Gospel-marrow, the great God giving himself for the sons of men: or, The sacred mystery of redemption by Jesus Christ, with two of the ends thereof, justification & sanctification. Doctrinally opened and practically applied. Wherein (among many other useful and profitable truths) the unhappy controversie of the times about the extent of Christs death is modestly and plainly discussed and determined for the satisfaction of those who are willing to receive it. To which is added three links of a golden chain. As it was lately held forth to the Church of God at Great Yarmouth. / By John Brinsley, minister of the Gospel there.
GOSPEL-MARROW. THE Great God giving himself for the Sons of Men. TIT: 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself ae peculiar people, zealous of good works.
GOSPEL-MARROW. THE Great God giving himself for the Sons of Men. TIT: 2.14. Who gave himself for us, that he might Redeem us from all iniquity, and purify unto himself ae peculiar people, zealous of good works.
] And what is thence propounded, in the two verses following we have prosecuted and pressed; and that by a double Argument, each serving as an effectual Motive to put Christians upon,
] And what is thence propounded, in the two Verses following we have prosecuted and pressed; and that by a double Argument, each serving as an effectual Motive to put Christians upon,
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The former taken from the second coming of Christ, his coming in Glory, at which time they who so live shall receive the end of their faith, even that blessed hope, eternal Salvation, which they not onely may,
The former taken from the second coming of christ, his coming in Glory, At which time they who so live shall receive the end of their faith, even that blessed hope, Eternal Salvation, which they not only may,
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A passage, of which we may say, (as one hath done before us) singula verba singularem emphasin habent, there is scarse a word to be found in it, which hath not a special Emphasis, somewhat that is well worthy the taking notice of.
A passage, of which we may say, (as one hath done before us) singula verba singularem emphasin habent, there is scarce a word to be found in it, which hath not a special Emphasis, somewhat that is well worthy the taking notice of.
Reduce we the Particulars here held forth to these 4. Principals. 1. Donum or Donativum, the Gift here said to be given, which is, Christ. 2. Donans, the Giver and bestower of that Gift, which is also, Christ himself, [ who gave himself. ] 3. Donati, the Persons on whom this gift is bestowed, us, [ who gave himself for us.
Reduce we the Particulars Here held forth to these 4. Principals. 1. Donum or Donativum, the Gift Here said to be given, which is, christ. 2. Donans, the Giver and bestower of that Gift, which is also, christ himself, [ who gave himself. ] 3. Donati, the Persons on whom this gift is bestowed, us, [ who gave himself for us.
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] 4. Finis donationis, the end, wherefore this gift was thus given, which is double, 1. Redemption, [ That he might redeem us from all iniquity, ] 2. Purification, [ And purifie unto himself a peculiar people, zealous of good works;
] 4. Finis donationis, the end, Wherefore this gift was thus given, which is double, 1. Redemption, [ That he might Redeem us from all iniquity, ] 2. Purification, [ And purify unto himself a peculiar people, zealous of good works;
] These are the Principal Branches of the Text, each of which we shall find yeelding us some fruit well worth the gathering Deal we with them severally; beginning with the first.
] These Are the Principal Branches of the Text, each of which we shall find yielding us Some fruit well worth the gathering Deal we with them severally; beginning with the First.
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Donum, or Donativum, the Gift or Donative, the thing which is here said to be given, which is (as wee may learn from the verse fore-going, to which this relates,) the great God, and our Saviour Iesus Christ; i. e.
Donum, or Donativum, the Gift or Donative, the thing which is Here said to be given, which is (as we may Learn from the verse foregoing, to which this relates,) the great God, and our Saviour Iesus christ; i. e.
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So the particle [ NONLATINALPHABET, And ] (as I shewed you in opening of those words) is sometimes to be construed, not disjunctively, but exegitically; [ And ] that is, [ Even. ] So our own Translation in some places rightly renders it;
So the particle [, And ] (as I showed you in opening of those words) is sometime to be construed, not disjunctively, but exegitically; [ And ] that is, [ Even. ] So our own translation in Some places rightly renders it;
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So Piscator here explains it, looking upon this as a Tropical manner of Speech, known to the Antients by the name of NONLATINALPHABET, a Communication of Properties, which is,
So Piscator Here explains it, looking upon this as a Tropical manner of Speech, known to the Ancients by the name of, a Communication of Properties, which is,
where sometimes that which is proper to the Divine nature is attributed to the person denominated from the Humane. Thus our Saviour speaking to Nicodemus, John 3.13.
where sometime that which is proper to the Divine nature is attributed to the person denominated from the Humane. Thus our Saviour speaking to Nicodemus, John 3.13.
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What, and if (saith he) yee shaell see the Son of man ascending up where he was before? Not that Christ ever was in heaven as man, before his Ascension, but as God he was.
What, and if (Says he) ye shaell see the Son of man ascending up where he was before? Not that christ ever was in heaven as man, before his Ascension, but as God he was.
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And thus on the other hand, that which is proper unto the Man-hood is sometimes attributed to the Person denominated from the Godhead. So Acts 20.28. it is said, that God (viz. the Son of God) purchased the Church with his own blood; And 1 Cor. 2.8. it is said of the Iewes, that they Crucified the Lord of Glory;
And thus on the other hand, that which is proper unto the Manhood is sometime attributed to the Person denominated from the Godhead. So Acts 20.28. it is said, that God (viz. the Son of God) purchased the Church with his own blood; And 1 Cor. 2.8. it is said of the Iewes, that they crucified the Lord of Glory;
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Not that he suffered as God, but that Person who was also truely God, suffered as Man. And so the aforesaid Author here looketh upon this Text, where it is said, [ The great God gave himself, ] viz. unto death.
Not that he suffered as God, but that Person who was also truly God, suffered as Man. And so the aforesaid Author Here looks upon this Text, where it is said, [ The great God gave himself, ] viz. unto death.
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But I see no just cause why we should thus straighten the Text, restraining that to one Nature in Christ, which here belongs to the whole Person. So much the words clearly import [ The great God, and our Saviour Iesus Christ;
But I see no just cause why we should thus straighten the Text, restraining that to one Nature in christ, which Here belongs to the Whole Person. So much the words clearly import [ The great God, and our Saviour Iesus christ;
Not only according to his Humanity, as Maen (as Romanists, and some others would have it,) but also according to his Divinity, as NONLATINALPHABET, God-Man. So much may convincingly be inferred and concluded from those forecited Texts, where it is said, that God purchased his Church with his own blood;
Not only according to his Humanity, as Maen (as Romanists, and Some Others would have it,) but also according to his Divinity, as, God-Man. So much may convincingly be inferred and concluded from those forecited Texts, where it is said, that God purchased his Church with his own blood;
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Plainly asserting the Godhead of Christ, to have an interest in this great work of Mediatorship, which if it had not had, the Human Nature, as it had not been par oneri, able to stand under such a burden as was layed upon it, the sins of the world,
Plainly asserting the Godhead of christ, to have an Interest in this great work of Mediatorship, which if it had not had, the Human Nature, as it had not been par oneri, able to stand under such a burden as was laid upon it, the Sins of the world,
So as we may safely conclude (what Augustine hath long since done before us,) that, as it was not the Divinity without the Humanity, so neither was it the Humanity without the Divinity, that undertook and effected this great work of Mediatorship betwixt God and Man. But betwixt the Divinity alone,
So as we may safely conclude (what Augustine hath long since done before us,) that, as it was not the Divinity without the Humanity, so neither was it the Humanity without the Divinity, that undertook and effected this great work of Mediatorship betwixt God and Man. But betwixt the Divinity alone,
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Such a Communion there was betwixt the two natures from their first union, that the one did not act without the other, not the Divine without the Humane, nor yet the Humane without the Divine; (which some of our adversaries in some cases are inforced to acknowledged.)
Such a Communion there was betwixt the two nature's from their First Union, that the one did not act without the other, not the Divine without the Humane, nor yet the Humane without the Divine; (which Some of our Adversaries in Some cases Are enforced to acknowledged.)
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As for what is by them alleged from that obvious text commonly taken up in this cause, 1 Tim. 2.5. where it is said, There is one Mediator betwixt God and Man, the man Christ Jesus, it is soon and easily answered.
As for what is by them alleged from that obvious text commonly taken up in this cause, 1 Tim. 2.5. where it is said, There is one Mediator betwixt God and Man, the man christ jesus, it is soon and Easily answered.
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True it is, Christ who was truly Man is this Mediator, but not Quâ homo, not only as Man. Even as before it was said in that other Text, that God shed his blood, Deus, sed non quâ Deus;
True it is, christ who was truly Man is this Mediator, but not Quâ homo, not only as Man. Even as before it was said in that other Text, that God shed his blood, Deus, sed non quâ Deus;
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Let it then be concluded as a truth clearly and convincingly held forth by this Text, that whole Christ, Christ God and Man, is the Gift here spoken of.
Let it then be concluded as a truth clearly and convincingly held forth by this Text, that Whole christ, christ God and Man, is the Gift Here spoken of.
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If thou knewest the Gift of God (saith he to the Samaritan woman;) NONLATINALPHABET, Donum illud (as Beza rightly renders it) that Gift, meaning himself,
If thou Knewest the Gift of God (Says he to the Samaritan woman;), Donum illud (as Beza rightly renders it) that Gift, meaning himself,
as the sequele explains it, [ And who it is thaet saith unto thee, &c. ] which words are most fitly looked upon as exegetical, Expository to the former, shewing what Gift he there spake of, viz. himself;
as the sequel explains it, [ And who it is thaet Says unto thee, etc. ] which words Are most fitly looked upon as exegetical, Expository to the former, showing what Gift he there spoke of, viz. himself;
All which when offered by King Belshazzar to Daniel, the story tels us they were refused by him, Let thy gifts be to thy self O King (saith he) Dan. 5.17.
All which when offered by King Belshazzar to daniel, the story tells us they were refused by him, Let thy Gifts be to thy self Oh King (Says he) Dan. 5.17.
Thus did the Son of God, out of his love to the Sons of men, he (as it were) maried himself to their nature, taking it into an indissoluble union with his God-head.
Thus did the Son of God, out of his love to the Sons of men, he (as it were) married himself to their nature, taking it into an indissoluble Union with his Godhead.
2. And (secondly) in his Birth. To us (or for us) a Child is born, to us a Son is given, Isai. 9.6. 3. And (thirdly) in his Life. Being born for us, he lived for us, throughout the whole course of his life devoting himself to the seeking of our good, our benefit.
2. And (secondly) in his Birth. To us (or for us) a Child is born, to us a Son is given, Isaiah 9.6. 3. And (Thirdly) in his Life. Being born for us, he lived for us, throughout the Whole course of his life devoting himself to the seeking of our good, our benefit.
To which end he willingly subjected himself unto that Law, whereof, as God, he was Lord. God sent forth his Son, made of a woman, made under the Law, Gal. 4.4. that is, subjected to it;
To which end he willingly subjected himself unto that Law, whereof, as God, he was Lord. God sent forth his Son, made of a woman, made under the Law, Gal. 4.4. that is, subjected to it;
that so, The righteousness of the Law might be fulfilled in us, (as the Apostle hath it, Rom. 8.4.) though not by us, (which it could not be, being now made weak through the flesh (as the verse there foregoing hath it,) not able to justifie man before God, in as much as it could not be kept and fulfilled by him in this corrupted state,) yet in us, through the imputation of Christs Active, as well as Passive obedience unto us.
that so, The righteousness of the Law might be fulfilled in us, (as the Apostle hath it, Rom. 8.4.) though not by us, (which it could not be, being now made weak through the Flesh (as the verse there foregoing hath it,) not able to justify man before God, in as much as it could not be kept and fulfilled by him in this corrupted state,) yet in us, through the imputation of Christ Active, as well as Passive Obedience unto us.
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Thus hath Christ loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour (as the Apostle sets it forth) Eph. 5.2.
Thus hath christ loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour (as the Apostle sets it forth) Ephesians 5.2.
An Offering and a Sacrifice, NONLATINALPHABET, alluding to those two kind of Altars and Offerings which were in the Temple, the bloody sacrifice offered upon the Brazen Altar, and the Incense offering upon the Golden. Thus did Christ give himself for his people,
an Offering and a Sacrifice,, alluding to those two kind of Altars and Offerings which were in the Temple, the bloody sacrifice offered upon the Brazen Altar, and the Incense offering upon the Golden. Thus did christ give himself for his people,
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as a Sacrifice in his death, so an offering in his Intercession, perfuming their prayers with that sweet Incense, the pretious odours of his merits, (as that Text is commonly expounded, Rev. 8.3.)
as a Sacrifice in his death, so an offering in his Intercession, perfuming their Prayers with that sweet Incense, the precious odours of his merits, (as that Text is commonly expounded, Rev. 8.3.)
But there is one of them which is here principally eyed and intended in the Text, viz. his giving himself a Sacrifice, which he did in and by his death. This is the giving of Christ, which we so frequently meet with in Scripture.
But there is one of them which is Here principally eyed and intended in the Text, viz. his giving himself a Sacrifice, which he did in and by his death. This is the giving of christ, which we so frequently meet with in Scripture.
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Who gave himself for our sins, Gal. 1.4. I live by the faith of the Son of God, who loved me, and gave himself for me, Gal. 2.20. Christ loved his Church, and gave himself for it, Eph. 5.25. All which (with many the like Texts) are to be understood of Christs giving himself to death.
Who gave himself for our Sins, Gal. 1.4. I live by the faith of the Son of God, who loved me, and gave himself for me, Gal. 2.20. christ loved his Church, and gave himself for it, Ephesians 5.25. All which (with many the like Texts) Are to be understood of Christ giving himself to death.
So much Socinians will readily yeeld us, that Christ in yeelding himself to the death, intended chiefly the good of mankind, suffering for their sakes;
So much socinians will readily yield us, that christ in yielding himself to the death, intended chiefly the good of mankind, suffering for their sakes;
viz. that he might first set them an Example; And secondly, that he might the better know how to compassionate and succour them in all their sufferings.
viz. that he might First Set them an Exampl; And secondly, that he might the better know how to compassionate and succour them in all their sufferings.
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2. He dyed and suffered what he did, that having experience of such sufferings he might the better know how to pity and succour others in their sufferings.
2. He died and suffered what he did, that having experience of such sufferings he might the better know how to pity and succour Others in their sufferings.
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This also the Apostle clearly holdeth forth in that known Text, Heb. 2.18. For in that he himself suffered being tempted, he is able to succour them that are tempted. Christ was tempted, tryed.
This also the Apostle clearly holds forth in that known Text, Hebrew 2.18. For in that he himself suffered being tempted, he is able to succour them that Are tempted. christ was tempted, tried.
But specially in his death. That was to him an hour of temptation (as that troublesome time is called, Rev. 3.10.) a time of Tryal wherein he was tempted both in Body and Soul, (as I shall shew you anon.) And having been thus tempted he is able to succour them that are tempted.
But specially in his death. That was to him an hour of temptation (as that troublesome time is called, Rev. 3.10.) a time of Trial wherein he was tempted both in Body and Soul, (as I shall show you anon.) And having been thus tempted he is able to succour them that Are tempted.
NONLATINALPHABET, potest anxiliari, pro potest moveri ad auxiliandum (as Grotius well interprets it.) Able, that is, the more readily inclined thereunto, in regard of that experience which himself hath had in his own person.
, potest anxiliari, Pro potest moveri ad auxiliandum (as Grotius well interprets it.) Able, that is, the more readily inclined thereunto, in regard of that experience which himself hath had in his own person.
Thus we read of every High Priest, (Cap. 5. v. 2. of that Epistle,) that he is one who, being taken from among men, can have eompassion on the ignorant, &c. for that he himself is also compassed with infirmity, NONLATINALPHABET potens, i. e.
Thus we read of every High Priest, (Cap. 5. v. 2. of that Epistle,) that he is one who, being taken from among men, can have eompassion on the ignorant, etc. for that he himself is also compassed with infirmity, potens, i. e.
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Thus the Lord Iesus Christ, out of that wonderful love which he bare to man-kind, he gave himself for them, dying for them, that by his death he might prevent theirs, which otherwise he saw them bound over to.
Thus the Lord Iesus christ, out of that wondered love which he bore to mankind, he gave himself for them, dying for them, that by his death he might prevent theirs, which otherwise he saw them bound over to.
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In this sense Christ is said to have dyed for us, in that Text, Rom. 5.8. God commendeth his love towards us, in that while we were sinners Christ dyed for us;
In this sense christ is said to have died for us, in that Text, Rom. 5.8. God commends his love towards us, in that while we were Sinners christ died for us;
And in this way did Christ give himself for us NONLATINALPHABET, his whole self, both Body and Soul (as was in part shewed before) Both which were partakers in his sufferings.
And in this Way did christ give himself for us, his Whole self, both Body and Soul (as was in part showed before) Both which were partakers in his sufferings.
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Not only his Body, to which by a Synecdoche this is sometimes attributed and referred. Thus our Saviour speaking to his Disciples, Joh. 6.51. tels them, The bread which I will give is my flesh, which I will give for the life of the world. And Heb. 10.10. we are said to be sanctified through the offering of the Body of Christ;
Not only his Body, to which by a Synecdoche this is sometime attributed and referred. Thus our Saviour speaking to his Disciples, John 6.51. tells them, The bred which I will give is my Flesh, which I will give for the life of the world. And Hebrew 10.10. we Are said to be sanctified through the offering of the Body of christ;
Which Texts (and the like) we are to understand Synecdochically; Not that only the Body of Christ was interested in these his sufferings, but his soul also.
Which Texts (and the like) we Are to understand Synecdochically; Not that only the Body of christ was interested in these his sufferings, but his soul also.
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And as before, so much more in his Passion, where conflicting with the wrath of God, being under a cloud of spiritual desertion, he cryeth out in the anguish of his soul, My Lord, my God,
And as before, so much more in his Passion, where conflicting with the wrath of God, being under a cloud of spiritual desertion, he Cries out in the anguish of his soul, My Lord, my God,
Thus was his soul also made a partner in this suffering (as the Prophet Isai expresseth it) in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin, v. 10. He shall see of the travail of his soul, v. 11. He hath powred out his soul unto death, v. 12. Thus did he in his suffering give himself wholly, his whole humane nature, both Body and Soul; The divine nature in the mean time supporting of the Humane (as I said,) and seeming (as it were) to suffer with it.
Thus was his soul also made a partner in this suffering (as the Prophet Isaiah Expresses it) in the three last Verses of his 53. Chap. When thou shalt make his soul an offering for since, v. 10. He shall see of the travail of his soul, v. 11. He hath poured out his soul unto death, v. 12. Thus did he in his suffering give himself wholly, his Whole humane nature, both Body and Soul; The divine nature in the mean time supporting of the Humane (as I said,) and seeming (as it were) to suffer with it.
wherein hath been shewed unto you both what this Gift was, and how said to be given. Now (adjourning the Application till afterwards, not having as yet so full a rise for it as I desire) proceed we to the second; which acquaints us with
wherein hath been showed unto you both what this Gift was, and how said to be given. Now (adjourning the Application till afterwards, not having as yet so full a rise for it as I desire) proceed we to the second; which acquaints us with
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The Doner, who it was that thus gave this gift; which is, Christ himself. So it is, the Gift and Giver here are both one. [ who gave himself. NONLATINALPHABET.
The Doner, who it was that thus gave this gift; which is, christ himself. So it is, the Gift and Giver Here Are both one. [ who gave himself..
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So we find it often elsewhere: Gal. 1.4. who gave himself for our sins: c. 2. v. 20. who gave himself for me: Eph. 5.25. Christ loved his Church, and gave himself for it: 1 Tim. 2.6. who gave himself a ransome for all.
So we find it often elsewhere: Gal. 1.4. who gave himself for our Sins: c. 2. v. 20. who gave himself for me: Ephesians 5.25. christ loved his Church, and gave himself for it: 1 Tim. 2.6. who gave himself a ransom for all.
Obj. Gave himself? But what, do we not elsewhere read that he was given by his Father? God so loved the world (saith that known Text, Ioh. 3.16. God the Father) that he gave his only begotten Son. In this was manifested that love of God towards us, (saith the same Evangelist) because that God sent his only begotten Son into the world, that we might be saved through him, 1 Ioh. 4.9.
Object Gave himself? But what, do we not elsewhere read that he was given by his Father? God so loved the world (Says that known Text, John 3.16. God the Father) that he gave his only begotten Son. In this was manifested that love of God towards us, (Says the same Evangelist) Because that God sent his only begotten Son into the world, that we might be saved through him, 1 John 4.9.
when thou shalt make his soul an offering for sin, (speaking of God the Father.) And so much we may learn from Christs own mouth, who speaking to the woman of Samaria; calls himself, The Gift of God, Joh. 4.10.
when thou shalt make his soul an offering for since, (speaking of God the Father.) And so much we may Learn from Christ own Mouth, who speaking to the woman of Samaria; calls himself, The Gift of God, John 4.10.
God the Father gave his Son, yet his Son gave himself, both concurring in the same Act. So it is in all those Acts which they call ad Extrà, works which God worketh out of himself,
God the Father gave his Son, yet his Son gave himself, both concurring in the same Act. So it is in all those Acts which they call ad Extrà, works which God works out of himself,
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Elohim, a word of the Plural number, which being joyned with Barah, a verb singular, is commonly conceived to denote the Trinity of Persons in the unity of Essence.
Elohim, a word of the Plural number, which being joined with Barah, a verb singular, is commonly conceived to denote the Trinity of Persons in the unity of Essence.
And even so is it here in this work of Redemption, the repairing of the Microcosm, the little world, Man-kind. Here was a concurrence of Persons. The Father gave his Son, the Son gave himself;
And even so is it Here in this work of Redemption, the repairing of the Microcosm, the little world, Mankind. Here was a concurrence of Persons. The Father gave his Son, the Son gave himself;
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And so was it in this great work of Redemption. Even as it was in Abrahams offering up of his Son Isaack (a representation of this mystery, Gods offering his Son Christ) there was a concurrence betwixt the Father and the Son. The one not more willing to offer,
And so was it in this great work of Redemption. Even as it was in Abrahams offering up of his Son Isaac (a representation of this mystery, God's offering his Son christ) there was a concurrence betwixt the Father and the Son. The one not more willing to offer,
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So was it here, God the Father giveth his Son, and his Son giveth himself. The Father made his soul an offering for sin, yet he himself poured out his soul unto death (as the Prophet Isai there sets it forth) Is. 53.10, 12. Being therein obedient to his Father, Phil. 2.8. Obj. 2. But we find him delivered up by others also, as, viz. by Iudas who betrayed him into the hands of the High Priests and Elders; and by them delivered unto Pilate, and that bound. So we have it recorded, Matth. 27.2. When they had bound him, they led him away, and delivered him to Pontius Pilate, By whom he was delivered into the hands of the Iewes to be crucified, as we have it, v. 26. of that Chap. which was by them accordingly done.
So was it Here, God the Father gives his Son, and his Son gives himself. The Father made his soul an offering for since, yet he himself poured out his soul unto death (as the Prophet Isaiah there sets it forth) Is. 53.10, 12. Being therein obedient to his Father, Philip 2.8. Object 2. But we find him Delivered up by Others also, as, viz. by Iudas who betrayed him into the hands of the High Priests and Elders; and by them Delivered unto Pilate, and that bound. So we have it recorded, Matthew 27.2. When they had bound him, they led him away, and Delivered him to Pontius Pilate, By whom he was Delivered into the hands of the Iewes to be Crucified, as we have it, v. 26. of that Chap. which was by them accordingly done.
He being delivered to their will (as Saint Luke hath it) they led him away, Luke 23.25, 26. Thus was he led as a Lamb to the slaughter (as the Propher Isai hath it) Is. 53. How then can it be said that he gave himself?
He being Delivered to their will (as Saint Lycia hath it) they led him away, Lycia 23.25, 26. Thus was he led as a Lamb to the slaughter (as the Propher Isaiah hath it) Is. 53. How then can it be said that he gave himself?
and of Christ himself, concurring with them in the same Action, though to different ends. What God the Father and his Son Christ intended out of love to mankind, they executed out of base and sinister respects, Iudas out of Covetousnesse, Pilate out of Fear, the High-Priests and Elders out of malice, the people many of them out of Ignorance. In the mean time,
and of christ himself, concurring with them in the same Actium, though to different ends. What God the Father and his Son christ intended out of love to mankind, they executed out of base and sinister respects, Iudas out of Covetousness, Pilate out of fear, the High priests and Elders out of malice, the people many of them out of Ignorance. In the mean time,
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So much he gave them to take notice of, when the High-Priests Officers came to attach him in the Garden, where wth a word of his mouth he strikes them to the ground (as we find it, Ioh. 18 6.) And when Peter in a forcible way began to attempt his rescue, he tels him, Matth. 26.53. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve Legions of Angels? viz. to be a guard about his Person.
So much he gave them to take notice of, when the High priests Officers Come to attach him in the Garden, where with a word of his Mouth he strikes them to the ground (as we find it, John 18 6.) And when Peter in a forcible Way began to attempt his rescue, he tells him, Matthew 26.53. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve Legions of Angels? viz. to be a guard about his Person.
No man taketh it from me, but I lay it down of my self; I have power to lay it down, &c. Obs. Thus then was this Offering of Iesus Christs a freewill Offering, [ who gave himself (saith the Text,) importing a voluntary Act. Such are Gifts properly, things freely bestowed.
No man Takes it from me, but I lay it down of my self; I have power to lay it down, etc. Obs. Thus then was this Offering of Iesus Christ a freewill Offering, [ who gave himself (Says the Text,) importing a voluntary Act. Such Are Gifts properly, things freely bestowed.
And such was this Offering of Christs, a free will Ossering. So it may be said to be upon a double account, in reference both to Compulsion, and Merit. Where either of these two are, that a man is compelled to do what he doth,
And such was this Offering of Christ, a free will Ossering. So it may be said to be upon a double account, in Referente both to Compulsion, and Merit. Where either of these two Are, that a man is compelled to do what he does,
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or that it is a thing demerited & deserved at his hands, it cannot properly be called a Gift. But such was Christs giving himself for us, a Gift, a free gift.
or that it is a thing demerited & deserved At his hands, it cannot properly be called a Gift. But such was Christ giving himself for us, a Gift, a free gift.
how the Holy Ghost throughout the whole History of our Saviours Life and Death hath set forth divers circumstances, serving to confirm and make good this truth, that this was in him a voluntary Act. Take we notice of some of the most obvious. As,
how the Holy Ghost throughout the Whole History of our Saviors Life and Death hath Set forth diverse Circumstances, serving to confirm and make good this truth, that this was in him a voluntary Act. Take we notice of Some of the most obvious. As,
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Yea, though Peter, as a friend, took him aside, and advised him to the contrary, saying, Be it far from thee, Lord, this shall not be unto thee (as it there followeth in the next verse) yet he still persisted in his resolution;
Yea, though Peter, as a friend, took him aside, and advised him to the contrary, saying, Be it Far from thee, Lord, this shall not be unto thee (as it there follows in the next verse) yet he still persisted in his resolution;
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Which we read that at another time he did, viz. when a Crown was offered him, Joh. 6.15. when he perceived that they (the Jewes) would come and take him by force to make him a King, he departed again into a mountain himself alone.
Which we read that At Another time he did, viz. when a Crown was offered him, John 6.15. when he perceived that they (the Jews) would come and take him by force to make him a King, he departed again into a mountain himself alone.
now he is so far from withdrawing, that he goeth to meet those which were sent to apprehend him, retiring into the garden, his usual place of prayer, whither he knew Iudas would bring his rout of Officers for that purpose.
now he is so Far from withdrawing, that he Goes to meet those which were sent to apprehend him, retiring into the garden, his usual place of prayer, whither he knew Iudas would bring his rout of Officers for that purpose.
Thirdly, Being come into the Garden, had he pleased, he could easily have resisted them there, which he let them know by casting them down to the ground with a word, (as I shewed you;) or else have withdrawn himself from them,
Thirdly, Being come into the Garden, had he pleased, he could Easily have resisted them there, which he let them know by casting them down to the ground with a word, (as I showed you;) or Else have withdrawn himself from them,
or else have hid himself, and gone through the midst of them, as the story tels us, that in a miraculous way, he did through the midst of those who had taken up stones to cast at him, Joh. 8. last:
or Else have hid himself, and gone through the midst of them, as the story tells us, that in a miraculous Way, he did through the midst of those who had taken up stones to cast At him, John 8. last:
But he instead thereof, goeth to meet them, calling unto them (as Saint Iohn hath it, cap. 18.4.) Iesus therefore knowing all things that should come unto him, went forth, (that is, from that part of the Garden where he was, towards them that came to apprehend him) and said unto them, whom seek ye? To which when they, not knowing him, made answer, Iesus of Nazareth, he replyeth to them, I am he, (as the next verse hath it.) And again, v. 7. after that he had raised them up by the same power, that he cast them down, he propoundeth the same question to them again, whom seek ye? To which when they make Answer, (as before) Iesus of Nazareth, he replyeth again, I have told you that I am he, v. 8. All which clearly evidenceth that he did willingly offer and yeeld himself unto them.
But he instead thereof, Goes to meet them, calling unto them (as Saint John hath it, cap. 18.4.) Iesus Therefore knowing all things that should come unto him, went forth, (that is, from that part of the Garden where he was, towards them that Come to apprehend him) and said unto them, whom seek you? To which when they, not knowing him, made answer, Iesus of Nazareth, he Replieth to them, I am he, (as the next verse hath it.) And again, v. 7. After that he had raised them up by the same power, that he cast them down, he propoundeth the same question to them again, whom seek you? To which when they make Answer, (as before) Iesus of Nazareth, he Replieth again, I have told you that I am he, v. 8. All which clearly Evidenceth that he did willingly offer and yield himself unto them.
but (as the Apostle saith) He witnessed a good Confession, 1 Tim. 6.13. acknowledging and asserting that he was a King, and the true Son of God, though he knew that Attestation would be capital unto him, (as you find it) Matth. 26.64.
but (as the Apostle Says) He witnessed a good Confessi, 1 Tim. 6.13. acknowledging and asserting that he was a King, and the true Son of God, though he knew that Attestation would be capital unto him, (as you find it) Matthew 26.64.
Fifthly, Having there received his sentence, he maketh use of no Appeal; (which Paul did in a like case, who appealed from Festus to Caesar, Act. 25.11.) nor yet Deprecation, so as to sue for favour,
Fifthly, Having there received his sentence, he makes use of no Appeal; (which Paul did in a like case, who appealed from Festus to Caesar, Act. 25.11.) nor yet Deprecation, so as to sue for favour,
and as a sheep that is dumb before the shearers so opened he not his mouth, Isai 53.7. Seventhly, And lastly in his Passion upon the Cross, he was still the same;
and as a sheep that is dumb before the shearers so opened he not his Mouth, Isaiah 53.7. Seventhly, And lastly in his Passion upon the Cross, he was still the same;
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to which end it is conceived, that stupifying potion of Vinegar, and some other ingredients, was offered to him, which, till his suffering was finished, he refused to tast of (as the story sets it forth, Mat. 27.34, 48.) Thus did he willingly yeeld himself to the drinking of,
to which end it is conceived, that stupefying potion of Vinegar, and Some other ingredients, was offered to him, which, till his suffering was finished, he refused to taste of (as the story sets it forth, Mathew 27.34, 48.) Thus did he willingly yield himself to the drinking of,
& drinking off that bitter Cup, wch was given him by his Father, according as he had told Peter, he was resolved to do, The Cup which my father hath given me, shall I not drink it? Joh. 18.11. Drinking even the very dregs of it.
& drinking off that bitter Cup, which was given him by his Father, according as he had told Peter, he was resolved to do, The Cup which my father hath given me, shall I not drink it? John 18.11. Drinking even the very dregs of it.
pouring forth his soul unto death (as the Prophet expresseth it in that Text forecited, Isai. 58. v. last.) Thus then was the suffering of Christ free as to any Compulsion.
pouring forth his soul unto death (as the Prophet Expresses it in that Text forecited, Isaiah 58. v. last.) Thus then was the suffering of christ free as to any Compulsion.
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as not willing so to overcharge your heads, as not to lay in fomewhat into your hearts, ) Let him then herein be propounded as a Pattern for our Imitation. This was one end (as I shewed you) wherefore Christ gave himself, that he might be a Pattern. So he was in his Life, in the ordering of his Conversation.
as not willing so to overcharge your Heads, as not to lay in fomewhat into your hearts,) Let him then herein be propounded as a Pattern for our Imitation. This was one end (as I showed you) Wherefore christ gave himself, that he might be a Pattern. So he was in his Life, in the ordering of his Conversation.
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Learn of me; for I am meek and lowly in heart, (saith he to all that come to him) Matth. 11.29. I have given you an example, that ye should do as I have done unto you (saith he to his Disciples, when he had washed their Feet,) Ioh. 13.15. so teaching them to be ready to do all offices of love each to other.
Learn of me; for I am meek and lowly in heart, (Says he to all that come to him) Matthew 11.29. I have given you an Exampl, that you should do as I have done unto you (Says he to his Disciples, when he had washed their Feet,) John 13.15. so teaching them to be ready to do all Offices of love each to other.
And as in his life, so in his Death. He suffered for us, leaving us an example, that we should follow his steps, (as we have it in that forecited Text) 1 Pet. 2.21.
And as in his life, so in his Death. He suffered for us, leaving us an Exampl, that we should follow his steps, (as we have it in that forecited Text) 1 Pet. 2.21.
And this let us do, all of us learning of him, willingly to comply with the will of our heavenly Father, yeelding up our selves to him (as he did) to be disposed of by him according to his good will and pleasure.
And this let us do, all of us learning of him, willingly to comply with the will of our heavenly Father, yielding up our selves to him (as he did) to be disposed of by him according to his good will and pleasure.
This is the Sacrifice which the Apostle calls for, Rom. 12.1. I beseech you therefore Brethren, that ye present your Bodies a living Sacrifice, &c. (your Bodies, i. e.
This is the Sacrifice which the Apostle calls for, Rom. 12.1. I beseech you Therefore Brothers, that you present your Bodies a living Sacrifice, etc. (your Bodies, i. e.
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2. And doing this wholly, do we it also willingly. So did our blessed Saviour also (as you have heard.) He gave himself, offering up himself as a freewill offering. And the like do we;
2. And doing this wholly, do we it also willingly. So did our blessed Saviour also (as you have herd.) He gave himself, offering up himself as a freewill offering. And the like do we;
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what ever service we do unto God, or to our Brethren, do it willingly. So Peter exhorts Ministers in special to do their Ministerial service, NONLATINALPHABET, Not by constraint, but willingly, 1 Pet. 5.2.
what ever service we do unto God, or to our Brothers, do it willingly. So Peter exhorts Ministers in special to do their Ministerial service,, Not by constraint, but willingly, 1 Pet. 5.2.
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And being so, let their service to him be a free-service, serving him without fear (as Zacharias hath it, Luke 1.74.) that is, without servile and slavish fear.
And being so, let their service to him be a free-service, serving him without Fear (as Zacharias hath it, Lycia 1.74.) that is, without servile and slavish Fear.
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2. And again, freely, not out of any by, base and sinister respects, not for self-ends. Not for filthy lucre, (saith Peter there to Elders ) 1 Pet. 5.2. In such services men do not serve God, but themselves. Would we have our services accepted? let them be such as this service of Christs was, all freewill-offerings. Giving our selves, not selling, which all Mercenaries may be said to do.
2. And again, freely, not out of any by, base and sinister respects, not for self-ends. Not for filthy lucre, (Says Peter there to Elders) 1 Pet. 5.2. In such services men do not serve God, but themselves. Would we have our services accepted? let them be such as this service of Christ was, all Freewill offerings. Giving our selves, not selling, which all Mercenaries may be said to do.
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It was that which the Devill fasly charged upon Iob, cap. 1. v. 9. Doth Iob fear God for nought? Intimating, that he did not serve God as a Child, but as a Mercenary servant, not out of pure love,
It was that which the devil fasly charged upon Job, cap. 1. v. 9. Does Job Fear God for nought? Intimating, that he did not serve God as a Child, but as a Mercenary servant, not out of pure love,
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Let not the like be justly charged upon any of us, that we should thus serve God, Only for Reward. Whether Temporal, because this our service may be outwardly advantageous unto us,
Let not the like be justly charged upon any of us, that we should thus serve God, Only for Reward. Whither Temporal, Because this our service may be outwardly advantageous unto us,
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Wherefore else should David take up this as an Argument, to excite and stir up Gods Saints hereunto? which he doth, Ps. 34.9, 10. O fear ye the Lord ye his Saints,
Wherefore Else should David take up this as an Argument, to excite and stir up God's Saints hereunto? which he does, Ps. 34.9, 10. Oh Fear you the Lord you his Saints,
And our Saviour himself, to incourage his followers to be willing to part with any thing for him, he first maketh promise to them, of an ample retribution in this life, Matth. 19.29. He shall receive an hundred fold, viz. secular goods in this life, if good for him.
And our Saviour himself, to encourage his followers to be willing to part with any thing for him, he First makes promise to them, of an ample retribution in this life, Matthew 19.29. He shall receive an hundred fold, viz. secular goods in this life, if good for him.
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And the Apostle exhorting Timothy to exercise himself unto Godliness, 1 Tim. 4.7. he sets before him the profit, and advantage of this course, telling him in the next verse, that Godlinesse is profitable unto all things, having the promise of the life that now is; this present life.
And the Apostle exhorting Timothy to exercise himself unto Godliness, 1 Tim. 4.7. he sets before him the profit, and advantage of this course, telling him in the next verse, that Godliness is profitable unto all things, having the promise of the life that now is; this present life.
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And it is said of our Saviour in the Chapter following, v. 2. that, for the Ioy that was set before him he indured the Cross, &c. But not only at these.
And it is said of our Saviour in the Chapter following, v. 2. that, for the Joy that was Set before him he endured the Cross, etc. But not only At these.
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2. And thus also give we our selves unto others. It is that which Paul there saith of those Macedonians, 2 Cor. 8.5. They gave their own selves to the Lord, and to us by the will of God;
2. And thus also give we our selves unto Others. It is that which Paul there Says of those Macedonians, 2 Cor. 8.5. They gave their own selves to the Lord, and to us by the will of God;
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This the Apostle would have Timothy put rich men in mind of, (whom in a special manner it concerns,) 1 Tim. 6.18. Charge them thaet be rich in this world, that they do good, that they be rich in good works ready to distribute, willing to communicate;
This the Apostle would have Timothy put rich men in mind of, (whom in a special manner it concerns,) 1 Tim. 6.18. Charge them thaet be rich in this world, that they do good, that they be rich in good works ready to distribute, willing to communicate;
as having an eye to Retribution, or yet Reputation. Thus our Saviour in some cases requires those who are able, to lend unto their Brethren, Luke 6.35. Do good, and lend, looking for nothing again:
as having an eye to Retribution, or yet Reputation. Thus our Saviour in Some cases requires those who Are able, to lend unto their Brothers, Lycia 6.35. Do good, and lend, looking for nothing again:
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as to God, so to their Brethren; therein imitating their heavenly Pattern, the Lord Jesus; who, in obedience to God his Father, Gave himself. And that for Them. So it followeth in the third Particular;
as to God, so to their Brothers; therein imitating their heavenly Pattern, the Lord jesus; who, in Obedience to God his Father, Gave himself. And that for Them. So it follows in the third Particular;
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So we find it elsewhere, and that often; as Rom. 5.8. Christ dyed for us. 1 Cor. 5.7. Christ our Passeover is slain for us. Gal. 3.13. Being made a Curse for us. Eph. 5.2. Christ hath loved us, and given himself for us. 1 Thes. 5.10. Who died for us. 1 Pet. 2.21. Christ also suffered for us. And 1 Joh. 3.16. He layed down his life for us.
So we find it elsewhere, and that often; as Rom. 5.8. christ died for us. 1 Cor. 5.7. christ our Passover is slave for us. Gal. 3.13. Being made a Curse for us. Ephesians 5.2. christ hath loved us, and given himself for us. 1 Thebes 5.10. Who died for us. 1 Pet. 2.21. christ also suffered for us. And 1 John 3.16. He laid down his life for us.
So much we may take notice of from that which we meet within the fourth verse of the Chapter following, where Gods love in sending and giving his Son Christ, is called by the name of NONLATINALPHABET, the love of God our Saviour towards man.
So much we may take notice of from that which we meet within the fourth verse of the Chapter following, where God's love in sending and giving his Son christ, is called by the name of, the love of God our Saviour towards man.
Verily he took not on him the nature of Angels, but he took on him the Seed of Abraham, (so our Translation renders that Text, which is commonly understood of Christs taking the nature of man into a personal union with his God-head,) Heb. 2.16. In which nature also he suffered;
Verily he took not on him the nature of Angels, but he took on him the Seed of Abraham, (so our translation renders that Text, which is commonly understood of Christ taking the nature of man into a personal Union with his Godhead,) Hebrew 2.16. In which nature also he suffered;
Being put to death in the flesh (as Saint Peter hath it,) 1 Pet. 3.18. that is, in his Humane nature; so suffering for man-kind. This is a truth agreed at all hands.
Being put to death in the Flesh (as Saint Peter hath it,) 1 Pet. 3.18. that is, in his Humane nature; so suffering for mankind. This is a truth agreed At all hands.
Quest. But whether for all man-kind, or no, Here is the Question. A Question which, as heretofore, so of late times, hath occasioned not a little trouble,
Quest. But whither for all mankind, or no, Here is the Question. A Question which, as heretofore, so of late times, hath occasioned not a little trouble,
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For the seeling of your Judgements, and stablishing of your hearts, that you may not be carried away with that wind of doctrine, which hath of late broke in among you, whereby some unstable souls have been turned aside, to the renouncing of that truth, which they had been formerly taught,
For the seeling of your Judgments, and establishing of your hearts, that you may not be carried away with that wind of Doctrine, which hath of late broke in among you, whereby Some unstable Souls have been turned aside, to the renouncing of that truth, which they had been formerly taught,
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and therewith of that Communion, which heretofore they imbraced, give me leave now, having so just an occasion offered for it from this Text, to spend a little time upon it.
and therewith of that Communion, which heretofore they embraced, give me leave now, having so just an occasion offered for it from this Text, to spend a little time upon it.
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Begin we then with the Text we have now in hand, (and so those other forenamed,) where it is said, that Christ gave himself for us, dyed for us; How shall we understand this us? Whether of all men universally considered.
Begin we then with the Text we have now in hand, (and so those other forenamed,) where it is said, that christ gave himself for us, died for us; How shall we understand this us? Whither of all men universally considered.
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from hence concluding their plausible Doctrine, (so eagerly sucked in by many who understand it not,) of Ʋniversal Redemption, that, Christ dyed for all and every one, & that alike.
from hence concluding their plausible Doctrine, (so eagerly sucked in by many who understand it not,) of Ʋniversal Redemption, that, christ died for all and every one, & that alike.
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Estius, the Professor at Doway, writing upon this Text, professeth himself to be dubious in it, expounding this [ us ] with a Sive. Pro nobis, sive omnibus hominibus, sivè spectatim Electis.
Estius, the Professor At Doway, writing upon this Text, Professes himself to be dubious in it, expounding this [ us ] with a Sive. Pro nobis, sive omnibus hominibus, sivè spectatim Electis.
For us ] that is, either for all men, or specially for the Elect, In whose person (saith he) the Apostle often speaeketh. And surely so we may justly conceive him here to do, where he restraineth this [ us ] to a peculiar people, a people redeemed from all iniquity, and purified, a people Iustified, and Sanctified. And who are these,
For us ] that is, either for all men, or specially for the Elect, In whose person (Says he) the Apostle often speaeketh. And surely so we may justly conceive him Here to do, where he restraineth this [ us ] to a peculiar people, a people redeemed from all iniquity, and purified, a people Justified, and Sanctified. And who Are these,
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but the Elect? such as God hath from the beginning chosen unto Salvation through Sanctification of the Spirit (as Saint Paul describeth believers,) 1 Thes. 2.13.
but the Elect? such as God hath from the beginning chosen unto Salvation through Sanctification of the Spirit (as Saint Paul Describeth believers,) 1 Thebes 2.13.
Quest. But what then, did Christ dye only for them? did he not dye for others also? yea for all alike? the good and benefit of his death being by his Father and himself intended as as well to one, as another? So some Romanists, Lutheranes, and Arminians, would have it.
Quest. But what then, did christ die only for them? did he not die for Others also? yea for all alike? the good and benefit of his death being by his Father and himself intended as as well to one, as Another? So Some Romanists, Lutherans, and Arminians, would have it.
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Therin differing from some others (some of them such as upon whose memories I shall write nothing but Blessed, ) who out of a pious intention for the healing of this Breach, the compremizing of this difference, have with much study sought (I cannot say found) out a moderate and middle course, viz. that Christ dyed in a general way for all, to purchase a possibility of Salvation for them, which he did by making satisfaction to the Justice of God for the sins of the whole world,
Therein differing from Some Others (Some of them such as upon whose memories I shall write nothing but Blessed,) who out of a pious intention for the healing of this Breach, the compremizing of this difference, have with much study sought (I cannot say found) out a moderate and middle course, viz. that christ died in a general Way for all, to purchase a possibility of Salvation for them, which he did by making satisfaction to the justice of God for the Sins of the Whole world,
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Thus did God (say they) set forth his Son to be a propitiation, through faith in his blood, to declare his righteousness, that he might be just, aod the justifier of him, which believeth in Iesus, (as the Apostle sets forth the end of Christs death, Rom. 3.25, 26.) Iustice and Mercy here meeting together, and sweetly imbracing each other.
Thus did God (say they) Set forth his Son to be a propitiation, through faith in his blood, to declare his righteousness, that he might be just, Aod the justifier of him, which Believeth in Iesus, (as the Apostle sets forth the end of Christ death, Rom. 3.25, 26.) justice and Mercy Here meeting together, and sweetly embracing each other.
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even Gods Elect people, who were given to him by his Father, to be his purchased possessions, For them he gave himself, that he might (as our Text hath it) actually redeem them frem all Iniquity,
even God's Elect people, who were given to him by his Father, to be his purchased possessions, For them he gave himself, that he might (as our Text hath it) actually Redeem them frem all Iniquity,
and purifie them to be a peculiar people unto himself, applying to them the merit of that his death, making it effectual for their Justification, Sanctification and Salvation.
and purify them to be a peculiar people unto himself, applying to them the merit of that his death, making it effectual for their Justification, Sanctification and Salvation.
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Which in effect speaketh the same thing with that, which others of our Divines (following the Schooles ) have unwarily yeelded, that Christ dyed sufficiently for all,
Which in Effect speaks the same thing with that, which Others of our Divines (following the Schools) have unwarily yielded, that christ died sufficiently for all,
But as for others, those with whom I have now to deal (conceiving that errour which hath intangled some among us, not to be spun with so fine a thred,) they spare not to assert (what the followers of Arminius have done before them) that Christ dyed alike for all, as well for Cain and Iudas, as for Peter and Paul, and that he purchased and obteined Remission of sins,
But as for Others, those with whom I have now to deal (conceiving that error which hath entangled Some among us, not to be spun with so fine a thread,) they spare not to assert (what the followers of Arminius have done before them) that christ died alike for all, as well for Cain and Iudas, as for Peter and Paul, and that he purchased and obtained Remission of Sins,
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as if it were main the basis and principal Pillar of Christian Religion, and that which I suppose doth (among some other) infect this place at this day.
as if it were main the basis and principal Pillar of Christian Religion, and that which I suppose does (among Some other) infect this place At this day.
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as pious and learned as any the world hath seen for some hundreds of years by-past, convocated for that purpose (I mean that of Dort, ) so we must profess that we cannot assent unto it.
as pious and learned as any the world hath seen for Some hundreds of Years bypast, convocated for that purpose (I mean that of Dort,) so we must profess that we cannot assent unto it.
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For the former, the grounds whereupon those of this perswasion build this their faith, they are reducible to two heads, Scripture, and Reason. Begin with the former.
For the former, the grounds whereupon those of this persuasion built this their faith, they Are reducible to two Heads, Scripture, and Reason. Begin with the former.
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First, Christ is said to be given for the world. So we have it in that Text, which is looked upon as the Palmarium, the Prime and principal evidence in this cause,
First, christ is said to be given for the world. So we have it in that Text, which is looked upon as the Palmarium, the Prime and principal evidence in this cause,
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so much insisted on by all that are Advocates for it, viz. Joh. 3.16. God so loved the world, that hee gave his only begotten Son, &c. As also in that other of no less note, 2 Cor. 5.19. God was in Christ reconciling the world to himself.
so much insisted on by all that Are Advocates for it, viz. John 3.16. God so loved the world, that he gave his only begotten Son, etc. As also in that other of no less note, 2 Cor. 5.19. God was in christ reconciling the world to himself.
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Ans. For answer whereunto let that word be examined, which sounds so loud in the ears of the vulgar, [ world. ] A word diversly used, (as in common language; so) in Scripture phrase; where we find it
Ans. For answer whereunto let that word be examined, which sounds so loud in the ears of the Vulgar, [ world. ] A word diversely used, (as in Common language; so) in Scripture phrase; where we find it
2. Sometimes it is used more restrainedly for the chief Inhabitants of it, the world of Reasonable Creatures, Angels and Men. So we find it, 1 Cor. 4.2.
2. Sometime it is used more restrainedly for the chief Inhabitants of it, the world of Reasonable Creatures, Angels and Men. So we find it, 1 Cor. 4.2.
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where Paul saith of himself, and other of his fellow labourers, we are made a spectacle to the world, that is (as the next words expound it,) to Angels and Men: This is the Reasonable world.
where Paul Says of himself, and other of his fellow labourers, we Are made a spectacle to the world, that is (as the next words expound it,) to Angels and Men: This is the Reasonable world.
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3. Sometimes (in the third place) it points at one part of this world, the world of mankind universally considered, even all the Sons and daughters of Adam. So the Apostle useth it, Rom. 5.12. where he tells us, that by one man sin entered into the world;
3. Sometime (in the third place) it points At one part of this world, the world of mankind universally considered, even all the Sons and daughters of Adam. So the Apostle uses it, Rom. 5.12. where he tells us, that by one man since entered into the world;
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which is divided into two, two worlds in one, The Elect world, the Reprobate world; Each called the world. So we find the latter, and that undeniably, in many Texts. As Ioh. 7.9. where our Saviour declares that he prayed not for the world: So again, Ioh. 14.17. where speaking of the Spirit of truth, he saith, The [ world ] could not receive it:
which is divided into two, two world's in one, The Elect world, the Reprobate world; Each called the world. So we find the latter, and that undeniably, in many Texts. As John 7.9. where our Saviour declares that he prayed not for the world: So again, John 14.17. where speaking of the Spirit of truth, he Says, The [ world ] could not receive it:
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And again, v. 22. where Iudas, (not Iscariot, not the Traitor, but another of the Apostles so named) puts the Question to his Master, Lord (saith he,) how is it that thou wilt manifest thy self to us,
And again, v. 22. where Iudas, (not Iscariot, not the Traitor, but Another of the Apostles so nam) puts the Question to his Master, Lord (Says he,) how is it that thou wilt manifest thy self to us,
and not unto the world? In which, and divers other Texts of like kind, we are to understand, the unbelieving, wicked, reprobate world, which are the greatest part of the world.
and not unto the world? In which, and diverse other Texts of like kind, we Are to understand, the unbelieving, wicked, Reprobate world, which Are the greatest part of the world.
And in this sense (though Arminians are loath to see it) we shall find the word, more than once used in Scripture. As, Ioh. 17.21. where our Saviour maketh this his request to his Father, [ That the world may believe that thou hast sent me.
And in this sense (though Arminians Are loath to see it) we shall find the word, more than once used in Scripture. As, John 17.21. where our Saviour makes this his request to his Father, [ That the world may believe that thou hast sent me.
] Now what world was this? Not the reprobate world, for that he had plainly declared before that he did not, would not pray for, v. 9. But the Elect world, even those which were given to him by his Father.
] Now what world was this? Not the Reprobate world, for that he had plainly declared before that he did not, would not pray for, v. 9. But the Elect world, even those which were given to him by his Father.
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And so much Tolet (though a Iesuite, and a Cardinal ) writing upon it, doth freely acknowledge, declaring that the word there cannot be taken in any other sense.
And so much Tolet (though a Iesuite, and a Cardinal) writing upon it, does freely acknowledge, declaring that the word there cannot be taken in any other sense.
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To these adde those other known Texts, Ioh. 6.33. where our Saviour, speaking of himself, saith, The Bread of God is he, which eometh down from heaven, and giveth life unto the world.
To these add those other known Texts, John 6.33. where our Saviour, speaking of himself, Says, The Bred of God is he, which eometh down from heaven, and gives life unto the world.
And in this sense most fitly and properly may we understand the latter of those Texts alleged, viz. 2 Cor. 5.19. God was in Christ reconciling the world to himself;
And in this sense most fitly and properly may we understand the latter of those Texts alleged, viz. 2 Cor. 5.19. God was in christ reconciling the world to himself;
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that is (say they) the world of his Elect, whom he loveth, not only with a Common love, wherewith he loveth all his Creatures, willing their conservation, Thou lovest all things that are,
that is (say they) the world of his Elect, whom he loves, not only with a Common love, wherewith he loves all his Creatures, willing their conservation, Thou Lovest all things that Are,
and hatest none of them whom thou hast made (saith that Apocryphal Author) Wisd. 11.21. but with a special, a peculiar love, loving them to Eternal life;
and Hatest none of them whom thou hast made (Says that Apocryphal Author) Wisdom 11.21. but with a special, a peculiar love, loving them to Eternal life;
And should we, herein concur with them, so construing the word in that place, I do not see any such absurdity to follow upon it, as the Adversaries imagine.
And should we, herein concur with them, so construing the word in that place, I do not see any such absurdity to follow upon it, as the Adversaries imagine.
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NONLATINALPHABET saith the Original) every one believing, that is, every one of them. So the word NONLATINALPHABET, Every one, or whosoever, may there, without any violence, be construed;
Says the Original) every one believing, that is, every one of them. So the word, Every one, or whosoever, may there, without any violence, be construed;
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their state by nature, what they were when he first loved them, & gave his Son for them, viz like the rest of the world; and their state by Grace, what they are when he bestoweth eternal life upon them, viz. believers, believing on the name of his Son.
their state by nature, what they were when he First loved them, & gave his Son for them, videlicet like the rest of the world; and their state by Grace, what they Are when he bestoweth Eternal life upon them, viz. believers, believing on the name of his Son.
not as comprehending every individual, every particular person in the world, but the several sorts and conditions of men, some in all ages, all Nations, of all ranks and estates.
not as comprehending every Individu, every particular person in the world, but the several sorts and conditions of men, Some in all ages, all nations, of all ranks and estates.
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In this sense are we to understand the word in some other places: As Ioh. 1.29. where Iohn espying of Iesus, maketh that Proclamation, Behold ihe Lamb of God that taketh away the sins of the world.
In this sense Are we to understand the word in Some other places: As John 1.29. where John espying of Iesus, makes that Proclamation, Behold ihe Lamb of God that Takes away the Sins of the world.
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And so in that verse following the Text alleged, Iohn 3.17. God sent his Son into the world, not to condemn the world, but that the world through him might be saved.
And so in that verse following the Text alleged, John 3.17. God sent his Son into the world, not to condemn the world, but that the world through him might be saved.
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but of some in all Nations, not only of Iewes, but of Gentiles. And thus may God be said to have loved the world, though he never intended to save all in it,
but of Some in all nations, not only of Iewes, but of Gentiles. And thus may God be said to have loved the world, though he never intended to save all in it,
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yet that he had such a gracious purpose towards any, so as not to suffer the whole world of man-kind being fallen, to perish, (as he did the Angels, which were in the like estate,) this may be called his love to the world, the world of man-kind. Let it then be concluded as to these Texts, which the Adversaries look upon as principal Pillars,
yet that he had such a gracious purpose towards any, so as not to suffer the Whole world of mankind being fallen, to perish, (as he did the Angels, which were in the like estate,) this may be called his love to the world, the world of mankind. Let it then be concluded as to these Texts, which the Adversaries look upon as principal Pillars,
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and main supporters of their cause, that, however they may be taking with vulgar apprehensions, yet being rightly weighed, they do not speak what they would have them.
and main supporters of their cause, that, however they may be taking with Vulgar apprehensions, yet being rightly weighed, they do not speak what they would have them.
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So indeed it may seem at the first hearing, but let it be examined, and we shall find it speaking no more than the former Texts did, and so admitting the same Answers, viz. 1. that by the whole world there we may understand the whole company of Gods Elect collectively considered, all believers in all ages of the world.
So indeed it may seem At the First hearing, but let it be examined, and we shall find it speaking no more than the former Texts did, and so admitting the same Answers, viz. 1. that by the Whole world there we may understand the Whole company of God's Elect collectively considered, all believers in all ages of the world.
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And not for ours only, that is, us who are now alive, and believe already, but of the whole world, of all believets, which have been, shall be, from the beginning of the world to the end of it.
And not for ours only, that is, us who Are now alive, and believe already, but of the Whole world, of all believets, which have been, shall be, from the beginning of the world to the end of it.
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Repl. But is not this strange, that those whom we look upon comparatively as a small number, a little, little, flock, (as our Saviour calleth them, Luke 12.32.
Repl But is not this strange, that those whom we look upon comparatively as a small number, a little, little, flock, (as our Saviour calls them, Lycia 12.32.
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where there are two diminutives put together, NONLATINALPHABET, to shew the exceeding littlenesse of this Company,) a small part of the world, should be called the whole world?
where there Are two diminutives put together,, to show the exceeding littleness of this Company,) a small part of the world, should be called the Whole world?
Ans. And why more strange than that unbelievers and Reprobates should be so called, which we find them to be, 1 Iohn 5.19. where it is said, The whole world lyeth in wickedness, NONLATINALPHABET, meaning the unregenerate world, all men out of Christ.
Ans. And why more strange than that unbelievers and Reprobates should be so called, which we find them to be, 1 John 5.19. where it is said, The Whole world lies in wickedness,, meaning the unregenerate world, all men out of christ.
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where it is said of the great Dragon, the Devil, that he deceived the whole world, NONLATINALPHABET, meaning that he drew all the Roman Empire into Idolatry, which being a great,
where it is said of the great Dragon, the devil, that he deceived the Whole world,, meaning that he drew all the Roman Empire into Idolatry, which being a great,
and the most considerable part of the world, is there called the whole world. And so Colos. 1.6. Paul telleth his Colossians, that the Gospel was come unto them, as it was in all the world, NONLATINALPHABET, meaning the most eminent parts of it, (as Grotius expounds it.) In which sense also it is used (as he notes) Rom. 1.8. where the same Apostle telleth his Romans, that their faith was spoken of throughout the whole world.
and the most considerable part of the world, is there called the Whole world. And so Colos 1.6. Paul Telleth his colossians, that the Gospel was come unto them, as it was in all the world,, meaning the most eminent parts of it, (as Grotius expounds it.) In which sense also it is used (as he notes) Rom. 1.8. where the same Apostle Telleth his Romans, that their faith was spoken of throughout the Whole world.
And thus may Gods Elect, being the flower, and choycest part of the world, be called the whole world. There being among them (as Prosper saith) a kind of special universality, a world in the world.
And thus may God's Elect, being the flower, and Choicest part of the world, be called the Whole world. There being among them (as Prosper Says) a kind of special universality, a world in the world.
Ans. 2. But (secondly) if this satisfie not, by the whole world there we may understand all Nations in the world, both Iewes and Gentiles. Christ is the propitiation for our sins, (who are Iewes) & not for ours only,
Ans. 2. But (secondly) if this satisfy not, by the Whole world there we may understand all nations in the world, both Iewes and Gentiles. christ is the propitiation for our Sins, (who Are Iewes) & not for ours only,
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Thus doth Saint Iohn there (as Christ, and other of the Apostles often did) cross that high conceit, which the Iewes had of themselves, who looked upon themselves as the only people beloved of God,
Thus does Saint John there (as christ, and other of the Apostles often did) cross that high conceit, which the Iewes had of themselves, who looked upon themselves as the only people Beloved of God,
Ans. 3. Yet (in the third place) if this content not, Christ may truly be said to be the Propitiation for the sins of the whole world, in as much as he is the only Propitiator, there being none made partakers of that benefit, to have their sins remitted, but by and through him.
Ans. 3. Yet (in the third place) if this content not, christ may truly be said to be the Propitiation for the Sins of the Whole world, in as much as he is the only Propitiator, there being none made partakers of that benefit, to have their Sins remitted, but by and through him.
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In such a sense it is, that Saint Paul saith, 1 Cor. 15.22. In Christ shall all be made alive, that is, all those who are so made alive, quickned up unto that eternal life, shall be made alive by him.
In such a sense it is, that Saint Paul Says, 1 Cor. 15.22. In christ shall all be made alive, that is, all those who Are so made alive, quickened up unto that Eternal life, shall be made alive by him.
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And so Saint Iohn speaking of Christ, saith, This is the true light which inlightneth every man that cometh into the world, John 1.9. that is, every man that is inlightned.
And so Saint John speaking of christ, Says, This is the true Light which Enlighteneth every man that comes into the world, John 1.9. that is, every man that is enlightened.
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And in such a sense may he fitly here be said to be the Propitiation for the sins of the whole world, in as much as all who are reconciled unto God, they receive that benefit by and through him, and no other.
And in such a sense may he fitly Here be said to be the Propitiation for the Sins of the Whole world, in as much as all who Are reconciled unto God, they receive that benefit by and through him, and no other.
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Thus (to make use of a plain Illustration) he who was the first Founder of some Invention (as of Printing or Guns, ) may be said to have taught the whole world that Art;
Thus (to make use of a plain Illustration) he who was the First Founder of Some Invention (as of Printing or Guns,) may be said to have taught the Whole world that Art;
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But they go on, (in the third place) telling us, that Christ is said to dye for all men. So Scripture speaketh it expresly and frequently, as Rom. 8.32. God spared not his own Son, but delivered him up for us all. So 1 Tim. 2.6. Who gave himself a ransome for all;
But they go on, (in the third place) telling us, that christ is said to die for all men. So Scripture speaks it expressly and frequently, as Rom. 8.32. God spared not his own Son, but Delivered him up for us all. So 1 Tim. 2.6. Who gave himself a ransom for all;
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So the next verse there expounds it, Who shall lay any thing to the charge of Gods Elect? Rom. 8.33. These are the All there spoken of, for whom God delivered up his Son, viz. his Chosen ones.
So the next verse there expounds it, Who shall lay any thing to the charge of God's Elect? Rom. 8.33. These Are the All there spoken of, for whom God Delivered up his Son, viz. his Chosen ones.
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Now this is a favour which Arminians themselves will not allow to all universally (at least not all alike,) that Christ should perform that part of his Priestly Office for them, to intercede for them,
Now this is a favour which Arminians themselves will not allow to all universally (At least not all alike,) that christ should perform that part of his Priestly Office for them, to intercede for them,
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And also upon the servants, and upon the handmaids in those dayes will I poure out my Spirit, v. 29 that is, upon all sorts and conditions of persons. So again, Luke 3.6. Our Saviour citing the Text of the Prophet Isai, c. 40.3. saith, All flesh shall see the Salvation of the Lord;
And also upon the Servants, and upon the handmaids in those days will I pour out my Spirit, v. 29 that is, upon all sorts and conditions of Persons. So again, Lycia 3.6. Our Saviour citing the Text of the Prophet Isaiah, c. 40.3. Says, All Flesh shall see the Salvation of the Lord;
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and wild beasts, &c. NONLATINALPHABET, All, that is, some of all kinds, All manner of beasts (as our Translation explains it.) And in this sense is the word most fitly to be understood in the Text alleged.
and wild beasts, etc., All, that is, Some of all Kinds, All manner of beasts (as our translation explains it.) And in this sense is the word most fitly to be understood in the Text alleged.
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plainly intimating what there he meant by All, viz. Gentiles as well as Iewes. And so are we to understand the fourth verse of that Chapter, where it is said, God will have all men to be saved;
plainly intimating what there he meant by All, viz. Gentiles as well as Iewes. And so Are we to understand the fourth verse of that Chapter, where it is said, God will have all men to be saved;
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So much is convincingly collected from the verses there foregoing, where the Apostle exhorts that Prayers and Intercessions, & giving of thanks be made for all men;
So much is convincingly collected from the Verses there foregoing, where the Apostle exhorts that Prayers and Intercessions, & giving of thanks be made for all men;
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But all kinds of Men, Iewes and Gentiles, Christians or Infidels, Publick or Private persons. So the next verse explains it, instancing in one rank of men;
But all Kinds of Men, Iewes and Gentiles, Christians or Infidels, Public or Private Persons. So the next verse explains it, instancing in one rank of men;
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and tongue, and people, and Nation. Here is the All, which Christ hath redeemed; not universally all particular persons, but some of all Nations, all Conditions.
and tongue, and people, and nation. Here is the All, which christ hath redeemed; not universally all particular Persons, but Some of all nations, all Conditions.
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and that other which answers to it, 2 Cor. 5.14, 15. In the former of which we read, that, As by the offence of one Iudgement came upon all men unto condemnation,
and that other which answers to it, 2 Cor. 5.14, 15. In the former of which we read, that, As by the offence of one Judgement Come upon all men unto condemnation,
Not, the former, where, by All men upon whom that free Gift of Iustification is bestowed, we are to understand, not all universally, but all those who are given unto Christ,
Not, the former, where, by All men upon whom that free Gift of Justification is bestowed, we Are to understand, not all universally, but all those who Are given unto christ,
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And it must needs be so understood, in as much as no others are made partakers of that Gift. Nor yet the latter, which clearly admits the same Exposition.
And it must needs be so understood, in as much as no Others Are made partakers of that Gift. Nor yet the latter, which clearly admits the same Exposition.
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and were by Gods decree ingrafted into him (as aforesaid,) who by nature were in the common condition of man-kind, dead in the first Adam, as well as others.
and were by God's Decree ingrafted into him (as aforesaid,) who by nature were in the Common condition of mankind, dead in the First Adam, as well as Others.
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For them, All them, he dyed and rose again, (as it there followeth) which Arminians will not say, that he did for any but his Elect, intending the Application of his death only to them.
For them, All them, he died and rose again, (as it there follows) which Arminians will not say, that he did for any but his Elect, intending the Application of his death only to them.
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For the counterpoizing whereof (if need were,) we might yet cast into the opposite Balance, that which is no lesse remarkable in Scripture than this, viz. that whereas in some places it is said Christ dyed for all, in others again it is said that he dyed for many. So we find it Isai 53. Where the Prophet having first said (speaking of Christ,) The Lord hath layed on him the iniquity of us all, v. 6. in the two last verses, he restrains that universal particle, by putting Many for All. By his knowledge shall my righteous servant justifie many,
For the Counterpoizing whereof (if need were,) we might yet cast into the opposite Balance, that which is no less remarkable in Scripture than this, viz. that whereas in Some places it is said christ died for all, in Others again it is said that he died for many. So we find it Isaiah 53. Where the Prophet having First said (speaking of christ,) The Lord hath laid on him the iniquity of us all, v. 6. in the two last Verses, he restrains that universal particle, by putting Many for All. By his knowledge shall my righteous servant justify many,
shewing what before he meant by All; not generally the whole world, but the decreed number of the Elect, (as Diodate there expounds it.) And so we find it elsewhere; as Matth. 20.28. where it is said, The Son of man came to give himself a ransome for many. And Cap. 26.28.
showing what before he meant by All; not generally the Whole world, but the decreed number of the Elect, (as Diodate there expounds it.) And so we find it elsewhere; as Matthew 20.28. where it is said, The Son of man Come to give himself a ransom for many. And Cap. 26.28.
Repl. I am not ignorant what the Adversary doth hereunto reply; that this word Many, is sometimes put for All; as Dan. 12.2. Many of them that sleep in the dust of the earth shall awake, that is all. And so Rom. 5.15. Through tht offence of one many are dead.
Repl I am not ignorant what the Adversary does hereunto reply; that this word Many, is sometime put for All; as Dan. 12.2. Many of them that sleep in the dust of the earth shall awake, that is all. And so Rom. 5.15. Through that offence of one many Are dead.
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yet it seemeth rather to relate to all the posterity of Adam, all which were through his sin become lyable unto death. Of whom also the 19th. verse there speaketh in the same language.
yet it seems rather to relate to all the posterity of Adam, all which were through his since become liable unto death. Of whom also the 19th. verse there speaks in the same language.
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yet still it will serve to that end, for which it was made use of, viz. as a Counterpoize to that Argument, which is taken from the word All. Which is as often put for Many, as Many for All. And that it is so to be taken in those places before alleged cannot be proved,
yet still it will serve to that end, for which it was made use of, viz. as a Counterpoise to that Argument, which is taken from the word All. Which is as often put for Many, as Many for All. And that it is so to be taken in those places before alleged cannot be proved,
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and that so fully, as it admits of no contradiction, viz. that which we find, Heb. 2.9. where it is said of Christ that he tasted death for every man.
and that so Fully, as it admits of no contradiction, viz. that which we find, Hebrew 2.9. where it is said of christ that he tasted death for every man.
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and (as Lapide conjectures) possibly mistaken for it.) So the vulgar Latine, as also our former English Translation, with all others whom I meet wit, here render it, Pro omnibus, for all men.
and (as Lapide Conjectures) possibly mistaken for it.) So the Vulgar Latin, as also our former English translation, with all Others whom I meet wit, Here render it, Pro omnibus, for all men.
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As in those Texts commonly alleged for this purpose; viz. Matth. 9.35. Where it is said, that Iesus went about healing every sickness, and every disease among the people.
As in those Texts commonly alleged for this purpose; viz. Matthew 9.35. Where it is said, that Iesus went about healing every sickness, and every disease among the people.
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And so Luke 11.42. (which Augustine taketh notice of) where it is said of the Pharises, that they tithed Mint and Rue, and all manner of Herbs, NONLATINALPHABET, Omne olus, every herb, that is, of every kind.
And so Lycia 11.42. (which Augustine Takes notice of) where it is said of the Pharisees, that they tithed Mint and Rue, and all manner of Herbs,, Omne olus, every herb, that is, of every kind.
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Or, For every one, that is, of those that were given to him, of his Elect. All which making up one Body, they are (as Beza notes upon it) fitly put together by this Collective particle, NONLATINALPHABET, Omni, a word of the singular number, denoting the union,
Or, For every one, that is, of those that were given to him, of his Elect. All which making up one Body, they Are (as Beza notes upon it) fitly put together by this Collective particle,, Omni, a word of the singular number, denoting the Union,
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Now take we either of these Expositions ▪ which we will, or rather put we them both together (which I find Estius to have done for us,) and we shall have the full intent of that Text. Christ tasted death, (dyed) for all his Elect, being some of all Nations, in all ages,
Now take we either of these Expositions ▪ which we will, or rather put we them both together (which I find Estius to have done for us,) and we shall have the full intent of that Text. christ tasted death, (died) for all his Elect, being Some of all nations, in all ages,
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Ans. Besides what we have from other Texts of Scripture, which so limit the extent of Christs death (wherewith, God willing, I shall afterwards acquaint you) we shall find that in the sequele of that very Chapter which will be sufficient;
Ans. Beside what we have from other Texts of Scripture, which so limit the extent of Christ death (wherewith, God willing, I shall afterwards acquaint you) we shall find that in the sequel of that very Chapter which will be sufficient;
Where we have an account of what Gods design was in giving his Son Christ to dye, viz. that by that means he might bring many Sons unto glory, even all his Elect people, those whom in his secret council he had predestinated to the adoption of Sons by Jesus Christ unto himself (as the Apostle hath it, Eph. 1.5.)
Where we have an account of what God's Design was in giving his Son christ to die, viz. that by that means he might bring many Sons unto glory, even all his Elect people, those whom in his secret council he had predestinated to the adoption of Sons by jesus christ unto himself (as the Apostle hath it, Ephesians 1.5.)
For both he that sanctifieth, and they who are sanctified are all one, v. 11. Those who are sanctified by Christ, freed and delivered both from the guilt and power of sin, justified in their persons,
For both he that Sanctifieth, and they who Are sanctified Are all one, v. 11. Those who Are sanctified by christ, freed and Delivered both from the guilt and power of since, justified in their Persons,
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Again, in the close of that verse, they are said to be such as Christ owneth for his Brethren, [ For which cause he is not ashamed to call them Brethren.
Again, in the close of that verse, they Are said to be such as christ owneth for his Brothers, [ For which cause he is not ashamed to call them Brothers.
And so he looketh upon all his Saints, all true believers, himself being the first born among many Brethren (as he is called, Rom. 8.29.) meaning all Gods Elect, who being the Sons of God by Adoption and Grace, they came to be nearly related unto Iesus Christ, made his Brethren.
And so he looks upon all his Saints, all true believers, himself being the First born among many Brothers (as he is called, Rom. 8.29.) meaning all God's Elect, who being the Sons of God by Adoption and Grace, they Come to be nearly related unto Iesus christ, made his Brothers.
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So we find this word elsewhere used, As 1 Tim. 6.12. where Paul biddeth Timothy, Lay hold of Eternal life. NONLATINALPHABET. And Heb. 8.9. Where Gods delivering his people Israel out of Egypt is expressed by this word, When I took them by the hand to lead them out of the Land of Egypt;
So we find this word elsewhere used, As 1 Tim. 6.12. where Paul bids Timothy, Lay hold of Eternal life.. And Hebrew 8.9. Where God's delivering his people Israel out of Egypt is expressed by this word, When I took them by the hand to led them out of the Land of Egypt;
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the Seed of Abraham. But whom shall we undestand thereby? what the Seed of Abraham according to the flesh? So indeed Grotius, therein following Chrysostom, and some other Greek Expositors, (as he saith) here looketh upon it,
the Seed of Abraham. But whom shall we understand thereby? what the Seed of Abraham according to the Flesh? So indeed Grotius, therein following Chrysostom, and Some other Greek Expositors, (as he Says) Here looks upon it,
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But others, more fitly, by the Seed of Abraham there understand his spiritual Seed; viz. Gods Elect, true believers, such as are of the faith of Abraham, and under that Covenant which God made with him.
But Others, more fitly, by the Seed of Abraham there understand his spiritual Seed; viz. God's Elect, true believers, such as Are of the faith of Abraham, and under that Covenant which God made with him.
Yea in a Gospel sense, only, these are owned for the true seed of Abraham. So much we may take notice of from that Text of the Apostles, Rom. 9. v. 7. Neither because they are the seed of Abraham (according to the flesh) are they all Children (viz. pleno jure (as Grotius expounds it,) so also have right to the inheritance,) but in Isaac shall thy seed be called.
Yea in a Gospel sense, only, these Are owned for the true seed of Abraham. So much we may take notice of from that Text of the Apostles, Rom. 9. v. 7. Neither Because they Are the seed of Abraham (according to the Flesh) Are they all Children (viz. Pleno jure (as Grotius expounds it,) so also have right to the inheritance,) but in Isaac shall thy seed be called.
but that after the Spirit, the spiritual seed, they that are of the faith of Abraham (as the Apostle there explains it, Rom. 4.16.) And this seed it is that Christ is there said to take on him, or take hold of.
but that After the Spirit, the spiritual seed, they that Are of the faith of Abraham (as the Apostle there explains it, Rom. 4.16.) And this seed it is that christ is there said to take on him, or take hold of.
By all which you now see it cleared up unto you, what we are there to understand by that All, or Every one, for whom Christ is said to have tasted death. Not every individual, particular person,
By all which you now see it cleared up unto you, what we Are there to understand by that All, or Every one, for whom christ is said to have tasted death. Not every Individu, particular person,
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And so you have all the principal Darts which Scripture may be conceived to furnish the Adversary with, fairly put by, some of them also being returned and retorted upon themselves, to the wounding of their own cause.
And so you have all the principal Darts which Scripture may be conceived to furnish the Adversary with, fairly put by, Some of them also being returned and retorted upon themselves, to the wounding of their own cause.
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One of them we meet with, Rom. 14.15. Where the Apostle giving a Caveat to the strong Christian concerning the abusing of his Liberty, to the scandalizing of his weak Brother:
One of them we meet with, Rom. 14.15. Where the Apostle giving a Caveat to the strong Christian Concerning the abusing of his Liberty, to the scandalizing of his weak Brother:
For this we have our Saviours own word, Ioh. 10. where speaking of his Sheep, (his Elect) for whom he layed down his Life, v. 11. he afterwards subjoyns, I give unto them eternal life,
For this we have our Saviors own word, John 10. where speaking of his Sheep, (his Elect) for whom he laid down his Life, v. 11. he afterwards subjoins, I give unto them Eternal life,
Even as our Saviour saith of an unchast man, who looketh on a woman to lust after her, he hath committed adultery with her already (saith he,) though she remain chast, Matth. 5.28.
Even as our Saviour Says of an unchaste man, who looks on a woman to lust After her, he hath committed adultery with her already (Says he,) though she remain chaste, Matthew 5.28.
Even thus may the Person, who through the abuse of his Christian liberty scandalize•h his weak Brother, be said to destroy him, viz. quantum in se est, as much as in him lyeth;
Even thus may the Person, who through the abuse of his Christian liberty scandalize•h his weak Brother, be said to destroy him, viz. quantum in se est, as much as in him lies;
2. And (secondly) as hereby his perdition is attempted, so his Salvation may be much indangered; he being thereby brought into a perishing state, put upon some Rock which threatens a Shipwrack to his soul, drawn into some sin (as viz. Idolatry, ) which in it self is destructive.
2. And (secondly) as hereby his perdition is attempted, so his Salvation may be much endangered; he being thereby brought into a perishing state, put upon Some Rock which threatens a Shipwreck to his soul, drawn into Some since (as viz. Idolatry,) which in it self is destructive.
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And so doth that other which is made much use of in this case, 2 Pet. 2.1. Where certain false Prophets are said to deny the Lord that bought them, and so bring upon themselves swift destruction.
And so does that other which is made much use of in this case, 2 Pet. 2.1. Where certain false prophets Are said to deny the Lord that bought them, and so bring upon themselves swift destruction.
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Ans. Which, yeelding that by the Lord there, whom they are said to Deny, and who is said to have bought them, is to be understood Christ, and the purchase of his blood (which yet, that Text doth not assert, where the word [ Lord ] is not NONLATINALPHABET,
Ans. Which, yielding that by the Lord there, whom they Are said to Deny, and who is said to have bought them, is to be understood christ, and the purchase of his blood (which yet, that Text does not assert, where the word [ Lord ] is not,
but NONLATINALPHABET, which is commonly given unto God the Father, who in some other sense, may be said to have bought all those whom he calleth to a visible Communion with himself;
but, which is commonly given unto God the Father, who in Some other sense, may be said to have bought all those whom he calls to a visible Communion with himself;
nor yet is there any mention there made of the death, or blood of Christ (as our learned and judicious Ames observeth) yet admits a fair construction no wayes advantagious to the Adversary. As,
nor yet is there any mention there made of the death, or blood of christ (as our learned and judicious Ames observeth) yet admits a fair construction no ways advantageous to the Adversary. As,
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To let that passe which some here make use of, that Christ may be said to have bought them, in regard of the valew of the price which he paid, which was it self sufficient for the Redemption of them,
To let that pass which Some Here make use of, that christ may be said to have bought them, in regard of the value of the price which he paid, which was it self sufficient for the Redemption of them,
yet (as Pareus notes) it may be extended unto all, over whom as God and Man, as Mediator, he hath an universal dominion, which he obteined by his death.
yet (as Pareus notes) it may be extended unto all, over whom as God and Man, as Mediator, he hath an universal dominion, which he obtained by his death.
2. Or (secondly) we may look upon them as being such as layed claim to this Privilege, such as having been Baptized, professed themselves the servants of Christ,
2. Or (secondly) we may look upon them as being such as laid claim to this Privilege, such as having been Baptised, professed themselves the Servants of christ,
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3. And (thirdly) they were such also in the Opinion of others, looked upon as in the number of Christs redeemed ones, being dedicated to him by Baptism, where the Blood of Christ was sacramentally sprinkled upon them;
3. And (Thirdly) they were such also in the Opinion of Others, looked upon as in the number of Christ redeemed ones, being dedicated to him by Baptism, where the Blood of christ was sacramentally sprinkled upon them;
From him that hath (saith Saint Mark) shall be taken away that which he hath, Mark. 4.25. which Saint Luke reporting explains, That which he seemeth to have, Luk. 8.18.
From him that hath (Says Faint Mark) shall be taken away that which he hath, Mark. 4.25. which Saint Lycia reporting explains, That which he seems to have, Luk. 8.18.
Thus it is said of Ahaz, that he Sacrificed to the Gods of Damascus, that smote him, and that the Gods of the Kings of Syria helped them, 2 Chro. 28.23.
Thus it is said of Ahaz, that he Sacrificed to the God's of Damascus, that smote him, and that the God's of the Kings of Syria helped them, 2 Chro 28.23.
For Answer, let the Minor, the Assumption, be examined, viz. Whether every man be bound to believe this, that Christ dyed for him, This they assume, and take for granted. But this we deny. Taking notice,
For Answer, let the Minor, the Assump, be examined, viz. Whither every man be bound to believe this, that christ died for him, This they assume, and take for granted. But this we deny. Taking notice,
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And not having heard of him, how is it possible that they should thus believe in him? (as the Apostle concludeth it, Rom. 10.14.) So then, all and every man is not bound to believe this, that Christ dyed for him.
And not having herd of him, how is it possible that they should thus believe in him? (as the Apostle Concludeth it, Rom. 10.14.) So then, all and every man is not bound to believe this, that christ died for him.
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not to believe this absolutely, and without Condition. True it is, all those to whom the Gospel is Preached, are bound to believe, that Christ is the Saviour, the only Saviour of the world, the Saviour of all that shall be saved.
not to believe this absolutely, and without Condition. True it is, all those to whom the Gospel is Preached, Are bound to believe, that christ is the Saviour, the only Saviour of the world, the Saviour of all that shall be saved.
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And that upon their coming to him, receiving of him as their Saviour and Lord, he will do this for them, applying the merit of his death unto them, for their Justification and Salvation.
And that upon their coming to him, receiving of him as their Saviour and Lord, he will do this for them, applying the merit of his death unto them, for their Justification and Salvation.
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As for such let it be said to them, as Iehu once spake to Ioram, when he enquired of him concerning Peace, Is it Peace Iehu? What hast thou to do with Peace (saith he) so long as the whordoms of thy Mother Iezabel,
As for such let it be said to them, as Iehu once spoke to Ioram, when he inquired of him Concerning Peace, Is it Peace Iehu? What hast thou to do with Peace (Says he) so long as the whoredoms of thy Mother Jezebel,
whilest you thus trample it under your feet by your continuing & going on in your sinful provocations? So then, all are not bound to believe this, that Christ dyed for them.
whilst you thus trample it under your feet by your Continuing & going on in your sinful provocations? So then, all Are not bound to believe this, that christ died for them.
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Not they who thus daily crucifie him afresh (as the Apostle speaketh, Heb. 6.6.) Nay thus continuing in their impenitency, they are rather bound to believe the contrary, that Christ never intended to spend any drop of his blood for them, that any benefit of his death should redound unto them,
Not they who thus daily crucify him afresh (as the Apostle speaks, Hebrew 6.6.) Nay thus Continuing in their impenitency, they Are rather bound to believe the contrary, that christ never intended to spend any drop of his blood for them, that any benefit of his death should redound unto them,
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Thus to apply the death of Christ, and bring it home to a mans self, is a thing which is peculiar to some, viz. to broken-hearted, humbled sinners. Such Christ calleth to come unto him.
Thus to apply the death of christ, and bring it home to a men self, is a thing which is peculiar to Some, viz. to brokenhearted, humbled Sinners. Such christ calls to come unto him.
and they required under the penalty of eternal condemnation to believe on him? ] This is his Commandement, that we should believe on the name of his Son Iesus Christ, 1 Joh. 3.23. We, All, and every one, to whom the Gospel is Preached.
and they required under the penalty of Eternal condemnation to believe on him? ] This is his Commandment, that we should believe on the name of his Son Iesus christ, 1 John 3.23. We, All, and every one, to whom the Gospel is Preached.
For their sakes it is that God sends forth his Ministers. Even as at the last day he shall send forth his Angels, to gather together his Elect from the four winds, from one end of the heaven to the other, Matth. 24.31.
For their sakes it is that God sends forth his Ministers. Even as At the last day he shall send forth his Angels, to gather together his Elect from the four winds, from one end of the heaven to the other, Matthew 24.31.
So to bring them into his Kingdom of Glory: even so now he sendeth forth his Ministers, the Angels of the Churches, to gather together his Elect, to gather them out of the world,
So to bring them into his Kingdom of Glory: even so now he sends forth his Ministers, the Angels of the Churches, to gather together his Elect, to gather them out of the world,
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This was the Reason which the Lord giveth unto his Servant Paul, why he would have him abide at Corinth, and Preach the Gospel there, For (saith he) I have much people in that City, many who belonged to his Election of grace, whom he intended to bring home, effectually to call by his Ministery, Act. 18.10. intimating, that had it not been for their sakes, Paul should not have Preached there.
This was the Reason which the Lord gives unto his Servant Paul, why he would have him abide At Corinth, and Preach the Gospel there, For (Says he) I have much people in that city, many who belonged to his Election of grace, whom he intended to bring home, effectually to call by his Ministry, Act. 18.10. intimating, that had it not been for their sakes, Paul should not have Preached there.
And for their sakes it is, that in the Preaching of the Gospel Christ is offered unto all, and every one. In as much as the Election of God is secret, known only to himself.
And for their sakes it is, that in the Preaching of the Gospel christ is offered unto all, and every one. In as much as the Election of God is secret, known only to himself.
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The Lord knoweth who are his, 2 Tim. 2.19. Not so to others, not to Man. And therefore is it that the Ministers of Christ must Preach the Gospel to every creature, as their Commission runs, Mark 16.15. Offering Christ to all, and every man, that so Gods Elect may be gathered out of all.
The Lord Knoweth who Are his, 2 Tim. 2.19. Not so to Others, not to Man. And Therefore is it that the Ministers of christ must Preach the Gospel to every creature, as their Commission runs, Mark 16.15. Offering christ to all, and every man, that so God's Elect may be gathered out of all.
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If I had not come and spoken unto them (saith our Saviour concerning the Jewes) they had not had sin (comparatively, their sin had not been such as now it is;
If I had not come and spoken unto them (Says our Saviour Concerning the Jews) they had not had since (comparatively, their since had not been such as now it is;
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or they might have excused themselves by their ignorance) but now they have no cloak (no excuse) for their sin, Joh. 15.22. Christ coming and Preaching of the Gospel among them, and so tendering himself to them, rendered them inexcusable.
or they might have excused themselves by their ignorance) but now they have no cloak (no excuse) for their since, John 15.22. christ coming and Preaching of the Gospel among them, and so tendering himself to them, rendered them inexcusable.
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And so doth the Preaching of the Gospel, and the offering of Christ to those that reject him, will not believe on him, it leaves them without any NONLATINALPHABET, without any pretence or excuse, renders them inexcusable.
And so does the Preaching of the Gospel, and the offering of christ to those that reject him, will not believe on him, it leaves them without any, without any pretence or excuse, renders them inexcusable.
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and so judge themselves unworthy of everlasting life, (as the Apostles Peter and Paul charge it upon the Jewes, Act. 7.51. and 13.46.) refusing that Salvation which is offered and tendered to them.
and so judge themselves unworthy of everlasting life, (as the Apostles Peter and Paul charge it upon the Jews, Act. 7.51. and 13.46.) refusing that Salvation which is offered and tendered to them.
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Which they do, not upon any such account, because Christ dyed not for them, which is a thing that they are no wayes privy to, no more than others for whom he did dye.
Which they do, not upon any such account, Because christ died not for them, which is a thing that they Are no ways privy to, no more than Others for whom he did die.
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If Christ did not give himself, and that alike for all, how is it that in administring of the Sacrament of the Lords Supper it is told all those that receive it, that Christ dyed for them, that his Body was broken for them, his Blood was shed for them?
If christ did not give himself, and that alike for all, how is it that in administering of the Sacrament of the lords Supper it is told all those that receive it, that christ died for them, that his Body was broken for them, his Blood was shed for them?
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as Believers, (which they all ought to be to whom that Sacrament is dispensed.) And so looking upon them, they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ, that the merit thereof doth appertain unto them. To proceed no futher.
as Believers, (which they all ought to be to whom that Sacrament is dispensed.) And so looking upon them, they reach forth unto them this Seal of the Covenant to assure them of their Interest in the death of christ, that the merit thereof does appertain unto them. To proceed no further.
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Ye now see what can be said for and on the behalf of this plausible Doctrine of Ʋniversal Redemption, by the Patrons and defenders of it, Which finding insufficient to maintain it,
the now see what can be said for and on the behalf of this plausible Doctrine of Ʋniversal Redemption, by the Patrons and defenders of it, Which finding insufficient to maintain it,
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So are we to understand those Texts forenamed, where it is said of Christ, that he bare the sins of many, Is. 53.12. Heb. 9.28. that he gave himself a ransome for many, Matth. 20.28. Not Universally and Indifferently for all, but for some among all;
So Are we to understand those Texts forenamed, where it is said of christ, that he bore the Sins of many, Is. 53.12. Hebrew 9.28. that he gave himself a ransom for many, Matthew 20.28. Not Universally and Indifferently for all, but for Some among all;
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Even his Elect people, who being simply considered, are not a few, but Many. So much may be demonstrated from some other Texts, which do clearly and convincingly hold forth this truth, that God the Father in giving his Son,
Even his Elect people, who being simply considered, Are not a few, but Many. So much may be demonstrated from Some other Texts, which do clearly and convincingly hold forth this truth, that God the Father in giving his Son,
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and Christ in giving himself, had a peculiar eye upon a select company, whom God having set his love, (a peculiar love) upon, chosen out of the world, gave unto his Son to be Redeemed, Iustified, Sanctified, Saved by him.
and christ in giving himself, had a peculiar eye upon a select company, whom God having Set his love, (a peculiar love) upon, chosen out of the world, gave unto his Son to be Redeemed, Justified, Sanctified, Saved by him.
NONLATINALPHABET, Populus ad acquisitionem, a people for purchasing, that is, a purchased people, the peculiar purchase of the blood of Christ. Such are Gods Elect, who being given to Christ were redeemed by him,
, Populus ad acquisitionem, a people for purchasing, that is, a purchased people, the peculiar purchase of the blood of christ. Such Are God's Elect, who being given to christ were redeemed by him,
and so are called, NONLATINALPHABET, the Purchase, or Purchased possession, Eph. 1.14. But of this (God willing) more hereafter in the sequele of the Text.
and so Are called,, the Purchase, or Purchased possession, Ephesians 1.14. But of this (God willing) more hereafter in the sequel of the Text.
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To this joyn we that other Text, which in effect speaketh the same thing, even that Prophecy of Caiphas, which we meet with, Ioh. 11.51, 52. where it is said, that he being High Priest that year prophesied, that Iesus should dye for that Nation,
To this join we that other Text, which in Effect speaks the same thing, even that Prophecy of Caiaphas, which we meet with, John 11.51, 52. where it is said, that he being High Priest that year prophesied, that Iesus should die for that nation,
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] A Text which deserveth to be taken special notice of, as in regard of the speaker, who spake what he meant not, God making use of his tongue to utter and pronounce an Oracle, besides,
] A Text which deserveth to be taken special notice of, as in regard of the speaker, who spoke what he meant not, God making use of his tongue to utter and pronounce an Oracle, beside,
and of his Son in giving himself, viz. that he might gather together in one (in one body) the Children of God, the whole company of his Elect, scattered abroad throughout the world,
and of his Son in giving himself, viz. that he might gather together in one (in one body) the Children of God, the Whole company of his Elect, scattered abroad throughout the world,
whether Iewes or Gentiles. So are we there to understand those words, [ The Children of God ] not such as had a filial inclination in them, were of themselves aptly disposed to become the Children of God (as Grotius and other Arminians would have it, ) but Children by Election, such as God had purposed to make his Children by the grace of Adoption, praedestinated to the Adoption of Children (as the Apostle hath it) Eph. 1.5. and in order thereunto had given them unto his Son, that by him they might be gathered, and brought into that rank.
whither Iewes or Gentiles. So Are we there to understand those words, [ The Children of God ] not such as had a filial inclination in them, were of themselves aptly disposed to become the Children of God (as Grotius and other Arminians would have it,) but Children by Election, such as God had purposed to make his Children by the grace of Adoption, predestinated to the Adoption of Children (as the Apostle hath it) Ephesians 1.5. and in order thereunto had given them unto his Son, that by him they might be gathered, and brought into that rank.
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These are they then for whom Christ gave himself, having at least a special and peculiar eye upon them (as it is confessed at all moderate hands,) even the Children of God, his Elect people.
These Are they then for whom christ gave himself, having At least a special and peculiar eye upon them (as it is confessed At all moderate hands,) even the Children of God, his Elect people.
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so frequently, and no lesse deservedly, insisted on, which we find in the Chapter foregoing, Ioh. 10. where he, (who best knew what his own design and meaning was,) plainly declares for whom it was that he layed down his life;
so frequently, and no less deservedly, insisted on, which we find in the Chapter foregoing, John 10. where he, (who best knew what his own Design and meaning was,) plainly declares for whom it was that he laid down his life;
viz. for his Sheep. I am the good Shepheard, and the good Shepheard giveth his life for the Sheep, v. 11. I lay down my life for the Sheep, v. 15. And who were these Sheep? why surely Gods Elect people and no other ( as Augustine and Beda rightly expound it;) Sheep, not by disposition, (as Socinus, and after him Grotius and other Arminians would have it,) such as being of a milde and gentle temper, better disposed than others, were readily inclined and disposed to receive the Gospel when offered unto them,
viz. for his Sheep. I am the good Shepherd, and the good Shepherd gives his life for the Sheep, v. 11. I lay down my life for the Sheep, v. 15. And who were these Sheep? why surely God's Elect people and no other (as Augustine and Beda rightly expound it;) Sheep, not by disposition, (as Socinus, and After him Grotius and other Arminians would have it,) such as being of a mild and gentle temper, better disposed than Others, were readily inclined and disposed to receive the Gospel when offered unto them,
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but Sheep by Election. So the verse following plainly expounds it, where there is mention made of other sheep. Other sheep have I which are not of this fold, v. 16. meaning the Elect among the Gentiles. Praedestinatos nondum congregatos (as Aquinas cites it out of Augustine; ) such as were predestinated unto Eternal life, but not yet called;
but Sheep by Election. So the verse following plainly expounds it, where there is mention made of other sheep. Other sheep have I which Are not of this fold, v. 16. meaning the Elect among the Gentiles. Praedestinatos Nondum congregatos (as Aquinas cites it out of Augustine;) such as were predestinated unto Eternal life, but not yet called;
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And shall we think that he would give himself, lay down his life for those whom he shall so disclaim, professing never to have known them? So clear and full then is this Text alleged, that were there no other to second it,
And shall we think that he would give himself, lay down his life for those whom he shall so disclaim, professing never to have known them? So clear and full then is this Text alleged, that were there no other to second it,
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For so it is, Application doth alwayes follow Impetration; All those for whom Christ hath obteined Redemption, they shall in due time have the Benefit thereof applyed unto them;
For so it is, Application does always follow Impetration; All those for whom christ hath obtained Redemption, they shall in due time have the Benefit thereof applied unto them;
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As that known one, Matth. 1.21. where the Angel giving a Reason of imposing the name Jesus upon Christ, Thou shalt call his name Iesus (saith he, speaking to Ioseph,) for he shall save his people from their sins. ] His people;
As that known one, Matthew 1.21. where the Angel giving a Reason of imposing the name jesus upon christ, Thou shalt call his name Iesus (Says he, speaking to Ioseph,) for he shall save his people from their Sins. ] His people;
and so they might upon that account be called his people, as Calvin and some others expound it,) but all Gods Elect, who were given to Christ by his Father.
and so they might upon that account be called his people, as calvin and Some Others expound it,) but all God's Elect, who were given to christ by his Father.
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How ever the Body of that people was for a time layed aside, yet there was a people among them, whom God looked upon as his people in a peculiar manner.
How ever the Body of that people was for a time laid aside, yet there was a people among them, whom God looked upon as his people in a peculiar manner.
I have much people in this City, (saith he to Paul. ) Such as not only with a little pains might be made his people, (as Grotius, and other Arminians would blanch that Text,
I have much people in this city, (Says he to Paul.) Such as not only with a little pains might be made his people, (as Grotius, and other Arminians would blanch that Text,
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as they do also that other about Christs sheep, Joh. 10.16.) but such as were then his people, related to him by the grace of Election, given to him by his Father,
as they do also that other about Christ sheep, John 10.16.) but such as were then his people, related to him by the grace of Election, given to him by his Father,
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So again in those other Texts, where Christs giving himself is appropriated to his Church; as we find it, Act. 20.28. God purchased the Church with his own blood. And Ephes. 5.25. Christ loved his Church, and gave himself for it.
So again in those other Texts, where Christ giving himself is appropriated to his Church; as we find it, Act. 20.28. God purchased the Church with his own blood. And Ephesians 5.25. christ loved his Church, and gave himself for it.
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This is even as if an Adulterer, who bestowes his love upon other women as well as upon his wife, should return Answer to the Apostles injunction there in the former part of that verse, where he requires Husbands to love their wives, that he doth not injoyn them to love them onely,
This is even as if an Adulterer, who bestows his love upon other women as well as upon his wife, should return Answer to the Apostles injunction there in the former part of that verse, where he requires Husbands to love their wives, that he does not enjoin them to love them only,
That he might present it to himself, a glorious Church, not having spot or wrincle, ] plainly shewing what Church he there spake of, viz. the Church invisible, which is called his Body, whereof he is said to be the Saviour, v. 23. of that 5 Eph.
That he might present it to himself, a glorious Church, not having spot or wrinkle, ] plainly showing what Church he there spoke of, viz. the Church invisible, which is called his Body, whereof he is said to be the Saviour, v. 23. of that 5 Ephesians
holding it forth as proper and peculiar to some among man-kind, viz. to Gods Elect people, those whom God his Father had given to him, to be redeemed and saved by him, his Sheep, his People, his Church, his Body. For them Christ gave himself in a peculiar way, intending at least the chief benefit of his death only to them.
holding it forth as proper and peculiar to Some among mankind, viz. to God's Elect people, those whom God his Father had given to him, to be redeemed and saved by him, his Sheep, his People, his Church, his Body. For them christ gave himself in a peculiar Way, intending At least the chief benefit of his death only to them.
or are willing to accept it. To which adde but one more, viz. that, Ioh. 17.19. where our Saviour plainly declares for whom it was that he Sacrificed himself.
or Are willing to accept it. To which add but one more, viz. that, John 17.19. where our Saviour plainly declares for whom it was that he Sacrificed himself.
for those whom he had before spoken of through the whole course of the Chapter, viz. those whom his Father had given him out of the world, v. 6. those for whom he saith he prayed, not so for the world, v. 9. those who were not of the world, v. 14. for their sakes (saith he) I Sanctifie my self; that is, I consecrate and offer up my self a holy and unblemished Sacrifice for their Redemption;
for those whom he had before spoken of through the Whole course of the Chapter, viz. those whom his Father had given him out of the world, v. 6. those for whom he Says he prayed, not so for the world, v. 9. those who were not of the world, v. 14. for their sakes (Says he) I Sanctify my self; that is, I consecrate and offer up my self a holy and unblemished Sacrifice for their Redemption;
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To which (in the next place) for further conviction, subjoyn we some other Arguments, or Reasons, such as by Orthodox Divines are commonly made use of, all founded upon Scripture. I shall only single out some of the most obvious.
To which (in the next place) for further conviction, subjoin we Some other Arguments, or Reasons, such as by Orthodox Divines Are commonly made use of, all founded upon Scripture. I shall only single out Some of the most obvious.
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So it is looked upon, (and that, as I conceive not amiss) in that obscure Text of the Apostle, one of the most obscure that we meet withall in his Epistles, 1 Cor. 15.29. where bringing many Arguments to convince his Corinthians of the Resurrection of the dead, (which some of them denyed, v. 12.) among other he maketh use of this.
So it is looked upon, (and that, as I conceive not amiss) in that Obscure Text of the Apostle, one of the most Obscure that we meet withal in his Epistles, 1 Cor. 15.29. where bringing many Arguments to convince his Corinthians of the Resurrection of the dead, (which Some of them denied, v. 12.) among other he makes use of this.
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why are they then Baptized for the dead? NONLATINALPHABET, Pro mortuis (as the vulgar Latine hath it,) For the dead (saith our Translation,) that is, (as Grotius, and some others, explain it) ipsorum vice, ac nomine.
why Are they then Baptised for the dead?, Pro mortuis (as the Vulgar Latin hath it,) For the dead (Says our translation,) that is, (as Grotius, and Some Others, explain it) Ipsorum vice, ac nomine.
For so it seemeth such a custom there was, (whereof there is mention made in Antiquity, by Tertullian, Ambrose, Chrysostom, &c. as he observes,) that when any one dyed in the faith of Christ being unbaptized, some one of his kindred or friends was wont to be Baptized for him, thereby testifying and sealing up the faith of the deceased, whereupon he was registred among those that dyed in the faith.
For so it seems such a custom there was, (whereof there is mention made in Antiquity, by Tertullian, Ambrose, Chrysostom, etc. as he observes,) that when any one died in the faith of christ being unbaptized, Some one of his kindred or Friends was wont to be Baptised for him, thereby testifying and sealing up the faith of the deceased, whereupon he was registered among those that died in the faith.
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However, being in use among these Corinthians (as is conceived) and possibly first instituted by them, it served as an Argument ad hominem, a good Argument against them, who denyed the Resurrection of the dead.
However, being in use among these Corinthians (as is conceived) and possibly First instituted by them, it served as an Argument ad hominem, a good Argument against them, who denied the Resurrection of the dead.
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for any to be thus Baptized for them? And in such a sense (as I told you) the phrase must be understood in that forecited Text, Ro. 5.7. where to dye for a righteous man, for a good man, NONLATINALPHABET, is to dye in his room and stead.
for any to be thus Baptised for them? And in such a sense (as I told you) the phrase must be understood in that forecited Text, Ro. 5.7. where to die for a righteous man, for a good man,, is to die in his room and stead.
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And thus is Christ here said to Give himself for us, NONLATINALPHABET, as our sponsor, our surety, in our room, in our stead, undertaking and ingaging for us.
And thus is christ Here said to Give himself for us,, as our sponsor, our surety, in our room, in our stead, undertaking and engaging for us.
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Now who is there that will say, that Christ thus dyed for all? that he stood in the room of Iudas that betrayed him, of Pilate that condemned him, of the Iewes that crucified him,
Now who is there that will say, that christ thus died for all? that he stood in the room of Iudas that betrayed him, of Pilate that condemned him, of the Iewes that Crucified him,
and so of all other Reprobates? that he took upon him their sins, and suffered the punishment due unto them, that he Redeemed them, was a Saviour to them? As for Iudas in particular, Christ looked upon him as lost,
and so of all other Reprobates? that he took upon him their Sins, and suffered the punishment due unto them, that he Redeemed them, was a Saviour to them? As for Iudas in particular, christ looked upon him as lost,
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and upon that account may be callen Sons of perdition, but one that for that foul fact of his, which he had designed against his Lord and Master, was destinated and appointed to everlasting destruction.
and upon that account may be callen Sons of perdition, but one that for that foul fact of his, which he had designed against his Lord and Master, was destinated and appointed to everlasting destruction.
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And shall we then imagin that Christ so looking upon him, should yet in this sense give himself for him, undertake for him, one whom he knew to be for ever lost? And the like may we say of those who were then in Hell already.
And shall we then imagine that christ so looking upon him, should yet in this sense give himself for him, undertake for him, one whom he knew to be for ever lost? And the like may we say of those who were then in Hell already.
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then how is it that God should require satisfaction from any of them again? Their debt being by their surety discharged, it could not in justice be demanded of them again.
then how is it that God should require satisfaction from any of them again? Their debt being by their surety discharged, it could not in Justice be demanded of them again.
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So he did in his Prophetical office, only declaring the mind and will of his Father ▪ speaking all and only that which his Father had put into his mouth.
So he did in his Prophetical office, only declaring the mind and will of his Father ▪ speaking all and only that which his Father had put into his Mouth.
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I have not spoken of my self (saith he) Ioh. 12.49. but the Father which sent me, he gave me a Commandement what I should say, and what I should speak.
I have not spoken of my self (Says he) John 12.49. but the Father which sent me, he gave me a Commandment what I should say, and what I should speak.
Herein what he did, was in complyance with the will of his Father, doing what he would have him to do, making his will known to them whom of his free grace he had appointed thereunto, not so to others.
Herein what he did, was in compliance with the will of his Father, doing what he would have him to do, making his will known to them whom of his free grace he had appointed thereunto, not so to Others.
And so in like manner in his Priestly Office, in the executing thereof he did nothing but what his Father would have him to do, doing his will. In the volume of thy Book it is written of me,
And so in like manner in his Priestly Office, in the executing thereof he did nothing but what his Father would have him to do, doing his will. In the volume of thy Book it is written of me,
Thus he acted in his Life. And thus he suffered in his death: Drinking the Cup which his Father had given him, Joh. 18.11. suffering what he would have him.
Thus he acted in his Life. And thus he suffered in his death: Drinking the Cup which his Father had given him, John 18.11. suffering what he would have him.
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or falling short of the other, whom the Father Elected, them the Son Redeemed. Whence it is, that Believers are said to be Chosen in him, Eph. 1.4. in as much as the decree of Election is executed in, by and through him.
or falling short of the other, whom the Father Elected, them the Son Redeemed. Whence it is, that Believers Are said to be Chosen in him, Ephesians 1.4. in as much as the Decree of Election is executed in, by and through him.
To which (in the third place) subjoyn we the work of the Spirit in Sanctifying; which in like manner answers to the two former, to the work of the Father in Electing, and the Son in Redeeming, being of the same extent, not coming short of them.
To which (in the third place) subjoin we the work of the Spirit in Sanctifying; which in like manner answers to the two former, to the work of the Father in Electing, and the Son in Redeeming, being of the same extent, not coming short of them.
No more did the Son the Redeeming and Reconciling of all, but only of those whom he intended (as my Text hath it) to purifie unto himself to be a peculiar people.
No more did the Son the Redeeming and Reconciling of all, but only of those whom he intended (as my Text hath it) to purify unto himself to be a peculiar people.
Those for whom he offered himself upon earth, for them he intercedes in heaven. So much we may collect from that Text forecited, Eph. 5.2. where the Apostle sets forth how Christ is said to give himself for his people, viz. as an Offering and a Sacrifice:
Those for whom he offered himself upon earth, for them he intercedes in heaven. So much we may collect from that Text forecited, Ephesians 5.2. where the Apostle sets forth how christ is said to give himself for his people, viz. as an Offering and a Sacrifice:
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In which two words (as I told you) there seemeth to be an allusion to the two Altars, and two kinds of Sacrifices in the Temple, the Brazen Altar, which was for bloody Sacrifices, the Golden, for the offering of Incense. The former of which (at our own new Annotator there observeth) was a Type of Christs bloody offering upon the Crosse, the other of his Intercession. Now those for whom he giveth himself in one kind, he also giveth himself in the other.
In which two words (as I told you) there seems to be an allusion to the two Altars, and two Kinds of Sacrifices in the Temple, the Brazen Altar, which was for bloody Sacrifices, the Golden, for the offering of Incense. The former of which (At our own new Annotator there observeth) was a Type of Christ bloody offering upon the Cross, the other of his Intercession. Now those for whom he gives himself in one kind, he also gives himself in the other.
And he is the Propitiation for our sins, ] Mark it, those for whom Christ is a Propitiatour, for them also he is an Advocate; Interceding for those for whom he suffered.
And he is the Propitiation for our Sins, ] Mark it, those for whom christ is a Propitiator, for them also he is an Advocate; Interceding for those for whom he suffered.
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For which most express is that Text commonly made use of in this cause, Rom. 8.34. It is Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.
For which most express is that Text commonly made use of in this cause, Rom. 8.34. It is christ that died, yea rather that is risen again, who is even At the right hand of God, who also makes Intercession for us.
I pray not for the world (saith he) Ioh. 17.9. Not for the Reprobate world. For whom then? why for those, all those, only those, whom his Father had given him.
I pray not for the world (Says he) John 17.9. Not for the Reprobate world. For whom then? why for those, all those, only those, whom his Father had given him.
Repl. Why, but (say they) do we not read that Christ made Intercession for others besides his Elect? what means that of the Prophet Isai, cap. 53.12. He made Intercession for the Transgressors? which he did in his Passion, when he prayed for them that crucified him (as the Story tels us) Luk. 23.34. Ans. To this it is answered.
Repl Why, but (say they) do we not read that christ made Intercession for Others beside his Elect? what means that of the Prophet Isaiah, cap. 53.12. He made Intercession for the Transgressors? which he did in his Passion, when he prayed for them that Crucified him (as the Story tells us) Luk. 23.34. Ans. To this it is answered.
Ans. 1. Why, this he did either humano affectu, out of a humane Affection, wishing that to them as Man, which as God he knew would not be granted to all of them,
Ans. 1. Why, this he did either Human affectu, out of a humane Affection, wishing that to them as Man, which as God he knew would not be granted to all of them,
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Thus weeping over Ierusalem, as man he wisheth for them, that they had known in that their day the things which belonged unto their peace, which yet as God he knew were then hid from their eyes, Luk. 19.42. 2. Or else this he did as an act of Obedience, (as he did many other things) that he might fulfil all righteousness, which (as he saith) it became him to do, Matth. 3.15.
Thus weeping over Ierusalem, as man he wishes for them, that they had known in that their day the things which belonged unto their peace, which yet as God he knew were then hid from their eyes, Luk. 19.42. 2. Or Else this he did as an act of obedience, (as he did many other things) that he might fulfil all righteousness, which (as he Says) it became him to do, Matthew 3.15.
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Herein doing that himself which he had taught his Disciples to do, to pray for them which despitefully used them, and persecuted them, Matth. 5.44. Which accordingly, in imitation of this his Lord and Master, the Martyr Stephen did, Act. 7.60. 3. Or (thirdly) supposing him to put up this prayer as Mediatour, yet will it not hence be concluded, that he made Intercession for all those who had a hand in bringing him to the Cross; but only those who did it ignorantly. For so runs his prayer.
Herein doing that himself which he had taught his Disciples to do, to pray for them which despitefully used them, and persecuted them, Matthew 5.44. Which accordingly, in imitation of this his Lord and Master, the Martyr Stephen did, Act. 7.60. 3. Or (Thirdly) supposing him to put up this prayer as Mediator, yet will it not hence be concluded, that he made Intercession for all those who had a hand in bringing him to the Cross; but only those who did it ignorantly. For so runs his prayer.
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Father forgive them, for they know not what they do, Luk. 23.24. Amongst whom there were some that belonged to the Election of grace, and so received the benefit of that prayer, being soon after converted to the Faith (as the Story tells us, Act. 2.37.) Here is a fourth Argument, taken from Christs Intercession, which doth not alike extend to all, no more doth his death. To which adde a fifth.
Father forgive them, for they know not what they do, Luk. 23.24. among whom there were Some that belonged to the Election of grace, and so received the benefit of that prayer, being soon After converted to the Faith (as the Story tells us, Act. 2.37.) Here is a fourth Argument, taken from Christ Intercession, which does not alike extend to all, no more does his death. To which add a fifth.
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Greater love hath no man than this, that one lay down his life for his friends, so he tells his Disciples, whom he calleth his friends, Joh. 15.13. A higher expression of love there cannot be than this, for one to dye for another.
Greater love hath no man than this, that one lay down his life for his Friends, so he tells his Disciples, whom he calls his Friends, John 15.13. A higher expression of love there cannot be than this, for one to die for Another.
This was that which we find those two Pythagoreans, Damon and Pytheas so much cryed up for among the Heathens, that the one was so willing to yeeld himself an NONLATINALPHABET, a surety for the other, to dye for him in case he returned not.
This was that which we find those two pythagoreans, Damon and Pytheas so much cried up for among the heathens, that the one was so willing to yield himself an, a surety for the other, to die for him in case he returned not.
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As much to Iudas, as to Peter; as much to the damned in Hell, as to the Saints in Heaven. An Argument, which, whatever Evasions are sought out for to elude it, will never be answered.
As much to Iudas, as to Peter; as much to the damned in Hell, as to the Saints in Heaven. an Argument, which, whatever Evasions Are sought out for to elude it, will never be answered.
Repl. As for that which by way of Reply is told us, that Christs bestowing of Salvation is an act of greater love than his meriting of it, As it is directly contrary to what our Saviour himself there affirmed,
Repl As for that which by Way of Reply is told us, that Christ bestowing of Salvation is an act of greater love than his meriting of it, As it is directly contrary to what our Saviour himself there affirmed,
If when we were enemies we were reconciled unto God by the death of his Son, much more being reconciled we shall be saved by his life, Rom. 5.10. Repl. Neither will that distinction, which is here made use of, ought avail, viz. of an Antecedent and Consequent love;
If when we were enemies we were reconciled unto God by the death of his Son, much more being reconciled we shall be saved by his life, Rom. 5.10. Repl Neither will that distinction, which is Here made use of, ought avail, viz. of an Antecedent and Consequent love;
So the Apostle looked upon it, Rom. 5.8, 9. where comparing these two together, that love which goeth before Iustification with that which followeth after, maketh the former of these the greater.
So the Apostle looked upon it, Rom. 5.8, 9. where comparing these two together, that love which Goes before Justification with that which follows After, makes the former of these the greater.
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God commendeth his love towards us (NONLATINALPHABET, that his love, his transcendent and surpassing love) in that while we were yet sinners Christ dyed for us.
God commends his love towards us (, that his love, his transcendent and surpassing love) in that while we were yet Sinners christ died for us.
But they are onely two effects and issues of one and the same love, which (as I said) manifests it self more in the former of these, which is also the ground of the latter.
But they Are only two effects and issues of one and the same love, which (as I said) manifests it self more in the former of these, which is also the ground of the latter.
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If Christ dyed alike for all, then did he bear and express alike love to all, which how derogatory it is to that love which he bare to his Elect, I shall God willing) shew you afterward.
If christ died alike for all, then did he bear and express alike love to all, which how derogatory it is to that love which he bore to his Elect, I shall God willing) show you afterwards.
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Without which the blood of Christ may seem to be spilt in vain as to these who never heard of him, who are hereby made altogether uncapable of receiving any benefit from him, in as much as they are not capable of believing on him.
Without which the blood of christ may seem to be spilled in vain as to these who never herd of him, who Are hereby made altogether uncapable of receiving any benefit from him, in as much as they Are not capable of believing on him.
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So it was before the coming of Christ, A mystery that was hidden from ages and generations (as the Apostle saith of it) Col. 1.26. A mystery which from the beginning of the world was hid in God (as elsewhere he hath it) Eph. 3.19. A secret hid in Gods own breast and bosome, made known but to a few.
So it was before the coming of christ, A mystery that was hidden from ages and generations (as the Apostle Says of it) Col. 1.26. A mystery which from the beginning of the world was hid in God (as elsewhere he hath it) Ephesians 3.19. A secret hid in God's own breast and bosom, made known but to a few.
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yea the greatest part of it, which scarse ever heard of the name of Iesus, which that it is done by a divine providence so disposing of it, is a thing not to be questioned.
yea the greatest part of it, which scarce ever herd of the name of Iesus, which that it is done by a divine providence so disposing of it, is a thing not to be questioned.
Now if Christ dyed alike for all, and so merited Salvation alike for all, why then is this kept secret from so many? If Reconciliation and Salvation were alike purchased by him for all men,
Now if christ died alike for all, and so merited Salvation alike for all, why then is this kept secret from so many? If Reconciliation and Salvation were alike purchased by him for all men,
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why is not this declared and published, that all those who will (to speak in their language) might take the benefit of it? Why is this grace of God hidden from so many, to whom it belongeth as well as others? and without the knowledge of which there is no possibility of their Salvation?
why is not this declared and published, that all those who will (to speak in their language) might take the benefit of it? Why is this grace of God hidden from so many, to whom it belongeth as well as Others? and without the knowledge of which there is no possibility of their Salvation?
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That is the Reason which Paul giveth of with-drawing the Gospel from the Iewes, Act. 13.46. Seeing ye put it from you, and judge your selves unworthy of everlasting life, loe, we turn to the Gentiles.
That is the Reason which Paul gives of withdrawing the Gospel from the Iewes, Act. 13.46. Seeing you put it from you, and judge your selves unworthy of everlasting life, lo, we turn to the Gentiles.
Repl. But doth not the Commission, which our Saviour gave unto his Disciples when he sent them forth to preach, run thus, Into whatsoever City or Town ye shall enter, enquire who in it is worthy, and there abide, Matth. 10.11.
Repl But does not the Commission, which our Saviour gave unto his Disciples when he sent them forth to preach, run thus, Into whatsoever city or Town you shall enter, inquire who in it is worthy, and there abide, Matthew 10.11.
Ans. True, such they were to enquire for, there taking up their lodging where they had hopes of a curteous reception and kind entertainment for their persons and Doctrine; which finding, they were to abide with them, preaching the Gospel of peace unto them;
Ans. True, such they were to inquire for, there taking up their lodging where they had hope's of a courteous reception and kind entertainment for their Persons and Doctrine; which finding, they were to abide with them, preaching the Gospel of peace unto them;
The Lord sending his Prophet Exekiel to the people of the Iewes, he tells him aforehand, what ones he should find them, Ezek. 2.3. Son of man, I send thee to the Children of Israel, to a rebellious Nation.
The Lord sending his Prophet Ezekiel to the people of the Iewes, he tells him aforehand, what ones he should find them, Ezekiel 2.3. Son of man, I send thee to the Children of Israel, to a rebellious nation.
And they, whether they will hear, or whether they will forbear, (for they are a rebellious house) yet shall they know that there hath been a Prophet among them.
And they, whither they will hear, or whither they will forbear, (for they Are a rebellious house) yet shall they know that there hath been a Prophet among them.
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Sometimes, yea oftimes, where sin aboundeth grace superaboundeth, Rom. 5.20. There must then be some higher cause which putteth this difference betwixt Nation, and Nation.
Sometime, yea Oftimes, where since Aboundeth grace superaboundeth, Rom. 5.20. There must then be Some higher cause which putteth this difference betwixt nation, and nation.
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And what shall that be? Surely where God hath a people that do belong unto his Election of grace, he will reveal and make known his Son to them some way or other.
And what shall that be? Surely where God hath a people that do belong unto his Election of grace, he will reveal and make known his Son to them Some Way or other.
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and of that reconciliation which was obteined for them by him, the same unworthiness should much more have hindered the obteining of that Reconciliation.
and of that reconciliation which was obtained for them by him, the same unworthiness should much more have hindered the obtaining of that Reconciliation.
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You now see the sum of what is, and may be said Pro and Con, for and against this doctrine of Ʋniversal Redemption. Which if you shall but rightly consider, duly weighing the Arguments on both sides, I shall not doubt of the success.
You now see the sum of what is, and may be said Pro and Con, for and against this Doctrine of Ʋniversal Redemption. Which if you shall but rightly Consider, duly weighing the Arguments on both sides, I shall not doubt of the success.
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What is to be got by it? This do all wise traders, before they bargain for any Commodity, they first propound to themselves what they shall gain by it.
What is to be god by it? This do all wise traders, before they bargain for any Commodity, they First propound to themselves what they shall gain by it.
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And this do you, before you receive this new Doctrine, see what you shall get by it, what spiritual advantage is to be made of it, more than of the Doctrine formerly received?
And this do you, before you receive this new Doctrine, see what you shall get by it, what spiritual advantage is to be made of it, more than of the Doctrine formerly received?
but that coming unto him they may find the like intertainment from him, that some of those who take acquaintance of him at the last day are said to meet with, whom he dismisseth with a Nescio vos, Depart from me, I never knew you, Matth. 7.23.
but that coming unto him they may find the like entertainment from him, that Some of those who take acquaintance of him At the last day Are said to meet with, whom he dismisseth with a Nescio vos, Depart from me, I never knew you, Matthew 7.23.
Ans. So it is looked upon indeed, and that not only by Arminians, (who take this for one of the best shafts in their Quiver,) but also by some other more moderate spirits, who thus conceive of it, that a man must first believe that Christ is his Saviour, and that he gave himself for him, dyed for him,
Ans. So it is looked upon indeed, and that not only by Arminians, (who take this for one of the best shafts in their Quiver,) but also by Some other more moderate spirits, who thus conceive of it, that a man must First believe that christ is his Saviour, and that he gave himself for him, died for him,
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and that he hath obteined reconciliation for me, the Reflex act, an act of Assucame, arising from the soules reflecting and looking back upon its own act of believing.
and that he hath obtained reconciliation for me, the Reflex act, an act of Assucame, arising from the Souls reflecting and looking back upon its own act of believing.
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For the present only take notice, that you cannot assign any spiritual advantage that is to be made of this Doctrine and consequently cannot give any good Reason why you should give intertainment to it.
For the present only take notice, that you cannot assign any spiritual advantage that is to be made of this Doctrine and consequently cannot give any good Reason why you should give entertainment to it.
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Quest. Which seeing you cannot do, cannot tell me what you may gain by it, let me (in the second place) briefly on the other hand shew you what you shall loose by it, what disadvantage will be made of it, if intertained.
Quest. Which seeing you cannot do, cannot tell me what you may gain by it, let me (in the second place) briefly on the other hand show you what you shall lose by it, what disadvantage will be made of it, if entertained.
Which if so, where is then that special, that singular love of God to his Elect, which is every where so highly extolled in Scripture? In comparison of which that love which he beareth to others is little better than hatred.
Which if so, where is then that special, that singular love of God to his Elect, which is every where so highly extolled in Scripture? In comparison of which that love which he bears to Others is little better than hatred.
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Certainly, whatever may be conceived of it, to make Gods intention in giving his Son to be alike towards all, it derogates not a little from that great love wherewith he loved his Elect people, which far exceedeth that love which he bare to the rest of Man-kind.
Certainly, whatever may be conceived of it, to make God's intention in giving his Son to be alike towards all, it derogates not a little from that great love wherewith he loved his Elect people, which Far exceeds that love which he bore to the rest of Mankind.
2. And as it derogates from the grace of God the Father, so also from the love of God the Son. Which certainly towards his Church, his Body, was a peculiar, and transcendent love.
2. And as it derogates from the grace of God the Father, so also from the love of God the Son. Which Certainly towards his Church, his Body, was a peculiar, and transcendent love.
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Thence is it that the Apostle compares it with the love of a Husband to his Wife, Eph. 5.25. Husbands love your wives even as Christ loved the Church, and gave himself for it.
Thence is it that the Apostle compares it with the love of a Husband to his Wife, Ephesians 5.25. Husbands love your wives even as christ loved the Church, and gave himself for it.
For this cause shall a man leave his Father and Mother, and cleave unto his wife, Matth. 19.5. There being the neerest relation betwixt them, there ought also to be the dearest affection. And so was it betwixt Christ and his Elect, there being a nearer Relation betwixt him and them than any other, they being given to him by his Father;
For this cause shall a man leave his Father and Mother, and cleave unto his wife, Matthew 19.5. There being the nearest Relation betwixt them, there ought also to be the dearest affection. And so was it betwixt christ and his Elect, there being a nearer Relation betwixt him and them than any other, they being given to him by his Father;
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Now what love like that which God the Father bare unto his Son Christ? who is therefore called, The beloved, Eph. 1.6. and Gods beloved Son, Matth. 3.17.
Now what love like that which God the Father bore unto his Son christ? who is Therefore called, The Beloved, Ephesians 1.6. and God's Beloved Son, Matthew 3.17.
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Who loved us and gave himself for us, Eph. 5.2. Certainly, to make the love of Christ alike unto all, is no small derogation from that love which he bare to his Elect. And this do they who will have him to give himself alike for all, in dying for them.
Who loved us and gave himself for us, Ephesians 5.2. Certainly, to make the love of christ alike unto all, is no small derogation from that love which he bore to his Elect. And this doe they who will have him to give himself alike for all, in dying for them.
3. This Doctrine as it derogates much from God and Iesus Christ, so it arrogates too much unto Man, in as much as it layeth the ground of his differing from others in himself. For so it runs.
3. This Doctrine as it derogates much from God and Iesus christ, so it arrogates too much unto Man, in as much as it Layeth the ground of his differing from Others in himself. For so it runs.
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How is it then that some are saved by him, others not? What is it that maketh one to differ from another? Why only because the one receiveth what the other rejecteth.
How is it then that Some Are saved by him, Others not? What is it that makes one to differ from Another? Why only Because the one receives what the other rejecteth.
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Repl. Yea (but (it will be said) this is from the grace of God that any one cometh thus to receive what is offered, to apply what is tendred, to believe on Christ.
Repl Yea (but (it will be said) this is from the grace of God that any one comes thus to receive what is offered, to apply what is tendered, to believe on christ.
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A Coar which will stick in the throats of who ever they are that shall swallow this Doctrine of Ʋniversal Redemption in such a sense as it is vulgarly held forth;
A Coar which will stick in the throats of who ever they Are that shall swallow this Doctrine of Ʋniversal Redemption in such a sense as it is vulgarly held forth;
Which I desire that it may be taken special notice of, that so it may appear, that it is not without just and weighty Reason that we are so averse unto this Doctrine, which draweth such a train after it, upon which follow such mewtable inconveniences.
Which I desire that it may be taken special notice of, that so it may appear, that it is not without just and weighty Reason that we Are so averse unto this Doctrine, which draws such a train After it, upon which follow such mewtable inconveniences.
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Which how doth it pervert that Order which Scripture holdeth forth in the Causes of mans Salvation, the first whereof is Election. Whom he did predestinate them he also called, &c. Rom. 8.30. God first chooseth some out of mankind, whom predestinating and appointing unto eternal life, he giveth unto his Son Christ ( All that the father giveth me shall come unto me, Joh. 6.7.) that he might execute that his gracious purpose concerning them.
Which how does it pervert that Order which Scripture holds forth in the Causes of men Salvation, the First whereof is Election. Whom he did predestinate them he also called, etc. Rom. 8.30. God First chooses Some out of mankind, whom predestinating and appointing unto Eternal life, he gives unto his Son christ (All that the father gives me shall come unto me, John 6.7.) that he might execute that his gracious purpose Concerning them.
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Which accordingly he doth by Redeeming, Iustifying, Sanctifying, Saving of them. Now this being the first and great wheel, which sets all the rest a rank,
Which accordingly he does by Redeeming, Justifying, Sanctifying, Saving of them. Now this being the First and great wheel, which sets all the rest a rank,
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This being all (according to this Doctrine) that Christ hath merited for him, that upon his believing and persevering he shall be saved, not that he shall believe and persevere unto Salvation.
This being all (according to this Doctrine) that christ hath merited for him, that upon his believing and persevering he shall be saved, not that he shall believe and persevere unto Salvation.
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and I hope they will serve as a preservative against the Infection of that Doctrine, which some are so earnest to instill into unwary soules among you.
and I hope they will serve as a preservative against the Infection of that Doctrine, which Some Are so earnest to instill into unwary Souls among you.
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This hath been my design in this large handling of this point after this manner, which otherwise I should not have spent so much time upon, not being willing to trouble the Pulpit with debates of this nature,
This hath been my Design in this large handling of this point After this manner, which otherwise I should not have spent so much time upon, not being willing to trouble the Pulpit with debates of this nature,
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The Doctrinal part being thus Explicated and cleared by shewing you whom we are to understand by this Ʋs for whom Christ is here said to have given himself, viz. All true Believers, come we now to (what I know you think long for,) to make some improvement hereof by way of Application.
The Doctrinal part being thus Explicated and cleared by showing you whom we Are to understand by this Ʋs for whom christ is Here said to have given himself, viz. All true Believers, come we now to (what I know you think long for,) to make Some improvement hereof by Way of Application.
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Because Christ had shewn himself so obedient unto God his Father in his sufferings, therefore his Father would confer a singular honour and dignity upon him.
Because christ had shown himself so obedient unto God his Father in his sufferings, Therefore his Father would confer a singular honour and dignity upon him.
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So the Apostle speaketh it more fully in those Texts formerly made use of, Rom. 14.9. To this end Christ both dyed, and rose, and revived, that he might be Lord both of the dead and living.
So the Apostle speaks it more Fully in those Texts formerly made use of, Rom. 14.9. To this end christ both died, and rose, and revived, that he might be Lord both of the dead and living.
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and over all things for his Church, (as Grotius well explains that Text.) And so, Phil. 2.8, 9. He humbled himself, &c. wherefore God also hath highly exalted him,
and over all things for his Church, (as Grotius well explains that Text.) And so, Philip 2.8, 9. He humbled himself, etc. Wherefore God also hath highly exalted him,
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and given him a name above every name; &c. Transcendēt, honour & dignity, as a recōpence for that his abasement. And so again, Heb. 2.9. We see Iesus for the suffering of death, crowned with glory and honour.
and given him a name above every name; etc. Transcendent, honour & dignity, as a recompense for that his abasement. And so again, Hebrew 2.9. We see Iesus for the suffering of death, crowned with glory and honour.
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Where that particle NONLATINALPHABET, For, may be conceived to import more than that the Glory of Christ was a bare consequent of his sufferings (as our Divines commonly look upon it,) viz. that God his Father looking upon him as worthy (for so he was,
Where that particle, For, may be conceived to import more than that the Glory of christ was a bore consequent of his sufferings (as our Divines commonly look upon it,) viz. that God his Father looking upon him as worthy (for so he was,
and that upon that account, as the 24. Elders acknowledge it in their Song, Rev. 5.9. Thou art worthy, &c. For thou wast slain, and hast redeemed us unto God by thy blood ) conferred it upon him.
and that upon that account, as the 24. Elders acknowledge it in their Song, Rev. 5.9. Thou art worthy, etc. For thou wast slave, and hast redeemed us unto God by thy blood) conferred it upon him.
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So much may plainly be collected from the scope, and the very words of that Text even now named, which Papists make use of to a contrary sense, Phil. 2. where the Apostle willing Christians not to look at their own things, v. 4. Look not every man on his own things, (NONLATINALPHABET, Do not make this your mark,
So much may plainly be collected from the scope, and the very words of that Text even now nam, which Papists make use of to a contrary sense, Philip 2. where the Apostle willing Christians not to look At their own things, v. 4. Look not every man on his own things, (, Do not make this your mark,
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so as to aim only at your selves, your own honour and profit, &c.) but every man also look on the things of others, (seeking the welfare of your Brethren, especially their eternal welfare,
so as to aim only At your selves, your own honour and profit, etc.) but every man also look on the things of Others, (seeking the welfare of your Brothers, especially their Eternal welfare,
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who being in the form of God, &c. made himself of no reputation, and took upon him the form of a Servant, &c. He humbled himself and became obedient to the death, the death of the the Cross.
who being in the from of God, etc. made himself of no reputation, and took upon him the from of a Servant, etc. He humbled himself and became obedient to the death, the death of the the Cross.
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Love and self-love: which to imagin is no small dishonour unto Iesus Christ, that he under a pretence of seeking others should seek himself; dying for himself.
Love and Self-love: which to imagine is no small dishonour unto Iesus christ, that he under a pretence of seeking Others should seek himself; dying for himself.
A Tenent directly contrary to what Scripture so frequently holdeth forth, which is (as you have heard) that he layed down his life for his Sheep, for his Church, gave himself for us.
A Tenent directly contrary to what Scripture so frequently holds forth, which is (as you have herd) that he laid down his life for his Sheep, for his Church, gave himself for us.
In the second place do we hear that Christ gave himself for some amongst mankind, why then let it be the care and indevour of every of us, to make this sure to our selves that we are of this number.
In the second place do we hear that christ gave himself for Some among mankind, why then let it be the care and endeavour of every of us, to make this sure to our selves that we Are of this number.
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Not contenting our selves with that general and unsound notion, that Christ dyed for all, and so for us, but that he dyed for us in particular, that we may be able upon good grounds every of us to take up the Apostles words,
Not contenting our selves with that general and unsound notion, that christ died for all, and so for us, but that he died for us in particular, that we may be able upon good grounds every of us to take up the Apostles words,
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Not such a general apprehension of an universal Redemption, that Christ dyed for all, to open a door of hope for all, by making their Salvation possible upon the condition of their believing, in the mean time not meriting faith for them, that they should believe,
Not such a general apprehension of an universal Redemption, that christ died for all, to open a door of hope for all, by making their Salvation possible upon the condition of their believing, in the mean time not meriting faith for them, that they should believe,
Do not think of ascending up into heaven, there to search the Rolls and Records of Eternity, to see whether your names be written in that Book of life, whether you be in the list of Gods Elect, or no.
Do not think of ascending up into heaven, there to search the Rolls and Records of Eternity, to see whither your names be written in that Book of life, whither you be in the list of God's Elect, or no.
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Do not immenge and plunge your selves into those unfaddomable depths, where you shall never find the bottom, I mean those mysterious doctrines of Predestination, Election, Reprobation;
Do not immenge and plunge your selves into those unfaddomable depths, where you shall never find the bottom, I mean those mysterious doctrines of Predestination, Election, Reprobation;
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Which the great Apostle having discoursed of Rom. 11. closeth up all with an NONLATINALPHABET, O the depth! v. 33. So admiring what he could not comprehend.
Which the great Apostle having discoursed of Rom. 11. closeth up all with an, Oh the depth! v. 33. So admiring what he could not comprehend.
Hearkning to such Counsels, and applying your selves to such wayes and courses, as you are there directed to, that so you may be sure to have a share in all those benefits which Christ by his death hath purchased for his Elect. Which what they are let me (in the second place) come to shew you, which I shall do as plainly and briefly as I may, binding up all in this one general.
Harkening to such Counsels, and applying your selves to such ways and courses, as you Are there directed to, that so you may be sure to have a share in all those benefits which christ by his death hath purchased for his Elect. Which what they Are let me (in the second place) come to show you, which I shall do as plainly and briefly as I may, binding up all in this one general.
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Ans. 2, Would you be sure to have benefit by the death of Christ, then Come ye unto him. This is that which renders the death of Christ in effectual to the greatest part of those to whom he is made known, they will not come unto him.
Ans. 2, Would you be sure to have benefit by the death of christ, then Come you unto him. This is that which renders the death of christ in effectual to the greatest part of those to whom he is made known, they will not come unto him.
And even so is it with the greatest part of the world, those among whom Christ is crucified (as the Apostle speaketh, Gal. 3.1.) before whose eyes he is evidently set forth in the preaching of the Gospel,
And even so is it with the greatest part of the world, those among whom christ is Crucified (as the Apostle speaks, Gal. 3.1.) before whose eyes he is evidently Set forth in the preaching of the Gospel,
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Hearing of Christ, and of what he hath done, how he hath given himself, now come unto him, that we may partake of what he hath purchased for all that shall so do.
Hearing of christ, and of what he hath done, how he hath given himself, now come unto him, that we may partake of what he hath purchased for all that shall so do.
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Would you so come unto Christ as to be sure to receive benefit from him, Come unto him then as to a Prophet, as to a Priest, as to a King, owning and acknowledging him in every of those Offices and Relations.
Would you so come unto christ as to be sure to receive benefit from him, Come unto him then as to a Prophet, as to a Priest, as to a King, owning and acknowledging him in every of those Offices and Relations.
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This is the ear-mark of Christs sheep; My sheep hear my voyce, Joh. 10.27. Those whom God the Father hath given to his Son Christ to be redeemed and saved by him, they hearken to his voyce, hearing and believing the Doctrine of the Gospel.
This is the earmark of Christ sheep; My sheep hear my voice, John 10.27. Those whom God the Father hath given to his Son christ to be redeemed and saved by him, they harken to his voice, hearing and believing the Doctrine of the Gospel.
And this do you who ever desire to have Christ for your Priest, take him first as your Prophet. Yeelding up your selves (as I said) to be taught and instructed by him concerning the great mystery of Salvation by and through him;
And this do you who ever desire to have christ for your Priest, take him First as your Prophet. Yielding up your selves (as I said) to be taught and instructed by him Concerning the great mystery of Salvation by and through him;
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Know & believe Iesus Christ to be what he is, even the great God & our Saviour (as the words before the Text describe him,) the Eternal, only begotten Son of God.
Know & believe Iesus christ to be what he is, even the great God & our Saviour (as the words before the Text describe him,) the Eternal, only begotten Son of God.
This is is a Character which Christ giveth of his sheep; those for whom he saith he gave himself, in that Text forenamed, Ioh. 10.14. I know my sheep, and am known of mine.
This is is a Character which christ gives of his sheep; those for whom he Says he gave himself, in that Text forenamed, John 10.14. I know my sheep, and am known of mine.
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because he hath not believed in the name of the only begotten Son of God, Joh. 3.18. This it is, and only this, which must make the death of Christ to become effectual unto you, (so it is agreed at all hands,) even your applying the merit thereof to your selves by faith.
Because he hath not believed in the name of the only begotten Son of God, John 3.18. This it is, and only this, which must make the death of christ to become effectual unto you, (so it is agreed At all hands,) even your applying the merit thereof to your selves by faith.
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Even so is it with the blood of Christ, which in it self (as we find the Ancients, often comparing it) is such a Soveraign Medicine, of vertue sufficient to cure all sin-sick soules in the world, yea were they ten thousand times more than they are,
Even so is it with the blood of christ, which in it self (as we find the Ancients, often comparing it) is such a Sovereign Medicine, of virtue sufficient to cure all sin-sick Souls in the world, yea were they ten thousand times more than they Are,
And therefore, as ever you desire to receive any benefit from the death of Christ, see that you apply it, by believing on him, receiving him as your Saviour, resting and relying on him for the obteining of what he hath merited, Remission of sins, and eternal Salvation.
And Therefore, as ever you desire to receive any benefit from the death of christ, see that you apply it, by believing on him, receiving him as your Saviour, resting and relying on him for the obtaining of what he hath merited, Remission of Sins, and Eternal Salvation.
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whether he gave her self for me or no? This being dubious and uncertain what warrant or incouragement have I thus to come unto him? thus to lay my hand upon the head of that sacrifice, which I know not whether it was offered for me or no? Thus do the Patrones of Ʋniversal Redemption by this Argument of theirs stane those off from coming to Christ, who are not of their perswasion.
whither he gave her self for me or no? This being dubious and uncertain what warrant or encouragement have I thus to come unto him? thus to lay my hand upon the head of that sacrifice, which I know not whither it was offered for me or no? Thus do the Patroness of Ʋniversal Redemption by this Argument of theirs stane those off from coming to christ, who Are not of their persuasion.
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and art weary and heavy laden under it, so as thou earnestly desirest to be Redeemed from all iniquity, and to be Purified to be freed and delivered from the guilt and power of sin,
and art weary and heavy laden under it, so as thou earnestly Desirest to be Redeemed from all iniquity, and to be Purified to be freed and Delivered from the guilt and power of since,
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Being all dead in sin (as the same Apostle sets forth mans natural state, Eph. 2.1. and elsewhere.) Now what can a dead man do for the raising up of himself? No more can a poor sinner do for the freeing of himself from that wretched, accursed state and condition wherein he is by reason of sin.
Being all dead in since (as the same Apostle sets forth men natural state, Ephesians 2.1. and elsewhere.) Now what can a dead man do for the raising up of himself? No more can a poor sinner do for the freeing of himself from that wretched, accursed state and condition wherein he is by reason of since.
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Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved, Act. 4.12. No other Mediator, whether of Redemption, or Intercession, but only Jesus Christ.
Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved, Act. 4.12. No other Mediator, whither of Redemption, or Intercession, but only jesus christ.
Now this thy condition being so desperate, as that there is but this one way left to save thee, what should hinder thee from putting thy soul upon this way? Should a Shipwrackt man floating among the waves of the Sea, ready to perish, espy a raft cast forth,
Now this thy condition being so desperate, as that there is but this one Way left to save thee, what should hinder thee from putting thy soul upon this Way? Should a Shipwrecked man floating among the waves of the Sea, ready to perish, espy a raft cast forth,
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Thus standeth the case, all men by nature are in a shipwrackt condition, all plunged into a Sea of misery by reason of sin, all in a perishing state, ready every moment of time to sink into the bottom of hell.
Thus Stands the case, all men by nature Are in a shipwrecked condition, all plunged into a Sea of misery by reason of since, all in a perishing state, ready every moment of time to sink into the bottom of hell.
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What then should hinder poor sinners, who see themselves in this condition, to put themselves upon this way? Not standing to reason whether this Plank was cast forth for them;
What then should hinder poor Sinners, who see themselves in this condition, to put themselves upon this Way? Not standing to reason whither this Plank was cast forth for them;
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And why then should they not put themselves upon the adventure? It was the incouragement, which Shecaniah gave unto Ezra to set upon a work of Reformation among the people,
And why then should they not put themselves upon the adventure? It was the encouragement, which Shecaniah gave unto Ezra to Set upon a work of Reformation among the people,
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for the diverting of Gods judgements from them, Ezra 10.2. We have trespassed against the Lord (saith he,) yet now there is hope in Israel concerning this thing.
for the diverting of God's Judgments from them, Ezra 10.2. We have trespassed against the Lord (Says he,) yet now there is hope in Israel Concerning this thing.
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And so upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance, For who knoweth (saith he) if he will return, and repent,
And so upon the like ground it is that the Prophet Joel exhorts the people to turn unto God by Repentance, For who Knoweth (Says he) if he will return, and Repent,
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and leave a blessing behind him? Joel. 2.13, 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements, which then lay upon them.
and leave a blessing behind him? Joel. 2.13, 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal Judgments, which then lay upon them.
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Though we do not say what hath commonly, (but unwarily,) been received from the Schools, and so asserted by many Orthodox Divines, that Christ dyed sufficiently for all, for that intimates that there was a purpose and intention in God the Father in giving his Son,
Though we do not say what hath commonly, (but unwarily,) been received from the Schools, and so asserted by many Orthodox Divines, that christ died sufficiently for all, for that intimates that there was a purpose and intention in God the Father in giving his Son,
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and in Christ giving himself, that he should dye for all, and so become a surety for all, dying in their room and stead, which will not be safe in any sense to yeeld;
and in christ giving himself, that he should die for all, and so become a surety for all, dying in their room and stead, which will not be safe in any sense to yield;
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This Blood being the blood of God, as the Apostle calleth it in that Text formerly made use of. Act. 20.28. God purchased the Church with his own blood.
This Blood being the blood of God, as the Apostle calls it in that Text formerly made use of. Act. 20.28. God purchased the Church with his own blood.
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Now were it so, that there were such a receit as would cure all diseases, who is there but being sick would make tryal of it? not standing to question whether it was prepared for him, or no. Thus standeth the Case here.
Now were it so, that there were such a receipt as would cure all diseases, who is there but being sick would make trial of it? not standing to question whither it was prepared for him, or no. Thus Stands the Case Here.
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Now the Blood of Iesus Christ is such a Panacea, a NONLATINALPHABET, a true Catholicon, The Blood of Iesus Christ cleanseth us from all sin: 1 Joh. 1.7.
Now the Blood of Iesus christ is such a Panacea, a, a true Catholicon, The Blood of Iesus christ Cleanseth us from all since: 1 John 1.7.
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How it is then that any poor sinners, who are sensible of this spiritual aylement, should make any demur about the drinking of this blood, the applying of the merit of Christs death unto themselves by faith?
How it is then that any poor Sinners, who Are sensible of this spiritual aylement, should make any demur about the drinking of this blood, the applying of the merit of Christ death unto themselves by faith?
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4. To this (in the fourth place) add the experience which others have had, those who have put their souls upon this way, of whom never any one miscaried.
4. To this (in the fourth place) add the experience which Others have had, those who have put their Souls upon this Way, of whom never any one miscarried.
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And why then should not others do the like? As it was with the Brazen Serpent, set up in the wilderness as a cure for the stinging of the fiery Serpents there, however at the first erecting of it, happily some might look upon it as a meer Pageant, having no such vertue in it,
And why then should not Others do the like? As it was with the Brazen Serpent, Set up in the Wilderness as a cure for the stinging of the fiery Serpents there, however At the First erecting of it, happily Some might look upon it as a mere Pageant, having not such virtue in it,
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but have eternal life (as our Saviour himself explains the mystery of it) Ioh. 3.14, 15. And of the vertue of this mystical Brazen Serpent the Saints in all ages have had experience.
but have Eternal life (as our Saviour himself explains the mystery of it) John 3.14, 15. And of the virtue of this mystical Brazen Serpent the Saints in all ages have had experience.
Thus have the Ages before Christ & since, the Fathers under the old Testament, and Saints under the New, both alike found benefit by coming unto Christ,
Thus have the Ages before christ & since, the Father's under the old Testament, and Saints under the New, both alike found benefit by coming unto christ,
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These are all strong inducements to put Christians upon this way. But behold yet more, yea and stronger Arguments, drawing more forcibly, as viz. 5. In the 5th. place, consider what is the Intimation which we have of God the Fathers purpose in giving his Son, which we have in that Text before insisted on, Ioh. 3.16.
These Are all strong inducements to put Christians upon this Way. But behold yet more, yea and Stronger Arguments, drawing more forcibly, as viz. 5. In the 5th. place, Consider what is the Intimation which we have of God the Father's purpose in giving his Son, which we have in that Text before insisted on, John 3.16.
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God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, &c. Now then, taking notice what is the Condition, whereupon depends the benefit of Christs death,
God so loved the world, that he gave his only begotten Son, that whosoever Believeth on him should not perish, etc. Now then, taking notice what is the Condition, whereupon depends the benefit of Christ death,
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and which being performed it shall undoubtedly be made effectual, what remains, but that without any over-curious enquiry concerning the former part of that verse, what is there meant by the world which God is said to have loved,
and which being performed it shall undoubtedly be made effectual, what remains, but that without any overcurious enquiry Concerning the former part of that verse, what is there meant by the world which God is said to have loved,
or how he may be said to have loved that world, you apply your selves to the latter, to the performance of what is there required? Which shall you, (through the grace of God inabling) make good on your parts, do not doubt but God will make good unto you what he hath engaged on his part.
or how he may be said to have loved that world, you apply your selves to the latter, to the performance of what is there required? Which shall you, (through the grace of God enabling) make good on your parts, do not doubt but God will make good unto you what he hath engaged on his part.
6. To which add the Sons Invitation, Christs calling you to come unto him, which you may hear him doing in that known Text, Matth. 11.28. Come unto me ye that labour and are heavy laden, viz. under the burden of sin, seriously desiring (as I said) to be freed from the guilt and power of it.
6. To which add the Sons Invitation, Christ calling you to come unto him, which you may hear him doing in that known Text, Matthew 11.28. Come unto me you that labour and Are heavy laden, viz. under the burden of since, seriously desiring (as I said) to be freed from the guilt and power of it.
As also in that other, Ioh. 7.37. Where Christ himself being on earth maketh this open Proclamation in the hearing of the Jewes, If any man thirst, let him come unto me and drink.
As also in that other, John 7.37. Where christ himself being on earth makes this open Proclamation in the hearing of the Jews, If any man thirst, let him come unto me and drink.
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And that there is the same mind in him still, being in heaven, you may take notice from the like Proclamation, Rev. 22.17. Let him that is athirst come, and whosoever will, let him take the water of life freely.
And that there is the same mind in him still, being in heaven, you may take notice from the like Proclamation, Rev. 22.17. Let him that is athirst come, and whosoever will, let him take the water of life freely.
Thus doth he set open that Fountain spoken of, Zach. 13.1. Offering all the benefits of his death, Graee, and Glory, to all that will come unto him for it.
Thus does he Set open that Fountain spoken of, Zach 13.1. Offering all the benefits of his death, Grace, and Glory, to all that will come unto him for it.
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NONLATINALPHABET, I will not at any hand reject him, but receive and imbrace him, giving unto him what he cometh for, (there being a NONLATINALPHABET in the Phrase (as you lately heard,) more intended than said,) I will bid him welcome, giving him a gracious reception,
, I will not At any hand reject him, but receive and embrace him, giving unto him what he comes for, (there being a in the Phrase (as you lately herd,) more intended than said,) I will bid him welcome, giving him a gracious reception,
Now had poor needy beggars in a Town such an Invitation to a Feast, with such an assurance of welcome, which of them is there that would refuse to come upon this account,
Now had poor needy beggars in a Town such an Invitation to a Feast, with such an assurance of welcome, which of them is there that would refuse to come upon this account,
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This is the Commandement, that we should believe on the name of his Son Jesus Christ, 1 Joh. 3.23. NONLATINALPHABET, that Commandement of his; the great Commandement of the Gospel. Now who is there that questions whether he ought to yeeld obedience to any Commandement of the Law? And why then to any Commandment of the Gospel? Especially to this, which is (as I said) the great Commandement, that which the Lord requireth from all those to whom the Gospel is preached;
This is the Commandment, that we should believe on the name of his Son jesus christ, 1 John 3.23., that Commandment of his; the great Commandment of the Gospel. Now who is there that questions whither he ought to yield Obedience to any Commandment of the Law? And why then to any Commandment of the Gospel? Especially to this, which is (as I said) the great Commandment, that which the Lord requires from all those to whom the Gospel is preached;
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Nay this is the condemning sin. He shall convince the world of sin, because they believe not on me, Joh. 16.8, 9. This is the sin, the great sin,
Nay this is the condemning since. He shall convince the world of since, Because they believe not on me, John 16.8, 9. This is the since, the great since,
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He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God, Joh. 3.18. Had a man no other sin, yet this alone of incredulity were enough to condemn him;
He that Believeth not is condemned already, Because he hath not believed in the name of the only begotten Son of God, John 3.18. Had a man no other since, yet this alone of incredulity were enough to condemn him;
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Put these considerations together, and now see what it is, that can have any colour to keep you off from coming to Christ, from receiving him as a Priest, believing on him.
Put these considerations together, and now see what it is, that can have any colour to keep you off from coming to christ, from receiving him as a Priest, believing on him.
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whilest you receive him as a Prophet and a Priest, receive him also as a Prince. Him hath God exalted with his right hand to be a Prince and a Saviour, Act. 5.31.
whilst you receive him as a Prophet and a Priest, receive him also as a Prince. Him hath God exalted with his right hand to be a Prince and a Saviour, Act. 5.31.
Thus yeeld up your selves to his Government, that he may set up his Scepter in your hearts, governing of you by his Laws, his word, his Spirit. So doing,
Thus yield up your selves to his Government, that he may Set up his Sceptre in your hearts, governing of you by his Laws, his word, his Spirit. So doing,
The love of God the Father. So God loved the world, that he gave his only begotten Son. ] The love of God the Son. Hereby perceive we the love of God towards us,
The love of God the Father. So God loved the world, that he gave his only begotten Son. ] The love of God the Son. Hereby perceive we the love of God towards us,
2. For us Sinners. Herein God commendeth his love towards us, that while we were yet sinners Christ dyed for us, Rom. 5.8. 3. For us Enemies. Greater love hath no man than this, that a man should lay down his life for his friends, Joh. 15.13.
2. For us Sinners. Herein God commends his love towards us, that while we were yet Sinners christ died for us, Rom. 5.8. 3. For us Enemies. Greater love hath no man than this, that a man should lay down his life for his Friends, John 15.13.
4. And fourthly, for us rather than others. When the world of Man-kind lay in the same condition of sin and miserie, Christ layed hold on us, giving himself for us,
4. And fourthly, for us rather than Others. When the world of Mankind lay in the same condition of since and misery, christ laid hold on us, giving himself for us,
Loving the Lord Iesus. Which who so doth not, how well doth he deserve that Anathema denounced by the Apostle against all such? If any man love not the Lord Iesus, let him be Anathema Maranatha, let him be had in execration for ever, 1 Cor. 12.22.
Loving the Lord Iesus. Which who so does not, how well does he deserve that Anathema denounced by the Apostle against all such? If any man love not the Lord Iesus, let him be Anathema Maranatha, let him be had in execration for ever, 1 Cor. 12.22.
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wherefore Glorifie God in your Body, and in your Spirit, 1 Cor. 6.20. 2. And thus giving our selves to him, be we also ready to give our selves for him.
Wherefore glorify God in your Body, and in your Spirit, 1 Cor. 6.20. 2. And thus giving our selves to him, be we also ready to give our selves for him.
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Because he layed down his life for us, we ought also to lay down our lives for the Brethren, 1 Joh. 3.16. viz. if their necessity requireth it, and our calling bindeth us to it.
Because he laid down his life for us, we ought also to lay down our lives for the Brothers, 1 John 3.16. viz. if their necessity requires it, and our calling binds us to it.
Paul who tells us that he could even have wîshed himself an Anathema, accursed from Christ for his Brethren, his kins-men according to the flesh, (as we have it, Rom. 9.3.) being not unwilling (if it had been possible) to have redeemed and saved the souls of those his Countrey-men the Jews with the utter loss of his own, would much more have been willing to have shed his blood for them.
Paul who tells us that he could even have wîshed himself an Anathema, accursed from christ for his Brothers, his kinsmen according to the Flesh, (as we have it, Rom. 9.3.) being not unwilling (if it had been possible) to have redeemed and saved the Souls of those his Countrymen the jews with the utter loss of his own, would much more have been willing to have shed his blood for them.
Hath Christ thus given himself for them, then who shall lay any thing to their charge? Who shall lay any thing to the charge of Gods Elect? It is God that justifieth;
Hath christ thus given himself for them, then who shall lay any thing to their charge? Who shall lay any thing to the charge of God's Elect? It is God that Justifieth;
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Christ having engaged for them, given himself for them as their surety, he hath made a plenary satisfaction unto the Justice of God for all their sins;
christ having engaged for them, given himself for them as their surety, he hath made a plenary satisfaction unto the justice of God for all their Sins;
That he might redeem us from all Iniquity ] WE are now come to the 4th. and last main part of the Text, Finis donationis, the End or fruit of Christs thus giving himself.
That he might Redeem us from all Iniquity ] WE Are now come to the 4th. and last main part of the Text, Finis donationis, the End or fruit of Christ thus giving himself.
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Of which there are many. Two of them we have here assigned, as serving the Apostles purpose, viz. Redemption and Purification. Of which severally, beginning with the former.
Of which there Are many. Two of them we have Here assigned, as serving the Apostles purpose, viz. Redemption and Purification. Of which severally, beginning with the former.
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Such a one was Moses, whom we find so called Act. 7.35. Him did God send to be a Ruler and a Deliverer, NONLATINALPHABET (saith the Original) which Erasmus (following the vulgar Latin) renders, according to the proper signification of the word, Redemptorem, a Redeemer; an Instrument which God made use of for the working of that great deliverance for his people Israel in bringing them out of Egypt. In which sense other of the Iudges are called by the name of Saviours, Neh. 9.27. Thou gavest them Saviours, who saved them out of the hands of their Enemies. Instrumental Saviours and Redeemers.
Such a one was Moses, whom we find so called Act. 7.35. Him did God send to be a Ruler and a Deliverer, (Says the Original) which Erasmus (following the Vulgar Latin) renders, according to the proper signification of the word, Redemptorem, a Redeemer; an Instrument which God made use of for the working of that great deliverance for his people Israel in bringing them out of Egypt. In which sense other of the Judges Are called by the name of Saviors, Neh 9.27. Thou Gavest them Saviors, who saved them out of the hands of their Enemies. Instrumental Saviors and Redeemer's.
2. Principal, this is onely Iesus Christ, whom we finde sometimes so stiled. I know that my Redeemer liveth (saith Iob ) Job 19.25. The Redeemer shall come unto Sion (saith the Prophet Isai. ) Isa. 59.20. pointing at Christ, as the Apostle (citing that Text) applies it, Rom. 11.26. Christ the Redeemer.
2. Principal, this is only Iesus christ, whom we find sometime so styled. I know that my Redeemer lives (Says Job) Job 19.25. The Redeemer shall come unto Sion (Says the Prophet Isaiah) Isaiah 59.20. pointing At christ, as the Apostle (citing that Text) Applies it, Rom. 11.26. christ the Redeemer.
And well may he be so called, being the Author of all such deliverances as his people are made partakers of ( The Angel which redeemed me from all evil (saith Iacob speaking of Christ, Gen. 18.11.) both Temporal and Spiritual deliverances.
And well may he be so called, being the Author of all such Deliverances as his people Are made partakers of (The Angel which redeemed me from all evil (Says Iacob speaking of christ, Gen. 18.11.) both Temporal and Spiritual Deliverances.
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1. Temporal. Wherein whoever be the Instrument, he is the principal agent. So he was in that deliverance of the Israelites out of Egypt, wherein Moses was only his Instrument, a staff in his hand. So much is held forth in that Text forenamed, Act. 7.35.
1. Temporal. Wherein whoever be the Instrument, he is the principal agent. So he was in that deliverance of the Israelites out of Egypt, wherein Moses was only his Instrument, a staff in his hand. So much is held forth in that Text forenamed, Act. 7.35.
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Where it is said that God sent Moses to be a Ruler and a deliverer (or Redeemer) by the hand of the Angel which appeared in the Bush. NONLATINALPHABET, in the hand, that is by the hand; which is to be referred not only to the word [ Sent ], that Moses was sent by this Angel, receiving his Commission from him (as Grotius looketh upon it) but also to the word [ Redeemer or Deliverer ]; God sent him to be a Redeemer by the hand of the Angel, the Angel of the Covenant, Iesus Christ, in whose strength he acted,
Where it is said that God sent Moses to be a Ruler and a deliverer (or Redeemer) by the hand of the Angel which appeared in the Bush., in the hand, that is by the hand; which is to be referred not only to the word [ Sent ], that Moses was sent by this Angel, receiving his Commission from him (as Grotius looks upon it) but also to the word [ Redeemer or Deliverer ]; God sent him to be a Redeemer by the hand of the Angel, the Angel of the Covenant, Iesus christ, in whose strength he acted,
Wherein however others again may be Instrumental, and so upon that account may be called by the name of Redeemers or Saviours, as we finde the Ministers of the Gospel stiled in that Text, Obad. 21. Saviours shall come upon Mount Sion;
Wherein however Others again may be Instrumental, and so upon that account may be called by the name of Redeemer's or Saviors, as we find the Ministers of the Gospel styled in that Text, Obadiah 21. Saviors shall come upon Mount Sion;
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which however literally (as Diodate notes upon it) may be understood of the Machabees, who subdued the Idumeans, of which we read 1 Mach. 5.3. yet spiritually it is to be reserved to the Apostles and other Ministers of the Gospel, who were to preach the Gospel for the salvation of Gods Elect:
which however literally (as Diodate notes upon it) may be understood of the Maccabees, who subdued the Idumeans, of which we read 1 Mach. 5.3. yet spiritually it is to be reserved to the Apostles and other Ministers of the Gospel, who were to preach the Gospel for the salvation of God's Elect:
He that converteth a sinner from the errour of his way (saith Saint Iames) shall save a soul from death, Jam. 5. last, in so doing. (saith Paul to Timothy, viz. in taking heed to his Doctrine and Life) thou shalt both save thy self and them that hear thee, 1 Tim. 4. last.
He that Converts a sinner from the error of his Way (Says Saint James) shall save a soul from death, Jam. 5. last, in so doing. (Says Paul to Timothy, viz. in taking heed to his Doctrine and Life) thou shalt both save thy self and them that hear thee, 1 Tim. 4. last.
The Proper and Principal Saviour and Redeemer is Iesus Christ, the only Author of eternal salvation (as the Apostle calleth him) Heb. 5.9. NONLATINALPHABET, the Principal Efficient cause of it.
The Proper and Principal Saviour and Redeemer is Iesus christ, the only Author of Eternal salvation (as the Apostle calls him) Hebrew 5.9., the Principal Efficient cause of it.
Ius Proprietatis & Propinquitatis, a right of Propriety, and a right of Propinquity. Of Propriety as God, the Sons of men being his Creatures, made by him,
Just Proprietatis & Propinquitatis, a right of Propriety, and a right of Propinquity. Of Propriety as God, the Sons of men being his Creatures, made by him,
and for him, as the Apostle tels us, Col. 1.16. Of Propinquity as Mau, being neer akin unto mankind, whose nature he had taken into a personanal union with his Godhead.
and for him, as the Apostle tells us, Col. 1.16. Of Propinquity as Mau, being near akin unto mankind, whose nature he had taken into a personanal Union with his Godhead.
Now such was the Law of Redemption, it belonged properly to the quondam Owner, or else to the nearest of kin, as we find it Lev. 25.25. Which Hanameel having an eye at, speaks to Ieremie after that manner, when he profered him his field to sale? The right of Inritance is thine, (saith he) and the Redemption is thine, Jer. 32.7, 8. And with such a right was Christ invested;
Now such was the Law of Redemption, it belonged properly to the quondam Owner, or Else to the nearest of kin, as we find it Lev. 25.25. Which Hanameel having an eye At, speaks to Ieremie After that manner, when he proffered him his field to sale? The right of Inritance is thine, (Says he) and the Redemption is thine, Jer. 32.7, 8. And with such a right was christ invested;
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Being near akin to the Sons of men, and the Inheritance being his by his Fathers graunt, I will give thee the Heathen for thine Inheritance, &c. Psal. 2.8. who then so fit to undertake this work of Redemption as he? [ He gave himself that he might Redeem ].
Being near akin to the Sons of men, and the Inheritance being his by his Father's grant, I will give thee the Heathen for thine Inheritance, etc. Psalm 2.8. who then so fit to undertake this work of Redemption as he? [ He gave himself that he might redeem ].
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And such was, and is the state of all men by nature, even of Gods Elect, before the grace of God meet with them, a state of Captivity. Like as it was with Israel in Egypt before Moses wrought their deliverance,
And such was, and is the state of all men by nature, even of God's Elect, before the grace of God meet with them, a state of Captivity. Like as it was with Israel in Egypt before Moses wrought their deliverance,
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Which Text, however literally it may have an eye at the temporal freedom of the Iewes by Cyrus from their Babylonish Captivity, (of which we find express mention afterwards, Cap. 45.13. where the Lord speaking of Cyrus saith, He shall let my Captives go ) yet mystically and principally it is to be understood of that spiritual deliverance which is wrought by Christ for his Elect people;
Which Text, however literally it may have an eye At the temporal freedom of the Iewes by Cyrus from their Babylonish Captivity, (of which we find express mention afterwards, Cap. 45.13. where the Lord speaking of Cyrus Says, He shall let my Captives go) yet mystically and principally it is to be understood of that spiritual deliverance which is wrought by christ for his Elect people;
whose condition by nature is like unto that of the Iewes in Babylon. They are all Captives, Prisoners. So we find them called Cap. 49. of that Prophecy, v. 8, 9. where the Lord designing to send forth his Son Christ upon the great arrand of his Mediatorship,
whose condition by nature is like unto that of the Iewes in Babylon. They Are all Captives, Prisoners. So we find them called Cap. 49. of that Prophecy, v. 8, 9. where the Lord designing to send forth his Son christ upon the great errand of his Mediatorship,
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both procure and proclaim a spiritual liberty for his Elect, who of themselves were no better than others, Captives, Prisoners. A Doctrine which our Saviour applies to and inculcates upon the Iewes. Joh. 8.32.
both procure and proclaim a spiritual liberty for his Elect, who of themselves were no better than Others, Captives, Prisoners. A Doctrine which our Saviour Applies to and inculcates upon the Iewes. John 8.32.
How sayest thou then, yee shall be made free? Thus did they stand upon their native privilege, looking upon themselves as the only free people in the world, being descended from Abraham, & so from Iacob, of whom, it was foretold, The Elder shall serve the Younger, Gen. 25.23. the posterity of Esau should be subject to the posterity of Iacob. Thus did they look upon themselves as the freest people upon Earth.
How Sayest thou then, ye shall be made free? Thus did they stand upon their native privilege, looking upon themselves as the only free people in the world, being descended from Abraham, & so from Iacob, of whom, it was foretold, The Elder shall serve the Younger, Gen. 25.23. the posterity of Esau should be Subject to the posterity of Iacob. Thus did they look upon themselves as the Freest people upon Earth.
giving them to know that unless they were set at liberty by him, and made partakers of his Redemption, what ever they were in their own opinion and perswasion, they were nothing less in truth than free-men, they were not NONLATINALPHABET, free indeed. As they were not at that time Corporally free, being then vassalls to the Romans, so much less spiritually. And such is the conditition of all men without Christ, what ever they may think of themselves,
giving them to know that unless they were Set At liberty by him, and made partakers of his Redemption, what ever they were in their own opinion and persuasion, they were nothing less in truth than freemen, they were not, free indeed. As they were not At that time Corporally free, being then vassals to the Roman, so much less spiritually. And such is the condition of all men without christ, what ever they may think of themselves,
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1. The first and chief whereof is Sin, under which all men are. An unquestionable truth, which the Apostle sets down with a Probatum est, Rom. 3.9. we have before proved both Iewes and Gentiles that they are all under sin, So again Gal. 3.22. The Scripture hath concluded all under sin. declared them so to be;
1. The First and chief whereof is since, under which all men Are. an unquestionable truth, which the Apostle sets down with a Probatum est, Rom. 3.9. we have before proved both Iewes and Gentiles that they Are all under since, So again Gal. 3.22. The Scripture hath concluded all under since. declared them so to be;
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Such is the condition of all men before the grace of God meet with them to set them at liberty, they are all servants of Corruption, (as Peter saith of those Saduces, 2 Pet. 2.19) Serving diverse Lusts and Pleasures (as Paul saith of himself and other believers before their conversion) Tit. 3.3.
Such is the condition of all men before the grace of God meet with them to Set them At liberty, they Are all Servants of Corruption, (as Peter Says of those Sadducees, 2 Pet. 2.19) Serving diverse Lustiest and Pleasures (as Paul Says of himself and other believers before their conversion) Tit. 3.3.
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And what greater slavery can there be in the world than this? No drudgery like that of Sin. If the Law of God be (what it is) The perfect Law of liberty (as Saint Iames call it) Iam. 1.25.
And what greater slavery can there be in the world than this? No drudgery like that of Sin. If the Law of God be (what it is) The perfect Law of liberty (as Saint James call it) Iam. 1.25.
Even sold under sin. So saith regenerate Paul of himself, in regard of the remainders of Corruption which he found in himself, Rom. 7.1. I am Carnal, sold under Sin. So he was, so far forth as he was Carnal. What are they then who are wholly such? nothing but Carnal? they must needs be no other but perfect slaves, such as Ahab was, of whom it is said, that He sold himself to work wickednesse, 1 King. 21.22. 2. And being thus under the Tyranny of sin, they are also under the power of Satan. Paul being sent to the Gentiles, he was sent upon this errand, to turn them from the power of Satan unto God, Act. 26.18. Such is the condition of all men by nature, they are under the power of Satan;
Even sold under since. So Says regenerate Paul of himself, in regard of the remainders of Corruption which he found in himself, Rom. 7.1. I am Carnal, sold under Sin. So he was, so Far forth as he was Carnal. What Are they then who Are wholly such? nothing but Carnal? they must needs be no other but perfect slaves, such as Ahab was, of whom it is said, that He sold himself to work wickedness, 1 King. 21.22. 2. And being thus under the Tyranny of since, they Are also under the power of Satan. Paul being sent to the Gentiles, he was sent upon this errand, to turn them from the power of Satan unto God, Act. 26.18. Such is the condition of all men by nature, they Are under the power of Satan;
that God of this world, who blindeth the minds of them which believe not (as Paul speaks, 2 Cor. 4.4.) Being in the snare of the Devil and taken Captive by him at his Will (as the same Apostle saith of impenitent sinners) 2 Tim. 2. last.
that God of this world, who blinds the minds of them which believe not (as Paul speaks, 2 Cor. 4.4.) Being in the snare of the devil and taken Captive by him At his Will (as the same Apostle Says of impenitent Sinners) 2 Tim. 2. last.
Which like an Egyptian Taskmaster, requireth that from them, and that under the penalty of eternal condemnation, which of themselves they are no ways able to perform.
Which like an Egyptian Taskmaster, requires that from them, and that under the penalty of Eternal condemnation, which of themselves they Are no ways able to perform.
As many as are of the works of the Law they are under the Curse, Gal. 3.10. 4. And to this add, they are also in bondage under fear of death, So the Apostle sets forth their Condition, Heb. 2.15. They are such as through fear of death (death Temporal and Eternal) are all their life time subject unto bondage, Heb, 2.15.
As many as Are of the works of the Law they Are under the Curse, Gal. 3.10. 4. And to this add, they Are also in bondage under Fear of death, So the Apostle sets forth their Condition, Hebrew 2.15. They Are such as through Fear of death (death Temporal and Eternal) Are all their life time Subject unto bondage, Hebrew, 2.15.
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Lord over the rest of the Creatures, and over himself, a servant to none but to his God, whose service is perfect liberty. But in this estate he continued not.
Lord over the rest of the Creatures, and over himself, a servant to none but to his God, whose service is perfect liberty. But in this estate he continued not.
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Thus did Man at the first sell himself and all his Posterity, even as Esau did, who by selling his Birth-right for a mess of Pottage, made himself a servant to his younger Brother, accordidg to that forenamed Prophecie, Gen. 25.23.
Thus did Man At the First fell himself and all his Posterity, even as Esau did, who by selling his Birthright for a mess of Pottage, made himself a servant to his younger Brother, accordidg to that forenamed Prophecy, Gen. 25.23.
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and as to Corporal in his Posterity, who were afterwards subdued, and brought into subjection by the posterity of Iacob, as the story sets it forth, 2 Sam. 8.14.
and as to Corporal in his Posterity, who were afterwards subdued, and brought into subjection by the posterity of Iacob, as the story sets it forth, 2 Sam. 8.14.
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After the same manner did our first Parent Adam sell himself and all his Posterity for an Apple, by the eating whereof contrary to the command of his God, he forfeited all his privileges, making himself,
After the same manner did our First Parent Adam fell himself and all his Posterity for an Apple, by the eating whereof contrary to the command of his God, he forfeited all his privileges, making himself,
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Applic. A truth which I wish it might in a right serious way be brought home to the hearts of all those whom it concerns, that they might be throughly convinced of it.
Application A truth which I wish it might in a right serious Way be brought home to the hearts of all those whom it concerns, that they might be thoroughly convinced of it.
Such slaves are you, in bondage under all these Tyrants, Sin, Satan, the Law, Death. And O that you might be truly affected herewith? This being the very first step to your deliverance,
Such slaves Are you, in bondage under all these Tyrants, since, Satan, the Law, Death. And O that you might be truly affected herewith? This being the very First step to your deliverance,
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And did this make him look upon his present condition as wretched? how wretched then must yours be, in whom sin ruleth and reigneth? who are not in any degree (as he was) freed and delivered from the power of it.
And did this make him look upon his present condition as wretched? how wretched then must yours be, in whom since Ruleth and Reigneth? who Are not in any degree (as he was) freed and Delivered from the power of it.
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what is their servitude to yours? They might be may be free in the midst of their slaverie, their servitude reaching only to the outward man, the Body, yours to the inward, to the Soul, your souls being hereby inslaved.
what is their servitude to yours? They might be may be free in the midst of their slavery, their servitude reaching only to the outward man, the Body, yours to the inward, to the Soul, your Souls being hereby enslaved.
even the bondage of Hell, where you shall for ever ly bound and fettered in those everlasting chains of darkness. O then be excited, in the sense and apprehension hereof, to look out for your Redemption, your deliverance, betimes.
even the bondage of Hell, where you shall for ever lie bound and fettered in those everlasting chains of darkness. Oh then be excited, in the sense and apprehension hereof, to look out for your Redemption, your deliverance, betimes.
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Which where you are to look for this Text will inform you, pointing out unto you the one and only Redeemer, even the Lord Iesus, who gave himself for us that he might redeem us. ]
Which where you Are to look for this Text will inform you, pointing out unto you the one and only Redeemer, even the Lord Iesus, who gave himself for us that he might Redeem us. ]
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A. To which I might return Answer, from all the aforesaid Particulars, wherein that our bondage consisteth, Sin, Satan, Law, Death, From all these the Lord Christ redeemeth those for whom he gave himself. As,
A. To which I might return Answer, from all the aforesaid Particulars, wherein that our bondage Consisteth, since, Satan, Law, Death, From all these the Lord christ Redeemeth those for whom he gave himself. As,
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as the Apostle tells us in that Text forecited, Heb. 2.14, 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage.
as the Apostle tells us in that Text forecited, Hebrew 2.14, 15. That through death he might deliver them who through Fear of death were all their life time Subject unto bondage.
2. And so for the Law. When the fullness of time was come, God sent forth his Son made of a Woman, made under the Law, to Redeem them that were under the Law, Gal. 4.5.
2. And so for the Law. When the fullness of time was come, God sent forth his Son made of a Woman, made under the Law, to redeem them that were under the Law, Gal. 4.5.
for himself, and his Elect people, he thereby hath Redeemed them from that slavery wherein they were under it, by reason of the rigorous exaction of it, requiring that from them which they are not able to perform;
for himself, and his Elect people, he thereby hath Redeemed them from that slavery wherein they were under it, by reason of the rigorous exaction of it, requiring that from them which they Are not able to perform;
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as also from the Curse of it. Christ hath Redeemed us, from the Curse of the Law, being made a Curse for us, Gal. 3.13. undergoing that penalty which the Law had denounced against all the Transgressors of it.
as also from the Curse of it. christ hath Redeemed us, from the Curse of the Law, being made a Curse for us, Gal. 3.13. undergoing that penalty which the Law had denounced against all the Transgressors of it.
3. And the like for Satan. Who hath delivered us from the power of darkness, Col. 1.13. that is, from the power of Satan who is the Prince of darkness. Him did Christ destroy in and by his death.
3. And the like for Satan. Who hath Delivered us from the power of darkness, Col. 1.13. that is, from the power of Satan who is the Prince of darkness. Him did christ destroy in and by his death.
Through death he destroyed him that had the power of death, the Devil, Heb. 14. Here did that promised seed of the Woman bruiz and break the serpents head, according as it was foretold Gen. 3.15. Christ trampled upon Satan that old serpent; Him he conquered in his death; Which he manifested in his Resurrection and Ascension, wherein he triumphed over him.
Through death he destroyed him that had the power of death, the devil, Hebrew 14. Here did that promised seed of the Woman bruiz and break the Serpents head, according as it was foretold Gen. 3.15. christ trampled upon Satan that old serpent; Him he conquered in his death; Which he manifested in his Resurrection and Ascension, wherein he triumphed over him.
Having spoiled Principalities and Powers, he made a shew of them openly, triumphing over them, Col. 2.15. When he ascended up on high, he led Captivitie Captive. Eph. 4.8. leading Captive all the spiritual Enemies of his Church, which before had held his people Captive; Satan among the rest.
Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them, Col. 2.15. When he ascended up on high, he led Captivity Captive. Ephesians 4.8. leading Captive all the spiritual Enemies of his Church, which before had held his people Captive; Satan among the rest.
That he might redeem us from Iniquity ] NONLATINALPHABET that is, from Sin. Which is fitly expressed by this word, properly signifying an Illegality, what ever is done besides, or contrary to the Law.
That he might Redeem us from Iniquity ] that is, from Sin. Which is fitly expressed by this word, properly signifying an Illegality, what ever is done beside, or contrary to the Law.
There shall come out of Sion the Deliverer, and he shall turn away ungodliness from Iacob, so the Apostle citeth that Text of the Prophet Isaies, pointing at Christ, Rom. 11.26. Which in effect speaketh the same thing with this in the Text, He gave himself for us, that he might redeem us from Iniquity. ]
There shall come out of Sion the Deliverer, and he shall turn away ungodliness from Iacob, so the Apostle citeth that Text of the Prophet Isaiah, pointing At christ, Rom. 11.26. Which in Effect speaks the same thing with this in the Text, He gave himself for us, that he might Redeem us from Iniquity. ]
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A. Here if we will hearken to Socinians (whom Grotius herein complyeth with) they will tell us (what he doth) that this was done by the preaching of the Apostles, who being supported and enabled by that Spirit which Christ had impetrated and obtained for them, their Ministery became effectual to such an end,
A. Here if we will harken to socinians (whom Grotius herein complyeth with) they will tell us (what he does) that this was done by the preaching of the Apostles, who being supported and enabled by that Spirit which christ had impetrated and obtained for them, their Ministry became effectual to such an end,
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That is the proper signification of the word NONLATINALPHABET, which coming of NONLATINALPHABET, which signifieth (as the Latin word Solvo, answering to it,
That is the proper signification of the word, which coming of, which signifies (as the Latin word Solvo, answering to it,
As elsewhere, so in that Chapter, Lev. 25. where we read of the Redeeming of land that is sold or morgaged, v. 25. and of Persons who have sold themselves for slaves, by paying the price of their Redemption, v. 51, 52. Sometimes we find it in that other way, Redemption by Power. In this sense God is said to have been the Redeemer of his people Israel, whom by a strong hand he brought out of Egypt. They remembred that God was their Rock,
As elsewhere, so in that Chapter, Lev. 25. where we read of the Redeeming of land that is sold or mortgaged, v. 25. and of Persons who have sold themselves for slaves, by paying the price of their Redemption, v. 51, 52. Sometime we find it in that other Way, Redemption by Power. In this sense God is said to have been the Redeemer of his people Israel, whom by a strong hand he brought out of Egypt. They remembered that God was their Rock,
So the Apostle clearly sets it down in that known Text, Eph. 1.7. repeated in the same words, Col. 1.14. In whom we have redemption through his blood, the forgiveness of sins.
So the Apostle clearly sets it down in that known Text, Ephesians 1.7. repeated in the same words, Col. 1.14. In whom we have redemption through his blood, the forgiveness of Sins.
Christ thereby making satisfaction unto the Justice of God, hath merited and obtained the Remission of sins for his Elect. In this way it was that he put away sin, as the Apostle hath it, Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
christ thereby making satisfaction unto the justice of God, hath merited and obtained the Remission of Sins for his Elect. In this Way it was that he put away since, as the Apostle hath it, Hebrew 9.26. Now once in the end of the world hath he appeared to put away since by the sacrifice of himself.
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To put away sin, NONLATINALPHABET, to the abolishing of it, as to the guilt and obligation thereof, whereby it bindeth sinners over unto eternal condemnation.
To put away since,, to the abolishing of it, as to the guilt and obligation thereof, whereby it binds Sinners over unto Eternal condemnation.
Upon this account it is that Christ is called the Propitiation, 1 John 4.10. God sent his Son to be the Propitiation for our sins. 1 John 2.2. He is the Propitiation for our sins.
Upon this account it is that christ is called the Propitiation, 1 John 4.10. God sent his Son to be the Propitiation for our Sins. 1 John 2.2. He is the Propitiation for our Sins.
NONLATINALPHABET, a means to Propitiate, to appease the wrath of God due unto man for sin. This hath Christ done by that sacrifice of himself, by shedding his Blood.
, a means to Propitiate, to appease the wrath of God due unto man for since. This hath christ done by that sacrifice of himself, by shedding his Blood.
NONLATINALPHABET, A Propitiatorie, Placatorie; alluding unto the Mercy-seat under the Law, which covered the Ark of the Covenant, wherein the Tables of the Law were, which is called by that name, The Propitiatory, being a token of Gods Reconciliation to his people,
, A Propitiatory, Placatory; alluding unto the Mercy-seat under the Law, which covered the Ark of the Covenant, wherein the Tables of the Law were, which is called by that name, The Propitiatory, being a token of God's Reconciliation to his people,
So he himself sets down the end of his coming into the world, Math. 20.28. The Son of man came to give himself a Ransom for Many, NONLATINALPHABET, the price of their Redemption which is (as I said) the proper signification of that word.
So he himself sets down the end of his coming into the world, Math. 20.28. The Son of man Come to give himself a Ransom for Many,, the price of their Redemption which is (as I said) the proper signification of that word.
Who gave himself a Ransom for all, where the word is NONLATINALPHABET, (a word never elsewhere met with in the New-Testament) properly signifying a Counterprice, when one giveth himself for another, body for Body, engaging himself to do or suffer what he should have done for the obtaning of his liberty, or saving his life.
Who gave himself a Ransom for all, where the word is, (a word never elsewhere met with in the New testament) properly signifying a Counterprice, when one gives himself for Another, body for Body, engaging himself to do or suffer what he should have done for the obtaning of his liberty, or Saving his life.
And such a Ransom did the Lord Jesus give himself for all his Elect people, laying down his life for them, that so making satisfaction to the Justice of God for their sins, he might redeem them, free and deliver them from the Guilt and Punishment of them.
And such a Ransom did the Lord jesus give himself for all his Elect people, laying down his life for them, that so making satisfaction to the justice of God for their Sins, he might Redeem them, free and deliver them from the Gilded and Punishment of them.
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but with the precious blood of Christ, (saith Saint Peter to the believers to whom he writeth) 1 Pet. 1.18, 19. Such was their Conversation before their conversion, NONLATINALPHABET, a vain conversation; They then walked in the vanity of their minds, (as Paul saith of the unbeleeving Gentiles, Eph. 4.17.) being given over to those unfruitfull works of darkness, (as he calleth sinfull waies and courses, Eph. 5.11.) doing those things whereof they had no fruit but shame, (as he tells his Romans, Rom. 6.21.) Such was their Conversation before Conversion.
but with the precious blood of christ, (Says Faint Peter to the believers to whom he Writeth) 1 Pet. 1.18, 19. Such was their Conversation before their conversion,, a vain Conversation; They then walked in the vanity of their minds, (as Paul Says of the unbelieving Gentiles, Ephesians 4.17.) being given over to those unfruitful works of darkness, (as he calls sinful ways and courses, Ephesians 5.11.) doing those things whereof they had no fruit but shame, (as he tells his Romans, Rom. 6.21.) Such was their Conversation before Conversion.
and of the mind (so he telleth his Ephesians, Cap. 2. v. 3.) But from this conversation they were redeemed by the blood of Christ, he having merited this benefit for them, that they should be freed,
and of the mind (so he Telleth his Ephesians, Cap. 2. v. 3.) But from this Conversation they were redeemed by the blood of christ, he having merited this benefit for them, that they should be freed,
And what he hath thus Merited for his Elect, he also effecteth in them, which he doth by the powerfull operation of his Spirit, whereby he setteth them free from the service of sin.
And what he hath thus Merited for his Elect, he also Effecteth in them, which he does by the powerful operation of his Spirit, whereby he sets them free from the service of since.
Now being made free from sin and become servants to God, ye have your fruit unto holiness, v. 22. Free, though not from the in-being, in-dwelling and working of sin,
Now being made free from since and become Servants to God, you have your fruit unto holiness, v. 22. Free, though not from the inbeing, indwelling and working of since,
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And thus are all believers made freemen, and that by the spirit of Christ. Where the spirit of the Lord is, there is libertie, 2 Cor. 3.17. Liberty, as from the yoak of the Ceremonial, and Rigour of the Moral Law, so much more from the Law of sin, which no longer ruleth in the beleever.
And thus Are all believers made freemen, and that by the Spirit of christ. Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. Liberty, as from the yoke of the Ceremonial, and Rigour of the Moral Law, so much more from the Law of since, which no longer Ruleth in the believer.
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as Righteousness, so Sanctification, (as the same Apostle tels them, 1 Cor. 1.30.) Righteousnesse by his Satisfaction and perfect obedience for their Justification.
as Righteousness, so Sanctification, (as the same Apostle tells them, 1 Cor. 1.30.) Righteousness by his Satisfaction and perfect Obedience for their Justification.
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So Purifying them to be a peculiar people to himself, as it followeth in the Text. Of which (God willing) I shall speak more fully when I come to handle that latter Branch, to which this part of Redemption more properly belongeth.
So Purifying them to be a peculiar people to himself, as it follows in the Text. Of which (God willing) I shall speak more Fully when I come to handle that latter Branch, to which this part of Redemption more properly belongeth.
2. Thus you see how Christ may be said to Redeem his people from Iniquity. And this he hath done and doth from All Iniquitie. There is the Extent of this Benefit, of which but a word.
2. Thus you see how christ may be said to redeem his people from Iniquity. And this he hath done and does from All Iniquity. There is the Extent of this Benefit, of which but a word.
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This Redemption reacheth to all Sin. NONLATINALPHABET, From all Iniquity. Iniquity, or Sin, is twofold Original, and Actual, Original, Adams sin imputed, with Natural Corruption inherent.
This Redemption reaches to all Sin., From all Iniquity. Iniquity, or since, is twofold Original, and Actual, Original, Adams sin imputed, with Natural Corruption inherent.
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how much more shall the blood of Christ, who through the eternal spirit offered himself without spot unto God purge your consciences from dead works to serve the living God? Heb. 9.13.14. Such vertue there is in the blood of Iesus Christ, being applyed to the Soul by faith;
how much more shall the blood of christ, who through the Eternal Spirit offered himself without spot unto God purge your Consciences from dead works to serve the living God? Hebrew 9.13.14. Such virtue there is in the blood of Iesus christ, being applied to the Soul by faith;
R. And so it must be, otherwise his Redemtion had been an imperfect Redemption. One debt not discharged is sufficient to keep a prisoner in the goal. One foot in the snare is enough to detain the intangled bird.
R. And so it must be, otherwise his Redemption had been an imperfect Redemption. One debt not discharged is sufficient to keep a prisoner in the goal. One foot in the snare is enough to detain the entangled bird.
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Applic. Directing it (in the first place) by way of Confutation. Here taking up a stone to cast at a three-fold Adversary, Socinians, Papists, Arminians.
Application Directing it (in the First place) by Way of Confutation. Here taking up a stone to cast At a threefold Adversary, socinians, Papists, Arminians.
1. Begin with the first and worst, Socinians who will not indure to hear of any such Redemption, properly so called, that Christ should thus Redeem his people by paying a price for them, making satisfaction unto the Justice of God for their sins.
1. Begin with the First and worst, socinians who will not endure to hear of any such Redemption, properly so called, that christ should thus redeem his people by paying a price for them, making satisfaction unto the justice of God for their Sins.
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Against them we take up this word in the Text, (which we oft meet with elsewhere) where Christ is said to give himself for his people, NONLATINALPHABET, that he might Redeem them, which word (as you have heard) properly signifieth such a Redemption, viz. by paying a price. And that it must be so taken in this,
Against them we take up this word in the Text, (which we oft meet with elsewhere) where christ is said to give himself for his people,, that he might redeem them, which word (as you have herd) properly signifies such a Redemption, viz. by paying a price. And that it must be so taken in this,
and the like places, not Metaphorically (as they would have it) but properly, we may learn from the Apostle, who plainly expounds this phrase in that known Text, 1 Cor. 6.20. repeated Cap. 7. v. 23. where he sheweth us how Believers are said to be Redeemed.
and the like places, not Metaphorically (as they would have it) but properly, we may Learn from the Apostle, who plainly expounds this phrase in that known Text, 1 Cor. 6.20. repeated Cap. 7. v. 23. where he shows us how Believers Are said to be Redeemed.
Ye are bought with a Price (saith he) NONLATINALPHABET, viz. with the precious blood of Jesus Christ, as St. Peter explaines it, 1 Pet. 1.19. A Text so clear, that Grotius, though but too willing to evade all Texts of that nature, is enforced to interpret it in such a sense, To which might be added the Context here, He gave himself for us, that he might redeem us.
You Are bought with a Price (Says he), viz. with the precious blood of jesus christ, as Saint Peter explains it, 1 Pet. 1.19. A Text so clear, that Grotius, though but too willing to evade all Texts of that nature, is Enforced to interpret it in such a sense, To which might be added the Context Here, He gave himself for us, that he might Redeem us.
Where the Apostle plainly sheweth how and in what way Christ Redeemed his people, viz. by giving himself for them, giving himself a Ransome, a Counterprice for them, NONLATINALPHABET,
Where the Apostle plainly shows how and in what Way christ Redeemed his people, viz. by giving himself for them, giving himself a Ransom, a Counterprice for them,,
2. In the next place come we to the Papists. Did Christ thus give himself for his people, to Redeem them from all iniquity, How is it then that they they tell us?
2. In the next place come we to the Papists. Did christ thus give himself for his people, to redeem them from all iniquity, How is it then that they they tell us?
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Obj. But why then was David punished in the death of his Child, notwithstanding the Prophet had assured him that God had forgiven his sin? as we find it, 2 Sam. 12. v. 13, 14. A. This was not to him any wayes a satisfactory, but Castigatory punishment.
Object But why then was David punished in the death of his Child, notwithstanding the Prophet had assured him that God had forgiven his since? as we find it, 2 Sam. 12. v. 13, 14. A. This was not to him any ways a satisfactory, but Castigatory punishment.
A Chastisement rather than a Punishment, as many of the tryals and afflictions wherewith God exerciseth his people, are. Propter hoc imponit nobis poenam.
A Chastisement rather than a Punishment, as many of the trials and afflictions wherewith God Exerciseth his people, Are. Propter hoc imponit nobis poenam.
To them it is Medicinalis, non poenalis, not properly penal, but Medicinal. Death remaines, but the sting is pulled out, which is sin. Even as it is with sin it self, that remains in the Regenerate as to the being of it,
To them it is Medicinalis, non Poenalis, not properly penal, but Medicinal. Death remains, but the sting is pulled out, which is since. Even as it is with sin it self, that remains in the Regenerate as to the being of it,
2. Again, If Christ hath Redeemed his people from all Iniquities, how is it that they tell us, that they are yet bound to make satisfaction for themselves? Redeeming and delivering themselves from Temporal; yea from Eternal punishment by their own doings or sufferings, by their good works, prayer, fasting, alms-deeds, by inflicting corporal punishments upon themselves,
2. Again, If christ hath Redeemed his people from all Iniquities, how is it that they tell us, that they Are yet bound to make satisfaction for themselves? Redeeming and delivering themselves from Temporal; yea from Eternal punishment by their own doings or sufferings, by their good works, prayer, fasting, almsdeeds, by inflicting corporal punishments upon themselves,
That is the proper signification of the word, Parach; which we find so used and rendered, Gen. 27.40. where Isaac speaking to his son Esau, tells him, When thou shalt have the dominion, thou shalt break the yoke from off thy neck;
That is the proper signification of the word, Parach; which we find so used and rendered, Gen. 27.40. where Isaac speaking to his son Esau, tells him, When thou shalt have the dominion, thou shalt break the yoke from off thy neck;
And thus Daniel there adviseth that cruel Tyrant, that he should break off his former sinnes of Tyranny and Oppression, by betaking himself to the practice of Righteousnesse and Mercy. Which doing with an upright heart, he might thereby hope to divert those judgments of God which hung over his head.
And thus daniel there adviseth that cruel Tyrant, that he should break off his former Sins of Tyranny and Oppression, by betaking himself to the practice of Righteousness and Mercy. Which doing with an upright heart, he might thereby hope to divert those Judgments of God which hung over his head.
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how is it then that they affirm that one may satisfie for the sins of another? So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24. Censuring it for a ridiculous heresie in Wickleff that he denyed it.
how is it then that they affirm that one may satisfy for the Sins of Another? So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24. Censuring it for a ridiculous heresy in Wycliffe that he denied it.
But what is this again but to make others sharers with Christ in this great work of Redemption? As if he had not given himself to this end, to redeem his people from all iniquities? As for us, know we no other Redeemer but him.
But what is this again but to make Others sharers with christ in this great work of Redemption? As if he had not given himself to this end, to Redeem his people from all iniquities? As for us, know we no other Redeemer but him.
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As for Man, not being able to Redeem himself, how shall he redeem another? A thing which we may hear the Psalmist in express terms disclaiming, Psal. 49.7. No man can redeem his Brother, nor give unto God a ransome for him.
As for Man, not being able to redeem himself, how shall he Redeem Another? A thing which we may hear the Psalmist in express terms disclaiming, Psalm 49.7. No man can Redeem his Brother, nor give unto God a ransom for him.
Not redeemed him from Temporal death, much less from Eternal. But I shall not any longer detain you in the refutation of these Errors, which having been so fully discovered by many hands already, I hope there is no fear of any infection from them.
Not redeemed him from Temporal death, much less from Eternal. But I shall not any longer detain you in the refutation of these Errors, which having been so Fully discovered by many hands already, I hope there is no Fear of any infection from them.
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Which if so, then must all be Redeemed from all iniquity, not onely from Original sin, which they look upon as wholly discharged by the death of Christ;
Which if so, then must all be Redeemed from all iniquity, not only from Original since, which they look upon as wholly discharged by the death of christ;
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Giving himself to this end, that he might redeem them from all iniquity, not onely from sin against the Law, but sins against the Gospel; In particular from this of Ʋnbelief, from which Christ hath merited and obtained that those for whom he gave himself should be freed, having (among other things) merited faith for them;
Giving himself to this end, that he might Redeem them from all iniquity, not only from since against the Law, but Sins against the Gospel; In particular from this of Ʋnbelief, from which christ hath merited and obtained that those for whom he gave himself should be freed, having (among other things) merited faith for them;
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and that not onely a power to beleeve, that so they may beleeve if they will, (as they would have it) but also the Habit and Act of faith, that they shall beleeve.
and that not only a power to believe, that so they may believe if they will, (as they would have it) but also the Habit and Act of faith, that they shall believe.
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but also to suffer for his name (saith Paul to his Philippians, Cap. 1.29. To beleeve in Christ it is a Gift, a Gift of God given to his Elect, in the behalf, or for the sake of Christ (as that may be expounded;
but also to suffer for his name (Says Paul to his Philippians, Cap. 1.29. To believe in christ it is a Gift, a Gift of God given to his Elect, in the behalf, or for the sake of christ (as that may be expounded;
NONLATINALPHABET, for Christ, for his Cause, or for his Sake. ) Thus are all spiritual blessings given to Gods Elect in Christ (as the Apostle hath it) Eph. 1.3. NONLATINALPHABET, id est, Per Christum (as Grotius expounds it) by and through Christ.
, for christ, for his Cause, or for his Sake.) Thus Are all spiritual blessings given to God's Elect in christ (as the Apostle hath it) Ephesians 1.3., id est, Per Christ (as Grotius expounds it) by and through christ.
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Now among these blessings Faith is one, and that a prime one, it being the Mother-blessing, which bringeth forth all the rest, According as his divine power hath given us all things that pertain to life and godliness, through the knowledge of him that hath called us to glory and vertue, 2 Pet. 1.3. that is, through faith in Christ made known to us.
Now among these blessings Faith is one, and that a prime one, it being the Mother-blessing, which brings forth all the rest, According as his divine power hath given us all things that pertain to life and godliness, through the knowledge of him that hath called us to glory and virtue, 2 Pet. 1.3. that is, through faith in christ made known to us.
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Hath Jesus Christ thus given himself to Redeem poor lost sinners, let this Doctrine then be hearkned to by all those who see and feel themselves to be in this number.
Hath jesus christ thus given himself to redeem poor lost Sinners, let this Doctrine then be hearkened to by all those who see and feel themselves to be in this number.
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So would the like tidings be by poor Prisoners and Captives. Should the newes be brought unto them, that one had undertaken their Redemption, and he such a one as was able to effect it,
So would the like tidings be by poor Prisoners and Captives. Should the news be brought unto them, that one had undertaken their Redemption, and he such a one as was able to Effect it,
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how welcome, how acceptable would this be unto them? Even so let this Doctrine be unto you, which brings you the like tidings of a Redeemer, one that hath undertaken this work for you,
how welcome, how acceptable would this be unto them? Even so let this Doctrine be unto you, which brings you the like tidings of a Redeemer, one that hath undertaken this work for you,
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He hath given himself for a Ransome, a Counterprice for such as you are, having paid a price in it self sufficient for your Redemption, made a full and plenary satisfaction unto the justice of God for all your sins.
He hath given himself for a Ransom, a Counterprice for such as you Are, having paid a price in it self sufficient for your Redemption, made a full and plenary satisfaction unto the Justice of God for all your Sins.
Such was the fiftieth year to the Jewes, being a year of general releasement, wherein all bondages and morgages were to be freed, it was to them a year of Jubilee. A Iubilee shall that fiftieth year be unto you (saith Moses) Lev. 50.11. A time of great solemnity and festivity, proclamed by the sound of the Trumpet.
Such was the fiftieth year to the Jews, being a year of general releasement, wherein all bondages and mortgages were to be freed, it was to them a year of Jubilee. A Jubilee shall that fiftieth year be unto you (Says Moses) Lev. 50.11. A time of great solemnity and festivity, proclaimed by the found of the Trumpet.
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And from thence called Iubilee, from Iobel, which signifieth a Ram, because that feast was proclamed with Trumpets of Rams-horns, which it was through all the Land, as you may there read it, v. 9. Such a year was that to them, the most welcome time, the most acceptable year, which they celebrated (as I said) with greatest solemnity, abstaining from their ordinary labours,
And from thence called Jubilee, from Job, which signifies a Ram, Because that feast was proclaimed with Trumpets of Ram's horns, which it was through all the Land, as you may there read it, v. 9. Such a year was that to them, the most welcome time, the most acceptable year, which they celebrated (as I said) with greatest solemnity, abstaining from their ordinary labours,
And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners, in giving his Sonne for their Redemption, which is proclamed by the sounding of the silver Trumpet, the Preaching of the Gospel;
And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor Sinners, in giving his Son for their Redemption, which is proclaimed by the sounding of the silver Trumpet, the Preaching of the Gospel;
So the Prophet Isay calleth it in that Text formerly made use of, Isa, 61.1, 2. The Lord hath sent me to proclame liberty to the Captives, &c. To proclame the Acceptable year of the Lord.
So the Prophet Saiah calls it in that Text formerly made use of, Isaiah, 61.1, 2. The Lord hath sent me to proclaim liberty to the Captives, etc. To proclaim the Acceptable year of the Lord.
A Text which our blessed Saviour falling with in the Synagogue, Luke 4.17. tells the Iewes, This day is this Scripture fulfilled in your ears, v. 21. So it was in his preaching of the Gospel, wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end, to Redeem them.
A Text which our blessed Saviour falling with in the Synagogue, Lycia 4.17. tells the Iewes, This day is this Scripture fulfilled in your ears, v. 21. So it was in his preaching of the Gospel, wherein he declared and held forth unto them that full Redemption which poor Sinners might expect by and through him who was to give himself for that end, to redeem them.
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And this it is which is there (with an eye to that year of Iubilee, which was a Type hereof) called the Acceptable year. So it was in respect of God, being the time wherein he was pleased to exhibite and tender his grace and favour, to shew his good will towards the sons of men, Shenath Catzon, Annus voluntatis, or Benevolentiae (as the Hebrew word signifieth, The year of good will.
And this it is which is there (with an eye to that year of Jubilee, which was a Type hereof) called the Acceptable year. So it was in respect of God, being the time wherein he was pleased to exhibit and tender his grace and favour, to show his good will towards the Sons of men, Shenath Catzon, Annus voluntatis, or Benevolentiae (as the Hebrew word signifies, The year of good will.
So the Angel represented it to the shepherds, when he brought them tydings of the Birth of Christ. Behold (saith he) I bring you tidings of great joy that shall be unto all people.
So the Angel represented it to the shepherd's, when he brought them tidings of the Birth of christ. Behold (Says he) I bring you tidings of great joy that shall be unto all people.
So (I say) let it be to all of you who are made truly sensible of your spiritual Captivity, see and feel your selves sold under sin, lying under the tyranny of Satan, under the rigorous obligation of the Law, bound over unto eternal death,
So (I say) let it be to all of you who Are made truly sensible of your spiritual Captivity, see and feel your selves sold under since, lying under the tyranny of Satan, under the rigorous obligation of the Law, bound over unto Eternal death,
speaking Typically of David, mystically of Christ, who is a mighty Saviour, a mighty Redeemer, wanting neither Price, nor Power. His Blood being precious blood, NONLATINALPHABET,
speaking Typically of David, mystically of christ, who is a mighty Saviour, a mighty Redeemer, wanting neither Price, nor Power. His Blood being precious blood,,
as Saint Peter calls it 1 Pet. 1.19. infinitely more worth than all the silver and gold in the world, a price sufficient for the Redemption of ten thousand worlds.
as Saint Peter calls it 1 Pet. 1.19. infinitely more worth than all the silver and gold in the world, a price sufficient for the Redemption of ten thousand world's.
Remember who it is that is your Redeemer. This it was that bore up the hearts and spirits of the Isralites, when they were in their greatest straits reduced to the greatest extremities, They remembred (saith the Psalmist) that God was their Rock,
remember who it is that is your Redeemer. This it was that boar up the hearts and spirits of the Israelites, when they were in their greatest straits reduced to the greatest extremities, They remembered (Says the Psalmist) that God was their Rock,
1. Come to him as to a Redeemer, a Saviour, applying the merit of his death unto your selves by faith, laying hold upon the Promise of Redemption. Even as the story tells us of Ieremiah, Jer. 38.11, 12, 13. how being a Prisoner in the dungeon he made use of those Cords which were let down by Ebedmelech the Ethiopian to draw him up with;
1. Come to him as to a Redeemer, a Saviour, applying the merit of his death unto your selves by faith, laying hold upon the Promise of Redemption. Even as the story tells us of Jeremiah, Jer. 38.11, 12, 13. how being a Prisoner in the dungeon he made use of those Cords which were let down by Ebedmelech the Ethiopian to draw him up with;
Being Captives lying under the guilt and power of sin, as Prisoners in that Dungeon ▪ loe your Abedmelech, the Lord Iesus having obtained from God his father (as Ebedmelech there did for Ieremie, from the King, his Master, v. 9 of that Chapter) a grant for your Redemption,
Being Captives lying under the guilt and power of since, as Prisoners in that Dungeon ▪ lo your Abedmelech, the Lord Iesus having obtained from God his father (as Ebedmelech there did for Ieremie, from the King, his Master, v. 9 of that Chapter) a grant for your Redemption,
By such a means it was that Ebedmelech himself was delivered from the Babylonish Captivity, when the rest of his Companions the Jews were carried away.
By such a means it was that Ebedmelech himself was Delivered from the Babylonish Captivity, when the rest of his Sodales the jews were carried away.
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Thy life shall be for a prey unto thee, because thou hast put thy trust in me, saith the Lord to him, in the Chapter following, Ier. 39. And the like way do you put your souls upon, that you may be freed and delivered from that spiritual Captivity, under which all the Sons of men by naturely, put you your trust and confidence in this your Lord, the Lord Iesus, resting and relying upon the price which he hath payed, the satisfaction which he hath made, the all sufficiency of his merit,
Thy life shall be for a prey unto thee, Because thou hast put thy trust in me, Says the Lord to him, in the Chapter following, Jeremiah 39. And the like Way do you put your Souls upon, that you may be freed and Delivered from that spiritual Captivity, under which all the Sons of men by naturely, put you your trust and confidence in this your Lord, the Lord Iesus, resting and relying upon the price which he hath paid, the satisfaction which he hath made, the all sufficiency of his merit,
2. And coming to him as a Saviour beleeving on him, come to him also as a Lord, yeelding up your selves to him, as his servants Such you are upon the account of this your Redemption. Being Redeemed by Christ,
2. And coming to him as a Saviour believing on him, come to him also as a Lord, yielding up your selves to him, as his Servants Such you Are upon the account of this your Redemption. Being Redeemed by christ,
So is it with you, who look upon your Lord Christ as your Redeemer, now know that you being called by his name, Christians, are his. His, and that upon a double account As of Creation, which all men and other Creatures are ▪ so of Redemption, which being intended for you, giveth him a peculiar right to you, and interest in you.
So is it with you, who look upon your Lord christ as your Redeemer, now know that you being called by his name, Christians, Are his. His, and that upon a double account As of Creation, which all men and other Creatures Are ▪ so of Redemption, which being intended for you, gives him a peculiar right to you, and Interest in you.
but also Redeemed you, and so having a double right unto you, now come ye unto him, give up your selves unto him as his servants: begging it from him that he would declare and put forth his power in and upon you, in freeing you from the servitude of sin, delivering you from the power of it, that it may no longer rule and raign in you;
but also Redeemed you, and so having a double right unto you, now come you unto him, give up your selves unto him as his Servants: begging it from him that he would declare and put forth his power in and upon you, in freeing you from the servitude of since, delivering you from the power of it, that it may no longer Rule and Reign in you;
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induing and upholding you with that his free Spirit, which David prayeth for Psal. 51.12. Spiritu spontaneo, that spirit of Grace, which making you free, setting you at liberty, from the thraldom of all sinfull and inordinate lusts, may incline your hearts to serve him freely and willingly;
induing and upholding you with that his free Spirit, which David Prayeth for Psalm 51.12. Spiritu spontaneo, that Spirit of Grace, which making you free, setting you At liberty, from the thraldom of all sinful and inordinate Lustiest, may incline your hearts to serve him freely and willingly;
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so as being by him Redeemed and delivered out of the hands of all your Enemies you may serve him without fear in righteousness and holiness all the dayes of your lives, (as you have it Luk. 1.74, 75.) Thus come ye unto Christ as your Lord, that by him (as I said) you may be made freemen, set at liberty from the service of sin, from the power of it, which being through his Spirit, now assure your selves of your interest in his merit, that you are Redeemed from the Guilt of it. This from the first Branch. To pass on.
so as being by him Redeemed and Delivered out of the hands of all your Enemies you may serve him without Fear in righteousness and holiness all the days of your lives, (as you have it Luk. 1.74, 75.) Thus come you unto christ as your Lord, that by him (as I said) you may be made freemen, Set At liberty from the service of since, from the power of it, which being through his Spirit, now assure your selves of your Interest in his merit, that you Are Redeemed from the Gilded of it. This from the First Branch. To pass on.
Is it so that Christ hath given himself to Redeem us, and can we evidence this to our selves that we are in the number of those for whom he thus gave himself,
Is it so that christ hath given himself to redeem us, and can we evidence this to our selves that we Are in the number of those for whom he thus gave himself,
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And thus be we affected with the apprehension of this unspeakable benefit obtained for us by Jesus Christ, our spiritual Redemption, let it affect our hearts with joy and gladnesse.
And thus be we affected with the apprehension of this unspeakable benefit obtained for us by jesus christ, our spiritual Redemption, let it affect our hearts with joy and gladness.
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herewith drowning all our carnal fears and sorrows Fear not for I have redeemed thee Isa. 43.1. 2. And rejoycing in it, give unto our Redeemer the Glory of this his work.
herewith drowning all our carnal fears and sorrows fear not for I have redeemed thee Isaiah 43.1. 2. And rejoicing in it, give unto our Redeemer the Glory of this his work.
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1. Admiring the love which the Lord Jesus hath herein expressed to us;) that he should thus engage for us, giving himself to Redeem us purchasing our Redemption at so dear a rate.
1. Admiring the love which the Lord jesus hath herein expressed to us;) that he should thus engage for us, giving himself to redeem us purchasing our Redemption At so dear a rate.
for the payment of his debt, though it were but some small sum of ten or twenty pound, which himself was no waies able to have payed, he would never forget this love What cause then have we to admire and adore this love;
for the payment of his debt, though it were but Some small sum of ten or twenty pound, which himself was no ways able to have paid, he would never forget this love What cause then have we to admire and adore this love;
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And was he so thankfull for a Temporal, O how thankfull should we be for this Spiritual, this eternal Redemption, which we have obtained by Iesus Christ? For this let our Souls for ever bless him, giving thanks unto him.
And was he so thankful for a Temporal, Oh how thankful should we be for this Spiritual, this Eternal Redemption, which we have obtained by Iesus christ? For this let our Souls for ever bless him, giving thanks unto him.
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O give thanks unto the Lord for he is good, &c. Let the Redeemed of the Lord say so (saith the same Psalmist) Ps. 107.1 2. acknowledging his goodness in their temporal deliverances.
Oh give thanks unto the Lord for he is good, etc. Let the Redeemed of the Lord say so (Says the same Psalmist) Ps. 107.1 2. acknowledging his Goodness in their temporal Deliverances.
This it was, and only this, that induced him to undertake this work for us, his Love. This it was that moved God to work that Redemption for his people Israel out of Egypt; In his love and in his Pitty he redeemed them, Is. 63.9.
This it was, and only this, that induced him to undertake this work for us, his Love. This it was that moved God to work that Redemption for his people Israel out of Egypt; In his love and in his Pity he redeemed them, Is. 63.9.
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And what else was it that moved the Lord Iesus to undertake this work of eternal Redemption for us? He loved us, and gave himself an offering for us, Eph. 5.2. He loved the Church and gave himself for it, v. 25. who hath loved us, and washed us from our sins in his blood Rev. 1.5.
And what Else was it that moved the Lord Iesus to undertake this work of Eternal Redemption for us? He loved us, and gave himself an offering for us, Ephesians 5.2. He loved the Church and gave himself for it, v. 25. who hath loved us, and washed us from our Sins in his blood Rev. 1.5.
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2. And loving him Live to him. Let this love of Christ constrain us, &c. That seeing he dyed for us, to Redeem us, we who live do not henceforth live unto our selves,
2. And loving him Live to him. Let this love of christ constrain us, etc. That seeing he died for us, to redeem us, we who live do not henceforth live unto our selves,
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but unto him who thus dyed for us (as the Apostle applies it) 2 Cor. 5.14, 15. Living unto him, according to his Prescriptions, and to his Glory (as you heard that phrase opened before.)
but unto him who thus died for us (as the Apostle Applies it) 2 Cor. 5.14, 15. Living unto him, according to his Prescriptions, and to his Glory (as you herd that phrase opened before.)
3. And living to him, let us also Dye to him Whether we live we live unto the Lord, or Whether we die we dy unto the Lord, Rom. 14.8. In both dedicating our selves unto him.
3. And living to him, let us also Die to him Whither we live we live unto the Lord, or Whither we die we die unto the Lord, Rom. 14.8. In both dedicating our selves unto him.
Thus dyed the Patriarch All these dyed in the faith, Heb. 11.13, in the faith of the promised Messiah. And so see that we Dy. Not only in the Profession of the doctrine of faith, the Gospel,
Thus died the Patriarch All these died in the faith, Hebrew 11.13, in the faith of the promised Messiah. And so see that we Dy. Not only in the Profession of the Doctrine of faith, the Gospel,
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Resting and learning upon this our Redeemer. Even as Iacob is said to have done upon the top of his staff, Heb. 11.21. Bequeathing and commending our spirits unto him, as the Martyr Stephen did, who breathed out his Soul with these words, Lord Iesus recieve my Spirit, Acts 7.29.
Resting and learning upon this our Redeemer. Even as Iacob is said to have done upon the top of his staff, Hebrew 11.21. Bequeathing and commending our spirits unto him, as the Martyr Stephen did, who breathed out his Soul with these words, Lord Iesus receive my Spirit, Acts 7.29.
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Thus living, thus dying, now doubt not but that in due time we shall be made partakers of that full and perfect Redemption, which Christ is said to be made unto all Beleevers, 1 Cor. 1.30.
Thus living, thus dying, now doubt not but that in due time we shall be made partakers of that full and perfect Redemption, which christ is said to be made unto all Believers, 1 Cor. 1.30.
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Even that Redemption of our Bodies, of which the same Apostle speaketh, Rom. 8.23. Our Souls being here Redeemed from the Guilt and power of sin, both Souls and Bodies shall be hereafter freed from all the Consequents of it.
Even that Redemption of our Bodies, of which the same Apostle speaks, Rom. 8.23. Our Souls being Here Redeemed from the Gilded and power of since, both Souls and Bodies shall be hereafter freed from all the Consequents of it.
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4. Hath Christ given himself to redeem us from Iniquity. O then far be it from any of us which are so Redeemed to return to this Bondage again, by inslaving our selves to any base lust.
4. Hath christ given himself to Redeem us from Iniquity. Oh then Far be it from any of us which Are so Redeemed to return to this Bondage again, by enslaving our selves to any base lust.
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So we would think of a Captive, who being redeemed out of the hands of his Enemies by a great ransom, should (being in his right wits) put himself under their power again, returning to his former slavery, who but would judge him worthy there to remain, unworthy of such a second favour? And truly such a Judgment hath the spirit of God passed upon wilfull Apostates, whose doom we may read in those two known terrible Texts.
So we would think of a Captive, who being redeemed out of the hands of his Enemies by a great ransom, should (being in his right wits) put himself under their power again, returning to his former slavery, who but would judge him worthy there to remain, unworthy of such a second favour? And truly such a Judgement hath the Spirit of God passed upon wilful Apostates, whose doom we may read in those two known terrible Texts.
The one, Heb. 6.4, •, 6. It is unpossible for those who were once enlightned (with the knowledge of the truth) and have tasted of the heavenly gift of Christ, that gift of God, and of this great benefit of Redemption by him, having a general knowledge thereof,
The one, Hebrew 6.4, •, 6. It is unpossible for those who were once enlightened (with the knowledge of the truth) and have tasted of the heavenly gift of christ, that gift of God, and of this great benefit of Redemption by him, having a general knowledge thereof,
and made some particular application of it to themselves, not without some delight) If they shall fall away, to renew them again unto repentance, seeing they crucifie to themselves the Son of God afresh,
and made Some particular application of it to themselves, not without Some delight) If they shall fallen away, to renew them again unto Repentance, seeing they crucify to themselves the Son of God afresh,
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If they return to to their former estate, there is little or no hope of such, in as much as by this their wilfull Apostacy they offer so high an affront to him whom once they owned and acknowledged cor their Saviour and Redeemer, treading him under foot;
If they return to to their former estate, there is little or no hope of such, in as much as by this their wilful Apostasy they offer so high an affront to him whom once they owned and acknowledged cor their Saviour and Redeemer, treading him under foot;
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and counted the blood of the Covenant an unholy thing? Now this in a degree do all presumptuous Backsliders, who having been sacramentally washen in the blood of Christ,
and counted the blood of the Covenant an unholy thing? Now this in a degree do all presumptuous Backsliders, who having been sacramentally washen in the blood of christ,
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and with the Sow that is washen to the Wallowing in the mire (as Saint Peter describes such kind of persons, 2 Pet. 2. last;) what do they herein but trample upon their Redeemer? O take heed it be not so with any of us? Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing (or to depart, NONLATINALPHABET being put for NONLATINALPHABET, (as Grotius observes) from the living God, Heb. 3.12. Such Apostacie beware of, lest thereby we put our selves into a desperate & hopeless condition.
and with the Sow that is washen to the Wallowing in the mire (as Saint Peter describes such kind of Persons, 2 Pet. 2. last;) what do they herein but trample upon their Redeemer? O take heed it be not so with any of us? Take heed brothers, lest there be in any of you an evil heart of unbelief, in departing (or to depart, being put for, (as Grotius observes) from the living God, Hebrew 3.12. Such Apostasy beware of, lest thereby we put our selves into a desperate & hopeless condition.
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As for such how can they expect any benefit from the death of Christ, whilest they thus directly cross the end for which he dyed? which was to redeem those for whom he gave himself from iniquity, free them as from the guilt so from the power of sin.
As for such how can they expect any benefit from the death of christ, whilst they thus directly cross the end for which he died? which was to Redeem those for whom he gave himself from iniquity, free them as from the guilt so from the power of since.
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Being Redeemed by Christ, bought with his blood (as you believe) do not now sell your selves (as Ahab did) to work wickedness, so as to give ovet your selves to any sinfull way or course whatsoever.
Being Redeemed by christ, bought with his blood (as you believe) do not now fell your selves (as Ahab did) to work wickedness, so as to give ovet your selves to any sinful Way or course whatsoever.
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In so doing what do you but sell your selves for nought; As the Lord tells his people the Iews Isa. 52.3. By their sins they had sold themselves into the hands of the Babylonians, for which they had not so much as thanks from those their hard Masters.
In so doing what do you but fell your selves for nought; As the Lord tells his people the Iews Isaiah 52.3. By their Sins they had sold themselves into the hands of the Babylonians, for which they had not so much as thanks from those their hard Masters.
And truly so do all revolting and backslding Christians, by returning to their former sinfull wayes they sell themselves for nought, yea that which is worse than nouhht,
And truly so do all revolting and backslding Christians, by returning to their former sinful ways they fell themselves for nought, yea that which is Worse than nouhht,
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Is it so that we profess our selves to be in the number of these Redeemed ones, now let this Grace of God bringing salvation, which hath herein appeared unto us, teach us, and that effectually, this great Gospel-Lesson here held forth, that denying ungodliness and worldly lusts, we live soberly, Righteously & godly in this present world.
Is it so that we profess our selves to be in the number of these Redeemed ones, now let this Grace of God bringing salvation, which hath herein appeared unto us, teach us, and that effectually, this great Gospel-Lesson Here held forth, that denying ungodliness and worldly Lustiest, we live soberly, Righteously & godly in this present world.
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This is our Apostles drift and scope in the Text, where he maketh use of this as an Argument to press and enforce that Lesson upon Christians, that they should so live, in as much as Christ gave himself for them for this end, viz. to Redeem them from Iniquity. And such use let all of us make of it.
This is our Apostles drift and scope in the Text, where he makes use of this as an Argument to press and enforce that lesson upon Christians, that they should so live, in as much as christ gave himself for them for this end, viz. to redeem them from Iniquity. And such use let all of us make of it.
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They shall call them the holy people, the Redeemed of the Lord (saith the Prophet speaking of the Iewes, when returned from their Babilonian Captivity) Isa, 62. last.
They shall call them the holy people, the Redeemed of the Lord (Says the Prophet speaking of the Iewes, when returned from their Babylonian Captivity) Isaiah, 62. last.
Being the Redeemed of the Lord, let them be a holy people such a, are redeemed from their vain conversation (as Saint Peter describes true beleevers, 1 Pet. 1.19.) so walking as becometh those who have interest in so great a mercy.
Being the Redeemed of the Lord, let them be a holy people such a, Are redeemed from their vain Conversation (as Saint Peter describes true believers, 1 Pet. 1.19.) so walking as Becometh those who have Interest in so great a mercy.
for the Comfort and Consolation of all true beleevers, take up the Apostles NONLATINALPHABET, who is he that condemneth? It is Christ that dyed. Rom. 8.34.
for the Comfort and Consolation of all true believers, take up the Apostles, who is he that Condemneth? It is christ that died. Rom. 8.34.
True indeed, had he made satisfaction in part, and left them to do the rest, (as Papists would have it,) well might they the best of them, be thought full about their condition.
True indeed, had he made satisfaction in part, and left them to do the rest, (as Papists would have it,) well might they the best of them, be Thought full about their condition.
And so would the least sin left unsatisfied for be enough to detain us under the Curse of the Law, which runs in that latitude, Cursed is every one that continueth not in every thing, Gal. 3.10.
And so would the least since left unsatisfied for be enough to detain us under the Curse of the Law, which runs in that latitude, Cursed is every one that Continueth not in every thing, Gal. 3.10.
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The Redemption which Christ hath purchased for them is a full and plenary Redemption, even from All iniquity, and the All of iniquity. And therefore whilest blinded Papists busie themselves about their Labour in vain, studying how to make satisfaction for their sins, let the Lords people onely study how to testifie their thankfulness unto him who hath taken this work out of their hands, and done it for them.
The Redemption which christ hath purchased for them is a full and plenary Redemption, even from All iniquity, and the All of iniquity. And Therefore whilst blinded Papists busy themselves about their Labour in vain, studying how to make satisfaction for their Sins, let the lords people only study how to testify their thankfulness unto him who hath taken this work out of their hands, and done it for them.
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To this Great God and our Saviour Iesus Christ, who hath thus given himself for us, to Redeem us from all Iniquitie, To him with the Father, and Eternal Spirit, be praise, honour and glory now and for ever, Amen. Thus have I done with the former of those Ends wherefore Christ gave himself, the first and immediate end, Redemption. Come we now to the latter, which is a consequent following upon it, viz. Purification.
To this Great God and our Saviour Iesus christ, who hath thus given himself for us, to redeem us from all Iniquity, To him with the Father, and Eternal Spirit, be praise, honour and glory now and for ever, Amen. Thus have I done with the former of those Ends Wherefore christ gave himself, the First and immediate end, Redemption. Come we now to the latter, which is a consequent following upon it, viz. Purification.
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The Agent, Act, End. The Purifier, the Purification and the Design therein. Who it is that doth this, How he doth it, and Wherefore he doth it. Deal with them severally.
The Agent, Act, End. The Purifier, the Purification and the Design therein. Who it is that does this, How he does it, and Wherefore he does it. Deal with them severally.
Redeemer and Purifier are both one, even the great God & our Saviour Iesus Christ. He it is that Purifieth those whom he hath Redeemed. Of which more anon.
Redeemer and Purifier Are both one, even the great God & our Saviour Iesus christ. He it is that Purifieth those whom he hath Redeemed. Of which more anon.
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1. Sacramentally. Such were the Jewish Purifications under the Law, which were made by divers kinds of Offerings and Washings, Oblations and Ablutions, and other Ceremonial observances.
1. Sacramentally. Such were the Jewish Purifications under the Law, which were made by diverse Kinds of Offerings and Washings, Oblations and Ablutions, and other Ceremonial observances.
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Of which the Apostle speaking, Heb. 9.13. tells us that they sanctified to the hurifying of the flesh, making those who made use of them externally and Ecclesiastically pure and holy.
Of which the Apostle speaking, Hebrew 9.13. tells us that they sanctified to the hurifying of the Flesh, making those who made use of them externally and Ecclesiastically pure and holy.
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And thus are Christians now purified under the Gospel, in and by the Sacrament of Baptism, which is (as our Apostle is conceived to call it, Tit. 3.5.) NONLATINALPHABET, the Laver of Regeneration, wherein Christians being washed, are Purified, Sanctified (as the same Apostle hath it, Eph. 5.26.) made Sacramentally, and externally pure and holy, such in foro Ecclesiae, as to the Church, into which they are thereby incorporated. But to let this pass.
And thus Are Christians now purified under the Gospel, in and by the Sacrament of Baptism, which is (as our Apostle is conceived to call it, Tit. 3.5.), the Laver of Regeneration, wherein Christians being washed, Are Purified, Sanctified (as the same Apostle hath it, Ephesians 5.26.) made Sacramentally, and externally pure and holy, such in foro Ecclesiae, as to the Church, into which they Are thereby incorporated. But to let this pass.
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Which is sometimes called a Purifying, or Purging. So we find it, Heb. 1.3. When he had by himself purged our sins (speaking of Christ) NONLATINALPHABET, having made a Purgation, a Purification (the word being the same with that in the Text) that is, taken away the guilt of them, by making satisfaction to the justice of God for them, which Christ did by the sacrifice of himself.
Which is sometime called a Purifying, or Purging. So we find it, Hebrew 1.3. When he had by himself purged our Sins (speaking of christ), having made a Purgation, a Purification (the word being the same with that in the Text) that is, taken away the guilt of them, by making satisfaction to the Justice of God for them, which christ did by the sacrifice of himself.
In such a way were Legal Purifications some, of them effected by a Bunch of Hysop dipt in Blood, or Water, wherewith the things or persons to be purified were sprinkled. And thus are spiritual Purifications, the Purifying of the soul from sin, effected, by sprinkling of the blood of Christ upon it, applying the merit of his death unto it, which was the thing that David sought for.
In such a Way were Legal Purifications Some, of them effected by a Bunch of Hyssop dipped in Blood, or Water, wherewith the things or Persons to be purified were sprinkled. And thus Are spiritual Purifications, the Purifying of the soul from since, effected, by sprinkling of the blood of christ upon it, applying the merit of his death unto it, which was the thing that David sought for.
But this I shall not now insist upon, having dealt with it already in the former Branch, which properly holdeth forth to us the Doctrine of Iustification.
But this I shall not now insist upon, having dealt with it already in the former Branch, which properly holds forth to us the Doctrine of Justification.
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But not more frequently than fitly. Sinne being a spiritual Defilement, Pollution, Filthinesse, Ʋncleannesse. So we have it often set forth under these terms.
But not more frequently than fitly. Sin being a spiritual Defilement, Pollution, Filthiness, Ʋncleannesse. So we have it often Set forth under these terms.
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And again, v. 29. I will save you from all your uncleanesses. So by St. Peter, 2 Pet. 2.20. where speaking of such sinful wayes and courses as the men of this world are given over to, he calleth them NONLATINALPHABET, the Pollutions or defilements of the world. And so St. Paul, 2 Cor. 7.1. where he exhorts Christians to cleanse themselves from all filthinesse of flesh and Spirit, making use of another word, NONLATINALPHABET, Ingrimamentum, Defilement. And St. Iames the like, Iam. 1.21. Wherefore lay apart all filthinesse and superfluity of naughtinesse.
And again, v. 29. I will save you from all your uncleanesses. So by Saint Peter, 2 Pet. 2.20. where speaking of such sinful ways and courses as the men of this world Are given over to, he calls them, the Pollutions or defilements of the world. And so Saint Paul, 2 Cor. 7.1. where he exhorts Christians to cleanse themselves from all filthiness of Flesh and Spirit, making use of Another word,, Ingrimamentum, Defilement. And Saint James the like, Iam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness.
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Like as some sins are in the eyes of men, so are all in the sight of God. If any blot hath cleaved to my hands, saith Iob, cap. 31.7, any act of injustice, which being a sin, is a blot in the sight of God.
Like as Some Sins Are in the eyes of men, so Are all in the sighed of God. If any blot hath cleaved to my hands, Says Job, cap. 31.7, any act of injustice, which being a since, is a blot in the sighed of God.
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Even Gods Elect as well as others, before the grace of God meet with them, they are no better than others, they are Ʋnclean. So much is plainly intimated and insinuated in this word [ that he might Purifie. ] Purifying presupposeth Pollution. Things which are pure already cannot be said to be Purified. Purification imports a mixture of soile and filth. And such is the condition even of Gods Elect before Christ cometh to purifie them, they are impure creatures. Such they are by nature.
Even God's Elect as well as Others, before the grace of God meet with them, they Are no better than Others, they Are Ʋnclean. So much is plainly intimated and insinuated in this word [ that he might Purify. ] Purifying presupposeth Pollution. Things which Are pure already cannot be said to be Purified. Purification imports a mixture of soil and filth. And such is the condition even of God's Elect before christ comes to purify them, they Are impure creatures. Such they Are by nature.
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So we have the Churches condition set forth, Ezek. 16.6. When I passed by thee, and saw thee polluted in thy blood, I said unto thee when thou wast in thy blood, live;
So we have the Churches condition Set forth, Ezekiel 16.6. When I passed by thee, and saw thee polluted in thy blood, I said unto thee when thou wast in thy blood, live;
Such is the condition of Gods own people, before the regenerating grace of God come to sanctifie them, they are like a new-born Infant weltring in the blood of its Nativity; impure, polluted creatures;
Such is the condition of God's own people, before the regenerating grace of God come to sanctify them, they Are like a newborn Infant weltering in the blood of its Nativity; impure, polluted creatures;
defiled with Original corruption, which overspreading the whole man, maketh the person unclean, and leaveth a taint upon the best of duties that can be performed by him.
defiled with Original corruption, which overspreading the Whole man, makes the person unclean, and Leaveth a taint upon the best of duties that can be performed by him.
Such is the Churches acknowledgement in that other obvious Text, Isa. 64.6. We are all as an unclean thing, All our righteousnesses are as filthy rags.
Such is the Churches acknowledgement in that other obvious Text, Isaiah 64.6. We Are all as an unclean thing, All our Righteousness Are as filthy rags.
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Applic. Which let it be brought home to you, all of you, who are as yet in this estate ▪ being in a state of unregeneracy, having no more than what nature hath contributed to you, know that you are vile, loathsome creatures.
Application Which let it be brought home to you, all of you, who Are as yet in this estate ▪ being in a state of unregeneracy, having no more than what nature hath contributed to you, know that you Are vile, loathsome creatures.
viz. without detestation and abhorrences (as the Prophet Habakkuk saith of him) Hab. 1.13. O that you might come to be such in your own eyes as you are in his!
viz. without detestation and abhorrences (as the Prophet Habakkuk Says of him) Hab. 1.13. O that you might come to be such in your own eyes as you Are in his!
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after that God had so clearly revealed himself unto him: Now (saith he) I abhor my self, Job 42.6. What cause then have you to do the like, having nothing but Corruption in you? You whose sins and iniquities testifie against you (as the Prophets Ieremy & Isai speak of the Iews, Isa. 59.12. Ier. 14.7.) Oh what cause have you to abhor, to loath your selves? Which till you do, never look to be made partakers of this Benefit which we are now speaking of.
After that God had so clearly revealed himself unto him: Now (Says he) I abhor my self, Job 42.6. What cause then have you to do the like, having nothing but Corruption in you? You whose Sins and iniquities testify against you (as the prophets Ieremy & Isaiah speak of the Iews, Isaiah 59.12. Jeremiah 14.7.) O what cause have you to abhor, to loath your selves? Which till you do, never look to be made partakers of this Benefit which we Are now speaking of.
So much we may learn from that of the Prophet Ezekiel, cap. 36. where the Lord making promise to his people, that he would save them from all their uncleanness, v. 29. free them from the guilt and slavery of their sins, he subjoyns in the verse next but one, v. 31. Then shall you remember your own evil waies,
So much we may Learn from that of the Prophet Ezekielem, cap. 36. where the Lord making promise to his people, that he would save them from all their uncleanness, v. 29. free them from the guilt and slavery of their Sins, he subjoins in the verse next but one, v. 31. Then shall you Remember your own evil ways,
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Which when once you come to do, then look up to your Purifier, even the Lord Iesus, who gave himself to Redeem such as you are, that he might purifie them, free them,
Which when once you come to do, then look up to your Purifier, even the Lord Iesus, who gave himself to redeem such as you Are, that he might purify them, free them,
Hence it is that we find him called by the name of a Refiner and Purifier, Mat. 3.3. He shall sit as a Refiner and Purifier of silver, and he shall purifie the sons of Levi. A Refiner is one that purifieth mettals, silver or gold from the dross that is in them.
Hence it is that we find him called by the name of a Refiner and Purifier, Mathew 3.3. He shall fit as a Refiner and Purifier of silver, and he shall purify the Sons of Levi. A Refiner is one that Purifieth metals, silver or gold from the dross that is in them.
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Answ. Why this he doth properly and principally by his Word and Spirit. Even as Refiner worketh by his fire, so doth Christ by his Word and Spirit, both which we find compared to fire. Is not my word like as a fire, saith the Lord.
Answer Why this he does properly and principally by his Word and Spirit. Even as Refiner works by his fire, so does christ by his Word and Spirit, both which we find compared to fire. Is not my word like as a fire, Says the Lord.
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Other means there are, which also he maketh use of oft times in this work among other of Afflictions and Tryals, which are as his Fining pot, into which he brings his people for this end.
Other means there Are, which also he makes use of oft times in this work among other of Afflictions and Trials, which Are as his Fining pot, into which he brings his people for this end.
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and will refine them as silver is refined, and will try them as gold is tryed, Two parts of the people being destroyed and consumed, the third part, the remainder, which the Lord intended to make his peculiar people, he brings them through the fire of affliction for the refining and purifying of them.
and will refine them as silver is refined, and will try them as gold is tried, Two parts of the people being destroyed and consumed, the third part, the remainder, which the Lord intended to make his peculiar people, he brings them through the fire of affliction for the refining and purifying of them.
Where though he do not refine them with Silver, or as silver; which the finer useth to keep in the fire till all the dross be wasted and wrought out of it, not refining them exactly and perfectly,
Where though he do not refine them with Silver, or as silver; which the finer uses to keep in the fire till all the dross be wasted and wrought out of it, not refining them exactly and perfectly,
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yet he beginneth and maketh some progress in this work, making their Afflictions subservient thereunto, as Preparatives to, and furtherances in this their purging and purifying.
yet he begins and makes Some progress in this work, making their Afflictions subservient thereunto, as Preparatives to, and furtherances in this their purging and purifying.
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By this therefore shall the iniquitie of Iacob be purged, and this is all the fruit, to take away his sin, Isa. 27.9. This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to, that he may thereby purge sin out of them.
By this Therefore shall the iniquity of Iacob be purged, and this is all the fruit, to take away his since, Isaiah 27.9. This is the end which God aimeth At in afflicting his people whom he loves and intends good to, that he may thereby purge since out of them.
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Thereby first working Faith in them to apply the merit of his death unto themselves, whereby they come to draw this purifying vertue from him, their hearts being purified by faith (as Peter saith of the beleeving Gentiles, Acts 15.9.) faith in Christ;
Thereby First working Faith in them to apply the merit of his death unto themselves, whereby they come to draw this purifying virtue from him, their hearts being purified by faith (as Peter Says of the believing Gentiles, Acts 15.9.) faith in christ;
whose Blood is by this meanes made effectual unto them for the purging of their consciences from dead works, to serve the living God (as the Apostle hath it, Heb. 9.14.) And then pouring out other Graces upon them, the fruits and effects of the same Spirit; which is the Clean water spoken of Ezek. 36.25. wherewith the Lord promiseth to besprinkle his people.
whose Blood is by this means made effectual unto them for the purging of their Consciences from dead works, to serve the living God (as the Apostle hath it, Hebrew 9.14.) And then pouring out other Graces upon them, the fruits and effects of the same Spirit; which is the Clean water spoken of Ezekiel 36.25. wherewith the Lord promises to besprinkle his people.
And so again Cap. 6. of that Epistle, v. 11. Such were some of you viz. unrighteous persons, polluted with divers kinds of lusts) but ye are washed, but ye are sanctified,
And so again Cap. 6. of that Epistle, v. 11. Such were Some of you viz. unrighteous Persons, polluted with diverse Kinds of Lustiest) but you Are washed, but you Are sanctified,
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Both these wayes were these beleeving Corinthians washed and purified, by the Blood of Christ unto Justification, and by his Spirit unto Sanctification. Thus doth the Lord Jesus come unto those whom he intendeth to make his people, he cometh to them by Water and Blood. So St. Iohn describeth the manner of his coming, 1 Iohn 5.6.
Both these ways were these believing Corinthians washed and purified, by the Blood of christ unto Justification, and by his Spirit unto Sanctification. Thus does the Lord jesus come unto those whom he intends to make his people, he comes to them by Water and Blood. So Saint John Describeth the manner of his coming, 1 John 5.6.
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Both these in a literal sense we find issuing out of his side in his Passion upon the Crosse (as the story hath it, Iohn 19.34.) And both these we find Typically in the Sacraments of the New Testament instituted by him, where in one Element is water, in another wine, a Type of the Blood of Christ;
Both these in a literal sense we find issuing out of his side in his Passion upon the Cross (as the story hath it, John 19.34.) And both these we find Typically in the Sacraments of the New Testament instituted by him, where in one Element is water, in Another wine, a Type of the Blood of christ;
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the Mystery of both which is to shew how Christ cometh unto his people by water and blood, by way of Sanctification as well as Iustification; as well washing away the filth of their sins by his Spirit, as the Guilt of them by his Blood. This he doth for all his Elect people, whom he chooseth and calleth out of the world to be a peculiar people to himself.
the Mystery of both which is to show how christ comes unto his people by water and blood, by Way of Sanctification as well as Justification; as well washing away the filth of their Sins by his Spirit, as the Gilded of them by his Blood. This he does for all his Elect people, whom he chooses and calls out of the world to be a peculiar people to himself.
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where he describeth those believers to whom he writeth after that manner, Elect according to the fore-knowledge of God the Father, through Sanctification of the spirit unto obedience,
where he Describeth those believers to whom he Writeth After that manner, Elect according to the foreknowledge of God the Father, through Sanctification of the Spirit unto Obedience,
To this end it was that Christ gave himself for his Church (as the Apostle hath it) Eph. 5.26, 27. That he might sanctifie and cleanse it with the washing of water by the word;
To this end it was that christ gave himself for his Church (as the Apostle hath it) Ephesians 5.26, 27. That he might sanctify and cleanse it with the washing of water by the word;
that he might present it unto himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.
that he might present it unto himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.
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This was Christs design in giving himself, that he might procure this double benefit for his Church, of Justification and Sanctification; washing them,
This was Christ Design in giving himself, that he might procure this double benefit for his Church, of Justification and Sanctification; washing them,
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as from the Guilt, so from the Filth of sin, the one by his Blood, the other by his Spirit; both like unto water for the cleansing property of them.
as from the Gilded, so from the Filth of since, the one by his Blood, the other by his Spirit; both like unto water for the cleansing property of them.
This he doth that they may be a Peculiar people to himself, a people whom he may make his choise Treasure. Now men will not take base Metal, Silver or Gold, to make their Cimelium, their choise Treasure of,
This he does that they may be a Peculiar people to himself, a people whom he may make his choice Treasure. Now men will not take base Metal, Silver or Gold, to make their Cimelium, their choice Treasure of,
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and is subsernient, giving himself that he might execute and bring about what his Father had decreed and determined, procure not only the Redemption but the Sanctification of his people, that so they might be therein like unto himself, resembling him in that his Perfection of holiness. A perfection eminent in him.
and is subsernient, giving himself that he might execute and bring about what his Father had decreed and determined, procure not only the Redemption but the Sanctification of his people, that so they might be therein like unto himself, resembling him in that his Perfection of holiness. A perfection eminent in him.
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Whncee he is called by the Angel, that holy thing, NONLATINALPHABET, Luk. 1.35. Such he was here upon earth, perfectly pure and holy, free from all sin, Original, Actual.
Whncee he is called by the Angel, that holy thing,, Luk. 1.35. Such he was Here upon earth, perfectly pure and holy, free from all since, Original, Actual.
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The Lamb without blemish and without spot, 1 Pet. 1.19. Who did no sin, neither was there guile found in his mouth, Cap. 2. v. 22. Such was Christ in his own Person.
The Lamb without blemish and without spot, 1 Pet. 1.19. Who did no since, neither was there guile found in his Mouth, Cap. 2. v. 22. Such was christ in his own Person.
And such as himself, is such he will have those whom he taketh to be his people, his peculiar people, to be, in measure like unto himself, that so it may be known to whom they belong.
And such as himself, is such he will have those whom he Takes to be his people, his peculiar people, to be, in measure like unto himself, that so it may be known to whom they belong.
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Without which (as the Apostle tells us) no man shall see the Lord, Heb. 12.14. be made partaker of that beatifical vision, see the Lord Christ where he is, so as to be with him in his Kingdom of glory.
Without which (as the Apostle tells us) no man shall see the Lord, Hebrew 12.14. be made partaker of that beatifical vision, see the Lord christ where he is, so as to be with him in his Kingdom of glory.
This is that which Christ saith he willeth, Father, I will that they also whom thou hast given me be with me where I am that they may behold my glorie, Joh. 17.24.
This is that which christ Says he wills, Father, I will that they also whom thou hast given me be with me where I am that they may behold my glory, John 17.24.
In the Church, before the coming of Christ, there shall be a Discipline (o that our eyes might see it) so exact as that no profane person shall be tolerated in it.
In the Church, before the coming of christ, there shall be a Discipline (oh that our eyes might see it) so exact as that no profane person shall be tolerated in it.
Even as it was with the Maides which were to go in to King Ahasuerus, to bed with him, they were first to be purified for a certain time, for twelve moneths together;
Even as it was with the Maids which were to go in to King Ahasuerus, to Bed with him, they were First to be purified for a certain time, for twelve months together;
which was to be done with Myrrh and other sweet Odours (as we may read the manner of it, Hest. 2.12.) Thus must it be with all those who are to have Communion with Christ in his Kingdom of glorie, they must first be purified, by way of Sanctification, by washing them,
which was to be done with Myrrh and other sweet Odours (as we may read the manner of it, Hest. 2.12.) Thus must it be with all those who Are to have Communion with christ in his Kingdom of glory, they must First be purified, by Way of Sanctification, by washing them,
now he purifyeth and sanctifieth them by his Spirit, that so they may be prepared as a Bride adorned for her Husband (as we have it) Rev. 21.2. made meet to be partakers of the inheritance of the Saints in light (as the Apostle hath it) Col. 1.12.
now he Purifieth and Sanctifieth them by his Spirit, that so they may be prepared as a Bride adorned for her Husband (as we have it) Rev. 21.2. made meet to be partakers of the inheritance of the Saints in Light (as the Apostle hath it) Col. 1.12.
Ʋse. 1. Which (in the first place) let it be directed by way of Conviction. Do these two thus go together? then may diverse from hence take notice that they can have no assurance of any interest in the former, in as much as they have no share in the latter.
Ʋse. 1. Which (in the First place) let it be directed by Way of Conviction. Do these two thus go together? then may diverse from hence take notice that they can have no assurance of any Interest in the former, in as much as they have no share in the latter.
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Not being sanctified by the Spirit of Christ let not them perswade themselves that they are justified by his Merit. Which let it take hold of all presumptuous sinners, who not withstanding they live and go on in a course of sin,
Not being sanctified by the Spirit of christ let not them persuade themselves that they Are justified by his Merit. Which let it take hold of all presumptuous Sinners, who not withstanding they live and go on in a course of since,
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yet will call Christ their Redeemer, pretending to rest securely upon him for Iustification & Salvation. Such was the security of the Princes, Priests, & Prophets, of Iudah, (as the Prophet Micah sets it forth) Mick. 3. v. 9, 10, 11. the one abhorred Iudgement, and perverted all equity, &c. the other taught for hire and divined for mony, the whole state both Political and Ecclesiastical, were all corrupted, given over to Covetousness, Oppression, Bribery, &c. Yet (saith the Prophet) they will lean upon the Lord,
yet will call christ their Redeemer, pretending to rest securely upon him for Justification & Salvation. Such was the security of the Princes, Priests, & prophets, of Iudah, (as the Prophet micah sets it forth) Mick. 3. v. 9, 10, 11. the one abhorred Judgement, and perverted all equity, etc. the other taught for hire and divined for money, the Whole state both Political and Ecclesiastical, were all corrupted, given over to Covetousness, Oppression, Bribery, etc. Yet (Says the Prophet) they will lean upon the Lord,
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And is it not so with too many among us? who though they take liberty to indulge themselves in their sinfull waies and courses, not at all indeavouring any Reformation in their hearts or lives;
And is it not so with too many among us? who though they take liberty to indulge themselves in their sinful ways and courses, not At all endeavouring any Reformation in their hearts or lives;
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As for Purity, it is a thing they abhor, the very name is odious to them, much more the thing, yet they will lean upon the Lord, they will profess confidence in Iesus Christ, looking upon him as their Saviour, and their Redeemer. But as for such (whilst such) let them know, that what ever acquaintance they may take of this their Redeemer, he will take none of them;
As for Purity, it is a thing they abhor, the very name is odious to them, much more the thing, yet they will lean upon the Lord, they will profess confidence in Iesus christ, looking upon him as their Saviour, and their Redeemer. But as for such (while such) let them know, that what ever acquaintance they may take of this their Redeemer, he will take none of them;
No, Christ will either be a Perfect Saviour, or no Saviour; where he saveth from the Guilt of sin he will also save from the Power of it, whom ever he Redeemeth he Purifieth. Art thou then still an impure wretch, one that lyest and wallowest in the mire of an impure and filthy conversation, allowing thy self in any sinfull practice what ever, take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption. I will not say but Christ might intend it unto thee, might shed his blood for thee,
No, christ will either be a Perfect Saviour, or no Saviour; where he Saveth from the Gilded of since he will also save from the Power of it, whom ever he Redeemeth he Purifieth. Art thou then still an impure wretch, one that liest and wallowest in the mire of an impure and filthy Conversation, allowing thy self in any sinful practice what ever, take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption. I will not say but christ might intend it unto thee, might shed his blood for thee,
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Which that we may all of us have and be assured of, let us (in the second place) be exhorted and excited to seek after this Purification, that the Lord Christ may thus wash us.
Which that we may all of us have and be assured of, let us (in the second place) be exhorted and excited to seek After this Purification, that the Lord christ may thus wash us.
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It is that which our Saviour told Peter, when out of modesty he refused to let him wash his feet, If I wash thee not (saith he) thou hast no part with me, Joh. 13.8.
It is that which our Saviour told Peter, when out of modesty he refused to let him wash his feet, If I wash thee not (Says he) thou hast no part with me, John 13.8.
as from the Guilt of sin by his Blood, so from the filth of it by his Spirit. This is Davids prayer in that Penitential Psalm of his, Ps. 51. v. 2. Wash me throughly from mine iniquity,
as from the Gilded of since by his Blood, so from the filth of it by his Spirit. This is Davids prayer in that Penitential Psalm of his, Ps. 51. v. 2. Wash me thoroughly from mine iniquity,
but may be cleansed, not only from open but even from secret sins (as he elsewere prayeth, Psal. 19.12.) For which mercy look we up unto the Lord Iesus by faith, that so we may receive this benefit from him, which he hath merited for his people;
but may be cleansed, not only from open but even from secret Sins (as he elsewhere Prayeth, Psalm 19.12.) For which mercy look we up unto the Lord Iesus by faith, that so we may receive this benefit from him, which he hath merited for his people;
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1. The Negative part, that we may be freed and delivered from the power of Corruption, so as there may not be a sin left to reign or yet to bear any sway in us.
1. The Negative part, that we may be freed and Delivered from the power of Corruption, so as there may not be a since left to Reign or yet to bear any sway in us.
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And washing our hands wash our hearts also ▪ wash thine heart from wickedness that thou mayest be saved. Jer. 4.14. wash hands and hearts ▪ cleanse your hands ye sinners, and purifie your hearts ye double minded, Jam. 4.3.
And washing our hands wash our hearts also ▪ wash thine heart from wickedness that thou Mayest be saved. Jer. 4.14. wash hands and hearts ▪ cleanse your hands you Sinners, and purify your hearts you double minded, Jam. 4.3.
Thus put away, not only sinfull words and Actions, out of the life, but sinfull lusts, out of the heart. Let us cleanse our selves from all filthiness of the flesh and Spirit, 2 Cor. 7.1. if a man purge himself from these things he shall be a vessel unto honour, sanctified and meet for the Masters use, 2 Tim. 2.21.
Thus put away, not only sinful words and Actions, out of the life, but sinful Lustiest, out of the heart. Let us cleanse our selves from all filthiness of the Flesh and Spirit, 2 Cor. 7.1. if a man purge himself from these things he shall be a vessel unto honour, sanctified and meet for the Masters use, 2 Tim. 2.21.
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but seek after a positive Purification. He that hath this hope in him (or on him, NONLATINALPHABET, that is, on Christ, purifyeth himself as he is pure (saith John) 1 Ioh. 3.3. All those who look for salvation by Christ, besides his righteousness imputed, they must be made partakers of his holiness, Heb. 12.10.
but seek After a positive Purification. He that hath this hope in him (or on him,, that is, on christ, Purifieth himself as he is pure (Says John) 1 John 3.3. All those who look for salvation by christ, beside his righteousness imputed, they must be made partakers of his holiness, Hebrew 12.10.
Cleanse our selves from all filthiness in of the flesh and Spirit, perfecting holiness in the fear of God (as it there followeth, 2 Cor. 7.1.) that we may be adorned with all those graces, which may render us such as becometh the Redeemed of the Lord to be a holy people.
Cleanse our selves from all filthiness in of the Flesh and Spirit, perfecting holiness in the Fear of God (as it there follows, 2 Cor. 7.1.) that we may be adorned with all those graces, which may render us such as Becometh the Redeemed of the Lord to be a holy people.
which are the pollutions of the soul, but seek after such a Positive purification; that our souls may be indued with all such graces as may render us acceptable to our heavenly Husband the Lord Iesus and fit us for Communion with him.
which Are the pollutions of the soul, but seek After such a Positive purification; that our Souls may be endued with all such graces as may render us acceptable to our heavenly Husband the Lord Iesus and fit us for Communion with him.
In such a way Saint Peter speaking of beleevers, to whom he writeth, saith that they had purified themselves, 1 Pet. 1.21. Seeing ye have purified your selves in obeying the truth through the Spirit unto unfeigned love of the brethren.
In such a Way Saint Peter speaking of believers, to whom he Writeth, Says that they had purified themselves, 1 Pet. 1.21. Seeing you have purified your selves in obeying the truth through the Spirit unto unfeigned love of the brothers.
Thus it is not enough to free the heart from rancour and malice, but it must be purified to unfeigned love, love to God and Jesus Christ, and love to his Saints for his sake.
Thus it is not enough to free the heart from rancour and malice, but it must be purified to unfeigned love, love to God and jesus christ, and love to his Saints for his sake.
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as to God, so to the world, true NONLATINALPHABET, pure and holy in word and deed. In word, having a pure language, which the Lord promiseth to his people, Zeph. 3.9. In deed. This Paul presseth upon Timothy as a Minister, 1 Tim. 4.12. Be thou an example of the Believers in word, in conversation, in charity, in spirit, in faith, in purity.
as to God, so to the world, true, pure and holy in word and deed. In word, having a pure language, which the Lord promises to his people, Zephaniah 3.9. In deed. This Paul Presseth upon Timothy as a Minister, 1 Tim. 4.12. Be thou an Exampl of the Believers in word, in Conversation, in charity, in Spirit, in faith, in purity.
And so again in the Chapter following, Cap. 5. v. 2. he bids him, that having to deal in the instructing of young women, he should do it with all puritie, so as his carriage might not give ground for the least suspition of levity.
And so again in the Chapter following, Cap. 5. v. 2. he bids him, that having to deal in the instructing of young women, he should do it with all purity, so as his carriage might not give ground for the least suspicion of levity.
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thereby shewing themselves to be in the number of those for whom Christ hath given himself, which he did to this end, that having Redeemed them, he might purifie them.
thereby showing themselves to be in the number of those for whom christ hath given himself, which he did to this end, that having Redeemed them, he might purify them.
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Thus let all of us seek after Purity and Holinesse, Negative and Positive, Inward and Outward; purity of h•art and purity of life, learning and practising this lesson which our Apostle here teacheth us, v. 12. to deny ungodlinesse and worldly lusts,
Thus let all of us seek After Purity and Holiness, Negative and Positive, Inward and Outward; purity of h•art and purity of life, learning and practising this Lesson which our Apostle Here Teaches us, v. 12. to deny ungodliness and worldly Lustiest,
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Which if we shall not do, what do we but therein cross the design of Jesus Christ in giving himself? which was, that Redeeming his people from all Iniquity, he might Purifie them.
Which if we shall not do, what do we but therein cross the Design of jesus christ in giving himself? which was, that Redeeming his people from all Iniquity, he might Purify them.
And Wherefore purifie them? That is the last Particular in the Text, which holdeth forth to us the End, or the Design, wherefore it was that Christ was,
And Wherefore purify them? That is the last Particular in the Text, which holds forth to us the End, or the Design, Wherefore it was that christ was,
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Purfie to himself ] NONLATINALPHABET, sibiipsi, This was the design of Jesus Christ in what he hath done and doth for the sons of men, in Redeeming, Purifying, Iustifying, Sanctifying of them, that so he might acquire unto himself a people, a people who being serviceable to him here, might reign with him hereafter.
Purfie to himself ], sibiipsi, This was the Design of jesus christ in what he hath done and does for the Sons of men, in Redeeming, Purifying, Justifying, Sanctifying of them, that so he might acquire unto himself a people, a people who being serviceable to him Here, might Reign with him hereafter.
So our Apostle elswhere setteth forth the End of his giving himself for the Church, sanctifying and cleansing it (which speaketh the very same thing with this in the Text.) This he did (saith he) That he might present it to himself a glorious Church, not having spot or wrinkle, &c. Eph. 5.27. NONLATINALPHABET, Present it to himself, ] Which he doth first in his Kingdom of Grace, then of Glory. In his Kingdom of Grace as serviceable t• him, in his Kingdom of Glory to have an everlasting Communion with him.
So our Apostle elsewhere sets forth the End of his giving himself for the Church, sanctifying and cleansing it (which speaks the very same thing with this in the Text.) This he did (Says he) That he might present it to himself a glorious Church, not having spot or wrinkle, etc. Ephesians 5.27., Present it to himself, ] Which he does First in his Kingdom of Grace, then of Glory. In his Kingdom of Grace as serviceable t• him, in his Kingdom of Glory to have an everlasting Communion with him.
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Even as King Ahashuerus in causing those Virgins to be separated and Purified, as they were, he did it that so they might in due time be presented unto himself,
Even as King Ahasuerus in causing those Virgins to be separated and Purified, as they were, he did it that so they might in due time be presented unto himself,
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Even thus doth the Lord Christ purifie those whom he hath Redeemed, purifie them unto himself, that they may be presented to him in his Kingdom of Grace and Glory. It is the former of these which our Apostle here speaketh of in the Text:
Even thus does the Lord christ purify those whom he hath Redeemed, purify them unto himself, that they may be presented to him in his Kingdom of Grace and Glory. It is the former of these which our Apostle Here speaks of in the Text:
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Therefore it is that Christ purifieth those whom he hath Redeemed, Sanctifieth those whom he Iustifieth, that so they may be a people fit for himself, fit for him to own, and fit for him to use. To own as his People, to make use of in his service. Neither of which they could be, were they not thus purified. Unclean vessels are not meet to be brought into the presence of a Prince, neither are they fit for any honourable service until they be washed and sweetned.
Therefore it is that christ Purifieth those whom he hath Redeemed, Sanctifieth those whom he Justifieth, that so they may be a people fit for himself, fit for him to own, and fit for him to use. To own as his People, to make use of in his service. Neither of which they could be, were they not thus purified. Unclean vessels Are not meet to be brought into the presence of a Prince, neither Are they fit for any honourable service until they be washed and sweetened.
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And so is it with impure sinners, till they be washen by the Blood and Spirit of Christ, as they are not fit for his presence, so much less for his use. So much we may take notice of from that fore-cited Text of the Apostle, 2 Tim. 2.21.
And so is it with impure Sinners, till they be washen by the Blood and Spirit of christ, as they Are not fit for his presence, so much less for his use. So much we may take notice of from that forecited Text of the Apostle, 2 Tim. 2.21.
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Christ purifieth this people to himself, 1. That they may be a Peculiar people. 2. Zealous of good works. In the former we have their Appropriation, in the latter their Qualification. Deal with them severally, beginning with the Former.
christ Purifieth this people to himself, 1. That they may be a Peculiar people. 2. Zealous of good works. In the former we have their Appropriation, in the latter their Qualification. Deal with them severally, beginning with the Former.
SUch is the Church for which Christ gave himself, a Peculiar people. So we find the people of the Iewes often called, Deut. 14.2. The Lord hath chosen thee to be a peculiar people to himself above all the Nations that are upon the earth.
SUch is the Church for which christ gave himself, a Peculiar people. So we find the people of the Iewes often called, Deuteronomy 14.2. The Lord hath chosen thee to be a peculiar people to himself above all the nations that Are upon the earth.
yea in a general sense they were Gods people, his by Creation, and by a generel Government; but the Israelites were his by a special Appropriation, a special people to him.
yea in a general sense they were God's people, his by Creation, and by a generel Government; but the Israelites were his by a special Appropriation, a special people to him.
What Nation hath God so nigh unto them? &c. Deut. 4.7. Now what the Apostle saith of other things which befel that people, 1 Cor. 10.11. we may also say of this, It happened unto them for a figure;
What nation hath God so High unto them? etc. Deuteronomy 4.7. Now what the Apostle Says of other things which befell that people, 1 Cor. 10.11. we may also say of this, It happened unto them for a figure;
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they being herein a Type of the true Church, which being by Christ Redeemed from spiritual captivity, is to him a Peculiar people. So our Apostle, alluding to those Texts of the Old Testament, where the Iewes are so called, here applyeth it unto Christians, true Believers, calling them Christs peculiar people. As also St. Peter, 1 Pet. 2.9.
they being herein a Type of the true Church, which being by christ Redeemed from spiritual captivity, is to him a Peculiar people. So our Apostle, alluding to those Texts of the Old Testament, where the Iewes Are so called, Here Applieth it unto Christians, true Believers, calling them Christ peculiar people. As also Saint Peter, 1 Pet. 2.9.
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A Peculiar people ] NONLATINALPHABET (saith the Text.) A word concerning which Ierom in his Commentary on this place tells us, that having with himself often considered what should be the sense and meaning of it, he consulted with the most learned of his time about it,
A Peculiar people ] (Says the Text.) A word Concerning which Jerom in his Commentary on this place tells us, that having with himself often considered what should be the sense and meaning of it, he consulted with the most learned of his time about it,
where the 70. Interpreters, not finding a word fitly answering to the Hebrew, Segallah, they coyned this NONLATINALPHABET, which (as the Hebrew word also doth) properly signifieth a Choise Treasure; somewhat which a man (for some apprehended excellency in it, setteth a special affection upon,
where the 70. Interpreters, not finding a word fitly answering to the Hebrew, Segallah, they coined this, which (as the Hebrew word also does) properly signifies a Choice Treasure; somewhat which a man (for Some apprehended excellency in it, sets a special affection upon,
This is properly NONLATINALPHABET, which being compounded of NONLATINALPHABET and NONLATINALPHABET, signifieth the choisest and most precious part of a mans substance, a peculiar Treasure. So we find it used in the proper signification of it, Eccles. 2.8. where Solomon setteth forth how he gathered unto himself Silver and Gold, and the peculiar Treasure of Kings and of Provinces.
This is properly, which being compounded of and, signifies the Choicest and most precious part of a men substance, a peculiar Treasure. So we find it used in the proper signification of it, Eccles. 2.8. where Solomon sets forth how he gathered unto himself Silver and Gold, and the peculiar Treasure of Kings and of Provinces.
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Segullah, saith the Hebrew, rendred by the 70. NONLATINALPHABET, the most choise and precious Rarities wherewith Princes and Provinces did use to present him.
Segullah, Says the Hebrew, rendered by the 70., the most choice and precious Rarities wherewith Princes and Provinces did use to present him.
And such a peculiar Treasure is the Church unto Iesus Christ. As the Israelites were unto God, his Segullah, his Peculiar Treasure (So our Translation renders the word) Exod. 19.5. Ye shall be a Peculiar Treasure unto me above all people.
And such a peculiar Treasure is the Church unto Iesus christ. As the Israelites were unto God, his Segullah, his Peculiar Treasure (So our translation renders the word) Exod 19.5. You shall be a Peculiar Treasure unto me above all people.
but they his Segullah, his Peculiar Treasure: The Lord hath chosen Iacob to himself, and Israel for his Peculiar Treasure (saith the Psalmist) Psal. 135.4.
but they his Segullah, his Peculiar Treasure: The Lord hath chosen Iacob to himself, and Israel for his Peculiar Treasure (Says the Psalmist) Psalm 135.4.
1. A Chosen Generation. The Lord hath chosen thee to be a special (a Peculiar) people to himself (saith Moses to Israel in those Texts forenamed) Deut. 7.6, 14.2. Ye are a Chosen Generation, a Peculiar people (saith Peter there of Believers ) 1 Pet. 2.9.
1. A Chosen Generation. The Lord hath chosen thee to be a special (a Peculiar) people to himself (Says Moses to Israel in those Texts forenamed) Deuteronomy 7.6, 14.2. You Are a Chosen Generation, a Peculiar people (Says Peter there of Believers) 1 Pet. 2.9.
and People, and Nation (so sing the 24. Elders) Rev. 5.9. They are a people whom Christ hath paid a peculiar price for, a people which have cost him dear, more than all the world besides.
and People, and nation (so sing the 24. Elders) Rev. 5.9. They Are a people whom christ hath paid a peculiar price for, a people which have cost him dear, more than all the world beside.
But these, the Blood of his heart. A dearly purchased Possession. So the Apostle calleth them, Eph. 1.14. To the Redemption of the purchased Possession.
But these, the Blood of his heart. A dearly purchased Possession. So the Apostle calls them, Ephesians 1.14. To the Redemption of the purchased Possession.
NONLATINALPHABET. Such are true Believers, and upon that account called by St. Peter, a Peculiar people, in that Text, 1 Pet. 2.9. NONLATINALPHABET, Populus ad acquisitionem, or acquisitionis, A Purchased people, whom God (that is, Christ God and Man) purchased with his own blood (as we have it) Act. 20.28. 3. A Peculiar people unto Iesus Christ, in regard of that esteem which he hath of them;
. Such Are true Believers, and upon that account called by Saint Peter, a Peculiar people, in that Text, 1 Pet. 2.9., Populus ad acquisitionem, or acquisitionis, A Purchased people, whom God (that is, christ God and Man) purchased with his own blood (as we have it) Act. 20.28. 3. A Peculiar people unto Iesus christ, in regard of that esteem which he hath of them;
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however others may esteem meanly and basely of them, looking upon them as the drosse and dung of the world, trampling them under foot by a base undervaluing of them,
however Others may esteem meanly and basely of them, looking upon them as the dross and dung of the world, trampling them under foot by a base undervaluing of them,
and a royal Diadem in the hand of our God (saith the Prophet, of the Church) Isa. 62.3. 4. Again, a Peculiar people in themselves, being, through the Grace of God bestowed upon them, the preciousest people in the world.
and a royal Diadem in the hand of our God (Says the Prophet, of the Church) Isaiah 62.3. 4. Again, a Peculiar people in themselves, being, through the Grace of God bestowed upon them, the preciousest people in the world.
If thou take forth the precious from the vile, thou shalt be as my mouth (saith the Lord to his Prophet Ieremie ) Jer. 15.19. That is, in thy teaching put a difference betwixt the godly and the wicked. The one of which are vile; In whose eyes a vile person is contemned, Psal. 15.4.
If thou take forth the precious from the vile, thou shalt be as my Mouth (Says the Lord to his Prophet Ieremie) Jer. 15.19. That is, in thy teaching put a difference betwixt the godly and the wicked. The one of which Are vile; In whose eyes a vile person is contemned, Psalm 15.4.
yet being refined and purified from their sinful corruptions, and endued with the graces of the Spirit, every of which is a precious stone, they are precious, comparable to fine Gold.
yet being refined and purified from their sinful corruptions, and endued with the graces of the Spirit, every of which is a precious stone, they Are precious, comparable to fine Gold.
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5. A peculiar people differing from all other people in the World. So said Balaam concerning Israel, Numb. 23.9. Lo the people shall dwell alone, and shall not be reckoned among the nations;
5. A peculiar people differing from all other people in the World. So said balaam Concerning Israel, Numb. 23.9. Lo the people shall dwell alone, and shall not be reckoned among the Nations;
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1. in their Laws, & Ordinances. So Haman told King Ahasuerus concerning the Jews. There is (saith he) a certain people scattered abroad, and dispersed among the people in all the Provinces of the Kingdom,
1. in their Laws, & Ordinances. So Haman told King Ahasuerus Concerning the jews. There is (Says he) a certain people scattered abroad, and dispersed among the people in all the Provinces of the Kingdom,
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Other people they have their Laws, Civil Laws, written in Tables or Books, which serve for the regulating of the outward man, the binding of the hand and Tongue to the good behavour,
Other people they have their Laws, Civil Laws, written in Tables or Books, which serve for the regulating of the outward man, the binding of the hand and Tongue to the good behaviour,
but Gods people they have their spiritual Laws, which being written by the finger of Gods Spirit upon the Tables of their hearts, they serve for regulating of the inward man, the Conscience.
but God's people they have their spiritual Laws, which being written by the finger of God's Spirit upon the Tables of their hearts, they serve for regulating of the inward man, the Conscience.
2. As they have peculiar Laws, so also peculiar promises, which belong only unto them, even great and precious promises, as Saint Peter calleth them, 2 Pet. 1.4. There are given to us exceeding great and precious promises;
2. As they have peculiar Laws, so also peculiar promises, which belong only unto them, even great and precious promises, as Saint Peter calls them, 2 Pet. 1.4. There Are given to us exceeding great and precious promises;
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Promises not only of the life that now is, NONLATINALPHABET, the present life, but also of that which is to come, Temporal, Eternal promises, both which are made unto Godlinesse, as the Apostle telleth us, 1 Tim. 4.8. the former conditionally, if expedient for the persons, the other Absolutely. In which respect it is that they are called the Children of the promise, Gal. 4.28. Now we Breehreen (we beleevers) as Isaac was, are Children of the Promise;
Promises not only of the life that now is,, the present life, but also of that which is to come, Temporal, Eternal promises, both which Are made unto Godliness, as the Apostle Telleth us, 1 Tim. 4.8. the former conditionally, if expedient for the Persons, the other Absolutely. In which respect it is that they Are called the Children of the promise, Gal. 4.28. Now we Breehreen (we believers) as Isaac was, Are Children of the Promise;
3. As they have peculiar Laws and Promises, so they have a peculiar language. Being a purified people they have a pure language. This is that which the Lord promiseth to his Church under the Gospel, Zeph. 3.9. Then will I turn to the people a pure language.
3. As they have peculiar Laws and Promises, so they have a peculiar language. Being a purified people they have a pure language. This is that which the Lord promises to his Church under the Gospel, Zephaniah 3.9. Then will I turn to the people a pure language.
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True beleevers having new hearts, they have also new Tongues, speaking a new language, the language of Canaan. So it was foretold concerning those five Cities, Isai 19.18. In that day shall five Cities in the land of Egypt speak the language of Canaan.
True believers having new hearts, they have also new Tongues, speaking a new language, the language of Canaan. So it was foretold Concerning those five Cities, Isaiah 19.18. In that day shall five Cities in the land of Egypt speak the language of Canaan.
A promise made good under the Gospel, where Heathens being converted unto the faith, they come to speak a Gospel language; their Communication is no longer profane, but pure and holy.
A promise made good under the Gospel, where heathens being converted unto the faith, they come to speak a Gospel language; their Communication is no longer profane, but pure and holy.
And so is it with all that are truly brought home unto Christ, however before they were vain and loose in their language, it may be swearers, filthy speakers,
And so is it with all that Are truly brought home unto christ, however before they were vain and lose in their language, it may be swearers, filthy Speakers,
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Now they are observant of the Apostles rules, not suffering any Corrupt communication to proceed out of their mouth, (which he chargeth Eph. 4.29.) But their speech is with grace seasoned with salt, (as that other text Text hath it, Col. 4.6.) gracious and savory.
Now they Are observant of the Apostles rules, not suffering any Corrupt communication to proceed out of their Mouth, (which he charges Ephesians 4.29.) But their speech is with grace seasoned with salt, (as that other text Text hath it, Col. 4.6.) gracious and savoury.
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4. As they have a peculiar language, so a peculiar cariage and behaviour. They are such as walk after an other manner, by another Rule, than others do.
4. As they have a peculiar language, so a peculiar carriage and behaviour. They Are such as walk After an other manner, by Another Rule, than Others doe.
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They are such as walk not after the flesh, but after the Spirit, (so the Apostle describeth them) Rom. 8.1, 4. No longer walking according to the course of this World, so as to have their conversation in the lusts of the flesh, fulfilling the desires of the flesh, Eph. 2.2,
They Are such as walk not After the Flesh, but After the Spirit, (so the Apostle Describeth them) Rom. 8.1, 4. No longer walking according to the course of this World, so as to have their Conversation in the Lustiest of the Flesh, fulfilling the Desires of the Flesh, Ephesians 2.2,
But their Conversation is Ʋpright, Psal. 37.14. Honest, 1 Pet. 2.12. Chast, cap. 3.2. Good, v. 16. Such as becometh the Gospel of Christ. Phil. 1.27.
But their Conversation is Ʋpright, Psalm 37.14. Honest, 1 Pet. 2.12. Chaste, cap. 3.2. Good, v. 16. Such as Becometh the Gospel of christ. Philip 1.27.
Thus have they in measure done what the Apostle requires from all Christians, Eph. 4.22, 24. Put off concerning the former conversation the old man, which is corrupt according to the deceitfull lusts,
Thus have they in measure done what the Apostle requires from all Christians, Ephesians 4.22, 24. Put off Concerning the former Conversation the old man, which is corrupt according to the deceitful Lustiest,
and being renewed in the spirit of their minds they have put on that new man, which is created after God in righteousness & true holinesse. Thus is their Cariage Peculiar.
and being renewed in the Spirit of their minds they have put on that new man, which is created After God in righteousness & true holiness. Thus is their Carriage Peculiar.
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5. And such is their Attire, they have peculiar Garments. As the story tells us of Joseph, that his father bearing a pecular affection unto him, loving him more than all his Children, he bestowed upon him a peculiar Garment, a Coat of many colours, Gen. 27.3.
5. And such is their Attire, they have peculiar Garments. As the story tells us of Joseph, that his father bearing a peculiar affection unto him, loving him more than all his Children, he bestowed upon him a peculiar Garment, a Coat of many colours, Gen. 27.3.
A twofold Righteousnesse, the one of Justification, the Righteousness of Christ imputed, the other of Sanctification, the graces of the Spirit imparted, which render true beleevers beautifull in the eyes of God, Angels and Saints. Peculiar Garments.
A twofold Righteousness, the one of Justification, the Righteousness of christ imputed, the other of Sanctification, the graces of the Spirit imparted, which render true believers beautiful in the eyes of God, Angels and Saints. Peculiar Garments.
6. And so again a peculiar diet. I have meat to eat that you know not of (saith our Saviour to his Disciples, Joh. 4.32. viz. to do the will of him that sent him (as the 34. vers.
6. And so again a peculiar diet. I have meat to eat that you know not of (Says our Saviour to his Disciples, John 4.32. viz. to do the will of him that sent him (as the 34. vers.
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meat that perisheth not, but endureth unto life everlasting, (which our Saviour exhorts his hearers to labour for) Joh. 6.27. meat which the Son of Man giveth them (as it there followeth) viz. the true heavenly manna, Christ himself, his flesh. The Bread that I will give is my flesh, v. 51. This is the meat which true beleevers feed upon by faith, applying the merits of Christ unto themselves, whereby their souls are nourished up unto eternal life.
meat that Perishes not, but Endureth unto life everlasting, (which our Saviour exhorts his hearers to labour for) John 6.27. meat which the Son of Man gives them (as it there follows) viz. the true heavenly manna, christ himself, his Flesh. The Bred that I will give is my Flesh, v. 51. This is the meat which true believers feed upon by faith, applying the merits of christ unto themselves, whereby their Souls Are nourished up unto Eternal life.
And as their meat, so their Drink, which is true Aqua vitae, Water of life, Living water, which our Saviour tells the woman of Samaria, if she had asked it of him, he would have given it to her, Ioh. 4.10. meaning thereby the Grace and Spirit of Regeneration.
And as their meat, so their Drink, which is true Aqua vitae, Water of life, Living water, which our Saviour tells the woman of Samaria, if she had asked it of him, he would have given it to her, John 4.10. meaning thereby the Grace and Spirit of Regeneration.
But who so drinketh of this Water which Christ giveth, he shall never thirst; But this water shall be in him a Well of water springing up unto Eternal Life, (as it there followeth, v. 14.) such full satisfaction doth the Soul of the Beleever find in,
But who so Drinketh of this Water which christ gives, he shall never thirst; But this water shall be in him a Well of water springing up unto Eternal Life, (as it there follows, v. 14.) such full satisfaction does the Soul of the Believer find in,
and from Iesus Christ. Thus, as the Israelites, being Gods peculiar people, they had in the wilderness peculiar meat and drink, such as never any other peole were fed with, their Bread coming from heaven, (as we have it Ioh. 6.31.
and from Iesus christ. Thus, as the Israelites, being God's peculiar people, they had in the Wilderness peculiar meat and drink, such as never any other people were fed with, their Bred coming from heaven, (as we have it John 6.31.
How ever they are, Upon the Earth, yet are they not of the earth, but of a heavenly extraction, being born from above, (as that word NONLATINALPHABET may be rendred, Ioh. 3.3.) heaven born.
How ever they Are, Upon the Earth, yet Are they not of the earth, but of a heavenly extraction, being born from above, (as that word may be rendered, John 3.3.) heaven born.
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Thus are they Citizens of the heavenly Ierusalem (as the Apostle hath it, Heb. 12.22.) That is properly their Countrie. Here they are but strangers and Pilgrims, (so the Patriarchs confessed of themselves) Heb. 11.13.
Thus Are they Citizens of the heavenly Ierusalem (as the Apostle hath it, Hebrew 12.22.) That is properly their Country. Here they Are but Strangers and Pilgrim's, (so the Patriarchs confessed of themselves) Hebrew 11.13.
And therefore they desired and sought for another Countrie, a better Countrie, that is, an heavenly (as it followeth v. 16.) And so is it with those that are Christs;
And Therefore they desired and sought for Another Country, a better Country, that is, an heavenly (as it follows v. 16.) And so is it with those that Are Christ;
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even in the new and heavenly Jerusalem, where they converse and have communion with God and Jesus Christ, with whom they hope to live and dwell to all eternitie. To proceed no farther.
even in the new and heavenly Jerusalem, where they converse and have communion with God and jesus christ, with whom they hope to live and dwell to all eternity. To proceed no farther.
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Thus may Beleevers upon a manifold account be fitly called, (what here they are) a peculiar people, to which end Christ, having Redeemed, purifieth them.
Thus may Believers upon a manifold account be fitly called, (what Here they Are) a peculiar people, to which end christ, having Redeemed, Purifieth them.
And that (1.) by way of Comfort and Incouragement to all those who can approve themselves to be of this number, such as Christ hath purified, sanctifyed.
And that (1.) by Way of Comfort and Encouragement to all those who can approve themselves to be of this number, such as christ hath purified, sanctified.
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What matters it what account that hath of you, so long as you are in esteem with Jesus Christ? So long as he accounts you his peculiar Treasure, his Iewels, what matters it though the world look upon you as drosse and dung? So were the Apostles esteemed of,
What matters it what account that hath of you, so long as you Are in esteem with jesus christ? So long as he accounts you his peculiar Treasure, his Jewels, what matters it though the world look upon you as dross and dung? So were the Apostles esteemed of,
as Paul tells us in that known Text, 1 Cor. 4.13. We are made as the filth of the World, and are the of-scouring of all things unto this day, NONLATINALPHABET, the verie offall and shreds of the World.
as Paul tells us in that known Text, 1 Cor. 4.13. We Are made as the filth of the World, and Are the offscouring of all things unto this day,, the very offal and shreds of the World.
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Thou hast made us as the of-scouring and refuse in the midst of the people, (so we may hear the Church complaining Lam. 3.45.) But let not this be any discouragement.
Thou hast made us as the offscouring and refuse in the midst of the people, (so we may hear the Church complaining Lam. 3.45.) But let not this be any discouragement.
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Paul writing to his Corinthians, among whom (as it seemeth) there were some who thought and spake very meanly of him (a lot which the Ministers of Christ often meet with) he telleth them;
Paul writing to his Corinthians, among whom (as it seems) there were Some who Thought and spoke very meanly of him (a lot which the Ministers of christ often meet with) he Telleth them;
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with me it is a very small thing that I should be judged of you or of mans judgment, 1 Cor. 4.3. NONLATINALPHABET, the least thing, a matter of no moment, what they or any other judged of him.
with me it is a very small thing that I should be judged of you or of men judgement, 1 Cor. 4.3., the least thing, a matter of no moment, what they or any other judged of him.
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Let others censure you as they please, so long as your Lord and Master Christ, to whom you must stand and fall (as the Apostle saith, Rom. 14.4.) hath another esteem of you, let this be enough to you.
Let Others censure you as they please, so long as your Lord and Master christ, to whom you must stand and fallen (as the Apostle Says, Rom. 14.4.) hath Another esteem of you, let this be enough to you.
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So long as a favorite is near and dear to his Prince, highly esteemed of him, what careth he what opinion the ignobile vulgus, the vulgar rout hath of him?
So long as a favourite is near and dear to his Prince, highly esteemed of him, what Careth he what opinion the ignobile vulgus, the Vulgar rout hath of him?
So will a man have of his peculiar Treasure, his choice pieces of Gold or Silver, his Iewels, he will have a Cabinet for them, where he will keep them under lock and key, having a more special regard unto them than to the rest of his substance.
So will a man have of his peculiar Treasure, his choice Pieces of Gold or Silver, his Jewels, he will have a Cabinet for them, where he will keep them under lock and key, having a more special regard unto them than to the rest of his substance.
And so hath the Lord Christ over his Saints. They being near and dear unto him, his peculiar Treasure, his Iewels, he wil have a special care of them, for the securing of them.
And so hath the Lord christ over his Saints. They being near and dear unto him, his peculiar Treasure, his Jewels, he will have a special care of them, for the securing of them.
And the like he saith of all others who truely fear the Lord, Psal. 31.19, 20. O how great is thy goodnesse which thou hast laid up for them that fear thee? Thou shalt hide them in the secret of thy presence, from the pride of man, thou shalt keep them secretly in a pavilion from the strife of tongues.
And the like he Says of all Others who truly Fear the Lord, Psalm 31.19, 20. Oh how great is thy Goodness which thou hast laid up for them that Fear thee? Thou shalt hide them in the secret of thy presence, from the pride of man, thou shalt keep them secretly in a pavilion from the strife of tongues.
or as the Sanctum Sanctorum, the Holy of holies, the inward most part of the Sanctuarie, which was inaccessible, a place which none might enter, or look into;
or as the Sanctum Sanctorum, the Holy of holies, the inward most part of the Sanctuary, which was inaccessible, a place which none might enter, or look into;
Gods people they are his Abscondity, his hidden ones, whom he hideth in the secret of his Tabernacle, having a special care of them for their protection.
God's people they Are his Abscondity, his hidden ones, whom he Hideth in the secret of his Tabernacle, having a special care of them for their protection.
Which that we may all of us have a right unto, and take hold upon, see that we be of this number, in the number of Christs peculiar people. Where content we not our selves that we are outwardly and visibly such.
Which that we may all of us have a right unto, and take hold upon, see that we be of this number, in the number of Christ peculiar people. Where content we not our selves that we Are outwardly and visibly such.
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So were all the people of the Iews, they were all Gods people, and his peculiar people, (as we find them often called) being all under an outward visible Covenant,
So were all the people of the Iews, they were all God's people, and his peculiar people, (as we find them often called) being all under an outward visible Covenant,
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and many of them, Hypocrites, and others openly profane. In so much as the Lord though he call them his people, which he doth Is. 1.3. My people, Yet in the verse following he calleth them a sinfull Nation, a seed of evil doers, Children that were corrupters.
and many of them, Hypocrites, and Others openly profane. In so much as the Lord though he call them his people, which he does Is. 1.3. My people, Yet in the verse following he calls them a sinful nation, a seed of evil doers, Children that were corrupters.
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And so may it be said of all Christians, who are members of the visible Church, being under a visible Covenant, outwardly purified by the Sacrament of Baptism, having their Bodies washen with that clean water (as some understand that of the Apostle Heb. 10.22.) they are hereby severed from Heathens and Infidels,
And so may it be said of all Christians, who Are members of the visible Church, being under a visible Covenant, outwardly purified by the Sacrament of Baptism, having their Bodies washen with that clean water (as Some understand that of the Apostle Hebrew 10.22.) they Are hereby severed from heathens and Infidels,
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But see that we be such inwardly, really, such as are truly washen by the Blood and Spirit of Christ, such whose hearts are purified by faith, Act. 15.9. such whose Consciences are purged from dead works to serve the living God, Heb. 9.14. Being such, now take we hold of this Privilege, of being Christs peculiar people indeed.
But see that we be such inwardly, really, such as Are truly washen by the Blood and Spirit of christ, such whose hearts Are purified by faith, Act. 15.9. such whose Consciences Are purged from dead works to serve the living God, Hebrew 9.14. Being such, now take we hold of this Privilege, of being Christ peculiar people indeed.
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And being so, now see that we walk answerably hereunto, approving and shewing our selves to be of this number by our peculiar walking. This is that which Paul presseth upon his Ephesians, Cap. 4. v. 17. This I say therefore, and testifie in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, &c. And the like let me press upon you who lay claim to this Privilege.
And being so, now see that we walk answerably hereunto, approving and showing our selves to be of this number by our peculiar walking. This is that which Paul Presseth upon his Ephesians, Cap. 4. v. 17. This I say Therefore, and testify in the Lord, that you henceforth walk not as other Gentiles walk, in the vanity of their mind, etc. And the like let me press upon you who lay claim to this Privilege.
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yet hold you on your course, Living Soberly, Righteously, and Godly, walking precisely, strictly, which Paul calls for from his Ephesians, Eph. 5.15. See that you walk circumspectly, NONLATINALPHABET, Exactly, Precisely, so much that word properly imports, which being compounded of NONLATINALPHABET and NONLATINALPHABET, signifieth a proceeding and going to the height, the extremity of a thing.
yet hold you on your course, Living Soberly, Righteously, and Godly, walking precisely, strictly, which Paul calls for from his Ephesians, Ephesians 5.15. See that you walk circumspectly,, Exactly, Precisely, so much that word properly imports, which being compounded of and, signifies a proceeding and going to the height, the extremity of a thing.
Thus did that Religious pair, Zacharie, & Elizabeth, walk. They were both righteous before God; walking in all the Commandements and Ordinances of the Lord blamelesse. Luk. 1.16. They were persons of upright hearts, and so accepted of God, and they were desirous of approving themselves both to God and Man blameless, by the conscionable indeavour of an universal obedience, having a regard to all his Commandements and Ordinances. And the like see that you do.
Thus did that Religious pair, Zacharias, & Elizabeth, walk. They were both righteous before God; walking in all the commandments and Ordinances of the Lord blameless. Luk. 1.16. They were Persons of upright hearts, and so accepted of God, and they were desirous of approving themselves both to God and Man blameless, by the conscionable endeavour of an universal Obedience, having a regard to all his commandments and Ordinances. And the like see that you do.
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To this end it was that God took the people of the Iews to be a peculiar people, that they should keep all his Commandements, as we find it in that Text forecited, Deut. 26.11.
To this end it was that God took the people of the Iews to be a peculiar people, that they should keep all his commandments, as we find it in that Text forecited, Deuteronomy 26.11.
viz. so as to enslave your selves, your consciences, unto them, to obey their wills in any thing that is contrary to the will of your Lord and Master Christ, whose servants you are (as the verse there fore-going hath it.) And being so, serve you him.
viz. so as to enslave your selves, your Consciences, unto them, to obey their wills in any thing that is contrary to the will of your Lord and Master christ, whose Servants you Are (as the verse there foregoing hath it.) And being so, serve you him.
but with the Inward, serving him in your Spirits (as Paul saith he did his God, Rom. 1.9.) doing his will from the heart (as he exhorteth servants to do, Eph. 6.6.)
but with the Inward, serving him in your Spirits (as Paul Says he did his God, Rom. 1.9.) doing his will from the heart (as he exhorteth Servants to do, Ephesians 6.6.)
Which do you also upon the same account, as being his Peculiar people, bought by him for such an end, that you might be to the praise of his glory (as the Apostle hath it, Eph. 1.12.) and that in a peculiar way. To this end it was that he made all things, and will make them all serve to this end in a general way.
Which do you also upon the same account, as being his Peculiar people, bought by him for such an end, that you might be to the praise of his glory (as the Apostle hath it, Ephesians 1.12.) and that in a peculiar Way. To this end it was that he made all things, and will make them all serve to this end in a general Way.
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Being willing upon this account to do or suffer any thing for Iesus Christ. Of this mind was the blessed Apostle, who tells his Philippians, cap. 1.20.
Being willing upon this account to do or suffer any thing for Iesus christ. Of this mind was the blessed Apostle, who tells his Philippians, cap. 1.20.
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And this let every of us seek after, that the name of our Lord Iesus Christ may be glorified in us, and by us (as the same Apostle prayeth for his Thessalonians, 2 Thess. 1.12.) which whilest we endeavour, doubt not but (as it there followeth) we shall be glorified in him, and with him.
And this let every of us seek After, that the name of our Lord Iesus christ may be glorified in us, and by us (as the same Apostle Prayeth for his Thessalonians, 2 Thess 1.12.) which whilst we endeavour, doubt not but (as it there follows) we shall be glorified in him, and with him.
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Having thus as his peculiar people, endeavoured to glorifie him upon earth, he will hereafter own us as his peculiar people, glorifying us with himself in heaven.
Having thus as his peculiar people, endeavoured to Glorify him upon earth, he will hereafter own us as his peculiar people, glorifying us with himself in heaven.
and men, saying unto us, (as there we have it) Come ye blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world, Mat. 25.34.
and men, saying unto us, (as there we have it) Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world, Mathew 25.34.
When wicked and ungodly men, all profane persons and hypocrites, who have onely a shew of Religion, shall be cast forth as Chaff, and burned with fire unquenchable; then shall we,
When wicked and ungodly men, all profane Persons and Hypocrites, who have only a show of Religion, shall be cast forth as Chaff, and burned with fire unquenchable; then shall we,
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Then will the Lord Christ make it known to all the world what esteem he hath of his Saints, that he accounteth them his Segullah, his peculiar Treasure, his Iewels; which he will do by sending his Angels to gather them together from the four winds, from one end of heaven to the other (as we have it, Mat. 24.31.) whereever their bodies lie scattered;
Then will the Lord christ make it known to all the world what esteem he hath of his Saints, that he accounteth them his Segullah, his peculiar Treasure, his Jewels; which he will do by sending his Angels to gather them together from the four winds, from one end of heaven to the other (as we have it, Mathew 24.31.) wherever their bodies lie scattered;
or better than we have done? Why then in answer hereunto let us set the like Peculiar Affection upon him, taking him for our peculiar Treasure, prizing and esteeming him above all, accounting all but losse and dung that we may win Christ,
or better than we have done? Why then in answer hereunto let us Set the like Peculiar Affection upon him, taking him for our peculiar Treasure, prizing and esteeming him above all, accounting all but loss and dung that we may win christ,
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and that he were drowned in the depth of the sea, Mat. 18.6. Take heed of wronging, injuring them by word or deed, knowing how dear and precious they are unto Iesus Christ; even as the Apple of his eye. So we find them called, Zach. 2.8. He that toucheth you, toucheth the Apple of his eye.
and that he were drowned in the depth of the sea, Mathew 18.6. Take heed of wronging, injuring them by word or deed, knowing how dear and precious they Are unto Iesus christ; even as the Apple of his eye. So we find them called, Zach 2.8. He that touches you, touches the Apple of his eye.
And therefore highly account of such, looking upon them as the truly excellent ones, delighting in them, being ready to do all offices of love unto them.
And Therefore highly account of such, looking upon them as the truly excellent ones, delighting in them, being ready to do all Offices of love unto them.
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And let the like affection be in every of us, which express we in the like way, looking upon the Saints as the Excellent ones, delight we in their society,
And let the like affection be in every of us, which express we in the like Way, looking upon the Saints as the Excellent ones, delight we in their society,
Which who so doth, he shall have Christ himself for his Insurer. Whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple (do the least office of love to him for Christs sake) verily I say unto you he shall not lose his reward, Mat. 10. last.
Which who so does, he shall have christ himself for his Insurer. Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple (doe the least office of love to him for Christ sake) verily I say unto you he shall not loose his reward, Mathew 10. last.
Thus let the same mind be in us, which was and is in Iesus Christ (as the Apostle presseth it upon his Philippians ) c. 2. v. 5. Those whom he hath given himself for,
Thus let the same mind be in us, which was and is in Iesus christ (as the Apostle Presseth it upon his Philippians) c. 2. v. 5. Those whom he hath given himself for,
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Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth, being his Peculiar people, they are also a People zealous of good works.
Wherein we have the Qualification and Temper of this people whom christ thus appropriateth, being his Peculiar people, they Are also a People zealous of good works.
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Where first we hear of Redemption and Purification, and of a people thereby appropriated unto Christ, made his Peculiar people; And then followeth their zeal for good works.
Where First we hear of Redemption and Purification, and of a people thereby appropriated unto christ, made his Peculiar people; And then follows their zeal for good works.
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1. Of Iustification. Bona opera non praecedunt justificandum, sed sequuntur justificatum. Good works they do not precede, go before Justification, but follow after it.
1. Of Justification. Bona opera non praecedunt justificandum, sed sequuntur justificatum. Good works they do not precede, go before Justification, but follow After it.
A graft or cions must first be ingrafted, put into the stock, before it can bring forth fruit. And so must a Christian be ingrafted into Christ by faith, made one with him,
A grafted or Actions must First be ingrafted, put into the stock, before it can bring forth fruit. And so must a Christian be ingrafted into christ by faith, made one with him,
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before he can be fruitful in good works. Express to this purpose is that Text, Iohn 15.5. where our Saviour making use of this similitude, comparing himself to the Vine, and his disciples to the Branches, [ I am the Vine (saith he) ye are the Branches ] he tells them, Without me ye can do nothing.
before he can be fruitful in good works. Express to this purpose is that Text, John 15.5. where our Saviour making use of this similitude, comparing himself to the Vine, and his Disciples to the Branches, [ I am the Vine (Says he) you Are the Branches ] he tells them, Without me you can do nothing.
] Without me ] NONLATINALPHABET, Extra me, Out of me, Ye can do nothing; NONLATINALPHABET, ye can do nothing at all, nothing that is truly good, no work that may be acceptable and pleasing unto God.
] Without me ], Extra me, Out of me, You can do nothing;, you can do nothing At all, nothing that is truly good, no work that may be acceptable and pleasing unto God.
which he cometh to have by and through faith, applying him and his merits to himself, whereby he cometh to be actually Redeemed from all iniquity, to be justified. Good works are Consequents of Iustification.
which he comes to have by and through faith, applying him and his merits to himself, whereby he comes to be actually Redeemed from all iniquity, to be justified. Good works Are Consequents of Justification.
And so it is with an impure sinner, who is not purified, washed, cleansed from the guilt and filth of sin by the Blood and Spirit of Christ, that is not Iustified and Sanctified, it is not possible that he should bring forth fruits of holiness.
And so it is with an impure sinner, who is not purified, washed, cleansed from the guilt and filth of since by the Blood and Spirit of christ, that is not Justified and Sanctified, it is not possible that he should bring forth fruits of holiness.
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Who can bring a clean thing out of an unclean? (saith Iob) not one, Job 14.4. To bring a clear stream out of a dirty puddle, this is above the power of nature.
Who can bring a clean thing out of an unclean? (Says Job) not one, Job 14.4. To bring a clear stream out of a dirty puddle, this is above the power of nature.
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Under the Law, whatever the Leper, or polluted person touched, it became thereby unclean, Lev. 15. And so do the best of works passing through the hands of an impure and unclean sinner, they receive a taint thereby, which renders them unclean ( Ʋnto them that are defiled and unbelieving, is nothing pure, Tit. 1.15. and so unacceptable unto God.
Under the Law, whatever the Leper, or polluted person touched, it became thereby unclean, Lev. 15. And so do the best of works passing through the hands of an impure and unclean sinner, they receive a taint thereby, which renders them unclean (Ʋnto them that Are defiled and unbelieving, is nothing pure, Tit. 1.15. and so unacceptable unto God.
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Such are all the works of unbelievers, it being impossible without faith to please God, as the Apostle tells us, Heb. 11.6. NONLATINALPHABET. Be the work it self never so good, never so commendable, yet being performed by an unbeliever, it shall never find acceptance with God.
Such Are all the works of unbelievers, it being impossible without faith to please God, as the Apostle tells us, Hebrew 11.6.. Be the work it self never so good, never so commendable, yet being performed by an unbeliever, it shall never find acceptance with God.
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but the one accepted, not so the other, as we find the story, Gen. 4.4. The Lord had respect unto Abel and to his offering, but unto Cain and his offereng he had not respect.
but the one accepted, not so the other, as we find the story, Gen. 4.4. The Lord had respect unto Abel and to his offering, but unto Cain and his offereng he had not respect.
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but the qualification of the Person. Abel was a Believer, not so Cain. So the Apostle giveth the reason of it, Heb. 11.4. By faith Abel offered unto God a more excellent sacrifice than Cain.
but the qualification of the Person. Abel was a Believer, not so Cain. So the Apostle gives the reason of it, Hebrew 11.4. By faith Abel offered unto God a more excellent sacrifice than Cain.
Mark it, first to Abel, then to his Sacrifice; first to his Person, then to his Service. Abels person was accepted of God because of his lively faith in the promised Redeemer;
Mark it, First to Abel, then to his Sacrifice; First to his Person, then to his Service. Abel's person was accepted of God Because of his lively faith in the promised Redeemer;
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First to begin with Christ, holding forth what he hath done, labouring to bring their people unto him, to seek for these benefits of Redemption and Purification by and through him,
First to begin with christ, holding forth what he hath done, labouring to bring their people unto him, to seek for these benefits of Redemption and Purification by and through him,
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so preaching and pressing the Doctrines of Iustification and Sanctification. Then put them upon the doing of good works, which if they shall not do, what do they but build without a foundation? This is Pauls course in that his Epistle to the Romans, as also that to his Galathians; first he preacheth Iustification by Faith; then he presseth good works.
so preaching and pressing the Doctrines of Justification and Sanctification. Then put them upon the doing of good works, which if they shall not do, what do they but built without a Foundation? This is Paul's course in that his Epistle to the Roman, as also that to his Galatians; First he Preacheth Justification by Faith; then he Presseth good works.
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2. And the same let private Christians observe in their Practice, where let their first care be to get an interest in Christ, that they may partake of these Benefits from him, be such as are Redeemed and Purified, Iustified and Sanctified by his Blood and Spirit.
2. And the same let private Christians observe in their Practice, where let their First care be to get an Interest in christ, that they may partake of these Benefits from him, be such as Are Redeemed and Purified, Justified and Sanctified by his Blood and Spirit.
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Quest. But what then, may not unregenerate persons be put and pressed upon the doing of such works? And doing hereof may not they expect a reward for them?
Quest. But what then, may not unregenerate Persons be put and pressed upon the doing of such works? And doing hereof may not they expect a reward for them?
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The latter Jehu got, whom the Lord telleth, 2 Kin. 10.30. Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit upon the throne of Israel.
The latter Jehu god, whom the Lord Telleth, 2 Kin. 10.30. Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall fit upon the throne of Israel.
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Shewing himself zealous for God, in destroying of Idolatry, he obtained a temporal reward for that his service, the intailing of the Crown upon his Posterity to the fourth generation, which was accordingly performed and made good to him.
Showing himself zealous for God, in destroying of Idolatry, he obtained a temporal reward for that his service, the intailing of the Crown upon his Posterity to the fourth generation, which was accordingly performed and made good to him.
Unbelievers they may obtain a temporal reward for such services as they do unto God, to his Church or People, by their acts of outward Piety, Charity, Mercy.
Unbelievers they may obtain a temporal reward for such services as they do unto God, to his Church or People, by their acts of outward Piety, Charity, Mercy.
and so become his Peculiar people. Being such, thus made trees of Righteousness, now are you in a capacity of bringing forth such good fruit, of being fruitful in every good work.
and so become his Peculiar people. Being such, thus made trees of Righteousness, now Are you in a capacity of bringing forth such good fruit, of being fruitful in every good work.
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Therein taking notice of two particulars, Res & Modus, the Action and Affection. The Action, or service wherein this people is to be imployed and occupied, viz. the doing of good works. The Affe•tion or Disposition wherewith they are to do them, viz. a holy fervor and zeal [ Zealous of good works. ]
Therein taking notice of two particulars, Rest & Modus, the Actium and Affection. The Actium, or service wherein this people is to be employed and occupied, viz. the doing of good works. The Affe•tion or Disposition wherewith they Are to do them, viz. a holy fervor and zeal [ Zealous of good works. ]
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Begin with the former, the service and imployment which is expected from, and performed by this peculiar people, whom the Lord Christ hath thus Redeemed and Purified; They are a people devoted and addicted to good works, to works, to good works. So we may subdivide the words.
Begin with the former, the service and employment which is expected from, and performed by this peculiar people, whom the Lord christ hath thus Redeemed and Purified; They Are a people devoted and addicted to good works, to works, to good works. So we may subdivide the words.
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So is it with the men of this world, many of which are (as St. Luke calls them, Acts 17.5.) NONLATINALPHABET, loose dissolute persons, spending their time in doing of nothing,
So is it with the men of this world, many of which Are (as Saint Lycia calls them, Acts 17.5.), lose dissolute Persons, spending their time in doing of nothing,
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Go work to day in my Vineyard, saith the Father to his Son, in that other Parable, Mat. 21.28. Those whom Christ calleth effectually into his Church, they are such as are not loyterers but labourers. Workers all.
Go work to day in my Vineyard, Says the Father to his Son, in that other Parable, Mathew 21.28. Those whom christ calls effectually into his Church, they Are such as Are not loiterers but labourers. Workers all.
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2. And that of good works. That was a Title which the Heathens gave unto some of their Kings & Princes, they called them (as our Saviour tells the Iewes, Luke 22.25.) NONLATINALPHABET, Benefactors, Well-doers.
2. And that of good works. That was a Title which the heathens gave unto Some of their Kings & Princes, they called them (as our Saviour tells the Iewes, Lycia 22.25.), Benefactors, Well-doers.
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And such are all those whom Christ calleth to be Kings, true believers, they are all benefactors, doers of good works. Not Evil-workers. So Paul calleth the false Teachers of his time, Phil. 3.2.
And such Are all those whom christ calls to be Kings, true believers, they Are all benefactors, doers of good works. Not Evil workers. So Paul calls the false Teachers of his time, Philip 3.2.
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And such in some kind or other are all wicked and ungodly men, they are all workers of iniquity, Luke 13.27. doing the works of their father the Devil (as our Saviour tells the Iewes ) John 8.44. Being therein active and stirring.
And such in Some kind or other Are all wicked and ungodly men, they Are all workers of iniquity, Lycia 13.27. doing the works of their father the devil (as our Saviour tells the Iewes) John 8.44. Being therein active and stirring.
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This was that which Christ made his work whilest he was here upon earth, to work the works of him that sent him (as we had it) Iohn 9.4. This was his Meat, as elswhere he telleth us.
This was that which christ made his work whilst he was Here upon earth, to work the works of him that sent him (as we had it) John 9.4. This was his Meat, as elsewhere he Telleth us.
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They are such also as work the works of God, workers of good works. To this end it is that they are regenerated, begotten and born anew, made new creatures.
They Are such also as work the works of God, workers of good works. To this end it is that they Are regenerated, begotten and born anew, made new creatures.
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We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them, saith Paul of himself and other believers, Eph. 2.10.
We Are his workmanship, created in christ jesus unto good works, which God hath before ordained, that we should walk in them, Says Paul of himself and other believers, Ephesians 2.10.
Thus doth God ingraff his elect people into Christ, creating them, as it were, anew in him, regenerating them by his Spirit, that so they may bring forth fruits in him;
Thus does God ingraff his elect people into christ, creating them, as it were, anew in him, regenerating them by his Spirit, that so they may bring forth fruits in him;
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but to do justice, and to love mercie, and to walk humbly with thy God? Micah 6.8. Such are the works which Christians are to look upon as good works; such works as God requireth to be done;
but to do Justice, and to love mercy, and to walk humbly with thy God? micah 6.8. Such Are the works which Christians Are to look upon as good works; such works as God requires to be done;
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such works as are consonant and agreeable to his mind and will. So the Apostle explains it Heb. 13.21. where he thus prayeth for those to whom he writeth, That God (saith he) would make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight.
such works as Are consonant and agreeable to his mind and will. So the Apostle explains it Hebrew 13.21. where he thus Prayeth for those to whom he Writeth, That God (Says he) would make you perfect in every good work, to do his will, working in you that which is Well-pleasing in his sighed.
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Where the latter words (as Grotius and some others rightly observe) are Exegetical, and Expositorie to the former, shewing what those good works were which he desireth they should be made perfect in, viz. such works as God willeth, and is well pleased with.
Where the latter words (as Grotius and Some Others rightly observe) Are Exegetical, and Expository to the former, showing what those good works were which he Desires they should be made perfect in, viz. such works as God wills, and is well pleased with.
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And to the same purpose serveth that other Text, Rom. 12.2. where Saint Paul exhorts his Romans, Be ye not conformed to this World, (saith he) but be ye transformed by the renewing of your minde, that ye may prove what is that good, that acceptable and perfect will of God.
And to the same purpose serves that other Text, Rom. 12.2. where Saint Paul exhorts his Romans, Be you not conformed to this World, (Says he) but be you transformed by the renewing of your mind, that you may prove what is that good, that acceptable and perfect will of God.
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Not only permitteth (for so he doth the worst of evils,) but requireth and injoyneth, willeth. Which will of his he maketh known in and by his word. Which is his revealed will, whereby he sheweth unto his people what is good. These are Good works, All these. And only these.
Not only permitteth (for so he does the worst of evils,) but requires and enjoin, wills. Which will of his he makes known in and by his word. Which is his revealed will, whereby he shows unto his people what is good. These Are Good works, All these. And only these.
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their reserving of the spoil, Sheep and Oxen, the chief of the things which should have been utterly destroyed, to sacrifice them unto the Lord in Gilgal, it had a very fair and spetious pretence with it, seeming to savour of a great deal of piety,
their reserving of the spoil, Sheep and Oxen, the chief of the things which should have been utterly destroyed, to sacrifice them unto the Lord in Gilgal, it had a very fair and specious pretence with it, seeming to savour of a great deal of piety,
] God having commanded that all those things should be destroyed, they transgressing of that command, what ever their pretence or intention was, this was a Capital sin in them,
] God having commanded that all those things should be destroyed, they transgressing of that command, what ever their pretence or intention was, this was a Capital since in them,
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and proved fatal to Saul, (who had the chief hand in it, however he would have put it upon the people,) as Samuel tels him in the verse following, v. 23. Because thou hast rejected the word of the Lord, he hath also rejected thee for being King.
and proved fatal to Saul, (who had the chief hand in it, however he would have put it upon the people,) as Samuel tells him in the verse following, v. 23. Because thou hast rejected the word of the Lord, he hath also rejected thee for being King.
All which are comprehended under this general Head of good works, the word (works) being hereto be looked upon in the latitude, the largest extent of it.
All which Are comprehended under this general Head of good works, the word (works) being hereto be looked upon in the latitude, the Largest extent of it.
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even those two which our Saviour himself reduceth them to, Math. 22.37, 39. Where he Epitomizeth, giveth us the sum of the Law in those two comprehensive Commandements, Thou shalt love the Lord thy God, &c. And thy Neighbour as thy self.
even those two which our Saviour himself reduceth them to, Math. 22.37, 39. Where he Epitomizeth, gives us the sum of the Law in those two comprehensive commandments, Thou shalt love the Lord thy God, etc. And thy Neighbour as thy self.
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On these two Commandements hang all the Law and the Prophets, Two general heads, under which are comprehended all those respects and duties which Christians do ow and are to perform to the one and to the other.
On these two commandments hang all the Law and the prophets, Two general Heads, under which Are comprehended all those respects and duties which Christians do owe and Are to perform to the one and to the other.
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First, duties towards God, whom they are to honour in their thoughts, words, Actions, works of Holinesse duties of the first Table: Then towards their Neighbour, to whom they are to wish well,
First, duties towards God, whom they Are to honour in their thoughts, words, Actions, works of Holiness duties of the First Table: Then towards their Neighbour, to whom they Are to wish well,
and do well, doing all good offices unto them, as they have ability and opportunity, in reference to their Lives, Liberties, Estates, good names, Bodies, Souls, works of Righteousnesse and mercy, duties of the second Table. But I shall not go about to reckon up particulars, which are many.
and do well, doing all good Offices unto them, as they have ability and opportunity, in Referente to their Lives, Liberties, Estates, good names, Bodies, Souls, works of Righteousness and mercy, duties of the second Table. But I shall not go about to reckon up particulars, which Are many.
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And so is it with good work; To which, all which, those who are Christs peculiar people, Redeemed and Purified, Justified and Sanctified by him, are seriously devoted.
And so is it with good work; To which, all which, those who Are Christ peculiar people, Redeemed and Purified, Justified and Sanctified by him, Are seriously devoted.
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then may it hence be concluded against many, that as yet they are none of this number, none of these Peculiar ones, whom Christ hath given himself for.
then may it hence be concluded against many, that as yet they Are none of this number, none of these Peculiar ones, whom christ hath given himself for.
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The works which I do in my fathers name, they bear witnesse of me, Joh. 10.15. they shewed to whom he belonged, declared him to be what he was, the Son of God. And so they do of every man.
The works which I do in my Father's name, they bear witness of me, John 10.15. they showed to whom he belonged, declared him to be what he was, the Son of God. And so they do of every man.
And so are men by their works, To themselves by their thoughts, the workings of their hearts To others by their words and Actions; known what they are,
And so Are men by their works, To themselves by their thoughts, the workings of their hearts To Others by their words and Actions; known what they Are,
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For this Saint James speaketh fully and expresly in that known place, Jam. 2. Where he sheweth how faith without works is but a mock-faith, a dead faith.
For this Saint James speaks Fully and expressly in that known place, Jam. 2. Where he shows how faith without works is but a mock-faith, a dead faith.
Faith if it have not works is dead being alone, v. 17. Being alone, NONLATINALPHABET, by it self, not being accompanyed with good works, works of Holiness and Righteousness, which are the inseparable companions of a true justifying faith, it cannot be a true living faith.
Faith if it have not works is dead being alone, v. 17. Being alone,, by it self, not being accompanied with good works, works of Holiness and Righteousness, which Are the inseparable Sodales of a true justifying faith, it cannot be a true living faith.
Which if it were, it would be a working faith. So Paul describeth it, Gal. 5.6. Faith working by love. NONLATINALPHABET, which word being taken Passively, (as it proPerly signifieth) it imports a faith actuated by love, thereby quickned and moved to the doing of good works;
Which if it were, it would be a working faith. So Paul Describeth it, Gal. 5.6. Faith working by love., which word being taken Passively, (as it proPerly signifies) it imports a faith actuated by love, thereby quickened and moved to the doing of good works;
or Actively (as it is commonly understood) it denotes an active, operative faith, which putteth forth and sheweth it self in the exercises of love, love to God, love to his Saints, in doing of good works, works of Piety and Charity. Hereby faith sheweth it self to be a true living faith.
or Actively (as it is commonly understood) it denotes an active, operative faith, which putteth forth and shows it self in the exercises of love, love to God, love to his Saints, in doing of good works, works of Piety and Charity. Hereby faith shows it self to be a true living faith.
And so doth faith shew it self to be a living faith, by its works, which are Indicativa fidei. I will shew thee my faith by my works (saith St. Iames ) Jam. 12.18.
And so does faith show it self to be a living faith, by its works, which Are Indicativa fidei. I will show thee my faith by my works (Says Saint James) Jam. 12.18.
and giving life to it (which some would from hence infer) that were to stretch the similitude beyond the staple, beyond the scope and intent for which it is here made use of, which is onely to illustrate what before was laid down, viz. that Faith without works is dead.
and giving life to it (which Some would from hence infer) that were to stretch the similitude beyond the staple, beyond the scope and intent for which it is Here made use of, which is only to illustrate what before was laid down, viz. that Faith without works is dead.
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So is the body without the soul, or without breath (as that word NONLATINALPHABET may be rendred, which our new Translation in the Margin mindeth us of.) Where there is no breathing, there can be no life; breath being,
So is the body without the soul, or without breath (as that word may be rendered, which our new translation in the Margin minds us of.) Where there is no breathing, there can be no life; breath being,
Which in the fear of God let it be brought home to you who reckon your selves in the number of true believers, putting your confidence in Christ, hoping that as you are Redeemed,
Which in the Fear of God let it be brought home to you who reckon your selves in the number of true believers, putting your confidence in christ, hoping that as you Are Redeemed,
so you shall be saved by and through faith. What? is this your faith, fides solitaria, a solitary faith, faith alone, having no good works to attend it? do not think that Christ will ever own you for his.
so you shall be saved by and through faith. What? is this your faith, fides Solitary, a solitary faith, faith alone, having no good works to attend it? do not think that christ will ever own you for his.
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But what then shall we say to those evil workers, whose works testifie against them, shewing to whom they belong? Good works they have none to speak for them,
But what then shall we say to those evil workers, whose works testify against them, showing to whom they belong? Good works they have none to speak for them,
Such as it may be give over themselves unto all lasciviousnesse, to work all uncleannesse with greedinesse (as he saith of the impure Gentiles) Eph. 4.19.
Such as it may be give over themselves unto all lasciviousness, to work all uncleanness with greediness (as he Says of the impure Gentiles) Ephesians 4.19.
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working the works of the flesh; which what they are, we may learn from the same Apostle, who giveth us a bedroll of them, Gal. 5.19, 20, 21. Now the works of the flesh are manifest, which are these, Adultery, Fornication, &c. And are not these the works which some,
working the works of the Flesh; which what they Are, we may Learn from the same Apostle, who gives us a bedroll of them, Gal. 5.19, 20, 21. Now the works of the Flesh Are manifest, which Are these, Adultery, Fornication, etc. And Are not these the works which Some,
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It is that which Paul saith of his Colossians before their conversion, Col. 1.21. They were then alienated, and enemies in their minds by wicked works.
It is that which Paul Says of his colossians before their conversion, Col. 1.21. They were then alienated, and enemies in their minds by wicked works.
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And surely so are all they who are workers of iniquity. Giving themselves over unto wicked works, to the practice of them, whatever their profession be, this their practice sheweth that they have no true acquaintance with God and Jesus Christ.
And surely so Are all they who Are workers of iniquity. Giving themselves over unto wicked works, to the practice of them, whatever their profession be, this their practice shows that they have no true acquaintance with God and jesus christ.
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as you have it Luke 13.26. We have eaten (say they) and drank in thy presence, and thou hast taught in our streets (they had had familiar acquaintance with him) But he shall say to them (as it followeth) I tell you, I know you not whence you are, Depart from me all ye workers of iniquity.
as you have it Lycia 13.26. We have eaten (say they) and drank in thy presence, and thou hast taught in our streets (they had had familiar acquaintance with him) But he shall say to them (as it follows) I tell you, I know you not whence you Are, Depart from me all you workers of iniquity.
] Workers of iniquity, such as make a trade of sin, living in the practice of it, (for such are properly NONLATINALPHABET, not every one that falleth into sin,
] Workers of iniquity, such as make a trade of since, living in the practice of it, (for such Are properly, not every one that falls into since,
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but such as live in a course of sin) they are workers of iniquity. And being such, whatever outward visible communion they have had with Christ in his Ordinances;
but such as live in a course of since) they Are workers of iniquity. And being such, whatever outward visible communion they have had with christ in his Ordinances;
No, those that are Christs, are such as have their Consciences purged from dead works to serve the living God (as the Apostle describeth them) Heb. 9.14.
No, those that Are Christ, Are such as have their Consciences purged from dead works to serve the living God (as the Apostle Describeth them) Hebrew 9.14.
From dead works, that is, sinful works, which are fitly so called, NONLATINALPHABET, in as much as they naturally proceed from a man that is spiritually dead,
From dead works, that is, sinful works, which Are fitly so called,, in as much as they naturally proceed from a man that is spiritually dead,
God be thanked that ye were the servants of sin (saith Paul of his believing Romans ) Rom. 6.17. Such they were before their conversion, but not such now. Now they served another Master.
God be thanked that you were the Servants of since (Says Paul of his believing Romans) Rom. 6.17. Such they were before their conversion, but not such now. Now they served Another Master.
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now being freed from sinne, they became the servants of righteousnesse (as it there followeth, v. 18.) And so is it with all those who truly believe on Jesus Christ,
now being freed from sin, they became the Servants of righteousness (as it there follows, v. 18.) And so is it with all those who truly believe on jesus christ,
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and are justified and sanctified by him, they do now serve the living God, working his works, the works of God (as they call good works, Iohn 6.28.) With their minds serving the Law of God (as Paul saith of himself, Rom. 7. last.) However sometimes the flesh, the corruption of their nature carryeth them another way, to the serving of the Law of sin (of which he there complaineth) even as a strong wind drives the vessel against the Tides and streames,
and Are justified and sanctified by him, they do now serve the living God, working his works, the works of God (as they call good works, John 6.28.) With their minds serving the Law of God (as Paul Says of himself, Rom. 7. last.) However sometime the Flesh, the corruption of their nature Carrieth them Another Way, to the serving of the Law of since (of which he there Complaineth) even as a strong wind drives the vessel against the Tides and streams,
Are we such as lay claim to an interest in Christ, and expect to receive any benefit by his death? see that we be such as have a regard to good works, so as to set upon the serious and conscionable practice thereof.
are we such as lay claim to an Interest in christ, and expect to receive any benefit by his death? see that we be such as have a regard to good works, so as to Set upon the serious and conscionable practice thereof.
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so as there is no more required from them in order to their Iustification and Salvation, but onely to believe on his name. This is the Commandement (saith St Iohn) that we should believe on the name of his Son Iesus Christ, 1 John 3.23.
so as there is no more required from them in order to their Justification and Salvation, but only to believe on his name. This is the Commandment (Says Saint John) that we should believe on the name of his Son Iesus christ, 1 John 3.23.
And when the Iaylor demanded of Paul and Silas, Sirs, what must I do to be saved? they return him no other answer but this, Believe on the Lord Iesus Christ,
And when the Jailer demanded of Paul and Silas, Sirs, what must I do to be saved? they return him no other answer but this, Believe on the Lord Iesus christ,
and thou shalt be saved, Acts 16.30, 31. not making any mention of good works. And our Saviour himself maketh this the onely condition of obtaining eternal life, Iohn 3.14, 15. As Moses lift up the serpent in the wildernesse,
and thou shalt be saved, Acts 16.30, 31. not making any mention of good works. And our Saviour himself makes this the only condition of obtaining Eternal life, John 3.14, 15. As Moses lift up the serpent in the Wilderness,
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Ans. To this the Answer is obvious. 1. True it is Christ hath wrought whatever is needful for his Elect People in a meritorious way, having fulfilled the righteousnesse of the Law for them.
Ans. To this the Answer is obvious. 1. True it is christ hath wrought whatever is needful for his Elect People in a meritorious Way, having fulfilled the righteousness of the Law for them.
So much we may learn from the Apostle, Rom. 8.4. where he setteth forth this as one end wherefore God sent and gave his Son, That the righteousnesse of the Law might be fulfilled in us.
So much we may Learn from the Apostle, Rom. 8.4. where he sets forth this as one end Wherefore God sent and gave his Son, That the righteousness of the Law might be fulfilled in us.
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] The righteousnesse of the Law, NONLATINALPHABET, that which the Law requireth to the making of a man righteous before God, might be fulfilled in us. NONLATINALPHABET, not by us,
] The righteousness of the Law,, that which the Law requires to the making of a man righteous before God, might be fulfilled in us., not by us,
However from the Curse and rigorous exaction of it they are, yet not so from the obligation. But the rather they are hereby engaged to it the more by this Example which Christ hath given them.
However from the Curse and rigorous exaction of it they Are, yet not so from the obligation. But the rather they Are hereby engaged to it the more by this Exampl which christ hath given them.
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Yet this they are to endeavour, to walk exactly, NONLATINALPHABET, to go up to the top of every Commandement (as before I expounded the Apostles NONLATINALPHABET.) And this do we;
Yet this they Are to endeavour, to walk exactly,, to go up to the top of every Commandment (as before I expounded the Apostles.) And this do we;
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Applying (inclining) our hearts to (perform) fulfil the statutes of our God (as David saith he did, Psal. 119.112.) Seriously desiring it, vigorously endeavouring it.
Applying (inclining) our hearts to (perform) fulfil the statutes of our God (as David Says he did, Psalm 119.112.) Seriously desiring it, vigorously endeavouring it.
In the clearing of which, that known distinction will be usefull, of Fides sola and solitaria, faith only, and faith alone. True it is, it is faith only that justifieth, which it doth not qua Fides as Faith, as a work, (as Arminius would have it) but as an Instrument laying hold upon Christ,
In the clearing of which, that known distinction will be useful, of Fides sola and Solitary, faith only, and faith alone. True it is, it is faith only that Justifieth, which it does not qua Fides as Faith, as a work, (as Arminius would have it) but as an Instrument laying hold upon christ,
But not Faith alone, not a naked faith, faith without works, which (as I have already shown you from Saint James ) is no other but a dead, a mock-faith, no true faith.
But not Faith alone, not a naked faith, faith without works, which (as I have already shown you from Saint James) is no other but a dead, a mock-faith, no true faith.
Obj. No? what say we then to that obvious Text of the Apostles, Rom. 4.5. Where he seemeth expresly to determine the contrary, To him that worketh not, but beleeveth on him that justifieth the ungodly, his faith is counted for righteousnesse.
Object No? what say we then to that obvious Text of the Apostles, Rom. 4.5. Where he seems expressly to determine the contrary, To him that works not, but Believeth on him that Justifieth the ungodly, his faith is counted for righteousness.
In such a way the true beleever renounceth works, not placing any affiance or confidence in them, knowing that he is not able to perform the condition which the Law requireth;
In such a Way the true believer Renounceth works, not placing any affiance or confidence in them, knowing that he is not able to perform the condition which the Law requires;
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Upon this account it is that Saint James joins works together with faith in the business of Justification, in that known Text, (causlesly stumbled at by some,
Upon this account it is that Saint James joins works together with faith in the business of Justification, in that known Text, (causelessly stumbled At by Some,
But they are necessarie attendants upon, and inseparable companions to that faith which purifieth, which must be a working faith, NONLATINALPHABET (as the Apostle calleth it in that Text forecited,) Gal. 5.6. An Energetical, an operative, working faith, a faith working by love, shewing it self in a ready performance of all offices and duties both to God and man:
But they Are necessary attendants upon, and inseparable Sodales to that faith which Purifieth, which must be a working faith, (as the Apostle calls it in that Text forecited,) Gal. 5.6. an Energetical, an operative, working faith, a faith working by love, showing it self in a ready performance of all Offices and duties both to God and man:
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And therefore (to go on with the Exhortation propounded, let not any of us content our selves with such a faith, a solitarie faith, faith alone. But withall, have a regard unto works, good works, which are no less necessarie unto salvation, (or,
And Therefore (to go on with the Exhortation propounded, let not any of us content our selves with such a faith, a solitary faith, faith alone. But withal, have a regard unto works, good works, which Are no less necessary unto salvation, (or,
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It it is but a slander, and a groundlesse one, which they of the Church of Rome cast upon those of the Protestant, Reformed Religion, that they cry up faith, decrying works, at least not regarding, but flighting them, not looking upon them as in any kind necessarie. Than which what more false? Necessarie we hold them to be;
It it is but a slander, and a groundless one, which they of the Church of Room cast upon those of the Protestant, Reformed Religion, that they cry up faith, decrying works, At least not regarding, but flighting them, not looking upon them as in any kind necessary. Than which what more false? Necessary we hold them to be;
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Thou hast commanded us to keep thy precepts diligently, Ps. 119.4. 2. Necessitate Praesentiae, as necessarie concomitants of faith, without which a man cannot be justifyed and saved.
Thou hast commanded us to keep thy Precepts diligently, Ps. 119.4. 2. Necessitate Praesentiae, as necessary concomitants of faith, without which a man cannot be justified and saved.
as Justice, and Temporance, and Charity (of which he speaketh afterwards,) as also Godliness, and so indeavour to perform all offices and Duties to God and Man. So doing, hereby may Christians be assured of their Election, and so consequently of their salvation, that they are in a state of grace,
as justice, and Temporance, and Charity (of which he speaks afterwards,) as also Godliness, and so endeavour to perform all Offices and Duties to God and Man. So doing, hereby may Christians be assured of their Election, and so consequently of their salvation, that they Are in a state of grace,
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Upon this ground Peter requires wives to be obedient to their Husbands, to do their duties unto them, that (saith he) if any obey not the word (being as yet unbelievers) they also may without the word be won by the conversation of the wives, 1 Pet. he 3.1.
Upon this ground Peter requires wives to be obedient to their Husbands, to do their duties unto them, that (Says he) if any obey not the word (being as yet unbelievers) they also may without the word be wone by the Conversation of the wives, 1 Pet. he 3.1.
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And in the Chapter foregoing, v. 12. requireth the beleevers to whom he writeth, that they should have their conversation honest among the Gentiles, that whereas (saith he) they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation;
And in the Chapter foregoing, v. 12. requires the believers to whom he Writeth, that they should have their Conversation honest among the Gentiles, that whereas (Says he) they speak against you as evil doers, they may by your good works which they shall behold, Glorify God in the day of Visitation;
Thus sometimes unbelievers are won to a loving and liking of Gods Religion by beholding those who make a profession thereof to walk answerable to that profession, living soberly, righteously, and Godly.
Thus sometime unbelievers Are wone to a loving and liking of God's Religion by beholding those who make a profession thereof to walk answerable to that profession, living soberly, righteously, and Godly.
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as of evil doers, they may be ashamed that falsly accuse your good conversation in Christ, 1 Pet. 3.16. In these and many other respects we look-upon good works, not only as expedient, but Necessarie. And so looking upon them, let all of us seriously set about them.
as of evil doers, they may be ashamed that falsely accuse your good Conversation in christ, 1 Pet. 3.16. In these and many other respects we look-upon good works, not only as expedient, but Necessary. And so looking upon them, let all of us seriously Set about them.
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Not the hearers of the Law, are just before God, but the doers of the Law shall be justified, so the Apostle tells the Jews who looked for salvation by the Law, Rom. 1.13. It was not their knowing but their doing that could benefit them in that way.
Not the hearers of the Law, Are just before God, but the doers of the Law shall be justified, so the Apostle tells the jews who looked for salvation by the Law, Rom. 1.13. It was not their knowing but their doing that could benefit them in that Way.
but he that doth the will of my Father which is in heaven, (saith our Saviour) Math. 7.21. Not every one that taketh acquaintance of Christ, professing himself to be his Disciple;
but he that does the will of my Father which is in heaven, (Says our Saviour) Math. 7.21. Not every one that Takes acquaintance of christ, professing himself to be his Disciple;
Good Master (saith he) what good thing shall I do that I may inherit eternal life? But this he propounded in a Pharisaical way, with a wrong intention, dreaming of a merit of works. But let the thought hereof be abandoned by all Christians who propound the like question,
Good Master (Says he) what good thing shall I do that I may inherit Eternal life? But this he propounded in a Pharisaical Way, with a wrong intention, dreaming of a merit of works. But let the Thought hereof be abandoned by all Christians who propound the like question,
And then I shall return Answer to it, as in part I have already done, giving you some usefull directions concerning what works you are to do, and how you are to do them.
And then I shall return Answer to it, as in part I have already done, giving you Some useful directions Concerning what works you Are to do, and how you Are to do them.
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1. Good works to be performed by Christians are (as I have said) all such works as God requireth in his word, whether in the Law, or Gospel. All which Christians are to have an eye and regard unto,
1. Good works to be performed by Christians Are (as I have said) all such works as God requires in his word, whither in the Law, or Gospel. All which Christians Are to have an eye and regard unto,
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yet withdrawing his obedience **** to that one, which our Saviour, for Probation or conviction sake, propounded unto him, that he should go and sell all that he had,
yet withdrawing his Obedience **** to that one, which our Saviour, for Probation or conviction sake, propounded unto him, that he should go and fell all that he had,
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and give it to the poor, he thereby shewed himself to be no better than an Hypocrite. And so do they who pick and choose their Duties, yeelding a partial respect to the Law of God, obeying in some things, not in other.
and give it to the poor, he thereby showed himself to be no better than an Hypocrite. And so do they who pick and choose their Duties, yielding a partial respect to the Law of God, obeying in Some things, not in other.
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And this, being sincere, they will do, Being such as are truly Sanctified, now (as the Apostle saith) they are prepared to every good work, 2 Tim. 2.2. Ready to do what ever their God requireth fromt hem.
And this, being sincere, they will do, Being such as Are truly Sanctified, now (as the Apostle Says) they Are prepared to every good work, 2 Tim. 2.2. Ready to do what ever their God requires fromt hem.
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2. And then (secondly) have an eye to the Order, first looking at the more weighty duties. It was that which our Saviour chargeth upon the Pharisees, denouncing a woe against them for it, Mat. 23.23.
2. And then (secondly) have an eye to the Order, First looking At the more weighty duties. It was that which our Saviour charges upon the Pharisees, denouncing a woe against them for it, Mathew 23.23.
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woe unto you scribes and Pharises hypocrites, for ye pay tithe of Mint, and Annise, and Cumin, and have omitted the weightier things of the Law, Judgment, Mercie, Faith.
woe unto you Scribes and Pharisees Hypocrites, for you pay tithe of Mint, and Anise, and Cumin, and have omitted the Weightier things of the Law, Judgement, Mercy, Faith.
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To be carefull in small matters, but regardlesse in those of greater importance is a sure sign of an Hypocrite. Not but that these things also are to be regarded;
To be careful in small matters, but regardless in those of greater importance is a sure Signen of an Hypocrite. Not but that these things also Are to be regarded;
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Those NONLATINALPHABET, the weightier things of the Law, duties of greatest importance, Christians must have an eye at in the first place Not slighting, not neglecting them however.
Those, the Weightier things of the Law, duties of greatest importance, Christians must have an eye At in the First place Not slighting, not neglecting them however.
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3. Doing these works in a right Order, that they may be truly good works, see that they be done out of a right Principle, viz. a threefold Principle, of Faith, and Love, and Obedience.
3. Doing these works in a right Order, that they may be truly good works, see that they be done out of a right Principle, viz. a threefold Principle, of Faith, and Love, and obedience.
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1. Of Faith, without which the Apostle tells us it is impossible to please God, Heb. 11.6. Faith, as concerning the work which we doe, that it is a thing required by God, agreeable to his mind and will, of which the Apostle speaks, Rom. 14. v. last, where he concludes, whatsoever is not of faith is sin.
1. Of Faith, without which the Apostle tells us it is impossible to please God, Hebrew 11.6. Faith, as Concerning the work which we do, that it is a thing required by God, agreeable to his mind and will, of which the Apostle speaks, Rom. 14. v. last, where he concludes, whatsoever is not of faith is since.
What-soever is done though the thing it self be indifferent or good, yet being done with a wavering conscience, without assurance that the work is in it self well-pleasing to God,
Whatsoever is done though the thing it self be indifferent or good, yet being done with a wavering conscience, without assurance that the work is in it self Well-pleasing to God,
Out of such a Principle did the Patriarchs do those works for which they are commended, Heb. 11. What they did they did it NONLATINALPHABET, in faith, by faith.
Out of such a Principle did the Patriarchs do those works for which they Are commended, Hebrew 11. What they did they did it, in faith, by faith.
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2. Of Love. In this sense see that Faith work by love. What we are sure to be agreeable to the mind and will of God, do it out of Love; Love to God; I will love thee, O Lord (saith David) Psal. 18.1.
2. Of Love. In this sense see that Faith work by love. What we Are sure to be agreeable to the mind and will of God, do it out of Love; Love to God; I will love thee, Oh Lord (Says David) Psalm 18.1.
My soul hath kept thy Testimonies, and I love them exceedingly, v. 167. And thus also what duties we do unto our Neighbour, do them out of love, Thou shalt love thy Neighbour as thy self.
My soul hath kept thy Testimonies, and I love them exceedingly, v. 167. And thus also what duties we do unto our Neighbour, do them out of love, Thou shalt love thy Neighbour as thy self.
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So doe we, taking notice what God would have us to do now, not standing to consult with flesh and blood about it (which Paul saith he did not, Gal. 1.16. in obedience to him, do it.
So do we, taking notice what God would have us to do now, not standing to consult with Flesh and blood about it (which Paul Says he did not, Gal. 1.16. in Obedience to him, do it.
Thus did Peter, though he had fished all night and caught nothing, yet, Neverthelesse (saith he to his Master) at thy word I will let down the Net, Luke 5.5.
Thus did Peter, though he had fished all night and caught nothing, yet, Nevertheless (Says he to his Master) At thy word I will let down the Net, Lycia 5.5.
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doing what we do to Man as unto God. So the Apostle requires servants to do their duties unto their Masters, Eph. 6.5. Servants be obedient to them that are your Masters according to the flesh, with fear and trembling, in singlenenesse of heart as unto Christ;
doing what we do to Man as unto God. So the Apostle requires Servants to do their duties unto their Masters, Ephesians 6.5. Servants be obedient to them that Are your Masters according to the Flesh, with Fear and trembling, in singlenenesse of heart as unto christ;
Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart (so he goeth on) v. 6. Mark it, In doing their Masters work, they must have an eye at God, doing what they do, as his will.
Not with eye-service, as men-pleasers, but as the Servants of christ, doing the will of God from the heart (so he Goes on) v. 6. Mark it, In doing their Masters work, they must have an eye At God, doing what they do, as his will.
And this rule let all Christians observe, in whatever works they do, whatever duties they perform, still do all with an eye to God, setting the Lord alwaies before them (as David saith he did, Psal. 16.8.) so walking before him in uprightnesse and sincerity, which he requireth Abraham to do, Gen. 17.1.
And this Rule let all Christians observe, in whatever works they do, whatever duties they perform, still do all with an eye to God, setting the Lord always before them (as David Says he did, Psalm 16.8.) so walking before him in uprightness and sincerity, which he requires Abraham to do, Gen. 17.1.
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All kind of duties to God, or our Neighbour. Doing them out of a Principle of love, do them willingly. Thus Paul would have Philemon to do what he required from him, Not as of necessity, but willingly, Philem. v. 14. And thus Peter requires Ministers to do the work of their Ministery, 1 Pet. 5.2. Feed the flock of God which is among you, &c. Not by constraint, but willingly:
All kind of duties to God, or our Neighbour. Doing them out of a Principle of love, do them willingly. Thus Paul would have Philemon to do what he required from him, Not as of necessity, but willingly, Philemon v. 14. And thus Peter requires Ministers to do the work of their Ministry, 1 Pet. 5.2. Feed the flock of God which is among you, etc. Not by constraint, but willingly:
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but willingly. It is the Testimony which Paul giveth to the Churches of Macedonia, speaking of their charitable contributions, 2 Cor. 8.3. I bear them record (saith he) that to their power, yea and beyond their power, they were willing of themselves.
but willingly. It is the Testimony which Paul gives to the Churches of Macedonia, speaking of their charitable contributions, 2 Cor. 8.3. I bear them record (Says he) that to their power, yea and beyond their power, they were willing of themselves.
If there be first a willing and ready mind, it is accepted according to that a man hath (saith the same Apostle in that 2 Cor. 8.12.) It is so with God, who looketh more at the inward man, than the outward; at the Heart, than either Tongue or Hand; at the Will, than the Work. Who also will reward all,
If there be First a willing and ready mind, it is accepted according to that a man hath (Says the same Apostle in that 2 Cor. 8.12.) It is so with God, who looks more At the inward man, than the outward; At the Heart, than either Tongue or Hand; At the Will, than the Work. Who also will reward all,
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If I do this thing willingly (saith he speaking of the work of his Ministery) I have a reward; but if against my will, what is my reward then? 1 Cor. 9.17, 18. It is not the work or service it self, be it what it will, that will render the doer of it acceptable unto God,
If I do this thing willingly (Says he speaking of the work of his Ministry) I have a reward; but if against my will, what is my reward then? 1 Cor. 9.17, 18. It is not the work or service it self, be it what it will, that will render the doer of it acceptable unto God,
And therefore let me here do that to you, which I find Titus required to do to those under his charge, in the verse next but one after my Text, Tit. 3.1. viz. Put you in mind to be ready to every good work.
And Therefore let me Here do that to you, which I find Titus required to do to those under his charge, in the verse next but one After my Text, Tit. 3.1. viz. Put you in mind to be ready to every good work.
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And thus the Apostle shewing what is required of one that is to be accounted a widow indeed, fit for the service of the Church, he saith (among other things) she must be one well reported of for good works, 1 Tim. 5.10.
And thus the Apostle showing what is required of one that is to be accounted a widow indeed, fit for the service of the Church, he Says (among other things) she must be one well reported of for good works, 1 Tim. 5.10.
if she have relieved the afflicted, &c. These are the works which he calls peculiarly good works. And that not without good Reason, in as much as that Love, which is the sum of the Law, and the NONLATINALPHABET, the fulfilling of it (as the Apostle saith of it, Rom. 13.10.) is in this way expressed and shewed forth.
if she have relieved the afflicted, etc. These Are the works which he calls peculiarly good works. And that not without good Reason, in as much as that Love, which is the sum of the Law, and the, the fulfilling of it (as the Apostle Says of it, Rom. 13.10.) is in this Way expressed and showed forth.
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That is the charge which Timothy is willed to hand to those that were Rich, 1 Tim. 6.17, 18. Charge them that be rich in this world, &c. that they do good, that they be rich in good works, ready to distribute, ready to communicace.
That is the charge which Timothy is willed to hand to those that were Rich, 1 Tim. 6.17, 18. Charge them that be rich in this world, etc. that they do good, that they be rich in good works, ready to distribute, ready to communicace.
This Paul presseth upon his Galathians, as also his Thessalonians, Be not weary of well-doing, Gal. 6.9. 2 Thess. 3.13. NONLATINALPHABET, faint not, give not over.
This Paul Presseth upon his Galatians, as also his Thessalonians, Be not weary of welldoing, Gal. 6.9. 2 Thess 3.13., faint not, give not over.
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Being filled with the fruits of righteousnesse, which are by Iesus Christ unto the glory and praise of God, Phil. 1.11. This is finis operis, the end of the work, let it be also finis operantis, the end of the worker. If any man Minister (saith St. Peter) let him do it as of the ability which God giveth, that God in all things may be glorified, 1 Pet. 4.11.
Being filled with the fruits of righteousness, which Are by Iesus christ unto the glory and praise of God, Philip 1.11. This is finis operis, the end of the work, let it be also finis operantis, the end of the worker. If any man Minister (Says Saint Peter) let him do it as of the ability which God gives, that God in all things may be glorified, 1 Pet. 4.11.
This had Moses an eye at in his sufferings for Christ, he had therein a respect to the recompence of reward, Heb. 11.26. Not onely to that temporal reward which the Lord had promised to Abraham (as Grotius expounds it) the land of Promise, the earthly Canaan, but the eternal reward.
This had Moses an eye At in his sufferings for christ, he had therein a respect to the recompense of reward, Hebrew 11.26. Not only to that temporal reward which the Lord had promised to Abraham (as Grotius expounds it) the land of Promise, the earthly Canaan, but the Eternal reward.
And the like may Christians in their good works which they do, they may have an eye to their NONLATINALPHABET, the Recompence of Reward, which God hath promised to such workers.
And the like may Christians in their good works which they do, they may have an eye to their, the Recompense of Reward, which God hath promised to such workers.
Therefore is it that our Saviour propoundeth this as a motive unto them, to put them upon the practice of good works, setting their reward before them.
Therefore is it that our Saviour propoundeth this as a motive unto them, to put them upon the practice of good works, setting their reward before them.
And elsewhere he tells us that whosoever shall do the least office of love Disciple in the name of a Disciple, but give a cup of cold water unto him, he shall in no wise lose his reward, Mat. 10. ult. This Christians may,
And elsewhere he tells us that whosoever shall do the least office of love Disciple in the name of a Disciple, but give a cup of cold water unto him, he shall in no wise loose his reward, Mathew 10. ult. This Christians may,
By patient eontinuance in well-doing, seeking for Glory, and Honour, and Immortalitie (as the Apostle describeth the true believer) Rom. 2.7. But the chief and main end which they are to aym at, is the Glory of God, seeking that in the first place.
By patient eontinuance in welldoing, seeking for Glory, and Honour, and Immortality (as the Apostle Describeth the true believer) Rom. 2.7. But the chief and main end which they Are to aim At, is the Glory of God, seeking that in the First place.
whether by life or death (as he telleth his Philippians, c. 1. v. 20. And this let us make the main end of all our good works, that God (as I say) may be glorified in us and by us.
whither by life or death (as he Telleth his Philippians, c. 1. v. 20. And this let us make the main end of all our good works, that God (as I say) may be glorified in us and by us.
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Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven (saith our Saviour to his Disciples) Mat. 5.16. Let your light shine. ] Manifest your inward graces by your outward actions, which are as beams from the Sun. [ Shine before men ] who cannot judge of your hearts but by your deeds.
Let your Light so shine before men, that they may see your good works, and Glorify your Father which is in heaven (Says our Saviour to his Disciples) Mathew 5.16. Let your Light shine. ] Manifest your inward graces by your outward actions, which Are as beams from the Sun. [ Shine before men ] who cannot judge of your hearts but by your Deeds.
] And let this be the main design of every of us, in whatever works we doe, that God may be glorified in us, as Paul saith he was in him, Gal. 1. last.
] And let this be the main Design of every of us, in whatever works we do, that God may be glorified in us, as Paul Says he was in him, Gal. 1. last.
Such the Redeemed of the Lord, Christs people are, or ought to be, Zelots. Mark it, this is the last Conclusion which the Text holdeth forth unto us. Christs people must be zelots.
Such the Redeemed of the Lord, Christ people Are, or ought to be, Zealots. Mark it, this is the last Conclusion which the Text holds forth unto us. Christ people must be zealots.
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So was one of his Apostles sirnamed, Simon called Zelotes, Luke 6.15. Acts 1.13. Simon the zealous. And such ought all his Disciples, to be, zelots all.
So was one of his Apostles surnamed, Simon called Zealots, Lycia 6.15. Acts 1.13. Simon the zealous. And such ought all his Disciples, to be, zealots all.
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Not key-cold, nor yet tepid and lukewarm in their Religion, but zealous. That is the Charge which the Son of man giveth to lukewarm Laodicea, Rev. 3.19. Be zealous, NONLATINALPHABET:
Not key-cold, nor yet tepid and lukewarm in their Religion, but zealous. That is the Charge which the Son of man gives to lukewarm Laodicea, Rev. 3.19. Be zealous,:
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which if she were not, he threatens to spew her out of his mouth. Thus Christ will own none for his people but such as are zealous. Quest And wherein zealous?
which if she were not, he threatens to spew her out of his Mouth. Thus christ will own none for his people but such as Are zealous. Quest And wherein zealous?
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Ans. Why, generally, in somwhat that is good. It is good (saith the Apostle) to be zealously affected alwaies in a good thing, Gal. 4.18. NONLATINALPHABET. Zeal, in it self (as it is with Affections and Passions, whereof zeal is onely the Intension, the heightning of them) it is vox media, indifferent;
Ans. Why, generally, in somewhat that is good. It is good (Says the Apostle) to be zealously affected always in a good thing, Gal. 4.18.. Zeal, in it self (as it is with Affections and Passion, whereof zeal is only the Intention, the heightening of them) it is vox media, indifferent;
who, as he there minds us of a good zeal, so in the Chapter following he tells us of an evil one, Gal. 5.20. where speaking of the works of the flesh, among other he reckons this for one, Emulations, NONLATINALPHABET, Zeals, inordinate heats and contentions about matters not fit for Christians to contend about.
who, as he there minds us of a good zeal, so in the Chapter following he tells us of an evil one, Gal. 5.20. where speaking of the works of the Flesh, among other he reckons this for one, Emulations,, Zeals, inordinate heats and contentions about matters not fit for Christians to contend about.
In Particular, the good things whereabout they are to be zealous, may be reduced to two heads, either Gifts, or Works; that they may receive the one, that they may act the other.
In Particular, the good things whereabout they Are to be zealous, may be reduced to two Heads, either Gifts, or Works; that they may receive the one, that they may act the other.
1. For Gifts. This the Apostle calleth for 1 Cor. 14.1. Desire spiritual Gifts. NONLATINALPHABET, (saith the Original) be zealous of them, earnestly coveting them.
1. For Gifts. This the Apostle calls for 1 Cor. 14.1. Desire spiritual Gifts., (Says the Original) be zealous of them, earnestly coveting them.
So we find the same word elswhere more fully and fitly rendered, Cap. 12. v. last of the same Epistle, where we meet again with the same Injunction. Covet earnestly the best gifts.
So we find the same word elsewhere more Fully and fitly rendered, Cap. 12. v. last of the same Epistle, where we meet again with the same Injunction. Covet earnestly the best Gifts.
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Such Christs people must be, Followers of that which is good (as St. Peter hath it) 1 Pet. 3.13. NONLATINALPHABET, Imitators (as that word properly signifieth.) Imitating and following of God.
Such Christ people must be, Followers of that which is good (as Saint Peter hath it) 1 Pet. 3.13., Imitators (as that word properly signifies.) Imitating and following of God.
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Be ye followers of God, Eph. 5.1. NONLATINALPHABET, Imitating him, in doing good unto all. Thus ought Christians to be followers of good works. Followers after Charity, 1 Cor. 14.1.
Be you followers of God, Ephesians 5.1., Imitating him, in doing good unto all. Thus ought Christians to be followers of good works. Followers After Charity, 1 Cor. 14.1.
NONLATINALPHABET zealous of good works. Giving us to take notice (as Chrysostom well observes upon it) that it is not sufficient for Christians to do good works,
zealous of good works. Giving us to take notice (as Chrysostom well observes upon it) that it is not sufficient for Christians to do good works,
This is the proper signification of this word, NONLATINALPHABET, zealous, zeal, (the same in all thre Languages) which coming from NONLATINALPHABET, a verb which signifieth to boyl or seeth, (a word answering it both in sound and sense,
This is the proper signification of this word,, zealous, zeal, (the same in all Three Languages) which coming from, a verb which signifies to boil or sees, (a word answering it both in found and sense,
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This is Phineas 's commendation, He was zealous for his God, Numb. 25.13. zealous for his sake (as the 11th. verse there hath it.) He could not indure to see such dishonour done to his God, and therefore steppeth forth to execute Justice upon the offenders.
This is Phinehas is commendation, He was zealous for his God, Numb. 25.13. zealous for his sake (as the 11th. verse there hath it.) He could not endure to see such dishonour done to his God, and Therefore steppeth forth to execute justice upon the offenders.
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So Paul telleth his Corinthians that he was for them, 2 Cor. 11.2. I am jealous over you with a godly jealousie, NONLATINALPHABET, I am zealous of you, ardently affecting you, earnestly desiring your wellfare.
So Paul Telleth his Corinthians that he was for them, 2 Cor. 11.2. I am jealous over you with a godly jealousy,, I am zealous of you, ardently affecting you, earnestly desiring your welfare.
That is the Testimony which Paul giveth to his Colossians concerning Epaphras (or Epaphroditus, for they are conceived to be both one) a faithfull minister of Christ (as he calls him Col. 1.7. ) I bear him record (saith he) that he hath a great zeal for you, Col. 4.13.
That is the Testimony which Paul gives to his colossians Concerning Epaphras (or Epaphroditus, for they Are conceived to be both one) a faithful minister of christ (as he calls him Col. 1.7.) I bear him record (Says he) that he hath a great zeal for you, Col. 4.13.
And thus ought all Christians to be affected towards their brethren, earnestly desiring their good, being readie to express their Affection to them, by being forward to all good offices, readie to every good work, (as we haue it in the verse next but one after the Text,) Tit. 3.1. With such Zeal are Christians to perform all duties, to do all kind of good works of Piety and Charity, works of Holinesse and Righteousnesse. Being good works, and proper for them, they are be zealous in performing of them.
And thus ought all Christians to be affected towards their brothers, earnestly desiring their good, being ready to express their Affection to them, by being forward to all good Offices, ready to every good work, (as we have it in the verse next but one After the Text,) Tit. 3.1. With such Zeal Are Christians to perform all duties, to do all kind of good works of Piety and Charity, works of Holiness and Righteousness. Being good works, and proper for them, they Are be zealous in performing of them.
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So was our blessed Pattern, the Lord Jesus, in doing the will of his father, of which he saith, that it was his Meat, Joh. 4.34. My meat is to do the will of him that sent me, and to finish his work.
So was our blessed Pattern, the Lord jesus, in doing the will of his father, of which he Says, that it was his Meat, John 4.34. My meat is to do the will of him that sent me, and to finish his work.
I made hast and delayed not to keep thy Commandements (saith David ) Psal. 119.60. making it their delight. I delight to do thy will O my God, (saith he) Psal. 40.8. Thy Testimonies are my delight, Psal. 119.16.24. and often in that Psalm.
I made haste and delayed not to keep thy commandments (Says David) Psalm 119.60. making it their delight. I delight to do thy will Oh my God, (Says he) Psalm 40.8. Thy Testimonies Are my delight, Psalm 119.16.24. and often in that Psalm.
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I will run the way of thy Commandements, when thou shalt inlarge my heart (saith that holy man v. 32. of that Psalm) A Runner in a race is zealous in his way, putting himself forward what he can, putting all his strength to the work that he is about.
I will run the Way of thy commandments, when thou shalt enlarge my heart (Says that holy man v. 32. of that Psalm) A Runner in a raze is zealous in his Way, putting himself forward what he can, putting all his strength to the work that he is about.
1. In as much as it is acceptable to God. That is Pauls Argument which he maketh use of to bring Christians upon their knees, to pray for Magistrates, supreme,
1. In as much as it is acceptable to God. That is Paul's Argument which he makes use of to bring Christians upon their knees, to pray for Magistrates, supreme,
as the Lord tells Moses, Numb. 25.11, 12, 13. Phinehas hath turned my wrath away from the Children of Israel while he was zealous for my sake among them.
as the Lord tells Moses, Numb. 25.11, 12, 13. Phinehas hath turned my wrath away from the Children of Israel while he was zealous for my sake among them.
When being transported with a holy zeal for God, and his glorie, he cast the Tables of the Law, which God had newly written with his own finger, out of his hands and brake them.
When being transported with a holy zeal for God, and his glory, he cast the Tables of the Law, which God had newly written with his own finger, out of his hands and brake them.
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An Act however by some excused and defended, as being done by a divine Instinct, and so rather out of deliberation than Passion, to signifie the Breach of Covenant betwixt God and his people, whom they had so highly provoked by their Idolatrie,
an Act however by Some excused and defended, as being done by a divine Instinct, and so rather out of deliberation than Passion, to signify the Breach of Covenant betwixt God and his people, whom they had so highly provoked by their Idolatry,
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So well pleased is God with such a Zeal in his people, a holy zeal, a religious zeal, zeal for his glory, that where that is, he overlooketh any imperfections and faylings in their performances.
So well pleased is God with such a Zeal in his people, a holy zeal, a religious zeal, zeal for his glory, that where that is, he overlooketh any imperfections and failings in their performances.
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2. And (secondly) preparing a man for it, it putteth him upon it, causeth him not to delay but to make haste, to take every opportunity that is offered for the doing of good Even as fire being in a flame, now it layeth hold of whatever combustible matter commeth near it So doth Zeal (which is nothing but Love in a flame ) it readily taketh hold of all opportunities of doing good works;
2. And (secondly) preparing a man for it, it putteth him upon it, Causes him not to Delay but to make haste, to take every opportunity that is offered for the doing of good Even as fire being in a flame, now it Layeth hold of whatever combustible matter comes near it So does Zeal (which is nothing but Love in a flame) it readily Takes hold of all opportunities of doing good works;
but diligent in the service of their God. So much the Apostle insinuates in the Text, Rom. 12.11. where he conjoines those Precepts, Not sloathfull in businesses, fervent in spirit, serving the Lord.
but diligent in the service of their God. So much the Apostle insinuates in the Text, Rom. 12.11. where he conjoins those Precepts, Not slothful in businesses, fervent in Spirit, serving the Lord.
3. And (thirdly) thus putting a man upon good works, it will carrie him thorow them, not withstanding what ever difficulties he may meet with in his way.
3. And (Thirdly) thus putting a man upon good works, it will carry him thorough them, not withstanding what ever difficulties he may meet with in his Way.
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how that Bonds and Affliction did abide him, (wait for him) as the Holy Ghost witnessed in every City (as himself telleth the Elders at Miletum ) Acts 20.23.
how that Bonds and Affliction did abide him, (wait for him) as the Holy Ghost witnessed in every city (as himself Telleth the Elders At Miletus) Acts 20.23.
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and the Ministerie which I have received of the Lord, v. 24. Being zealous for his Lord and Master Christ, that carrieth him through the service which he had to do for him, maugre all opposition.
and the Ministry which I have received of the Lord, v. 24. Being zealous for his Lord and Master christ, that Carrieth him through the service which he had to do for him, maugre all opposition.
Thus is this zeal a good thing, acceptable to God, and profitable to a mans self, preparing him to good works, putting him upon them, and carrying him through them.
Thus is this zeal a good thing, acceptable to God, and profitable to a men self, preparing him to good works, putting him upon them, and carrying him through them.
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As it was before, and under the Law, the Sacrifices could not be offered without fire. And therefore Abraham being to offer his son, he carrieth fire with him, He took the fire in his hand ▪ and went, Gen. 22.6.
As it was before, and under the Law, the Sacrifices could not be offered without fire. And Therefore Abraham being to offer his son, he Carrieth fire with him, He took the fire in his hand ▪ and went, Gen. 22.6.
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And to this end was it that the sacred fire, which first came down from heaven, was continually kept in upon the Altar, that they might alwayes have it at hand to offer their sacrifices with upon all occasions.
And to this end was it that the sacred fire, which First Come down from heaven, was continually kept in upon the Altar, that they might always have it At hand to offer their Sacrifices with upon all occasions.
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Even of such use is zeal to the Christian, who must himself be salted with fire. So our Saviour expresseth it, Mar. 9.49. Every one shall be salted with fire;
Even of such use is zeal to the Christian, who must himself be salted with fire. So our Saviour Expresses it, Mar. 9.49. Every one shall be salted with fire;
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Which let it be directed (in the first place) by way of Conviction. If this be the Qualification of Christs peculiar people, that they are Zelots, zealous of good works, then what shall we say to many who account themselves to be of this number, professing themselves the disciples of Christ, having his name called upon them, they are Christians;
Which let it be directed (in the First place) by Way of Conviction. If this be the Qualification of Christ peculiar people, that they Are Zealots, zealous of good works, then what shall we say to many who account themselves to be of this number, professing themselves the Disciples of christ, having his name called upon them, they Are Christians;
she was neither hot nor cold, but lukewarm, NONLATINALPHABET, of a tepid, lukewarm temper, as to matter of Religion indifferent, shewing no zeal for God,
she was neither hight nor cold, but lukewarm,, of a tepid, lukewarm temper, as to matter of Religion indifferent, showing no zeal for God,
And is not this the very temper of too many among us at this day? who would be thought to be such as that name imports, Laodiceans, that is, just and righteous persons,
And is not this the very temper of too many among us At this day? who would be Thought to be such as that name imports, Laodiceans, that is, just and righteous Persons,
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Thus do they, in stead of serving the Lord, which the Apostle requires them to do, Rom. 12.11. serve the time (which that Text, having been (as it is conceived) corrupted or mistaken, in some Copies is made to speak) and that in an ill sense too.
Thus do they, in stead of serving the Lord, which the Apostle requires them to do, Rom. 12.11. serve the time (which that Text, having been (as it is conceived) corrupted or mistaken, in Some Copies is made to speak) and that in an ill sense too.
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So much they plainly declare, as by their neglect of preparation before they come, which is no other than if they were to go to an ordinary meeting, a feast, which for civilities sake they will grace with their best apparel,
So much they plainly declare, as by their neglect of preparation before they come, which is no other than if they were to go to an ordinary meeting, a feast, which for civilities sake they will grace with their best apparel,
but it is not out of any true love which they bear to Religion, but only as it may be some ways advantagious to themselves in point of honour or profit.
but it is not out of any true love which they bear to Religion, but only as it may be Some ways advantageous to themselves in point of honour or profit.
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In the mean time contenting themselves with the neglect of some Ordinances of God, rs in particular that of the Lords Supper. Too plain an evidence that they have not such a zeal to God, and to his worship and service,
In the mean time contenting themselves with the neglect of Some Ordinances of God, rs in particular that of the lords Supper. Too plain an evidence that they have not such a zeal to God, and to his worship and service,
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And such are all Newters, and Politick Time-servers, unto Jesus Christ, loathsome and detestable, such as sooner or later he will cast out with loathing and detestation.
And such Are all Newters, and Politic Time-servers, unto jesus christ, loathsome and detestable, such as sooner or later he will cast out with loathing and detestation.
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1. Of things Indifferent, which they superstitiously doting upon, make necessary, shewing more zeal for humane inventions, than for any part of the instituted worship and service of God.
1. Of things Indifferent, which they superstitiously doting upon, make necessary, showing more zeal for humane Inventions, than for any part of the instituted worship and service of God.
Such was the zeal of the Pharisees, who found fault with the Disciples of Christ, and quarrel with him their Master about it, because they did not observe their Traditions:
Such was the zeal of the Pharisees, who found fault with the Disciples of christ, and quarrel with him their Master about it, Because they did not observe their Traditions:
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And such was Pauls zeal before his Conversion (as himself acknowledgeth it) Gal. 1.14. I was then (saith he) NONLATINALPHABET, more exceedingly zealous of the Traditions of my Fathers.
And such was Paul's zeal before his Conversion (as himself acknowledgeth it) Gal. 1.14. I was then (Says he), more exceedingly zealous of the Traditions of my Father's.
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even amongst our selves, who are still so much addicted to old Customes, and Rites, and Ceremonies, as that their zeal to them maketh them overlook the substance of Religion,
even among our selves, who Are still so much addicted to old Customs, and Rites, and Ceremonies, as that their zeal to them makes them overlook the substance of Religion,
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2. Others there are, worse than these, who are zealous about things in themselves evil: Such are persons openly wicked, who are zealous Actors of sin, committing it with greediness.
2. Others there Are, Worse than these, who Are zealous about things in themselves evil: Such Are Persons openly wicked, who Are zealous Actors of since, committing it with greediness.
Such were some of the Gentiles, whom the Apostle describeth, Eph. 4.19. Being past feeling, they have given themselves over unto lasciviousnesse, to work all uncleannesse with greedinesse.
Such were Some of the Gentiles, whom the Apostle Describeth, Ephesians 4.19. Being passed feeling, they have given themselves over unto lasciviousness, to work all uncleanness with greediness.
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Would to God there were not some such to be found among Christians, amongst us, Riotous, Intemperate, Luxurious persons, such as Run to all excess of Riot (as St. Peter hath it, 1. Pet. 4.4.) And such zeal shall we find amongst Idolaters, Those of old whom we read of;
Would to God there were not Some such to be found among Christians, among us, Riotous, Intemperate, Luxurious Persons, such as Run to all excess of Riot (as Saint Peter hath it, 1. Pet. 4.4.) And such zeal shall we find among Idolaters, Those of old whom we read of;
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So did the worshippers of Molech, or Baal, of whom the Prophet Jeremie speaketh, Jer. 19.5. They have built also the high-places of Baal, to burn their sons with fire for burnt offerings unto Baal.
So did the worshippers of Molech, or Baal, of whom the Prophet Jeremiah speaks, Jer. 19.5. They have built also the High-places of Baal, to burn their Sons with fire for burned offerings unto Baal.
Such zeal our Saviour tels his Disciples they should make account to meet with from those who liked not their way, John 16.2. They shall put you out of the Synagogues;
Such zeal our Saviour tells his Disciples they should make account to meet with from those who liked not their Way, John 16.2. They shall put you out of the Synagogues;
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Thus their zeal is against zeal, which they look upon as no better than folly and madness in those who express it in the course of their lives and conversations, by being more forward and zealous than others.
Thus their zeal is against zeal, which they look upon as no better than folly and madness in those who express it in the course of their lives and conversations, by being more forward and zealous than Others.
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Now (to close up this Branch of the Application ) as for all these, let them here take notice, that being such, we cannot reckon them in the number of this peculiar people, whom Christ hath Redeemed and Purified, to this end, that they should be zealous, and zealous of good works.
Now (to close up this Branch of the Application) as for all these, let them Here take notice, that being such, we cannot reckon them in the number of this peculiar people, whom christ hath Redeemed and Purified, to this end, that they should be zealous, and zealous of good works.
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That we may approve and evidence our selves to be of this blessed number, such as belong unto Jesus Christ, be we zealous, zealous for God, in doing his will.
That we may approve and evidence our selves to be of this blessed number, such as belong unto jesus christ, be we zealous, zealous for God, in doing his will.
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for his people, Thus saith the Lord of hosts, I am jealous for Jerusalem, and for Zion with a great jealousie, Zach. 1.14. Kinnethi (saith the Original) zelatus sum, I have been zealous for them with a great zeal.
for his people, Thus Says the Lord of hosts, I am jealous for Jerusalem, and for Zion with a great jealousy, Zach 1.14. Kinnethi (Says the Original) zelatus sum, I have been zealous for them with a great zeal.
Such is Gods affection towards his Church and people, like that of a most affectionate husband towards his beloved wife, whom he cannot endure to see wronged.
Such is God's affection towards his Church and people, like that of a most affectionate husband towards his Beloved wife, whom he cannot endure to see wronged.
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To us a child is born, to us a son is given (saith the Prophet Esay, speaking of Christ, Isa. 9.6.) And what moved God to do this? Why, The zeal of the Lord of hosts shall perform this (so the Reason is rendred in the verse following.) Thus hath God been zealous for us, great reason then that we should be zealous for him.
To us a child is born, to us a son is given (Says the Prophet Isaiah, speaking of christ, Isaiah 9.6.) And what moved God to do this? Why, The zeal of the Lord of hosts shall perform this (so the Reason is rendered in the verse following.) Thus hath God been zealous for us, great reason then that we should be zealous for him.
What affection he hath shewn to us in doing what the Text mindeth us of, giving himself for us, and that to the Death, even that accursed death, treading the winepresse of his Fathers wrath for our sakes.
What affection he hath shown to us in doing what the Text minds us of, giving himself for us, and that to the Death, even that accursed death, treading the winepress of his Father's wrath for our sakes.
What zeal did he herein shew for us? How earnest was his desire of effecting the work of our Redemption? This is that which he telleth his Disciples, Luke 12.50. I have a Baptism to be Baptized with, (saith he) and how am I straitned till it be accomplished? A Baptism, meaning his Death and Passion, whereby he was consecrated to be the Saviour of the world.
What zeal did he herein show for us? How earnest was his desire of effecting the work of our Redemption? This is that which he Telleth his Disciples, Lycia 12.50. I have a Baptism to be Baptised with, (Says he) and how am I straitened till it be accomplished? A Baptism, meaning his Death and Passion, whereby he was consecrated to be the Saviour of the world.
And concerning this he saith, he was straitned, NONLATINALPHABET, earnestly desiring the accomplishment thereof, that so the work of mans Redemption, which he made his grand design, might be effected.
And Concerning this he Says, he was straitened,, earnestly desiring the accomplishment thereof, that so the work of men Redemption, which he made his grand Design, might be effected.
And hereupon it was that he was so far from declining of that bitter Cup (as Peter would have had him to do) that he even maketh haste (as it were) to drink it, going into the Garden, where he knew the High Priests officers would come to apprehend him,
And hereupon it was that he was so Far from declining of that bitter Cup (as Peter would have had him to do) that he even makes haste (as it were) to drink it, going into the Garden, where he knew the High Priests Officers would come to apprehend him,
and there going forth to meet them, offering himself unto them, not accepting of any attempt for his rescue (as I shewed you in opening the first Branch of the Text,
and there going forth to meet them, offering himself unto them, not accepting of any attempt for his rescue (as I showed you in opening the First Branch of the Text,
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where the Prophet describing the Majesty of God represented to him in a Vision as sitting upon his Throne, with a guard of Angels about him, he saith, About it stood the Seraphims (or rather Seraphim, as the plural termination in the Hebrew requires it should be;) Seraphim, a word coming from Saraph, which signifieth to burn, form whence they were so called,
where the Prophet describing the Majesty of God represented to him in a Vision as sitting upon his Throne, with a guard of Angels about him, he Says, About it stood the Seraphims (or rather Seraphim, as the plural termination in the Hebrew requires it should be;) Seraphim, a word coming from Saraph, which signifies to burn, from whence they were so called,
Whence it is that in the verse there following they are said to have each of them six wings, two whereof were to fly withall (as also the Cherubins in the Temple had, 1 King. 6.27.) intimating their promptness to,
Whence it is that in the verse there following they Are said to have each of them six wings, two whereof were to fly withal (as also the Cherubim in the Temple had, 1 King. 6.27.) intimating their promptness to,
and swiftness in executing the will of their God, doing whatsoever he putteth them upon, Doing his commandements, hearkning to the voice of his word (as the Psalmist describeth those heavenly Spirits) Psalm 103.20.
and swiftness in executing the will of their God, doing whatsoever he putteth them upon, Doing his Commandments, Harkening to the voice of his word (as the Psalmist Describeth those heavenly Spirits) Psalm 103.20.
And as they are zealous in doing service to their God, so to his people; Being Ministring Spirits unto them, sent forth to Minister unto them who shall be heirs of Salvation (as the Apostle sets forth their office, Heb. 1. last) how intent are they about this work? Take heed (saith our Saviour) that ye despise not one of these little ones (the meanest of Gods servants;) For I say unto you, that in Heaven their Angels do always behold the face of my Father which is in heaven, Mat. 18.10. waiting for Gods command to be imployed for the meanest of his servants.
And as they Are zealous in doing service to their God, so to his people; Being Ministering Spirits unto them, sent forth to Minister unto them who shall be Heirs of Salvation (as the Apostle sets forth their office, Hebrew 1. last) how intent Are they about this work? Take heed (Says our Saviour) that you despise not one of these little ones (the Meanest of God's Servants;) For I say unto you, that in Heaven their Angels do always behold the face of my Father which is in heaven, Mathew 18.10. waiting for God's command to be employed for the Meanest of his Servants.
And are they so zealous in his service? Why then should not they who hope to be like unto them another day (which our Saviour tells us all true believers in the Resurrection shallbe, Matth. 22.30.) strive to be herein like unto them?
And Are they so zealous in his service? Why then should not they who hope to be like unto them Another day (which our Saviour tells us all true believers in the Resurrection shall, Matthew 22.30.) strive to be herein like unto them?
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2. And as Angels, so the Saints of God upon earth, how zealous do we find many of them to have been? How zealous for their God? So was Moses, and Phineas, and Elias, and David, of whom I spake before.
2. And as Angels, so the Saints of God upon earth, how zealous do we find many of them to have been? How zealous for their God? So was Moses, and Phinehas, and Elias, and David, of whom I spoke before.
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And of the like spirit was Paul, who, when the Disciples, understanding what troubles he was like to meet with at Ierusalem, disswaded him from going up thither, tells them, I am ready not to be bound only,
And of the like Spirit was Paul, who, when the Disciples, understanding what Troubles he was like to meet with At Ierusalem, dissuaded him from going up thither, tells them, I am ready not to be bound only,
And how zealous for their Brethren? So was Moses, who rather than Israels sin should not be forgiven them, wisheth that God would blot his name out of his book of life, Exod. 32.32. In like manner St. Paul, being transported with the like affectionate zeal for his Countreymen the Iewes, I could wish (saith he) that my self were accursed from Christ for my brethrens sake, my kinsmen according to the flesh, Rom. 9.3.
And how zealous for their Brothers? So was Moses, who rather than Israel's since should not be forgiven them, wishes that God would blot his name out of his book of life, Exod 32.32. In like manner Saint Paul, being transported with the like affectionate zeal for his Countrymen the Iewes, I could wish (Says he) that my self were accursed from christ for my Brothers' sake, my kinsmen according to the Flesh, Rom. 9.3.
As in Mart. Luther, who being disswaded by his friends from adventuring his person at the Council at Wormes, took up that Heroick resolution, that though there were as many Devils there as tiles to cover the houses,
As in Mart. Luther, who being dissuaded by his Friends from adventuring his person At the Council At Worms, took up that Heroic resolution, that though there were as many Devils there as tiles to cover the houses,
And the like we read of Mr. Calvin, how that bewailing the sad differences amongst the Churches in his time, he professed, Ne decem quidem maria, that it was not the sailing over of ten Seas that would grieve him,
And the like we read of Mr. calvin, how that bewailing the sad differences among the Churches in his time, he professed, Ne Decem quidem maria, that it was not the sailing over of ten Seas that would grieve him,
Such effect had the forwardness and liberality of the Corinthians in their charitable Contributions; this their zeal provoked very many (as the Apostle tells them, 2 Cor. 9.2.
Such Effect had the forwardness and liberality of the Corinthians in their charitable Contributions; this their zeal provoked very many (as the Apostle tells them, 2 Cor. 9.2.
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3. And such use make we of that zeal which we see betwixt Men upon Civil interests. Thus when railing Shimei reviled and cursed the Lords Anointed, King David, in that base and unworthy manner that he did, Abishai hearing it, he could not endure it,
3. And such use make we of that zeal which we see betwixt Men upon Civil interests. Thus when railing Shimei reviled and cursed the lords Anointed, King David, in that base and unworthy manner that he did, Abishai hearing it, he could not endure it,
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but presently he tenders his service to his Master for the revenging of his quarrel, by taking off the head of the dead dog (as he calls him) as we have the story, 2 Sam. 16.9.
but presently he tenders his service to his Master for the revenging of his quarrel, by taking off the head of the dead dog (as he calls him) as we have the story, 2 Sam. 16.9.
as that they have not spared to expose themselves to the greatest of hazards, even to the losing of their lives in the service: (Of which kind this week last past furnisheth us with two sad examples in this Nation.) Now shall men be so zealous for men, and shall not Christians be as zealous for their God? Who,
as that they have not spared to expose themselves to the greatest of hazards, even to the losing of their lives in the service: (Of which kind this Week last passed furnisheth us with two sad Examples in this nation.) Now shall men be so zealous for men, and shall not Christians be as zealous for their God? Who,
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1. In Satan, who ceaseth not to compass the earth, as himself declares it, Iob 1.7. The Question being put to him by God, Satan, whence comest thou? he presently returns Answer (which he doth once and again, Cap. 2.2.) From compassing the earth to and fro:
1. In Satan, who ceases not to compass the earth, as himself declares it, Job 1.7. The Question being put to him by God, Satan, whence Comest thou? he presently returns Answer (which he does once and again, Cap. 2.2.) From compassing the earth to and from:
Such is his zeal to do mischief, that he is continually ranging to and fro, seeking opportunities and advantages, Like a roaring Lion walking about, seeking whom he may devour (as St. Peter expresseth it) 1 Pet. 5.8.
Such is his zeal to do mischief, that he is continually ranging to and from, seeking opportunities and advantages, Like a roaring lion walking about, seeking whom he may devour (as Saint Peter Expresses it) 1 Pet. 5.8.
And thus Saint Paul, speaking of false Teachers which opposed him and his Doctrine, he tells his Galathians, that they zealously affected them, Gal. 4.17. NONLATINALPHABET, they were very zealous in seeking to gain them, and bring them over to their way. And as Seducers, so Persecutors;
And thus Saint Paul, speaking of false Teachers which opposed him and his Doctrine, he tells his Galatians, that they zealously affected them, Gal. 4.17., they were very zealous in seeking to gain them, and bring them over to their Way. And as Seducers, so Persecutors;
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A Persecutor he then was, and that a zealous one, Breathing out threatnings and slaughters against the Disciples of the Lord (as it is said of him, Acts 9, 1.) So vehement was the heat of his inraged heart against Christ and his followers, that he discovered it both in his words, by his menacing and threatning language, and also in his actions;
A Persecutor he then was, and that a zealous one, Breathing out threatenings and slaughters against the Disciples of the Lord (as it is said of him, Acts 9, 1.) So vehement was the heat of his enraged heart against christ and his followers, that he discovered it both in his words, by his menacing and threatening language, and also in his actions;
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taking upon him the office of an Apparitor, and procuring a Commission from the High Priests, that if he found any of that way (professed Christians) whether they were Men or Women, he might bring thē bound to Ierusalem (as it there followeth in the next verse) v. 2. So zealous then was he against Christ,
taking upon him the office of an Apparitor, and procuring a Commission from the High Priests, that if he found any of that Way (professed Christians) whither they were Men or Women, he might bring them bound to Ierusalem (as it there follows in the next verse) v. 2. So zealous then was he against christ,
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some combining and banding themselves against him. So we read of those Iewes, Act. 23.12. They banded together, and bound themselves under a curse, saying, that they would neither eat nor drink till they had killed Paul. Such was their zeal against the way which he then held forth.
Some combining and banding themselves against him. So we read of those Iewes, Act. 23.12. They banded together, and bound themselves under a curse, saying, that they would neither eat nor drink till they had killed Paul. Such was their zeal against the Way which he then held forth.
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And may we not see the like among those of the Romish Religion, who spare not to prosecute whoever they are that dissent from them, with fire and faggot.
And may we not see the like among those of the Romish Religion, who spare not to prosecute whoever they Are that dissent from them, with fire and faggot.
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3. And like Zeal shall we find in his Servants, Idolaters, and false worshippers, how zealous shall we find them in their way? So were the Ephesians for their Diana, whom we may hear crying out for two houres together, Great is Diana of the Ephesians, Acts 19.34.
3. And like Zeal shall we find in his Servants, Idolaters, and false worshippers, how zealous shall we find them in their Way? So were the Ephesians for their Diana, whom we may hear crying out for two hours together, Great is Diana of the Ephesians, Acts 19.34.
And so are profane persons, who willingly make themselves slaves to their lusts, serving divers lusts and pleasures (as the Apostle hath it in the Chapter after the Text) Tit. 3.3. NONLATINALPHABET, Addicti, Mancipati; Addicted, Mancipated, inslaved to them;
And so Are profane Persons, who willingly make themselves slaves to their Lustiest, serving diverse Lustiest and pleasures (as the Apostle hath it in the Chapter After the Text) Tit. 3.3., Addicti, Mancipati; Addicted, Mancipated, enslaved to them;
Ye are of your father the Devil, and the lusts of your father ye will do (saith our Saviour to those malicious Iewes) Iohn 8.44. Being of the like temper and disposition with the Devil, and resembling him as the Child doth the Father, his lusts they would do.
You Are of your father the devil, and the Lustiest of your father you will do (Says our Saviour to those malicious Iewes) John 8.44. Being of the like temper and disposition with the devil, and resembling him as the Child does the Father, his Lustiest they would do.
What, shall the servants of Satan be more zealous in serving their Master, than we in serving ours? Let all these serve as Incentives to our zeal, to stir and blow up this heavenly fire in our souls.
What, shall the Servants of Satan be more zealous in serving their Master, than we in serving ours? Let all these serve as Incentives to our zeal, to stir and blow up this heavenly fire in our Souls.
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4. And whilest we make this use of their zeal in & for evil works, make we the like also of their zeal against good works, and against the Actors of them.
4. And whilst we make this use of their zeal in & for evil works, make we the like also of their zeal against good works, and against the Actors of them.
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such use make we of the scornes and obloquies which men of the world cast upon the zealous profession and practice of Godliness, Let this make us so much the more zealous.
such use make we of the scorns and Obloquies which men of the world cast upon the zealous profession and practice of Godliness, Let this make us so much the more zealous.
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This she maketh a jeer of, upon her next meeting with him, saluting him in that scornful manner (as we find it there, v. 20.) How glorious was the King of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants,
This she makes a jeer of, upon her next meeting with him, saluting him in that scornful manner (as we find it there, v. 20.) How glorious was the King of Israel to day, who uncovered himself to day in the eyes of the handmaids of his Servants,
This was the Charge which God committed to his Priests under the Law concerning the fire upon the Altar; That they should look to it, to keep it in by day and by night,
This was the Charge which God committed to his Priests under the Law Concerning the fire upon the Altar; That they should look to it, to keep it in by day and by night,
so as it should never go out, but be continually burning (as we have the Law for it, Lev. 6.12, 13. And such care let all the Lords people have of this heavenly fire, this holy zeal for their God.
so as it should never go out, but be continually burning (as we have the Law for it, Lev. 6.12, 13. And such care let all the lords people have of this heavenly fire, this holy zeal for their God.
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Upon this account was that fire upon the Altar to be looked to in that manner, in regard of the dayly use which they had of it in offering of Sacrifices.
Upon this account was that fire upon the Altar to be looked to in that manner, in regard of the daily use which they had of it in offering of Sacrifices.
And upon the like account let all the Lords people have a care to keep in this sacred fire in their hearts, in as much as they shall have a daily use of it:
And upon the like account let all the lords people have a care to keep in this sacred fire in their hearts, in as much as they shall have a daily use of it:
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So was it with languishing Ephesus, against whom the Son of Man, the Lord Jesus bringeth that Action, Rev. 2.4. Neverthelesse I have somewhat against thee, because thou hast left thy first love.
So was it with languishing Ephesus, against whom the Son of Man, the Lord jesus brings that Actium, Rev. 2.4. Nevertheless I have somewhat against thee, Because thou hast left thy First love.
especially having so many Quench-coals as it meeteth with in and from the world, which should make Christians (looking upon this as heavenly fire (as that upon the Altar was, fire which came down from Heaven) to be the more carefull of it.
especially having so many Quench-coals as it meeteth with in and from the world, which should make Christians (looking upon this as heavenly fire (as that upon the Altar was, fire which Come down from Heaven) to be the more careful of it.
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Quest. What then shall we do for the keeping of it in? A needful Question in these declining Apostatizing times, wherein how many may we see every where sick of Ephesus 's disease, having lost their first love? Times too like those which our Saviour foretold of, Mat. 24.12. Because iniquitie shall abound (saith he) the love of many shall wax cold.
Quest. What then shall we do for the keeping of it in? A needful Question in these declining Apostatizing times, wherein how many may we see every where sick of Ephesus is disease, having lost their First love? Times too like those which our Saviour foretold of, Mathew 24.12. Because iniquity shall abound (Says he) the love of many shall wax cold.
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which, as I have shewn you, is taken from fire. Now for the keeping in of fire, there are three things principally useful and needful, viz. the Stirring of it, Blowing of it, Feeding of it.
which, as I have shown you, is taken from fire. Now for the keeping in of fire, there Are three things principally useful and needful, viz. the Stirring of it, Blowing of it, Feeding of it.
That is the advice which Paul giveth to Timothy concerning his Ministerial gift, 2 Tim. 1.6. I put thee in remembrance that thou stir up the gift of God which is in thee.
That is the Advice which Paul gives to Timothy Concerning his Ministerial gift, 2 Tim. 1.6. I put thee in remembrance that thou stir up the gift of God which is in thee.
Which do we, as by other means, so specially by working those aforesaid considerations upon our hearts, touching the love of God and Iesus Christ to us, manifested in giving himself for us;
Which do we, as by other means, so specially by working those aforesaid considerations upon our hearts, touching the love of God and Iesus christ to us, manifested in giving himself for us;
Which was Love in the height of it, Zeal, love beyond all our Comprehensions. So God loved the world, that he gave his only begotten Son, John 3.16. NONLATINALPHABET, So, so as cannot be parallell'd, nor yet expressed.
Which was Love in the height of it, Zeal, love beyond all our Comprehensions. So God loved the world, that he gave his only begotten Son, John 3.16., So, so as cannot be paralleled, nor yet expressed.
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They called on the name of Baal from morning to evening, saying, O Baal hear us, 1 King. 18.26. What they did in an impious way to their deaf and dumb Idol, do we the like in a Religious way to the true and living God, as Elias there did, v. 37, 38. Being every day to offer up the sacrifice of some good works or other unto him;
They called on the name of Baal from morning to evening, saying, Oh Baal hear us, 1 King. 18.26. What they did in an impious Way to their deaf and dumb Idol, do we the like in a Religious Way to the true and living God, as Elias there did, v. 37, 38. Being every day to offer up the sacrifice of Some good works or other unto him;
3. And then (in the third place) Feed this fire. This course took the Priests for the keeping in of the fire upon the Altar, they fed it with wood every morning, as we find them ordered to do, Lev. 6.12.
3. And then (in the third place) Feed this fire. This course took the Priests for the keeping in of the fire upon the Altar, they fed it with wood every morning, as we find them ordered to do, Lev. 6.12.
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Even the work of the Great God. Such are all good works. NONLATINALPHABET, The works of God, Joh. 6.28. His works, because commanded by him, and done for him.
Even the work of the Great God. Such Are all good works., The works of God, John 6.28. His works, Because commanded by him, and done for him.
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Which being duely considered, it cannot but quicken the soul up to this service, wherein we serve so great, so good a Master. This we do in whatever the work be,
Which being duly considered, it cannot but quicken the soul up to this service, wherein we serve so great, so good a Master. This we do in whatever the work be,
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In as much as ye have done it unto one of the least of these my brethren, ye have done it unto me, Math. 25.40. 2. And being thus his work, consider how acceptable it is to him.
In as much as you have done it unto one of the least of these my brothers, you have done it unto me, Math. 25.40. 2. And being thus his work, Consider how acceptable it is to him.
So Paul tells his Philippians concerning their charitable contribution, which he had received from them, Phil. 4.18. where he calleth it an odour of a sweet smell, a sacrifice acceptable and well-pleasing to God.
So Paul tells his Philippians Concerning their charitable contribution, which he had received from them, Philip 4.18. where he calls it an odour of a sweet smell, a sacrifice acceptable and Well-pleasing to God.
And so is it with all other good works; being good, they are acceptable. Thence is it that the Apostle puts these two together, 1 Tim. 2.3. This is good, and acceptable in the sight of God our Saviour (speaking of praying for Governors.) Now this is a thing which Christians in their whole course should still have an eye at, Proving what is acceptable to the Lord, Eph. 5.10.
And so is it with all other good works; being good, they Are acceptable. Thence is it that the Apostle puts these two together, 1 Tim. 2.3. This is good, and acceptable in the sighed of God our Saviour (speaking of praying for Governors.) Now this is a thing which Christians in their Whole course should still have an eye At, Proving what is acceptable to the Lord, Ephesians 5.10.
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3. And being so acceptable to him, he will not forget it. God is not unrighteous to forget your work and labour of love, which ye have shewed unto his Name, in what ye have ministred to the Saints,
3. And being so acceptable to him, he will not forget it. God is not unrighteous to forget your work and labour of love, which you have showed unto his Name, in what you have ministered to the Saints,
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But not so as to God; who hath promised, that if it be but a cup of cold water, yet being given in his name, it shall not lose its reward, Mat. 10. last.
But not so as to God; who hath promised, that if it be but a cup of cold water, yet being given in his name, it shall not loose its reward, Mathew 10. last.
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A consideration which cannot but be of special force to make men zealous of good works. This is that which men generally have in their eye in going about any work:
A consideration which cannot but be of special force to make men zealous of good works. This is that which men generally have in their eye in going about any work:
Now of all things there is nothing so profitable as Godlinesse. Of which the Apostle tells us it is NONLATINALPHABET, profitable for all things, 1 Tim. 4.8.
Now of all things there is nothing so profitable as Godliness. Of which the Apostle tells us it is, profitable for all things, 1 Tim. 4.8.
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Ye have said it is vain to serve God, and what profit is it that we have kept his Ordinance? What profit in this service? Nay, what profit is there in all other things besides it? As for the service which men do unto this world,
You have said it is vain to serve God, and what profit is it that we have kept his Ordinance? What profit in this service? Nay, what profit is there in all other things beside it? As for the service which men do unto this world,
how unprofitable? What profit hath a man of all his labour which he taketh under the Sun? (saith the Preacher ) Eccl. 1.3. & 3.9. Whatever he thereby gets, at the grave it leaveth him.
how unprofitable? What profit hath a man of all his labour which he Takes under the Sun? (Says the Preacher) Ecclesiastes 1.3. & 3.9. Whatever he thereby gets, At the grave it Leaveth him.
so as they may lay hold on eternal life (as the Apostle hath it) 1 Tim. 6.19. Not that Christians may so build upon their good works as Papists do, expecting to receive eternal life by way of merit for them, this is a rotten foundation;
so as they may lay hold on Eternal life (as the Apostle hath it) 1 Tim. 6.19. Not that Christians may so built upon their good works as Papists do, expecting to receive Eternal life by Way of merit for them, this is a rotten Foundation;
but yet they may make these a ground or argument of their hope which they have of eternal life, in regard of the gracious promise which God hath made to those that practice them;
but yet they may make these a ground or argument of their hope which they have of Eternal life, in regard of the gracious promise which God hath made to those that practice them;
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who thus sowing to the Spirit, shall of the Spirit reap life everlasting (as the Apostle hath it) Gal. 6.8. This is their NONLATINALPHABET, their Recompence of reward, which they may assuredly expect after they have done their work.
who thus sowing to the Spirit, shall of the Spirit reap life everlasting (as the Apostle hath it) Gal. 6.8. This is their, their Recompense of reward, which they may assuredly expect After they have done their work.
Which being thus kept in, now (in the next place) as occasion is, let us make use of it. So did the Priests of their holy fire, which when ever they were to sacrifice,
Which being thus kept in, now (in the next place) as occasion is, let us make use of it. So did the Priests of their holy fire, which when ever they were to sacrifice,
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or offer Incense, they took from the Altar. The like do we in all the services which we do to or for God, in every good work that we do, make use of this fire, make use of our zeal. Cold services yield but cold comfort,
or offer Incense, they took from the Altar. The like do we in all the services which we do to or for God, in every good work that we do, make use of this fire, make use of our zeal. Cold services yield but cold Comfort,
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Qui frigidè rogat — And cold Charity must expect but a cold reward. And therefore whatever service we do, do it in a zealous way, with inward fervour of soul.
Qui frigidè Rogat — And cold Charity must expect but a cold reward. And Therefore whatever service we do, do it in a zealous Way, with inward fervour of soul.
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Being fervent in Spirit, serving the Lord (as the Apostle puts them together) Rom. 12.11. Thus perform we duties of Piety. Thus Pray, bringing fire in our Censers, without which the smoke of our Incense will never ascend up to Heaven.
Being fervent in Spirit, serving the Lord (as the Apostle puts them together) Rom. 12.11. Thus perform we duties of Piety. Thus Pray, bringing fire in our Censers, without which the smoke of our Incense will never ascend up to Heaven.
And so in our hearing, and receiving of the Sacrament, see that we perform not these duties in a formal and perfunctory manner, contenting our selves with the bare Opus operatum, the doing of the work;
And so in our hearing, and receiving of the Sacrament, see that we perform not these duties in a formal and perfunctory manner, contenting our selves with the bore Opus operatum, the doing of the work;
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Having a zeal for our brethren (as St. Paul saith his Corinthians had for him, 2 Cor. 7.7. They had a fervent mind, NONLATINALPHABET, a zeal, towards him, earnestly wishing his welfare.
Having a zeal for our brothers (as Saint Paul Says his Corinthians had for him, 2 Cor. 7.7. They had a fervent mind,, a zeal, towards him, earnestly wishing his welfare.
And again, Cap. 4. v. 8. Above all things have fervent Charitie among your selves; NONLATINALPHABET; Intense Charity, so as earnestly to desire the good each of other:
And again, Cap. 4. v. 8. Above all things have fervent Charity among your selves;; Intense Charity, so as earnestly to desire the good each of other:
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And out of that affection taking all opportunities for the doing of good unto them: Shewing mercy with cheerfulnesse (as the Apostle requires it) Rom. 12.8.
And out of that affection taking all opportunities for the doing of good unto them: Showing mercy with cheerfulness (as the Apostle requires it) Rom. 12.8.
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1. See that this fire be not strange fire. Such is that fire said to be wherewith the sons of Aaron, Nadab & Abihu sacrificed, Lev. 10.1. They offered strange fire before the Lord, which he commanded them not.
1. See that this fire be not strange fire. Such is that fire said to be wherewith the Sons of Aaron, Nadab & Abihu sacrificed, Lev. 10.1. They offered strange fire before the Lord, which he commanded them not.
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Take we heed that our fire, our zeal be not such, common fire, a carnal zeal, such as is to be found among too many, who would (it may be) seem to be zealous.
Take we heed that our fire, our zeal be not such, Common fire, a carnal zeal, such as is to be found among too many, who would (it may be) seem to be zealous.
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But whence is it? Out of some by and sinister, some carnal respects, as of Credit or Profit, &c, But see that it be heavenly fire; zeal from God, and zeal for God; wrought by his Spirit, and seeking his Glory. Thus see we that it be right zeal, sincere, not Hypocritical. A great deal of such zeal there is to be found in the world.
But whence is it? Out of Some by and sinister, Some carnal respects, as of Credit or Profit, etc., But see that it be heavenly fire; zeal from God, and zeal for God; wrought by his Spirit, and seeking his Glory. Thus see we that it be right zeal, sincere, not Hypocritical. A great deal of such zeal there is to be found in the world.
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Such was Jehu's zeal, who meeting with Jehonadab, Come (saith he) and see my zeal for the Lord, 2 King. 10.16. when as in truth it was rather for himself, than for the Lord;
Such was Jehu's zeal, who meeting with Jehonadab, Come (Says he) and see my zeal for the Lord, 2 King. 10.16. when as in truth it was rather for himself, than for the Lord;
which if it had been, he would not (having destroyed Baal ) have suffered the Calves at Dan and Bethel to stand still (which the 29th v. there informs us that he did:) And such was the zeal of the Scribes and Pharisees (as I have shewn you.) Take we heed that our zeal be not such;
which if it had been, he would not (having destroyed Baal) have suffered the Calves At Dan and Bethel to stand still (which the 29th v. there informs us that he did:) And such was the zeal of the Scribes and Pharisees (as I have shown you.) Take we heed that our zeal be not such;
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Is it good that he should search you out (saith Job to his friends) or as some man mocketh another, do ye so mock God? Job 13.9. This God will do sooner or later, he will search men out, discover them to be such as they are.
Is it good that he should search you out (Says Job to his Friends) or as Some man mocks Another, do you so mock God? Job 13.9. This God will do sooner or later, he will search men out, discover them to be such as they Are.
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And therefore take heed of mocking him, who will not, cannot be mocked. Be not deceived, God is not mocked (saith the Apostle) Gal. 6.7. NONLATINALPHABET. However men may think to mock him, yet he is not, cannot be mocked, deluded, deceived.
And Therefore take heed of mocking him, who will not, cannot be mocked. Be not deceived, God is not mocked (Says the Apostle) Gal. 6.7.. However men may think to mock him, yet he is not, cannot be mocked, deluded, deceived.
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Much less Diabolical. Such is that zeal which St. James speakes of, Jam. 3.14. calling it a Bitter Zeal (so the Original hath it, NONLATINALPHABET) Bitter envying. Of this kind of zeal I fear there is yet too much to be found in this Nation.
Much less Diabolical. Such is that zeal which Saint James speaks of, Jam. 3.14. calling it a Bitter Zeal (so the Original hath it,) Bitter envying. Of this kind of zeal I Fear there is yet too much to be found in this nation.
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Among those who seem to be zealous for God, there is too much bitter zeal, which sheweth it self in bitter invectives against those who are not every wayes of their mind and judgment, whom they are ready with all eagerness to pursue as enemies.
Among those who seem to be zealous for God, there is too much bitter zeal, which shows it self in bitter invectives against those who Are not every ways of their mind and judgement, whom they Are ready with all eagerness to pursue as enemies.
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And elsewhere we are warned to beware, lest any root of bitterness spring up amongst us, Heb. 12.15. Among which, this Bitter zeal may well be reckoned as one.
And elsewhere we Are warned to beware, lest any root of bitterness spring up among us, Hebrew 12.15. Among which, this Bitter zeal may well be reckoned as one.
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But whilest we are zealous for God, be we meek and gentle towards our Brethren. Such is that NONLATINALPHABET, the wisdome from above, heavenly wisdome (as St. James tells us) it is first pure, then peaceable, gentle, &c. Jam. 3.17.
But whilst we Are zealous for God, be we meek and gentle towards our Brothers. Such is that, the Wisdom from above, heavenly Wisdom (as Saint James tells us) it is First pure, then peaceable, gentle, etc. Jam. 3.17.
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and blasphemed, He shook his raiment (saith the Text) and said unto them, Your blood be upon your own heads, I am clean, from henceforth I will go to the Gentiles, so turning his back upon them, Acts 18.6.
and blasphemed, He shook his raiment (Says the Text) and said unto them, Your blood be upon your own Heads, I am clean, from henceforth I will go to the Gentiles, so turning his back upon them, Acts 18.6.
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And before, having to deal with Elimas the Sorcerer, who withstood him in the course of his Ministery, seeking to seduce the Deputie, whom he had converted to the faith, Paul being filled with the holy Ghost (saith the Text) set his eyes upon him,
And before, having to deal with Elymas the Sorcerer, who withstood him in the course of his Ministry, seeking to seduce the Deputy, whom he had converted to the faith, Paul being filled with the holy Ghost (Says the Text) Set his eyes upon him,
and said, O full of all subtilty and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Acts 13.9, 10. Thus,
and said, Oh full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Acts 13.9, 10. Thus,
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though we are not to comply with them, by giving allowance to ought that is evil in them, Paul giveth not place, no not for an hour, to those that brought false doctrines into the Churches (as he tells his Galathians ) Gal. 2.5.
though we Are not to comply with them, by giving allowance to ought that is evil in them, Paul gives not place, no not for an hour, to those that brought false doctrines into the Churches (as he tells his Galatians) Gal. 2.5.
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And finding Peter complying too much with the Jewes in the observation of their then antiquated Ceremonies, he there saith, he withstood him to the face, v. 11. which he did, not only seemingly, in outward shew and appearance (as Jerom and some of the Greek Fathers there look upon it,
And finding Peter complying too much with the Jews in the observation of their then antiquated Ceremonies, he there Says, he withstood him to the face, v. 11. which he did, not only seemingly, in outward show and appearance (as Jerome and Some of the Greek Father's there look upon it,
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so construing the Greek, NONLATINALPHABET) but (as Augustine determines it against Jerom, betwixt whom there was a hot contest about it) he did it in earnest, for which the Text also is exprest, noting, that Peter was to be blamed.
so construing the Greek,) but (as Augustine determines it against Jerome, betwixt whom there was a hight contest about it) he did it in earnest, for which the Text also is expressed, noting, that Peter was to be blamed.
I, but this their zeal it was NONLATINALPHABET, not according to knowledge, they were not acquainted with the mind and will of God, what he would have them to do.
I, but this their zeal it was, not according to knowledge, they were not acquainted with the mind and will of God, what he would have them to do.
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They were ignorant of his righteousnesse (as the next verse hath it) of his way for the justifying of sinners, viz. by faith in Christ, through the imputation of his Righteousness, his Active and Passive obedience unto them.
They were ignorant of his righteousness (as the next verse hath it) of his Way for the justifying of Sinners, viz. by faith in christ, through the imputation of his Righteousness, his Active and Passive Obedience unto them.
And hereupon it was that they went about (as it there followeth) to establish their own righteousness, they were zealous about their Legal observances,
And hereupon it was that they went about (as it there follows) to establish their own righteousness, they were zealous about their Legal observances,
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as hoping thereby to be justified before God. And so (as he goeth on) submitted not themselves to the righteousnesse of God, not putting themselves upon that way which God had laid out for the justifying of sinners, which is by and through faith in Christ.
as hoping thereby to be justified before God. And so (as he Goes on) submitted not themselves to the righteousness of God, not putting themselves upon that Way which God had laid out for the justifying of Sinners, which is by and through faith in christ.
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no other but a Blind zeal. Such was the zeal of the Pharisees, of whom our Saviour giveth that character to his Disciples, Mat. 15.14. They be blind leaders of the blind.
no other but a Blind zeal. Such was the zeal of the Pharisees, of whom our Saviour gives that character to his Disciples, Mathew 15.14. They be blind leaders of the blind.
Only yielding up themselves to their Blinde guides, their Priests (as the Jewes did to the Pharisees ) to be led by them, doing what they will have them to do.
Only yielding up themselves to their Blind guides, their Priests (as the Jews did to the Pharisees) to be led by them, doing what they will have them to do.
and from the word? Surely the best construction that can be made of it, is that which the Apostle made of the like in the Jewes; They have a zeal of God, but not according to knowledge.
and from the word? Surely the best construction that can be made of it, is that which the Apostle made of the like in the Jews; They have a zeal of God, but not according to knowledge.
A zeal they have, but it is but blind zeal. Such zeal be we aware of Before we be zealous about any matter, be we sure that it is a good matter, that it is according to the mind and will of God, that so we may do what we do out of faith (as I have before pressed it.)
A zeal they have, but it is but blind zeal. Such zeal be we aware of Before we be zealous about any matter, be we sure that it is a good matter, that it is according to the mind and will of God, that so we may do what we do out of faith (as I have before pressed it.)
Two things there were required in every Sacrifice under the Law, Fire and Salt. So much we may take notice of from that forecited Text, Mark 9.49. Every one shall be salted with fire, and every Sacrifice shall be salted with salt.
Two things there were required in every Sacrifice under the Law, Fire and Salt. So much we may take notice of from that forecited Text, Mark 9.49. Every one shall be salted with fire, and every Sacrifice shall be salted with salt.
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Fire and Salt were of common use in all their Sacrifices. Two fitting Emblemes, the one of Zeal, the other of Discretion (as they are not amiss by some looked upon;) Both which must concur in those spiritual sacrifices which Christians offer to their God.
Fire and Salt were of Common use in all their Sacrifices. Two fitting Emblems, the one of Zeal, the other of Discretion (as they Are not amiss by Some looked upon;) Both which must concur in those spiritual Sacrifices which Christians offer to their God.
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Not Discretion without Zeal, which the worlds Politicians are commonly guilty of, who in the service of God affect Discretion, but care not for Zeal: Nay they look upon these two as inconsistent things which cannot stand together.
Not Discretion without Zeal, which the world's Politicians Are commonly guilty of, who in the service of God affect Discretion, but care not for Zeal: Nay they look upon these two as inconsistent things which cannot stand together.
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Where Men become zealous, now they think they pass the bounds of Discretion. Nor yet Zeal, without Discretion, which serveth as a Bridle to a fiery metalled Horse,
Where Men become zealous, now they think they pass the bounds of Discretion. Nor yet Zeal, without Discretion, which serves as a Bridle to a fiery metalled Horse,
Even so are Christians to deal with their Zeal. Being truly zealous for God, carrying this fire in their hearts, they are to proportion it to the uses they have of it.
Even so Are Christians to deal with their Zeal. Being truly zealous for God, carrying this fire in their hearts, they Are to proportion it to the uses they have of it.
Herein imitating Elias, who when he saw what horrid profanations there were among the people, in forsaking the Covenant of their God, throwing down his Altars, and slaying his Prophets, Now (as himself declares it) he was very Jealous, (or Zealous,) for the Lord his God, 1 Kings 19.10.14.
Herein imitating Elias, who when he saw what horrid profanations there were among the people, in forsaking the Covenant of their God, throwing down his Altars, and slaying his prophets, Now (as himself declares it) he was very Jealous, (or Zealous,) for the Lord his God, 1 Kings 19.10.14.
As also our blessed Saviour, who when he saw his Fathers house made a den of Thieves, the Temple so profaned as it was, turned to an Exchange; Now the Lamb turneth Lyon, he taketh up the Whip in his hand, driveth the Chapmen all out before him, John 2.17.
As also our blessed Saviour, who when he saw his Father's house made a den of Thieves, the Temple so profaned as it was, turned to an Exchange; Now the Lamb turns lion, he Takes up the Whip in his hand, drives the Chapmen all out before him, John 2.17.
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And so let Christians order their spiritual affairs, proportioning their Zeal, as Men do their fire, not putting so much under a Pipkin as under a Caldron.
And so let Christians order their spiritual affairs, proportioning their Zeal, as Men do their fire, not putting so much under a Pipkin as under a Caldron.
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This indeed he did out of a zealous affection to his Master, but yet this his Zeal being inordinate, his Master instead of approving and commending of what he had done, giveth him a check for it (as we have the story) Matthew 26.52.
This indeed he did out of a zealous affection to his Master, but yet this his Zeal being inordinate, his Master instead of approving and commending of what he had done, gives him a check for it (as we have the story) Matthew 26.52.
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Such had Phineas 's Zeal, for which we find him so highly commended, Numbers 25.11, 13. been, had not he a Warrant from God, (which questionlesse he had) for what he did.
Such had Phinehas is Zeal, for which we find him so highly commended, Numbers 25.11, 13. been, had not he a Warrant from God, (which questionless he had) for what he did.
His doing execution in that manner upon those Offenders, slaying them NONLATINALPHABET, in the very act of their wickednesse, which he had no authority to do;
His doing execution in that manner upon those Offenders, slaying them, in the very act of their wickedness, which he had no Authority to do;
being a Priest, and not a Civil Magistrate, had not he had an extraordinary call here into, it had been no better than Murder. And therefore let not this,
being a Priest, and not a Civil Magistrate, had not he had an extraordinary call Here into, it had been no better than Murder. And Therefore let not this,
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See we that our fire be kept within our Chimny, that our Zeal be bounded within the verge and compasse of our calling. Thus see that this fire be neither strange fire, nor wild-fire; that our Zeal be right for the kinde of it, A Zeal of God; and then rightly guided and ordered in the exercise of it,
See we that our fire be kept within our Chimney, that our Zeal be bounded within the verge and compass of our calling. Thus see that this fire be neither strange fire, nor wildfire; that our Zeal be right for the kind of it, A Zeal of God; and then rightly guided and ordered in the exercise of it,
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as by Knowledge, so by Discretion: Which being, now know we (what was before said) that there is nothing more acceptable to God, or profitable to our selves.
as by Knowledge, so by Discretion: Which being, now know we (what was before said) that there is nothing more acceptable to God, or profitable to our selves.
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And thus have I now at length (through a gracious conduct) passed through this portion of Scripture (wherein (I confess) my self and you have been detained longer than I made account of when I first entered upon it.
And thus have I now At length (through a gracious conduct) passed through this portion of Scripture (wherein (I confess) my self and you have been detained longer than I made account of when I First entered upon it.
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there being so many precious and important truths here held forth unto us, as I do not well know where in one verse throughout the Scriptures to meet with more.
there being so many precious and important truths Here held forth unto us, as I do not well know where in one verse throughout the Scriptures to meet with more.
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Now that God, who hath given this seed to the Sower, vouchsafe to water it in the furrows of your hearts with the dew of heaven, the efficacious influence of his Grace and Spirit, that so what hath been sowen in weaknesse, may rise in power, bringing forth in every of you those blessed fruits, the fruits of Holinesse and Righteousness, which may be by Iesus Christ to the praise and glory of God.
Now that God, who hath given this seed to the Sour, vouchsafe to water it in the furrows of your hearts with the due of heaven, the efficacious influence of his Grace and Spirit, that so what hath been sown in weakness, may rise in power, bringing forth in every of you those blessed fruits, the fruits of Holiness and Righteousness, which may be by Iesus christ to the praise and glory of God.
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THE words are part of a Sermon Preached by our blessed Saviour to some of the Iewes in the Synagogue, the publick meeting-place for religious worship in Capernaum. So much we may learn from the 59th verse of the Chapter, [ These things said he in the Synagogue, as he taught in Capernaum.
THE words Are part of a Sermon Preached by our blessed Saviour to Some of the Iewes in the Synagogue, the public meetingplace for religious worship in Capernaum. So much we may Learn from the 59th verse of the Chapter, [ These things said he in the Synagogue, as he taught in Capernaum.
and what himself was, and what their duty was in reference to him, viz. to believe on him, so also by way of Objurgation and Reprehension, taxing and reproving them (many of them) for not doing what was their duty, not believing, not acknowledging him to be what he was, notwithstanding that they had seen him and his works, been eye-witnesses of the admirable effects of his divine power,
and what himself was, and what their duty was in Referente to him, viz. to believe on him, so also by Way of Objurgation and Reprehension, taxing and reproving them (many of them) for not doing what was their duty, not believing, not acknowledging him to be what he was, notwithstanding that they had seen him and his works, been Eyewitnesses of the admirable effects of his divine power,
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as seeing what they did, yet not to acknowledge him to be what he was, not to believe on him? For this we have a Reason subjoyned in the words which I have now pitched upon.
as seeing what they did, yet not to acknowledge him to be what he was, not to believe on him? For this we have a Reason subjoined in the words which I have now pitched upon.
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Thus it was with them, in as much as they were not in the number of those that were given to him by his Father. Which if they had been, there would have been other terms betwixt him and them than then there were:
Thus it was with them, in as much as they were not in the number of those that were given to him by his Father. Which if they had been, there would have been other terms betwixt him and them than then there were:
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So Expositors generally, almost universally (as the Jesuite Maldonate, though against his will, taketh notice of it) conceive of the coherence and dependance of these words with and upon the former.
So Expositors generally, almost universally (as the Jesuit Maldonate, though against his will, Takes notice of it) conceive of the coherence and dependence of these words with and upon the former.
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Going along with them, take we notice in them of three particulars, three things worthy the taking notice of, being (as it were) three of the principal hinges upon which our Eternal happiness depends and hangs, three Links of that Golden Chain (as our Mr. Perinks calls the Order of the causes of mans Salvation.
Going along with them, take we notice in them of three particulars, three things worthy the taking notice of, being (as it were) three of the principal hinges upon which our Eternal happiness depends and hangs, three Links of that Golden Chain (as our Mr. Perkins calls the Order of the Causes of men Salvation.
] Answerably to which Particulars we may draw forth the Text into three Doctrinal Propositions or Conclusions. 1. There are some among the sons of men given by God the Father unto his Son Christ.
] Answerably to which Particulars we may draw forth the Text into three Doctrinal Propositions or Conclusions. 1. There Are Some among the Sons of men given by God the Father unto his Son christ.
Ob. Some (you may say) given to him by his father? what, were not all things his before? Christ being the Son, had not he an equal interest in all things with his Father?
Ob. some (you may say) given to him by his father? what, were not all things his before? christ being the Son, had not he an equal Interest in all things with his Father?
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Ans. Yes, he had so, as God. Upon this account we find them making claim to an universal interest in whatever his Father had, John 16.15. All things that the Father hath are mine.
Ans. Yes, he had so, as God. Upon this account we find them making claim to an universal Interest in whatever his Father had, John 16.15. All things that the Father hath Are mine.
Christ being the Eternal Son of God by generation, he communicateth with him, as in his Essence, so in all his Properties, and Interests. All thine are mine,
christ being the Eternal Son of God by generation, he Communicateth with him, as in his Essence, so in all his Properties, and Interests. All thine Are mine,
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But here in the Text we are to look upon him as Mediator, as God-Man. And so we shall find him in the capacity of a Receiver; receiving whatever he hath from his Father.
But Here in the Text we Are to look upon him as Mediator, as God-Man. And so we shall find him in the capacity of a Receiver; receiving whatever he hath from his Father.
And our Saviour himself taketh notice of the same; Iesus knowing that the Father had given all things into his hand, John 13.3. All things are delivered me of my Father, Mat. 11.27.
And our Saviour himself Takes notice of the same; Iesus knowing that the Father had given all things into his hand, John 13.3. All things Are Delivered me of my Father, Mathew 11.27.
But there are some among them who are give to him in a more peculiar way, to special ends and purposes, that they may be to him NONLATINALPHABET, a peculiar people (as they are called, Tit. 2.14.) given to him not only as a Soveraign, but a Saviour, not only to be governed, but saved by him.
But there Are Some among them who Are give to him in a more peculiar Way, to special ends and Purposes, that they may be to him, a peculiar people (as they Are called, Tit. 2.14.) given to him not only as a Sovereign, but a Saviour, not only to be governed, but saved by him.
Thus are all, and only Gods Elect given unto Christ by his Father. They being first the fathers, he then giveth them to his son Christ. Mark it; Two particulars.
Thus Are all, and only God's Elect given unto christ by his Father. They being First the Father's, he then gives them to his son christ. Mark it; Two particulars.
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That is the similitude made use of by the Prophet Ieremie to set forth the absoluteness of Gods power in disposing of Nations, Jer. 18.6. Behold, as the Clay in the Potters hand, so are ye in my hand,, O house of Israel.
That is the similitude made use of by the Prophet Ieremie to Set forth the absoluteness of God's power in disposing of nations, Jer. 18.6. Behold, as the Clay in the Potters hand, so Are you in my hand,, Oh house of Israel.
They being all one lump, all alike corrupted in Adam, equal sharers in his Transgression, and alike heires of his Corruption, God looking upon them in that estate, it was now in his power,
They being all one lump, all alike corrupted in Adam, equal sharers in his Transgression, and alike Heirs of his Corruption, God looking upon them in that estate, it was now in his power,
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Even as a Prince (it is Musculus 's comparison, writing upon the Text) having a company of Rebels & Traitors in custody, all alike guilty of death, he pardoneth some of them, receiving them (it may be) into grace and favour,
Even as a Prince (it is Musculus is comparison, writing upon the Text) having a company of Rebels & Traitors in custody, all alike guilty of death, he Pardoneth Some of them, receiving them (it may be) into grace and favour,
They being all involved in the transgression of their first Parent, sinning in him, and so alike guilty of death, he leaveth some to receive their just demerits,
They being all involved in the Transgression of their First Parent, sinning in him, and so alike guilty of death, he Leaveth Some to receive their just demerits,
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Yea, shall we rise higher, and with the Supralapsarians (as some at this day, from their difference in judgment from others about this point, are called) and look upon man in his pure naturals, as not yet fallen, meerly as Gods creature, simply and absolutely considered;
Yea, shall we rise higher, and with the Supralapsarians (as Some At this day, from their difference in judgement from Others about this point, Are called) and look upon man in his pure naturals, as not yet fallen, merely as God's creature, simply and absolutely considered;
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It was the plea of that Housholder in the Gospel, when some of his labourers whom he had hired into his Vineyard, quarrelled with him about the unequal distribution of their wages, What (saith he) is it not lawful for me to do what I will with mine own? Mat. 20.15.
It was the plea of that Householder in the Gospel, when Some of his labourers whom he had hired into his Vineyard, quarreled with him about the unequal distribution of their wages, What (Says he) is it not lawful for me to do what I will with mine own? Mathew 20.15.
And so indeed they justly might, were that property absolute (which none of the sons of men have in whatever they enjoy.) Now such is the Interest which God hath with all the sons of men, who being his Creatures, live and move,
And so indeed they justly might, were that property absolute (which none of the Sons of men have in whatever they enjoy.) Now such is the Interest which God hath with all the Sons of men, who being his Creatures, live and move,
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and consequently an absolute power over them, so as he may dispose of them, not only in regard of their temporal, but eternal estates, as it pleaseth him.
and consequently an absolute power over them, so as he may dispose of them, not only in regard of their temporal, but Eternal estates, as it Pleases him.
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chooseth some to be vessels of mercy, predestinating them to obtain salvation, whilest he passeth by others by a Negative Reprobation, or Praeterition, leaving them to themselves,
chooses Some to be vessels of mercy, predestinating them to obtain salvation, whilst he passes by Others by a Negative Reprobation, or Preterition, leaving them to themselves,
Thine, not by a pious kind of disposition (as Grotius fouly corrupteth that Text) but by a gracious pre-election. And such are all those who are given to Christ to believe on him,
Thine, not by a pious kind of disposition (as Grotius foully corrupteth that Text) but by a gracious pre-election. And such Are all those who Are given to christ to believe on him,
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And thus are they his people. Even as the people of Israel were in an outward and visible way, whom Moses tells, Deut. 7.6. Thou art an holy people unto the Lord thy God;
And thus Are they his people. Even as the people of Israel were in an outward and visible Way, whom Moses tells, Deuteronomy 7.6. Thou art an holy people unto the Lord thy God;
And being thus his by Election, now (in the third place) in order to the executing and bringing to pass his gracious purpose towards them, he giveth them to his Sonne Christ.
And being thus his by Election, now (in the third place) in order to the executing and bringing to pass his gracious purpose towards them, he gives them to his Son christ.
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as in the verse next but one after the Text, v. 39. This is the Fathers will which hath sent me, that of all that he hath given me I should lose nothing.
as in the verse next but one After the Text, v. 39. This is the Father's will which hath sent me, that of all that he hath given me I should loose nothing.
And so in that 17. of Iohn, the Disciples are divers times set forth under that Periphrasis [ Those whom thou hast given me ] v. 9, 11, 12. And so all other believers, all that then did,
And so in that 17. of John, the Disciples Are diverse times Set forth under that Periphrasis [ Those whom thou hast given me ] v. 9, 11, 12. And so all other believers, all that then did,
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In his Decree of Election. God ordaining them to the end, to obtain salvation, ordaineth them also to the meanes, giving them unto his Son Christ, choosing them in him. So saith the Apostle in that Text forecited, Eph. 1.4. As he hath chosen us in him.
In his decree of Election. God ordaining them to the end, to obtain salvation, ordaineth them also to the means, giving them unto his Son christ, choosing them in him. So Says the Apostle in that Text forecited, Ephesians 1.4. As he hath chosen us in him.
NONLATINALPHABET. In Christ, whom God his Father constituted and appointed to be (as it were) the Head and Root of the Election, into whom his elect people were by his decree (as it were) ingrafted (as all mankind by nature was into the first Adam ) that so they might be made partakers of those saving benefits by and through him, of Grace here,
. In christ, whom God his Father constituted and appointed to be (as it were) the Head and Root of the Election, into whom his elect people were by his Decree (as it were) ingrafted (as all mankind by nature was into the First Adam) that so they might be made partakers of those Saving benefits by and through him, of Grace Here,
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And upon this account our Saviour saith of his Apostles in some of those Texts forecited, Iohn 17.9, 11. that they were given to him by his Father, viz. actually given to believe on him, to follow him, to own and acknowledge him for their Lord and Master.
And upon this account our Saviour Says of his Apostles in Some of those Texts forecited, John 17.9, 11. that they were given to him by his Father, viz. actually given to believe on him, to follow him, to own and acknowledge him for their Lord and Master.
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So Grotius, who interprets it of an effectual giving, Gods preparing men for Christ, and working faith in them, in such (saith he) as have a precious disposition thereunto.
So Grotius, who interprets it of an effectual giving, God's preparing men for christ, and working faith in them, in such (Says he) as have a precious disposition thereunto.
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And so Carthusian conceives it may be here looked upon; All that he giveth me ] i. e. (saith he) such as by his secret inspiration he inclineth to come unto me.
And so Carthusian conceives it may be Here looked upon; All that he gives me ] i. e. (Says he) such as by his secret inspiration he Inclineth to come unto me.
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But this were to confound these two parts of the Text, Gods gracious Donation, with mans Effectual Vocation, his Giving with mans coming, which are here set forth as two distinct acts, the one of them antecedaneous to the other, going before,
But this were to confound these two parts of the Text, God's gracious Donation, with men Effectual Vocation, his Giving with men coming, which Are Here Set forth as two distinct acts, the one of them antecedaneous to the other, going before,
as in Order, so in Time. All that the Father giveth me shall come unto me Gods giving goeth before mans believing. Others there are who put both together, Gods Election before time, and his calling in time: So Gorran. But others,
as in Order, so in Time. All that the Father gives me shall come unto me God's giving Goes before men believing. Others there Are who put both together, God's Election before time, and his calling in time: So Gorran. But Others,
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and that more rightly, restrain it rather to the former of these, Gods giving before time in his decree of Election. So our Protestant Divines generally look upon it, not without the consent of some Romanists. And with them I shall choose to go along,
and that more rightly, restrain it rather to the former of these, God's giving before time in his Decree of Election. So our Protestant Divines generally look upon it, not without the consent of Some Romanists. And with them I shall choose to go along,
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as I assure my self I warrantably may, hereby understanding (as judicious Diodate, and our own Annotators have it) all Gods Elect; who are given unto Christ by God his Father before they come to him, before they actually believe on him.
as I assure my self I warrantably may, hereby understanding (as judicious Diodate, and our own Annotators have it) all God's Elect; who Are given unto christ by God his Father before they come to him, before they actually believe on him.
and they shall hear my voice, Though as yet they were not come into his fold, they did not own him for their Shepherd, yet he had an interest in them, they were his sheep, given to him by God his Father.
and they shall hear my voice, Though as yet they were not come into his fold, they did not own him for their Shepherd, yet he had an Interest in them, they were his sheep, given to him by God his Father.
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Ans. Here, for further illustration I might shew you the several ends of this Donation; the principal whereof is, that he might be a Prince and a Saviour unto them, saving and delivering them out of the hands of all their enemies, Sin, Satan, Hell, Death, and bringing them to everlasting life.
Ans. Here, for further illustration I might show you the several ends of this Donation; the principal whereof is, that he might be a Prince and a Saviour unto them, Saving and delivering them out of the hands of all their enemies, since, Satan, Hell, Death, and bringing them to everlasting life.
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but should raise it up again at the last day, John 6.39. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, John 17.2. These are the principal Ends, to which there are many other that are subordinate: God giveth his elect unto Christ, that he may perform unto them that three-fold Office, of a Prophet, a Priest, a King. A Prophet, to make known to them the mind and will of his heavenly Father.
but should raise it up again At the last day, John 6.39. Thou hast given him power over all Flesh, that he should give Eternal life to as many as thou hast given him, John 17.2. These Are the principal Ends, to which there Are many other that Are subordinate: God gives his elect unto christ, that he may perform unto them that threefold Office, of a Prophet, a Priest, a King. A Prophet, to make known to them the mind and will of his heavenly Father.
A Priest, to reconcile them unto God by his death, and to keep them in grace and favour with him by his Intercession. A King, to govern them as his subjects in his Kingdom of grace,
A Priest, to reconcile them unto God by his death, and to keep them in grace and favour with him by his Intercession. A King, to govern them as his subject's in his Kingdom of grace,
But I shall not give way to any further inlargements upon this subject, remembring that this first Proposition is here only implyed. Make some Application of it.
But I shall not give Way to any further enlargements upon this Subject, remembering that this First Proposition is Here only employed. Make Some Application of it.
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Which (in the first place) may be directed by way of Information. In which way it may be useful to us for the rectifying and setling of our judgments in some controverted points concerning those two great Doctrines of Election and Redemption.
Which (in the First place) may be directed by Way of Information. In which Way it may be useful to us for the rectifying and settling of our Judgments in Some controverted points Concerning those two great Doctrines of Election and Redemption.
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Elegit qui è multis aliquos legit. To choose, is to take some out of many. And such is Gods Election; his choosing of some out of the world of mankind,
Elegit qui è multis Someone legit. To choose, is to take Some out of many. And such is God's Election; his choosing of Some out of the world of mankind,
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True indeed, there is (as Augustine somewhere saith) Inter electos specialis quaedam universitas, a kind of special universality among Gods Elect, in as much as they are gathered out of all conditions of persons, in all Nations, through all the Ages of the world, out of which is made up this NONLATINALPHABET, this All here in the Text. But yet this All is but some, some among mankind. Election is only of some.
True indeed, there is (as Augustine somewhere Says) Inter electos Specialis quaedam universitas, a kind of special universality among God's Elect, in as much as they Are gathered out of all conditions of Persons, in all nations, through all the Ages of the world, out of which is made up this, this All Here in the Text. But yet this All is but Some, Some among mankind. Election is only of Some.
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2. And that (2ly) of some particular individual persons. This Arminians (at least some of them) deny, making Election to be only Axiomatical, not Personal, a choosing and designing of the meanes not of the Persons. God hath (say they) made choise of the way and meanes to bring men to salvation by, viz. by believing on his Son Jesus Christ;
2. And that (2ly) of Some particular Individu Persons. This Arminians (At least Some of them) deny, making Election to be only Axiomatical, not Personal, a choosing and designing of the means not of the Persons. God hath (say they) made choice of the Way and means to bring men to salvation by, viz. by believing on his Son jesus christ;
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But the Text here speaketh more, All that the Father giveth me. ] clearly intimating a Personal Election, a giving of some individual persons unto Christ.
But the Text Here speaks more, All that the Father gives me. ] clearly intimating a Personal Election, a giving of Some Individu Persons unto christ.
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4. Again, Election is not only to the End, but also to the Meanes. God electing his people unto life, he by the same decree giveth them unto Christ, that they by believing on him, may be saved by him,
4. Again, Election is not only to the End, but also to the Means. God electing his people unto life, he by the same Decree gives them unto christ, that they by believing on him, may be saved by him,
This for Election, which being the first Link in the Golden Chain, the first and main wheel in the work of mans salvation, the first in the order of the Causes thereof, must be set right, rightly apprehended, otherwise the other links or wheels, the subordinate causes will not rightly and orderly follow.
This for Election, which being the First Link in the Golden Chain, the First and main wheel in the work of men salvation, the First in the order of the Causes thereof, must be Set right, rightly apprehended, otherwise the other links or wheels, the subordinate Causes will not rightly and orderly follow.
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In the second place, make we the like Observation touching the Doctrine of Redemption, that it is not any more universal than Election. So indeed some,
In the second place, make we the like Observation touching the Doctrine of Redemption, that it is not any more universal than Election. So indeed Some,
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] clearly intimating that there were some among mankind whom God having a gracious purpose towards, gave them to his Son Christ, that he should undertake for them, do what he did for them, that he should be a surety for them, making satisfaction for them, redeeming them.
] clearly intimating that there were Some among mankind whom God having a gracious purpose towards, gave them to his Son christ, that he should undertake for them, do what he did for them, that he should be a surety for them, making satisfaction for them, redeeming them.
I came down from heaven not to do mine own will, but the will of him that sent me (saith he in the verse after the Text, v 38.) That is, to redeem and save those, all those,
I Come down from heaven not to do mine own will, but the will of him that sent me (Says he in the verse After the Text, v 38.) That is, to Redeem and save those, all those,
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that is, the world of his Elect, made up of Jewes and Gentiles. And so look we upon the Text, which of all other (as our last Translation renders it) seemeth to speak most fully for the Adversary, Heb. 2.9. where it is said of Christ, that he by the grace of God tasted death for every man.
that is, the world of his Elect, made up of Jews and Gentiles. And so look we upon the Text, which of all other (as our last translation renders it) seems to speak most Fully for the Adversary, Hebrew 2.9. where it is said of christ, that he by the grace of God tasted death for every man.
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NONLATINALPHABET, for all, that is, still, for this NONLATINALPHABET, this All here in the Text, All and every one whom his Father had bestowed upon him (as Diodate rightly expounds it.) Thus doth this word [ All ] here,
, for all, that is, still, for this, this All Here in the Text, All and every one whom his Father had bestowed upon him (as Diodate rightly expounds it.) Thus does this word [ All ] Here,
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Which truth being thus bottomed, I desire you to take notice of, that you may not be carried away with that wind of Doctrine, that plausible error which is so taking with many at this day, who cry up the Doctrine of universal Redemption as the most comfortable truth,
Which truth being thus bottomed, I desire you to take notice of, that you may not be carried away with that wind of Doctrine, that plausible error which is so taking with many At this day, who cry up the Doctrine of universal Redemption as the most comfortable truth,
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But herein how are they mistaken? In thus extending this grace, how do they extenuate it? Of all Doctrines I know none that in truth more derogates from this grace of God in Christ, than this;
But herein how Are they mistaken? In thus extending this grace, how do they extenuate it? Of all Doctrines I know none that in truth more derogates from this grace of God in christ, than this;
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the Redemption and Salvation of all alike intended by both, of Esau as of Jacob, of Judas as of Peter, so as the one is not more beholding to God and Jesus Christ than the other.
the Redemption and Salvation of all alike intended by both, of Esau as of Jacob, of Judas as of Peter, so as the one is not more beholding to God and jesus christ than the other.
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This (whatever any may conceive) is in truth no small derogation from, and extenuation of this grace, which being confined (as it ought to be) to a narrower channel, riseth higher.
This (whatever any may conceive) is in truth no small derogation from, and extenuation of this grace, which being confined (as it ought to be) to a narrower channel, Riseth higher.
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And so let it be in the eyes of all the Lords people, to whom God hath evidenced and made known this his gracious purpose, that they are in the number of those whom he hath thus given to his Son Christ, Let them give unto him the glory of this his Grace, Free Grace.
And so let it be in the eyes of all the lords people, to whom God hath evidenced and made known this his gracious purpose, that they Are in the number of those whom he hath thus given to his Son christ, Let them give unto him the glory of this his Grace, Free Grace.
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All men being alike in Adam, in the same state and condition by nature, all alike children of wrath, that God should single out some, some few, to make them objects of his grace, ingrafting them into another stock, the stock of the second Adam, giving them unto his Son Christ, to be reconciled, redeemed,
All men being alike in Adam, in the same state and condition by nature, all alike children of wrath, that God should single out Some, Some few, to make them objects of his grace, engrafting them into Another stock, the stock of the second Adam, giving them unto his Son christ, to be reconciled, redeemed,
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Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places (or things) in Christ; According as he hath chosen us in him, Eph. 1.3, 4. Indeavouring to express their thankfulness unto him, by walking answerably thereunto, living to the praise and glory of God and Jesus Christ. This is that which the Apostle presseth upon his Corinthians, 1 Cor. 6.19, 20 Ye are not your own, &c. Therefore glorifie God in your body,
Blessed be the God and Father of our Lord jesus christ, who hath blessed us with all spiritual blessings in heavenly places (or things) in christ; According as he hath chosen us in him, Ephesians 1.3, 4. Endeavouring to express their thankfulness unto him, by walking answerably thereunto, living to the praise and glory of God and jesus christ. This is that which the Apostle Presseth upon his Corinthians, 1 Cor. 6.19, 20 You Are not your own, etc. Therefore Glorify God in your body,
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and in your spirit, which are Gods. And so let me press it upon you, all you, who lay any claim to an interest in this blessed priviledge, of being thus given to Christ. Know you now that ye are no longer your own, at your own dispose,
and in your Spirit, which Are God's And so let me press it upon you, all you, who lay any claim to an Interest in this blessed privilege, of being thus given to christ. Know you now that you Are no longer your own, At your own dispose,
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so as to serve what Masters you please; No, you are Christs. So Paul tells those his Corinthians, 1 Cor. 3.23. Ye are Christs. And so are all believers;
so as to serve what Masters you please; No, you Are Christ. So Paul tells those his Corinthians, 1 Cor. 3.23. You Are Christ. And so Are all believers;
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and that by a double right, as of purchase (of which he there speaketh in that former Text, Ye are bought with a price, the blood of Christ) so of Donation, being given unto him by God his Father.
and that by a double right, as of purchase (of which he there speaks in that former Text, You Are bought with a price, the blood of christ) so of Donation, being given unto him by God his Father.
None of us liveth to himself, and no man dieth to himself (saith the same Apostle, Rom. 14.7, 8. speaking de jure, what Christians ought to do;) For whether we live we live unto the Lord,
None of us lives to himself, and no man Dieth to himself (Says the same Apostle, Rom. 14.7, 8. speaking de jure, what Christians ought to do;) For whither we live we live unto the Lord,
Thus I have done with the first of these Propositions, which holdeth forth unto us this gracious Donation, Gods giving of his Elect people unto Christ.
Thus I have done with the First of these Propositions, which holds forth unto us this gracious Donation, God's giving of his Elect people unto christ.
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Ans. For the explicating of the Phrase, we may take notice of a two-fold coming unto Christ (even as there is a two-fold Calling ) the one outward and formal, the other inward and real.
Ans. For the explicating of the Phrase, we may take notice of a twofold coming unto christ (even as there is a twofold Calling) the one outward and formal, the other inward and real.
But wherefore was it? Not out of any true respect they had to his Person or Doctrine, but for some outward advantage which they expected from him, viz. that they might be fed by him.
But Wherefore was it? Not out of any true respect they had to his Person or Doctrine, but for Some outward advantage which they expected from him, viz. that they might be fed by him.
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not only with the outward, but inward man; come to him with their hearts and soules, out of an inward respect and entire affection which they bear unto him.
not only with the outward, but inward man; come to him with their hearts and Souls, out of an inward respect and entire affection which they bear unto him.
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Thus did some of his followers, his Disciples, at this time come unto him, looking upon him as the bread of life. And thus do all true Believers come unto him, who come to him as a Saviour and a Lord, receiving him, believing on him.
Thus did Some of his followers, his Disciples, At this time come unto him, looking upon him as the bred of life. And thus do all true Believers come unto him, who come to him as a Saviour and a Lord, receiving him, believing on him.
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This is the coming of which our Saviour here speaketh in the Text. All that the Father giveth me shall come unto me ] that is, Believe on me. So the 35th verse explaines it.
This is the coming of which our Saviour Here speaks in the Text. All that the Father gives me shall come unto me ] that is, Believe on me. So the 35th verse explains it.
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Such is Faith; as it is the Eye, and Hand, and Mouth, so also the Foot of the Soul. As the Eye, whereby the soul beholdeth Christ, looketh up unto him,
Such is Faith; as it is the Eye, and Hand, and Mouth, so also the Foot of the Soul. As the Eye, whereby the soul beholdeth christ, looks up unto him,
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so the Foot, whereby it cometh unto him, cometh to him as to a Saviour and Redeemer, expecting salvation only by and through him, desiring to have Union and Communion with him.
so the Foot, whereby it comes unto him, comes to him as to a Saviour and Redeemer, expecting salvation only by and through him, desiring to have union and Communion with him.
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This it is to believe on Christ, and this it is to come unto him. A Metaphorical expression, fitly setting forth the nature of Faith, saving, justifying Faith.
This it is to believe on christ, and this it is to come unto him. A Metaphorical expression, fitly setting forth the nature of Faith, Saving, justifying Faith.
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and hearing of his fame, and expecting to partake of the like benefit from him that others had done, they come unto him, casting themselves down at his feet, imploring his aid, some of them touching him,
and hearing of his fame, and expecting to partake of the like benefit from him that Others had done, they come unto him, casting themselves down At his feet, imploring his aid, Some of them touching him,
and apprehending the fulnesse that is in Christ, fulness of Merit, and fulness of Spirit, whereby he is able to work a perfect cure for it, by taking away both the guilt and power of sin,
and apprehending the fullness that is in christ, fullness of Merit, and fullness of Spirit, whereby he is able to work a perfect cure for it, by taking away both the guilt and power of since,
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and procuring eternal salvation for it, now, renouncing all other confidences, it betaketh it self unto him as to an alone all-sufficient Saviour, laying hold upon him, resting upon him, that so it may be made partaker of his Merits, his Benefits.
and procuring Eternal salvation for it, now, renouncing all other confidences, it betaketh it self unto him as to an alone All-sufficient Saviour, laying hold upon him, resting upon him, that so it may be made partaker of his Merits, his Benefits.
[ All that ] NONLATINALPHABET, A word of the Neuter Gender, Omne, or Quicquid, All, or whatever. Which some look upon as Emphatical, importing more exactly an Ʋniversality than the Masculine Gender would.
[ All that ], A word of the Neuter Gender, Omne, or Quicquid, All, or whatever. Which Some look upon as Emphatical, importing more exactly an Ʋniversality than the Masculine Gender would.
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Of such extent is the Decree of Gods Election, as also of Christs Redemption, though neither of them Ʋniversal as to singula generum, all particular persons,
Of such extent is the decree of God's Election, as also of Christ Redemption, though neither of them Ʋniversal as to singula generum, all particular Persons,
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for ye are all one in Christ Jesus, Gal. 3.28. These make some difference as to Men, not so to God and Iesus Christ. As the Father hath Elected, so the Son hath Redeemed some out of all these.
for you Are all one in christ jesus, Gal. 3.28. These make Some difference as to Men, not so to God and Iesus christ. As the Father hath Elected, so the Son hath Redeemed Some out of all these.
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Thou hast Redeemed us to God by thy blood out of every kindred, and tongue, and people, and Nation (so sing the 24. Elders) Rev. 5.9. Of such latitude and extent is this [ All ] here in the Text, of which our Saviour saith, All that my Father giveth me shall come unto me.
Thou hast Redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation (so sing the 24. Elders) Rev. 5.9. Of such latitude and extent is this [ All ] Here in the Text, of which our Saviour Says, All that my Father gives me shall come unto me.
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NONLATINALPHABET, Ad me veniet. Not, venire potest, or veniat; not He may come, or let him come, but he shall come; asserting and concluding it as a most certain thing.
, Ad me Come. Not, venire potest, or Veniat; not He may come, or let him come, but he shall come; asserting and concluding it as a most certain thing.
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Quest. But how cometh it so to be? How cometh it to pass that there should be such a certainty herein, that all and every of those who are thus given to Christ, should thus come unto him, that all that are Elected should believe on him?
Quest. But how comes it so to be? How comes it to pass that there should be such a certainty herein, that all and every of those who Are thus given to christ, should thus come unto him, that all that Are Elected should believe on him?
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Gods Elect before their Conversion, are no wiser than others. We our selves also were sometimes foolish (saith the Apostle) Tit. 3.3. NONLATINALPHABET, without understanding.
God's Elect before their Conversion, Are no Wiser than Others. We our selves also were sometime foolish (Says the Apostle) Tit. 3.3., without understanding.
NONLATINALPHABET, We. And so is it with all the Elect people of God, before his Grace come to put a difference betwixt them and others, there is no difference as to their understanding in divine and heavenly mysteries.
, We. And so is it with all the Elect people of God, before his Grace come to put a difference betwixt them and Others, there is no difference as to their understanding in divine and heavenly Mysteres.
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God hath chosen the foolish things of the world (saith the Apostle in that Text even now cited) 1 Cor. 1.27. NONLATINALPHABET, for NONLATINALPHABET, foolish things of the world, that is, foolish persons, so accounted in and of the world.
God hath chosen the foolish things of the world (Says the Apostle in that Text even now cited) 1 Cor. 1.27., for, foolish things of the world, that is, foolish Persons, so accounted in and of the world.
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So shall this his Eternal Counsel, his Decree of Election. The foundation of God standeth sure, saith the Apostle speaking of this Decree, Which is the first ground-work of Mans salvation layed by God himself, 2 Tim. 2.19. NONLATINALPHABET, a sure and steady foundation, not to be shaken, much less overturned.
So shall this his Eternal Counsel, his decree of Election. The Foundation of God Stands sure, Says the Apostle speaking of this decree, Which is the First groundwork of men salvation laid by God himself, 2 Tim. 2.19., a sure and steady Foundation, not to be shaken, much less overturned.
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Gods decrees being passed, must come to passe. Thus it is, even in things wherein there is the greatest contingencie as to secondary causes, yet if we look at this first cause, there is a necessity in that contingencie. Things must happen as they do.
God's decrees being passed, must come to pass. Thus it is, even in things wherein there is the greatest contingency as to secondary Causes, yet if we look At this First cause, there is a necessity in that contingency. Things must happen as they do.
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No, as the will of man cannot be forced (which if it should be, it should cease to be a will) so neither doth God work upon any in the work of Conversion in any such way;
No, as the will of man cannot be forced (which if it should be, it should cease to be a will) so neither does God work upon any in the work of Conversion in any such Way;
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but in a sweet and swasory way, congruous and agreeable to their liberty and nature, Drawing them with the cords of a man (as the Prophet hath it, Hos. 11.4.) yet powerfully and effectually, of unwilling making them willing.
but in a sweet and suasory Way, congruous and agreeable to their liberty and nature, Drawing them with the cords of a man (as the Prophet hath it, Hos. 11.4.) yet powerfully and effectually, of unwilling making them willing.
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When it pleased God to reveal his Son in me (saith he) Gal. 1.16. NONLATINALPHABET, not only by me (as some have construed it) or yet to me, but in me, that is, (as Beza, after the Greek Scholiasts, explaines it) by an inward and effectual Revelation, not only to his Ear, but to his Heart. The like doth God to all his Elect people, having by his decree given them to Christ before time;
When it pleased God to reveal his Son in me (Says he) Gal. 1.16., not only by me (as Some have construed it) or yet to me, but in me, that is, (as Beza, After the Greek Scholiasts, explains it) by an inward and effectual Revelation, not only to his Ear, but to his Heart. The like does God to all his Elect people, having by his Decree given them to christ before time;
he thus revealeth him to them, and in them in time, teaching and instructing them by his Word and Spirit. By his Word outwardly, by his Spirit inwardly. And so teaching them, he draweth them, sweetly overpowering their wills, making them willing to come unto him.
he thus Revealeth him to them, and in them in time, teaching and instructing them by his Word and Spirit. By his Word outwardly, by his Spirit inwardly. And so teaching them, he draws them, sweetly overpowering their wills, making them willing to come unto him.
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Gods Elect, whom he hath in his Eternal Decree given to his Son Christ, being thus effectually taught of him by his Word and Spirit, revealing Christ to them and in them, now they come unto him.
God's Elect, whom he hath in his Eternal decree given to his Son christ, being thus effectually taught of him by his Word and Spirit, revealing christ to them and in them, now they come unto him.
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] Called, not only outwardly by his Word, for so many are called who were never chosen (as our Saviour declareth it, Mat. 20.16.) but inwardly, causing them to believe on his Son. Thus doth God call all those whom he hath predestinated, working faith in them.
] Called, not only outwardly by his Word, for so many Are called who were never chosen (as our Saviour Declareth it, Mathew 20.16.) but inwardly, causing them to believe on his Son. Thus does God call all those whom he hath predestinated, working faith in them.
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Which is his Gift. By grace ye are saved through faith, and that not of your selves, it is the gift of God, Eph. 2.8. It ] as salvation it self, so that faith whereby men are saved, it is the gift of God.
Which is his Gift. By grace you Are saved through faith, and that not of your selves, it is the gift of God, Ephesians 2.8. It ] as salvation it self, so that faith whereby men Are saved, it is the gift of God.
This is his Gift, and his Work. This is the work of God, that ye believe on him whom he hath sent (so our Saviour tells the Jewes, v. 29. of this 6th of John. ) NONLATINALPHABET, The work of God, not only required and commanded of him,
This is his Gift, and his Work. This is the work of God, that you believe on him whom he hath sent (so our Saviour tells the Jews, v. 29. of this 6th of John.), The work of God, not only required and commanded of him,
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but also wrought by him (as our New Annotator explaines it.) Which it is in all his Elect; this being not only a Consequent, but a fruit, depending upon,
but also wrought by him (as our New Annotator explains it.) Which it is in all his Elect; this being not only a Consequent, but a fruit, depending upon,
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and issuing from their Election. As many as were ordained to eternal life, believed, Acts 13.48. God ordaining to the End (salvation) he ordaineth also unto the meanes, which is faith in Jesus Christ.
and issuing from their Election. As many as were ordained to Eternal life, believed, Acts 13.48. God ordaining to the End (salvation) he ordaineth also unto the means, which is faith in jesus christ.
And thus you see how the certainty of this Event, of all Gods Elect coming to Christ, depends upon God the Father, upon his Will and Work; his Will in appointing them, his Work in causing them to believe on him.
And thus you see how the certainty of this Event, of all God's Elect coming to christ, depends upon God the Father, upon his Will and Work; his Will in appointing them, his Work in causing them to believe on him.
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2. And (in the second place) as God the Father hath a special Efficiency in this, so also hath God the Son, his Son Christ, who being of Counsel with his Father as God, as Mediator he seeth to execution of his Counsels;
2. And (in the second place) as God the Father hath a special Efficiency in this, so also hath God the Son, his Son christ, who being of Counsel with his Father as God, as Mediator he sees to execution of his Counsels;
specially of this his great Counsel, touching the salvation of his elect people, who being given unto Christ, they are known to him, 2 Tim. 2.19. The Lord (the Lord Christ) knoweth them that are his; viz. by Election.
specially of this his great Counsel, touching the salvation of his elect people, who being given unto christ, they Are known to him, 2 Tim. 2.19. The Lord (the Lord christ) Knoweth them that Are his; viz. by Election.
So was Paul, though then a Persecutor, yet he was known to Christ to be a chosen vessel. He is a chosen vessel unto me (so he tells Ananias concerning him) Acts 9.15.
So was Paul, though then a Persecutor, yet he was known to christ to be a chosen vessel. He is a chosen vessel unto me (so he tells Ananias Concerning him) Acts 9.15.
And being known to him, he taketh care of them, and that first to bring them home unto himself, to bring them as subjects into his Kingdom, as sheep into his fold. Other sheep have I which are not of this fold,
And being known to him, he Takes care of them, and that First to bring them home unto himself, to bring them as subject's into his Kingdom, as sheep into his fold. Other sheep have I which Are not of this fold,
and them also must I bring, and they shall hear my voice, saith he, meaning his Elect among the Gentiles, whom he would in his time bring into his Kingdome of grace, causing them to believe on him.
and them also must I bring, and they shall hear my voice, Says he, meaning his Elect among the Gentiles, whom he would in his time bring into his Kingdom of grace, causing them to believe on him.
They being by nature all of them lost sheep, wandring in the by-paths of sin, leading to destruction, not having so much as an animum revertendi, any disposition, any inclination of returning, of coming unto Christ the shepherd of their souls, he seeketh them.
They being by nature all of them lost sheep, wandering in the bypaths of since, leading to destruction, not having so much as an animum revertendi, any disposition, any inclination of returning, of coming unto christ the shepherd of their Souls, he seeks them.
This doth God the Father, (as you have heard.) And thus also doth Christ. When I am lift up (saith he) I will draw all men unto me, John 12.32. Christ being lift up, first upon the Crosse, then upon the Throne, set at the right hand of his Father, he then saith he would draw all men to himself.
This does God the Father, (as you have herd.) And thus also does christ. When I am lift up (Says he) I will draw all men unto me, John 12.32. christ being lift up, First upon the Cross, then upon the Throne, Set At the right hand of his Father, he then Says he would draw all men to himself.
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Draw me, and we will run after thee (saith the Church unto Christ, Cant, 1.4. promising a willingness in all her members to follow him upon his putting forth his effectual power in them.) And upon this ground also it may be concluded, that All those who are given to Christ by his Father, they shall come unto him. All they.
Draw me, and we will run After thee (Says the Church unto christ, Cant, 1.4. promising a willingness in all her members to follow him upon his putting forth his effectual power in them.) And upon this ground also it may be concluded, that All those who Are given to christ by his Father, they shall come unto him. All they.
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This being here rendred as the Reason why these Capernaites did not come unto Christ, did not believe on him,) because they were not given to him by his Father.
This being Here rendered as the Reason why these Capernaum did not come unto christ, did not believe on him,) Because they were not given to him by his Father.
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So called, not because thereby men are made Gods Elect, dear unto him (as Grotius fouly perverts that Text) but because it is peculiar unto Gods Elect, saving faith being wrought only in them, the Doctrine of faith, the Gospel, being really imbraced only by them.
So called, not Because thereby men Are made God's Elect, dear unto him (as Grotius foully perverts that Text) but Because it is peculiar unto God's Elect, Saving faith being wrought only in them, the Doctrine of faith, the Gospel, being really embraced only by them.
No man cometh unto me Except the Father that sent me draw him? Except he put forth that effectuall power of his, which he doth not for any but those upon whom he hath set a peculiar love, his Elect ones.
No man comes unto me Except the Father that sent me draw him? Except he put forth that effectual power of his, which he does not for any but those upon whom he hath Set a peculiar love, his Elect ones.
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1. To confirm what was before declared touching those Doctrines of Election and Redemption, that neither of them is Ʋniversal. So much Calvin rightly inferrs from hence.
1. To confirm what was before declared touching those Doctrines of Election and Redemption, that neither of them is Ʋniversal. So much calvin rightly infers from hence.
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From hence we may conclude (saith he) that all are not given to him, Elected in him to be redeemed by him, in as much as all do not come to him;
From hence we may conclude (Says he) that all Are not given to him, Elected in him to be redeemed by him, in as much as all do not come to him;
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So Arminians would have it, that God foreseeing who they are that will come unto Christ, receive him, believe on him, he thereupon predestinateth them to obtain salvation by him.
So Arminians would have it, that God Foreseeing who they Are that will come unto christ, receive him, believe on him, he thereupon Predestinateth them to obtain salvation by him.
But here before I go any further, let me cover the pit which some may think I have now opened ▪ vindicating this Doctrine from some misconstructions which some possibly be ready to make of it.
But Here before I go any further, let me cover the pit which Some may think I have now opened ▪ vindicating this Doctrine from Some misconstructions which Some possibly be ready to make of it.
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Obj. 1. Is it so that All and Only they shall come unto Christ, whom God his Father hath given to him? Doth not this then excuse those who do not come unto him? May not they justly take up this for their plea, that they were never given to him?
Object 1. Is it so that All and Only they shall come unto christ, whom God his Father hath given to him? Does not this then excuse those who do not come unto him? May not they justly take up this for their plea, that they were never given to him?
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This can be no just plea for those who shall take it up and make use of it, in as much as what herein they do, they do it willingly. Their rejecting and refusing of Christ being offered and tendered unto them, is in them a voluntary act, whereunto they are no wayes compelled,
This can be no just plea for those who shall take it up and make use of it, in as much as what herein they do, they do it willingly. Their rejecting and refusing of christ being offered and tendered unto them, is in them a voluntary act, whereunto they Are no ways compelled,
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The absence of the Sun in the night-season, is an Antecedent to, but not the proper Cause of the freezing of the water, which cometh from the coldness of the Air. Even so is it here.
The absence of the Sun in the night-season, is an Antecedent to, but not the proper Cause of the freezing of the water, which comes from the coldness of the Air. Even so is it Here.
Gods Decree of Reprobation (as it is called) his not giving some men to Christ, it is Antecedent to their Infidelity, but not properly the Cause of it, which is their own Corruption. Their not coming unto Christ, to believe on him, is indeed a Consequent of Gods Non-election, his not giving them unto him,
God's decree of Reprobation (as it is called) his not giving Some men to christ, it is Antecedent to their Infidelity, but not properly the Cause of it, which is their own Corruption. Their not coming unto christ, to believe on him, is indeed a Consequent of God's Nonelection, his not giving them unto him,
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Obj. But (in the second place) Is not this a dangerous Doctrine, tending to make men careless and regardless of their spiritual estates? If it be so that all that are given to Christ shall certainly come to him, all that are within the compass of Gods Election shall be made partakers of such an effectual vocation,
Object But (in the second place) Is not this a dangerous Doctrine, tending to make men careless and regardless of their spiritual estates? If it be so that all that Are given to christ shall Certainly come to him, all that Are within the compass of God's Election shall be made partakers of such an effectual vocation,
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Of all signes and evidences of a man that is not given unto Christ, that is not within the compass of Gods Election, I do not know a more fearful one than this,
Of all Signs and evidences of a man that is not given unto christ, that is not within the compass of God's Election, I do not know a more fearful one than this,
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And they who are not willing to come unto him when he is offered and tendered to them, what know they whether ever they shall have a second invitation? Just is it with God to withhold his grace from those who thus reject it,
And they who Are not willing to come unto him when he is offered and tendered to them, what know they whither ever they shall have a second invitation? Just is it with God to withhold his grace from those who thus reject it,
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and to harden their hearts, confirming them in their infidelity, who have first hardened their own hearts against the tenders of grace and mercy in Christ.
and to harden their hearts, confirming them in their infidelity, who have First hardened their own hearts against the tenders of grace and mercy in christ.
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This is that which our Evangelist St. John saith of the Jewes, John 12.37. Though Christ had done so many miracles before them, yet they believed not on him.
This is that which our Evangelist Saint John Says of the Jews, John 12.37. Though christ had done so many Miracles before them, yet they believed not on him.
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because Isaias said, He hath blinded their eyes, and hardened their hearts, &c. They had first wilfully shut their own eyes against the light of the Gospel, maliciously withstanding and rejecting of Christ.
Because Isaiah said, He hath blinded their eyes, and hardened their hearts, etc. They had First wilfully shut their own eyes against the Light of the Gospel, maliciously withstanding and rejecting of christ.
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And thereupon God in his most just and righteous judgment giveth them over to a reprobate sense, taking from them those abilities which they had of believing unto salvation.
And thereupon God in his most just and righteous judgement gives them over to a Reprobate sense, taking from them those abilities which they had of believing unto salvation.
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which you may justly expect, shall you dare upon this, or any other pretence whatever, to reject and refuse the gracious offers of Christ tendred to you.
which you may justly expect, shall you Dare upon this, or any other pretence whatever, to reject and refuse the gracious offers of christ tendered to you.
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] Now then, wherefore should any perplex and trouble their spirits in searching after that which they shall never in any other way find whether they be given to Christ.
] Now then, Wherefore should any perplex and trouble their spirits in searching After that which they shall never in any other Way find whither they be given to christ.
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Why do they not rather in obedience to that great Gospel-command, and in confidence of so gracious a promise, put their soules upon this way, apply themselves to the doing of what is so required of them? viz. To come unto Jesus Christ.
Why do they not rather in Obedience to that great Gospel-command, and in confidence of so gracious a promise, put their Souls upon this Way, apply themselves to the doing of what is so required of them? viz. To come unto jesus christ.
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Which let me now press upon all and every of you by way of Exhortation, that you would come unto Jesus Christ. This is that which he himself inviteth all to do, Mat. 11.28. Come unto me all ye that labour and are heavy laden, And again, John 7.37.
Which let me now press upon all and every of you by Way of Exhortation, that you would come unto jesus christ. This is that which he himself Inviteth all to do, Mathew 11.28. Come unto me all you that labour and Are heavy laden, And again, John 7.37.
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Ye will not come unto me that ye might have life (saith our Saviour to the Iews ) John 5.40. They went to Moses, seeking salvation by the works of the Law, but alas, it was not there to be found.
You will not come unto me that you might have life (Says our Saviour to the Iews) John 5.40. They went to Moses, seeking salvation by the works of the Law, but alas, it was not there to be found.
This is life eternal, to know thee the only true God, and Iesus Christ whom thou hast sent, Joh. 17.3. To know God in Christ, this is the saving knowledge.
This is life Eternal, to know thee the only true God, and Iesus christ whom thou hast sent, John 17.3. To know God in christ, this is the Saving knowledge.
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This is the one and only way whereby you may come to be assured of Gods gracious purpose towards you, that your names are written in the book of life, that you are in the number of Gods Elect. A thing which it standeth all Christians in hand to make sure unto themselves.
This is the one and only Way whereby you may come to be assured of God's gracious purpose towards you, that your names Are written in the book of life, that you Are in the number of God's Elect. A thing which it Stands all Christians in hand to make sure unto themselves.
And who is there among you but would be glad to have this assurance? Now in what way may this be obtained? Why, in vain it is to think of ascending up into Heaven, there to search the Rolls and Records of Eternity.
And who is there among you but would be glad to have this assurance? Now in what Way may this be obtained? Why, in vain it is to think of ascending up into Heaven, there to search the Rolls and Records of Eternity.
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Thus may Christians safely pass a Notiore ad ignotum, from that which is known to what is otherwise unknown, reasoning from their Vocation to their Election, from their coming to Christ to their being given to him.
Thus may Christians safely pass a Notiore ad ignotum, from that which is known to what is otherwise unknown, reasoning from their Vocation to their Election, from their coming to christ to their being given to him.
The heart cannot be a stranger to its own Affections, especially if they be intense. If there be an earnest desire, a longing of the soul after Christ,
The heart cannot be a stranger to its own Affections, especially if they be intense. If there be an earnest desire, a longing of the soul After christ,
an earnest desire of Union and Communion with him, an intense love to him, so that the soul is enamoured with him, a serious and fixed resolution in the heart to rest upon him, to trust in him for the pardon of sins and eternal salvation (all which accompany a true saving faith) the soul cannot be ignorant of it.
an earnest desire of union and Communion with him, an intense love to him, so that the soul is enamoured with him, a serious and fixed resolution in the heart to rest upon him, to trust in him for the pardon of Sins and Eternal salvation (all which accompany a true Saving faith) the soul cannot be ignorant of it.
now may they conclude, and that certainly, that they are within the compass of Gods gracious Election, that they are by him given to his Son Jesus Christ.
now may they conclude, and that Certainly, that they Are within the compass of God's gracious Election, that they Are by him given to his Son jesus christ.
The world being divided into two parts, one part given to Christ, the other part left to Satan, the Prince of this world, see we to which of these it is that we belong,
The world being divided into two parts, one part given to christ, the other part left to Satan, the Prince of this world, see we to which of these it is that we belong,
] There have we the third and last Proposition, or Doctrine. Those who come unto Christ he will in no wise cast out. ] NONLATINALPHABET (or NONLATINALPHABET) NONLATINALPHABET.
] There have we the third and last Proposition, or Doctrine. Those who come unto christ he will in no wise cast out. ] (or).
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And our Saviour out of the Synagogue, John 9.34, 35. They cast him out (saith the Text) NONLATINALPHABET, viz. out of the Synagogue (as the 22. verse explaines it.
And our Saviour out of the Synagogue, John 9.34, 35. They cast him out (Says the Text), viz. out of the Synagogue (as the 22. verse explains it.
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Hither it is that all those who are given to Christ, all Gods Elect, shall come, they shall come unto him in his Chamber of presence, his magnum penetrale, (as he calls it) that is, his Marriage-chamber, and being once entred there, he shall never eject, never cast them out again.
Hither it is that all those who Are given to christ, all God's Elect, shall come, they shall come unto him in his Chamber of presence, his magnum penetrale, (as he calls it) that is, his Marriage-chamber, and being once entered there, he shall never eject, never cast them out again.
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But this Maldonate excepts against, as not being so proper to this Text, where Christs promise is unto those who come to him by faith. Now there is no room for, no use of faith in heaven, where all shall live by sight. We walk by faith,
But this Maldonate excepts against, as not being so proper to this Text, where Christ promise is unto those who come to him by faith. Now there is no room for, no use of faith in heaven, where all shall live by sighed. We walk by faith,
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intimating faith to be proper for earth, and sight for heaven, where faith and hope shall be swallowed up of vision and fruition. And therefore let we that go,
intimating faith to be proper for earth, and sighed for heaven, where faith and hope shall be swallowed up of vision and fruition. And Therefore let we that go,
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And not unlike is that Interpretation of Cyril, who understands this of the last Judgment, at which time all wicked and ungodly ones, all unbelievers, shall be cast out. So our Saviour tells the unbelieving Jewes, Math. 8.12. The children of the Kingdom (meaning them who looked upon themselves as such, being the only people then under a visible Covenant) shall be cast out into outer darknesse.
And not unlike is that Interpretation of Cyril, who understands this of the last Judgement, At which time all wicked and ungodly ones, all unbelievers, shall be cast out. So our Saviour tells the unbelieving Jews, Math. 8.12. The children of the Kingdom (meaning them who looked upon themselves as such, being the only people then under a visible Covenant) shall be cast out into outer darkness.
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Then shall Christ say to the Goats on his left hand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Mat. 25.41.
Then shall christ say to the Goats on his left hand, Depart from me you cursed into everlasting fire, prepared for the devil and his Angels, Mathew 25.41.
But so shall it not be with his Elect his Sheep, whom he shall then set upon his right hand, speaking to them in another language, Come ye blessed of my Fathtr, inherit the Kingdom prepared for you, &c. v. 34. Then shall not they be cast out, but admitted and received into those everlasting mansions.
But so shall it not be with his Elect his Sheep, whom he shall then Set upon his right hand, speaking to them in Another language, Come you blessed of my Father, inherit the Kingdom prepared for you, etc. v. 34. Then shall not they be cast out, but admitted and received into those everlasting mansions.
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Which is also there set forth in the same Chapter under the Parable of the wise and foolish Virgins; the one of which are said to be kept out, the other received into the Mariage-chamber, v. 11, 12. fitly representing the different entertainment of believers & unbelievers at the day of the general Judgment.
Which is also there Set forth in the same Chapter under the Parable of the wise and foolish Virgins; the one of which Are said to be kept out, the other received into the Marriage-chamber, v. 11, 12. fitly representing the different entertainment of believers & unbelievers At the day of the general Judgement.
A truth also, but liable to the same exception with the former (which also the aforesaid Author puts in.) The coming which our Saviour here speaketh of, is by faith. But so shall not men come unto him at that day.
A truth also, but liable to the same exception with the former (which also the aforesaid Author puts in.) The coming which our Saviour Here speaks of, is by faith. But so shall not men come unto him At that day.
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The souls of Gods Saints being once entred into their glory, living by sight (which they do being separated from their bodies) they shall henceforth have no more use of faith. Now abideth faith (saith the Apostle, 1 Cor. 13.13. viz. whilest we live here;
The Souls of God's Saints being once entered into their glory, living by sighed (which they do being separated from their bodies) they shall henceforth have no more use of faith. Now Abideth faith (Says the Apostle, 1 Cor. 13.13. viz. whilst we live Here;
or will not believe. So then, what our Saviour here saith of his not casting forth those that come to him, must be understood of this life. Those who here come unto him by faith, believing on him, he will in no wise cast out.
or will not believe. So then, what our Saviour Here Says of his not casting forth those that come to him, must be understood of this life. Those who Here come unto him by faith, believing on him, he will in no wise cast out.
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Ans. To this Grotius returnes an Answer, that they being thus come unto Christ, he will not for his part cast them cut of his Kingdom of grace, being entred as Schollars into his School (from whence he conceives this Expression to be borrowed) he will not expell them.
Ans. To this Grotius returns an Answer, that they being thus come unto christ, he will not for his part cast them Cut of his Kingdom of grace, being entered as Scholars into his School (from whence he conceives this Expression to be borrowed) he will not expel them.
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But so will not Christ deal by his Schollars, those that come to him, being once his, they shall ever be so for all him, continuing and abiding with him if they will.
But so will not christ deal by his Scholars, those that come to him, being once his, they shall ever be so for all him, Continuing and abiding with him if they will.
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More solidly (to hold you no longer in suspense) by Casting out here understand we rather a Rejection than an Ejection, a Repelling than an Expelling. [ Him that cometh unto me I will in no wise cast out.
More solidly (to hold you no longer in suspense) by Casting out Here understand we rather a Rejection than an Ejection, a Repelling than an Expelling. [ Him that comes unto me I will in no wise cast out.
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So may we most fitly look upon the phrase here, as having a NONLATINALPHABET, a NONLATINALPHABET in it, intending more than it speaks, importing a gracious reception, with a loving and lasting entertainment. Thus will the Lord Jesus Christ receive all those that come unto him by faith, he will own them, and entertain them as his, and that for ever.
So may we most fitly look upon the phrase Here, as having a, a in it, intending more than it speaks, importing a gracious reception, with a loving and lasting entertainment. Thus will the Lord jesus christ receive all those that come unto him by faith, he will own them, and entertain them as his, and that for ever.
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If any man come to me, I will not cast him out, his meaning would be apprehended to be, not I will not cast him out of my house having once received him in, (whereof no man would make any doubt) but that he will not refuse any such guests,
If any man come to me, I will not cast him out, his meaning would be apprehended to be, not I will not cast him out of my house having once received him in, (whereof no man would make any doubt) but that he will not refuse any such guests,
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] That is, I will not refuse nor reject him, but will readily receive him into my house, my Church, where I will receive and make him welcome, giving entertainment to him, providing for him whatever shall be requisite in order to his salvation, applying to him the merit of my death, making him a sharer in the benefit of my Intercession, communicating unto him Grace here, and Glory hereafter.
] That is, I will not refuse nor reject him, but will readily receive him into my house, my Church, where I will receive and make him welcome, giving entertainment to him, providing for him whatever shall be requisite in order to his salvation, applying to him the merit of my death, making him a sharer in the benefit of my Intercession, communicating unto him Grace Here, and Glory hereafter.
So was it with those who came to him in the dayes of his flesh for the cure of their bodily infirmities, we do not read that he refused, that he rejected any of them,
So was it with those who Come to him in the days of his Flesh for the cure of their bodily infirmities, we do not read that he refused, that he rejected any of them,
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for that woman of Canaan, who came to him in the behalf of her daughter (of which you have the story, Math. 15.) at the first he seemed to give her a repulse,
for that woman of Canaan, who Come to him in the behalf of her daughter (of which you have the story, Math. 15.) At the First he seemed to give her a repulse,
Even as he dealt by those Infants that were brought to him in the arms of others, presented to him for his blessing, He took them up in his arms (saith the Text) and layed his hands upon them and blessed them, Mark 10.16. Not repelling them, as his Disciples did;
Even as he dealt by those Infants that were brought to him in the arms of Others, presented to him for his blessing, He took them up in his arms (Says the Text) and laid his hands upon them and blessed them, Mark 10.16. Not repelling them, as his Disciples did;
they looking upon it as a matter of trouble, and a thing beneath their Master, not suitable to his excellency and greatness to meddle with young children, they rebuked those that brought them;
they looking upon it as a matter of trouble, and a thing beneath their Master, not suitable to his excellency and greatness to meddle with young children, they rebuked those that brought them;
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But (saith the Text) when Jesus saw it, he was much displeased, and said unto them, Suffer little children to come unto me and forbid them not, v. 13, 14. thereby declaring his readiness to receive all those whoever they are that shall come unto him to seek and receive any spiritual benefit from him.
But (Says the Text) when jesus saw it, he was much displeased, and said unto them, Suffer little children to come unto me and forbid them not, v. 13, 14. thereby declaring his readiness to receive all those whoever they Are that shall come unto him to seek and receive any spiritual benefit from him.
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and the motions of his Spirit, if they shall open unto him, receiving and entertaining him by faith, he will unite himself to them, vouchsafing to them a sweet communion with himself.
and the motions of his Spirit, if they shall open unto him, receiving and entertaining him by faith, he will unite himself to them, vouchsafing to them a sweet communion with himself.
that is the doom which the King there passeth upon him when he came to see the guest, Mat. 22.13. Ans. To this an Answer is soon returned by consulting the verse there next following, which giveth us an account of the ground of this his ejection.
that is the doom which the King there passes upon him when he Come to see the guest, Mathew 22.13. Ans. To this an Answer is soon returned by consulting the verse there next following, which gives us an account of the ground of this his ejection.
For many are called, but few are chosen, v. 14. Many called outwardly to an outward visible communion with Christ, who are not truly given to him are not in the number of Gods Elect. And in this number was this guest, who here crowded in for companies sake, a hypocrite joyning himself to the visible Church, not being that in truth which he made profession of.
For many Are called, but few Are chosen, v. 14. Many called outwardly to an outward visible communion with christ, who Are not truly given to him Are not in the number of God's Elect. And in this number was this guest, who Here crowded in for companies sake, a hypocrite joining himself to the visible Church, not being that in truth which he made profession of.
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So much also is conceived to be implied in this phrase, I will not cast him out ] he shall be with me, dwelling with me, having an everlasting communion with me.
So much also is conceived to be implied in this phrase, I will not cast him out ] he shall be with me, Dwelling with me, having an everlasting communion with me.
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Herein (saith Musculus ) doth this our King differ from other Kings and Princes, who are often inconstant in their affections, loving to day, loathing to morrow.
Herein (Says Musculus) does this our King differ from other Kings and Princes, who Are often inconstant in their affections, loving to day, loathing to morrow.
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Not only his Disciples, but all his Elect (who are there called his own, in as much as they were given to him by his Father) having set a peculiar affection upon them, he continued it to them unto the end, the end of his life, expressing it,
Not only his Disciples, but all his Elect (who Are there called his own, in as much as they were given to him by his Father) having Set a peculiar affection upon them, he continued it to them unto the end, the end of his life, expressing it,
I came down from heaven, not to do mine own will, but the will of him that sent me, v. 38. And hereupon it is, that he so readily and constantly embraceth all those who being thus given to him by his Father, come unto him.
I Come down from heaven, not to do mine own will, but the will of him that sent me, v. 38. And hereupon it is, that he so readily and constantly Embraceth all those who being thus given to him by his Father, come unto him.
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When he was here upon earth, the story tells us, how when he beheld the City (of Jerusalem) he wept over it, Luke 19.41. Taking notice of the sad condition of it, what a dreadful judgment hung over the head of that people, his heart melted into tears.
When he was Here upon earth, the story tells us, how when he beheld the city (of Jerusalem) he wept over it, Lycia 19.41. Taking notice of the sad condition of it, what a dreadful judgement hung over the head of that people, his heart melted into tears.
Thus whoever they are that come unto Jesus Christ, come unto him in sincerity, such is his Clemency, his Gentlenesse, he will in no wise cast them out.
Thus whoever they Are that come unto jesus christ, come unto him in sincerity, such is his Clemency, his Gentleness, he will in no wise cast them out.
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3. Which if he should do (in the third place) it would be cross to the end of his coming into the world, his taking upon him the office of a Mediator, which was to seek and to save that which was lost (as he tells Zacheus) Luke 19.10.
3. Which if he should do (in the third place) it would be cross to the end of his coming into the world, his taking upon him the office of a Mediator, which was to seek and to save that which was lost (as he tells Zacchaeus) Lycia 19.10.
Now coming to seek after those that seek not after him ( I was found of those that sought me not, saith the Prophet Isay, setting forth Gods preuenting mercy in calling of the Gentiles, Isa. 65.1.) he will not reject those that come unto him.
Now coming to seek After those that seek not After him (I was found of those that sought me not, Says the Prophet Saiah, setting forth God's preventing mercy in calling of the Gentiles, Isaiah 65.1.) he will not reject those that come unto him.
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This being his work, to bring in lost soules into his Kingdom of Grace (which it is, Other sheep have I which are not of this fold, them also must I bring, John 10.16.) He will not refuse them when they come unto him.
This being his work, to bring in lost Souls into his Kingdom of Grace (which it is, Other sheep have I which Are not of this fold, them also must I bring, John 10.16.) He will not refuse them when they come unto him.
Where (in the first place) let me again take up that former Motion, pressing what before I propounded, exhorting and perswading all to come unto Jesus Christ. This is the great and principal errand about which the Ministers of Christ are, or ought to be imployed.
Where (in the First place) let me again take up that former Motion, pressing what before I propounded, exhorting and persuading all to come unto jesus christ. This is the great and principal errand about which the Ministers of christ Are, or ought to be employed.
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They are the servants sent forth to call the guests unto that great Supper, their Master putting this word into their mouthes, Say unto them that were bidden, Come, Luke 14.17. their chief work being to perswade men to come unto Jesus Christ, to have communion with him.
They Are the Servants sent forth to call the guests unto that great Supper, their Master putting this word into their mouths, Say unto them that were bidden, Come, Lycia 14.17. their chief work being to persuade men to come unto jesus christ, to have communion with him.
For which, what greater encouragement can you have than that which Christ himself here holdeth forth to you? even the assurance of a gracious Reception.
For which, what greater encouragement can you have than that which christ himself Here holds forth to you? even the assurance of a gracious Reception.
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but graciously received, who is there but would have recourse to them as occasion were offered? Now this assurance have all poor sinners from Jesus Christ, that coming to him they shall have a gracious reception from him, he will bid them welcome, Him that cometh unto me I will in no wise cast out.
but graciously received, who is there but would have recourse to them as occasion were offered? Now this assurance have all poor Sinners from jesus christ, that coming to him they shall have a gracious reception from him, he will bid them welcome, Him that comes unto me I will in no wise cast out.
Which let it serve to confirm and establish the hearts of poor sinnners in the assurance of a gracious acceptation from Jesus Christ upon their coming unto him.
Which let it serve to confirm and establish the hearts of poor Sinners in the assurance of a gracious acceptation from jesus christ upon their coming unto him.
Obj. I but (may some say) I am unworthy of any such acceptance, a poor, vile, miserable, worthless creature, having nothing to commend me to the world, much less unto Christ. Outwardly mean, nay and inwardly vile;
Object I but (may Some say) I am unworthy of any such acceptance, a poor, vile, miserable, worthless creature, having nothing to commend me to the world, much less unto christ. Outwardly mean, nay and inwardly vile;
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So did that Woman of whom we read in the Gospel, Luke 7.37. (whether Mary Magdalen (as it is commonly taken) or rather some other (as is most probable) is uncertain.) Behold a woman in the City, which was a sinner (saith the Text) v. 37. that is, a great, a notorious sinner, a known strumpet, a harlot, whom every one could point at;
So did that Woman of whom we read in the Gospel, Lycia 7.37. (whither Marry Magdalen (as it is commonly taken) or rather Some other (as is most probable) is uncertain.) Behold a woman in the city, which was a sinner (Says the Text) v. 37. that is, a great, a notorious sinner, a known strumpet, a harlot, whom every one could point At;
as the Pharisee, who had then invited Jesus to his house did, wondering that Christ should not know what manner of woman she was, This man, if he were a Prophet (saith he) would have known who, and what manner of woman this is that toucheth him,
as the Pharisee, who had then invited jesus to his house did, wondering that christ should not know what manner of woman she was, This man, if he were a Prophet (Says he) would have known who, and what manner of woman this is that touches him,
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yet coming unto Christ, and expressing her good affection unto him, how welcome was she to him? receiving from him what she came for, the forgiveness of her many and great sins;
yet coming unto christ, and expressing her good affection unto him, how welcome was she to him? receiving from him what she Come for, the forgiveness of her many and great Sins;
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Her sins which are many, are forgiven (so our Saviour there tells Peter) v. 47. Obj. I but (may some say) there was a Reason why Christ should bid her welcome;
Her Sins which Are many, Are forgiven (so our Saviour there tells Peter) v. 47. Object I but (may Some say) there was a Reason why christ should bid her welcome;
she was one that loved him much (as it there followeth) expressing her affection to him by the Present which she brought him, A Box of precious ointment, which she bestowed upon him (as the verse there foregoing informs us.) But as for me, I have no such present to bring unto him, no Box of Oyntment for him.
she was one that loved him much (as it there follows) expressing her affection to him by the Present which she brought him, A Box of precious ointment, which she bestowed upon him (as the verse there foregoing informs us.) But as for me, I have no such present to bring unto him, no Box of Ointment for him.
Ans. But hast thou teares for him as she had? truly penitent teares? Hast thou a broken and contrite heart to present unto him? a heart broken with true godly sorrow for sin? If so, stand not upon any other present.
Ans. But hast thou tears for him as she had? truly penitent tears? Hast thou a broken and contrite heart to present unto him? a heart broken with true godly sorrow for since? If so, stand not upon any other present.
thou delightest not in burnt-offering, The sacrifices of God are a broken spirit, a broken and contrite heart O God thou wilt not despise (saith the man after Gods own heart) Psal. 51.16, 17. And hast thou such a heart in thy bosom? though thou have nothing in thy hand, yet come unto Jesus Christ.
thou delightest not in Burnt-offering, The Sacrifices of God Are a broken Spirit, a broken and contrite heart Oh God thou wilt not despise (Says the man After God's own heart) Psalm 51.16, 17. And hast thou such a heart in thy bosom? though thou have nothing in thy hand, yet come unto jesus christ.
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I was a Blasphemer, a Persecutor, &c. Whereupon he concludes himself to be the chief of sinners, 1 Tim. 1.13, 15. yet coming unto Christ he obtained mercy from him;
I was a Blasphemer, a Persecutor, etc. Whereupon he concludes himself to be the chief of Sinners, 1 Tim. 1.13, 15. yet coming unto christ he obtained mercy from him;
Obj. I, but I have rejected Christ, being offered and tendered unto me again and again, stopped my ear against his Word, and quenched the motions of his Spirit, refusing him when he came to me.
Object I, but I have rejected christ, being offered and tendered unto me again and again, stopped my ear against his Word, and quenched the motions of his Spirit, refusing him when he Come to me.
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Obj. I, but I am an Apostate, who have cast out Jesus Christ after that I had received him, and given entertainment to him, having returned to my former sinful wayes and courses which I had sometimes abandoned.
Object I, but I am an Apostate, who have cast out jesus christ After that I had received him, and given entertainment to him, having returned to my former sinful ways and courses which I had sometime abandoned.
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where speaking of such, he saith, It is impossible they should be renewed again unto repentance, seeing they have crucified to themselves the Son of God afresh, &c. Ans. For this know, that it is spoken of a wilful and universal Apostacie, a malicious and despiteful contemning and opposing of Christ and his Gospel, by those who were once convinced of the truth thereof, which is properly the sin against the Holy Ghost.
where speaking of such, he Says, It is impossible they should be renewed again unto Repentance, seeing they have Crucified to themselves the Son of God afresh, etc. Ans. For this know, that it is spoken of a wilful and universal Apostasy, a malicious and despiteful contemning and opposing of christ and his Gospel, by those who were once convinced of the truth thereof, which is properly the sin against the Holy Ghost.
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Now as for such, who thus crucifie Christ a fresh, and put him to open shame, doing that in Affection and Conversation, which the Jews did in Action, Treading under foot the Son of God, counting the blood of the Covenant, wherewith they were sanctified,
Now as for such, who thus crucify christ a fresh, and put him to open shame, doing that in Affection and Conversation, which the jews did in Actium, Treading under foot the Son of God, counting the blood of the Covenant, wherewith they were sanctified,
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an unholy thing, and doing despite to the Spirit of Grace (as the same Apostle further describeth the same sin, Cap. 10. v. 29) As for such (I say) just it is with God to give them up to an impenitent heart, to a reprobate sense,
an unholy thing, and doing despite to the Spirit of Grace (as the same Apostle further Describeth the same since, Cap. 10. v. 29) As for such (I say) just it is with God to give them up to an impenitent heart, to a Reprobate sense,
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With out which there is no coming unto him, no believing on him. How shall they believe on him of whom they have not heard? Rom. 10.14. A necessary preparation for the soule in coming to Christ;
With out which there is no coming unto him, no believing on him. How shall they believe on him of whom they have not herd? Rom. 10.14. A necessary preparation for the soul in coming to christ;
Come unto me all ye that labour, and are heavy laden, Mat. 11.28. viz. under the burden of sin, groaning under it, earnestly desiring to be freed from it, both from the guilt and power of it.
Come unto me all you that labour, and Are heavy laden, Mathew 11.28. viz. under the burden of since, groaning under it, earnestly desiring to be freed from it, both from the guilt and power of it.
So did Peter; No sooner did he hear that word from his Masters mouth, Come, but presently leaving the ship wherein he was, he casts himself into the Sea. And the like do you.
So did Peter; No sooner did he hear that word from his Masters Mouth, Come, but presently leaving the ship wherein he was, he Cast himself into the Sea. And the like do you.
now stand not to reason with flesh and blood, but renouncing all other confidences, betake your selves unto him, resolving to break through all difficulties, come what will come, to make towards him.
now stand not to reason with Flesh and blood, but renouncing all other confidences, betake your selves unto him, resolving to break through all difficulties, come what will come, to make towards him.
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and crying after Jesus then passing by, he heard him call him to come unto him, he presently casting away his garments (saith the Text) rose and came to him, Mark 10.50.
and crying After jesus then passing by, he herd him call him to come unto him, he presently casting away his garments (Says the Text) rose and Come to him, Mark 10.50.
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even all impediments, as the garments of sinful lusts, the rotten rags of the old Adam, so the garment of your own righteousnesse. This it was that Paul cast overboard, made loss of his own righteousnesse, that he might come unto Christ, that he might win him, Phil. 3 8, 9. The like do you, that you may be cloathed with that white garment, the righteousness of Christ, come naked unto him.
even all impediments, as the garments of sinful Lustiest, the rotten rags of the old Adam, so the garment of your own righteousness. This it was that Paul cast overboard, made loss of his own righteousness, that he might come unto christ, that he might win him, Philip 3 8, 9. The like do you, that you may be clothed with that white garment, the righteousness of christ, come naked unto him.
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That you may be filled by him, come empty to him, That you may be enriched by him come poor to him, bring no money with you ' Remember that Proclamation forenamed;
That you may be filled by him, come empty to him, That you may be enriched by him come poor to him, bring no money with you ' remember that Proclamation forenamed;
] They who come unto Christ bringing money in their hands, I mean any thing of their own, whereby they may think to purchase an interest in him and his benefits let them expect no better welcome than what Simon Magus found from Simon Peter, when he came to him proffering him money to buy the Holy Ghost with, Thy money perish with thee (saith he) Acts 8.20. Would you be welcome to Christ, so come to him, as to be received of him;
] They who come unto christ bringing money in their hands, I mean any thing of their own, whereby they may think to purchase an Interest in him and his benefits let them expect no better welcome than what Simon Magus found from Simon Peter, when he Come to him proffering him money to buy the Holy Ghost with, Thy money perish with thee (Says he) Acts 8.20. Would you be welcome to christ, so come to him, as to be received of him;
5. And thus making towards him then (in the last place) Cast your selves upon him, give up your selves unto him, receiving him in that double relation of a Saviour and a Lord. Thus doth God his Father hold him forth to all that will come to him.
5. And thus making towards him then (in the last place) Cast your selves upon him, give up your selves unto him, receiving him in that double Relation of a Saviour and a Lord. Thus does God his Father hold him forth to all that will come to him.
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Only see (what I touched upon by way of Caveat before) that this your coming be Real, not Formal. Remembring that forenamed Guest in the Parable, who coming to the Marriage-Supper without a wedding garment, was cast out with disgrace.
Only see (what I touched upon by Way of Caveat before) that this your coming be Real, not Formal. Remembering that forenamed Guest in the Parable, who coming to the Marriage supper without a wedding garment, was cast out with disgrace.
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However for a time they may pass for members of the Church, mingling themselves among the people of God, enjoying the same priviledges, having Communion in the same Ordinances with them,
However for a time they may pass for members of the Church, mingling themselves among the people of God, enjoying the same privileges, having Communion in the same Ordinances with them,
And will Christ thus receive you, What matters it then who they are that reject you? will he take you in, what matters it then who they are that cast you out? This (it may be) doth the World. This is that which the Apostle complaineth of.
And will christ thus receive you, What matters it then who they Are that reject you? will he take you in, what matters it then who they Are that cast you out? This (it may be) does the World. This is that which the Apostle Complaineth of.
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They are the worlds Off all, the worlds Outcasts (as the Psalmist and the Prophet Isai, speaking of the dispersed Jewes, calleth them the Outcasts of Israel, Psal. 147.2. Isa. 56.8.) Yet let not not this discourage, as long as they are not so to Christ.
They Are the world's Off all, the world's Outcasts (as the Psalmist and the Prophet Isaiah, speaking of the dispersed Jews, calls them the Outcasts of Israel, Psalm 147.2. Isaiah 56.8.) Yet let not not this discourage, as long as they Are not so to christ.
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Being welcome to the Son, they shall for his sake be welcome to the Father. And what matters it then what they are to others? though others cast them out, out of Church? So did the Jewes by all those that made a profession of the name of Christ, they cast them out of their Synagogues, John 9.22. Excommunicated them.
Being welcome to the Son, they shall for his sake be welcome to the Father. And what matters it then what they Are to Others? though Others cast them out, out of Church? So did the Jews by all those that made a profession of the name of christ, they cast them out of their Synagogues, John 9.22. Excommunicated them.
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And the like doth that man of sin, that Antichrist of Rome by all the true Professors of the Gospel, he by his thundering Excommunications casteth them out of the Church.
And the like does that man of since, that Antichrist of Room by all the true Professors of the Gospel, he by his thundering Excommunications Cast them out of the Church.
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And the like do other Sects (as the Anabaptists, whom Musculus here instanceth in) those that are not of their way, that will not joyn with them, they pronounce them to be none of Christs sheep, none of his subjects, no true members of the Church.
And the like doe other Sects (as the Anabaptists, whom Musculus Here Instanceth in) those that Are not of their Way, that will not join with them, they pronounce them to be none of Christ sheep, none of his subject's, no true members of the Church.
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This is that our Saviour giveth the Jewes to take notice of (as by the aforesaid Parable of the foolish virgins, Mat. 25. so again) Luke 13.25. Where he sheweth them how vain a thing it would be for them another day to plead those priviledges which then they stood so much upon.
This is that our Saviour gives the Jews to take notice of (as by the aforesaid Parable of the foolish Virgins, Mathew 25. so again) Lycia 13.25. Where he shows them how vain a thing it would be for them Another day to plead those privileges which then they stood so much upon.
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That they have lived under Ordinances, wherein they have had an outward visible Communion with Christ, not only hearing his Word, but partaking of his Sacrament, there eating and drinking in his presence, this will make nothing for them, but much against them.
That they have lived under Ordinances, wherein they have had an outward visible Communion with christ, not only hearing his Word, but partaking of his Sacrament, there eating and drinking in his presence, this will make nothing for them, but much against them.
This is that which they must then make account to hear from the mouth of Jesus Christ, I tell you I know you not, depart from me ye workers of iniquity.
This is that which they must then make account to hear from the Mouth of jesus christ, I tell you I know you not, depart from me you workers of iniquity.
Thus shall he then cast them out, who would not here receive him in. They that would not here receive him into their hearts, that he might rule there, he will not then receive them into his house, his Kingdom, there to dwell and reign with himself,
Thus shall he then cast them out, who would not Here receive him in. They that would not Here receive him into their hearts, that he might Rule there, he will not then receive them into his house, his Kingdom, there to dwell and Reign with himself,
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And in so doing who shall charge him of injustice, or yet rigour? That wicked men are excluded and cast out (as at that day they shall be) they can charge it upon none but themselves. Not upon Christ.
And in so doing who shall charge him of injustice, or yet rigour? That wicked men Are excluded and cast out (as At that day they shall be) they can charge it upon none but themselves. Not upon christ.
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In the fourth and last place, having heard what is the mind of Jesus Christ here, let me now propound him as a pattern for imitation to all those who own him,
In the fourth and last place, having herd what is the mind of jesus christ Here, let me now propound him as a pattern for imitation to all those who own him,
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and desire to be owned by him, let them be like minded with him. Let the same mind be in you, which was also in Christ Jesus (saith the Apostle to his Philippians ) Phil. 2.5.
and desire to be owned by him, let them be like minded with him. Let the same mind be in you, which was also in christ jesus (Says the Apostle to his Philippians) Philip 2.5.
It matters not what otherwise they be, though despicable as to the world, in regard of the meanness of their outward condition, or inward abilities, yet let them not be so to us.
It matters not what otherwise they be, though despicable as to the world, in regard of the meanness of their outward condition, or inward abilities, yet let them not be so to us.
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Hath not God chosen the poor of this world (saith St. James ) Jam. 2.5. God hath chosen the weak things of the world (saith St. Paul ) 1 Cor. 1.27. Homines de plebe, persons weak as in estate, so in parts.
Hath not God chosen the poor of this world (Says Saint James) Jam. 2.5. God hath chosen the weak things of the world (Says Saint Paul) 1 Cor. 1.27. Homines de plebe, Persons weak as in estate, so in parts.
Go and shew John (saith he to those Disciples of his) the poor have the Gospel Preached unto them, Mat. 11.5. Persons of inferiour rank and quality, the vulgar, common sort of people.
Go and show John (Says he to those Disciples of his) the poor have the Gospel Preached unto them, Mathew 11.5. Persons of inferior rank and quality, the Vulgar, Common sort of people.
Them, the Teachers of those times, Pharisees and Lawyers, contemned and vilified, calling them Populum terrae, the people of the earth, having a Proverb in use among them (a proud and a foolish one, as Grotius writing upon that Text justly censures it) Spiritum non requiescere nisi super divitem, The spirit resteth only upon the rich mans head;
Them, the Teachers of those times, Pharisees and Lawyers, contemned and vilified, calling them Populum terrae, the people of the earth, having a Proverb in use among them (a proud and a foolish one, as Grotius writing upon that Text justly censures it) Spiritum non requiescere nisi super divitem, The Spirit rests only upon the rich men head;
But so did not our blessed Saviour. He most commonly made choice of them for his Auditors, finding his Ministery most powerful and effectual among them.
But so did not our blessed Saviour. He most commonly made choice of them for his Auditors, finding his Ministry most powerful and effectual among them.
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And so did his servant the Apostle St. Paul after him, who tells his Corinthians, Not many wise men after the flesh men carnally and worldly wise) not many mighty, not many noble are called.
And so did his servant the Apostle Saint Paul After him, who tells his Corinthians, Not many wise men After the Flesh men carnally and worldly wise) not many mighty, not many noble Are called.
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Who hath despised the day of small things? (saith the Prophet Zacharie, speaking concerning the building of the material Temple) Zach. 4.10. This did not God, who favoured and intended to bless and prosper those weak beginnings:
Who hath despised the day of small things? (Says the Prophet Zacharias, speaking Concerning the building of the material Temple) Zach 4.10. This did not God, who favoured and intended to bless and prosper those weak beginnings:
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So say I concerning this spiritual Temple, which is built in the hearts of those who are given to Christ, true believers, who are the Temple of God (as the Apostle sometimes calls them, 1 Cor. 3.16, 17, &c. ) Who shall here despise the day of small things? This will not Jesus Christ do;
So say I Concerning this spiritual Temple, which is built in the hearts of those who Are given to christ, true believers, who Are the Temple of God (as the Apostle sometime calls them, 1 Cor. 3.16, 17, etc.) Who shall Here despise the day of small things? This will not jesus christ do;
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Which, as it concerneth all, so in a special manner the Ministers of the Gospel, whom Christ hath made (as it were) his door-keepers in his house, his Church, having put the keyes of the Kingdom of Heaven into their hands,
Which, as it concerns all, so in a special manner the Ministers of the Gospel, whom christ hath made (as it were) his doorkeepers in his house, his Church, having put the keys of the Kingdom of Heaven into their hands,
as the key of Doctrine, so of Discipline, let them see that herein they imitate their Master, not turning either of these keys against any of those that would come to Christ.
as the key of Doctrine, so of Discipline, let them see that herein they imitate their Master, not turning either of these keys against any of those that would come to christ.
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This it was (as I shewed you) that our Saviour rebuked his Apostles for, their rebuking of those that would have brought young children unto him, Mark 10.14.
This it was (as I showed you) that our Saviour rebuked his Apostles for, their rebuking of those that would have brought young children unto him, Mark 10.14.
Let not the like be charged upon any of the Ministers of Christ, that they should be any wayes instrumental in keeping back any that would come unto him,
Let not the like be charged upon any of the Ministers of christ, that they should be any ways instrumental in keeping back any that would come unto him,
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Obj. But how is it then that you do so, may some happily here say?) How is it that you repel and reject those from coming to have communion with Christ in the Sacrament of his Supper, who are willing to come?
Object But how is it then that you do so, may Some happily Here say?) How is it that you repel and reject those from coming to have communion with christ in the Sacrament of his Supper, who Are willing to come?
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And such it may be are they, persons whose lives and conversations (being scandalous) do proclame to the world, that they are such as have not put on the wedding garment. And being such,
And such it may be Are they, Persons whose lives and conversations (being scandalous) do proclaim to the world, that they Are such as have not put on the wedding garment. And being such,
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if the servants shall cast them out, the Ministers of Christ refuse and reject them, it is no more than what their Master both allowes and requires them to do.
if the Servants shall cast them out, the Ministers of christ refuse and reject them, it is no more than what their Master both allows and requires them to do.
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Reply. Yea, but they are such as Christ himself will not cast out, being such as the Father hath given unto him, and such as are come to him, believing on him, such as making a Profession of faith walk answerably to that profession.
Reply. Yea, but they Are such as christ himself will not cast out, being such as the Father hath given unto him, and such as Are come to him, believing on him, such as making a Profession of faith walk answerably to that profession.
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No, their desire hath been, and is, that all those who are hopefully such, such as are come unto Christ in such a way, should come to his Table, to have Communion with him in this Ordinance.
No, their desire hath been, and is, that all those who Are hopefully such, such as Are come unto christ in such a Way, should come to his Table, to have Communion with him in this Ordinance.
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So as if any so qualified want this Ordinance, they must charge it upon themselves, not us, who desiring to imitate our Lord and Master, shall not willingly cast out any to whom he saith, Come. But having lately had occasion to fall upon this Vindication, I shall not insist upon it again.
So as if any so qualified want this Ordinance, they must charge it upon themselves, not us, who desiring to imitate our Lord and Master, shall not willingly cast out any to whom he Says, Come. But having lately had occasion to fallen upon this Vindication, I shall not insist upon it again.
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In the second place, whilest we receive those that are given to Christ, and come to him, let us also (in imitation of him) receive those who are given to us, and come to us.
In the second place, whilst we receive those that Are given to christ, and come to him, let us also (in imitation of him) receive those who Are given to us, and come to us.
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1. For Magistrates, whether Supreme or subordinate, let them be like-minded towards those whom God giveth to them, by his providence putting them under their Government, themselves also being willing to submit thereunto, let not them cast them out, out of their protection,
1. For Magistrates, whither Supreme or subordinate, let them be like-minded towards those whom God gives to them, by his providence putting them under their Government, themselves also being willing to submit thereunto, let not them cast them out, out of their protection,
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but receive them, and take care of them, improving their Authority and Power for their security and welfare, both temporal and spiritual, doing Justice to them.
but receive them, and take care of them, improving their authority and Power for their security and welfare, both temporal and spiritual, doing justice to them.
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that every man which hath any suit or cause might come unto me, and I would do him justice, 2 Sam. 15.4. What he politickly there promiseth, let all Rulers and Governors really and cordially perform.
that every man which hath any suit or cause might come unto me, and I would do him Justice, 2 Sam. 15.4. What he politicly there promises, let all Rulers and Governors really and cordially perform.
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Those who come to them for justice, let them do it them, hearing their grievances, righting their wrongs, not rejecting, not slighting them, though never so mean.
Those who come to them for Justice, let them do it them, hearing their grievances, righting their wrongs, not rejecting, not slighting them, though never so mean.
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This is that which the Lord calleth for from the Iudges of Iudah, Isa. 1.17. Seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
This is that which the Lord calls for from the Judges of Iudah, Isaiah 1.17. Seek judgement, relieve the oppressed, judge the fatherless, plead for the widow.
2. In like manner for Ministers; those whom God hath given to them, put under their charge, being such as come unto them, attending upon their Ministery, professing a voluntary submission thereunto, let not them cast them out, or cast them off, neglecting their duties towards them.
2. In like manner for Ministers; those whom God hath given to them, put under their charge, being such as come unto them, attending upon their Ministry, professing a voluntary submission thereunto, let not them cast them out, or cast them off, neglecting their duties towards them.
let them take heed how they neglect or cast off the care of them, leaving them in the wildernesse of this world, exposed to so many dangers by reason of their spiritual enemies.
let them take heed how they neglect or cast off the care of them, leaving them in the Wilderness of this world, exposed to so many dangers by reason of their spiritual enemies.
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and leadeth them out (as he saith of himself) Iohn 10. v. 3. that is (as Diodate explaines it) his care is not only for the general body of his Church,
and leads them out (as he Says of himself) John 10. v. 3. that is (as Diodate explains it) his care is not only for the general body of his Church,
but it extendeth it self also to every particular member, as need requireth, leading them forth into green pastures, providing for them spiritual refection and comfort.
but it extendeth it self also to every particular member, as need requires, leading them forth into green pastures, providing for them spiritual refection and Comfort.
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] that is, guiding and protecting them, being alwayes present with them, and vigilant over them, going before them in Doctrine and Example, (as our new Annotation hath it.) This Christ did when he was here upon earth, therein setting a pattern for all his Ministers, his under-shepherds, who according to their ability are to do the like to the sheep, the people committed to them.
] that is, guiding and protecting them, being always present with them, and vigilant over them, going before them in Doctrine and Exampl, (as our new Annotation hath it.) This christ did when he was Here upon earth, therein setting a pattern for all his Ministers, his under-shepherds, who according to their ability Are to do the like to the sheep, the people committed to them.
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3. And the like may be said for Parents, to whom God hath given children, they coming to them in a way of duty and obedience, let not them cast them out. This David speaks of,
3. And the like may be said for Parents, to whom God hath given children, they coming to them in a Way of duty and Obedience, let not them cast them out. This David speaks of,
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as a thing possible and supposable (though himself had not experience of it) Psal. 27.10. When my father and my mother forsake me ] that is, though they should.
as a thing possible and supposable (though himself had not experience of it) Psalm 27.10. When my father and my mother forsake me ] that is, though they should.
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And so it sometimes is, natural Mothers forget their Children. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget (saith the Lord, &c. Isa. 49.15. A thing too frequent;
And so it sometime is, natural Mother's forget their Children. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget (Says the Lord, etc. Isaiah 49.15. A thing too frequent;
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but wherever it is found, most unnatural; a shame to Heathens, much more to Christians, who looking upon their children as given them of God, are not to cast them out, not to leave them as the Ostrich doth her eggs in the sand, forgetting that the foot may crush them,
but wherever it is found, most unnatural; a shame to heathens, much more to Christians, who looking upon their children as given them of God, Are not to cast them out, not to leave them as the Ostrich does her eggs in the sand, forgetting that the foot may crush them,
or that the wild beast may break them (as the careless nature of that creature is described) Iob 39.14, 15. but to take care of them for their education and subsistance, providing for them necessaries and conveniences, specially if they be such as come unto them in the way of submissive obedience.
or that the wild beast may break them (as the careless nature of that creature is described) Job 39.14, 15. but to take care of them for their education and subsistence, providing for them necessaries and conveniences, specially if they be such as come unto them in the Way of submissive Obedience.
Yet one word more, and that for all Christians, who have here also a pattern for their imitation, teaching them in all things to comply with the will of their heavenly Father.
Yet one word more, and that for all Christians, who have Here also a pattern for their imitation, teaching them in all things to comply with the will of their heavenly Father.
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Being confidently assured of what our Saviour here saith, that All that their Father giveth them shall come unto them, things shall come to pass according to his all-disposing providence, let them quietly and contentedly submit thereunto.
Being confidently assured of what our Saviour Here Says, that All that their Father gives them shall come unto them, things shall come to pass according to his All-disposing providence, let them quietly and contentedly submit thereunto.
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Only serving that providence in the use of lawful meanes, let them accept what he giveth them, reacheth forth to them, resting contented with their Fathers portion.
Only serving that providence in the use of lawful means, let them accept what he gives them, reaches forth to them, resting contented with their Father's portion.
A point which Musculus (writing upon this Text) applyeth in a particular way to the Kings and Princes of the earth, for whom he wisheth that they would all make use of these words, saying with themselves what their Saviour here doth, that All that their Father giveth them shall come unto them.
A point which Musculus (writing upon this Text) Applieth in a particular Way to the Kings and Princes of the earth, for whom he wishes that they would all make use of these words, saying with themselves what their Saviour Here does, that All that their Father gives them shall come unto them.
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And thereupon rest contented with what they have, putting up the sword into the sheath, not seeking the enlargement of their Territories and Dominions (as too often they do) whereby they set the world on fire, filling it with confusion and blood.
And thereupon rest contented with what they have, putting up the sword into the sheath, not seeking the enlargement of their Territories and Dominions (as too often they do) whereby they Set the world on fire, filling it with confusion and blood.
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And what he saith to them in special, let me say unto all Christians in general, wishing that every of them would make the like use of these words, each one saying within himself, Whatever my Father giveth me shall come unto me;
And what he Says to them in special, let me say unto all Christians in general, wishing that every of them would make the like use of these words, each one saying within himself, Whatever my Father gives me shall come unto me;
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And making such use of the former part of this Text, let them take heed of abusing the latter, which covetous persons (as Musculus notes upon it) will be ready to do, who hearing that all that the Father giveth them shall come to them, they thereupon resolve to get what they can,
And making such use of the former part of this Text, let them take heed of abusing the latter, which covetous Persons (as Musculus notes upon it) will be ready to do, who hearing that all that the Father gives them shall come to them, they thereupon resolve to get what they can,
This was Nabals resolution, when Davids messengers came to him for some relief for their Master in his straits, what (saith he) Shall I then take my bread and my water,
This was Nabals resolution, when Davids messengers Come to him for Some relief for their Master in his straits, what (Says he) Shall I then take my bred and my water,
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and my flesh which I have killed for my shearers, and give it unto men whom I know not whence they be? 1 Sam. 25.11. Such Nabals there are too many every where, whose resolution is, whatever God giveth them not to cast it out in such a way.
and my Flesh which I have killed for my shearers, and give it unto men whom I know not whence they be? 1 Sam. 25.11. Such Nabals there Are too many every where, whose resolution is, whatever God gives them not to cast it out in such a Way.
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True indeed (as the same Author further noteth) there is such a use which may lawfully and warrantably be made of these words, viz. that those to whom God giveth estates, they are not to cast them out by prodigal and luxurious spending and squandring of them,
True indeed (as the same Author further notes) there is such a use which may lawfully and warrantably be made of these words, viz. that those to whom God gives estates, they Are not to cast them out by prodigal and luxurious spending and squandering of them,
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and thy exceeding great reward, he presently and passionately replies, Lord God, what wilt thou give me, seeing I go childless? Gen. 15.1, 2. Let there not be the like murmuring or repining thought in any of the Lords people.
and thy exceeding great reward, he presently and passionately replies, Lord God, what wilt thou give me, seeing I go childless? Gen. 15.1, 2. Let there not be the like murmuring or repining Thought in any of the lords people.
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What they have, let them know it is that which their Father hath given them; and so looking upon it as their fathers portion, let them receive it contentedly, thankfully.
What they have, let them know it is that which their Father hath given them; and so looking upon it as their Father's portion, let them receive it contentedly, thankfully.
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And what they do as to mercies, let them do the like also as to Crosses and Chastisements; taking notice that whatever their Afflictions be, they are no other than what their Father hath given them, layed out for them, let them quietly submit to them.
And what they do as to Mercies, let them do the like also as to Crosses and Chastisements; taking notice that whatever their Afflictions be, they Are no other than what their Father hath given them, laid out for them, let them quietly submit to them.
Herein also hath their blessed Lord and Saviour set them a pattern, who, however he deprecated that bitter cup which he saw coming towards him, praying again and again that it might passe from him, yet still he resolves his will into the will of his Father, Neverthelesse not as I will,
Herein also hath their blessed Lord and Saviour Set them a pattern, who, however he deprecated that bitter cup which he saw coming towards him, praying again and again that it might pass from him, yet still he resolves his will into the will of his Father, Nevertheless not as I will,
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And afterwards, when Peter drew his sword for his rescue, he taketh him off, declaring what his own resolution was, The cup which my Father hath given me shall I not drink it? Joh. 18.11.
And afterwards, when Peter drew his sword for his rescue, he Takes him off, declaring what his own resolution was, The cup which my Father hath given me shall I not drink it? John 18.11.
Looking upon every Cup of affliction which is put into our hands, as the Cup which our Father hath given to us, let us not cast it out nor refuse to drink it.
Looking upon every Cup of affliction which is put into our hands, as the Cup which our Father hath given to us, let us not cast it out nor refuse to drink it.
Answ. Communication of Properties in Christ. Observandum hoc loco exemplum illius Tropi seu modi loquendi, qui â veteribus Ecclesiae doctoribus nominatus est NONLATINALPHABET. Piscat. Obser. in loc.
Answer Communication of Properties in christ. Observandum hoc loco exemplum Illius Tropi seu modi loquendi, qui â veteribus Ecclesiae doctoribus nominatus est. Physical. Observation in loc.
Divinitas sine Humanitate & humanitas sine Divinitate non est mediatrix, sed inter Divinitatem solam & humanitatem solam est humana divinitas & divina humanitas August. Homil. de ovibus, c. 11 The Communion betwixt the two Natures in Christ. In tantam unitatem ab ipso conceptu virginis Deitas & Humanitas connexa sunt, ut nec sine Homine divina, nec sine Deo humana agerentur, Leo. Epi. 81. Objection from 1 Tim. 2: 5. answered.
Divinitas sine Humanitate & humanitas sine Divinitate non est mediatrix, sed inter Divinitatem Solam & humanitatem Solam est Humana divinitas & Divine humanitas August. Homily de ovibus, c. 11 The Communion betwixt the two Nature's in christ. In Tantam unitatem ab ipso conceptu virginis Deitas & Humanitas connexa sunt, ut nec sine Homine Divine, nec sine God Humana agerentur, Leo. Epi. 81. Objection from 1 Tim. 2: 5. answered.
I confess my self to hold fully with them who said, Etsi Christus pro omnibus mortuus est, tamen specialiter pro nobis passus est, quia pro Eclesia passus est: Idem ibid. p. 20 Qui morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico, si crederunt, is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent &c. D. Davenant de morte Christi, in sine. Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam, non tamen quoad efficaciam; quod intelligendum est, non tantum ex parte effectus, qui in imo sit & non in alio, sed etiam ex parte voluntatis, quâ ipse Christus meruit, & diverso modo obtulit sua merita pro diversis. D. Davenant, ibid. Christus omnibus per mortem impetravit reconciliationem & remissionem peccatorum. Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse n•stra est sententia: Ib d. p 172. The Arminian Doctrine of Universal Redemption discla•med.
I confess my self to hold Fully with them who said, Though Christus Pro omnibus Mortuus est, tamen specialiter Pro nobis passus est, quia Pro Eccl^sia passus est: Idem Ibid. p. 20 Qui morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam Utique omnibus ex pacto Evangelico, si crederunt, is aliquibus ex peculiari meritorum suorum application promeruit efficacissimè ut crederent etc. D. Davenant de morte Christ, in sine. Quamuis Merit Christ aequaliter se habeat ad omnes quoad sufficientiam, non tamen quoad efficaciam; quod intelligendum est, non Tantum ex parte effectus, qui in imo sit & non in Alio, sed etiam ex parte voluntatis, quâ ipse Christus meruit, & diverso modo obtulit sua Merita Pro diversis. D. Davenant, Ibid. Christus omnibus per mortem impetravit reconciliationem & remissionem peccatorum. Collat. Hag p. 183. Christ omnibus peccatorum remissionem impetrasse n•stra est sententia: Ib worser. p 172. The Arminian Doctrine of Universal Redemption discla•med.
In Electis & praescitis specialis quaedam censetur universitas, ut de toto mundo to•us mundus liberatus, & de omnibus hominibus, omnes homines videantur assumpti: Prosper de vocat. Gent. Lib. 1.
In Electis & praescitis Specialis quaedam censetur universitas, ut de toto mundo to•us World Liberatus, & de omnibus hominibus, omnes homines videantur assumpti: Prosper de vocat. Gent. Lib. 1.
2. Every one of his Elect. Hìc rursus anno•andum particulam universalem non complecti singulos homines, sed omnia Christi membra in unum corpus conjungere. Beza. Gr. Annot. in loc.
2. Every one of his Elect. Hìc Rursus anno•andum particulam Universalem non complecti singulos homines, sed omnia Christ membra in Unum corpus conjungere. Beza. Great Annot in loc.
Semen Abrahae, i. e. veram hominis naturam & quidem ex Abrahamis familiá ne quis ex eo colligat servandos esse omnes homines, quoniam naturam omnibus hominibus communem assumpsit. Itaque haec naturae societas ad solam Ahrahae sobolem restringitur, i. e. ad Electorum eatum, qui Ecclesia nomine, censentur: Beza. Gr. Annot. ad loc. Semen Abrahae ] non Adae, quià Christus solos eos apprehendit, & salvat, qui sunt semen Abrahae, non secundum carnem, sed secundum Spiritum: C. à Lapid. Com: in loc.
Semen Abraham, i. e. Veram hominis naturam & quidem ex Abrahamis familiá ne quis ex eo colligat servandos esse omnes homines, quoniam naturam omnibus hominibus communem assumpsit. Itaque haec naturae Societas ad Solam Ahrahae sobolem restringitur, i. e. ad Electorum eatum, qui Ecclesia nomine, censentur: Beza. Great Annot ad loc. Semen Abraham ] non Adam, quià Christus solos eos apprehendit, & salvat, qui sunt semen Abraham, non secundum Carnem, sed secundum Spiritum: C. à Lapid. Come: in loc.
Answ. 1. Christ by his death purchased a dominion over all. Ʋt mortuis ac viventibus Dominaretur ] i. e. ut imperium in universos sibi acquireret, atque teneret. Pareus ad loc. Per mortuos & viventes universi quidem homines intelligi possunt, quià universi huic Domino sunt subjecti. Pareus Com: ad loc. Christus per mortem & Resurrectionem suam jure, meritoque hunc sibi dominatum comparavit: P. Martyr Com: in loc.
Answer 1. christ by his death purchased a dominion over all. Ʋt mortuis ac viventibus Dominaretur ] i. e. ut imperium in universos sibi acquireret, atque teneret. Pareus ad loc. Per Mortuos & viventes universi quidem homines intelligi possunt, quià universi huic Domino sunt Subject. Pareus Come: ad loc. Christus per mortem & Resurrectionem suam jure, meritoque hunc sibi dominatum comparavit: P. Martyr Come: in loc.
NONLATINALPHABET. Populus acquisitionis; vocatur autem sic Ecclesia Dei respectu, qui eam acquisivit per sanguinem suum, id est, per mortem cruentam filii sui. Gror, ad loc.
. Populus acquisitionis; vocatur autem sic Ecclesia Dei respectu, qui eam acquisivit per sanguinem suum, id est, per mortem cruentam Sons sui. Grow, ad loc.
NONLATINALPHABET ] id est, qui animo sunt apto ut Dei filii fiant, Grot. Com: in loc. Filios Dei ] Loquitur per Anticipationem, aut ex divina praedestinatione. Maldonar. Com. in loc.
] id est, qui animo sunt apto ut Dei Sons fiant, Grot. Come: in loc. Sons Dei ] Loquitur per Anticipationem, Or ex Divine praedestinatione. Maldonar. Come in loc.
Eos nempè hic dici Christi oves, qui propter probitatem aliquam quae in ipsis fuit, ad credendum apti, & accommodati erant. Socin-Praelect. Theolog. c. 12. Oves intellige eos qui miti erant animo, ac tali ut spes esset eos Evangelium sibi patefactum non repudiaturos. Grot. Com. in v. 16.
Eos nempè hic dici Christ Owes, qui propter probitatem aliquam Quae in Ipse fuit, ad credendum apti, & accommodati Erant. Socin-Praelect. Theolog. c. 12. Owes Understand eos qui miti Erant animo, ac tali ut spes esset eos Evangelium sibi patefactum non repudiaturos. Grot. Come in v. 16.
Omnes prorsus auctores, quos ego legerim, interpretantur, pro eis ego me in sacrificium offero: nec dubium est qui• id verba significent. Maldon. Com. in loc. NONLATINALPHABET hic idem valet quod NONLATINALPHABET. Grot. ad loc.
Omnes prorsus Authors, quos ego legerim, interpretantur, Pro eis ego me in Sacrificium Offer: nec Dubium est qui• id verba significent. Maldon. Come in loc. hic idem valet quod. Grot. ad loc.
Si quis in statu NONLATINALPHABET esset mortuus, erat qui ipsius vice ac nomine baptizabatur, sic mortui fidem apud Ecclesiam obsignans. Grot. Com. in loc.
Si quis in Statu esset Mortuus, erat qui Himself vice ac nomine baptizabatur, sic Deads fidem apud Church obsignans. Grot. Come in loc.
Debetur ei hoc dominum ex Patris decreto, qui ideò eum mori sivit ut suscitaret, suscitavit ut vitam ei caelestam daret, conjunctam cum regiâ potestate in Ecclesiam, & pro Ecclesiâ, Grot. Com. in loc.
Debetur ei hoc dominum ex Patris Decreto, qui ideò Eum Mori sivit ut suscitaret, Suscitavit ut vitam ei caelestam dart, conjunctam cum regiâ potestate in Church, & Pro Ecclesiâ, Grot. Come in loc.
Obs. All men by nature captives. NONLATINALPHABET talem liberationem significat, quae captivitatem & oppressionem praesupponit: Chemnit. Harm. Luk. 1.68.
Obs. All men by nature captives. talem liberationem significat, Quae captivitatem & oppressionem praesupponit: Chemnit. Harm. Luk. 1.68.
np1 d n2 p-acp n1 n2-jn. fw-la fw-la fw-la, fw-la fw-la cc fw-la fw-la: fw-la. n1. np1 crd.
Ans. The Socinians sense rejected. NONLATINALPHABET ] Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc.
Ans. The socinians sense rejected. ] Nempe per praedicationem Apostolorum fultam illo spiritu Whom Christus Ipse impetraverat Grotius Annot ad loc.
3. That one may satisfie for the sins of another One may bear the burden, and discharge the debt of another, &c. And it was a ridiculous heresie of Wickleffe to deny the same. Rhem. Annotat. 〈 ◊ 〉 1 Col. 24.
3. That one may satisfy for the Sins of Another One may bear the burden, and discharge the debt of Another, etc. And it was a ridiculous heresy of Wycliffe to deny the same. Rhem Annotated 〈 ◊ 〉 1 Col. 24.
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NONLATINALPHABET Annus voluntatis. Montanus. Annus Bénevolentiae. Tremell. NONLATINALPHABET est NONLATINALPHABET, id quod gratum acceptumque est. Grot. Annot. in Luk. 4.21.
Annus voluntatis. Montanus. Annus Bénevolentiae. Tremell. est, id quod gratum acceptumque est. Grot. Annot in Luk. 4.21.
The word Peculiat explained. Saepè mecum considerans quid sibi vellet verbum NONLATINALPHABET, & â sapientibus hujus soeculiinterrogans, si fortè alicubi legissent; nunquam invenire potui qui mihi quid significaret exponeret. Hieron. Com. in Text. Hoc vocabulum finxerunt Graeci Interpretes. Beza Gr. Annot. in loc. Scultet ibid.
The word Peculiat explained. Saepè mecum Considering quid sibi vellet verbum, & â sapientibus hujus soeculiinterrogans, si fortè Alicubi legissent; Never invenire potui qui mihi quid significaret exponeret. Hieron. Come in Text. Hoc Vocabulum finxerunt Greeks Interprets. Beza Great Annot in loc. Scultetus Ibid.
NONLATINALPHABET Graecis NONLATINALPHABET, id est, quod ab imo ad supremum ascendatur, quod est exquisitae & prefectae diligentiae. Beza in Luk. 1.3. Gr. Annot.
Graecis, id est, quod ab imo ad supremum ascendatur, quod est exquisitae & prefectae diligentiae. Beza in Luk. 1.3. Great Annot
Adjicit hanc partem Apostulus, ut insinuet ità demùm nos fore populum acceptabileus, & peculiarem Christo, si bonorum operum studiosi fuerimus. Estius Comment. in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem, ità & facit sectatores bonorum operum. Ibid.
Adjicit hanc partem Apostle, ut insinuet ità demùm nos before Populum acceptabileus, & peculiarem Christ, si Bonorum Operum studiosi fuerimus. Estius Comment. in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit Populum peculiarem, ità & facit Sectators Bonorum Operum. Ibid
Qui non tenentur serio studio honorum operum illi hoc ipso significant se non esse in numero eorum quos Christus sua morte redemit. Piscator Observ. in Text.
Qui non tenentur serio study honorum Operum illi hoc ipso significant se non esse in numero Their quos Christus sua morte Redeemeth. Piscator Observation in Text.
Vides (inquit Chrysost) ut non simpliciter opera virtutis a nobis exigantur. Ait enim, aemumulatorem, h.e. magna cum alacritate, & ingenti, studio & animo vtrtutis opera crpessentem. Esti ad loc. NONLATINALPHABET signifieth to Boyl; per Onomatopaeiam, because when liquor boyles it maketh an hissing noise. Ʋnde fortasse Anglicum Seeth.
Vides (inquit Chrysostom) ut non simpliciter opera virtue a nobis exigantur. Ait enim, aemumulatorem, h.e. Magna cum alacritate, & ingenti, study & animo vtrtutis opera crpessentem. Esti ad loc. signifies to Boil; per Onomatopaeiam, Because when liquour boils it makes an hissing noise. Ʋnde Fortasse Anglicum Sees.
Quorsùm hoc dicat omnes ferè consentiunt, reddi èausam, cur illi quibuscum loquebatur ad se non venirent, i. e. in se non crederent. Maldonat. Com. in loc.
Quorsùm hoc dicat omnes ferè consentiunt, reddi èausam, cur illi quibuscum loquebatur ad se non venirent, i. e. in se non crederent. Maldonatus. Come in loc.
The former here understood. NONLATINALPHABET his cum affectu aliquo intelligitur. Grot. ad loc. Tradit autem pater cum effectu Christo eos qui pietati student. Idem ibid. Quos per inspirationem internam inclinat ad me. Carthus. Com. in loc. Dari â Patre est docibilem esse Dei. Maldonat. ad Text. Omne quod dat mihi pater per aeternam electionem, & temporalem vocationem. Gorran. Enac. in Text. Donandi verbum perindè valet ac si dixisset Christus, Quos elegit Pater, &c. Calvin in Text. Donat ] viz. pro aeterno suo decreto eligens in me ad vitam aeternam. Piscat. Schol. ibid. Innuit hoc verbum, quod Deus ab aeterno aliquos elegerit, &c. Ferus ibid. Vel quos ab aeterno elegit, & praedestinavit in me. Carthus. ibid.
The former Here understood. his cum affectu Aliquo intelligitur. Grot. ad loc. Tradit autem pater cum effectu Christ eos qui pietati student. Idem Ibid. Quos per inspirationem internam inclinat ad me. Carthusian. Come in loc. Dari â Patre est docibilem esse Dei. Maldonatus. ad Text. Omne quod that mihi pater per aeternam electionem, & temporalem vocationem. Gorran. Enoch. in Text. Donandi verbum perindè valet ac si dixisset Christus, Quos elegit Pater, etc. calvin in Text. Donat ] viz. Pro aeterno Sue Decreto eligens in me ad vitam aeternam. Physical. Schol. Ibid. Innuit hoc verbum, quod Deus ab aeterno Someone elegerit, etc. Ferus Ibid. Vel quos ab aeterno elegit, & praedestinavit in me. Carthusian. Ibid.
Thus all Gods Elect shall come unto Christ. Omne ] in Neutro genere exactius Ʋniversitatem significat quàm in Masculino. Tolet: Ʋt majorem significet Ʋniversitatem, Maldon. Omne, ut ostendat ex variis gentibus venturos ad eum. Ferus in loc. Cyrill. lib. 3. cap. 39. Insinuat etiam his verbis multos credituros in Christum, Tolet; Com. ad loc.
Thus all God's Elect shall come unto christ. Omne ] in Neutro genere exactius Ʋniversitatem significat quàm in Masculino. Tolet: Ʋt majorem significet Ʋniversitatem, Maldon. Omne, ut ostendat ex variis gentibus venturos ad Eum. Ferus in loc. Cyril. lib. 3. cap. 39. Insinuate etiam his verbis multos credituros in Christ, Tolet; Come ad loc.
Sicut qui palatia struunt solent firma subjicere fundamenta, ità Deus moliens civitatem illam aeternam, decreta quaedam substravit, velut fundamenta, quae manent inconcussa. Grot. in loc.
Sicut qui palatia struunt solent Firm subjicere Fundamenta, ità Deus moliens civitatem Illam aeternam, decreta quaedam substravit, velut Fundamenta, Quae manent Inconcussa. Grot. in loc.
NONLATINALPHABET, i. e. NONLATINALPHABET. Hieron Erasmus, Grot. in loc. Videtur eo dicendi genere significari dei gratiam coelitùs in animum ipsum illabi ut & Graeca etiam Scholia Annotarunt. Beza Gr. Annot. ad loc.
, i. e.. Hieron Erasmus, Grot. in loc. Videtur eo dicendi genere significari dei gratiam coelitùs in animum ipsum illabi ut & Graeca etiam Scholia Annotarunt. Beza Great Annot ad loc.
3. Faith not contingent. Per hoc autem quod dicit. Quod dat mihi pater, ostendit quoniam non contingens res est credere in Christum. Aquinas in Text. ex Chrysost. Hom. 44. Quibus verbis intelligit fidem non esse in arbitrio hominum, ut promiscuè vel fortuitò hic & ille credant. Calvin ad Text. Hoc ipso innuit, fidem non oriri ex viribus liberi arbitrii, sed ex gratuitâ Electione Dei. Piscat. Analys. in Text.
3. Faith not contingent. Per hoc autem quod dicit. Quod that mihi pater, ostendit quoniam non contingens Rest est Believe in Christ. Aquinas in Text. ex Chrysostom Hom. 44. Quibus verbis intelligit fidem non esse in arbitrio hominum, ut promiscuè vel fortuitò hic & Isle Credant. calvin and Text. Hoc ipso innuit, fidem non oriri ex viribus Liberi Arbitrii, sed ex gratuitâ Election Dei. Physical. Analysis. in Text.
Temeritatis est velle pervestigare divini consilii arcanum. Hoc faciendum est quod praecipit Deus. Praecipit autem credi in Christum. Ferus Annot. in Text.
Temeritatis est velle pervestigare Divine Consilii arcanum. Hoc faciendum est quod praecipit Deus. Praecipit autem credi in Christ. Ferus Annot in Text.
Neminem ad me venientem repellam, omnes admittam, omnes amplectar. Rupertus ad loc. & Maldon, &c. Non repudiabo, sed benevolè excipiam, & in aeternum servabo. Piscator Schol. in loc. Two things comprehended under it.
Neminem ad me venientem repellam, omnes admittam, omnes amplectar. Rupert ad loc. & Maldon, etc. Non repudiabo, sed benevolè excipiam, & in aeternum servabo. Piscator Schol. in loc. Two things comprehended under it.
Non solum amanter ad se venientes suscipit, sed susceptos ità constanter ac perseveranter complectitur, tuetur & conservat, ut nunquam illos abjiciat. Aliud est Principum hujus seculi ingenium, &c. Musc. Com. in Text.
Non solum amanter ad se venientes suscipit, sed suspects ità Constanter ac Perseveranter complectitur, tuetur & conservat, ut Never Illos abjiciat. Aliud est Principum hujus Seculi ingenium, etc. Music Come in Text.
Causeless Excommunications not to be regarded. Contrà istam utrorum { que } tàm Anabaptistarum, quàm Papistarum temeritatem communiendae sunt praesenti Christi oraculo eorum-conscientiae, qui vel ab illis vel ab istis excommunicantur. Muscul. Com. in Text.
Causeless Excommunications not to be regarded. Contrà istam utrorum { que } tàm Anabaptistarum, quàm Papistarum temeritatem communiendae sunt praesenti Christ oraculo eorum-conscientiae, qui vel ab illis vel ab istis excommunicantur. Muscul. Come in Text.
Applyed in special to the Rulers of the world. Et utinam Principes nostri dictum hoc Christi usurparent, ac verâ fide quis { que } ipsorum diceret, Omne quod dat mihi Pater ad me veniet; ut modus esset bellorumistorum, quibus inter se dilatandis regnorum suorum pomaeriis tumultuantur, & orbem coedibus replent. Musc. Com. in Text.
Applied in special to the Rulers of the world. Et utinam Princes Our dictum hoc Christ usurparent, ac verâ fide quis { que } Ipsorum diceret, Omne quod that mihi Pater ad me Come; ut modus esset bellorumistorum, quibus inter se dilatandis regnorum suorum pomaeriis tumultuantur, & orbem coedibus replent. Music Come in Text.
This Doctrine how abused by covetous persons. Cavendum verò ne animus NONLATINALPHABET avaritiae suae ac NONLATINALPHABET praetextum ex hoc loco colligat, dicens; Quicquid ad me venerit, non ejicio foras. Musc. ibid.
This Doctrine how abused by covetous Persons. Cavendum verò ne animus avaritiae suae ac praetextum ex hoc loco colligat, dicens; Quicquid ad me venerit, non ejicio foras. Music Ibid.
Men not to cast out their estates by wasting of them. Christianus certe dona Dei non temere abjiciet ▪ ut etiam hîc dicere queat; Quicquid ad me venerit non ejicio fords. Idem. ibid. Interea tamen illa ex fide ergà Deum in usus necessarios tàm proximi, quàm suos dispensabit, contentus { que } illis •rit, qualia qualia sint, Idem. Christians to be contented with and thankful for their Fathers portion, though not answerable to their desires.
Men not to cast out their estates by wasting of them. Christian certain dona Dei non Temere abjiciet ▪ ut etiam hîc dicere queat; Quicquid ad me venerit non ejicio fords. Idem. Ibid. Interea tamen illa ex fide ergà God in usus necessarios tàm proximi, quàm suos dispensabit, Contentus { que } illis •rit, Galatia Galatia sint, Idem. Christians to be contented with and thankful for their Father's portion, though not answerable to their Desires.
