is the currant Doctrine of Antinomians. Parallel. 2. When Libertines saw any man troubled in conscience with sin, they said to him, Oh Adam, Knowest thou somewhat yet? Is not the old man yet Crucified in thee? If they saw any stricken with the Fear of the judgement of God;
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and Gods justice, and since the bloodshed of Christ (why were no the fathers pardoned before Christ shed his blood?) I can finde there nothing against me,
and God's Justice, and since the bloodshed of christ (why were not the Father's pardoned before christ shed his blood?) I can find there nothing against me,
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sorroweth for sinne, complaines of the body of sinne, as Paul doth, Rom. 7. For in that Chapter (saith Crispe ) he doth not act the person of a regenerate person,
sorroweth for sin, complains of the body of sin, as Paul does, Rom. 7. For in that Chapter (Says Crisp) he does not act the person of a regenerate person,
But for the justified person, its more then he ought to doe, if he confesse sinne, crave pardon, mourn, fast, wal• in sack cloth, he has peace (saith Towne, pag. 34) Security, consolation, joy, contentment and hap•inesse, except his flesh rob him of these:
But for the justified person, its more then he ought to do, if he confess sin, crave pardon, mourn, fast, wal• in sack cloth, he has peace (Says Town, page. 34) Security, consolation, joy, contentment and hap•inesse, except his Flesh rob him of these:
and the benefit of Christs death they place in taking away that opinion, by which the first sinne of Adam entered into the world, and under this opinion they comprehended all scruple of conscience, sense of judgement or remorse or sorrow for sinne;
and the benefit of Christ death they place in taking away that opinion, by which the First sin of Adam entered into the world, and under this opinion they comprehended all scruple of conscience, sense of judgement or remorse or sorrow for sin;
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Antinomians come well-neere fully up to Libertines in this, for in their writings they tell us, that what sinnes justified persons fall in, being once justified, are sinnes (sath H. Denne) of our conversation,
Antinomians come well-near Fully up to Libertines in this, for in their writings they tell us, that what Sins justified Persons fallen in, being once justified, Are Sins (Sath H. Den) of our Conversation,
and before men, not sinnes in the conscience and in the Court of Divine justice, or as Eaton saith, Honey-Combe, pag. 165.166. Before God they are no sinnes, and in his sight they are perfectly abolished;
and before men, not Sins in the conscience and in the Court of Divine Justice, or as Eaton Says, Honey-Combe, page. 165.166. Before God they Are no Sins, and in his sighed they Are perfectly abolished;
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and in such a sense as is contrary to faith and the light of faith that believeth 〈 ◊ 〉 jus•ification in Christs death, and must be abolished and removed by perfect mortification,
and in such a sense as is contrary to faith and the Light of faith that Believeth 〈 ◊ 〉 jus•ification in Christ death, and must be abolished and removed by perfect mortification,
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and it is true faith, and willeth all within the visible Church to believe God loved them with an everlasting love, and its true they are all chosen to salvation and that Christ died for all,
and it is true faith, and wills all within the visible Church to believe God loved them with an everlasting love, and its true they Are all chosen to salvation and that christ died for all,
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and of no obligation to either Law or Gospel command, and if they commit such fleshly sinnes, they are only sinnes to their weak flesh and opinion, not in themselves;
and of no obligation to either Law or Gospel command, and if they commit such fleshly Sins, they Are only Sins to their weak Flesh and opinion, not in themselves;
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Honey-Combe, chap. 8. pag. 165. The Holy Ghost seeth us not properly mortifying, cleansing and purifying our sinnes out of the sight of God our selves,
Honey-Combe, chap. 8. page. 165. The Holy Ghost sees us not properly mortifying, cleansing and purifying our Sins out of the sighed of God our selves,
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and out of the sight of other men, that sin which the wedding garment hath purified and abolished before out of the sight of God and so we meerly declare before the Spirit, What sense and feel•ng o• sinne is to Antinomians.
and out of the sighed of other men, that since which the wedding garment hath purified and abolished before out of the sighed of God and so we merely declare before the Spirit, What sense and feel•ng o• sin is to Antinomians.
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that he himself and Christs righteousnesse have originally and properly cleansed and purified away and utterly abolished them out of Gods sight freely.
that he himself and Christ righteousness have originally and properly cleansed and purified away and utterly abolished them out of God's sighed freely.
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But this holy walking, they talk of is not opposed to sinning or walking after the flesh, it is but a removing of the sinfull sense and feeling or knowledge of unbeliefe, by which we apprehended sin pardoned to be sinne,
But this holy walking, they talk of is not opposed to sinning or walking After the Flesh, it is but a removing of the sinful sense and feeling or knowledge of unbelief, by which we apprehended since pardoned to be sin,
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and when they were rebuked for sinne, they answered, non ego sum qui pecco, sed asinus meus, Its not I, but my asse or sinne dwelling in me doth the sinne;
and when they were rebuked for sin, they answered, non ego sum qui pecco, sed asinus meus, Its not I, but my Ass or sin Dwelling in me does the sin;
Mr Eaton frequently, especially Honey Combe, chap. 6. ch•p. 7. saith, being justified we are made perfectly holy and righteous from all spot of sinne in the sight ▪ of God.
Mr Eaton frequently, especially Honey Comb, chap. 6. ch•p. 7. Says, being justified we Are made perfectly holy and righteous from all spot of sin in the sighed ▪ of God.
for Sathan sinfull flesh, and the Law are all so neare, and about him in this life, that he cannot so walk by sight or in the clear apprehension of it,
for Sathan sinful Flesh, and the Law Are all so near, and about him in this life, that he cannot so walk by sighed or in the clear apprehension of it,
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but will have the justified as clean from sinne, both the guilt and obligation to eternall wrath (which we yeeld) and from the bondage and in-dwelling of sinne, of which Paul complaineth so sadly, Rom. 7. as the glorified in heaven. 2. If the •justified sinne only, he doth not really sinne,
but will have the justified as clean from sin, both the guilt and obligation to Eternal wrath (which we yield) and from the bondage and indwelling of sin, of which Paul Complaineth so sadly, Rom. 7. as the glorified in heaven. 2. If the •justified sin only, he does not really sin,
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this looketh as l•ke the Devilish mortifi•tion of David Georgius, and Libertines, and the casting off of their sense of discerning good and ill, and the banishing common honesty,
this looks as l•ke the Devilish mortifi•tion of David George, and Libertines, and the casting off of their sense of discerning good and ill, and the banishing Common honesty,
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and the principels of a naturall conscience, as milke is like milke. Yea, Mr Town contendeth for a compleat perfection, not only of persons justified in Christ,
and the principels of a natural conscience, as milk is like milk. Yea, Mr Town contendeth for a complete perfection, not only of Persons justified in christ,
Yet Antinomians are not ashamed to pretend Calvins name and authority for their opini•n ▪ w•en Calvine in a learned Treatis• refuting the Libertines of his time, doth clearly condemn the Antinomians of our time;
Yet Antinomians Are not ashamed to pretend Calvins name and Authority for their opini•n ▪ w•en Calvin in a learned Treatis• refuting the Libertines of his time, does clearly condemn the Antinomians of our time;
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Some a little legally biassed (saith Saltmarsh ) are caried to mortifie sinne by vowes, promises, shunning occasions, removing temptations, strictnesse and severity in duties ▪ (what aileth him at w•lking NONLATINALPHABET, strictly, Ephes. 5.15. Psal. 16.4. Iud· v. 23?) feare of hell and judgement, — watchfuln•sse, scarce rising so h•gh for thier mortification as Christ — but pure, spirituall, mysticall mortification is being planted together in Christs death, in our union with Christ.
some a little legally biased (Says Saltmarsh) Are carried to mortify sin by vows, promises, shunning occasions, removing temptations, strictness and severity in duties ▪ (what aileth him At w•lking, strictly, Ephesians 5.15. Psalm 16.4. Iud· v. 23?) Fear of hell and judgement, — watchfuln•sse, scarce rising so h•gh for their mortification as christ — but pure, spiritual, mystical mortification is being planted together in Christ death, in our Union with christ.
I finde (saith Saltmarsh ) no promise made against the never committing such a particular act or sinne which a man lived in, in his unregenerated condition;
I find (Says Saltmarsh) no promise made against the never committing such a particular act or sin which a man lived in, in his unregenerated condition;
there are differences made, but it puzzles both D•vines and the godliest to finde a difference between sinnes committed before, and after regeneration;
there Are differences made, but it puzzles both D•vines and the Godliest to find a difference between Sins committed before, and After regeneration;
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for take a man in the strength of naturall or common light, l•ving under a powerfull word or preacher, by which his candle is better lighted then it was, such a man shall sinne against as seeming strong conviction,
for take a man in the strength of natural or Common Light, l•ving under a powerful word or preacher, by which his candle is better lighted then it was, such a man shall sin against as seeming strong conviction,
I see not but all these must follow, if a regenerate David ▪ or Peter may commit the same act of relapse and falling in the same sinne of adultery and murther after conversion, which he committed before conversion:
I see not but all these must follow, if a regenerate David ▪ or Peter may commit the same act of relapse and falling in the same sin of adultery and murder After conversion, which he committed before conversion:
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& he mu•t now after he is converted, fall again in the same act of murther, denyall of Christ, being now converted, which he committed before conversion, that is as the unconverted man with the rankest and highest strength of lust,
& he mu•t now After he is converted, fallen again in the same act of murder, denial of christ, being now converted, which he committed before conversion, that is as the unconverted man with the rankest and highest strength of lust,
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& unrenewed will in its fervor of strength and rebellion did murther & d•ny Christ, without any reluctancy and pr•testation on the contrary from the renewed will or the Spirit, he may, being converted, fall in the same sinne;
& unrenewed will in its fervor of strength and rebellion did murder & d•ny christ, without any reluctancy and pr•testation on the contrary from the renewed will or the Spirit, he may, being converted, fallen in the same sin;
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this to me must inferre necessarily the Apostacy of the Saints, as that believers may fall againe in these same sinnes with as high and up-lifted hand against God, with as strong, full and high bended acts of the will after,
this to me must infer necessarily the Apostasy of the Saints, as that believers may fallen again in these same Sins with as high and uplifted hand against God, with as strong, full and high bent acts of the will After,
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and whom Saltmarsh judgeth a Legalist and Anti-Christian in this point, denyeth that a Convert may fall in the same sinne that he committed in his unregenerated state,
and whom Saltmarsh Judgeth a Legalist and Antichristian in this point, denyeth that a Convert may fallen in the same sin that he committed in his unregenerated state,
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or that a Convert can fall in the same sinne, every way the same with the like strength of corruption that this Convert before acted in his unregenerated condition,
or that a Convert can fallen in the same sin, every Way the same with the like strength of corruption that this Convert before acted in his unregenerated condition,
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Now Saltmarsh his ground is different f•om all Pro•estant Divines, to wit, That the wound, pricking or sorrow for sinne in an enlightned soule leaveth no such habituall impression of remorse as the man dare never adventure to commit the like again;
Now Saltmarsh his ground is different f•om all Pro•estant Divines, to wit, That the wound, pricking or sorrow for sin in an enlightened soul Leaveth no such habitual impression of remorse as the man Dare never adventure to commit the like again;
for (saith he) th• gales and breathings of the Spirit of sorrow for sinne are like the winde that makes a thing move or tremble while the power of the aire is upon it,
for (Says he) th• gales and breathings of the Spirit of sorrow for sin Are like the wind that makes a thing move or tremble while the power of the air is upon it,
the Scripture maketh the spirit that produceth mourning and remorse for sin, when the sinner sees him whom he has pierced, an habituall in-dwelling Spirit, and calls him, Zach. 12.10. The Spirit of grace and supplication ;
the Scripture makes the Spirit that Produceth mourning and remorse for since, when the sinner sees him whom he has pierced, an habitual indwelling Spirit, and calls him, Zach 12.10. The Spirit of grace and supplication;
& if it be, as it is the New heart, Ezech. 36.26, 27. The Law in the inner parts, Ier. 31.33 the seed of God, 1 Ioh. 3.9. the annointing abiding in us, 1 Ioh. 3.27. A well of water of an everlasting spring within us, Ioh. 4.14. I se• not how a Spirit groaning in us, when we pray, Rom. 8.26. sighing, sorrowing for the in-dwelling body of sin, Rom 7.14, 23, 27. can be but a passing away motion like a blast of ayre;
& if it be, as it is the New heart, Ezekiel 36.26, 27. The Law in the inner parts, Jeremiah 31.33 the seed of God, 1 John 3.9. the anointing abiding in us, 1 John 3.27. A well of water of an everlasting spring within us, John 4.14. I se• not how a Spirit groaning in us, when we pray, Rom. 8.26. sighing, sorrowing for the indwelling body of since, Rom 7.14, 23, 27. can be but a passing away motion like a blast of air;
but in that he really himself is dead, when it is said, •ol. 3.3. for you are dead, Gal. 6.14. by Christ I am crucified to the world and the world crucified to me :
but in that he really himself is dead, when it is said, •ol. 3.3. for you Are dead, Gal. 6.14. by christ I am Crucified to the world and the world Crucified to me:
by this fancy, the world and the sinfull pleasures crucified must be the faith and apprehension that is in the fleshly pleasures and lawlesse-lusts by which these lusts apprehend and know that Christ dyed for them;
by this fancy, the world and the sinful pleasures Crucified must be the faith and apprehension that is in the fleshly pleasures and lawless-lusts by which these Lustiest apprehend and know that christ died for them;
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as a believer is dead to vaine-glory, when contentedly he can be despised, have his name trampled on, be called a Deceiver, a Samaritan, and when the Apostles went out from the Councell Act. 5.41. Rejoycing that they were counted worthy to suffer shame ;
as a believer is dead to vainglory, when contentedly he can be despised, have his name trampled on, be called a Deceiver, a Samaritan, and when the Apostles went out from the Council Act. 5.41. Rejoicing that they were counted worthy to suffer shame;
for the name of Christ, Matth. 5.11, 12. and yet are so farre from the boyling and rising of sinfull lusts in them ▪ that as if choir lusts were dead, they rejoyce under the hope of glory, then are they mortified to these lusts and the like, I say, of fleshly pleasures, of unlawfull gaine. 2. Mortification is when the heart runnes not out wantonly and whoorishly upon the pleasures of the creature, we are too ready to take the creature in our bosome;
for the name of christ, Matthew 5.11, 12. and yet Are so Far from the boiling and rising of sinful Lustiest in them ▪ that as if choir Lustiest were dead, they rejoice under the hope of glory, then Are they mortified to these Lustiest and the like, I say, of fleshly pleasures, of unlawful gain. 2. Mortification is when the heart runs not out wantonly and whoorishly upon the pleasures of the creature, we Are too ready to take the creature in our bosom;
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but mortification is when the heart stands at a distance from creatures; as Iob saith of himselfe, Chap. 31.24. If I have made gold my hope, or said to the fine gold, thou art my confidence, ver. 25. if I rejoyced because my wealth was great.
but mortification is when the heart Stands At a distance from creatures; as Job Says of himself, Chap. 31.24. If I have made gold my hope, or said to the fine gold, thou art my confidence, ver. 25. if I rejoiced Because my wealth was great.
nor of reall joy & deadnesse to the world in their persons; only they believed and apprehended that Christ was scourged, shamed, crucified for their sinnes;
nor of real joy & deadness to the world in their Persons; only they believed and apprehended that christ was scourged, shamed, Crucified for their Sins;
this is but opinative, not reall mortification; The Scripture knoweth nothing of imputed mortification, as contra-distinguished from reall personall and inherent mortification.
this is but opinative, not real mortification; The Scripture Knoweth nothing of imputed mortification, as contradistinguished from real personal and inherent mortification.
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3. When Paul saith, Col. 3.5. Mortifie therefore your members ▪ which are upon earth, fornication, uncleannesse, inord•nate affection, evill concupiscence — for which things the wrath of God commeth on the children of disobedience ;
3. When Paul Says, Col. 3.5. Mortify Therefore your members ▪ which Are upon earth, fornication, uncleanness, inord•nate affection, evil concupiscence — for which things the wrath of God comes on the children of disobedience;
the Papist takes away justification by faith and the free grace of God, and in the place thereof substitutes a supposed morall, or civill sanctification;
the Papist Takes away justification by faith and the free grace of God, and in the place thereof substitutes a supposed moral, or civil sanctification;
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and put on love and brotherly-kindnesse, and pray continually, in all things give thanks, abstaine from worldly lusts, love one another, keep your selves from Idols, seeke the thinks that are above, &c. must have no other meaning but believe that Christ has put on love for you, that he abstaines from fornication for you, gives thanks, abstains from wordly lusts for you, keeps himselfe from Idols, seeks the things that are above, mortifies his members that are on earth, fornication, uncleannesse, inordinate affection, for you; all which are blasphemies;
and put on love and Brotherly kindness, and pray continually, in all things give thanks, abstain from worldly Lustiest, love one Another, keep your selves from Idols, seek the thinks that Are above, etc. must have no other meaning but believe that christ has put on love for you, that he abstains from fornication for you, gives thanks, abstains from wordly Lustiest for you, keeps himself from Idols, seeks the things that Are above, Mortifies his members that Are on earth, fornication, uncleanness, inordinate affection, for you; all which Are Blasphemies;
and will-obedience to God, without warrant of his word, and the grace of God in the Gospel doth not teach us to deny ungodlinesse and worldly lusts, in our owne person,
and will-obedience to God, without warrant of his word, and the grace of God in the Gospel does not teach us to deny ungodliness and worldly Lustiest, in our own person,
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but onely to beleeve that Iesus Christ has a•d doth deny •ngodlinesse and worldly lusts, and performe active and personall obedience for us, and to our hand;
but only to believe that Iesus christ has a•d does deny •ngodlinesse and worldly Lustiest, and perform active and personal Obedience for us, and to our hand;
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and that wee are obliged to personall active obedience in one precept, and to imputed active or fidei jussory, or mediatory obedience in Christ, in another;
and that we Are obliged to personal active Obedience in one precept, and to imputed active or fidei jussory, or mediatory Obedience in christ, in Another;
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and seek the things that are above with promises, and forbidden to walk after our lusts, because for these things the wrath of God comes on the children of disobedience, then I may with equall strength of reason say that the sense of these passages, Beleeve in I•sus Christ who justifies the ungodly, and beleeve the immediate testimonie of the holy Ghost witnessing to your hearts that ye are the sonnes of God, must bee not to beleeve in your owne persons,
and seek the things that Are above with promises, and forbidden to walk After our Lustiest, Because for these things the wrath of God comes on the children of disobedience, then I may with equal strength of reason say that the sense of these passages, Believe in I•sus christ who Justifies the ungodly, and believe the immediate testimony of the holy Ghost witnessing to your hearts that you Are the Sons of God, must be not to believe in your own Persons,
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Now if the •ommands of the Gospel urge us not to personall obedience, but to beleeve that Christ (as S. saith) has obeyed for us, and that in the Gospel way, they cannot oblige us in a law-way,
Now if the •ommands of the Gospel urge us not to personal Obedience, but to believe that christ (as S. Says) has obeyed for us, and that in the Gospel Way, they cannot oblige us in a Law-way,
so if a hypocrite as an h•pocrite, a presumer vainly puffed up, void of all down-casting and conscience of sin, beleeve that Christ has repented and mortified sinne,
so if a hypocrite as an h•pocrite, a presumer vainly puffed up, void of all down-casting and conscience of since, believe that christ has repented and mortified sin,
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If they say, that men beleeving savingly and sincerely, cannot goe on in a constant walking after their lusts, never humbled for sinne, never dispairing in themselves, never out of love constraining them to please God and strive to walk in Christ, as they have learned him ;
If they say, that men believing savingly and sincerely, cannot go on in a constant walking After their Lustiest, never humbled for sin, never despairing in themselves, never out of love constraining them to please God and strive to walk in christ, as they have learned him;
because then (saith hee) dead and sick men were mortified persons, except w•e admit such new vaine divinitie that a bodily ague or sicknesse does extirpate the body of sinne out of the soule, which mad or frantick men would not say;
Because then (Says he) dead and sick men were mortified Persons, except w•e admit such new vain divinity that a bodily ague or sickness does extirpate the body of sin out of the soul, which mad or frantic men would not say;
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It cannot sink (saith he) into the head of any reasonable person, that sin should be taken away (by the Lambe of God, Ioh. 1.29) and yet be left behind; it is • flat contradiction;
It cannot sink (Says he) into the head of any reasonable person, that since should be taken away (by the Lamb of God, John 1.29) and yet be left behind; it is • flat contradiction;
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Christ hath taken away sin out of the conscience of his called people, 1 Pet. 3.21. Heb. 10.22. The whi•e rayment wherewith the Saints are cloathed ••gnifieth not only cleannesse before God, but also purity and cleannesse of conscience confi•ing in the apprehension of that glorious estate and •ondition in Christs death;
christ hath taken away since out of the conscience of his called people, 1 Pet. 3.21. Hebrew 10.22. The whi•e raiment wherewith the Saints Are clothed ••gnifieth not only cleanness before God, but also purity and cleanness of conscience confi•ing in the apprehension of that glorious estate and •ondition in Christ death;
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if this seeme a mystery to you that sinne in the flesh (in the body, outward man or conversation) should stand wi•h puritie of conscience take these reasons,
if this seem a mystery to you that sin in the Flesh (in the body, outward man or Conversation) should stand wi•h purity of conscience take these Reasons,
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and in regard of sin in the conversation, if we say we have no sin we deceive our selves, 1 Ioh. 1. and 1 Ioh. 3.9. He that is born of God doth not commit sinne.
and in regard of since in the Conversation, if we say we have no since we deceive our selves, 1 John 1. and 1 John 3.9. He that is born of God does not commit sin.
and doe nothing that can bring us under eternall condemnation, and if in committing sinne in the conversation, we do nothing contrary to Gods Law, wee may well say wee sin not, and yet not lye in saying so.
and do nothing that can bring us under Eternal condemnation, and if in committing sin in the Conversation, we do nothing contrary to God's Law, we may well say we sin not, and yet not lie in saying so.
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2. Iohn must understand sinne in the conscience, and in the sight of God, when he saith, if wee say wee have no sin, wee lye, because that of that same sinne of conversation of which Mr. Den supposeth Iohn to speake, hee addeth in the next words, 1 Ioh. 2.1. If wee sin, wee have an advocate ;
2. John must understand sin in the conscience, and in the sighed of God, when he Says, if we say we have no since, we lie, Because that of that same sin of Conversation of which Mr. Den Supposeth John to speak, he adds in the next words, 1 John 2.1. If we sin, we have an advocate;
3. By this wee may bee pardoned, pure in conscience, justified in Christs blood ▪ and yet before men, in the flesh, outwa•d man, and conversation under sinne,
3. By this we may be pardoned, pure in conscience, justified in Christ blood ▪ and yet before men, in the Flesh, outwa•d man, and Conversation under sin,
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and all the sinnes of the Iust•fied Saints, their Murthers, Adulteries, Parricids, &c. are pardoned, before they have the being or ess•nce of sinne, ere they bee committed;
and all the Sins of the Iust•fied Saints, their Murders, Adulteries, Parricides, etc. Are pardoned, before they have the being or ess•nce of sin, ere they be committed;
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ergo, when they are committed they are no mor• sins before God, and in the Court of Conscience, and no more capable of pardon, then they were before they had any being,
ergo, when they Are committed they Are no mor• Sins before God, and in the Court of Conscience, and no more capable of pardon, then they were before they had any being,
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the murther that David is to commit some twenty yeers before ever he bee King of Israel, and shall commit, it is no more his sinne to bee charged on him in the sight of God, then originall sinne can be charged on David before David or his father lesse bee borne;
the murder that David is to commit Some twenty Years before ever he be King of Israel, and shall commit, it is no more his sin to be charged on him in the sighed of God, then original sin can be charged on David before David or his father less be born;
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Now Davids murthe•, Peters denyall, they being justified from these sinnes, and pardoned ere the sinnes have any being in the world, cannot bee sinnes at all,
Now Davids murthe•, Peter's denial, they being justified from these Sins, and pardoned ere the Sins have any being in the world, cannot be Sins At all,
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for this sinne stops the mouth of all the world, makes them silent, guiltie and under condemnation before God, v. 19.20. and how Mr, Den can cite this to prove that there bee some sinnes of conversation distin•t from sinnes in the conscience, let the Reader judge;
for this sin stops the Mouth of all the world, makes them silent, guilty and under condemnation before God, v. 19.20. and how Mr, Den can Cite this to prove that there be Some Sins of Conversation distin•t from Sins in the conscience, let the Reader judge;
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Yea, to my best understanding by these reasons while I bee resolved, Otherwise Libertines must hold neither the elect before or after justification can sinne any at all.
Yea, to my best understanding by these Reasons while I be resolved, Otherwise Libertines must hold neither the elect before or After justification can sin any At all.
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if you speake of true sincere strictnesse and u•rightnesse of conversation, as the scripture speaketh, Psal. 50.23. To him that ordereth his conversation aright, I will shew the salvation of God, Psal. 37.14. The wicked drawes his bow to slay such as bee of upright conversation ;
if you speak of true sincere strictness and u•rightnesse of Conversation, as the scripture speaks, Psalm 50.23. To him that Ordereth his Conversation aright, I will show the salvation of God, Psalm 37.14. The wicked draws his bow to slay such as be of upright Conversation;
the principle of a soun• conversation is the grace of G•d, 2 Cor. 1.12. the sound conversation is heavenly mindednesse, Phil. 3.20. and is in heaven, and must be, as becometh the Gospel of Christ, Phil. 1.27. a good conversation, Iam. 3.13. wee are to be holy in all manner of conversation, 1 Pet. 1.15. and so even before men;
the principle of a soun• Conversation is the grace of G•d, 2 Cor. 1.12. the found Conversation is heavenly Mindedness, Philip 3.20. and is in heaven, and must be, as Becometh the Gospel of christ, Philip 1.27. a good Conversation, Iam. 3.13. we Are to be holy in all manner of Conversation, 1 Pet. 1.15. and so even before men;
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and the scripture requires in our conversation that it bee holy, 1 Pet. 1.15. honest, 1 Pet. 2.12. chas•e, 1 Pet. 3.2. without coveteousnesse, Heb. 1•. 5. not vain, 1 Pet. 3.16. not as in times past in the lusts of the flesh Ephes. 2.3. But the putting off of the old man, Ephes. 4.22. In charitie, in Spirit, in Faith, in puritie, 1 Tim. 4.12.
and the scripture requires in our Conversation that it be holy, 1 Pet. 1.15. honest, 1 Pet. 2.12. chas•e, 1 Pet. 3.2. without covetousness, Hebrew 1•. 5. not vain, 1 Pet. 3.16. not as in times passed in the Lustiest of the Flesh Ephesians 2.3. But the putting off of the old man, Ephesians 4.22. In charity, in Spirit, in Faith, in purity, 1 Tim. 4.12.
so as there is neither strictnesse nor uprightnesse, nor any thing but sinne and an unpardoned estate, where this conversation is not, what ever Antinomians say on the contrary, beeing in this,
so as there is neither strictness nor uprightness, nor any thing but sin and an unpardoned estate, where this Conversation is not, what ever Antinomians say on the contrary, being in this,
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But if we speak of a strict and upright conversation, in an hypocriticall outside, Its true, many are as Paul was, strict Pharisee•, precise Civilians, painted tombes without,
But if we speak of a strict and upright Conversation, in an hypocritical outside, Its true, many Are as Paul was, strict Pharisee•, precise Civilians, painted tombs without,
Mr. Eaton and Mr. Town call the sinnes of justified persons sinnes according to their sence or the flesh, but in regard of faith they are cleane of all sin,
Mr. Eaton and Mr. Town call the Sins of justified Persons Sins according to their sense or the Flesh, but in regard of faith they Are clean of all since,
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chap. 5. pag. 95. So Saltmarsh Free grace, page 57. chap. 3. article 3. calls it the lust of sinne, the just (saith he) shall live by faith, which is not a life of sence and sanctification meerly,
chap. 5. page. 95. So Saltmarsh Free grace, page 57. chap. 3. article 3. calls it the lust of sin, the just (Says he) shall live by faith, which is not a life of sense and sanctification merely,
I should gladly know, if sinne in the justified be sinne really and indeed, or against any Law? I beleeve not. 1. Eaton saith, •in hath lost its being in the justified:
I should gladly know, if sin in the justified be sin really and indeed, or against any Law? I believe not. 1. Eaton Says, •in hath lost its being in the justified:
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Saltmarsh part. 2. chap. 32. If a beleever live onely by sense, reason, ex•erience of himselfe as he lives to men, he lives both under the power and fe•ling o• sin and the Law :
Saltmarsh part. 2. chap. 32. If a believer live only by sense, reason, ex•erience of himself as he lives to men, he lives both under the power and fe•ling o• since and the Law:
so we also (consider the formall acts of mortification) should walk in newnesse of life, ver. 5. For if we have been planted together in the likness• of his death:
so we also (Consider the formal acts of mortification) should walk in newness of life, ver. 5. For if we have been planted together in the likness• of his death:
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we shall be also in the likeness of his resurrection, ver. 6. •nowing this that our old man is crucified with him, that the body of sinne might be destroyed, that henceforth we should not serve sin ;
we shall be also in the likeness of his resurrection, ver. 6. •nowing this that our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve since;
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Yee are dead, ver. 5. mortifie therefore your members that are upon earth, fornication, uncleannesse, &c. To mortifie fornication, must be the none-acting of fo•n•cation: 1. Because it is an abominable sense to imagine that we mortifie fornication,
Ye Are dead, ver. 5. mortify Therefore your members that Are upon earth, fornication, uncleanness, etc. To mortify fornication, must be the none-acting of fo•n•cation: 1. Because it is an abominable sense to imagine that we mortify fornication,
for both these may hold forth mortification of fornication and committing of fornication. 2. Because for not mortifying of fornication, the wrath of God comes on the children of disobedience, ver. 6 Now wrath com•s not on wicked men because they believe not that Christ abstained from fornication for them;
for both these may hold forth mortification of fornication and committing of fornication. 2. Because for not mortifying of fornication, the wrath of God comes on the children of disobedience, ver. 6 Now wrath com•s not on wicked men Because they believe not that christ abstained from fornication for them;
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as the Colossians and other Gentiles walked in, ver. 7. and which they had now put off with the old man, ver. 8. But the Colossians, while they were Gentiles,
as the colossians and other Gentiles walked in, ver. 7. and which they had now put off with the old man, ver. 8. But the colossians, while they were Gentiles,
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and heard not of the Gospel, did not walk in this as in a sin, that they believed not that Christ abstained from fornication for them and satisfied divine justice for their fornication;
and herd not of the Gospel, did not walk in this as in a since, that they believed not that christ abstained from fornication for them and satisfied divine Justice for their fornication;
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but their sin was, that in person, they committed these sinnes, 1 Pet. 2.11. Dearely beloved ▪ I beseech you as strangers and pilgrims, abstain from fl•s•ly lusts that warre against the soule, ver. 24. Who his own self bare our sinnes in his own body on the tree, that we being dead to sinnes should live to righteousnesse Rom. 8.11. And if the Spirit of him that raised Iesus from the dead, dwell in you, he that raised up Christ from the dead, shall als• quicken your mortall bodies, ver. 12. Therefore brethren, we are debters not to th• flesh, to live after the fl•sh, vers. 13. for if yee live after the fl•sh yee shall die:
but their since was, that in person, they committed these Sins, 1 Pet. 2.11. Dearly Beloved ▪ I beseech you as Strangers and pilgrim's, abstain from fl•s•ly Lustiest that war against the soul, ver. 24. Who his own self bore our Sins in his own body on the tree, that we being dead to Sins should live to righteousness Rom. 8.11. And if the Spirit of him that raised Iesus from the dead, dwell in you, he that raised up christ from the dead, shall als• quicken your Mortal bodies, ver. 12. Therefore brothers, we Are debtors not to th• Flesh, to live After the fl•sh, vers. 13. for if ye live After the fl•sh ye shall die:
But if yee, through the Spirit, do mortifie the deeds of the body ye shall live, ver. 10. If Christ be in you, the body is dead because of sin, Gal. 5.24. They that are Christs, have crucified the flesh, with the affections & lusts, Gal. 2. 1•. For I, through the Law, am d•ad to the Law, that I might live unto God ;
But if ye, through the Spirit, do mortify the Deeds of the body you shall live, ver. 10. If christ be in you, the body is dead Because of since, Gal. 5.24. They that Are Christ, have Crucified the Flesh, with the affections & Lustiest, Gal. 2. 1•. For I, through the Law, am d•ad to the Law, that I might live unto God;
to mortifie the deeds of the body, not to live to our selves &c. were meer precepts for justification, not for sanctification and mortification of lusts,
to mortify the Deeds of the body, not to live to our selves etc. were mere Precepts for justification, not for sanctification and mortification of Lustiest,
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and should •urn the Saints into meere Solifidians, Gnosticks, empty Professors and fruitlesse trees, if ou• mortification were not in the weakning of lusts, •bstinence from sin??? service,
and should •urn the Saints into mere Solifidians, Gnostics, empty Professors and fruitless trees, if ou• mortification were not in the weakening of Lustiest, •bstinence from since??? service,
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There is nothing more false then that ever our Divines taught to mortifie sinnes by vowes, promises strictnesse and severity o• duties, watchfulnesse scarce rising so high for mortification as Christ :
There is nothing more false then that ever our Divines taught to mortify Sins by vows, promises strictness and severity o• duties, watchfulness scarce rising so high for mortification as christ:
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but our spirituall condition is not only in sanctification, but also in justification. And only enemies of free-grace, separate the one from the other;
but our spiritual condition is not only in sanctification, but also in justification. And only enemies of Free grace, separate the one from the other;
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as if sanctification were an accident, and some indifferent Ceremony, that men walk after the fl•sh and believe, that Christ for them walked after the Spirit, and that is enough:
as if sanctification were an accident, and Some indifferent Ceremony, that men walk After the fl•sh and believe, that christ for them walked After the Spirit, and that is enough:
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and from the Spirit of the Father and the Son drawing the sinner to Christ, and our blessednesse is no lesse in that corruption is subdued, and the dominion removed,
and from the Spirit of the Father and the Son drawing the sinner to christ, and our blessedness is no less in that corruption is subdued, and the dominion removed,
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Saltmarsh when he willeth the sinner as a sinner, a Parricide, a Man-slayer, a slave to his lusts, to be•ieve and apply Christ as his Redeemer without any sense of sin or humiliation at all,
Saltmarsh when he wills the sinner as a sinner, a Parricide, a Manslayer, a slave to his Lustiest, to be•ieve and apply christ as his Redeemer without any sense of since or humiliation At all,
and then saith the mans blessednesse is more to have the curse of sin, then the corruption of sinne removed, clearly concludeth that a man that walks after his lusts in actuall lusting against the Lord Iesus and the Gospel;
and then Says the men blessedness is more to have the curse of since, then the corruption of sin removed, clearly Concludeth that a man that walks After his Lustiest in actual lusting against the Lord Iesus and the Gospel;
proud, vaine, selfe-righteous, is as such a man to believe, and so blessed and may promise to himselfe peace, though he walk after the imaginations of his own heart.
proud, vain, self-righteous, is as such a man to believe, and so blessed and may promise to himself peace, though he walk After the Imaginations of his own heart.
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Nor is arguing against the tentation with spirituall reason fr•m the word as Ioseph did Gen. 39.8.9. and Job ch. 2.9.10. and David, 2 Sam. 16.7, 8, 9, 10, 11, 12, 13, 14. our own power or contrary to the fighting by the shield of faith, the Word of God; as Saltmarsh imagineth.
Nor is arguing against the tentation with spiritual reason fr•m the word as Ioseph did Gen. 39.8.9. and Job changed. 2.9.10. and David, 2 Sam. 16.7, 8, 9, 10, 11, 12, 13, 14. our own power or contrary to the fighting by the shield of faith, the Word of God; as Saltmarsh imagineth.
Pet 1. Crucifying of our lusts is a mark of our being in •hris• Gal. •. 24 Rom. 8.13. This maketh walking af•er the Spirit, and a parting from iniquity and being pure in Spirit and dying to an 〈 ◊ 〉 of no interest in Christ, contrary to Rom. 8.1, 2. 2 Tim. 2.19. Math. 5.8. 1 Pet. 24. Gal. 1.4. 1 Pet. 1.18. and contrary to the whole Gospel:
Pet 1. Crucifying of our Lustiest is a mark of our being in •hris• Gal. •. 24 Rom. 8.13. This makes walking af•er the Spirit, and a parting from iniquity and being pure in Spirit and dying to an 〈 ◊ 〉 of no Interest in christ, contrary to Rom. 8.1, 2. 2 Tim. 2.19. Math. 5.8. 1 Pet. 24. Gal. 1.4. 1 Pet. 1.18. and contrary to the Whole Gospel:
But the delighting in the Law of the Lord, and taking of the Lords testimonines for our heritage, a serving the Lord with chearefulnesse and fervor of Spirit, Psal. 1.2. Psal. 119.111.262. Isai. 58.13. Psal. 112.1. Rom. 7.22. Rom. 12.8. 2 Cor. 9.7. Phil. 4.4. Act. 20.24. Iaem. 1.2. are marks of a blessed condition.
But the delighting in the Law of the Lord, and taking of the lords testimonines for our heritage, a serving the Lord with cheerfulness and fervor of Spirit, Psalm 1.2. Psalm 119.111.262. Isaiah 58.13. Psalm 112.1. Rom. 7.22. Rom. 12.8. 2 Cor. 9.7. Philip 4.4. Act. 20.24. Jaem. 1.2. Are marks of a blessed condition.
If any teach that wee mortifie the flesh by watchfulnesse and strictnesse of walking, as if these did merit mortification, we judge it cursed doctrine;
If any teach that we mortify the Flesh by watchfulness and strictness of walking, as if these did merit mortification, we judge it cursed Doctrine;
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but if Libertines deny, as they doe, that acts of mortification doe formally consist in watchfull, strict and accurate walking with God, in being not taken,
but if Libertines deny, as they do, that acts of mortification do formally consist in watchful, strict and accurate walking with God, in being not taken,
nor madly drunken with the lusts of sin, but dead to pleasures, as these acts flow from the Spirit of Christ, we curse their fleshly doctrine also.
nor madly drunken with the Lustiest of since, but dead to pleasures, as these acts flow from the Spirit of christ, we curse their fleshly Doctrine also.
how is it that Christians are to live from under all rule of life? and not to pray, forgive us our sinnes, when they pray for daily bread? and that none justified are to confesse their sins and to sorrow for them:
how is it that Christians Are to live from under all Rule of life? and not to pray, forgive us our Sins, when they pray for daily bred? and that none justified Are to confess their Sins and to sorrow for them:
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is this more spirituall Divinity then in former ages? is it not the most carnall divinity that we read of? for when D. Taylor objecteth to Antinomians, as a limbe of their fleshly divinity, No action of the Believer after justification is sinne, Mr Town answereth nothing at all but of the way, no action is sin, the disorder and ataxie of the action is the sin.
is this more spiritual Divinity then in former ages? is it not the most carnal divinity that we read of? for when D. Taylor Objecteth to Antinomians, as a limb of their fleshly divinity, No actium of the Believer After justification is sin, Mr Town Answers nothing At all but of the Way, no actium is since, the disorder and ataxy of the actium is the since.
because there is not one spot in a justified person ; and he citeth Rev. 1.5. Eph. 5.26. Cant. 4.7. and 6.9. 1 Cor. 6.11. because Christ hath washed Rev. 1.5. purged, Heb. 1.3. abolished, Heb. •. 26. all our sinnes, and hath made us holy and unblamable and unrebukable in the sight of God ;
Because there is not one spot in a justified person; and he citeth Rev. 1.5. Ephesians 5.26. Cant 4.7. and 6.9. 1 Cor. 6.11. Because christ hath washed Rev. 1.5. purged, Hebrew 1.3. abolished, Hebrew •. 26. all our Sins, and hath made us holy and Unblamable and unrebukable in the sighed of God;
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a sanctified soule will often doubt if •e have any sanctification at all: 2. A sanctified man must ••ve the use of the light of the Spirit to know his •tare,
a sanctified soul will often doubt if •e have any sanctification At all: 2. A sanctified man must ••ve the use of the Light of the Spirit to know his •tare,
does Saltmarsh know of any desertions or overcloudings of the Spirit, in a morall Seneca, Aristides, Plato? 3. The Moralist dreames of justification by his vertues. 4 He needs only naturall reason, not the breathings and stirring of the Spirit to act according to his morall habits. 5. Nor are his habits infused from heaven,
does Saltmarsh know of any desertions or overcloudings of the Spirit, in a moral Senecca, Aristides, Plato? 3. The Moralist dreams of justification by his Virtues. 4 He needs only natural reason, not the breathings and stirring of the Spirit to act according to his moral habits. 5. Nor Are his habits infused from heaven,
Let not (saith he) mortification of sin in Christ, tempt any to a neglect of mortification of sinne in the body, no more then the free-grace of God in forgivenesse of sinne ought to tempt any to take liberty to sinne.
Let not (Says he) mortification of since in christ, tempt any to a neglect of mortification of sin in the body, no more then the Free grace of God in forgiveness of sin ought to tempt any to take liberty to sin.
Answ. 1. Surely as to adde an thing to justification, so to advance in mortification must be as wicked and blasphemous, according to the way of Antinomians, for if mortification be the believing that Christ has slaine the body of sin,
Answer 1. Surely as to add an thing to justification, so to advance in mortification must be as wicked and blasphemous, according to the Way of Antinomians, for if mortification be the believing that christ has slain the body of since,
for we are to believe that Christ has removed all neglects of mortification, if mortification bee faith and beliefe that Christ mortified sinne for us.
for we Are to believe that christ has removed all neglects of mortification, if mortification be faith and belief that christ mortified sin for us.
3. If the meaning be that we are not to abstaine from fleshly lusts ▪ that is from sinnes that the flesh or the body of sinne acteth in us, this is neither mortification nor any part thereof, to Antinomians. But I desi•e and provoke Antinomians to satisfie us in these;
3. If the meaning be that we Are not to abstain from fleshly Lustiest ▪ that is from Sins that the Flesh or the body of sin Acts in us, this is neither mortification nor any part thereof, to Antinomians. But I desi•e and provoke Antinomians to satisfy us in these;
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or sins of conversation, as Mr Den saith, or sinnes, as Mr Town speaketh, arising out of these earthly members of our flesh, he sinnes agai•st the Law of God ;
or Sins of Conversation, as Mr Den Says, or Sins, as Mr Town speaks, arising out of these earthly members of our Flesh, he Sins agai•st the Law of God;
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if I be not deceived, or then, the sinnes, the adultery o• a just•fied man, the m•rther, the denyall of Christ in Peter, is no lesse a breach of the Law of God, then the denyall of Christ in Iudas (it may be the one with a greater bensill of will denyes Christ, then the o•her;
if I be not deceived, or then, the Sins, the adultery o• a just•fied man, the m•rther, the denial of christ in Peter, is no less a breach of the Law of God, then the denial of christ in Iudas (it may be the one with a greater bensill of will Denies christ, then the o•her;
2. If murthers, adulteries committed by the justified bee sinnes of their flesh and body that is, such sinnes as they are not by any Prophet or Nathan to be rebuked for;
2. If murders, adulteries committed by the justified be Sins of their Flesh and body that is, such Sins as they Are not by any Prophet or Nathan to be rebuked for;
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and they are under no other Law, but the only irresistible action of the Spirit to hinder them physically in all sinnes, to abstain from any sin, this must be Antinomians spirituall divinity;
and they Are under no other Law, but the only irresistible actium of the Spirit to hinder them physically in all Sins, to abstain from any since, this must be Antinomians spiritual divinity;
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Now it is no more I (that sinne) but sinne that dwelleth in me, ver. 18. I know that in me, that is, in my flesh, dwelleth no good thing, his meaning be according to the Antinomians divinity, that no regenerate man sinneth,
Now it is no more I (that sin) but sin that dwells in me, ver. 18. I know that in me, that is, in my Flesh, dwells no good thing, his meaning be according to the Antinomians divinity, that no regenerate man Sinneth,
and the denying any marks as love to the brethren sincerity, keeping of the commandements of God recommended in the word, Ioh. 14.15. 1 Ioh. 2.3.4.5. 1 Ioh 3.14? and if this be the spirituall divinity spoken of here?
and the denying any marks as love to the brothers sincerity, keeping of the Commandments of God recommended in the word, John 14.15. 1 John 2.3.4.5. 1 John 3.14? and if this be the spiritual divinity spoken of Here?
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6. Whither or no sinnes of the body and of the fl•sh or conversation (as Antinomians call them) be not sinnes against the Law of God, and make the justified truly guilty,
6. Whither or no Sins of the body and of the fl•sh or Conversation (as Antinomians call them) be not Sins against the Law of God, and make the justified truly guilty,
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and if the essence of sinne and all they doe against the Law of God, be as cleane removed as money taken away out of a place, which sure cannot be said without a contradiction, to remaine in that place, as Dr Crispe speaketh,
and if the essence of sin and all they do against the Law of God, be as clean removed as money taken away out of a place, which sure cannot be said without a contradiction, to remain in that place, as Dr Crisp speaks,
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the meddows, buildings, faire flowers and roses in the way of this passenger, did never allure him to stay in the way and fall in love with any thing on this side of heaven, Heb. 12.2. as our NONLATINALPHABET the captaine of our faith NONLATINALPHABET for the joy that was set before him, he endured the crosse ;
the meadows, buildings, fair flowers and roses in the Way of this Passenger, did never allure him to stay in the Way and fallen in love with any thing on this side of heaven, Hebrew 12.2. as our the captain of our faith for the joy that was Set before him, he endured the cross;
2. H• was nothing beholding to the world, he came to the house o• his friends, they refused him house roome and lodgeing, Ioh. 1.11. His own received him not, and therefore he was fame to lie with the birds of heaven, and the Foxes of the earth ;
2. H• was nothing beholding to the world, he Come to the house o• his Friends, they refused him house room and lodging, John 1.11. His own received him not, and Therefore he was fame to lie with the Birds of heaven, and the Foxes of the earth;
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he had a purse, but no fi•e rent, no income by year, Matth. 8.20. he had not whereon to buy a grave when he dyed, Ioh. 19.41. The earth was his Fathers land;
he had a purse, but no fi•e rend, no income by year, Matthew 8.20. he had not whereon to buy a grave when he died, John 19.41. The earth was his Father's land;
and to be content to borrow, and to lie in the fields, and to have a dead heart to the world: 1. O glory worldly ', O all crownes, and gold, and stately Palaces, blush, be ashamed, take not such a wide lodging in the hearts of Saints, goe not with so broad and faire Peacock-wings, ye are too bigge in mens eyes, Christ our dear Saviour refused you: 2. Rich Saints, drink at leasure, use the world at t•e by,
and to be content to borrow, and to lie in the fields, and to have a dead heart to the world: 1. Oh glory worldly ', Oh all crowns, and gold, and stately Palaces, blush, be ashamed, take not such a wide lodging in the hearts of Saints, go not with so broad and fair Peacock-wings, you Are too big in men's eyes, christ our dear Saviour refused you: 2. Rich Saints, drink At leisure, use the world At t•e by,
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there be a multitude that goes laughing, harping, piping and danceing to heaven as whole and unbroken-hearted Christians mysticall mortification (say they) is only faith, and joy;
there be a multitude that Goes laughing, harping, piping and dancing to heaven as Whole and unbroken-hearted Christians mystical mortification (say they) is only faith, and joy;
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but will Christ wipe away teares from the eyes of laughing men, wh•n they come to heaven? believe 〈 ◊ 〉, there goes no unbroken and whole professors to heaven; that is farre from mortification;
but will christ wipe away tears from the eyes of laughing men, wh•n they come to heaven? believe 〈 ◊ 〉, there Goes no unbroken and Whole professors to heaven; that is Far from mortification;
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but whom does Christ, with the bowels and hand of a Saviour binde up, but the broken-hearted mourners in Zion, and such as lie in ashes? Esa. 61.1.2.3. sorrow and joy may lodg in one soule.
but whom does christ, with the bowels and hand of a Saviour bind up, but the brokenhearted mourners in Zion, and such as lie in Ashes? Isaiah 61.1.2.3. sorrow and joy may lodge in one soul.
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and some babes, 1 Ioh. 2.13. and as there be some Lambs, some fainting weak and swooning tender things that Christ feeds like Kings son•, with wine of heaven:
and Some babes, 1 John 2.13. and as there be Some Lambs, Some fainting weak and swooning tender things that christ feeds like Kings son•, with wine of heaven:
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like Ephraim not well broken yet. Ierem. 31.18.19. and there be hoping and waiting Saints, that must bear the yoake in their youth, Lament. 3.26.27. and sundry kindes and sizes of children;
like Ephraim not well broken yet. Jeremiah 31.18.19. and there be hoping and waiting Saints, that must bear the yoke in their youth, Lament. 3.26.27. and sundry Kinds and sizes of children;
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every one must have their owne portion and diet, 2 Tim. 2.15. Matth. 24.45. One mans meat is anothers poyson, and yet they are both the sonnes of one Father.
every one must have their own portion and diet, 2 Tim. 2.15. Matthew 24.45. One men meat is another's poison, and yet they Are both the Sons of one Father.
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3 Can every head that shall weare a crowne in heaven, bear this wine, on the earth, being clothed with such a nature? and must every one be taken into the Kings house of wine, and sit betweene the Fathers knees, at the high table,
3 Can every head that shall wear a crown in heaven, bear this wine, on the earth, being clothed with such a nature? and must every one be taken into the Kings house of wine, and fit between the Father's knees, At the high table,
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4. Though the word should be silent, it is easie to prove that Saints have not the like fare of Christs dainties at all times; for the Church, Cant. 2.4. is taken into the banqueting house, and feasts on fatnesse of free love;
4. Though the word should be silent, it is easy to prove that Saints have not the like fare of Christ dainties At all times; for the Church, Cant 2.4. is taken into the banqueting house, and feasts on fatness of free love;
5. How many Saints goe to heaven, and you never heard another word from them but complaints, want of accesse, straitning of Spirit, deadnesse, absence, withdrawings of the beloved, at every slippe, scourged, chastised every morning? their complainings cannot be praised;
5. How many Saints go to heaven, and you never herd Another word from them but complaints, want of access, straightening of Spirit, deadness, absence, withdrawings of the Beloved, At every slip, scourged, chastised every morning? their complainings cannot be praised;
nor one joyfull houre, •sal. 88.15. I am afflicted and ready to die NONLATINALPHABET from my youth I suffer thy terrors, and am distracted sore, for the Lords dispensation, wee m•y •ay, who hath been upon his counsels and who hath instructed him? Antinomians allow dayly feasts and the strongest of the Gospel wine for dayly food to all that are sinners; this we• dare not doe;
nor one joyful hour, •sal. 88.15. I am afflicted and ready to die from my youth I suffer thy terrors, and am distracted soar, for the lords Dispensation, we m•y •ay, who hath been upon his Counsels and who hath instructed him? Antinomians allow daily feasts and the Strongest of the Gospel wine for daily food to all that Are Sinners; this we• Dare not do;
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all his friends thought shame of him, a•d fled the way for him, they refuse to give him one looke of their eye, 2. Psal. 31.11. I was a reproach amongst all mine enemies, but especially among my neighbours, and a feare to mine acquaintance, they that see me without, fled from me ;
all his Friends Thought shame of him, a•d fled the Way for him, they refuse to give him one look of their eye, 2. Psalm 31.11. I was a reproach among all mine enemies, but especially among my neighbours, and a Fear to mine acquaintance, they that see me without, fled from me;
this is more to be a•pproach and a feare to neighbour and friend. 3. Nature and blood went against it self, Psal. 69.8. I am become a stranger to my brethren, and an alien to my mothers children.
this is more to be a•pproach and a Fear to neighbour and friend. 3. Nature and blood went against it self, Psalm 69.8. I am become a stranger to my brothers, and an alien to my mother's children.
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men shall bee cruell brethren, and redeemed ones shall have the yron bowels of an Ostrich, a Lion to kill you and to consent to make war against you, that Christs meekenesse may appeare;
men shall be cruel brothers, and redeemed ones shall have the iron bowels of an Ostrich, a lion to kill you and to consent to make war against you, that Christ meekness may appear;
and you may bee deadned in love to brethren and friends, yea to a forsaking father and mother, Psal. 27.10.5. No lust had any life or stirring in Christ, this cannot be in us;
and you may be deadened in love to brothers and Friends, yea to a forsaking father and mother, Psalm 27.10.5. No lust had any life or stirring in christ, this cannot be in us;
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the old man that has lived five thousand yeers and above, is not so gray haired as to dye, in any Saint while he dy, his deceiveable lusts at best come to a staffe and trembling,
the old man that has lived five thousand Years and above, is not so grey haired as to die, in any Saint while he die, his deceivable Lustiest At best come to a staff and trembling,
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If I bee lifted up, I will draw, When Christ is weakest and bleeding to death on the crosse, he is strongest, Col. 2.15. he triumphed over principalities and powers ;
If I be lifted up, I will draw, When christ is Weakest and bleeding to death on the cross, he is Strongest, Col. 2.15. he triumphed over principalities and Powers;
and there sprung out of dead Christ a numerous off-spring of children, a•l the redee•ed ones grew out of the womb of his grave, his Catholicke Church was formed out of the side of the second Adam, when hee was fast asleepe on the crosse.
and there sprung out of dead christ a numerous offspring of children, a•l the redee•ed ones grew out of the womb of his grave, his Catholic Church was formed out of the side of the second Adam, when he was fast asleep on the cross.
2. This makes the way of redemption so much the more admirable, that out of a way of weaknesse, of death and shame, the Lord should out-work sinne and the Devil,
2. This makes the Way of redemption so much the more admirable, that out of a Way of weakness, of death and shame, the Lord should outwork sin and the devil,
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Infinite glory made a chariot of shame, and from it highly honoured Christ: Omnipotency did ride upon death, and triumph over hell and devi•s, 1 Cor. 1.27.
Infinite glory made a chariot of shame, and from it highly honoured christ: Omnipotency did ride upon death, and triumph over hell and devi•s, 1 Cor. 1.27.
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God hath chosen the weak things of the world, to confound things that are mighty, 28. and NONLATINALPHABET the base, the kinlesse things that are of no noble blood,
God hath chosen the weak things of the world, to confound things that Are mighty, 28. and the base, the kinless things that Are of no noble blood,
and NONLATINALPHABET, things that are despised, the nothings of the world he hath chosen, and things that are not, NONLATINALPHABET that he may make idle and fruitlesse, or bring to nothing, things that are.
and, things that Are despised, the nothings of the world he hath chosen, and things that Are not, that he may make idle and fruitless, or bring to nothing, things that Are.
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Vse If the Lord Iesus at the lowest and weakest, his dying and shamed condition be so strong as to pull his bride from under the water, and out of the bottome of hell, up to heaven, what power has he now,
Use If the Lord Iesus At the lowest and Weakest, his dying and shamed condition be so strong as to pull his bride from under the water, and out of the bottom of hell, up to heaven, what power has he now,
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when hee is exalted at th• right hand of the Majesty of God, and has obtained a name above all names, and is crowned King in Zion? It is better to be weak,
when he is exalted At th• right hand of the Majesty of God, and has obtained a name above all names, and is crowned King in Zion? It is better to be weak,
and all this time, he is drawing and carrying on his shoulders hell up to heaven. 3. What a sight was it to behold Christ dying, bleeding, pained, shamed, tormented in soule, wrestling in an agony with divine justice and wrath, receiving stroaks and lashes from an angry God,
and all this time, he is drawing and carrying on his shoulders hell up to heaven. 3. What a sighed was it to behold christ dying, bleeding, pained, shamed, tormented in soul, wrestling in an agony with divine Justice and wrath, receiving Strokes and Lashes from an angry God,
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It pleased the Lord to bruise him, to afflict his soule, not to spare him, to smite the shepheard, but it pleased him in that condition out of deep love to draw his redeemed ones from the earth up after him to heaven.
It pleased the Lord to bruise him, to afflict his soul, not to spare him, to smite the shepherd, but it pleased him in that condition out of deep love to draw his redeemed ones from the earth up After him to heaven.
1. How easily can he with one look, blast the beauty and strength of his enemies being a God of such majesty and glory? how weak is hell and all the Iron gates of it? when Christ at the weakest, plucks his Church out of the jawes of death ;
1. How Easily can he with one look, blast the beauty and strength of his enemies being a God of such majesty and glory? how weak is hell and all the Iron gates of it? when christ At the Weakest, plucks his Church out of the Jaws of death;
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2. It shall be nothing to him with a pull of his finger, when he appeares the second time in power and great glory, to break the pillars that beare up heaven and earth,
2. It shall be nothing to him with a pull of his finger, when he appears the second time in power and great glory, to break the pillars that bear up heaven and earth,
and to dissolve with the heat and sparkles of fire that comes from his angry face, the great Globe of the whole world, as a hot hand can melt a little snow-ball of some few ounces weight,
and to dissolve with the heat and sparkles of fire that comes from his angry face, the great Globe of the Whole world, as a hight hand can melt a little snowball of Some few ounces weight,
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3. Death and the crosse are the weakest things in the world, but being on Christs back they are the strongest things in the world, 2 Cor. 13.4. Though he was crucified through weaknesse, yet he liveth by the power of God : 1. The crosse was Christs triumphing Chariot;
3. Death and the cross Are the Weakest things in the world, but being on Christ back they Are the Strongest things in the world, 2 Cor. 13.4. Though he was Crucified through weakness, yet he lives by the power of God: 1. The cross was Christ triumphing Chariot;
the more providence does concerne God, his highnesse, his glory, the more speciall it is and accurate, not that infinite wisdome is not infinite in the care over a worm, as over an Angel;
the more providence does concern God, his highness, his glory, the more special it is and accurate, not that infinite Wisdom is not infinite in the care over a worm, as over an Angel;
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for there were upon Christ. 1. The weaknesse of death. 2. Extreame paine. 3. The openest shame, Christ dying poore, despised, forsaken of all friend and unfriend. 4. The curse of the Law in the manner of his death;
for there were upon christ. 1. The weakness of death. 2. Extreme pain. 3. The openest shame, christ dying poor, despised, forsaken of all friend and unfriend. 4. The curse of the Law in the manner of his death;
For it pleased the Father that in him all fulnesse should dwell, ver. 20. and (having made peace through the blood of his crosse) by him, to reconcile all things to himselfe, whither they bee things in earth, or things in heaven.
For it pleased the Father that in him all fullness should dwell, ver. 20. and (having made peace through the blood of his cross) by him, to reconcile all things to himself, whither they be things in earth, or things in heaven.
and if he should not live and triumph, he could not be capable of conquering, farre lesse could he be more then a Conquerour, Revel. 12.11. The Saints overcome, but its a bloody victory;
and if he should not live and triumph, he could not be capable of conquering, Far less could he be more then a Conqueror, Revel. 12.11. The Saints overcome, but its a bloody victory;
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They overcame by the blood of the Lamb, and by the word of their Testimony ; Then if the word be an overcomming and prevailing thing, the cause overcame;
They overcame by the blood of the Lamb, and by the word of their Testimony; Then if the word be an overcoming and prevailing thing, the cause overcame;
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for the victory is personall, the followers of the Lamb, overcame by dying, because they loved not their lives unto death ▪ Triumphing in the grave is admirable.
for the victory is personal, the followers of the Lamb, overcame by dying, Because they loved not their lives unto death ▪ Triumphing in the grave is admirable.
Things work in a threefold consideration: 1. According to excellency of their being, modus operandi sequitur modum essendi, mens operations flowing from reason are more excellent then actions of beasts.
Things work in a threefold consideration: 1. According to excellency of their being, modus operandi sequitur modum Essendi, men's operations flowing from reason Are more excellent then actions of beasts.
what excellency of working is this, that not only the dead, but death should live? and shame should shine in glory? the dumb may speak, and the deafe hear;
what excellency of working is this, that not only the dead, but death should live? and shame should shine in glory? the dumb may speak, and the deaf hear;
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here Christ causeth death, shame, cursing be immediate organs and instruments of life, glory, immortality and honour. 2. Christ was never weaker and lower then now,
Here christ Causes death, shame, cursing be immediate organs and Instruments of life, glory, immortality and honour. 2. christ was never Weaker and lower then now,
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and never more glo•ious in his working, Esai. 63.2. Wherefore are thou red in thy apparell, and thy garments like one that treadeth in the wine fat? R•v. 19.15. he himselfe was trodden on in the wine-presse, and fiercenesse, and wrath of Almighty God? but Esa. 63.1. he is glorious in his apparell and travelleth in the greatnesse of his strength ;
and never more glo•ious in his working, Isaiah. 63.2. Wherefore Are thou read in thy apparel, and thy garments like one that treadeth in the wine fat? R•v. 19.15. he himself was trodden on in the winepress, and fierceness, and wrath of Almighty God? but Isaiah 63.1. he is glorious in his apparel and travelleth in the greatness of his strength;
from the basenesse of the instruments, in excellent works, we collect that there must be a high, noble and excellent cause, who acteth on these instruments: 3. Agents work according to the distance they are to that they wo•k upon;
from the baseness of the Instruments, in excellent works, we collect that there must be a high, noble and excellent cause, who Acts on these Instruments: 3. Agents work according to the distance they Are to that they wo•k upon;
but Christ dying draweth his Church into his bosome and heart, as not willing that the grave should part them and him Ioh. 14.1. Christ having loved his own, that were in the world, to the end he loved them:
but christ dying draws his Church into his bosom and heart, as not willing that the grave should part them and him John 14.1. christ having loved his own, that were in the world, to the end he loved them:
2. The cords of love with which he draweth sinners, were woven and spunne, in all their threds and twistings, out of the bowels and heart of Christ, out of his blood, death, and paine;
2. The cords of love with which he draws Sinners, were woven and spun, in all their threads and twistings, out of the bowels and heart of christ, out of his blood, death, and pain;
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what burthen must it be to Christ to have millions of soules and all their sins hanging on him? He carried on his body on the tree, so many millions of sinners,
what burden must it be to christ to have millions of Souls and all their Sins hanging on him? He carried on his body on the tree, so many millions of Sinners,
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and drew up after him so many thousand redeemed ones, as would have made the world to crack, the whole earth to groan and cry for paine like a sick woman in child-birth paine.
and drew up After him so many thousand redeemed ones, as would have made the world to Crac, the Whole earth to groan and cry for pain like a sick woman in childbirth pain.
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how doth he with advised choyse and ele••ion order every step, that he s•eme not to them to slip or fall? and he cryes comfort over his shoulder to them, Fear not, be not dismayed, I will present you safe on dry land:
how does he with advised choice and ele••ion order every step, that he s•eme not to them to slip or fallen? and he cries Comfort over his shoulder to them, fear not, be not dismayed, I will present you safe on dry land:
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and did wade through the floods of death and hell and the curse of the Law with redeemed ones in his armes crying, Feare not worm Iacob, be not dismayd: I will help thee, the fl•nds shall not drown thee ;
and did wade through the floods of death and hell and the curse of the Law with redeemed ones in his arms crying, fear not worm Iacob, be not dismayed: I will help thee, the fl•nds shall not drown thee;
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and the mighty waters of all his deepest sufferings, and that he and his mysticall body (for Christ was a publick surety, not one private man in this case) should shoar on the land of prayse•,
and the mighty waters of all his Deepest sufferings, and that he and his mystical body (for christ was a public surety, not one private man in this case) should shore on the land of prayse•,
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but all should goe right, nothing neglected, in doing, comforting, preaching, praying, suffering, sweating, weeping, believing, hoping in patience, in being shamed, spitted on, scourg•d, accused, railed on, traduced, condemned, belyed, pained, crucified between two Theeves, buried in a sinners grave;
but all should go right, nothing neglected, in doing, comforting, preaching, praying, suffering, sweating, weeping, believing, hoping in patience, in being shamed, spitted on, scourg•d, accused, railed on, traduced, condemned, belied, pained, Crucified between two Thieves, buried in a Sinners grave;
but the work was whole entire and perfectly finished to Gods satisfaction, Esa. 53.11. Luk. 22.37. Ioh. 19.30. 5. That drawing of sinners to Christ was his last work in his death-bed and departure out of this life, cryeth •hat he was desirous to lie in one grave with his Spouse the Lambs wife, and dyed inclosed in an union with Saints;
but the work was Whole entire and perfectly finished to God's satisfaction, Isaiah 53.11. Luk. 22.37. John 19.30. 5. That drawing of Sinners to christ was his last work in his deathbed and departure out of this life, Cries •hat he was desirous to lie in one grave with his Spouse the Lambs wife, and died enclosed in an Union with Saints;
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and that love was Christs last work in this life, he dyed of no other sicknesse but love, love, love was Christs death-work, Christs Testament, Christs winding sheet, Christs grave, he took his Bride lapped in his love and hart to Paradise with him, his last breath was love. The myrrhe,
and that love was Christ last work in this life, he died of no other sickness but love, love, love was Christ death-work, Christ Testament, Christ winding sheet, Christ grave, he took his Bride lapped in his love and heart to Paradise with him, his last breath was love. The myrrh,
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his owne image, ho•inesse in the Saint• takes Christ, and causes him fall in love with us, Cant. 4.9. Thou hast ravished my heart, my sister, my Spouse, thou hast ravished my heart, with one of thine eyes, with a chaine of thy neck ;
his own image, ho•inesse in the Saint• Takes christ, and Causes him fallen in love with us, Cant 4.9. Thou hast ravished my heart, my sister, my Spouse, thou hast ravished my heart, with one of thine eyes, with a chain of thy neck;
y•a it so overcomes him, that hee professes its above him, hee must desire his Spouse to looke away, Cant. 6.5. Turne away thine eyes from me, for they have overcome me, Cant. 7.5. The king is held in his galleries ;
y•a it so overcomes him, that he Professes its above him, he must desire his Spouse to look away, Cant 6.5. Turn away thine eyes from me, for they have overcome me, Cant 7.5. The King is held in his galleries;
ingage Christ more to love you, deck your selves with chains, with bracelets, be attired in raiment of needle work, the braver in this apparell you are, yee are the lovelier to Christ, the wedding garment makes you fair to the king;
engage christ more to love you, deck your selves with chains, with bracelets, be attired in raiment of needle work, the braver in this apparel you Are, ye Are the lovelier to christ, the wedding garment makes you fair to the King;
The last article in Christs draw•ng of sinners, is the exposition of the Evangelist Iohn, who openeth to us the sense of Christs words, to wit, what was meant by Christs lifting up from the earth ;
The last article in Christ draw•ng of Sinners, is the exposition of the Evangelist John, who Openeth to us the sense of Christ words, to wit, what was meant by Christ lifting up from the earth;
it would seeme that the exposition of Iohn may be referred to the whole verse, 32. What is the sense of this? If Christ be lifted up hee will draw all men up to him, that is,
it would seem that the exposition of John may be referred to the Whole verse, 32. What is the sense of this? If christ be lifted up he will draw all men up to him, that is,
1. Because the Evangelists use to expound what may appeare ambiguous to the hearers, as Ioh. 7.8.39. But this he spoke of the Spirit, •oh. 20.23. Then went this saying abroad among the Brethren, that that disciple (Iohn) should not dye:
1. Because the Evangelists use to expound what may appear ambiguous to the hearers, as John 7.8.39. But this he spoke of the Spirit, •oh. 20.23. Then went this saying abroad among the Brothers, that that disciple (John) should not die:
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3. Because the holy Ghost expoundeth not the connexion of the conditionall proposition, If I be lifted up from the earth, I will draw all men after me, which he must doe, if the sense goe thus;
3. Because the holy Ghost expoundeth not the connexion of the conditional proposition, If I be lifted up from the earth, I will draw all men After me, which he must do, if the sense go thus;
Now that the Evangelist expoundeth the sence of Christs words, what he meaned, by being lift up from the earth, it holdeth forth to us a necessity that the Lord speak plaine language to us in scripture,
Now that the Evangelist expoundeth the sense of Christ words, what he meaned, by being lift up from the earth, it holds forth to us a necessity that the Lord speak plain language to us in scripture,
high, above the reach of reason, and yet the language plaine, obvious easie, that a virgin shall be a mother, the antient of dayes a young sucking infant;
high, above the reach of reason, and yet the language plain, obvious easy, that a Virgae shall be a mother, the ancient of days a young sucking infant;
2. In meer historicall narrations and prophecies foretelling the wars of the Lamb, the Dragon and the Beast, the Antichrist, their persuing the woman in traveling in birth, to bring forth a man child, the matter subject is not profound,
2. In mere historical narrations and prophecies foretelling the wars of the Lamb, the Dragon and the Beast, the Antichrist, their pursuing the woman in traveling in birth, to bring forth a man child, the matter Subject is not profound,
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articles of faith are not set downe in dark and enigmaticall prophesies, but plainly, whereas histories of things to come are more mysteriously proposed.
Articles of faith Are not Set down in dark and enigmatical prophecies, but plainly, whereas histories of things to come Are more mysteriously proposed.
and the object of our faith, but that which the Church giveth as the sense, in regard the Scripture is a nose of wax, with equall propension to contradictory senses,
and the Object of our faith, but that which the Church gives as the sense, in regard the Scripture is a nose of wax, with equal propension to contradictory Senses,
Then when we sweare a covenant with the Lord in plaine easie countrey language, not devised of purpose to bee ambiguous or to hold forth that all sects, Antinomians, Socinians, Arminians, Prelati•all halters, Anabaptists, Seekers, &c. may salve every one his owne way,
Then when we swear a Covenant with the Lord in plain easy country language, not devised of purpose to be ambiguous or to hold forth that all Sects, Antinomians, socinians, Arminians, Prelati•all halters, Anabaptists, Seekers, etc. may salve every one his own Way,
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to obtrude any authoritative interpretation on this covenant, which it holds not forth in its owne simple words, to the reader, is the greatest tyranny and equivocating jugling in the world,
to obtrude any authoritative Interpretation on this Covenant, which it holds not forth in its own simple words, to the reader, is the greatest tyranny and equivocating juggling in the world,
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But the mischief is, that wee either charge our soules beyond their stint, thinking to compasse that world of the de•pe wisdome of God with our shor• fingers,
But the mischief is, that we either charge our Souls beyond their stint, thinking to compass that world of the de•pe Wisdom of God with our shor• fingers,
God intends to carry Pharoah and blinded reprobates to hell, through the wood of his mysterious works and word, they being blinded and hardned and they intend the same, but in another notion;
God intends to carry Pharaoh and blinded Reprobates to hell, through the wood of his mysterious works and word, they being blinded and hardened and they intend the same, but in Another notion;
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Chri•t went on to the first and second death, so farre as to satisfie justice: love is like lawfull necessity, neither of them can live, when God is dishonoured.
Chri•t went on to the First and second death, so Far as to satisfy Justice: love is like lawful necessity, neither of them can live, when God is dishonoured.
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and there was strong and invincible necessity; thus it must be NONLATINALPHABET, Matth. 26.54. Christ must die, Mar. 8.31. the Sonne of man must suffer many things, Luk. 22.27. For I say unto you (saith Christ) that that which is written must have an end in me. Ioh. 3.14. The Son of man must be lifted upon the Crosse.
and there was strong and invincible necessity; thus it must be, Matthew 26.54. christ must die, Mar. 8.31. the Son of man must suffer many things, Luk. 22.27. For I say unto you (Says christ) that that which is written must have an end in me. John 3.14. The Son of man must be lifted upon the Cross.
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Would not the fountains be offended, that they could not have leave to furnish a draught of cold water to their Creator, who made the the Seas and the Rivers,
Would not the fountains be offended, that they could not have leave to furnish a draught of cold water to their Creator, who made thee the Seas and the rivers,
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and divided Iordan with his Word? would not life it selfe grieve at such a dispensation, that it could stay and lodge no longer in the body of the Lord of life, but behoved to be gone and leave the Prince of life, to fall, that he could not stand on his own feet? was not bodily strength discontented, that sweet Iesus complained, Psal. 22.15. My strength is dryed up like a Pot-shard, ver. 17. I may tell all my bones.
and divided Iordan with his Word? would not life it self grieve At such a Dispensation, that it could stay and lodge no longer in the body of the Lord of life, but behooved to be gone and leave the Prince of life, to fallen, that he could not stand on his own feet? was not bodily strength discontented, that sweet Iesus complained, Psalm 22.15. My strength is dried up like a Pot-shard, ver. 17. I may tell all my bones.
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If there had been sense and reason, in all the Purples, Silks, Fleeces, wooll, fine linnins that ever the earth had, they would think themselves unhappy, that they could not cover the holy body of the Redeemer of men and their Creator, when he complained, Psal. 22.18. They part my garments among them, and cast lo•s on my Vesture.
If there had been sense and reason, in all the Purples, Silks, Fleeces, wool, fine linnins that ever the earth had, they would think themselves unhappy, that they could not cover the holy body of the Redeemer of men and their Creator, when he complained, Psalm 22.18. They part my garments among them, and cast lo•s on my Vesture.
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it might be said, it were fitting for the glory of the God-head united in a personall union with the Man Christ, that the body of the Son of God should be above paine, weaknesse or the Law of death, that it should be more glorious then all the pearelesse and pretious stones of the earth;
it might be said, it were fitting for the glory of the Godhead united in a personal Union with the Man christ, that the body of the Son of God should be above pain, weakness or the Law of death, that it should be more glorious then all the peerless and precious stones of the earth;
yea, then the Sunne in the Firmament ; yea, but Esai. 53.2. he hath no forme, nor comlinesse, and when we shall see him, there is no beauty that wee should desire him.
yea, then the Sun in the Firmament; yea, but Isaiah. 53.2. he hath no Form, nor comeliness, and when we shall see him, there is no beauty that we should desire him.
5. If there be any that ever tasted the sweet of life, it being the most noble and desirable of created beings, if it were from a glorious Angel to a poore gnat or a base worm, they keep possession of life with all their desire;
5. If there be any that ever tasted the sweet of life, it being the most noble and desirable of created beings, if it were from a glorious Angel to a poor gnat or a base worm, they keep possession of life with all their desire;
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they will part with all things, men even with teeth and skin, ere they quit their life, Iob 2.4. The more excellent life is, they struggle the more to keep it;
they will part with all things, men even with teeth and skin, ere they quit their life, Job 2.4. The more excellent life is, they struggle the more to keep it;
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or the hundreth part of an hand-breath, the twentieth part of an inch, yet holds it so long as there is so much as the fourth part of a dram of naturall vigorin him;
or the Hundredth part of an hand-breath, the twentieth part of an inch, yet holds it so long as there is so much as the fourth part of a dram of natural vigorin him;
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and a ransomed spouse, a faire crown, a rich Kingdome to mysticall Christ, but hee parted with his noble and glorious life deliberatly, intentionally, most willingly, Ioh. 10.18. there was more will, more love in Christ dying, then in the dying of all men from the creation to the last judgement;
and a ransomed spouse, a fair crown, a rich Kingdom to mystical christ, but he parted with his noble and glorious life deliberately, intentionally, most willingly, John 10.18. there was more will, more love in christ dying, then in the dying of all men from the creation to the last judgement;
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In the first notion, Christs death as comming from wicked men, wanted three ingredients, that all the wicked world and Hell could not give it: 1. All the world cannot adde a curse to the death of any man, God only is the Master and Lord of cursing and blessing:
In the First notion, Christ death as coming from wicked men, wanted three ingredients, that all the wicked world and Hell could not give it: 1. All the world cannot add a curse to the death of any man, God only is the Master and Lord of cursing and blessing:
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Who said that, Cursed be every one that abideth not in all that is written in the Law to doe it, Gal. 3.10.13. Deut. 21.23. Deut. 27.26? the only Law-giver who can dispense curses, he made Christs death a curse:
Who said that, Cursed be every one that Abideth not in all that is written in the Law to do it, Gal. 3.10.13. Deuteronomy 21.23. Deuteronomy 27.26? the only Lawgiver who can dispense curses, he made Christ death a curse:
O how many thousands and what millions of talents weight of gall, & vengeance did the Lord from heaven adde to the cup of Christ? 2. Because Christ was made sin, he behoved to be made the sinner,
Oh how many thousands and what millions of Talents weight of Gall, & vengeance did the Lord from heaven add to the cup of christ? 2. Because christ was made since, he behooved to be made the sinner,
and from Christs person his death had the sweet perfume of infinite merit & a sweet smel of a savor of rest to God, above all sacrifices and offerings that ever were offered to God, infinitnesse of merit, this Christ gave to his own death. 3. The Lord gave it a third ingredient, that it had acceptation even in point of Law and Iustice, which no man could give;
and from Christ person his death had the sweet perfume of infinite merit & a sweet Smell of a savour of rest to God, above all Sacrifices and offerings that ever were offered to God, infiniteness of merit, this christ gave to his own death. 3. The Lord gave it a third ingredient, that it had acceptation even in point of Law and justice, which no man could give;
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ye are come to the bloud of sprinkling NONLATINALPHABET, that sounds better things then the bloud of Abel, Heb. 12.24. In the second notion that Christ came under the Law of dying ( for it is appointed for all men to die ) speaks much love ▪ To come to sleep which is deaths brother, to come under paine, weaknesse, bleeding, that are the neare bloud-friends of death, is great love expression.
you Are come to the blood of sprinkling, that sounds better things then the blood of Abel, Hebrew 12.24. In the second notion that christ Come under the Law of dying (for it is appointed for all men to die) speaks much love ▪ To come to sleep which is death's brother, to come under pain, weakness, bleeding, that Are the near blood-friends of death, is great love expression.
God in this bargain could send captives away for neither silver, nor gold, nor any corruptible thing, 1 Pet. 1.18. A gift a reward will not bow justice;
God in this bargain could send captives away for neither silver, nor gold, nor any corruptible thing, 1 Pet. 1.18. A gift a reward will not bow Justice;
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but infinite wisdome cannot be against justice, but it was the strictest justice that ever was, the Kings Sonne for the Traytors sonne, the Prince for the Slave, the Lord of Lords for the poor c•ay-subject.
but infinite Wisdom cannot be against Justice, but it was the Strictest Justice that ever was, the Kings Son for the Traitors son, the Prince for the Slave, the Lord of lords for the poor c•ay-subject.
now because this bargain was to be stretched out to the utmost line and border of strict justice (as also it wanted not deepest mercy shining in glorious rayes through justice) therefore the King standing a ransome was as farre below his place as a servant is below a King, Phil. 2.6, 7. You have the lowest and the highest steps, who being in the forme of God, thought it not robbery to be equall with God,
now Because this bargain was to be stretched out to the utmost line and border of strict Justice (as also it wanted not Deepest mercy shining in glorious rays through Justice) Therefore the King standing a ransom was as Far below his place as a servant is below a King, Philip 2.6, 7. You have the lowest and the highest steps, who being in the Form of God, Thought it not robbery to be equal with God,
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but made himselfe of no reputation, and took upon him the forme of a servant : a King and God made a servant, Matth. 20.28. for even the Sonne of man came not to be served, but to serve, and to give his life a ransome for many:
but made himself of no reputation, and took upon him the Form of a servant: a King and God made a servant, Matthew 20.28. for even the Son of man Come not to be served, but to serve, and to give his life a ransom for many:
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but Christ was such a ransome as must lay down his life for the captives, Matth. 20.28. No ransome can come lower then a man, and an innocent mans death:
but christ was such a ransom as must lay down his life for the captives, Matthew 20.28. No ransom can come lower then a man, and an innocent men death:
If the captive be wounded and sickly, the man that goes a ramsome for him, by no Law, should be sickly and wounded also: 1. It is not ordinary that he that stands as a ransome for captives, should take their naturall infirmities, their body, sighes, sadnesse, sorrow, wants,
If the captive be wounded and sickly, the man that Goes a ramsome for him, by no Law, should be sickly and wounded also: 1. It is not ordinary that he that Stands as a ransom for captives, should take their natural infirmities, their body, sighs, sadness, sorrow, Wants,
and be like them in all things, but Christ was like us in all things except sin: 2. And what greater hardship can you put on a ransome captive then death? all these Christ did •ndergoe for us.
and be like them in all things, but christ was like us in all things except since: 2. And what greater hardship can you put on a ransom captive then death? all these christ did •ndergoe for us.
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as the last enemy of the body is death, 1 Cor. 15.26. so it was the head Christs lasts enemy on earth: 3. Heaven was Christs place of refuge, his sanctuary and his asylum ;
as the last enemy of the body is death, 1 Cor. 15.26. so it was the head Christ lasts enemy on earth: 3. Heaven was Christ place of refuge, his sanctuary and his asylum;
and he came into Paradise and his Fathers Kingdome, in a sweat of bloud (and the Crosse accompanied him in over the threshold of the gates of heaven) so he was welcommed, he,
and he Come into Paradise and his Father's Kingdom, in a sweat of blood (and the Cross accompanied him in over the threshold of the gates of heaven) so he was welcomed, he,
and all his feed (who then were legally in him) as one who had acquitted himselfe bravely and honourably in the businesse that most highly concerned the Lord,
and all his feed (who then were legally in him) as one who had acquitted himself bravely and honourably in the business that most highly concerned the Lord,
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and the glory of all his blessed attributes, mercy, justice, grace, wisdome, power, soveraignty, &c. There was a most joyfull acclamation in heaven, a welcome and embracing,
and the glory of all his blessed attributes, mercy, Justice, grace, Wisdom, power, sovereignty, etc. There was a most joyful acclamation in heaven, a welcome and embracing,
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they attend his ascension to heaven, as the Estates of a King wait on, and convey the Prince and Heire of a Crown, in his Coronation day, Heb. 1.6, 14. the Disciples, Act. 1.10. See two men in white apparell, at his ascension; goe up to heaven;
they attend his Ascension to heaven, as the Estates of a King wait on, and convey the Prince and Heir of a Crown, in his Coronation day, Hebrew 1.6, 14. the Disciples, Act. 1.10. See two men in white apparel, At his Ascension; go up to heaven;
and shall be at his second comming, and its little enough that the Peeres of Heaven, such a glorious Parliament of the High House, beare the taile of his Robe Royall and attend to welcome to heaven their Lord Creator, and their head Christ by whom they stand in Court, they are the servants of the Bridgroome;
and shall be At his second coming, and its little enough that the Peers of Heaven, such a glorious Parliament of the High House, bear the tail of his Robe Royal and attend to welcome to heaven their Lord Creator, and their head christ by whom they stand in Court, they Are the Servants of the Bridgroome;
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Farre more, being infinitely satisfied with the travels and service of his Sonne, he must say, Well done, well suffered, O Son of my love, enter into the joy of thy Fathers soul:
far more, being infinitely satisfied with the travels and service of his Son, he must say, Well done, well suffered, Oh Son of my love, enter into the joy of thy Father's soul:
and was willing to kisse death, believers are to esteeme of death as the crosse that Christ went through, love the winding sheet and the coffin the better, that they were the sleep-bed and night-clothes that your Saviour sleeped in. 3. And Christ had the more cause to be willing to die, that he was little beholden to this life;
and was willing to kiss death, believers Are to esteem of death as the cross that christ went through, love the winding sheet and the coffin the better, that they were the sleep-bed and night-clothes that your Saviour sleeped in. 3. And christ had the more cause to be willing to die, that he was little beholden to this life;
it looked ever with a frowning face on Christ: 1. The first morning salutation of this life when Christ was new born, it boasted and threatned Christ with the cutting of his throat in the cradle,
it looked ever with a frowning face on christ: 1. The First morning salutation of this life when christ was new born, it boasted and threatened christ with the cutting of his throat in the cradle,
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when the people mourned for his death, Luk. 23. ver. 28, 29, 30, 31.) before the destruction that came on the City of Ierusalem, that killed many of the Lord of the wine-yards servants, and at last killed the righteous heir. 4. You may remember Christ message that he sent to Herod, Luk. 13.32. I doe •uers to day and to morrow, and the third day NONLATINALPHABET, I shall be perfected, Heb. 2.12. It became him from whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salv•tion perfect through sufferings, NONLATINALPHABET:
when the people mourned for his death, Luk. 23. ver. 28, 29, 30, 31.) before the destruction that Come on the city of Ierusalem, that killed many of the Lord of the wine-yards Servants, and At last killed the righteous heir. 4. You may Remember christ message that he sent to Herod, Luk. 13.32. I do •uers to day and to morrow, and the third day, I shall be perfected, Hebrew 2.12. It became him from whom Are all things, and by whom Are all things, in bringing many Sons to glory, to make the captain of their salv•tion perfect through sufferings,:
never sacrifice, never burnt offering like this which perfected all: 2. He had not been a perfect King and Conqueror, had he not persued the enemy to his own land,
never sacrifice, never burned offering like this which perfected all: 2. He had not been a perfect King and Conqueror, had he not pursued the enemy to his own land,
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and made the enemies land the seat of warre, and triumphed dead upon the crosse. 3. He had not beene a perfect Redeemer, had he not dyed, and paid life for life:
and made the enemies land the seat of war, and triumphed dead upon the cross. 3. He had not been a perfect Redeemer, had he not died, and paid life for life:
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the crosse follows the house of Christ and all the children of the house, its kindly to all the second Adams seed, it is an in-come by year that followes the stock:
the cross follows the house of christ and all the children of the house, its kindly to all the second Adams seed, it is an income by year that follows the stock:
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and all our kine were sufferers: the sad crosse runs in a blood to us, Psal. 34.19. Matth. 19.24. This is not our home, I would I were ashoare, and at home, in my Fathers house.
and all our kine were sufferers: the sad cross runs in a blood to us, Psalm 34.19. Matthew 19.24. This is not our home, I would I were ashore, and At home, in my Father's house.
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2. The Lord takes the righteous away from the ill to come, Esai. 57. When Christ was taken away, vengeance came to the full on the lewes, when he was in heaven.
2. The Lord Takes the righteous away from the ill to come, Isaiah. 57. When christ was taken away, vengeance Come to the full on the lewes, when he was in heaven.
Christs followers, that die, out-runne many Crosses, as we see a man upon his life chased by his enemies, gets into a strong house and with speed of foot wins his life;
Christ followers, that die, outrun many Crosses, as we see a man upon his life chased by his enemies, gets into a strong house and with speed of foot wins his life;
there be some cruces posthume late-borne crosses, calamities and ill dayes that come on the posterity of the godly, the Lord closeth their eyes that they never see them.
there be Some cruces posthume late-borne Crosses, calamities and ill days that come on the posterity of the godly, the Lord closeth their eyes that they never see them.
and his escape through death and the land of darknesse the grave to his Fathers old crown that hee had with him befere the world was, was a perfecting of Christ: 1. So dying to a Saint is the Sun rising, the morning birth-day of eternity, the opening of the prisoners doore, the Coronation-day, the marriage-night: 2. He is ever a lame man, he wants incomparably his best halfe,
and his escape through death and the land of darkness the grave to his Father's old crown that he had with him befere the world was, was a perfecting of christ: 1. So dying to a Saint is the Sun rising, the morning birthday of eternity, the opening of the Prisoners door, the Coronation day, the marriage-night: 2. He is ever a lame man, he Wants incomparably his best half,
for sicknesse is but a lamenesse of life, a want of so many degrees as make up a perf•ct life (because good health is but the flowre and perfection of life) and the only perfect life Col. 3. ver. 3.4. is the life of glory;
for sickness is but a lameness of life, a want of so many Degrees as make up a perf•ct life (Because good health is but the flower and perfection of life) and the only perfect life Col. 3. ver. 3.4. is the life of glory;
while they be in heaven: 3. When a Saint dies, he but takes an essay of the garment and robe of glory (though death make it seem strait and pinching) and enters in the joy of his Lord, Rev. 14.13.
while they be in heaven: 3. When a Saint die, he but Takes an essay of the garment and robe of glory (though death make it seem strait and pinching) and enters in the joy of his Lord, Rev. 14.13.
There is both Word and Writ, and from a land where there can bee no lies, from heaven, blessed are the dead that die in the Lord, that they may rest from their labours, NONLATINALPHABET that the travellers may over-rest,
There is both Word and Writ, and from a land where there can be no lies, from heaven, blessed Are the dead that die in the Lord, that they may rest from their labours, that the travellers may over-rest,
Vse 2. From Christs dying we learn to die to sinne, and live to him that dyed for us, 1 Pet. 2.24. Rom. 6.2, 6. 2 Cor. 5.15. Mortification to this goodly and God-like Idoll the World, is a speciall lesson of the death of Christ, Gal. 6.14.
Use 2. From Christ dying we Learn to die to sin, and live to him that died for us, 1 Pet. 2.24. Rom. 6.2, 6. 2 Cor. 5.15. Mortification to this goodly and Godlike Idol the World, is a special Lesson of the death of christ, Gal. 6.14.
and despise the fairest created excellencies that fill both sides of the Sun. Antinomians would have us rest satisfied with a morall mortification, in the brim of the imagination, to believe that Christ dying mortified sinne and the body thereof on the Crosse,
and despise the Fairest created excellencies that fill both sides of the Sun. Antinomians would have us rest satisfied with a moral mortification, in the brim of the imagination, to believe that christ dying mortified sin and the body thereof on the Cross,
and that after conversion we are altogether dead to spirituall acts, say they; contrary to 1 Cor. 15.10. Phil. 2.13. Rom. 6.11. Gal. 2.20. 1 Pet. 2.5.24.
and that After conversion we Are altogether dead to spiritual acts, say they; contrary to 1 Cor. 15.10. Philip 2.13. Rom. 6.11. Gal. 2.20. 1 Pet. 2.5.24.
that is, a new-covenant command, Gen. 17.1. That we should walk before him and be perfect, that we should walk after the Lord, Deut. 13.4. walk in all his wayes, Deut. 5.33 take diligent heed to walk in his way, Iosh. 22.5. Psal. 119.93. Prov. 2.7.20. Isa. 2.3. walk in the steps of that faith of our Father Abraham, Rom. 4.12. according to this rule of the Gospel Gal. 6.16. and worthy of the vocation, Eph. 4.1. worthy of the Lord, Col. 1.10. in light, 1 •oh. 1.7. even as he walked, 1 Ioh. 2.6. after his commandements, 2 Ioh. 6. honestly, as in the day, Rom. 13.13. in love. Ephes. 5.2. as children of the light, v. 8. as we have received Christ, Col. 2.6. in wisdome, ver. 4.5. as wise men, Ephes. 5.15.
that is, a New-covenant command, Gen. 17.1. That we should walk before him and be perfect, that we should walk After the Lord, Deuteronomy 13.4. walk in all his ways, Deuteronomy 5.33 take diligent heed to walk in his Way, Joshua 22.5. Psalm 119.93. Curae 2.7.20. Isaiah 2.3. walk in the steps of that faith of our Father Abraham, Rom. 4.12. according to this Rule of the Gospel Gal. 6.16. and worthy of the vocation, Ephesians 4.1. worthy of the Lord, Col. 1.10. in Light, 1 •oh. 1.7. even as he walked, 1 John 2.6. After his Commandments, 2 John 6. honestly, as in the day, Rom. 13.13. in love. Ephesians 5.2. as children of the Light, v. 8. as we have received christ, Col. 2.6. in Wisdom, ver. 4.5. as wise men, Ephesians 5.15.
And the Gospel forbids and condemns walking as the Gentiles doe in the vanity of the minde, having the understanding darkned, being alienated from the life of God ;
And the Gospel forbids and condemns walking as the Gentiles do in the vanity of the mind, having the understanding darkened, being alienated from the life of God;
but observe by Antinomians fleshly doctrine, no Gospel command under paine of eternall death, bee it a command of believing in him, that justifieth the sinner, or of holy walking as a fruit and witnesse of our faith and justification obligeth these that are in Christ,
but observe by Antinomians fleshly Doctrine, no Gospel command under pain of Eternal death, be it a command of believing in him, that Justifieth the sinner, or of holy walking as a fruit and witness of our faith and justification obliges these that Are in christ,
and follow the inspiration and leading of a lawlesse spirit separated from all word either Law or Gospel, either commanding or conditionally promising or threatning.
and follow the inspiration and leading of a lawless Spirit separated from all word either Law or Gospel, either commanding or conditionally promising or threatening.
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We are not so to live after flesh in lasciviousnesse, lusts, excesse of wine, revellings, banquetings and abominable Idolatries, 1 Pet. 4.3. not after the flesh, 2 Pet. 2.10. Rom. 8.13. If yee live after ths flesh, yee shall di•:
We Are not so to live After Flesh in lasciviousness, Lustiest, excess of wine, revellings, banquetings and abominable Idolatries, 1 Pet. 4.3. not After the Flesh, 2 Pet. 2.10. Rom. 8.13. If ye live After this Flesh, ye shall di•:
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There is a Gospel threatning as a promise of life; yea, the armes, colours, the badge of Gospel grace is to deny ungodlinesse, Tit. 2.11. Not to walk in darknesse, nor hate our brother, 1 Ioh. 2.8.9. for this is the new commandement ;
There is a Gospel threatening as a promise of life; yea, the arms, colours, the badge of Gospel grace is to deny ungodliness, Tit. 2.11. Not to walk in darkness, nor hate our brother, 1 John 2.8.9. for this is the new Commandment;
and that the Gospel has commandements is cleare, Math. 15.3. Ioh. 15.12. Rom. 16.6. Eph. 6.2. 1 Tim. 1.1. The holy commandement, 2 Pet. 2.21. 1 •oh. 3.23. Rev. 22.14. Prov. 2.1. Ioh. 14.21. 1 Thes. 4.2. 1 Ioh. 2.4, 3, 2•.
and that the Gospel has Commandments is clear, Math. 15.3. John 15.12. Rom. 16.6. Ephesians 6.2. 1 Tim. 1.1. The holy Commandment, 2 Pet. 2.21. 1 •oh. 3.23. Rev. 22.14. Curae 2.1. John 14.21. 1 Thebes 4.2. 1 John 2.4, 3, 2•.
If ye love me, keep my Commandements, Math. 5.3, 4, 5, 6, 7, 8, 9.20, 21, 22 ▪ 24. Math. 7.1.2, 3, &c. Vse 3. We have rich consolation, from the Article of Christs dying;
If you love me, keep my commandments, Math. 5.3, 4, 5, 6, 7, 8, 9.20, 21, 22 ▪ 24. Math. 7.1.2, 3, etc. Use 3. We have rich consolation, from the Article of Christ dying;
the gates of the p•ison broken, and the prisoners brought out, by the bloud of the everlasting Covenant, 1 Pet. 2.24. with his stripes we are healed, Esai. 53.5.
the gates of the p•ison broken, and the Prisoners brought out, by the blood of the everlasting Covenant, 1 Pet. 2.24. with his stripes we Are healed, Isaiah. 53.5.
Th• word of stripe in either languages, is a mark of a wound where blood and humours are neighboured together, it leads us to this that the only medicine of sick and dead sinners, was that which is sicknesse, paine, swellings from nailes in hands and feet to Iesus Christ.
Th• word of stripe in either languages, is a mark of a wound where blood and humours Are neighboured together, it leads us to this that the only medicine of sick and dead Sinners, was that which is sickness, pain, swellings from nails in hands and feet to Iesus christ.
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In a Law-challenge the believer is so freed from eternall wrath, that if Satan and conscience say, Thou art a sinner and under the curse of the Law, he can say, its true, I am a sinner,
In a Law-challenge the believer is so freed from Eternal wrath, that if Satan and conscience say, Thou art a sinner and under the curse of the Law, he can say, its true, I am a sinner,
The Lord never minded that any should beare sinne, either by acting or suffering gratis, and at an easie rate. 3. Will yee not read bloudy justice persuing sinne on the blew stripes and scarlet wounds, on innocent Iesus back and sides, his head and hands and fe•t? will ye young men, Eccles. 11.9. laugh and sinne, and must Christ weep and shout and cry for paine, when he suffers for sinne? Sinners yee have merry dayes in your lusts, O but it was a dolefull and a wearisome time to Christ to pay for sinne.
The Lord never minded that any should bear sin, either by acting or suffering gratis, and At an easy rate. 3. Will ye not read bloody Justice pursuing sin on the blue stripes and scarlet wounds, on innocent Iesus back and sides, his head and hands and fe•t? will you young men, Eccles. 11.9. laugh and sin, and must christ weep and shout and cry for pain, when he suffers for sin? Sinners ye have merry days in your Lustiest, Oh but it was a doleful and a wearisome time to christ to pay for sin.
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1. Paine. 2. Reproach and shame. 3. The Curse of God and man ▪ The paine in Christs death comes under a twofold consideration: 1. Naturally : 2. Legally ;
1. Pain. 2. Reproach and shame. 3. The Curse of God and man ▪ The pain in Christ death comes under a twofold consideration: 1. Naturally: 2. Legally;
life is a great pearl ▪ But there bee three things besides, that made the death of Christ painfull. 1. Violence. 2. Slownesse of dying. 3. Many degrees of life taken from him.
life is a great pearl ▪ But there be three things beside, that made the death of christ painful. 1. Violence. 2. Slowness of dying. 3. Many Degrees of life taken from him.
yee know the complaint of our blessed Saviour, Psal. 22.16. They pierced my hands and my feet, and Ioh. 19.34. one of the souldiers with a spear pierced his side, and forthwith came there out bloud and water:
ye know the complaint of our blessed Saviour, Psalm 22.16. They pierced my hands and my feet, and John 19.34. one of the Soldiers with a spear pierced his side, and forthwith Come there out blood and water:
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the Souldiers had no law to pierce his side, but to make sure work he should be dead, by a sort of chance to men, which yet sweetly was subservient to the decree of God and the Prophecies;
the Soldiers had no law to pierce his side, but to make sure work he should be dead, by a sort of chance to men, which yet sweetly was subservient to the Decree of God and the Prophecies;
Christ was thus served. 2. Now a violent death it must be when strong and great nailes did pierce the most nervous parts of his body, his hands and his feet;
christ was thus served. 2. Now a violent death it must be when strong and great nails did pierce the most nervous parts of his body, his hands and his feet;
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one Iron wedge thrust in at his left pape, to pierce his heart, or to pierce through the temples of the head would quickly have dispatched him. 2. As for the slownesse of his death, foure leasurely and slow violent deaths to cause him to bleed to death were hard:
one Iron wedge thrust in At his left pape, to pierce his heart, or to pierce through the Temples of the head would quickly have dispatched him. 2. As for the slowness of his death, foure leisurely and slow violent death's to cause him to bleed to death were hard:
these languishing deaths procuring a cruell favour such as is deaths slow pace, and yet quick torment, are images of hell, where men seek death, but cannot finde it, because death sleeth from them.
these languishing death's procuring a cruel favour such as is death's slow pace, and yet quick torment, Are Images of hell, where men seek death, but cannot find it, Because death sleeth from them.
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when the weight and trunck of Christs living body lifted up from the earth, hangeth upon four paining and tormenting pillars, the Lords pierced hands and feet;
when the weight and trunk of Christ living body lifted up from the earth, hangs upon four paining and tormenting pillars, the lords pierced hands and feet;
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as if death had delighted to hold Christ long at Sea, and denyed him the last sad service. 3. And Christ had been before dying a terrible death in the garden,
as if death had delighted to hold christ long At Sea, and denied him the last sad service. 3. And christ had been before dying a terrible death in the garden,
when he had been see•hed and boyled in a bloud of sweat, and two circumstances evidence that the two Theives death was nothing in slownesse of torment comparable to Christs death: 1. The sad and direfull Prefaces and preparatories to Christs death,
when he had been see•hed and boiled in a blood of sweat, and two Circumstances evidence that the two Thieves death was nothing in slowness of torment comparable to Christ death: 1. The sad and direful Prefaces and Preparatories to Christ death,
as he was in the night before in a soule death in the garden and in a sweat of bloud there trickled out of his body down upon the ground NONLATINALPHABET as it were drops great hail-stones of blood frozen or h•ardened together as Stephanu• thinks, through extreame terror;
as he was in the night before in a soul death in the garden and in a sweat of blood there trickled out of his body down upon the ground as it were drops great hailstones of blood frozen or h•ardened together as Stephanu• thinks, through extreme terror;
it was his own complaint, Psal. 22.17. I may tell all my bones, what ever the story of passion say, how Christ could have been so lean in twen•y and foure houres, its evident he complaines his ••rength was dryed up like a pot-sheard, and that death was more painfull to Christ then to these tha• dyed the same death;
it was his own complaint, Psalm 22.17. I may tell all my bones, what ever the story of passion say, how christ could have been so lean in twen•y and foure hours, its evident he complains his ••rength was dried up like a potsherd, and that death was more painful to christ then to these tha• died the same death;
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but death all this time twenty foure houres was acting upon Christ, both the second death, the Lords anger and curse being on him, and then bodily paine with the curse of the law all this time wrought upon him.
but death all this time twenty foure hours was acting upon christ, both the second death, the lords anger and curse being on him, and then bodily pain with the curse of the law all this time wrought upon him.
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And consider his death legally, may we not say, as Christ in bearing the paines of the second death did suffer that which all the Elect should have sustained in their souls for ever so Christ did bear many millions of bodily deaths? it may be a question,
And Consider his death legally, may we not say, as christ in bearing the pains of the second death did suffer that which all the Elect should have sustained in their Souls for ever so christ did bear many millions of bodily death's? it may be a question,
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for sure Peters sins and Davids sins together, are more then Davids sins alone, and if on Christ the Lord laid the iniquity of us all, •sai 53.6. it must be a greater punishment, then if the Lord had laid the iniquity o• some few, one or two upon Christ;
for sure Peter's Sins and Davids Sins together, Are more then Davids Sins alone, and if on christ the Lord laid the iniquity of us all, •sai 53.6. it must be a greater punishment, then if the Lord had laid the iniquity o• Some few, one or two upon christ;
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yea, and so subjectivè it was an infinite love with which in election and free redemption Christ followed all the Elect of God withall, but terminative as his love is bounded on sundry persons, Paul speaks of it as if there had been not one man loved but himselfe, Gal. 3.20. Christ loved me, and gave himselfe for me.
yea, and so subjectivè it was an infinite love with which in election and free redemption christ followed all the Elect of God withal, but terminative as his love is bounded on sundry Persons, Paul speaks of it as if there had been not one man loved but himself, Gal. 3.20. christ loved me, and gave himself for me.
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sinne and sinne acted by men against the Law of God is the only foundation of shame, when the people fell in idolatry, Exod. 32.25. Aaron made the people naked to their shame ;
sin and sin acted by men against the Law of God is the only Foundation of shame, when the people fell in idolatry, Exod 32.25. Aaron made the people naked to their shame;
so when Tamar disswads her brother from incest, 2 Sam. 13.13. she saith, and I, whether shall I cause my shame to goe? and as for th•e, thou shall be as one of the fooles of Israel.
so when Tamar disswads her brother from Incest, 2 Sam. 13.13. she Says, and I, whither shall I cause my shame to go? and as for th•e, thou shall be as one of the Fools of Israel.
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Christ-man came out of the wombe cloathed with a precious white Robe of innocency and abundance of grace, hee never contracted one black spot on that faire Robe of the highest image of God, from the wombe to the grave;
Christ-man Come out of the womb clothed with a precious white Robe of innocency and abundance of grace, he never contracted one black spot on that fair Robe of the highest image of God, from the womb to the grave;
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there is an internall blushing and shame rising from sinne, when the sinner, if the conscience through a habite of sinne be not turned brazen and hard, thinks ill of sinne and esteemes it s•lf base in doing ill; Rom. 6.21. What fruit had yee then of these things whereof yee are now ashamed? Adam and Eve were not ashamed before they sinned:
there is an internal blushing and shame rising from sin, when the sinner, if the conscience through a habit of sin be not turned brazen and hard, thinks ill of sin and esteems it s•lf base in doing ill; Rom. 6.21. What fruit had ye then of these things whereof ye Are now ashamed? Adam and Eve were not ashamed before they sinned:
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so the Lord burthens his people with this Ier. 3.3. And thou hadst a whores forehead, thou refusedst to ashamed, Heb. to blush, Esai. 3.9. The shew of their countenance (that cannot blush at sinne) doth witnesse against them, and they declare their sin as Sodome, they hid it not. Zeph. 3.5. But the unjust knoweth no shame.
so the Lord burdens his people with this Jeremiah 3.3. And thou Hadst a whores forehead, thou refusedst to ashamed, Hebrew to blush, Isaiah. 3.9. The show of their countenance (that cannot blush At sin) does witness against them, and they declare their since as Sodom, they hid it not. Zephaniah 3.5. But the unjust Knoweth no shame.
for it is penall evill of the creature, Dan. 12.2. Many that sleep in the dust shall awake some to shame and everlasting contempt. Ezech. 32.24. Elam and all her multitude are slaine — they have born their shame, with them that goe down to the pit.
for it is penal evil of the creature, Dan. 12.2. Many that sleep in the dust shall awake Some to shame and everlasting contempt. Ezekiel 32.24. Elam and all her multitude Are slain — they have born their shame, with them that go down to the pit.
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That which is penall in shame, the Lord Iesus did beare; he saith of himselfe, Esai. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the haire, I hid not my face from shame and spiting, Heb. 12.2. Hee endured the crosse, despising the shame ;
That which is penal in shame, the Lord Iesus did bear; he Says of himself, Isaiah. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hid not my face from shame and spiting, Hebrew 12.2. He endured the cross, despising the shame;
and the lowest of men, a servant, Phil. 2.6, 7, 8. Matth. 20.28. & Esai. 49.7. Thus saith the Lord, the Redeemer of Israel, and his holy One to him whom man dispiseth, Hebr. to one dispised in soule, a contemned soule abhorred by the nation, to a servant of Lords : 2. All the tokens of reproach and shame was on his suffering:
and the lowest of men, a servant, Philip 2.6, 7, 8. Matthew 20.28. & Isaiah. 49.7. Thus Says the Lord, the Redeemer of Israel, and his holy One to him whom man despiseth, Hebrew to one despised in soul, a contemned soul abhorred by the Nation, to a servant of lords: 2. All the tokens of reproach and shame was on his suffering:
As 1. In gestures, the puting a crown of thornes on his head, and a Reed for a Scepter in his hand, to scorne his Kingly power, saluting him with mocking and bowing the knee to him: 2. In words, saying, Haile King of the Iewes ;
As 1. In gestures, the putting a crown of thorns on his head, and a Reed for a Sceptre in his hand, to scorn his Kingly power, saluting him with mocking and bowing the knee to him: 2. In words, saying, Hail King of the Iewes;
a scorning his Propheticall dignity, in blind-folding him and covering his face and saying, Prophecy who is he that smot thee? and to deride his Prie••hood, they put a Roab on him,
a scorning his Prophetical dignity, in blind-folding him and covering his face and saying, Prophecy who is he that smote thee? and to deride his Prie••hood, they put a Robe on him,
and shot out the lip, saying he trusted in God, let God save him : then the spitting on his face, in the Law was great shame, Deut. 25.9. the wife of the brother that would not build his brothers house, did spit on his face ; so Iob complaines, chap. 30.10. that the children of fooles and base men abhorred him, and spared not to spit on his face.
and shot out the lip, saying he trusted in God, let God save him: then the spitting on his face, in the Law was great shame, Deuteronomy 25.9. the wife of the brother that would not built his Brother's house, did spit on his face; so Job complains, chap. 30.10. that the children of Fools and base men abhorred him, and spared not to spit on his face.
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O but there is now much glory and beauty of glory on that face, its more glorious then the Sunne. 3. His death had a speciall note of shame, the death of a robber and an ill doer;
Oh but there is now much glory and beauty of glory on that face, its more glorious then the Sun. 3. His death had a special note of shame, the death of a robber and an ill doer;
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so it is called Christs reproach, Heb. 13.13. Let us goe forth therefore unto him, without the Camp, bearing his reproach, or bearing his crosse, which was a reproachfull thing;
so it is called Christ reproach, Hebrew 13.13. Let us go forth Therefore unto him, without the Camp, bearing his reproach, or bearing his cross, which was a reproachful thing;
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and no man would beare it for him: And the suffering of Christ, Heb. 11.26. is called the reproach and the shame of Christ, Psal. 22.7. But I am a worme NONLATINALPHABET no man of note, the reproach, the manifest or published shame or reproach of Adam, of fraile men, the contempt of the people, the publick disgrace or neglect of the people.
and no man would bear it for him: And the suffering of christ, Hebrew 11.26. is called the reproach and the shame of christ, Psalm 22.7. But I am a worm no man of note, the reproach, the manifest or published shame or reproach of Adam, of frail men, the contempt of the people, the public disgrace or neglect of the people.
As the Thiefe is ashamed, when hee is found, so is the house of Israel ashamed, They could not catch Christ in any sinne and so though they shamed him, he was not shamed,
As the Thief is ashamed, when he is found, so is the house of Israel ashamed, They could not catch christ in any sin and so though they shamed him, he was not shamed,
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2. Shame is a breaking of the hope and confidence of these who look for great things, as 2 Chron. 32.21. The Lord sent an Angel which cut off all the mighty men of valour and the Leaders and Captaines in the Camp of the King of Assyria:
2. Shame is a breaking of the hope and confidence of these who look for great things, as 2 Chronicles 32.21. The Lord sent an Angel which Cut off all the mighty men of valour and the Leaders and Captains in the Camp of the King of Assyria:
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and Esa. 30. Ye trust (saith the Lord) in the shadow of Egypt, ver. 3. Therefore shall the strength of Pharoah be your shame, ver. 5. They are all ashamed of a people that could not profit t•em,
and Isaiah 30. You trust (Says the Lord) in the shadow of Egypt, ver. 3. Therefore shall the strength of Pharaoh be your shame, ver. 5. They Are all ashamed of a people that could not profit t•em,
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nor be a help nor profit, but a shame and also a reproach : now thus the confidence that Christ had in God could not be broken. God could not faile Christ;
nor be a help nor profit, but a shame and also a reproach: now thus the confidence that christ had in God could not be broken. God could not fail christ;
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3. But it is cleare, in pulling off his garments and scourging him, so they shamed him, as Ier. 13.26. Therefore will I discover thy skirts on thy face, that thy shame may appear:
3. But it is clear, in pulling off his garments and scourging him, so they shamed him, as Jeremiah 13.26. Therefore will I discover thy skirts on thy face, that thy shame may appear:
And in regard of this, Esay prophecied 53.3. He was dispised and rejected of men (the text will beare) Christ was no body — and we hid as it were our faces from him ;
And in regard of this, Isaiah prophesied 53.3. He was despised and rejected of men (the text will bear) christ was no body — and we hid as it were our faces from him;
they put so much disgrace and shame on blessed Iesus, he was so basely •andled, that we blushed and were ashamed to look upon him, all his friends thought shame of him. 1. But this was but the lying estimation of unbelieving men, who could not see his glory;
they put so much disgrace and shame on blessed Iesus, he was so basely •andled, that we blushed and were ashamed to look upon him, all his Friends Thought shame of him. 1. But this was but the lying estimation of unbelieving men, who could not see his glory;
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he was branded as the greatest Thiefe of the three, dying a Thiefes death, going out at the ports of life, bleeding, pained, cursed, shamed, forsaken, despised, mocked;
he was branded as the greatest Thief of the three, dying a Thieves death, going out At the ports of life, bleeding, pained, cursed, shamed, forsaken, despised, mocked;
say that the sense of a man would judge the Sunne no better then a two penny candle, this takes nothing from the excellency of the Sunne. 3. The Sunne is the Sunne when it hides its beames and rayes of light and heat;
say that the sense of a man would judge the Sun no better then a two penny candle, this Takes nothing from the excellency of the Sun. 3. The Sun is the Sun when it hides its beams and rays of Light and heat;
Christ was the Lord of glory, when he drew in all his majesty and caused the Rayes of glory and honour retire and hid themselves under all the shame, basenesse and disgrace that men could lay on him;
christ was the Lord of glory, when he drew in all his majesty and caused the Rays of glory and honour retire and hid themselves under all the shame, baseness and disgrace that men could lay on him;
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now in the first of these three, we know, Deut. 21.23. The Lord pronounceth him accursed that hangeth on a tree. Paul in Gal. 3.10.13. applies it to Christ;
now in the First of these three, we know, Deuteronomy 21.23. The Lord pronounceth him accursed that hangs on a tree. Paul in Gal. 3.10.13. Applies it to christ;
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for such a curse is upon the sinner for Idolatry, and the highest breaches of the morall Law, Deut. 27. as to s•t light by Father and Mother, to remove the neighbours land-mark, and by fraud or rapine, to take his Lands from him;
for such a curse is upon the sinner for Idolatry, and the highest Breaches of the moral Law, Deuteronomy 27. as to s•t Light by Father and Mother, to remove the neighbours landmark, and by fraud or rapine, to take his Lands from him;
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but as typicall and relative to Christ, for whose sake only this cu•se was put on the death of the Crosse, it was in equivalency an eternall vengeance,
but as typical and relative to christ, for whose sake only this cu•se was put on the death of the Cross, it was in equivalency an Eternal vengeance,
the Apostle saith, Gal. 3.10, 11, 12, 13. Such a curse as is due to these that abide not in all that is written in the Law of God to doe it, was upon Christ;
the Apostle Says, Gal. 3.10, 11, 12, 13. Such a curse as is due to these that abide not in all that is written in the Law of God to do it, was upon christ;
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when God first purposed (if there be order of first and second in the eternall decrees of God) the Lord devoted and set apart this Lamb, before the foundation of the world was laid, to bee a bloudy sacrifice for sinne;
when God First purposed (if there be order of First and second in the Eternal decrees of God) the Lord devoted and Set apart this Lamb, before the Foundation of the world was laid, to be a bloody sacrifice for sin;
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Christ was of all mankinde separated to be an atonement and an expiation for sinne; he was dieted for the race to runne, through death and hell, hee was fitted;
christ was of all mankind separated to be an atonement and an expiation for sin; he was dieted for the raze to run, through death and hell, he was fitted;
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the contempt and the refuse of men, Act. 4.11. the stone rejected by you builders (saith Peter ) NONLATINALPHABET that Nothinged stone, not so much esteemed as an errand murtherer Barrabas ;
the contempt and the refuse of men, Act. 4.11. the stone rejected by you Builders (Says Peter) that Nothinged stone, not so much esteemed as an errand murderer Barabbas;
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as the buriall of an Asse, Ier. 22. was a sign of Gods displeasure, so is hanging, N•tions having not without Gods providence, casten their consent together, that it should be the death of the poore and basest of men;
as the burial of an Ass, Jeremiah 22. was a Signen of God's displeasure, so is hanging, N•tions having not without God's providence, casten their consent together, that it should be the death of the poor and Basest of men;
so Peter, as if it had been only of mens chusing, Act. 5.30. The God of our Fathers raised up Iesus whom yee slew, and hanged on a tree ; And Act. 2.23. whom by wicked hands ye have crucified and slain ;
so Peter, as if it had been only of men's choosing, Act. 5.30. The God of our Father's raised up Iesus whom ye slew, and hanged on a tree; And Act. 2.23. whom by wicked hands you have Crucified and slave;
But if Christ suffered all that we was to suffer for our sinnes, then as God must in •ustice abhorre and hate with a hatred of abhomination the sinner,
But if christ suffered all that we was to suffer for our Sins, then as God must in •ustice abhor and hate with a hatred of abomination the sinner,
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but also the Lord in justice behoved to hate and abho•re the person of the Son of God with the hatred of abhomination, that he intrinsecally should be a curse,
but also the Lord in Justice behooved to hate and abho•re the person of the Son of God with the hatred of abomination, that he intrinsically should be a curse,
as the other, to wit, to be abominated and hated in our persons as cursed of God,, not to say that it was not congruous to the condition of him who is the Son of the eternall God by nature,
as the other, to wit, to be abominated and hated in our Persons as cursed of God,, not to say that it was not congruous to the condition of him who is the Son of the Eternal God by nature,
this, not this is arbitrary to the Law-giver, now the Apostle saith not Christ was cursed, but Gal. 3.10. NONLATINALPHABET, he was made a curse for us, extrinsecally a curse, as 2 Cor. 5.21.
this, not this is arbitrary to the Lawgiver, now the Apostle Says not christ was cursed, but Gal. 3.10., he was made a curse for us, extrinsically a curse, as 2 Cor. 5.21.
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Many of the worthiest that dyed in faith, dyed not in their beds, were (Heb. 11.35.36.37.) tortured, had tryall of bonds and imprisonment, they were stoned, they were sawne asunder, were tempted, were slaine with the sword.
Many of the Worthiest that died in faith, died not in their Beds, were (Hebrew 11.35.36.37.) tortured, had trial of bonds and imprisonment, they were stoned, they were sawn asunder, were tempted, were slain with the sword.
Many thousand Martyrs have been burnt quick, extreamly tormented with new devised most exquisite torments, as to be rosted on a brander, to be devoured with Lyons and wilde beasts.
Many thousand Martyrs have been burned quick, extremely tormented with new devised most exquisite torments, as to be roasted on a brander, to be devoured with Lyons and wild beasts.
make sure work of heaven, and let the way or manner, violent or naturall, be as God will, its amongst the indifferents of death; Saints have dy•d either way;
make sure work of heaven, and let the Way or manner, violent or natural, be as God will, its among the indifferents of death; Saints have dy•d either Way;
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Answ. In these respects, 1. When the man is mortified to time, and is satisfied with dayes, he desires no more life, he lies at the water side, near by death, waiting for winde and tide,
Answer In these respects, 1. When the man is mortified to time, and is satisfied with days, he Desires no more life, he lies At the water side, near by death, waiting for wind and tide,
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like a passenger who would fain be over the water; so dying Iacob in the midst of his testament, Gen. 49.18. Lord I have waited for thy salvation, Lord, when shall I have fair passage? Iob saith, chap. 14.14. All the time I am on the sentinell, or the time of my warfare, I will wait till my las• change come.
like a Passenger who would fain be over the water; so dying Iacob in the midst of his Testament, Gen. 49.18. Lord I have waited for thy salvation, Lord, when shall I have fair passage? Job Says, chap. 14.14. All the time I am on the sentinel, or the time of my warfare, I will wait till my las• change come.
So Paul saith, Phil. 1. 2•. having a desire to be dissolved, and to bee with Christ, which is farre better, the man desires not to stay here any longer.
So Paul Says, Philip 1. 2•. having a desire to be dissolved, and to be with christ, which is Far better, the man Desires not to stay Here any longer.
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and if the Sunne bee low and near his setting, loe the way ends with the day, see the lodging hard at hand, 2 Tim. 4.7. I have finished my course, I have kept the faith, 8. henceforth is laid up for mee a crowne of righteousnesse :
and if the Sun be low and near his setting, lo the Way ends with the day, see the lodging hard At hand, 2 Tim. 4.7. I have finished my course, I have kept the faith, 8. henceforth is laid up for me a crown of righteousness:
Sweet Iesus ere he dyed, said It is finished, all is done, hee is on the skaffold ▪ and nods on his executioner Death, friend, come doe your office, I pray you see your task be ended.
Sweet Iesus ere he died, said It is finished, all is done, he is on the scaffold ▪ and nods on his executioner Death, friend, come do your office, I pray you see your task be ended.
4. He goes not away pulled by the hair, but willingly, gladly, Heb. 11.8.15. They desire a better country, Iob 5.26. Like a shock of corne in his season ;
4. He Goes not away pulled by the hair, but willingly, gladly, Hebrew 11.8.15. They desire a better country, Job 5.26. Like a shock of corn in his season;
Had Christ so much pain in his death, that his death and the crosse were all one, so as hee had five deaths on him at once, foure on his body, death on every hand, death on every foot,
Had christ so much pain in his death, that his death and the cross were all one, so as he had five death's on him At once, foure on his body, death on every hand, death on every foot,
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and a death on his soule, ten thousand millions of pounds weightier and sadder? then let us correct all our errours, and mis-judgings touching the crosse.
and a death on his soul, ten thousand millions of pounds Weightier and sadder? then let us correct all our errors, and mis-judgings touching the cross.
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wee would have Christ and the crosse changed, which saith who ever would follow Christ let him take up his crosse NONLATINALPHABET dayly and follow him, Luke 9.23.
we would have christ and the cross changed, which Says who ever would follow christ let him take up his cross daily and follow him, Lycia 9.23.
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and there lies round about this City, at all the corners of it, a Wood of Briats and Thorns, Scorpions and Serpents and Lyons abounding in it, and the Wood is ten thousand miles of bounds on all hands, of a journey of threescore years at some parts, there no high road-way in the Wood, no back entry about;
and there lies round about this city, At all the corners of it, a Wood of Briats and Thorns, Scorpions and Serpents and Lyons abounding in it, and the Wood is ten thousand miles of bounds on all hands, of a journey of threescore Years At Some parts, there no high roadway in the Wood, no back entry about;
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Would yee have valley ground, Summer medows, fields and gardens of flowers and roses all your way? and how is it that the Lord will not give peace to his Church? nay,
Would ye have valley ground, Summer meadows, fields and gardens of flowers and roses all your Way? and how is it that the Lord will not give peace to his Church? nay,
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but directly, straight through we must goe; when the Apostles went through the Churches confirming the brethren, Act. 14.22. they preached that the crosse was Gospel;
but directly, straight through we must go; when the Apostles went through the Churches confirming the brothers, Act. 14.22. they preached that the cross was Gospel;
3. The blood was not dryed off Christs hands and feet, and his winding sheet, till he was in the flower of the higher Pallace of his Fathers Kingdome and within the walls,
3. The blood was not dried off Christ hands and feet, and his winding sheet, till he was in the flower of the higher Palace of his Father's Kingdom and within the walls,
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and must new Armies of Irish murtherers land on us againe? these would bee considered: 1. Paul encouraging the Thessalonians, saith, 2 Thess. 3.3. no man should be moved by these afflictions ;
and must new Armies of Irish murderers land on us again? these would be considered: 1. Paul encouraging the Thessalonians, Says, 2 Thess 3.3. no man should be moved by these afflictions;
all your teares, your blood, all the ounces and pounds of gall and worm-wood yee now drink, they were an eternall design and plot of Gods wise decree before the world was, they were the lot God did appoint for your back, they are no sourer, no heavier this day,
all your tears, your blood, all the ounces and pounds of Gall and wormwood ye now drink, they were an Eternal Design and plot of God's wise Decree before the world was, they were the lot God did appoint for your back, they Are no sourer, no Heavier this day,
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will ye not think good to set your shoulders and bones under the same burthen that was on Christs back? we fear the crosse lesse at our heels and behind our back,
will you not think good to Set your shoulders and bones under the same burden that was on Christ back? we Fear the cross less At our heels and behind our back,
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Christ can make a Saint sing in hell, as impatient unbeliefe could cause a man sigh and weep in heaven. 3. We forget that the Church is the Vine-yard of the Lord of hoasts, and that the owner of the Farm must hire Satan and wicked men to be his Vine-dressers and his Reapers;
christ can make a Saint sing in hell, as impatient unbelief could cause a man sighs and weep in heaven. 3. We forget that the Church is the Vineyard of the Lord of hosts, and that the owner of the Farm must hire Satan and wicked men to be his Vine-dressers and his Reapers;
oh this is too heavie, hence Davids, and Iobs over-complaining, Oh my calamity is heavier then the sand of the Sea, Iob 6.3, and am I a Sea or a Whale, that thou setest a watch over me? chap. 7.12. Should God deale with a man as with a fish, or a beast? 3. Wee desire to be creators of such and such circumstances of our own griefe:
o this is too heavy, hence Davids, and Jobs over-complaining, O my calamity is Heavier then the sand of the Sea, Job 6.3, and am I a Sea or a Whale, that thou settest a watch over me? chap. 7.12. Should God deal with a man as with a Fish, or a beast? 3. we desire to be creators of such and such Circumstances of our own grief:
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as if God had through forgetfulnesse, and a slip of wisdom, left that circumstance out of his decree, as the Painter that draws the whole body exactly,
as if God had through forgetfulness, and a slip of Wisdom, left that circumstance out of his Decree, as the Painter that draws the Whole body exactly,
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but forgetteth to draw one of the five fingers, and in the mean while, that circumstance which we wrestle most against in our thoughts, was specially intended of God:
but forgetteth to draw one of the five fingers, and in the mean while, that circumstance which we wrestle most against in our thoughts, was specially intended of God:
Had I gone to Sea when the winde and Sailers called me, but the fourth part of an houre sooner, I had not been in dry land, where I am now butchered to death;
Had I gone to Sea when the wind and Sailors called me, but the fourth part of an hour sooner, I had not been in dry land, where I am now butchered to death;
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had not this man come in with an ill counsell and one unhappy word, many hundreth thousands had not been killed in battell; and Martha, Ioh. 11.21. is upon this distemper, for she saith to Iesus, Lord, if thou hadst been here, my brother had not dyed:
had not this man come in with an ill counsel and one unhappy word, many Hundredth thousands had not been killed in battle; and Martha, John 11.21. is upon this distemper, for she Says to Iesus, Lord, if thou Hadst been Here, my brother had not died:
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and I am glad for your sakes, that I was not there, (to the intent that yee may believe,) &c. Look up in the affliction to the sadest and blackest circum••ance in the crosse, infinite wisdome was not sleeping,
and I am glad for your sakes, that I was not there, (to the intent that ye may believe,) etc. Look up in the affliction to the Saddest and Blackest circum••ance in the cross, infinite Wisdom was not sleeping,
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but all these sad circumstances, were moulded and framed on the wheels of the decree of him who deviseth all, shapes our woes, according to the counsell of his will.
but all these sad Circumstances, were moulded and framed on the wheels of the Decree of him who devises all, shapes our woes, according to the counsel of his will.
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we may in our election and choyce, pray that it be not both a sinfull plague of God on the soule and a judgement to us: 1. We may pray that the affliction may be circumstanced,
we may in our election and choice, pray that it be not both a sinful plague of God on the soul and a judgement to us: 1. We may pray that the affliction may be circumstanced,
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and honeyed with the consolations of Christ, and with faith and patience, and a spirituall use of the affliction: 3. We may pray, it may not be a burthen above our back,
and honeyed with the consolations of christ, and with faith and patience, and a spiritual use of the affliction: 3. We may pray, it may not be a burden above our back,
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and when Epharim glories in children, God sews wings to that glory, and it flies away, Hos. 9.11. As for Ephraim, their glory shall flie away as a bird.
and when Ephraim Glories in children, God sews wings to that glory, and it flies away, Hos. 9.11. As for Ephraim, their glory shall fly away as a bird.
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2. God in a speciall manner sets himself in person against this glory; Esa. 23.9. The Lord of Hoasts has purposed to staine the pride of all glory, and to bring into contempt all the honourable of the earth, Esai. 10.12. I'le punish the glory of the high looks of the King of Assyria; Habac. 2.16. The Lord layes a right curse on Chaldees glory;
2. God in a special manner sets himself in person against this glory; Isaiah 23.9. The Lord of Hosts has purposed to stain the pride of all glory, and to bring into contempt all the honourable of the earth, Isaiah. 10.12. I'll Punish the glory of the high looks of the King of Assyria; Habakkuk 2.16. The Lord lays a right curse on Chaldees glory;
the cup of the Lords right hand shall be turned into thee, and shamefull sp•ing shall be on thy glory : 3. Its the sweet fruit of Christs death and abasement that we learn to lay down our credit under the Lords feet, Phil. 2. Let the same minde be in you, that was in Christ Iesus:
the cup of the lords right hand shall be turned into thee, and shameful sp•ing shall be on thy glory: 3. Its the sweet fruit of Christ death and abasement that we Learn to lay down our credit under the lords feet, Philip 2. Let the same mind be in you, that was in christ Iesus:
n•, he teaches all his to be abased, ver. 6. who being in the form of God, thought it no robbery to be equall with God, ver. 7. but he emptied himselfe ;
n•, he Teaches all his to be abased, ver. 6. who being in the from of God, Thought it no robbery to be equal with God, ver. 7. but he emptied himself;
Vse. 4. Now if Christ was made a curse for us, that we might be delivered from the curse, we are comforted in Christs being made a curse for us in regard of, 1. Extream love. 2. Perfection of blessednesse. For this act of love;
Use. 4. Now if christ was made a curse for us, that we might be Delivered from the curse, we Are comforted in Christ being made a curse for us in regard of, 1. Extreme love. 2. Perfection of blessedness. For this act of love;
its a sort of cumber to carry about a piece of dust of more then a hundreth and fifty bits of clay organs, five senses, two hands, two legges, head, tongue, lips, throat, shoulders, breast, back,
its a sort of cumber to carry about a piece of dust of more then a Hundredth and fifty bits of clay organs, five Senses, two hands, two legs, head, tongue, lips, throat, shoulders, breast, back,
veines, muscles, then belly, stomack, heart, liver, bowels, and a number of cumbersome vessels, let them be a hundreth and fifty fragments of warm, red and bloody clay, they require more then a hundreth and fifty servants of clay, of meat, rayment, medicine, to serve them,
Veins, muscles, then belly, stomach, heart, liver, bowels, and a number of cumbersome vessels, let them be a Hundredth and fifty fragments of warm, read and bloody clay, they require more then a Hundredth and fifty Servants of clay, of meat, raiment, medicine, to serve them,
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O but Christ was happy from eternity, and consider what a low lowp of love was this, the Word made flesh? God manifested in the flesh, is the greatest mystery of love in the world:
Oh but christ was happy from eternity, and Consider what a low lowp of love was this, the Word made Flesh? God manifested in the Flesh, is the greatest mystery of love in the world:
here God an infinite Spirit made man, has need of two eyes of clay, two eares, two legs, two hands, he must come under the necessities of all these hundreth and fifty organs;
Here God an infinite Spirit made man, has need of two eyes of clay, two ears, two legs, two hands, he must come under the necessities of all these Hundredth and fifty organs;
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but if it were referred to our choise, we must die in paine and be tumbled in a cold hole of clay in the earth and see the Sunne no more it may be, we would take it to our advisement, ere we chused life:
but if it were referred to our choice, we must die in pain and be tumbled in a cold hold of clay in the earth and see the Sun no more it may be, we would take it to our advisement, ere we chused life:
the Martyrs, ere they would take sinne on them by acting it, and deny Iesus Christ, they would rather chuse the gallous, torture, the teeth of Lions, burning quick or any thing:
the Martyrs, ere they would take sin on them by acting it, and deny Iesus christ, they would rather choose the gallous, torture, the teeth of Lions, burning quick or any thing:
but let the staine, and blot off the murtherer be upon me; I never lied, but let me be as a lyar and stand so before justice; and God made him sin ; 2 Cor. 5.21. when a man willingly goeth to prison for a broken man, its a reall acknowledgement that he takes on him the broken mans debts:
but let the stain, and blot off the murderer be upon me; I never lied, but let me be as a liar and stand so before Justice; and God made him since; 2 Cor. 5.21. when a man willingly Goes to prison for a broken man, its a real acknowledgement that he Takes on him the broken men debts:
2. All perfection of blessednesse comes to us by this that Christ was made a curse for us, Gal. 3.14. That the blessing of Abraham might come on the Gentiles, through Iesus Christ:
2. All perfection of blessedness comes to us by this that christ was made a curse for us, Gal. 3.14. That the blessing of Abraham might come on the Gentiles, through Iesus christ:
Christ againe, the better husband, leadeth his Bride to heaven in sweeter termes, by believing in him that justifieth the ungodly, who has satisfied for our breach of the Law.
christ again, the better husband, leads his Bride to heaven in Sweeten terms, by believing in him that Justifieth the ungodly, who has satisfied for our breach of the Law.
Hence we teach that the believer married to the second and better husband Christ, is not freed from the rule and directing power of the Law to lead us in the wayes of sanctification and holinesse,
Hence we teach that the believer married to the second and better husband christ, is not freed from the Rule and directing power of the Law to led us in the ways of sanctification and holiness,
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and saved freely in him by his blood, hence give me leave to vindicate our doctrine in this, from the wicked aspersions cast on it, by Antinomians especially by Mr Town. Mr Towne 's assertion of grace against Doctor Taylor, Pag. 3. When its said, we are not under the Law, but under grace, Rom. 6. by the word (Law) I understand the morall Law or decalogue, with all its authority, dominion, offices and effects;
and saved freely in him by his blood, hence give me leave to vindicate our Doctrine in this, from the wicked Aspersions cast on it, by Antinomians especially by Mr Town. Mr Town is assertion of grace against Doctor Taylor, Page 3. When its said, we Are not under the Law, but under grace, Rom. 6. by the word (Law) I understand the moral Law or decalogue, with all its Authority, dominion, Offices and effects;
then lord it over you, in that the Law is the strength of sinne, 1 Cor. 15. But yee are translated unto another Kingdome, where the enemy yee so feare, is spoyled of all its armor, and power whereon it dependeth;
then lord it over you, in that the Law is the strength of sin, 1 Cor. 15. But ye Are translated unto Another Kingdom, where the enemy ye so Fear, is spoiled of all its armour, and power whereon it dependeth;
if we be freed from all authority of the Law, then hath the sixth command no authority from God to teach that murthering of our brother 〈 ◊ 〉 sinne, that Idolatry is contrary to the second command 〈 ◊ 〉 acts of holinesse and worship performed by 〈 … 〉 wil-service and wil-worship;
if we be freed from all Authority of the Law, then hath the sixth command no Authority from God to teach that murdering of our brother 〈 ◊ 〉 sin, that Idolatry is contrary to the second command 〈 ◊ 〉 acts of holiness and worship performed by 〈 … 〉 will-service and will-worship;
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2. Then is it not the Lawes office to reveale sinne to us? Paul saith contrary, Rom. 3.20. for by the Law is the knowledge of sinne, Rom. 7.7. I had not known lust, except the Law had said, thou shalt not covet ;
2. Then is it not the Laws office to reveal sin to us? Paul Says contrary, Rom. 3.20. for by the Law is the knowledge of sin, Rom. 7.7. I had not known lust, except the Law had said, thou shalt not covet;
Paul mis-judged himself, when in his believing condition, he saith; Rom. 7.14.15. for we know that the Law is spirituall•, but I am carnall sold under sinne.
Paul misjudged himself, when in his believing condition, he Says; Rom. 7.14.15. for we know that the Law is spirituall•, but I am carnal sold under sin.
5. If Christ communicate abundant effectuall grace of sanctification, then is sanctification perfect; but the Scripture saith the contrary, in many things we offend all ;
5. If christ communicate abundant effectual grace of sanctification, then is sanctification perfect; but the Scripture Says the contrary, in many things we offend all;
but that finally in the strength of Christ, the Saints are so farre forth more then Conquerors, that nothing can work the Apostacy and separation of the Saints from the love God in Christ.
but that finally in the strength of christ, the Saints Are so Far forth more then Conquerors, that nothing can work the Apostasy and separation of the Saints from the love God in christ.
yet in regard of time and word of Ministration, as if the Gospel revealed justification; the Law were now become an effectuall instrument of sanctification:
yet in regard of time and word of Ministration, as if the Gospel revealed justification; the Law were now become an effectual Instrument of sanctification:
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but if the apples be not of the right seed, & conforme to the derecting rule of all righteousnesse the Law of God, they are but wilde grapes, we never made the Law the effectuall instrument of sanctification ;
but if the Apples be not of the right seed, & conform to the derecting Rule of all righteousness the Law of God, they Are but wild grapes, we never made the Law the effectual Instrument of sanctification;
But we would desire to know how Antinomians can free themselves of it, for the righteousnesse of faith doth not so unite believers to Christ as to their Governour,
But we would desire to know how Antinomians can free themselves of it, for the righteousness of faith does not so unite believers to christ as to their Governor,
so as Christ governeth them by the Spirit and the Word, for the letter of the whole Word both Law and Gospel (say they) holdeth forth nothing but a covenant of works, to search the Scripture either Law or Gospel, is not a sure way of searching and finding of Christ ;
so as christ Governs them by the Spirit and the Word, for the Letter of the Whole Word both Law and Gospel (say they) holds forth nothing but a Covenant of works, to search the Scripture either Law or Gospel, is not a sure Way of searching and finding of christ;
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But the Gospel forbiddeth nothing to a justified believer under the paine of damnation, more then to Iesus Christ. 2. A dead l•r•er forbiddeth no sinne, commandeth no duty;
But the Gospel forbiddeth nothing to a justified believer under the pain of damnation, more then to Iesus christ. 2. A dead l•r•er forbiddeth no sin, commands no duty;
but its ordinary to Antinomians now to tearm these whom the Prelaticall party of late called Puritans and strict Precisians, because they strove to walk closely with God, Pharisies, and out-side Professors, who think to be justified and saved by their own righteousnesse,
but its ordinary to Antinomians now to term these whom the Prelatical party of late called Puritans and strict precisians, Because they strove to walk closely with God, Pharisees, and outside Professors, who think to be justified and saved by their own righteousness,
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he knows Protestant Divines acknowledge no •ound sanctification, but that which is the naturall issue and fruit of justification, and flowes from faith which purifieth the heart ;
he knows Protestant Divines acknowledge no •ound sanctification, but that which is the natural issue and fruit of justification, and flows from faith which Purifieth the heart;
Blinde and sinister suspition, and causeless fear inclined Doctor Taylor to this exposition, to say our Apostle looseth no Christian from obedience and rule of the Law,
Blind and sinister suspicion, and causeless Fear inclined Doctor Taylor to this exposition, to say our Apostle loses no Christian from Obedience and Rule of the Law,
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but he dares not trust a believer to walk without his keeper, as if he judged no otherwise of him then of a Malector of New-gate, who would runne away, rob, kill,
but he dares not trust a believer to walk without his keeper, as if he judged no otherwise of him then of a Malector of Newgate, who would run away, rob, kill,
all the restraint that Law layes on a naturall man, is when the conscience is wakened or some great plague is on Pharaoh, then he dare not keep the people captive;
all the restraint that Law lays on a natural man, is when the conscience is wakened or Some great plague is on Pharaoh, then he Dare not keep the people captive;
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but Rom. 3.9, 10, 11. among the whole Tribe and race of mankinde, Iewes and Gentiles see what they care for the Antinomian Goaler, the law, they believe not one word of the Law saith, ver. 11. there is none that understandeth, there is none that seeketh God, ver. 12. They are all gone out of the way (where is the keeper,
but Rom. 3.9, 10, 11. among the Whole Tribe and raze of mankind, Iewes and Gentiles see what they care for the Antinomian Goalkeeper, the law, they believe not one word of the Law Says, ver. 11. there is none that understands, there is none that seeks God, ver. 12. They Are all gone out of the Way (where is the keeper,
now and his sword, and speare?) they are altogether become unprofitable, there is none that doth good, no not one, ver. 13. their throat is an open grave, with their tongues they have used deceit, the poyson of Asps is under their lips, &c. The law layeth not naturally a bridle on the outer man;
now and his sword, and spear?) they Are altogether become unprofitable, there is none that does good, no not one, ver. 13. their throat is an open grave, with their tongues they have used deceit, the poison of Asps is under their lips, etc. The law Layeth not naturally a bridle on the outer man;
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but observe that the conscience be restrained and awed by the Law, and under any naturall remorse for sinne committed or to bee committed, is a sinfull bondage that Christ must deliver us us from. 1. Then stupefaction and deadnesse of conscience not to care for the law of God, more then a prisoner who has broken goale,
but observe that the conscience be restrained and awed by the Law, and under any natural remorse for sin committed or to be committed, is a sinful bondage that christ must deliver us us from. 1. Then stupefaction and deadness of conscience not to care for the law of God, more then a prisoner who has broken goal,
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Davids bones broken for his adultery and murther, must be the power of old lusts in him. 3. Then the lesse tendernesse of conscience and feare for sinne as sinne, the more mortification of lust. 4. Grace as grace stupifieth and deadeth conscience, so Antinomians must teach.
Davids bones broken for his adultery and murder, must be the power of old Lustiest in him. 3. Then the less tenderness of conscience and Fear for sin as sin, the more mortification of lust. 4. Grace as grace stupifieth and deadeth conscience, so Antinomians must teach.
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There was a keeper over Iob, that he durst not lift up his hand against the Fatherlesse, cap. 31. why, ver. 27. For destruction from God was a terrour to me,
There was a keeper over Job, that he durst not lift up his hand against the Fatherless, cap. 31. why, ver. 27. For destruction from God was a terror to me,
and this keeper in the conscience, smites Davids heart, when he renteth but the lap of Sauls garment, and keeps him that hee dare not kill him; this was not legall bondage;
and this keeper in the conscience, smites Davids heart, when he renteth but the lap of Saul's garment, and keeps him that he Dare not kill him; this was not Legal bondage;
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for Christ commandeth (Math. 10.28, 29. Luk. 12 5.) us to feare him that can cast both soule and body in Hell, rather ere we deny him before men who can but kill the body, & 1 Pet. 2.17. Col. 3.22. Act. 9.31. Act. 13.16. it is commanded to us:
for christ commands (Math. 10.28, 29. Luk. 12 5.) us to Fear him that can cast both soul and body in Hell, rather ere we deny him before men who can but kill the body, & 1 Pet. 2.17. Col. 3.22. Act. 9.31. Act. 13.16. it is commanded to us:
but Mr Town will have the believer so free, so perfect, as the Law needeth not to teach and direct him in one step, he doth all without a keeper or one letter of a command, by the free impulsion of a Spirit separated from Scripture;
but Mr Town will have the believer so free, so perfect, as the Law needs not to teach and Direct him in one step, he does all without a keeper or one Letter of a command, by the free impulsion of a Spirit separated from Scripture;
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but a Spirit separated from the Gospel and all letter of it, and from the Law, guides him. Towne, Pag. 5.6. But I muse why you omit to show what it is to be under gra•e, which is the member opposite to being under the Law.
but a Spirit separated from the Gospel and all Letter of it, and from the Law, guides him. Town, Page 5.6. But I muse why you omit to show what it is to be under gra•e, which is the member opposite to being under the Law.
Paul treat•th of sanctification, and yet maketh this contrariety of being under the Law, and under grace, the Law must be •aken comprehensively, with all his offices and authority,
Paul treat•th of sanctification, and yet makes this contrariety of being under the Law, and under grace, the Law must be •aken comprehensively, with all his Offices and Authority,
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Answ. Dr Taylor did not omit to expound what it is to be under grace, if you had not omitted to read his words, he is cleare to any unpartiall Reader; but let your exposion stand;
Answer Dr Taylor did not omit to expound what it is to be under grace, if you had not omitted to read his words, he is clear to any unpartial Reader; but let your Exposition stand;
and to remaine under the Law as a rule of rightenesse and to walk holily as being obliged from the conscience of any command either of Law or Gospel, is legall bondage from which Christ has set us free;
and to remain under the Law as a Rule of rightenesse and to walk holily as being obliged from the conscience of any command either of Law or Gospel, is Legal bondage from which christ has Set us free;
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as to be circumcised is a part of the Law-yoke so they teach; then to be inherently holy is unlawfull to Antinomians. Mr Town, Pag. 6. Yet I wish that I be not mis-taken, for I never deny the Law to be an eternall and inviolable rule of righteousnesse:
as to be circumcised is a part of the Law-yoke so they teach; then to be inherently holy is unlawful to Antinomians. Mr Town, Page 6. Yet I wish that I be not mistaken, for I never deny the Law to be an Eternal and inviolable Rule of righteousness:
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Answ. 1. I wish Mr Towne doe mistake, for hee that teacheth that believers are freed from the Law, as a rule teaching, directing, and from the Law with all its offices and authority ;
Answer 1. I wish Mr Town do mistake, for he that Teaches that believers Are freed from the Law, as a Rule teaching, directing, and from the Law with all its Offices and Authority;
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for so (saith Towne) he should not be under grace, which is contrary to the Apostle, Rom. 6.14. and yet he is under the Law as an eternall and inviolable rule of righteousnesse;
for so (Says Town) he should not be under grace, which is contrary to the Apostle, Rom. 6.14. and yet he is under the Law as an Eternal and inviolable Rule of righteousness;
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but Mr Towne saith The grace of the Gospel truly conformeth us to the eternall and inviolable rule of righteousnesse, Ergo, &c. 3. An inviolable rule of justice cannot be violated and contravened by these to whom it is a rule without sinne, else its not an unviolable rule;
but Mr Town Says The grace of the Gospel truly conformeth us to the Eternal and inviolable Rule of righteousness, Ergo, etc. 3. an inviolable Rule of Justice cannot be violated and contravened by these to whom it is a Rule without sin, Else its not an unviolable Rule;
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then as believers are obliged not to murther, not to commit adultery, so must they be under the inviolable rule of righteousnesse, contrary to which Antinomians teach.
then as believers Are obliged not to murder, not to commit adultery, so must they be under the inviolable Rule of righteousness, contrary to which Antinomians teach.
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but the truth is neither Law nor Gospel giveth grace, but the God of grace hath promised in the Gospel grace and a new heart and a new spirit to the Elect,
but the truth is neither Law nor Gospel gives grace, but the God of grace hath promised in the Gospel grace and a new heart and a new Spirit to the Elect,
the Law leaveth not off to be the rule of tighreousnesse, though it cannot effectually make its disciples holy and conforme to the rule, no more then the Gospel should not be the Law and rule of faith,
the Law Leaveth not off to be the Rule of tighreousnesse, though it cannot effectually make its Disciples holy and conform to the Rule, no more then the Gospel should not be the Law and Rule of faith,
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and it were better they had never heard nor known the way of truth. Towne pag. 6.7. Rom. 7.6. The meaning is, through faith is bred assured confidence, lively hope, pure love toward God, invocation of his name, without all wavering or doubting or questioning his good-will, audience and acceptance, which could never be attained by all the zeal and conscience towards God according to the Law of workes.
and it were better they had never herd nor known the Way of truth. Town page. 6.7. Rom. 7.6. The meaning is, through faith is bred assured confidence, lively hope, pure love towards God, invocation of his name, without all wavering or doubting or questioning his goodwill, audience and acceptance, which could never be attained by all the zeal and conscience towards God according to the Law of works.
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— and the knowledge of the glory of God, is given according to a covenant of meere grace, without addition or mixture of works — and the opposition is plaine to be not so much b•tweene the grosse hypocrite (who is only brought to outward subjection,
— and the knowledge of the glory of God, is given according to a Covenant of mere grace, without addition or mixture of works — and the opposition is plain to be not so much b•tweene the gross hypocrite (who is only brought to outward subjection,
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and correspondency to the Law) as betweene him that in good earnest and in downe uprightnesse of heart, giveth over himself wholly to the Law of God, Rom. 10.2. ( as the wife to the husband and guid of her youth) to be ordered in all things inwardly and outwardly after the minde of God therein, according to his legal conscience, which is never pacified with works,
and correspondency to the Law) as between him that in good earnest and in down uprightness of heart, gives over himself wholly to the Law of God, Rom. 10.2. (as the wife to the husband and guide of her youth) to be ordered in all things inwardly and outwardly After the mind of God therein, according to his Legal conscience, which is never pacified with works,
Answ. This is a close perverting of the word of truth. 1. The Antinomian faith may here be smelled, that by faith is bred assured confidence, without all wavering, feare or doubting, &c. Then whoever once doubt or waver, are yet under the Law of works;
Answer This is a close perverting of the word of truth. 1. The Antinomian faith may Here be smelled, that by faith is bred assured confidence, without all wavering, Fear or doubting, etc. Then whoever once doubt or waver, Are yet under the Law of works;
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a doctrine of dispaire to broken reeds, who are not und•r the •aw, but married to a new husband Christ, and yet cry, Lord, I beleeve, help my unbelief:
a Doctrine of despair to broken reeds, who Are not und•r the •aw, but married to a new husband christ, and yet cry, Lord, I believe, help my unbelief:
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when Grace is the fountaine and cause of our walking in Christ, 2 Cor. 1.10. by the grace of God, wee had our conversation in tht world, in simplicitie and godly sincerity, 1 Cor. 15.10. I laboured more abundantly then they all, yet not I, but the grace of God, that is in mee.
when Grace is the fountain and cause of our walking in christ, 2 Cor. 1.10. by the grace of God, we had our Conversation in that world, in simplicity and godly sincerity, 1 Cor. 15.10. I laboured more abundantly then they all, yet not I, but the grace of God, that is in me.
for that which is common not to grosse hypo•rites only, but to all naturall men out of Christ, is ascribed to the man that is under the Law, by the Apostle,
for that which is Common not to gross hypo•rites only, but to all natural men out of christ, is ascribed to the man that is under the Law, by the Apostle,
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as a young vigorus mother bringeth forth children, lusts of the flesh to death, as married to hell and the second death, vers. 5. (4) He serves God according to the oldnesse of the letter, that is carnally, hypocritically,
as a young vigorous mother brings forth children, Lustiest of the Flesh to death, as married to hell and the second death, vers. 5. (4) He serves God according to the oldness of the Letter, that is carnally, hypocritically,
Yet Mr. Towne extolls him, as one that in good earnest and downe-rightnesse of heart yeeldeth and giveth over himselfe to the Law of God, (as the wife to the husband) to be instructed and ordered in all things inwardly and outwardly after the minde of God ;
Yet Mr. Town extols him, as one that in good earnest and down-rightness of heart yields and gives over himself to the Law of God, (as the wife to the husband) to be instructed and ordered in all things inwardly and outwardly After the mind of God;
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But I think Antinomians, with Mr. Crispe think the person under the Law in all this chapter to bee the beleever personating or acting the person of a scrupulous beleever under a temptation of doubting:
But I think Antinomians, with Mr. Crisp think the person under the Law in all this chapter to be the believer personating or acting the person of a scrupulous believer under a temptation of doubting:
in the first part of the chapter, of one in the flesh, and so unrenewed, vers. 5. For when wee was in the flesh, &c. and of one that is dead to the Law, married to Christ, and serves the Lord spiritually;
in the First part of the chapter, of one in the Flesh, and so unrenewed, vers. 5. For when we was in the Flesh, etc. and of one that is dead to the Law, married to christ, and serves the Lord spiritually;
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and a fruit of our marriage to God, that (vers. 4) we• bring forth fruits to God, and walk holily. 2. That the motions of sinnes bring forth wicked works,
and a fruit of our marriage to God, that (vers. 4) we• bring forth fruits to God, and walk holily. 2. That the motions of Sins bring forth wicked works,
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Now Mr. Towne as setting himselfe to contradict Paul, saith pag. 6. This is an addition and mixture of works and faith, and cannot stand with a covenant of meere grace. Towne pag. 8.
Now Mr. Town as setting himself to contradict Paul, Says page. 6. This is an addition and mixture of works and faith, and cannot stand with a Covenant of mere grace. Town page. 8.
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and extent that Christ was under it as a mediator? But was not Christ under the Rule and obedience also as well as under the Raigne to death, seeing he came to doe the will of his father,
and extent that christ was under it as a Mediator? But was not christ under the Rule and Obedience also as well as under the Reign to death, seeing he Come to do the will of his father,
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and fulfill all righteousnesse, Mat. 3.15. Answ. 1. Wee cannot every way be said to be redeemed from the Law, in that same sence that Christ was under it:
and fulfil all righteousness, Mathew 3.15. Answer 1. we cannot every Way be said to be redeemed from the Law, in that same sense that christ was under it:
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then why did Christ command us to imitate him in doing his fathers will, and submitting to that same Ru•e, that hee submitted to, as is clear, Matth. 11.29. learne of mee that am meek, Ioh. 15.10.
then why did christ command us to imitate him in doing his Father's will, and submitting to that same Ru•e, that he submitted to, as is clear, Matthew 11.29. Learn of me that am meek, John 15.10.
and abide in his love, Ioh. 14.15. If yee love me, keep my commandments, Ioh. 13.15. For I have given you example, that yee should doe as I have done unto you, Ephes. 5.1.2. Rev. 3.21. Heb. 12.1. 1 Pet. 2.21.22. Ioh. 15.23.
and abide in his love, John 14.15. If ye love me, keep my Commandments, John 13.15. For I have given you Exampl, that ye should do as I have done unto you, Ephesians 5.1.2. Rev. 3.21. Hebrew 12.1. 1 Pet. 2.21.22. John 15.23.
but Antinomians say that these that be in Christ are not under the Law, or commands of the word, (even of the letter of the Gospel) as the rule of life,
but Antinomians say that these that be in christ Are not under the Law, or commands of the word, (even of the Letter of the Gospel) as the Rule of life,
and that Christians are not bound to conforme themselves in their life to the directions of the word, contrary to Psal. 119.9. Esai. 8.20. and contrary to all the gospel-exhortations given in the New Testament by Christ and his Apostles;
and that Christians Are not bound to conform themselves in their life to the directions of the word, contrary to Psalm 119.9. Isaiah. 8.20. and contrary to all the gospel-exhortations given in the New Testament by christ and his Apostles;
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and they say that the example of Christs life, (even in subjecting himselfe to the law as a rule of righteousnesse) is not a paterne according to which we are to act and live :
and they say that the Exampl of Christ life, (even in subjecting himself to the law as a Rule of righteousness) is not a pattern according to which we Are to act and live:
and all the cloud of witnesses to be no rule to us; to which I oppose that one precious word of the beloved disciple, 1 Ioh. 2.26. He that saith he abideth in him, ought so to walke even as he hath walked.
and all the cloud of Witnesses to be no Rule to us; to which I oppose that one precious word of the Beloved disciple, 1 John 2.26. He that Says he Abideth in him, ought so to walk even as he hath walked.
and convert the soule, are rejected by them, as not obliging the conscience, such as are the Law, the letter of the Gospel, all the promises, exhor••tions and precepts of the Gospel, the example of the Lord, who commandeth us, 1 Pet. 1. to be holy as he is holy, the example of Christ, of all the Prophets, Apostles, Martyrs and Saints, because all these are some other thing then grace, and may prove ineffectuall: hence
and convert the soul, Are rejected by them, as not obliging the conscience, such as Are the Law, the Letter of the Gospel, all the promises, exhor••tions and Precepts of the Gospel, the Exampl of the Lord, who commands us, 1 Pet. 1. to be holy as he is holy, the Exampl of christ, of all the prophets, Apostles, Martyrs and Saints, Because all these Are Some other thing then grace, and may prove ineffectual: hence
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1. The Gospel as contradistinguished from the Law, is not the Gospel written or preached, but the grace that resideth no where but in God and in Iesus Christ, is the Gospel;
1. The Gospel as contradistinguished from the Law, is not the Gospel written or preached, but the grace that resideth no where but in God and in Iesus christ, is the Gospel;
or new Spirit, the circumcised, the opened heart, the Law in the inward parts, the one heart, the renewed minde, the inner man, the Law of the mind, Christ dwelling in the heart by faith) mentioned in the Gospel, is not meant of Grace,
or new Spirit, the circumcised, the opened heart, the Law in the inward parts, the one heart, the renewed mind, the inner man, the Law of the mind, christ Dwelling in the heart by faith) mentioned in the Gospel, is not meant of Grace,
then to honour Father and mother which Paul certainly commandeth as a Gospel-dutie, Ephes. 6.1.2. and the loving of our brother to which Iohn. 1. Epist. c. 2. c. 3. c. 4. c. 5. exhorteth us unto, should involve us in a curse; which is absurd.
then to honour Father and mother which Paul Certainly commands as a Gospel-duty, Ephesians 6.1.2. and the loving of our brother to which John. 1. Epistle c. 2. c. 3. c. 4. c. 5. exhorteth us unto, should involve us in a curse; which is absurd.
for Antinomians contend that we are the same way freed from the morall law, as it is a rule of Righteousnesse, that we are freed from the Ceremoniall law;
for Antinomians contend that we Are the same Way freed from the moral law, as it is a Rule of Righteousness, that we Are freed from the Ceremonial law;
and the gr•ce of the Gospel, from the literall observing of circumcision, Act. 15. & Gal. •. 1, 2, •, 4. as the Ceremoniall Law is a rule of righteousnesse;
and the gr•ce of the Gospel, from the literal observing of circumcision, Act. 15. & Gal. •. 1, 2, •, 4. as the Ceremonial Law is a Rule of righteousness;
and thereupon be circumcised, and should renounce the law of •eremonies as a rule of righteous walking as Antinomians professe they obey father and mother and love their brother,
and thereupon be circumcised, and should renounce the law of •eremonies as a Rule of righteous walking as Antinomians profess they obey father and mother and love their brother,
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The Spirit is free, why will yee controule and rule it by the Law, whereas the nature of the Spirit is freely to conforme the heart and life to the outward rule of the Law without the help of the Law,
The Spirit is free, why will ye control and Rule it by the Law, whereas the nature of the Spirit is freely to conform the heart and life to the outward Rule of the Law without the help of the Law,
and thus while a believer serveth in newnesse of the Spirit, the Spirit freely and cheerefully moving him and inclining him to keep the Law which is meerely passive, herein they doe wickedly who hence take liberty to sinne.
and thus while a believer serves in newness of the Spirit, the Spirit freely and cheerfully moving him and inclining him to keep the Law which is merely passive, herein they do wickedly who hence take liberty to sin.
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and brings forth but mixt obedience or finer hypoc•isie (saith Saltmarsh ) and Mr Town saith that it is to controule the free Spirit, and to rule it by a Law;
and brings forth but mixed Obedience or finer hypoc•isie (Says Saltmarsh) and Mr Town Says that it is to control the free Spirit, and to Rule it by a Law;
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and Familists of new England (as the old Libertines) say all verball Covenants or covenants expressed in words are covenants of works and such as strike men off from Christ ;
and Familists of new England (as the old Libertines) say all verbal Covenants or Covenants expressed in words Are Covenants of works and such as strike men off from christ;
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and the Spirit, whereas 1. that which the Scripture saith, the Spirit of God saith; the command and Gospel promise is the sense and minde of the holy Spirit ;
and the Spirit, whereas 1. that which the Scripture Says, the Spirit of God Says; the command and Gospel promise is the sense and mind of the holy Spirit;
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for that the Scripture is q•ickned by the Spirit, 2 Tim. 3.16. and the Word is the seed of God, and of the new birth, 1 Pet. 1.23. and mighty in operation, and powerfull and sharper then a two-edged sword, Hebr. 8.12.
for that the Scripture is q•ickned by the Spirit, 2 Tim. 3.16. and the Word is the seed of God, and of the new birth, 1 Pet. 1.23. and mighty in operation, and powerful and sharper then a two-edged sword, Hebrew 8.12.
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this is but finer hypocrisie in Ioseph and Iob, and a controuling of the free Spirit ; better believe David, Psal. 119.6. Then shall I not be ashamed when I have a respect to all thy Commandements ;
this is but finer hypocrisy in Ioseph and Job, and a controlling of the free Spirit; better believe David, Psalm 119.6. Then shall I not be ashamed when I have a respect to all thy commandments;
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if therefore Adam should obey God out of conscience to Gods command ( eat not) he should either controule the free Lord in his working, which none in conscience can say,
if Therefore Adam should obey God out of conscience to God's command (eat not) he should either control the free Lord in his working, which none in conscience can say,
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because the Lord •esus commandeth them, but they must sin in so doing because they controule the free Spirit of God, in not obeying for the free impulsion of the Spirit, ▪ but for the literall command ▪ of God;
Because the Lord •esus commands them, but they must sin in so doing Because they control the free Spirit of God, in not obeying for the free impulsion of the Spirit, ▪ but for the literal command ▪ of God;
but its blasphemy to say that there is a contraiety between the letter of the Lords command either in Law or Gospel, and the free impulsion of the Spirit working •in us by grace to will, doe, and obey the command:
but its blasphemy to say that there is a contraiety between the Letter of the lords command either in Law or Gospel, and the free impulsion of the Spirit working •in us by grace to will, do, and obey the command:
nor obey they from the power of an outward command, nor doe they controule the free Spirit, because the very letter and outward commandement enjoyneth inward, spiri•uall sincere obedience farre from hypocrisie,
nor obey they from the power of an outward command, nor do they control the free Spirit, Because the very Letter and outward Commandment enjoineth inward, spiri•uall sincere Obedience Far from hypocrisy,
for the Law is spirituall and holy, and good, and most just, its a cleane and undefiled Law, Psal. 119. & Rom. 7. is the expresse and image of th• good, acceptable, and perfect will of God, Rom. 12.2.
for the Law is spiritual and holy, and good, and most just, its a clean and undefiled Law, Psalm 119. & Rom. 7. is the express and image of th• good, acceptable, and perfect will of God, Rom. 12.2.
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2. The letter of the Gospel carrieth to us and holdeth forth free grace, openeth the bowels and heart of Christ, calleth on the weary and loaden, to come to Christ, speaketh heaven, glory,
2. The Letter of the Gospel Carrieth to us and holds forth free grace, Openeth the bowels and heart of christ, calls on the weary and loaded, to come to christ, speaks heaven, glory,
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Now what Town doth meane in saying that the Spirit freely conformeth the heart and life to the outward rule of the law, without the help of the Law, is heard to conjecture;
Now what Town does mean in saying that the Spirit freely conformeth the heart and life to the outward Rule of the law, without the help of the Law, is herd to conjecture;
for •f the meaning be that the Spirit needeth the he•p of the Law to make us know our sinnes, to humble us and chase us to him who is the end of the Law:
for •f the meaning be that the Spirit needs the he•p of the Law to make us know our Sins, to humble us and chase us to him who is the end of the Law:
then surely the Spirit by the help of the Law worketh these in us, as God maketh cornes to grow by husbandry, raine, good soile and by nature his handmaide, no man can say God works here without the help of the Law;
then surely the Spirit by the help of the Law works these in us, as God makes corns to grow by Husbandry, rain, good soil and by nature his handmaid, no man can say God works Here without the help of the Law;
And Rom. 3. Rom. 7. Gal. 3. & 2 Cor. 3. where the Apostle speaketh of our freedome from the law, he ever speaketh of our freedome from the law as it condemneth, as it worketh wrath, as it involveth us in a curse, as it can justifie us, or give life ;
And Rom. 3. Rom. 7. Gal. 3. & 2 Cor. 3. where the Apostle speaks of our freedom from the law, he ever speaks of our freedom from the law as it Condemneth, as it works wrath, as it involveth us in a curse, as it can justify us, or give life;
never as it doth regulate, direct, teach, and lead us in the way of righteousnesse. Mr Towne, Pag. 9. What freeth a believer from the curse, but because he is a new creature in Christ and is made personally, perfectly and everlastingly righteous? and the principall debt is obedience, the failing wherein bindeth •ver to the curse and death.
never as it does regulate, Direct, teach, and led us in the Way of righteousness. Mr Town, Page 9. What freeth a believer from the curse, but Because he is a new creature in christ and is made personally, perfectly and everlastingly righteous? and the principal debt is Obedience, the failing wherein binds •ver to the curse and death.
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Answ. That new creature is sanctification not justificatification, 2 Cor. 5.17. If any man be in Christ, that is, if he be justified, h• is a new creature, that is, he is sanctified;
Answer That new creature is sanctification not justificatification, 2 Cor. 5.17. If any man be in christ, that is, if he be justified, h• is a new creature, that is, he is sanctified;
how shall it follow that Christ has loosed us from all debt of active obedience, because he has loosed us from a necessity of perfect active obedience under the paine of damnation;
how shall it follow that christ has loosed us from all debt of active Obedience, Because he has loosed us from a necessity of perfect active Obedience under the pain of damnation;
but that he may have ransome-right by merit and conquest to heaven, or to free justification in Christ, the law cannot crave either legall or Evangelick obedience:
but that he may have ransom-right by merit and conquest to heaven, or to free justification in christ, the law cannot crave either Legal or Evangelic Obedience:
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it is the Law condemning and killing called the law of sinne and death, and he saith expressely Christ dyed for this end, ver. 4. that the righteousnesse of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
it is the Law condemning and killing called the law of sin and death, and he Says expressly christ died for this end, for. 4. that the righteousness of the Law might be fulfilled in us, who walk not After the Flesh, but After the Spirit.
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Hen•e I argue, these that ought to fulfill the righteousnesse of the Law, by walking after the Spirit, and mortifying the deeds of the flesh, are not freed from the Law as a rule of right•ousnesse,
Hen•e I argue, these that ought to fulfil the righteousness of the Law, by walking After the Spirit, and mortifying the Deeds of the Flesh, Are not freed from the Law as a Rule of right•ousnesse,
for Paul proveth that there is a commanding power enjoyning rightous walking, above us, even when we are led by the Spirit. 1. Because wee are obliged to minde the things of the Spirit, not of the flesh, ver. 5. 2. To be spiritually minded is life ▪ as to be carnally minded is death eternall, ver. 6. 3. We are to be subject to the Law ;
for Paul Proves that there is a commanding power enjoining righteous walking, above us, even when we Are led by the Spirit. 1. Because we Are obliged to mind the things of the Spirit, not of the Flesh, ver. 5. 2. To be spiritually minded is life ▪ as to be carnally minded is death Eternal, ver. 6. 3. We Are to be Subject to the Law;
then wee cannot walk in the flesh, ver. 8. 5. Because we are dead to sinne, v. 9.10. We are not debters, nor owe we to the flesh any service, v. 10. But sure by a commandement, we owe service to Christ;
then we cannot walk in the Flesh, ver. 8. 5. Because we Are dead to sin, v. 9.10. We Are not debtors, nor owe we to the Flesh any service, v. 10. But sure by a Commandment, we owe service to christ;
but ye are freed from the Law as a rule of righteousnesse, and if I command you to love one another, I bring you back to bondage againe, I clap you up in goale againe and deliver you to your old keeper;
but you Are freed from the Law as a Rule of righteousness, and if I command you to love one Another, I bring you back to bondage again, I clap you up in goal again and deliver you to your old keeper;
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for all the Law (saith he ver. 14.) is fulfilled in this one word, thou shalt love thy neighbour as thy selfe, and ver. 16. There is an expresse command walk in the Spirit: and ver. 18. It might be said then we may live as we list, we are free from all Lords;
for all the Law (Says he ver. 14.) is fulfilled in this one word, thou shalt love thy neighbour as thy self, and for. 16. There is an express command walk in the Spirit: and for. 18. It might be said then we may live as we list, we Are free from all lords;
but yet yee are not lawlesse, yee must be led by the Spirit, and ver. 19. flie the wo•ks of the flesh, ver. 19. such as adultery, fornication, &c. now the law expresly forbiddeth the works of the flesh.
but yet ye Are not lawless, ye must be led by the Spirit, and for. 19. fly the wo•ks of the Flesh, ver. 19. such as adultery, fornication, etc. now the law expressly forbiddeth the works of the Flesh.
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But againe, ver. 7. Paul proponeth the speciall objection of the Carnall Libertine, if we be freed from the Law, what shall we say then? is the Law sinne? this doubt ariseth both from ver 5. & ver. 6. ver. 5. he said the motions of sinne that were by the Law, did work in our members sinfull motions ;
But again, ver. 7. Paul proponeth the special objection of the Carnal Libertine, if we be freed from the Law, what shall we say then? is the Law sin? this doubt arises both from for 5. & for. 6. ver. 5. he said the motions of sin that were by the Law, did work in our members sinful motions;
yet truly in the sight of God, it is no more sinne, then any thing Christ doth, is sinne, we are as cleane of it, ere we commit, it as Christ or the glorified Spirits in heaven,
yet truly in the sighed of God, it is no more sin, then any thing christ does, is sin, we Are as clean of it, ere we commit, it as christ or the glorified Spirits in heaven,
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but that the •aints are meere patients, and blocks in all their holy walking, is grosse Lib•rtinis•e, and maketh God the Author of sin, as before is said,
but that the •aints Are mere patients, and blocks in all their holy walking, is gross Lib•rtinis•e, and makes God the Author of since, as before is said,
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and declareth to the justified man the way he should walk in, and convinceth him of his unrighteousnesse, and dayly faults. Towne pag. 10. The Law wrappeth every man in sinne, for the least transgression;
and Declareth to the justified man the Way he should walk in, and Convinces him of his unrighteousness, and daily Faults. Town page. 10. The Law wrappeth every man in sin, for the least Transgression;
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and who can say I have cleansed my heart, I am pure from sinne? and There is not a just man on earth, that sinneth not : 1 Ioh. 1.10. Prov. 20.9. Eccles. 7.20.
and who can say I have cleansed my heart, I am pure from sin? and There is not a just man on earth, that Sinneth not: 1 John 1.10. Curae 20.9. Eccles. 7.20.
then they have no sinne, nay they cannot sinne, by their arguing, for they will have the curse essentially and unseparably to follow sinne, which is most false, sinne dwelleth in all the justified so long as they are here,
then they have no sin, nay they cannot sin, by their arguing, for they will have the curse essentially and unseparably to follow sin, which is most false, sin dwells in all the justified so long as they Are Here,
Our deliverance from misery and the bondage of the law is two fold, as our misery is twofold. 1. There is a guilt of sin, or our obligation to eternall wrath,
Our deliverance from misery and the bondage of the law is two fold, as our misery is twofold. 1. There is a guilt of since, or our obligation to Eternal wrath,
In regard of the former, wee are freely and perfectly justified and pardoned at once, from all sinnes, in our person and state, through the sence of this,
In regard of the former, we Are freely and perfectly justified and pardoned At once, from all Sins, in our person and state, through the sense of this,
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and in regard of deliverance from temporall judgements and doubtings, and fears of eternall wrath, eve•y day while we seeke dayly bread, we des••e •hat our sinnes may be forgiven;
and in regard of deliverance from temporal Judgments and doubtings, and fears of Eternal wrath, eve•y day while we seek daily bred, we des••e •hat our Sins may be forgiven;
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but the Law of works is not so enwrapt and entwined together (as Mr. Towne dreameth) that if a man lay hands on any, even the least linke, he inevitably pulleth the whole chaine on himselfe,
but the Law of works is not so enwrapped and entwined together (as Mr. Town dreameth) that if a man lay hands on any, even the least link, he inevitably pulls the Whole chain on himself,
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and as the way to the possession of the kingdome, they are no• unlawfull, but commanded as necessary duties, by which an entrance is ministered to us into the heavenly kingdome.
and as the Way to the possession of the Kingdom, they Are no• unlawful, but commanded as necessary duties, by which an Entrance is ministered to us into the heavenly Kingdom.
for where the Scripture saith, wee are s•ved by Grace, without works, as Tit. 3 Ephes. 2. salvation is spoken of there in regard of the title, right, jus, or claim the Saints have to heaven excluding all merits of works;
for where the Scripture Says, we Are s•ved by Grace, without works, as Tit. 3 Ephesians 2. salvation is spoken of there in regard of the title, right, jus, or claim the Saints have to heaven excluding all merits of works;
our obedience is not full, compleat and perfect; only they are counted so, and accepted in Christ, Phil. 4.18. Heb. 13.15, 16. Col. 3.17. Mr Towne answereth with other Antinomians; The just and wise God who accepteth every thing by due weight and measure ▪ as it is found to bee, hee doth not, nay cannot account that which is but inchoat and partiall for full and compleat obedience;
our Obedience is not full, complete and perfect; only they Are counted so, and accepted in christ, Philip 4.18. Hebrew 13.15, 16. Col. 3.17. Mr Town Answers with other Antinomians; The just and wise God who Accepteth every thing by due weight and measure ▪ as it is found to be, he does not, nay cannot account that which is but inchoat and partial for full and complete Obedience;
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nor can it stand with justice to accept any thing which is not first perfect, seeing that perfection and absolutenesse is the ground of acceptance, both of our persons and performances;
nor can it stand with Justice to accept any thing which is not First perfect, seeing that perfection and absoluteness is the ground of acceptance, both of our Persons and performances;
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but hee hath manifested by scripture, that what ever is not absolutely perfect, is detestable and accursed, Gal. 3.10. Hab. 1.13. Rom. 1.18. The proposition is grounded on the immutablenesse of Gods nature, who cannot deny himselfe, Iam. 1.18 and his exact justice, who will not suffer the losse of the least title of his righteousnesse, Mat. 5.18. God is no respecter of persons, his Law inviolable, and can suffer no abatement.
but he hath manifested by scripture, that what ever is not absolutely perfect, is detestable and accursed, Gal. 3.10. Hab. 1.13. Rom. 1.18. The proposition is grounded on the immutableness of God's nature, who cannot deny himself, Iam. 1.18 and his exact Justice, who will not suffer the loss of the least title of his righteousness, Mathew 5.18. God is no respecter of Persons, his Law inviolable, and can suffer no abatement.
Answ. God in justification accounts us righteous in Christ, and positively guiltlesse, as freed from obligation to eternall wrath, and cloathed with Christs righteousnesse;
Answer God in justification accounts us righteous in christ, and positively guiltless, as freed from obligation to Eternal wrath, and clothed with Christ righteousness;
but God doth not account these works positively worthy of life eternall, even in Christ, as he accounteth our persons, far lesse doth he judge them meritorious:
but God does not account these works positively worthy of life Eternal, even in christ, as he accounteth our Persons, Far less does he judge them meritorious:
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even to a cup of cold water, Ioh. 14.21.23. Matth. 10.42. 2. Thess. 1.7. Heb. 6.10. and that of free-grace, they are called perfect as perfection is opposed to hypocriticall;
even to a cup of cold water, John 14.21.23. Matthew 10.42. 2. Thess 1.7. Hebrew 6.10. and that of Free grace, they Are called perfect as perfection is opposed to hypocritical;
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but not perfect simply, Phil. 3.12. but the acceptance of our works in Christ is an acceptance inferior to the acceptance of our persons in justification;
but not perfect simply, Philip 3.12. but the acceptance of our works in christ is an acceptance inferior to the acceptance of our Persons in justification;
hence God takes pleasure in th•se that feare him, because they feare him, not as though his love quoad affectum, in it selfe had a cause in the creature,
hence God Takes pleasure in th•se that Fear him, Because they Fear him, not as though his love quoad affectum, in it self had a cause in the creature,
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or can wax or encrease, or can admit of a change, but because he bestoweth the fruits of his love out of free-grace and a gratious promise, to our sincere walking,
or can wax or increase, or can admit of a change, but Because he bestoweth the fruits of his love out of Free grace and a gracious promise, to our sincere walking,
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This is the Papists argument against the imputed righteousnesse of Christ, which Antinomians being ▪ utterly ignorant of the nature of justification, bring against us;
This is the Papists argument against the imputed righteousness of christ, which Antinomians being ▪ utterly ignorant of the nature of justification, bring against us;
or really and physically, that God cannot account perfect, that is, God cannot account it and the doer, legally free from obligation to eternall wrath,
or really and physically, that God cannot account perfect, that is, God cannot account it and the doer, legally free from obligation to Eternal wrath,
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we meane not by removing of the sinne of these works, the totall annihilation of sinne, in its essence root and branch, it dwelleth in us in its compleat essence while we are here, Rom. 7.17.23. Prov. 20.9. 1 Ioh. 1.8.10. only the dominion, by sanctification, is abated, and the guilt or obligation to eternall wrath is removed in justification;
we mean not by removing of the sin of these works, the total annihilation of sin, in its essence root and branch, it dwells in us in its complete essence while we Are Here, Rom. 7.17.23. Curae 20.9. 1 John 1.8.10. only the dominion, by sanctification, is abated, and the guilt or obligation to Eternal wrath is removed in justification;
for God is no lesse, just, righteous, immutable, true, no respecter of persons, and his Law inviolable in his accounting of persons righteous and perfect,
for God is no less, just, righteous, immutable, true, no respecter of Persons, and his Law inviolable in his accounting of Persons righteous and perfect,
Now that the fruits and the tree are both good, and simply perfect and all the works of the justified perfect in Christ, is a point of new divinity very contrary,
Now that the fruits and the tree Are both good, and simply perfect and all the works of the justified perfect in christ, is a point of new divinity very contrary,
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Answ. 1. Iohn takes in himselfe. 2. He speaketh of such as confesse their sinnes and are pardoned, ver. 9. (2) of such as have an Advocate in heaven, if they sinne, chap. 2.1. and these are the justified, and regenerate, and Prov. 20.9.
Answer 1. John Takes in himself. 2. He speaks of such as confess their Sins and Are pardoned, ver. 9. (2) of such as have an Advocate in heaven, if they sin, chap. 2.1. and these Are the justified, and regenerate, and Curae 20.9.
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but sendeth a Law-defiance to all mankinde, justified, or not justified; yea, Eccles. 7.20. There is not a just man on earth, that doth good and sinneth, no ;
but sends a Law-defiance to all mankind, justified, or not justified; yea, Eccles. 7.20. There is not a just man on earth, that does good and Sinneth, no;
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for Antinomians say if Christ esteeme our works perfect, he may account us righteous for them and we may bee said to be justified both by works and by grace,
for Antinomians say if christ esteem our works perfect, he may account us righteous for them and we may be said to be justified both by works and by grace,
because its free grace that the Lord accounts our works Righteous: (4) Wee constantly deny that Christ by his death, hath given to our good works a power of meriting heaven,
Because its free grace that the Lord accounts our works Righteous: (4) we constantly deny that christ by his death, hath given to our good works a power of meriting heaven,
D. Crisp his foule Libertinisme, that Paul Rom. 7. •••sonateth a scrupulous conscience, and had no reall cause to confesse sinne, or complaine of it, or feare it.
D. Crisp his foul Libertinism, that Paul Rom. 7. •••sonateth a scrupulous conscience, and had no real cause to confess sin, or complain of it, or Fear it.
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The double dealing of Antinomian Preachers in confessing of sinnes in publique, their confession being onely in regard of the unbeleevers mixed with beleevers.
The double dealing of Antinomian Preachers in confessing of Sins in public, their Confessi being only in regard of the unbelievers mixed with believers.
Saltmarsh in hi• Free-grace, cap. V. pag. 92 93. It is a lie and not a Gospel-secret, that none are to question their faith, whether it be true or no.
Saltmarsh in hi• Free grace, cap. V. page. 92 93. It is a lie and not a Gospel secret, that none Are to question their faith, whither it be true or no.
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Coelestis ira quos premit miseros fa•it. Humana nullos. Gods Anger against Christ. Many edges of words in Christs complaint, My God, my God why hast thou, &c.
Coelestis ira quos premit miseros fa•it. Humana nullos. God's Anger against christ. Many edges of words in Christ complaint, My God, my God why hast thou, etc.
The true reason why God onely knoweth the h•art, the reason of Suarez refused. Suarez tom. de D•o & Angel•s, lib 2 ▪ de potentia inte•lecti•a Angelo•um natura. c•p. 23. n 17.
The true reason why God only Knoweth the h•art, the reason of Suarez refused. Suarez tom. de D•o & Angel•s, lib 2 ▪ de potentia inte•lecti•a Angelo•um Nature. c•p. 23. n 17.
Conditions absolutly in our will, which we may performe or not perform as see•eth good to free-will, loosed from al divine predetermination, were •either in Adam before the fall, nor in elect Angels.
Conditions absolutely in our will, which we may perform or not perform as see•eth good to freewill, loosed from all divine predetermination, were •either in Adam before the fallen, nor in elect Angels.
The two extremes of Arminians and Antinomians the former d•stroying grace, and making the letter of the Gospel-grace, the latter, destroying the letter of the written Gospel, and all action in the regenerat, and turning a•l commands and Evangelike exhortations into celestiall and immediate rapts of the Spirit.
The two extremes of Arminians and Antinomians the former d•stroying grace, and making the Letter of the Gospel-grace, the latter, destroying the Letter of the written Gospel, and all actium in the regenerate, and turning a•l commands and Evangelic exhortations into celestial and immediate rapts of the Spirit.
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God is various in his dispensation, in drawing sou•e 〈 ◊ 〉, some r•ughly, some that to their sense they can tell you day and hour they were borne over againe; others are drawne, but know not when, where, or how.
God is various in his Dispensation, in drawing sou•e 〈 ◊ 〉, Some r•ughly, Some that to their sense they can tell you day and hour they were born over again; Others Are drawn, but know not when, where, or how.
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Some Propheticall impulsions have beene in many of our first Reformers and others that succeeded them but these are not ordinary rules of rejecting Scriptures.
some Prophetical impulsions have been in many of our First Reformers and Others that succeeded them but these Are not ordinary rules of rejecting Scriptures.
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The learned Gentleman M. Ed. Liegh in Critica Sacra on the old Test. thinketh, not without good reason, that the Greek word NONLATINALPHABET, to perswade, comes from this.
The learned Gentleman M. Ed. Liegh in Critica Sacra on the old Test. Thinketh, not without good reason, that the Greek word, to persuade, comes from this.
NONLATINALPHABET mussi•are, submissa voce loqui, quod occul•um velis. 2 S•m. 12 19. So Isai. 3.3. the prudent and wise man h•th such a name, as to charme and bewitch as •loquent Orators doe, or Exorcists and Con•urers of Spirits. NONLATINALPHABET conjungere, sociare, by enchanting. Deut. 18.11. Isai. 47.9. Septuaginta. NONLATINALPHABET.
mussi•are, Subject voce loqui, quod occul•um velis. 2 S•m. 12 19. So Isaiah 3.3. the prudent and wise man h•th such a name, as to charm and bewitch as •loquent Orators do, or Exorcists and Con•urers of Spirits. conjungere, sociare, by enchanting. Deuteronomy 18.11. Isaiah 47.9. Septuagint..
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Did Ruiz to. de provid. & predefinitionibus per totum. The Vaga necessit•s, the confused, indefinite morall necessity of late devised by Jesuites is not sufficient to conversion. The Lord removeth resisting power.
Did Ruiz to. de provide. & predefinitionibus per totum. The Vaga necessit•s, the confused, indefinite moral necessity of late devised by Jesuits is not sufficient to conversion. The Lord Removeth resisting power.
The covenant between the Father and the Sonne in making good the articles of the treaty must depend on our free will, if Christ draw not sinners invi•cibly.
The Covenant between the Father and the Son in making good the Articles of the treaty must depend on our free will, if christ draw not Sinners invi•cibly.
Crispe vol. •. Serm. 4 pag. 110.111. Antinomians reject the narrow way that lead• to life; their exposition of Ma•h. 7.14. rejected as false and fleshly.
Crisp vol. •. Sermon 4 page. 110.111. Antinomians reject the narrow Way that lead• to life; their exposition of Ma•h. 7.14. rejected as false and fleshly.
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It was the old error of the Libertines ▪ of Antonius Po•quius Priest as Calvine saith, I•struct. ad Libertinos cap 23. in opuscu. pag. 460. so Pocquius existimabam me aliquid intelligere, nec quicquam intelligo: deus enim intellectus meus est, & virtus mea, & salus mea. Calv•ne answers excellently ▪ Homo quidem fidelis, se nihil ex seipso intelligere ceaset; sed an propteria debet ••culos c•an•dere, ne quid intueatur, ut vult iste insanus? A man (saith Calvine) in Christ judgeth that he understandeth nothing of himselfe, (and so that he can neither pray nor beleeve, without the Spirit) but shall he therefore close his eyes, that hee may understand nothing at all, as this phrantick man imagines.
It was the old error of the Libertines ▪ of Antonius Po•quius Priest as Calvin Says, I•struct. ad Libertines cap 23. in opuscu. page. 460. so Pocquius existimabam me Aliquid intelligere, nec quicquam intelligo: deus enim Intellectus meus est, & virtus mea, & salus mea. Calv•ne answers excellently ▪ Homo quidem Fidelis, se nihil ex Seipso intelligere ceaset; said an propteria debet ••culos c•an•dere, ne quid intueatur, ut vult iste insanus? A man (Says Calvin) in christ Judgeth that he understands nothing of himself, (and so that he can neither pray nor believe, without the Spirit) but shall he Therefore close his eyes, that he may understand nothing At all, as this phrantick man imagines.
Henry Nicholas of low Germany taught the same doctrine, a hundred yeares agoe. Cha. 1. Sent. 9 For behold in this present day is the glorious comming of the Lord Jesus Christ, with the many thousands of his Saints, he commeth manifested, which hath set himselfe now upon the seat of his Majestie, for to judge in this same day, which the Lord hath ordained, the whole world with equity: and Chap. 35. Sent. 8. Behold, in this present day is this Scripture fulfilled, Esai 26. Dan. 12 ▪ 4. Esdras 7. 1 Thess. 4. Matth. 24. and 25. Luke 17. Acts 1. Matth. 24. Revel. 14. according to the testimony of the Scripture, the raising up and resurrection of the Lords dead commeth also to passe presently in this same day, through the appearing of the comming of of Christ in his Majestie, &c. So this man denyeth any life to come, or any Resurrection, to which way Antinomians encline.
Henry Nicholas of low Germany taught the same Doctrine, a hundred Years ago. Cha. 1. Sent. 9 For behold in this present day is the glorious coming of the Lord jesus christ, with the many thousands of his Saints, he comes manifested, which hath Set himself now upon the seat of his Majesty, for to judge in this same day, which the Lord hath ordained, the Whole world with equity: and Chap. 35. Sent. 8. Behold, in this present day is this Scripture fulfilled, Isaiah 26. Dan. 12 ▪ 4. Ezra 7. 1 Thess 4. Matthew 24. and 25. Luke 17. Acts 1. Matthew 24. Revel. 14. according to the testimony of the Scripture, the raising up and resurrection of the lords dead comes also to pass presently in this same day, through the appearing of the coming of of christ in his Majesty, etc. So this man denyeth any life to come, or any Resurrection, to which Way Antinomians incline.
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Calvinus in opuse. in instruc. advers libertinos. Cap. 23. p. 460, 461, and cap. 22. p. 458, 459 Pocquiu• in libello Scriptum est, non tendes ad malum, cavens ne adulteres in verbo, (id est, in litera Scripturae) ficut multi (non justificati) saciunt. Talis •go fui, sed omnia remissa sunt. Nam scriptum est abstinete vos ab adulteratione, ut possitis vas vestrum in sanctificatione & honore possidere, cum simus mortui legi per corpus Christi, ut alter•is simus, qui suscitatus est ex mortuis, ut fructisicemus •Deo viventi, non •giturestis in came. —
Calvinus in Opus. in instruct. adverse Libertines. Cap. 23. p. 460, 461, and cap. 22. p. 458, 459 Pocquiu• in Little book Scriptum est, non tends ad malum, cavens ne adulterers in verbo, (id est, in Letter Scriptures) ficut multi (non justificati) saciunt. Talis •go fui, sed omnia Remission sunt. Nam Scriptum est Abstinent vos ab adulteratione, ut possitis vas Vestrum in sanctification & honore possidere, cum Simus Deads Legi per corpus Christ, ut alter•is Simus, qui suscitatus est ex mortuis, ut fructisicemus •Deo viventi, non •giturestis in Come. —
— Quaere re•e•quamus veterem Adamum, id est, arimam nostram viventem, & veniamus ad •em majorem, id est ad Spiritum dictum enim suit. Ad• quod i•or•••tur, & revera mortuus est, nunc vivisicati sumus cum sec•ndo Adam, qui est Christus non •ernendo am•lius peccatum, quia est morioum.
— Quaere re•e•quamus veterem Adamum, id est, arimam nostram viventem, & veniamus ad •em majorem, id est ad Spiritum dictum enim suit. Ad• quod i•or•••tur, & Indeed Mortuus est, nunc vivisicati sumus cum sec•ndo Adam, qui est Christus non •ernendo am•lius peccatum, quia est morioum.
Er. 8. Pocquius 16. apud Calv. in opus. 463. Obdormivit, (Christus) in cruce, & suit apertum latus ut cesta repertretur que est semina, Ecclesia dicta, & unio (personalis) totius naturae humanae, & fieri omnes in un• membro cujus Christus est caput.
Er. 8. Pocquius 16. apud Calvin in opus. 463. Obdormivit, (Christus) in Cruce, & suit apertum latus ut cesta repertretur que est semina, Ecclesia dicta, & unio (personalis) totius naturae humanae, & fieri omnes in un• membro cujus Christus est caput.
Pocquius 16. pag. 461. Scriptum est omnia munda mundis, qui autem fide purificatus est, totus gratus Deo Calvinus ibid. Putidus este hanc sententiam eò applicat ut latro•mia, scortationes homicidia pro mundis & sanct•s rehus habeantur.
Pocquius 16. page. 461. Scriptum est omnia munda mundis, qui autem fide purificatus est, totus Gratus God Calvinus Ibid. Putidus este hanc sententiam eò Application ut latro•mia, scortationes homicidia Pro mundis & sanct•s rehus habeantur.
The Remonstrants at the •ynod of Dort, with shame denied that the word NONLATINALPHABET was in the Text, an easie way of •l•di•g Scripture. The genera•l, universa•l, and indifferent concurrence and influence of God with second causes, devised by Jesuites and Arminians, a dreame.
The Remonstrants At the •ynod of Dort, with shame denied that the word was in the Text, an easy Way of •l•di•g Scripture. The genera•l, universa•l, and indifferent concurrence and influence of God with second Causes, devised by Jesuits and Arminians, a dream.
The creature restored from its forfeiture in Christ. The place Rom. •0 18. have they not heard, &c. is not for universall grace, and is clearly expounded.
The creature restored from its forfeiture in christ. The place Rom. •0 18. have they not herd, etc. is not for universal grace, and is clearly expounded.
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Their sound is gone out thro•gh all th• ear••, R•m. 1 is not a •t•tion of, b•t an allusion to the place Ps•l. 19 and can be understood of none •ut the Apostles.
Their found is gone out thro•gh all th• ear••, R•m. 1 is not a •t•tion of, b•t an allusion to the place Ps•l. 19 and can be understood of none •ut the Apostles.
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Remonst. Script. Sinod. a•. 2. Redemptio se• reconciliatio, nihil aliud est quam patus offens•ae placatio, sive actio sive passio talis, qua ossenso alicui satisfit hactenus, ut in gratiam cum •o qui ossendit, re•ire velit. Re•onciliationis hujus essectus 〈 ◊ 〉 divinae gratiae impetratio, id est restitutio in talem sta•••, in quo deus nobis ▪ non obstanie an plius justitia vindicatrice, secundum misericor•iae •uae astectum, de novo sua beneficia communicare, & potest, & vult, ea lege & modo, quo •psi videtur per cam enim, salvandi affectus, qui fuit in deo ex misericordiae 〈 ◊ 〉 ( naturali ) aclato impedimento in plenarium voluntat•s propositum q••si ex••t. Remonst. Necessitas distinctior is inter impetrationem & applicationem apparet, quod impetratio ex naturà rei ipsius (etiam si aliter futurum esse certo Deus noverit) posset sarta recta manere, etiam si nulli essent, quibus applicaretur, aut qui fructum morris Christs, suâ culpâ, perciperent.
Remonstrance. Script. Synod. a•. 2. Redemptio se• Reconciliation, nihil Aliud est quam patus offens•ae placatio, sive actio sive passio Talis, qua ossenso alicui satisfit Hactenus, ut in gratiam cum •o qui ossendit, re•ire velit. Re•onciliationis hujus essectus 〈 ◊ 〉 Divinae Gratiae impetratio, id est Restitution in talem sta•••, in quo deus nobis ▪ non obstanie nias plius justitia vindicatrice, secundum misericor•iae •uae astectum, de novo sua Benefices communicare, & potest, & vult, ea lege & modo, quo •psi videtur per cam enim, salvandi affectus, qui fuit in God ex Mercy 〈 ◊ 〉 (naturali) aclato impedimento in plenarium voluntat•s propositum q••si ex••t. Remonstrance. Necessity distinctior is inter impetrationem & applicationem Appears, quod impetratio ex naturà rei Himself (etiam si aliter Future esse certo Deus Know) posset sarta Recta manner, etiam si None essent, quibus applicaretur, Or qui Fruit morris Christ, suâ culpâ, perciperent.
A propitiation for the sins of the world by no Scripture or reason, can be a power to transact with men, for remission of sins in a Gospell-way, or a Law-way.
A propitiation for the Sins of the world by no Scripture or reason, can be a power to transact with men, for remission of Sins in a Gospel-way, or a Law-way.
Christ having died hath not freedome by his death, to transact with sinners by a covenant of grace, or any other way, because his dying is an essentiall Article of the Covenant of Grace.
christ having died hath not freedom by his death, to transact with Sinners by a Covenant of grace, or any other Way, Because his dying is an essential Article of the Covenant of Grace.
All the comfortable relations in Christ, as King, Head, Husband, Shepherd, Priest, &c. are nothing but empty words, if the end of Christs death be only a possible salvation.
All the comfortable relations in christ, as King, Head, Husband, Shepherd, Priest, etc. Are nothing but empty words, if the end of Christ death be only a possible salvation.
What can, in shaddow of vain reason, be objected against absolute el•ction, and reprobation, and particular redemption, fall with equal strength, upon conditionall, & universall •l•ction and redemption.
What can, in shadow of vain reason, be objected against absolute el•ction, and reprobation, and particular redemption, fallen with equal strength, upon conditional, & universal •l•ction and redemption.
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How low down and to what generall tearmes, to take all in, the Gospel descendeth. 1. To indefinite termes of beleevers. 2. To larger, to sinners. 3 To visible Saints. 4. To men. 5. To most comprehensive of all. 6. To the world.
How low down and to what general terms, to take all in, the Gospel Descendeth. 1. To indefinite terms of believers. 2. To larger, to Sinners. 3 To visible Saints. 4. To men. 5. To most comprehensive of all. 6. To the world.
The Gospel as the Gospel revealeth not Gods intention touching the salvation and damnation of certaine men from eternitie; the Gospel as finally obeyed or refused revealeth such intentions.
The Gospel as the Gospel Revealeth not God's intention touching the salvation and damnation of certain men from eternity; the Gospel as finally obeyed or refused Revealeth such intentions.
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All in the visible Churuh are obliged to rest on Christ as the Saviour of all that beleeve, but they are not al obliged to beleeve that he intendeth salvation to them proved by clear• insta•ces.
All in the visible Churuh Are obliged to rest on christ as the Saviour of all that believe, but they Are not all obliged to believe that he intends salvation to them proved by clear• insta•ces.
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The Title of Thomas Mo•••s. 〈 ◊ 〉, •eathenish, and •uggests c•m•o•t a•• hop• of salvation in Christs death to 〈 ◊ 〉 T•rtarians, Indians, Turks and Pagans, also never hard of Christs death.
The Title of Thomas Mo•••s. 〈 ◊ 〉, •eathenish, and •uggests c•m•o•t a•• hop• of salvation in Christ death to 〈 ◊ 〉 T•rtarians, Indians, Turks and Pagans, also never hard of Christ death.
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All the Gospel expressi•n• of the •eek•e• of Christ argue a di•ease in us to conceive Christ to bee rough, lordly, cruel, to have a heart li•e the nether milstone.
All the Gospel expressi•n• of the •eek•e• of christ argue a di•ease in us to conceive christ to be rough, lordly, cruel, to have a heart li•e the neither millstone.
Story of the •ise, reign and •uine, of the Antinomians error. 41.8 p. Libert•nes tea•h that we are several seasons under t•e working •f every person of the Trinity.
Story of the •ise, Reign and •uine, of the Antinomians error. 41.8 p. Libert•nes tea•h that we Are several seasons under t•e working •f every person of the Trinity.
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D. Crisps Christ alone exalted, ser. 6. of the N. Covenant, pag. 163.164. The life and light of man, ch. 1. pag. 4. The will minde and end of the internall operative Spirit and life is to be a liv•ng active Lord God, in a dead passive creature; as, I live, yet not I but Christ liveth in m•.
D. Crisps christ alone exalted, ser. 6. of the N. Covenant, page. 163.164. The life and Light of man, changed. 1. page. 4. The will mind and end of the internal operative Spirit and life is to be a liv•ng active Lord God, in a dead passive creature; as, I live, yet not I but christ lives in m•.
Henry Nicholas a German, a blasphemous Libertine, saith, c. 34 sent. 10. God hath raised up mee, H. N. the •ast among the the Holy ones of God, which lay altogether dead, and without breath, and life among the dead, from the death, and made me alive through Christ, as als• annointed me with his godly being manned himself with me, and Godded me with him, &c. The holy ghost in person immediately worketh not in the Saints.
Henry Nicholas a Germane, a blasphemous Libertine, Says, c. 34 sent. 10. God hath raised up me, H. N. the •ast among thee the Holy ones of God, which lay altogether dead, and without breath, and life among the dead, from the death, and made me alive through christ, as als• anointed me with his godly being manned himself with me, and Godded me with him, etc. The holy ghost in person immediately works not in the Saints.
God never promised in his Covenant, to keep the Saints from these particular sins they fall in, nor are these such sins as break, farre lesse anull the Covenant of grace.
God never promised in his Covenant, to keep the Saints from these particular Sins they fallen in, nor Are these such Sins as break, Far less annul the Covenant of grace.
Quia hoe Ade peccatum suit comedere de fractuscienti•e boni & mali, Sic, ex Libertinorum sententia veterem Ada mum mortifica renihil a•rud est quam n•d dis cernere, quasi ma icognitione sublata: ac puero, um more naturalem sensum etque inclinationem sequi; hu•c Orationi Locos Scripturae accommodant, quibus puertis simplicitas commendatur. 451. Calvi. ibid.
Quia hoe Ade peccatum suit comedere de fractuscienti•e boni & mali, Sic, ex Libertinorum sententia veterem Ada mum mortifica renihil a•rud est quam n•d dis cernere, quasi ma icognitione sublata: ac puero, um more naturalem sensum etque inclinationem sequi; hu•c Orationi Locos Scriptures accommodant, quibus puertis simplicitas commendatur. 451. Calvi. Ibid.
Pag 451. Calvin. Ibid. Si quem vident mali consci•ntia move•i: O Adam, inq•iu nt, adh•n• a•iquid cernis? vetus homo nondum in te c•ucifixus est? Si quem videant ••mo•e iudicii divini percelli, adhuc, inqu unt pomi gustum Labes? cave ne buccella ista te strangulet; si quis peccata sua considerans sibi displce••, ac marore af••siatur: seccatum ad•uc in ipso regnare aiunt: & sensu carnis s•ae captivum te•e•i.
Page 451. calvin. Ibid Si Whom vident mali consci•ntia move•i: Oh Adam, inq•iu nt, adh•n• a•iquid cernis? Vetus homo Nondum in te c•ucifixus est? Si Whom See ••mo•e Judges Divine percelli, Adhoc, Ink unt pomi gustum Labes? cave ne buccella ista te strangulet; si quis Peccata sua Considering sibi displce••, ac marore af••siatur: seccatum ad•uc in ipso Reign Aiunt: & sensu carnis s•ae captivum te•e•i.
Calvin. opuse. advers. Libert. cap. 13. p 451. Vtautem (inqu•t) sacilius Libe•tinorum turpitudo innotescat, No•andu est peccatum, mundum, carnem, Veterem hominem nihil aliud esse apud ipsos, quam id quol o•inatio•em vocant. Sic, modo ne amplius opi•emur, ex emum sententia non peccamus; sub ha• autem opinat one comprehendunt omnem synteresin ▪ scrupulum ▪ d•in { que } omnem sensum judicii — qui null•m habent ration•m peccati, ipsum pro nihilo ducentes, novas creaturas vocant; quod ab opinatione vacni s•nt. sicque nul•um in se peccatum habeant. En, in quo censtituunt beneficium redemptionis per Christum facte: nempe quod opin•tion•m illam •estruxit, quae Adam culpa in mundum ingressa, cum haec opinatio abolita est, nul•us, ex eorum sententia, supe••st aut mundus aut diabolus; nullum enim alum, à quo insestentur, inimicum habent.
calvin. Opus. adverse. Liberty. cap. 13. p 451. Vtautem (inqu•t) sacilius Libe•tinorum turpitudo innotescat, No•andu est peccatum, Mundum, Carnem, Veterem hominem nihil Aliud esse apud ipsos, quam id quol o•inatio•em Vocant. Sic, modo ne Amplius opi•emur, ex emum sententia non peccamus; sub ha• autem opinat one comprehendunt omnem synteresin ▪ scrupulum ▪ d•in { que } omnem sensum Judicii — qui null•m habent ration•m peccati, ipsum Pro nihilo ducentes, novas Creaturas Vocant; quod ab opinatione vacni s•nt. Such nul•um in se peccatum habeant. En, in quo censtituunt beneficium redemptionis per Christ fact: nempe quod opin•tion•m Illam •estruxit, Quae Adam culpa in Mundum ingressa, cum haec opinatio abolita est, nul•us, ex Their sententia, supe••st Or World Or diabolus; nullum enim alum, à quo insestentur, Inimicum habent.
The sinnes of the justified to Antinomians are not sins in themselves, and in the sight of God, but only sins to their crooked sense and erroneous opinion.
The Sins of the justified to Antinomians Are not Sins in themselves, and in the sighed of God, but only Sins to their crooked sense and erroneous opinion.
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Calvin. p. 452. Fiogua• regeneration in •star Angelici esse status, in q•o •omo de•i quere aut labi non possit. — cum reprehend••tur de m•lesiciis dic int — se ill• minimè admisisse, sed Asinum suum.
calvin. p. 452. Fiogua• regeneration in •star Angelici esse status, in q•o •omo de•i quere Or labi non possit. — cum reprehend••tur de m•lesiciis Die int — se ill• minimè admisisse, sed Asinum suum.
P••mum cum Scrip•u•ae •stenda•t••s a l•gis m•ld•••ione exemp os esse, si• { que } in libertat•m vind catos, &c. — sub•ai• omni distinctione •ol•m legem abolere volunt, inquiente ▪ nullam amplius eju• a••on•m bah••da••, Calvin. 16 I•e•nque •ulla extat 〈 … 〉 remittit •o side•es, tanquam ad ben• vi•e•d regalam, ad quant 〈 ◊ 〉 conforma•i• de•et.
P••mum cum Scrip•u•ae •stenda•t••s a l•gis m•ld•••ione exempt os esse, si• { que } in libertat•m vind catos, etc. — sub•ai• omni distinction •ol•m legem abolere volunt, inquiente ▪ Nullam Amplius eju• a••on•m bah••da••, calvin. 16 I•e•nque •ulla extat 〈 … 〉 remittit •o side•es, tanquam ad ben• vi•e•d regalam, ad quant 〈 ◊ 〉 conforma•i• de•et.
The Scripture holds forth a reall and physicall and personall mortification inherent in us, and saith nothing or the putative or apprehensive mor•ification in Christ.
The Scripture holds forth a real and physical and personal mortification inherent in us, and Says nothing or the putative or apprehensive mor•ification in christ.
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If one Gospel p•ecept for •cts o• sanct•fica•ion l•y no o•lig•t•on or personall or inherent obedi••ce on us, then nei•her ca• any of them a• al• o•lige us.
If one Gospel p•ecept for •cts o• sanct•fica•ion l•y no o•lig•t•on or personal or inherent obedi••ce on us, then nei•her ca• any of them a• al• o•lige us.
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Reall Mortifica•ion required and the morall mortifca•ion and sa•cti•ication of A••i•mians, as if •t were enough that Christ dyed for us, and we n•kedly to believe that, rejected.
Real Mortifica•ion required and the moral mortifca•ion and sa•cti•ication of A••i•mians, as if •t were enough that christ died for us, and we n•kedly to believe that, rejected.
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NONLATINALPHABET a blew swelling of a wound, or a 〈 ◊ 〉 a confluence of humors and blood associated, Psal. 38 ▪ 6. NONLATINALPHABET Soci•tus, j•nc•us suit, Gre. NONLATINALPHABET • wou•d •rom the r••ing of the skinne, and causing a gr•••nesse and mark appeare to th•e e•e, that it may bee known there is a wound.
a blue swelling of a wound, or a 〈 ◊ 〉 a confluence of humours and blood associated, Psalm 38 ▪ 6. Soci•tus, j•nc•us suit, Gre. • wou•d •rom the r••ing of the skin, and causing a gr•••nesse and mark appear to th•e e•e, that it may be known there is a wound.
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NONLATINALPHABET Devove• d•ris, imp•ccor ▪ NONLATINALPHABET, an execration verball or reall. NONLATINALPHABET V•rbo vel •e ••le dixit. Iob 3.6. Gen. 3.17. NONLATINALPHABET m•ledicta terra, its ascribed to Cain, Gen. 4. 1•. & Num. 22.6. he shal be cursed th•t thou cur••st NONLATINALPHABET to blasp••••• is from NONLATINALPHABET l•ght, of no weight, 〈 ◊ 〉 Deut. 21.23
Devove• d•ris, imp•ccor ▪, an execration verbal or real. V•rbo vel •e ••le dixit. Job 3.6. Gen. 3.17. m•ledicta terra, its ascribed to Cain, Gen. 4. 1•. & Num. 22.6. he shall be cursed th•t thou cur••st to blasp••••• is from l•ght, of no weight, 〈 ◊ 〉 Deuteronomy 21.23
The Law leaveth not of to be a rule of righteousnesse, because it giveth not ▪ grace to obey, for then the Gospel should be no rule of faith ▪ because it giveth no grace t• believe to all that hateth it.
The Law Leaveth not of to be a Rule of righteousness, Because it gives not ▪ grace to obey, for then the Gospel should be no Rule of faith ▪ Because it gives no grace t• believe to all that hates it.
Rise, raign er. 7. Cornwall conference of Mr. Iohn Cotton q. 2. arg. 6. p. 16.17. Antinomians acknowledge no grace but what is uncreated and so no habits of grace Ezech. 36.26. Deut. 30.6. Act. 16.14. Ier. 31.33. Ezech. 11.19. Rom. 12.2. Rom. 7.22.23. Ephes. 3.17.
Rise, Reign er. 7. Cornwall conference of Mr. John Cotton q. 2. Argument. 6. p. 16.17. Antinomians acknowledge no grace but what is uncreated and so no habits of grace Ezekiel 36.26. Deuteronomy 30.6. Act. 16.14. Jeremiah 31.33. Ezekiel 11.19. Rom. 12.2. Rom. 7.22.23. Ephesians 3.17.
No scripture freeth us from the Law as a rule of righteousnes, but all that speak of our freedome from the law, speak of our freedom from the rigor and curse thereof.
No scripture freeth us from the Law as a Rule of righteousness, but all that speak of our freedom from the law, speak of our freedom from the rigor and curse thereof.
How faith and New obedience are the means of our deliverie from the misery of sinne; the former from the guilt, and that perfectly and at once, in justification; and the other from the blot and indwelling and that by degrees, in sanctification.
How faith and New Obedience Are the means of our delivery from the misery of sin; the former from the guilt, and that perfectly and At once, in justification; and the other from the blot and indwelling and that by Degrees, in sanctification.
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